The Bhagavad Gita | Chapter 6 : The Yoga of Meditation |

अथ षष्ठो‌உध्यायः ।

श्रीभगवानुवाच ।

अनाश्रितः कर्मफलं कार्यं कर्म करोति यः ।

स संन्यासी च योगी च न निरग्निर्न चाक्रियः ॥ 1 ॥

यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव ।

न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन ॥ 2 ॥

आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते ।

योगारूढस्य तस्यैव शमः कारणमुच्यते ॥ 3 ॥

यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते ।

सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते ॥ 4 ॥

उद्धरेदात्मनात्मानं नात्मानमवसादयेत् ।

आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥ 5 ॥

बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः ।

अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् ॥ 6 ॥

जितात्मनः प्रशान्तस्य परमात्मा समाहितः ।

शीतोष्णसुखदुःखेषु तथा मानापमानयोः ॥ 7 ॥

ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः ।

युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः ॥ 8 ॥

सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु ।

साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ॥ 9 ॥

योगी युञ्जीत सततमात्मानं रहसि स्थितः ।

एकाकी यतचित्तात्मा निराशीरपरिग्रहः ॥ 10 ॥

शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः ।

नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् ॥ 11 ॥

तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियाः ।

उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये ॥ 12 ॥

समं कायशिरोग्रीवं धारयन्नचलं स्थिरः ।

सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् ॥ 13 ॥

प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः ।

मनः संयम्य मच्चित्तो युक्त आसीत मत्परः ॥ 14 ॥

युञ्जन्नेवं सदात्मानं योगी नियतमानसः ।

शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति ॥ 15 ॥

नात्यश्नतस्तु योगो‌உस्ति न चैकान्तमनश्नतः ।

न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन ॥ 16 ॥

युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु ।

युक्तस्वप्नावबोधस्य योगो भवति दुःखहा ॥ 17 ॥

यदा विनियतं चित्तमात्मन्येवावतिष्ठते ।

निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा ॥ 18 ॥

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता ।

योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ॥ 19 ॥

यत्रोपरमते चित्तं निरुद्धं योगसेवया ।

यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥ 20 ॥

सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम् ।

वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः ॥ 21 ॥

यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः ।

यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते ॥ 22 ॥

तं विद्याद्दुःखसंयोगवियोगं योगसञ्ज्ञितम् ।

स निश्चयेन योक्तव्यो योगो‌உनिर्विण्णचेतसा ॥ 23 ॥

सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः ।

मनसैवेन्द्रियग्रामं विनियम्य समन्ततः ॥ 24 ॥

शनैः शनैरुपरमेद्बुद्ध्या धृतिगृहीतया ।

आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत् ॥ 25 ॥

यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् ।

ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् ॥ 26 ॥

प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् ।

उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ॥ 27 ॥

युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः ।

सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ॥ 28 ॥

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि ।

ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ॥ 29 ॥

यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति ।

तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥ 30 ॥

सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः ।

सर्वथा वर्तमानो‌உपि स योगी मयि वर्तते ॥ 31 ॥

आत्मौपम्येन सर्वत्र समं पश्यति यो‌உर्जुन ।

सुखं वा यदि वा दुःखं स योगी परमो मतः ॥ 32 ॥

अर्जुन उवाच ।

यो‌உयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन ।

एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम् ॥ 33 ॥

चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम् ।

तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥ 34 ॥

श्रीभगवानुवाच ।

असंशयं महाबाहो मनो दुर्निग्रहं चलम् ।

अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥ 35 ॥

असंयतात्मना योगो दुष्प्राप इति मे मतिः ।

वश्यात्मना तु यतता शक्यो‌உवाप्तुमुपायतः ॥ 36 ॥

अर्जुन उवाच ।

अयतिः श्रद्धयोपेतो योगाच्चलितमानसः ।

अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥ 37 ॥

कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति ।

अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि ॥ 38 ॥

एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः ।

त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते ॥ 39 ॥

श्रीभगवानुवाच ।

पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते ।

न हि कल्याणकृत्कश्चिद्दुर्गतिं तात गच्छति ॥ 40 ॥

प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः ।

शुचीनां श्रीमतां गेहे योगभ्रष्टो‌உभिजायते ॥ 41 ॥

अथवा योगिनामेव कुले भवति धीमताम् ।

एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् ॥ 42 ॥

तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम् ।

यतते च ततो भूयः संसिद्धौ कुरुनन्दन ॥ 43 ॥

पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशो‌உपि सः ।

जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते ॥ 44 ॥

प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः ।

अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥ 45 ॥

तपस्विभ्यो‌உधिको योगी ज्ञानिभ्यो‌உपि मतो‌உधिकः ।

कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन ॥ 46 ॥

योगिनामपि सर्वेषां मद्गतेनान्तरात्मना ।

श्रद्धावान्भजते यो मां स मे युक्ततमो मतः ॥ 47 ॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे

आत्मसंयमयोगो नाम षष्ठो‌உध्यायः ॥6 ॥

According to Krishna, right action, or karma yoga, is also renunciation because it requires the person to renounce their "own selfish will." The self—consisting of the mind, senses, and body—can aid the soul of a person who has already mastered those things. That same self is also what keeps a person from realizing their true inner Self. People may let themselves be governed by their mind, body, and senses instead of controlling them.

