In Bhagavad Gita Chapter 6, God Kaal (narrator of Bhagavad Gita) has given a description of the worship done by the devotees. He has also elaborated that any ‘hathyog’ (forced meditation) is useless and has also explained about the concept of ‘who is a yogi’. Please read Bhagavad Gita verses below.
Read Bhagavad Gita Chapter 6 Summary
AnaashritH, karmfalam’, kaaryam’, karm, karoti, yaH,
SaH, sannyaasi, ch, yogi, ch, na, niragniH, na, ch, akriyaH ||1||
Translation: (YaH) A worshipper who (karmfalam’) fruits of actions (anaashritH) without depending upon (kaaryam’) worthy of being done according to the injunctions of the scriptures (karm) acts of bhakti (karoti) performs (saH) that (sannyasi) Sanyasi i.e. a person who has abandoned acts of worship which are opposed to the scriptures (ch) and (yogi) is a yogi i.e. a bhakt (ch) and (niragniH) free from desire (na) is not (ch) and only (akriyaH) who shows off by sitting in one place in a special posture and abandons all activities (na) is not. (1)
Translation: A worshipper, who without depending upon the fruits of actions performs acts of bhakti worthy of being done according to the injunctions of the scriptures, he is a Sanyasi i.e. a person who has abandoned ways of worship opposite to the scriptures and is a yogi/ a bhakt. And one who is not free from desire and who shows off by sitting in one place in a special posture and abandons all activities is not a yogi.
It means that one who shows off by practising Hathyog, who has defects in mind and appears inactive from outside – is neither a Sanyasi, nor a Karmyogi i.e. a bhakt.
Yam’, sannyaasam’, iti, praahuH, yogam’, tam’, viddhi, Pandav,
Na, hi, asannyastsankalpH, yogi, bhavti, kashchan ||2||
Translation: (Pandav) Oh Arjun! (yam’) that which (sannyaasam’) Sanyas (iti) as (praahuH) is called (tam’) that (yogam’) yog of bhakti and knowledge (viddhi) know (hi) because (asannyastsankalpH) who does not give up desires (kashchan) anyone (yogi) yogi (na) not (bhavti) is. (2)
Translation: Oh Arjun! Know that yog of bhakti and knowledge which is called as Sanyas because anyone who does not give up desires is not a yogi.
Garib, ek naari tyaag deenhi, paanch naari gael be |
Paaya na dwaara mukti ka, sukhdev kari bahu sael be ||
The meaning is that you take Sanyas after abandoning one wife, but five defects (sex, anger, greed, attachment, arrogance) –like wives are still with you i.e. desires are still present; abandon these, then you will become a Sanyasi. Like, Sukhdev Ji wandered a lot after becoming a Sanyasi but did not give up pride and self-praise, as a result of which remained unsuccessful.
AarurukshoH, muneH, yogam’, karm, kaarnam’, uchyate,
Yogaarudasya, tasya, ev, shamH, kaarnam’, uchyate ||3||
Translation: (Yogam’) In Yog i.e. bhakti (aarurukshoH) who aspires to become firm (muneH) for a reflective worshipper (karm) only the act of bhakti prescribed by scriptures (kaarnam’) cause i.e. the aim of bhakti (uchyate) is said to be (tasya) that (yogaarudasya) worshipper engrossed in bhakti (shamH) the absence of all desires only (ev) in reality (kaarnam’) the cause for doing bhakti (uchyate) is said to be. (3)
Translation: For a reflective worshipper who aspires to become firm in yog i.e. bhakti only the performance of acts of bhkti prescribed by the scriptures is said to be the cause i.e. the aim of bhakti. In reality, the absence of all desires only is said to be the cause for doing bhakti i.e. motive for that devotee engrossed in bhakti.
Yada, hi, na, indriyaartheshu, na, karmsu, anushjjate,
Sarvsankalpsannyaasi, yogaarudH, tada, uchyate ||4||
Translation: (Yada) When (na) neither (indriyaartheshu) in the pleasures of senses and (na) nor (karmsu) in actions (hi) only (anushjjate) becomes attracted (tada) in that state (sarvsankalpsannyaasi) a man who has renounced all desires (yogaarudH) in reality, engrossed in bhakti with full determination (uchyate) is said to be. (4)
Translation: When one neither becomes attracted to the pleasures of senses, nor to actions, in that state, a man who has renounced all desires, is actually said to be engrossed in bhakti with full determination.
Uddhret’, aatmna, aatmaanam’, na, avsaadayet’,
Aatma, ev, hi, aatmanH, bandhuH, aatma, ev, ripuH, aatmanH ||5||
Translation: (Aatmna) Keeping in mind the Tatvgyan of the Purna Parmatma, who lives with the soul in an inseparable form; by doing scripture-based sadhna, one must (aatmaanam’) one’s soul (uddhret’) lift and (aatmaanam’) oneself (na avsaadayet’) not degrade (hi) because (aatma) the Supreme God bestows His choisest blessings upon a worshipper whose sadhna is in accordance with the scriptures. That Supreme God lives with the soul in an in separable form. Therefore that soul-like God (ev) in reality (aatmanH) soul’s (bandhuH) is friend and (aatma) a soul by abandoning the injunctions of the scriptures and behaving arbitrarily (ev) actually (aatmanH) one’s (ripuH) is enemy. (5)
Translation: Keeping in mind the Tatvgyan of the Purna Parmatma, who lives with the soul in an inseparable form, one must lift one’s soul by doing scripture-based sadhna and not degrade oneself because the Supreme God bestows His choicest blessings upon a worshipper whose sadhna is in accordance with the scriptures. That Supreme God lives with the soul in an inseparable form. Therefore that soul-like God, in reality, is the soul’s friend. And a soul by abandoning the injunctions of the scriptures and behaving arbitrarily is actually one’s enemy.
