श्रीभगवानुवाच ।
६.२८.१
अनाश्रितः कर्मफलं कार्यं कर्म करोति यः ।
स संन्यासी च योगी च न निरग्निर्न चाक्रियः ॥
स संन्यासी च योगी च न निरग्निर्न चाक्रियः ॥
M N Dutt
The great one said He, who performs actions that ought to be performed, regardless of their fruits is a Sanyasi or Yogi, but not he who discard the sacrificial fire and obtains from all actions.
६.२८.२
यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव ।
न ह्यसंन्यस्तसंकल्पो योगी भवति कश्चन ॥
न ह्यसंन्यस्तसंकल्पो योगी भवति कश्चन ॥
M N Dutt
To the devotees who are free from desire and wrath, and a Yogi who has not renounced all his resolves.
६.२८.३
आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते ।
योगारूढस्य तस्यैव शमः कारणमुच्यते ॥
योगारूढस्य तस्यैव शमः कारणमुच्यते ॥
M N Dutt
To the sage who desires to rise to Yoga, action is said to be the means; and when he has risen to Yoga, Samadhi (cessation of all actions) is said to be the means.
६.२८.४
यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते ।
सर्वसंकल्पसंन्यासी योगारूढस्तदोच्यते ॥
सर्वसंकल्पसंन्यासी योगारूढस्तदोच्यते ॥
M N Dutt
When one is no longer attached to the objects of sense, nor to actions, and when one renounces all his resolves, then is he said to have risen to Yoga.
६.२८.५
उद्धरेदात्मनात्मानं नात्मानमवसादयेत् ।
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥
M N Dutt
One should elevate his self by self one should not degrade his self a man's self is his friend and his own self is also his enemy.
६.२८.६
बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः ।
अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् ॥
अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् ॥
M N Dutt
To him, who has subjugated his self, his self has become a friend but to him who has not subjugated his self, his self.
६.२८.७
जितात्मनः प्रशान्तस्य परमात्मा समाहितः ।
शीतोष्णसुखदुःखेषु तथा मानावमानयोः ॥
शीतोष्णसुखदुःखेषु तथा मानावमानयोः ॥
M N Dutt
The self of one who has subjugated his self, and who has attained peace, is absolutely fixed in itself in the midst of cold and heat, pleasures and pain, honour and dishonour.
६.२८.८
ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः ।
युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः ॥
युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः ॥
M N Dutt
That Yogi is said to have risen to Yoga, whose self is contented with knowledge and science (experience), who is unmoved, who is self-restrained, and to whom clay, stone and gold are alike.
६.२८.९
सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु ।
साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ॥
साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ॥
M N Dutt
He is distinguished above all others who considers alike his well-wishers, friends and enemies, and those that are indifferent, and those that take part with both sides, and those who are objects of hatred and those that are related to him and those that are good and those that are wicked.
६.२८.१०
योगी युञ्जीत सततमात्मानं रहसि स्थितः ।
एकाकी यतचित्तात्मा निराशीरपरिग्रहः ॥
एकाकी यतचित्तात्मा निराशीरपरिग्रहः ॥
M N Dutt
A devotee, remaining in a secluded place, should always devote his mind in contemplation, along with his mind, and selfrestrained, with no expectations, and with no concern (with any thing).
६.२८.११
शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः ।
नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् ॥
नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् ॥
M N Dutt
Fixing his seat firmly on a clean spot, not too high and not too low, and spreading over it a piece of cloth, a deer-skin and Kusha (grass), there, seated on that seat, with his mind fixed on one point, and restraining his mind and senses, one should practice contemplation for the purification of his self.
६.२८.१२
तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः ।
उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये ॥
उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये ॥
M N Dutt
Fixing his seat firmly on a clean spot, not too high and not too low, and spreading over it a piece of cloth, a deer-skin and Kusha (grass), there, seated on that seat, with his mind fixed on one point, and restraining his mind and senses, one should practice contemplation for the purification of his self.
६.२८.१३
समं कायशिरोग्रीवं धारयन्नचलं स्थिरः ।
संप्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् ॥
संप्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् ॥
M N Dutt
even Holding body, head and neck unmoved and steady, and fixing his sight on the tip of his own nose, and without loO king about in all directions,
६.२८.१४
प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः ।
मनः संयम्य मच्चित्तो युक्त आसीत मत्परः ॥
मनः संयम्य मच्चित्तो युक्त आसीत मत्परः ॥
M N Dutt
With his self in tranquility, freed from fcar, adhering to the practices of Brahmacharies, he should restrain his mind, fix his heart on Me and sit down, regarding Me as his final goal.