To practice yoga, one must master the practice of meditation. This practice includes sitting in a clean place covered by a cloth, concentrating on a "single object," keeping the posture straight, and being moderate in sleeping and eating. Meditation brings calm and peace to the mind, which then dissolves to reveal the Self. This practice of yoga through meditation leads to the freeing of the Self from suffering or sorrow. Arjuna inquires how the mind can be quieted, for it is "as hard to master as the wind." Krishna responds it is difficult but can be achieved with self-restraint and discipline. When Arjuna worries what becomes of people with faith but no self-discipline, Krishna reassures him that this type of person is not lost. Any goodness done will only perpetuate more goodness, and a person with no self-discipline may find peace and "attain the ultimate goal" in a future life.

Analysis

Krishna becomes very specific in this chapter, explaining exactly how to practice meditation and describing its necessary components. His outline of the correct way to practice meditation is recognizable in many contemporary meditation practices. The straight posture, focus on one object, regulated breathing, and even the prescribed sitting in a clean place on some type of cloth (or mat) are familiar elements of many meditation traditions. Krishna emphasizes moderation in eating, sleeping, and waking, noting that if one eats or sleeps too much or too little, it can hinder the body in meditation.

In this chapter, use of the lower-case self in conjunction with the upper-case Self may cause confusion about Krishna's message. When the text refers to the self, it is usually referring to the elements of the earthly self, such as the mind, the body, and the senses. Self with a capital S refers to the soul, or the part of a being that is housed in the body but is never changing and continuously reborn. As aforementioned, this is referred to as the atman.

The way the text uses the terms Self and God almost interchangeably may also be difficult to interpret. In fact, there are numerous interpretations of the Bhagavad Gita's message, depending on schools of thought. Two distinctive schools are touched upon in this text: the nondualist school and the bhakti school. The nondualist school proposes that the "Self" and "God" are ultimately the same, not two separate entities—thus "nondual." The bhakti, or devotion-based tradition, emphasizes a personal relationship with a deity. Both ideas are important to the Gita. Teaching Arjuna how to reach liberation through the path of yoga, realizing the Self and thus God, Krishna says, "He who is rooted in oneness / realizes that I am / in every being." Krishna also has a personal relationship with Arjuna and teaches him that doing right action and practicing yoga are also types of worship and devotion. He instructs Arjuna to "love [him] with perfect faith / bring your whole self to [him]." These two concepts may have distinct schools built around them in the Hindu tradition, but Krishna unites them within the Bhagavad Gita.

The teachings from Chapter 6 of the Bhagavad Gita offer practical insights that can positively impact human affairs in day-to-day life. Here's how:

1. Renunciation of Selfish Will: By emphasizing the idea that right action involves renouncing selfish will, the chapter encourages individuals to act selflessly. This can foster a sense of community, empathy, and cooperation in daily human interactions.

2. Mastery of the Self:he chapter highlights the importance of mastering the mind, body, and senses. This self-mastery can lead to better decision-making, emotional regulation, and an improved ability to navigate challenges in personal and professional relationships.

3. Yoga and Meditation Practices: The detailed guidance on meditation practices, including sitting posture, concentration, and moderation in lifestyle, provides a practical framework for stress reduction and mental well-being. Incorporating such practices into daily life can contribute to increased focus, inner calmness, and overall mental resilience.

4. Self-Discipline: Krishna's advice on achieving a quieted mind through self-discipline is applicable to various aspects of life. Whether in work, relationships, or personal goals, practicing self-discipline can lead to greater effectiveness and fulfillment.

5. Interplay of Faith and Self-Discipline: The reassurance that individuals with faith but lacking self-discipline are not lost reinforces the idea that everyone has the potential for growth. This can inspire individuals to cultivate positive qualities, knowing that even with faith alone, they contribute to goodness and may find peace in the future.

6. Unity of Self and God: The chapter addresses the interconnectedness of the Self and God, suggesting that realizing this oneness can bring about a profound shift in perspective. This unity can promote a sense of interconnectedness among individuals, fostering harmony and understanding in human affairs.

7. Integration of Nondualism and Bhakti: By encompassing both nondualist and bhakti perspectives, the chapter promotes a holistic approach to spirituality. This inclusivity encourages individuals to find their unique paths to personal growth and connection with the divine, accommodating diverse beliefs and practices.

In summary, the teachings in Chapter 6 provide a practical guide for individuals seeking spiritual growth, mental well-being, and harmonious relationships. By integrating these principles into daily life, individuals can navigate challenges with resilience, contribute positively to their communities, and cultivate a deeper understanding of themselves and their connection to the broader universe.

 कृष्णम् वन्दे जगद्गुरुम्🙏