BandhuH, aatma, aatmanH, tasya, yen, aatma, ev, aatmna, jitH,
AnaatmanH, tu, shatrutve, vartet, aatma, ev, shatruvat’ ||6||
Translation: (AatmanH) A soul who worships in accordance with the scriptures (tasya) his (bandhuH, aatma) only the Supreme God is the friend (yen) as a result of which (ev) in reality (aatmna) the power of the Supreme God works in a special manner with the soul of a scripture-based devotee. Like the tasks which are unachievable by human power can be accomplished with ease after getting an electricity connection. Similarly (aatma) a soul (jitH) is victorious because of Supreme God i.e. all the tasks are accomplished and one attains every happiness and attains the supreme salvation and he only also conquers mind and senses (tu) but on the contrary, he who does not perform scripture-based sadhna, his soul does not enjoy the special support of the Supreme God; he only gets what is destined. Therefore (anaatmanH) a soul, who is deprived of the support of the Supreme God (shatrutve) himself like an enemy (vartet) behaves (ev) in reality, that devotee (aatma) his own (shatruvat’) is like an enemy i.e. he who abandons scripture-based sadhna and behaves arbitrarily i.e. performs arbitrary religious practices, neither attains happiness, nor are his tasks accomplished, nor attains supreme salvation. Evidence – Holy Bhagavad Gita Chapter 16 Mantra 23-24. (6)
Translation: Only Supreme God is the friend of a soul who worships in accordance with the scriptures; as a result of which the power of the Supreme God works in a special manner with the soul of a scripture-based devotee. Like the tasks which are unachievable by human power can be accomplished with ease after getting an electricity connection. Similarly, a soul is victorious because of Supreme God i.e. all tasks are accomplished and one attains every happiness and attains the supreme salvation and he only also conquers mind and senses. But on the contrary, he who does not perform scripture-based sadhna, his soul does not enjoy the special support of the Supreme God; he only gets what is destined. Therefore, a soul who is deprived of the support of the Supreme God behaves like his own enemy. In reality, that devotee is like his own enemy i.e. he who abandons scripture-based sadhna and behaves arbitrarily i.e. performs arbitrary religious practices, neither attains happiness, nor are any of his tasks accomplished, and nor attains supreme salvation. Evidence – Holy Bhagavad Gita Chapter 16 Mantra 23-24.
JitaatmanH, prshaantasya, parmatma, smaahitH,
SheetoshnsukhduHkheshu, tatha, maanaapmaanyoH ||7||
Translation: It has been said in relation to the victorious soul described in the Verse 6 above that (jitaatmanH) a victorious soul blessed by God i.e. who by scripture-based sadhna is attaining every happiness and accomplishment of every task from God, that (prshaantasya) fully contented worshipper (Parmatma) on the Supreme God (smaahitH) is fully dependent i.e. he has no expectation from anyone else. He is (shitoshn) cold and heat i.e. (sukh duHkheshu) in joy and sorrow (tatha) and (maan-apmaanyoH) even in honour and dishonour, remain calm considering it to be God’s wish. (7)
Translation: It has been said in relation to the victorious soul described in the Verse 6 above that a victorious soul blessed by God, who by doing scripture-based sadhna is getting every happiness and accomplishment of tasks from God, that completely contented worshipper is fully dependent on the Supreme God, which means he has no expectations from anyone else. He even remains calm in cold and heat i.e. in joy and sorrow, and in honour and dishonour, considering it to be God’s wish.
Gyaanvigyaantrptaatma, kootasthH, vijitendriyaH,
YuktH, iti, uchyate, yogi, samloshtaashmkaanchanH ||8||
Translation: (Gyaanvigyaantrptaatma) he, whose inner-self is contented with knowledge and science i.e. with Tatvgyan (kootasthH) the state of whose soul is free from defects (vijitendriyaH) whose senses have been adequately conquered with the help of God and (samloshtaashm kaanchanH) for whom sand, stone, and gold are alike, that (yogi) scripture-based worshipper (yuktH) is yukt i.e. has attained God (iti) this last one (uchyate) is said to be doing the correct bhakti. (8)
Translation: He, whose inner-self is contented with knowledge and science i.e. with the Tatvgyan (true spiritual knowledge), the state of whose soul is free from defects, whose senses have been adequately conquered with the help of God and for whom sand, stone, and gold are alike, that scripture-based worshipper has attained God. This last one is said to be doing the correct bhakti.
Suhrd’mitra ari udaaseen madhyasth dweshya bandhushu,
Saadhushu, api, ch, paapeshu, sambuddhiH, vishishyate ||9||
Translation: (Suhrd’) well-wisher, (mitra) friend, (ari) enemy, (udaaseen) indifferent, (madhyasth) arbitrator, (dweshya) hateful, (bandushu) and in relatives (saadhushu) in religious souls (ch) and (paapeshu) in sinners (api) also (sambuddhiH) regard as alike (vishishyate) is the superiormost. (9)
Translation: He, who regards the well-wishers, friends, enemies, indifferent, arbitrators, the hateful, and relatives, religious souls and also sinners alike, is the superiormost.
(In Verse 10 to 15, Brahm has made guesses about the knowledge of his way of worship.)
Yogi, yunjeet, sattam’, aatmaanam’, rahsi, sthitH,
Ekaaki, yatchitaatma, niraashiH, aprigrhH ||10||
Translation: (Yatchittaama) who has controlled body along with mind and senses (niraashiH) free from expectation and (aprigrhH) free from possession (yogi) a devotee (ekaaki) alone (rahsi) lives in a solitary place and (sthitH) having established himself (aatmaanam’) his soul (sattam’) constantly in God (yunjit) engage. (10)
Translation: A devotee, free from expectation and possession, who has overpowered his body along with mind and senses, lives alone in a solitary place, and having established himself, should constantly engage his soul in God.