६.२८.१५
युञ्जन्नेवं सदात्मानं योगी नियतमानसः ।
शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति ॥
शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति ॥
M N Dutt
Thus constantly devoting his self to abstraction and contemplation, the Yogi whose mind is restrained, attains that peace which culminates in final absorption and assimilation with Me.
६.२८.१६
नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः ।
न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन ॥
न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन ॥
M N Dutt
Devotion is not achieved by the man. O Arjuna, who eats too much, or eats nothing, who is addicted to too much sleep, or is always awake.
६.२८.१७
युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु ।
युक्तस्वप्नावबोधस्य योगो भवति दुःखहा ॥
युक्तस्वप्नावबोधस्य योगो भवति दुःखहा ॥
M N Dutt
The devotion that destroys misery is achieved by the man who is temperate in food and amusements, who toils duly in all his works and who is temperate in both sleep and vigils.
६.२८.१८
यदा विनियतं चित्तमात्मन्येवावतिष्ठते ।
निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा ॥
निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा ॥
M N Dutt
When his mind, having been well restrained, becomes fixed on one's own self then, that man, being indifferent to all objects of desire, is called a yogi.
६.२८.१९
यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता ।
योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ॥
योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ॥
M N Dutt
A light, in a place where there is no air, flickers not; this has been cited as a simile to a yogi whose mind has been restrained, and who devotes himself to abstraction.
६.२८.२०
यत्रोपरमते चित्तं निरुद्धं योगसेवया ।
यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥
यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥
M N Dutt
That (state) in which mind, being retrained, ceases to work, in which one, seeing the self by self, is pleased in self.
६.२८.२१
सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम् ।
वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः ॥
वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः ॥
M N Dutt
In which one experiences that infinite felicity which is beyond the sphere of the senses, and which Buddhi (understanding) can only grasp, and adhering to which one never Swerve from the truth.
६.२८.२२
यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः ।
यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते ॥
यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते ॥
M N Dutt
Acquiring which one considers no other acquisition higher than it, and adhering to which, one is not moved even in the greatest misery.
६.२८.२३
तं विद्याद्दुःखसंयोगवियोगं योगसंज्ञितम् ।
स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा ॥
स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा ॥
M N Dutt
That state should be understood to be called Yoga, in which there is a complete severance of all connection with pain. Such Yoga should be practised with steadiness, and with an undisponding heart.
६.२८.२४
संकल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः ।
मनसैवेन्द्रियग्रामं विनियम्य समन्ततः ॥
मनसैवेन्द्रियग्रामं विनियम्य समन्ततः ॥
M N Dutt
Abandoning without exception all desires, that produced from resolves, and restraining by mind only the entire group of the senses.
६.२८.२५
शनैः शनैरुपरमेद्बुद्ध्या धृतिगृहीतया ।
आत्मसंस्थं मनः कृत्वा न किंचिदपि चिन्तयेत् ॥
आत्मसंस्थं मनः कृत्वा न किंचिदपि चिन्तयेत् ॥
M N Dutt
One should, by slow degrees, cease of think the objects of senses, with the. help of his understanding and controlled by patience, and then directing his mind to self.
६.२८.२६
यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् ।
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् ॥
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् ॥
M N Dutt
Whereas the restless and unsteady mind wants to stray away, one should always restrain it and fix it steadily on the self alone. are
६.२८.२७
प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् ।
उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ॥
उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ॥
M N Dutt
To such a yogi, whose mind is in peace, whose passions have been suppressed, who has become one with Brahma, and who is agree from sin, highest felicity indeed comes by itself.
६.२८.२८
युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः ।
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ॥
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ॥
M N Dutt
Thus constantly devoting his self to abstraction, a yogi, being freed from sin, casily achieves the supreme happiness, namely the contact with Brahma.
६.२८.२९
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि ।
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ॥
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ॥
M N Dutt
I am never lost to him and he is never lost to Me, who sees Me in everything, and sees every thing in Me.
६.२८.३०
यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति ।
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥
M N Dutt
He, who has devoted his self to abstraction, loO king alike on everything, sees his self in all creatures in his self.
६.२८.३१
सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः ।
सर्वथा वर्तमानोऽपि स योगी मयि वर्तते ॥
सर्वथा वर्तमानोऽपि स योगी मयि वर्तते ॥
M N Dutt
He, who worships Me abiding in all creatures, and thinking that all is one, lives in Me, whatever may be the mode of his living.
