Chapter 6 — The Yoga of Meditation

Om

Homage to the Supreme Self

The Blessed Lord said

Whoever performs the work that must be done without depending on the fruit of action— he is a renunciant and a yogi, not one who has merely abandoned the sacred fire and ceased to act. ॥६- १॥

What they call renunciation, know that to be yoga, O Pandava; for no one who has not renounced self-willed intentions ever becomes a yogi. ॥६- २॥

For the sage who seeks to ascend to yoga, action is said to be the means; for that same sage once established in yoga, tranquillity is said to be the means. ॥६- ३॥

When one is attached neither to the objects of the senses nor to actions, and has renounced every self-willed intention, one is then said to be established in yoga. ॥६- ४॥

One should raise oneself by oneself, not let oneself sink; for the self alone is one’s own friend, and the self alone is one’s own enemy. ॥६- ५॥

The self is the friend of one who has mastered the self through the self; but for one who has not mastered the self, the self remains hostile, like an enemy. ॥६- ६॥

For one who has mastered the self and is wholly at peace, the Supreme Self is held in perfect stillness— amid cold and heat, pleasure and pain, and likewise honor and dishonor. ॥६- ७॥

The yogi whose self is fulfilled by knowledge and realization, who stands unshaken and has conquered the senses, is said to be integrated— regarding clod, stone, and gold alike. ॥६- ८॥

One whose understanding is equal toward well-wisher, friend, enemy, the indifferent, the neutral, the hateful, and one’s own kin, toward the righteous and even toward sinners, is distinguished above all. ॥६- ९॥

The yogi should continually integrate the self, remaining in solitude, alone, with mind and self restrained, free from expectation and possessiveness. ॥६- १०॥

In a clean place, one should establish a firm seat for oneself, neither too high nor too low, with cloth, antelope skin, and kusa grass laid upon it. ॥६- ११॥

There, making the mind one-pointed and restraining the activity of mind and senses, one should sit upon the seat and practice yoga for the purification of the self. ॥६- १२॥

Holding body, head, and neck erect, motionless and steady, gazing toward the tip of one’s own nose and not looking in any direction— ॥६- १३॥

With the self at peace, free from fear, steadfast in the vow of a celibate seeker, one should restrain the mind, center consciousness on me, and sit integrated, devoted to me as the highest. ॥६- १४॥

Thus continually integrating the self, the yogi whose mind is disciplined attains peace, the supreme nirvana, which abides in me. ॥६- १५॥

Yoga is not for one who eats too much, nor for one who does not eat at all; not for one given to excessive sleep, nor indeed for one who keeps awake too long, Arjuna. ॥६- १६॥

For one regulated in food and recreation, regulated in effort amid actions, regulated in sleep and waking, yoga becomes the destroyer of sorrow. ॥६- १७॥

When the disciplined mind rests in the Self alone, free from longing for every desire, one is then said to be integrated. ॥६- १८॥

Like a lamp set in a windless place that does not flicker—such is the image remembered for the yogi whose mind is restrained, integrating the self through yoga. ॥६- १९॥

Where the mind, restrained by the practice of yoga, comes wholly to rest; where, seeing the Self through the self, one is content within the Self; ॥६- २०॥

where one knows that limitless happiness which is grasped by awakened understanding and lies beyond the senses; and, established there, one never moves away from reality; ॥६- २१॥

having gained which, one regards no further gain as greater than that; and established in which, one is not shaken even by the heaviest sorrow— ॥६- २२॥

one should know as yoga this severance from union with sorrow. That yoga must be practiced with resolve and with a heart free from despondency. ॥६- २३॥

Abandoning without remainder all desires born of self-willed intention, one should restrain the entire company of senses on every side by the mind alone. ॥६- २४॥

Little by little, one should come to rest through understanding held firm by steadfastness; fixing the mind within the Self, one should think of nothing at all. ॥६- २५॥

Wherever the restless, unsteady mind wanders away, from there one should restrain it and bring it under the sway of the Self alone. ॥६- २६॥

For supreme happiness comes to this yogi whose mind is wholly at peace, whose passion has grown still, who has become Brahman, and who is free from stain. ॥६- २७॥

Thus continually integrating the self, the yogi, free from stain, easily enjoys limitless happiness in contact with Brahman. ॥६- २८॥

With the self integrated through yoga, seeing equally everywhere, one beholds the Self dwelling in all beings and all beings dwelling in the Self. ॥६- २९॥

Whoever sees me everywhere and sees everything in me— I am never lost to that person, nor is that person ever lost to me. ॥६- ३०॥

Whoever, established in oneness, worships me as dwelling in all beings— however that yogi may live, that yogi lives in me. ॥६- ३१॥

Whoever, by comparison with oneself, sees the same everywhere, Arjuna— whether in pleasure or in pain— that yogi is considered supreme. ॥६- ३२॥