Shuchau, deshe, prtishthaaapya, sthiram’, aasanam’, aatmanH,
Na, atyuchchhritam’, na, atineecham’, chailaajinkushottaram’ ||11||
Translation: (Shuchau) sanctified (deshe) place on which respectively (chailaajinkushottaram’) kush grass, deer skin and cloth are spread over; which (na) neither (atyuchchhritam’) too high and (na) nor (atineecham’) too low; such (aatmanH) one’s (aasanam’) seat (sthiram’) firm (prtishthaapya) having established. (11)
Translation: In a sanctified place which is covered with kusha grass, deer-skin and cloth respectively, which is neither too high, nor too low, having established such a firm seat for oneself.
Tatr, ekaagrm’, manH, krtva, yatchitendriyakriyaH,
Upvishya, aasne, yunjyaat’, yogam’, aatmvishuddhye ||12||
Translation: (Tatr) that (aasne) on seat (upvishya) after sitting (yatchitendriyakriyaH) keeping the activities of the mind and senses under control (manH) mind (ekaagrm’) one-pointed (krtva) keeping/with (aatmvishuddhye) for purification of the inner-self (yogam’) sadhna (yunjyaat’) should practice. (12)
Translation: After sitting on that seat, keeping the activities of the mind and senses under control, he should practice sadhna with one-pointed mind for the purification of the inner-self.
Samm’, kaayshirogreevam’, dhaaryan’, achlam’, sthirH,
Samprekshya, naasikaagrm’, swam’, dishH, ch, anvalokyan’ ||13||
Translation: (Kaayshirogreevam’) body, head, and neck (samm’) straight and (achlam’) steady (dhaaryan’) holding (ch) and (sthirH) keeping still (swam’) one’s (naasikaagrm’) on the tip of the nose (samprekshya) fixing one’s gaze; other (dishH) directions (anvalokyan’) without looking in. (13)
Translation: Holding one’s body, head and neck straight and steady and keeping still, fixing one’s gaze on the tip of the nose, without looking in any other direction.
Prshaantaatma, vigatabhiH, brahmchaarivrte, sthitH,
ManH, sanyamya, machchitH, yuktH, aaseet, matparH ||14||
Translation: (Brahmchaarivrte) in the vow of celibacy (sthitH) steadfast (vigatabhiH) fearless and (prshaantaatma) with adequately peaceful inner-self (manH) mind (sanyamya) controlling (machchitH) engrossed attention (matparH) according to the mataavlambi opinion i.e. following the views that Kaal is expressing (yuktH) absorbed in sadhna (aaseet) establish. (14)
Translation: Steadfast in the vow of celibacy, fearless and with adequately peaceful inner-self, by controlling the mind and with engrossed attention, one should become established in sadhna based on mataavlambi mat’ i.e by following the views Kaal is expressing.
Yunjan’, evam’, sadaa, aatmaanam’, yogi, niyatmaanasH,
Shaantim’, nirvaanparmaam’, matsansthaam’, adhigachchhati ||15||
Translation: (Evam’) Thus (sadaa) constantly (niyatmaanasH) controlling the mind according to the Hathyog mentioned above by me (aatmaanam’) himself in God’s (yunjan’) engaging in worship (matsansthaam’) on the basis of the preset principle that one get results based on what one does, relying upon me alone (yogi) devotee (nirvaan parmaam’) very peaceful i.e. nearly non-existent/nominal (shaantim’) peace (adhigachchhati) attains i.e. attains the nominal salvation obtained from me. (15)
Translation: Thus a devotee, controlling the mind according to the Hathyog mentioned above by me and constantly engaging himself in the worship of God, relying on me alone on the basis of the preset principle that one obtains results based on what one does attains very peaceful i.e. nearly non-existent/nominal peace i.e. attains the nominal salvation obtained from me.
Brahm has himself called his salvation as very bad/inferior in Bhagavad Gita Chapter 7 Verse 18. In Bhagavad Gita Chapter 6 Verse 23, the meaning of anirvanam’ has been done as – not to become irksome i.e. to not wither; therefore, the meaning of nirvaanam’ will be – withered i.e. nearly dead, nominal peace.
Important: In the above-mentioned Bhagavad Gita Chapter 6 from Verse 10 to 15, it has been suggested to sit in one place on a special seat and by practising Hathyog fix one’s gaze on the tip of the nose and in Bhagavad Gita Chapter 3 Verse 5 to 9 the same has been prohibited.
(In Verse 16 to 30 there is knowledge about the Complete/Supreme God)
Na, ati, ashnatH, tu, yogH, asti, na, ch, ekaantam’, anashnatH,
Na, ch, ati, swapnsheelasya, jaagrtH, na, ev, ch, Arjun ||16||
Translation: The method of doing sadhna by sitting in a solitary place on a special seat mentioned in the aforesaid Verse 10 to 15 is the means of obtaining only my benefits; in reality, it is not superior. In Bhagavad Gita Chapter 7 Verse 18 Brahm (Kaal) has described the benefit (gati/salvation) given by him as inferior. Therefore (Arjun) Oh Arjun (tu) contrary to this, for attaining that Supreme God (yogH) bhakti (na ekaantam’) neither by sitting in a solitary place on a special seat or a posture and (na) nor only (ati) too much (ashnatH) one who eats (ch) and (anashnatH) nor of one who does not eat at all i.e. keep fasts (ch) and (na) nor (ati) too much (swapnsheelasya) one who sleeps (ch) and (na) nor (ev) only (jaagrtH) one who forcefully keeps oneself awake (asti) is successful. Which means, the method mentioned in the aforesaid Verse 10 to 15 is useless. (16)
Translation: The method of doing sadhna by sitting in a solitary place on a special seat mentioned in the aforesaid Verse 10 to 15 is the means of obtaining only my benefits; in reality, it is not good/superior. In Bhagavad Gita Chapter 7 Verse 18 he has described the benefit (gati/salvation) given by him as bad/ inferior. Therefore Oh Arjun, contrary to this, the bhakti for attaining that Purna Parmatma is neither successful by sitting in a solitary place on a special seat or posture, nor of a person who eats too much, and nor of a person who does not eat at all i.e. keep fasts, nor of a person who sleeps too much, and nor of a person who forcefully keeps awake. Which means, the method mentioned in the aforesaid Verse 10 to 15 is useless.