६.२८.३२
आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन ।
सुखं वा यदि वा दुःखं स योगी परमो मतः ॥
सुखं वा यदि वा दुःखं स योगी परमो मतः ॥
M N Dutt
The Yogi, O Arjuna, who casts an equal eye everywhere, loO king alike pain and pleasure, and considering a'l things as his own self, and the happiness and the misery of others as his own is deemed to be the besi.
अर्जुन उवाच ।
६.२८.३३
योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन ।
एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम् ॥
एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम् ॥
M N Dutt
Arjuna said I cannot see, O destroyer of Madhu, how can this Yoga by, Equanimity, which you have declared to me, be made to have a continual existence. For, O Krishna, mind is fickle, boisterous, perverse and obstinate; and I think to restrain it is as difficult as to restrain the wind.
६.२८.३४
चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम् ।
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥
M N Dutt
Arjuna said I cannot see, O destroyer of Madhu, how can this Yoga by, Equanimity, which you have declared to me, be made to have a continual existence. For, O Krishna, mind is fickle, boisterous, perverse and obstinate; and I think to restrain it is as difficult as to restrain the wind.
श्रीभगवानुवाच ।
६.२८.३५
असंशयं महाबाहो मनो दुर्निग्रहं चलम् ।
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥
M N Dutt
The great One said The mind, O mighty-armed, is surely difficult to be restrained, and it is restless. With constant practice, however, and with the abandonment of desire, O son of Kunti, is may be restrained.
६.२८.३६
असंयतात्मना योगो दुष्प्राप इति मे मतिः ।
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः ॥
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः ॥
M N Dutt
It is my belief that devotion is difficult to be achieved by one who does not restrain his self. But it can be achieved through proper expedients by one whose mind is restrained and who is assiduous.
अर्जुन उवाच ।
६.२८.३७
अयतिः श्रद्धयोपेतो योगाच्चलितमानसः ।
अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥
अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥
M N Dutt
Arjuna said What is the end of him, O Krishna who has not earned success in devotion, being not assiduous, and having a mind shaken off from devotion, through full of faith?
६.२८.३८
कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति ।
अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि ॥
अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि ॥
M N Dutt
Does he, O mighty-armed, having fallen from both, go to ruin like a broken cloud, being without support and deluded of the path to Brahma?
६.२८.३९
एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः ।
त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते ॥
त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते ॥
M N Dutt
It is you, O Krishna, who can entirely destroy this doubt of mine; for none else can destroy it.
श्रीभगवानुवाच ।
६.२८.४०
पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते ।
न हि कल्याणकृत्कश्चिद्दुर्गतिं तात गच्छति ॥
न हि कल्याणकृत्कश्चिद्दुर्गतिं तात गच्छति ॥
M N Dutt
The great one said O Partha, neither in this world, nor in the next such a man is ruined, for, O dear friend, none, who performs good deeds, comes to an evil end.
६.२८.४१
प्राप्य पुण्यकृताल्लोकानुषित्वा शाश्वतीः समाः ।
शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ॥
शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ॥
M N Dutt
He, who has not been able to achieve Yoga, goes to the worlds of those who perform good acts. He lives there for many years, and is then born into a family of holy and rich men;
६.२८.४२
अथ वा योगिनामेव कुले भवति धीमताम् ।
एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् ॥
एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् ॥
M N Dutt
Or he is born into a family of intelligent devotees; for, such a birth as this is difficult to attain to this work.
६.२८.४३
तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम् ।
यतते च ततो भूयः संसिद्धौ कुरुनन्दन ॥
यतते च ततो भूयः संसिद्धौ कुरुनन्दन ॥
M N Dutt
There comes he in contact with the knowledge of Brahma, which belonged to him in his former life; and then, O descendant of Kuru, he works again for perfection.
६.२८.४४
पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः ।
जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते ॥
जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते ॥
M N Dutt
Even though unwilling, he is led to work on for perfection on account of the devotional practice practised in his former birth. Although he only wishes to learn yoga, he still rises above the fruits of action, laid down in the sacred word, the Vedas.
६.२८.४५
प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः ।
अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥
अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥
M N Dutt
The devotee, having been cleared of his sins, attains to perfection after many births, by working with great efforts, and he then reaches the supreme goal.
॥ इति ६.२८ ॥
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