Arjuna said

This yoga of equality that you have taught, Madhusudana— because of the mind’s restlessness, I do not see how it can remain stable. ॥६- ३३॥

For the mind is restless, Krishna— turbulent, powerful, and stubborn. I think restraining it is as exceedingly difficult as restraining the wind. ॥६- ३४॥

The Blessed Lord said

Without doubt, mighty-armed one, the mind is restless and difficult to restrain; yet through practice, son of Kunti, and through dispassion, it is brought under control. ॥६- ३५॥

For one whose self is unrestrained, yoga is difficult to attain—this is my judgment; but one who strives with the self brought under control can attain it by the proper means. ॥६- ३६॥

Arjuna said

One who has not mastered striving, yet is endowed with faith, whose mind has wandered from yoga— failing to attain perfection in yoga, what path does that person take, Krishna? ॥६- ३७॥

Fallen away from both, does he not perish like a cloud torn apart, without any foundation, mighty-armed one, bewildered on the path to Brahman? ॥६- ३८॥

You should dispel this doubt of mine completely, Krishna; for no one other than you can rightly be the dispeller of this doubt. ॥६- ३९॥

The Blessed Lord said

Partha, neither here nor hereafter is there destruction for that person; for no one who does what is good ever comes to a wretched end, dear one. ॥६- ४०॥

Having reached the worlds of those who act with merit and dwelt there for countless years, one who fell away from yoga is born in the home of the pure and prosperous. ॥६- ४१॥

Or one is born into a family of wise yogis themselves; yet such a birth as this is far more difficult to obtain in this world. ॥६- ४२॥

There one regains the integration of understanding acquired in a former body, and from there strives once more toward full perfection, delight of the Kurus. ॥६- ४३॥

For by that very former practice one is carried onward, even against one’s will. Even one who merely seeks to know yoga passes beyond Brahman as sacred word. ॥६- ४४॥

But the yogi who strives with earnest effort, purified of all faults and perfected through many births, then reaches the supreme destination. ॥६- ४५॥

The yogi is higher than ascetics and is considered higher even than those of knowledge; the yogi is also higher than those devoted to ritual action. Therefore become a yogi, Arjuna. ॥६- ४६॥

And of all yogis, the one who, full of faith, worships me with the inner self absorbed in me— that one I consider the most deeply integrated. ॥६- ४७॥

Om. That is the Real. Thus, in the Upanishads of the glorious Bhagavad Gita, in the knowledge of Brahman, in the scripture of yoga, in the dialogue between Sri Krishna and Arjuna, ends the sixth chapter, entitled “The Yoga of Self-Mastery.” ॥ ६ ॥

Om

Salutation to the Blessed Supreme Self

The Blessed Lord said

One who performs the work that must be done without depending on its fruit is both a renunciant and a yogi—not one who merely gives up the sacred fire or ceases to act. ॥६- १॥

What they call renunciation, know that to be yoga, O Pandava. For no one becomes a yogi without renouncing self-willed intentions. ॥६- २॥

For the sage who wishes to rise into yoga, action is said to be the means. For that same sage once established in yoga, stillness is said to be the means. ॥६- ३॥

When one is attached neither to the objects of the senses nor to actions, and has renounced all intentions, one is then said to be established in yoga. ॥६- ४॥

One should lift oneself by oneself and not let oneself sink. For the self alone is one’s friend, and the self alone is one’s enemy. ॥६- ५॥

The self is the friend of one who has conquered the self by the self. But for one without self-mastery, that very self remains hostile, like an enemy. ॥६- ६॥

For one who has conquered the self and become completely peaceful, the Supreme Self is firmly established amid cold and heat, pleasure and pain, and also honor and dishonor. ॥६- ७॥

A yogi satisfied by knowledge and direct realization, steady as an anvil, with the senses conquered, regarding a clod of earth, a stone, and gold as equal, is said to be united. ॥६- ८॥

One whose understanding is equal toward a well-wisher, friend, enemy, neutral person, mediator, hateful person, and relative, and also toward the virtuous and the sinful, is distinguished above others. ॥६- ९॥

A yogi should constantly discipline the self while staying in solitude, alone, with mind and self controlled, free from expectation and possessions. ॥६- १०॥

In a clean place, one should set up a firm seat for oneself, neither too high nor too low, covered with cloth, antelope skin, and kusha grass, one over another. ॥६- ११॥

There, making the mind one-pointed and controlling the activity of mind and senses, one should sit on that seat and practice yoga for purification of the self. ॥६- १२॥

Holding the body, head, and neck straight, motionless and steady, one should gaze at the tip of one’s own nose without looking around in any direction. ॥६- १३॥

With the self peaceful and fear gone, established in the vow of celibacy, one should control the mind, keep the mind on me, and sit united, devoted to me. ॥६- १४॥

Always disciplining the self in this way, the yogi whose mind is controlled reaches peace, the highest nirvana, which abides in me. ॥६- १५॥