Yuktaahaarvihaarasya, yuktcheshtasya, karmsu,
Yuktswapnaavbodhasya, yogH, bhavti, duHkhha ||17||
Translation: (DuHkhha) which destroys all miseries (yogH) bhakti (yuktaahaarvihaarasya) one who eats according to requirement (karmsu) in actions according to scriptures (yuktcheshtasya) who endeavours suitabily (yuktswapnaavbodhasya) who sleeps and wakes according to requirement (bhavti) only is successful. (17)
Translation: Bhakti which destroys all miseries is only successful of a person who eats according to the requirement; who endeavours suitably in actions according to the scriptures and who sleeps and wakes according to the requirement.
Yadaa, viniyatam’, chittam’, aatmani, ev, avtishthate,
NiHsprhH, sarvkamebhyaH, yuktH, iti, uchyate, tadaa ||18||
Translation: (Viniyatam’) a perfectly disciplined in the scripture-based bhakti of one Supreme God (chittam’) mind (yadaa) when (aatmani) in God (ev) only (avtishthate) becomes firmly fixed (tadaa) at that time (sarvkaamebhyaH) from all desires (niHsprH) free (yuktH) equipped with bhakti i.e. is engrossed in bhakti (iti) it (uchyate) is said. (18)
Translation: When a perfectly disciplined mind in the scripture-based bhakti of one Supreme God, in reality, becomes firmly fixed in God only, at that time, it is said that free from all desires it is equipped with bhakti i.e. is engrossed in bhakti.
Yatha, deepH, nivaatasthH, na, ingate, sa, upma, smrta,
YoginH, yatchittasya, yunjatH, yogam’, aatmanH ||19||
Translation: (Yatha) Just as (nivatasthH) situated in windless place (deepH) a lamp (na, ingate) does not flicker (sa) similar (upma) simile (aatmanH) a scripture-based devotee, of the Purna Brahm i.e. Supreme God who lives in an inseparable form with the soul (yogam’) in sadhna (yunjatH) engaged (yat) striving (yoginH) a devotee’s (chittasya) mind’s (smrta) is said to be state of his sumiran. (19)
Translation: Just as a lamp placed in a windless place does not flicker, same is the state of sumiran of the mind of a striving scripture-based devotee, engaged in the sadhna of the Purna Brahm i.e. of the Supreme God who lives in an inseparable form with the soul.
Yatr, uparmate, chittam’, niruddham’, yogsevya,
Yatr, ch, ev, aatmna, aatmaanam’, pashyan’, aatmani, tushyati ||20||
Translation: (Chittam’) mind (niruddham’) restraint (yogsevya) by practice of yog (yatr) when (uparmate) becomes based on the above-mentioned opinions (ch) and (yatr) in that state when (aatmna) a scripture-based devotee, by soul (aatmaanam’) the Supreme God who lives with the soul, everywhere (pashyan’) beholds (ev) in reality (aatmani) in the Supreme God inseparable from the soul (tushyati) remains contented i.e. he does not sway. (20)
Translation: When the mind, by practice of restraint yog, becomes based on the above-mentioned opinions and when a scripture-based devotee on seeing the Supreme God, who lives with the soul, everywhere by his soul, in reality remains contented in that Supreme God inseparable from the soul i.e. he does not sway.
Sukham’, aatyantikam’, yat’, tat’, buddhigraahyam’, ateendriyam’,
Vetti, yatr, na, ch, ev, ayam’, sthitH, chalti, tatvatH ||21||
Translation: (Ateendriyam’) beyond the realm of senses (buddhigraahyam’) worthy of being acquired only by purified subtle intellect (yat’) which (aatyantikam’) eternal (sukham’) bliss. One trying to attain the Supreme God for complete salvation i.e. the never-ending happiness (tat’) it (yatr) the state in which (vetti) perceives (ch) and (ev) in reality, in this way (sthitH) established (ayam’) this yogi (tatvatH) Tatavgyani (na, chalti) does not get deviated. (21)
Translation: Beyond the realm of senses, the eternal bliss which is worthy of being acquired only by the purified subtle intellect, the state in which a person, striving to attain the Supreme God for complete salvation i.e. the never-ending happiness, perceives it. And in reality this Tatvgyani yogi established in this way, does not get deviated.
Yam’, labdhva, ch, aparam’, laabham’, manyate, na, adhikam’, tatH,
Yasmin’, sthitH, na, duHkhen, guruna, api, vichaalyate ||22||
Translation: (Yam’) which; a sadhak who fixes his mind on only one God by scripture-based sadhna of only one Supreme God (laabham’) the benefit (labdhva) having obtained (tatH) then that (adhikam’) greater (aparam’) any other benefit (na, manyate) does not consider (ch) and (yasmin’) as result of which (sthitH) a devotee steady on the path of true bhakti (guruna) deepest (duHkhen) sorrow (api) even (na, vichaalyate) is not shaken. (22)
Translation: The benefit after having obtained which a sadhak, who fixes his mind on only one God by scripture-based sadhna of only one Supreme God, does not consider any other benefit greater than that, and as a result of which a devotee steady on the path of true bhakti is not shaken even by the deepest sorrow.
Tam’, vidhyaat’, duHkhsanyogviyogam’, yogsangyitam’,
SaH, nishchayen, yoktavyaH, yogH, anirvinnchetsa ||23||
Translation: (Tam’) unknown by the darkness of ignorance (yogsangyitam’) the actual knowledge of bhakti of the Supreme God (vidhyaat’) should know. (duHkh sanyog) the misery arising as a result of sinful deeds (viyogam’) ends i.e. dispels (saH) that (yogH) bhakti (anirvinnchetsa) not bored i.e not withered mind (nishchyen) with determination (yoktavyaH) to do is a duty i.e. should be done. (23)
Translation: One should know the actual knowledge of the bhakti of the Supreme God unknown by the darkness of ignorance, which ends i.e. dispels the misery arising as a result of evil deeds. That bhakti should be done with not bored i.e. not withered mind with determination.
Sankalpprbhvaan’, Kaamaan’, tyaktva, sarvaan’, asheshatH,
Mansa, ev, indriyagraamm’, viniyamya, samantatH ||24||
Translation: (Sankalpprbhvaan’) arising from vows (sarvaan’) all (Kaamaan’) desires (ev) in reality (asheshatH) by the root i.e. entirely (tyaktva) abandoning and (mansa) through mind (indriyagraamm’) senses (samantatH) from all directions (viniyamya) restraining. (24)
Translation: In reality, entirely abandoning all the desires arising from vows and restraining the senses through mind from all directions.
Bhagavad Gita Chapter 6 Verse 25
Translation: (ShanaeH, shanaeH) gradually practicing (uparmet’) by the above-mentioned opinion i.e. knowledgeable thought (dhrtigrheetya) patient (buddhya) with intellect (manH) mind (aatmsanstham’) fixing i.e. establishing in the Supreme God (krtva) by doing (kinchit’) anything (api) also (na, chintyet’) should not worry. (25)
Translation: By gradually practicing and fixing i.e. establishing the mind in the Supreme God with patient intellect through the above-mentioned opinion i.e. knowledgeable thought one should not worry about anything.
YatH, yatH, nishcharti, manH, chanchalam’, asthiram’,
TatH, tatH, niyamya, etat’, aatmani, ev, vasham’, nayet’ ||26||
Translation: (Etat’) This (asthiram’) unsteady and (chanchalam’) restless (manH) mind (yatH, yatH) wherever (nishcharti) wanders (tatH, tatH) from there (niyamya) removing (aatmani) a scripture-based devotee, a soul blessed by the Supreme God, with the support of his Supreme God (ev) only (vasham’) control the mind (nayet’) should do. (26)
Translation: Wherever this unsteady and restless mind wanders, removing it from there, a scripture-based devotee, a soul blessed by the Purna Parmatma, with the support of his Supreme God only should control the mind.
Prshaantmansam’, hi, enam’, yoginam’, sukham’, uttamm’,
Upaiti, shaantarjasam’, brahmbhootam’, akalmsham’ ||27||
Traslation: (Enam’) it is a sin to do sadhna abandoning the prescriptions of scriptures. Therefore this sin (hi) certainly abandoning (prshaantmansam’) a scripture-based devotee, whose mind is adequately at peace in one Supreme God (akalmsham’) who is free from sin (shaantarjasam’) who does not desire for materialistic happiness (brahmbhootam’) God’s hans/soul (yoginam’) methodical devotee (uttamm’) supreme (sukham’) happiness (upaiti) attains i.e. attains complete salvation. (27)
Translation: It is a sin to do sadhna abandoning the prescriptions of scriptures. Therefore certainly abandoning this sin, a scripture-based devotee, whose mind is adequately at peace in one Supreme God, who is free from sin, who does not desire for materialistic happiness, that methodical devotee, God’s hans/soul, attains the supreme happiness i.e. attains complete salvation.
Yunjan’, evam’, sadaa, aatmaanam’, yogi, vigatkalmashH,
Sukhen, brahmsansparsham’, atyantam’, sukham’, ashnute ||28||
Translation: (VigatkalmashH) free from sin (yogi) devotee (evam’) in this way (sadaa) always (yunjan’) doing sadhna (aatmaanam’) with one’s dedication (sukhen) with ease (brahmsansparsham’) in the form of union with the Supreme God (atyantam’) never-ending (sukham’) happiness (ashnute) experiences i.e. becomes completely liberated. (28)
Translation: A sinfree devotee while constantly doing sadhna in this way with dedication experiences the never-ending happiness of the Supreme God in the form of easy union with the God i.e. becomes completely liberated.
Sarvbhootasthm’, aatmaanam’, sarvbhootani, ch, aatmani,
Iikshte, yogyuktaatma, sarvatr, samdarshanH ||29||
Translation: (Yogyuktaatma) one whose soul is endowed with bhakti (sarvatr) in everyone (samdarshanH) who looks upon with equality (aatmaanam’) the Supreme God who is inseparable from the soul (sarvbhootastham’) situated in all the living beings (ch) and (sarbhootani) all the living beings (aatmani) like him i.e. as he feels joys-sorrows, with this view point (iikshate) sees. (29)
Translation: One whose soul is endowed with bhakti, who looks upon everyone with equality, he sees the Supreme God who is inseparable from the soul as situated in all the living beings and all the living beings like him i.e. just as he feels joys and sorrows so do they, with this viewpoint.
(In Verse no 30-31, has described the state of a worshipper who does his bhakti.)
YaH, maam’, pashyati, sarvatr, sarvam’, ch, mayi, pashyati,
Tasya, aham’, na, pranshyaami, saH, ch, me, na, pranshyati ||30||
Translation: (YaH) he who (sarvatr) everywhere (maam’) me (pashyati) sees (ch) and (sarvam’) everyone (mayi) in me (pashyati) sees (tasya) for him (aham’) I (na, pranshyaami) am not invisible (ch) and (saH) he (me) from me (na, pranshyati) is not invisible i.e. he is in my trap only, within my sight. He does not have full knowledge. (30)
Translation: He, who sees me everywhere and sees everyone in me, for him, I am not invisible and he is not invisible from me i.e. he is in my trap only within my sight. He does not have full knowledge.
Sarvbhootsthitam’, yaH, maam’, bhajti, ekatvam’, aasthitH,
Sarvatha, vartmaanH, api, saH, yogi, mayi, vartate ||31||
Transltion: (YaH) he who (ekatvam’) in oneness (aasthitH) being established (sarvbhootasthitam’) dwelling in all the living beings (maam’) me (bhajti) worships (saH) that (yogi) yogi (sarvtha) in all respects (vartmaanH) at this time (api) even (mayi) in me only (vartate) is practising/dwelling. (31)
Translation: He who, being established in oneness, worships me who dwells in all the living beings, that yogi even at this time is practising/dwelling in me / (or dealing with me) only in all respects.