Yoga is not for one who eats too much, nor for one who does not eat at all. It is not for one who habitually sleeps too much, nor for one who stays awake too much, Arjuna. ॥६- १६॥

For one whose food and recreation are regulated, whose efforts in work are regulated, and whose sleep and waking are regulated, yoga becomes the destroyer of sorrow. ॥६- १७॥

When the disciplined mind rests in the Self alone, free from longing for every desire, one is then said to be united. ॥६- १८॥

As a lamp standing in a windless place does not flicker—this is the remembered comparison for the yogi whose mind is controlled and who practices the yoga of the self. ॥६- १९॥

When the mind, restrained through the practice of yoga, comes to rest, and when, seeing the Self by the self, one is satisfied in the Self; ॥६- २०॥

when one knows that absolute happiness which is grasped by the understanding and lies beyond the senses, and, established there, does not move away from reality; ॥६- २१॥

when, having gained it, one considers no other gain greater than it, and, established in it, is not shaken even by deep sorrow; ॥६- २२॥

one should know that severance from union with sorrow by the name “yoga.” That yoga must be practiced with determination and with a mind free from discouragement. ॥६- २३॥

Completely abandoning all desires born from intentions, without exception, and restraining the whole group of senses on every side by the mind alone, ॥६- २४॥

one should gradually come to rest, little by little, through an understanding held firm by resolve. Making the mind rest in the Self, one should think of nothing at all. ॥६- २५॥

Wherever the restless and unsteady mind wanders away, one should restrain it from there and bring it under the control of the Self alone. ॥६- २६॥

For the highest happiness comes to this yogi whose mind is peaceful, whose passion has become quiet, who is stainless and has become Brahman. ॥६- २७॥

Always disciplining the self in this way, the yogi, freed from stain, easily enjoys the boundless happiness of contact with Brahman. ॥६- २८॥

With the self united through yoga and seeing equally everywhere, one sees the Self present in all beings and all beings present in the Self. ॥६- २९॥

One who sees me everywhere and sees everything in me— I am never lost to that person, nor is that person ever lost to me. ॥६- ३०॥

One who worships me as dwelling in all beings and remains established in oneness— however that yogi may live, that yogi lives in me. ॥६- ३१॥

One who, using oneself as the measure, sees equally everywhere, Arjuna, whether in pleasure or in pain—that yogi is considered the highest. ॥६- ३२॥

Arjuna said

This yoga of equality that you have taught, Madhusudana— because of the mind’s restlessness, I do not see how it can remain steady. ॥६- ३३॥

For the mind is restless, Krishna, turbulent, powerful, and stubborn. I consider controlling it as extremely difficult as controlling the wind. ॥६- ३४॥

The Blessed Lord said

Without doubt, mighty-armed one, the mind is restless and difficult to control. Yet it is brought under control through practice and nonattachment, son of Kunti. ॥६- ३५॥

My view is that yoga is difficult to attain for one whose self is uncontrolled. But one who strives with the self under control can attain it by the proper means. ॥६- ३६॥

Arjuna said

One who does not persevere but is endowed with faith, whose mind strays from yoga without attaining full perfection in yoga—what destination does that person reach, Krishna? ॥६- ३७॥

Fallen away from both, does that person perish like a broken cloud, without support, mighty-armed one, bewildered on the path to Brahman? ॥६- ३८॥

You should completely cut away this doubt of mine, Krishna. For no one other than you can rightly be the one who removes this doubt. ॥६- ३९॥

The Blessed Lord said

Partha, there is no destruction for that person either here or hereafter. For no one who does good ever comes to a bad end, my son. ॥६- ४०॥

Having reached the worlds of those who have done meritorious deeds and lived there for many lasting years, one who fell away from yoga is born in the home of pure and prosperous people. ॥६- ४१॥

Or that person is born into a family of wise yogis. Such a birth as this is indeed far more difficult to obtain in this world. ॥६- ४२॥

There one regains the connection with the understanding acquired in a former body, and from there strives once again for full perfection, delight of the Kurus. ॥६- ४३॥

For by that very former practice, one is carried forward even against one’s will. Even one who merely seeks to know yoga passes beyond Brahman in the form of sacred sound. ॥६- ४४॥

But the yogi who strives with effort, whose faults have been purified, and who has reached perfection through many births, then reaches the supreme destination. ॥६- ४५॥

The yogi is higher than ascetics and is considered higher even than those who possess knowledge. The yogi is also higher than those devoted to action. Therefore become a yogi, Arjuna. ॥६- ४६॥

And among all yogis, the one who, with the inner self absorbed in me, has faith and worships me is considered by me to be the most fully united. ॥६- ४७॥

Om Tat Sat. Thus, in the Upanishads of the glorious Bhagavad Gita, in the knowledge of Brahman, in the teaching of yoga, in the dialogue between Sri Krishna and Arjuna, ends the sixth chapter, called “The Yoga of Self-Control.” ॥ ६ ॥