Aatmaupamyen, sarvatr, samam’, pashyati, yaH, Arjun,
Sukham’, va, yadi, va, duHkham’, saH, yogi, paramH, matH ||32||
Translation: (Arjun) Oh Arjun! (yaH) a yogi who (aatmaupamyen) by doing scripture-based sadhna, a soul who becomes recipient of the grace of the Supreme God. Because of exceptional grace of God on him, his soul becomes similar to God. Therefore, the Supreme God residing with the soul in an inseparable form (sarvatr) everywhere and in all the living beings (samam’) equally (pashyati) sees (va) and (sukham’) joy (yadi, va) and (duHkham’) sorrow, sees equally in everyone (saH) that (matH) with scripture-based behaviour (yogi) yogi (paramH) is superior. (32)
Translation: Oh Arjun! A yogi, who by doing scripture-based sadhna becomes recipient of the grace of the Supreme God, because of exceptional grace of God on him, his soul becomes similar to God. Therefore he sees the Supreme God, who resides with the soul in an inseparable form, everywhere and equally in all the living beings, and also sees joy and sorrow equally in everyone. That yogi with scripture-based behaviour is superior.
(Arjun uvaach)
YaH, ayam’, yogH, tvya, proktH, saamyen, madhusoodan,
Etasya, aham’, na, pashyaami, chanchaltvaat’, sthitim’, sthiraam’ ||33||
(Arjun said)
Translation: (Madhusoodan) Oh Madhusoodan! (yaH) that (ayam’) this (yogH) yog (tvya) you (saamyen) with equanimity (proktH) have said, mind (chanchaltvaat’) being restless (aham’) I (etasya) its (sthiraam’) eternal (sthitim’) state (na) not (pashyaami) see. (33)
Translation: Oh Madhusoodan! This yog that you have said with equanimity, because of the mind being restless, I do not see its eternal state.
Chanchalam’, hi, manH, Krishna, pramaathi, balvat’, drdam’,
Tasya, aham’, nigraham’, manye, vaayoH, iv, sudushkaram’ ||34||
Translation: (Hi) because (Krishna) Oh Shri Krishna! This (manH) mind (chanchalam’) is very restless (pramaathi) turbulent by nature (drdam’) very stubborn and (balvat’) powerful; therefore (tasya) it (nigraham’) controlling (aham’) I (vaayoH) contolling wind (iv) as (sudushkaram’) very difficult (manye) believe. (34)
Translation: Because oh Shri Krishna! This mind is very restless, turbulent by nature, very stubborn and powerful; therefore, controlling it, I believe, is as difficult as controlling the wind.
(Bhagwan uvaach)
Asanshyam’, mahaabaaho, manH, durnigraham’, chalam’,
Abhyaasen, tu, kauntey, vairaagyen, ch, grhyate ||35||
(God said)
Translation: (Mahaabaaho) oh mighty-armed! (asanshyam’) undoubtedly (manH) the mind (chalam’) is restless and (durnigraham’) is hard to control (tu) but (kauntey) oh son of Kunti, Arjun! (abhyaasen) by practice (ch) and (vairaagyen) by detachment (grhyate) is controlled. (35)
Translation: Oh mighty-armed! Undoubtedly, the mind is restless and very hard to control, but oh son of Kunti, Arjun! It is controlled by practice and detachment.
Asanytaatmna, yogH, dushpraapH, iti, me, matiH,
Vashyaatmna, tu, yatataa, shakyaH, avaaptum’, upaayatH ||36||
Translation: (Asanytaatmna) by a person whose mind is not under control i.e. who is not abstinent (yogH) bhakti (dushpraapH) is difficult to attain (tu) but (vashyaatmna) one who performs scripture-based sadhna i.e. by not following arbitrary way of worship one whose mind is under control, (yatataa) a person who strives (upaayatH) by proper means (avaaptum’) to attain (shakyaH) is possible (iti) this (me) my (matiH) is opinion i.e. view. (36)
Translation: Bhakti is difficult to attain by a person whose mind is not under control i.e. who is not abstinent, but it is possible to attain through proper means by a striving person who performs scripture-based sadhna i.e. by not following arbitrary way of worship whose mind is under control. This is my opinion i.e. view.
(Arjun uvaach)
AyatiH, shraddhya, upetH, yogaat’, chalitmaanasH,
Apraapya, yogsansiddhim’, kaam’, gatim’, Krishna, gachchhati ||37||
(Arjun said)
Translation: (Krishna) Oh Shri Krishna! (shraddhya, upetH) he who has faith in yog, but (ayatiH) who is not abstinent (yogaat’, chalitmaanasH) whose mind has become deviated from yog, such a worshipper yogi (yogsansiddhim’) perfection in yog / success in yog / accomplishment of yog (apraapya) failing to attain (kaam’) which (gatim’) state (gachchhati) attains. (37)
Translation: Oh Shri Krishna! He who has faith in yog but who is not abstinent, whose mind has become deviated from yog, failing to attain perfection in yog, what state does such a worshhipper yogi attain?
Kachchit’, na, ubhayvibhrshtH, chhinnaabhram’, iv, nashyati,
AprtishthH, mahaabaaho, vimoodH, brahmanH, pathi ||38||
Translation: (Mahaabaaho) oh mighty-armed! (kachchit’) does that (brahmanH) for attaining the Supreme God (pathi) from the path (vimoodH) fool deviated from (aprtishthH) one who performs sadhna abandoning the injunctions of scriptures, does not get the support of God. Such a person devoid of support (chhinnaabhram’) riven cloud (iv) like (ubhayvibhrashtH) fallen from both sides (na, nashyati) does he not perish? (38)
Translation: Oh mighty-armed! Does that fool deviated from the path for attaining the Supreme God; one who performs sadhna abandoning the injunctions of the scriptures does not get the support of God; such a person, devoid of support, fallen from both sides, not perish like a riven cloud?
It is dushpraapya (scarcely attainable) i.e. there is no benefit of bhakti. This yog is possible for only he who overpowers mind. Please contemplate then that is it justified to do the meaning of Verse 40 as neither does that person deviated from yog get destroyed in this world, nor in the other world. Because in Bhagavad Gita Chapter 6 Verse 42 to 44 also there is this same evidence. It has been stated that a person deviated from yog due to the sanskaar prior to getting deviated goes to Heaven for some days, then takes birth in a virtuous family, but that human birth is very rare in this world/lok. If he attains human birth then out of previous nature by behaving arbitrarily violates the Tatvgyan i.e. gets destroyed. Therefore the above-mentioned translation of Verse 40 is correct. It is also clear in Bhagavad Gita Chapter 6 Verse 45.
Etat’, me, sanshyam’, Krishna, chhettum’, arhasi, asheshatH,
TvadanyaH, sanshyasya, asya, chhetta, na, hi, uppadhyate ||39||
Translation: (Krishna) Oh Shri Krishna! (me) my (etat’) this (sanshyam’) doubt (asheshatH) completely (chhettum’) dispelling, only you (arhasi) are worthy (hi) because (tvadanyaH) anyone other than you (asya) this (sanshyasya) doubt (chhetta) who can dispel (na, uppadhyate) it is not possible to find. (39)
Translation: Oh Shri Krishna! Only you are worthy of completely dispelling this doubt of mine because it is not possible to find anyone else other than you who can dispel this doubt.
Meaning: The meaning of Verse 40 to 44 is that after experiencing the results of all the previous virtuous and evil deeds in heaven-hell, according to the previous nature of bhakti one develops yearning for bhakti, and then because of the previous nature only becomes deviated from the path i.e. because of not finding a Complete Saint never gets liberated.
(Bhagwan uvaach)
Paarth, na, iv, ih, na, amutr, vinaashH, tasya, vidhyate,
Na, hi, kalyaankrt’, kashchit’, durgatim’, taat, gachchhati ||40||
(God said)
Translation: (Paarth) Oh Paarth! (ev) in reality, a devotee who has deviated from the path (na) neither (ih) remains of this world (na) nor (amutr) of that world (tasya) his (vinaashH) only destruction (vidhyate) is known (hi) undoubtedly (kashchit’) any person who (na kalyaankrt’) does not act within bound unto last breath for self-welfare i.e. who deviates from yog (taat) Oh dear, he (durgatim’) unfavourable destination / unfortunate circumstances /disaster (gachchhati) goes to i.e. attains. (40)
Translation: Oh Paarth! In reality, neither does a sadhak, who has deviated from the path, remain of this world, nor of that world. Only his destruction is known. Undoubtedly any person who does not act within bound unto last breath for self-welfare i.e. who deviates from yog, oh dear, he is destined to unfortunate circumstances/ suffers disaster. Its evidence is also given in Bhagavad Gita Chapter 4 Verse 40.
Meaning: The other translators of Gita ji have written in this Verse 40 that a worshipper, who is deviated from bhakti i.e. whose mind is not under control, neither gets destroyed in this lok/world nor in the other world/lok. Whereas it is written in Bhagavad Gita Chapter 6 Verse 36 that according to my opinion one whose mind is not under control, it is difficult for him to get the benefit of bhakti (yog) i.e. there is no benefit of bhakti. That yog is only possible for one who has overpowered his mind.
Please contemplate then that is it justified to do the meaning of Verse 40 as neither does that person deviated from yog get destroyed in this world, nor in the other world. Because in Bhagavad Gita Chapter 6 Verse 42 to 44 also there is this same evidence. It has been stated that a person deviated from yog due to the sanskaar prior to getting deviated goes to Heaven for some days, then takes birth in a virtuous family, but that human birth is very rare in this world/lok. If he attains human birth then out of previous nature by behaving arbitrarily violates the Tatvgyan i.e. gets destroyed. Therefore the above-mentioned translation of Verse 40 is correct. It is also clear in Bhagavad Gita Chapter 6 Verse 45.
Example: A yogi named Jadbharat, because of developing attachment to a fawn and deviating from the path of bhakti, took birth as a fawn and suffered disaster.
Praapya, punyakrtaam’, lokaan’, ushitva, shaashvatiH, samaaH,
Shucheenaam’, shreemataam’, gehe, yogbhrashtH, abhijaayate ||41||
Translation: (YogbhrashtH) a person who has strayed from bhakti (punyakrtaam’) after experiencing the sufferings of the 84 lakh births, on the basis of virtuous deeds, of the virtuous (lokaan’) worlds i.e. loks like heaven etc (praapya) goes to, in them (shaashvatiH) fixed based on speech of Vedas (samaaH) period (ushitva) residing then (shuchinaam’) righteous (shreemataam’) with high opinions i.e. eminent people (gehe) home (abhijaayate) takes birth. (41)
Translation: A person who has strayed from bhakti after experiencing the sufferings of 84 lakh births, on the basis of virtuous deeds goes to the worlds of the virtuous i.e. to loks like heaven etc and after residing there for a fixed period based on speech of Vedas then takes birth in the home of righteous and eminent people. In the following Verse 42, it is said that such a birth is rare.
Athva, yoginaam’, ev, kule, bhavti, dheemtaam’,
Etat’, hi, durlabhtaram’, loke, janm, yat’, iidrsham’ ||42||
Translation: (Athva) or (dheemtaam’) learned (yoginaam’) yogis (kule) in the family (bhavti) takes birth (ev) in reality (iidrsham’) of this kind (yat’) that (etat’) this (janm) birth (loke) in the world (hi) undoubtedly (durlabhtaram’) very rare. (42)
Translation: Or takes birth in the family of learned yogis. In reality, this kind of birth that it is, is undoubtedly very rare in the world.
Tatr, tam’, buddhisanyogam’, labhte, paurvdehikam’,
Yatate, ch, tatH, bhooyH, sansiddhau, kurunandan ||43||
Translation: If (tatr) there (tam’) he (paurvdehikam’) accumulated in the previous life/body/birth (buddhisanyogam’) buddhi ke sanyog ko anaayaas – destined intellect spontaneously (labhte) regains (ch) and (kurunandan) Oh Kurunandan! (tatH) after that (bhooyH) again/then (sansiddhau) for spiritual success of attaining God (yatate) strives. (43)
Translation: If there he spontaneously regains the destined intellect accumulated in the previous life/birth, and oh Kurunandan! After that again strives to attain the spiritual success of attaining God.
Poorvaabhyaasen, ten, ev, hiyate, hi, avashH, api, saH,
JigyaasuH, api, yogasya, shabdbrahm, ativartate ||44||
Translation: (SaH) that worshipper deviated from the path (avashH) helpless by nature (api) also (ten) that (poorvaabhyaasen) by the previous practice (ev) only, in reality (hiyate) is attracted by (hi) because (yogasya) of the bhakti of God (jigyaasuH) a person inquisitive (api) also (shabdbrahm) the method of bhakti of God which is mentioned in the holy scriptures, by not worshipping according to that method, distracted due to the previous nature by not doing the jaap of that real naam, the speech-like order of God (ativartate) violates. Because out of previous nature again becomes deviated. (44)
Translation: That worshipper deviated from the path, helpless by nature, in reality, is attracted by that previous practice only because a person inquisitive of the bhakti of God also by not worshipping according to the method of bhakti of God mentioned in the holy scriptures, distracted due to the previous nature, by not doing the jaap of that real naam, violates the speech-like order of God. Because out of previous nature he again becomes deviated. Therefore in Bhagavad Gita Chapter 7 Verse 16-17 an inquisitive person has not been said to be good. Only a knowledgeable devotee who does bhakti of one God is said to be the best. It is also evident in Bhagavad Gita Chapter 18 Verse 58.
Pryatnaat’, yatmaanH, tu, yogi, sanshuddhkilbishH,
AnekjanmsansiddhH, tatH, yaati, paraam’, gatim’, ||45||
Translation: (Tu) on the contrary (yatmaanH) a scripture-based worshipper who has the support of the Supreme God, that abstinent i.e. striving person who has overpowered mind (pryatnaat’) by the effort of true bhakti (anekjanmsansiddhH) by the bhakti earnings of many births (yogi) bhakt/devotee (sanshuddhkilbishH) becoming free from sin (tatH) immediately in that very birth (paraam’, gatim’) supreme salvation (yaati) attains. (45)
Translation: On the contrary, a scripture-based devotee who has the support of the Supreme God, that abstinent i.e. striving person who has overpowered his mind, by the effort of true bhakti and by the bhakti earnings of many births, becoming sinless immediately attains supreme salvation in that very birth.
TapasvibhyaH, adhikH, yogi, gyaanibhyaH, api, matH, adhikH,
KarmibhyaH, ch, adhikH, yogi, tasmaat’, yogi, bhav, Arjun ||46||
Translation: God is saying that (yogi) after gaining knowledge from a Tatvdarshi Saint, a devotee who does sadhna of naam; given by me (matH) conjectural opinion on sadhna i.e. according to the knowledge of the way of worship, the Hathyog which is mentioned in Verse 10 to 15, in that those who do sadhna by forceful act of bhakti (tapasvibhyaH) to ascetics (gyaanibhyaH) the learneds mentioned in Bhagavad Gita Chapter 7 Verse 16-17 (ch) and (karmibhyaH) to those who perform action i.e. who do sadhna opposite to the scriptures (api) also (adhikH) is superior. (tasmaat’) therefore (Arjun) oh Arjun, after finding the Tatvdarshi saint mentioned in Bhagavad Gita Chapter 4 Verse 34 and taking spiritual instruction from him (yogi) a scripture-based devotee (bhav) become. (46)
Translation: God is saying that after gaining knowledge from a Tatvdarshi Saint, a devotee who does sadhna of naam is superior to those ascetics who do sadhna by forceful act of bhakti i.e. by Hathyog mentioned in Verse 10 to 15 according to the knowledge of the way of worship i.e. conjectural opinion on sadhna given by me, and to the learneds mentioned in Bhagavad Gita Chapter 7 Verse 16-17 and to those who perform action i.e. who do sadhna opposite to the scriptures. Therefore oh Arjun, after finding the Tatvdarshi saint stated in Bhagavad Gita Chapter 4 Verse 34, and taking spiritual instruction from him, become a scripture-based devotee.
Yoginaam’, api, sarveshaam’, mad’gaten, antaraatmna,
Shraddhaavaan’, bhajte, yaH, maam’, saH, me, yuktatamH, matH ||47||
Translation: (Sarveshaam’) all (yoginaam’) among yogis (api) also (yaH) he who (shraddhaavaan’) faithful devotee (mad’gaten) according to the bhakti-opinion given by me (antaraatmna) from inner soul (maam’) me (bhajte) worships (saH) that yogi (me) my (matH) according to opinion (yuktatamH) is engrossed in bhakti in true way. (47)
Translation: Amongst all the yogis also a faithful devotee who worships me from inner soul according to the opinion given by me, that yogi according to my opinion is engrossed in bhakti in true way.
Meaning: – A worshipper who has Tatvgyan (true spiritual knowledge), in reality, is a scripture-based worshipper i.e. yogi. He duly does jaap of Om naam of Brahm Kaal. The jaap of Om naam has to be done according to the rule. He relinquishes the earnings of jaap of my (Brahm’s) naam to me, Brahm, and then attains the Supreme/Complete God.
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