Dhyana Yoga

Discourse vi

This discourse deals with some of the means for the accomplishment of Yoga or the dis¬cipline of the mind and its activities.

The Lord Said:
1. He who performs all obligatory action, without depending on the fruit thereof, is a sannyasi and a yogi — not the man who neglects the sacrificial fire nor he who neglects action.

श्रीभगवानुवाच |
अनाश्रित: कर्मफलंकार्यंकर्मकरोति य: |
स संन्यासी च योगी च न निरग्निर्नचाक्रिय: || 1||

Fire here may be taken to mean all possible instruments of action. Fire was needed when sacrifices used to be performed with its help. Assuming that spinning were a means of universal service in this age, a man by neglecting the spinning wheel would not become a sannyasi.

2. What is called sannyasa, know thou to be yoga, O Pandava; for none can become a yogi who has not renounced selfish purpose.

यंसंन्यासमितिप्राहुर्योगंतंविद्धिपाण्डव |
न ह्यसंन्यस्तसङ्कल्पोयोगीभवतिकश्चन || 2||

3. For the man who seeks to scale the heights of yoga, action is said to be the means; for the same man, when he has scaled those heights, repose is said to be the means.

आरुरुक्षोर्मुनेर्योगंकर्मकारणमुच्यते |
योगारूढस्यतस्यैवशम: कारणमुच्यते || 3||

He who has purged himself of all impurities and who has achieved evenmindedness will easily achieve self-realization. But this does not mean that he who has scaled the heights of yoga will disdain to work for the guidance of the world. On the contrary that work will be to him not only the breath of his nostrils, but also as natural to him as breathing. He will do so by the sheer force of will. See V.

4. When a man is not attached either to the objects of sense or to actions and sheds all selfish purpose, then he is said to have scaled the heights of yoga.

यदाहिनेन्द्रियार्थेषु न कर्मस्वनुषज्जते |
सर्वसङ्कल्पसंन्यासीयोगारूढस्तदोच्यते || 4||

5. By one’s Self should one raise oneself, and not allow oneself to fall; for atman (Self) alone is the friend of self, and Self alone is self’s foe.

उद्धरेदात्मनात्मानंनात्मानमवसादयेत् |
आत्मैवह्यात्मनोबन्धुरात्मैवरिपुरात्मन: || 5||

16.Yoga is not for him who eats too much, nor for him who fasts too much, neither for him who sleeps too much, nor yet for him who is too wakeful.

नात्यश्नतस्तुयोगोऽस्ति न चैकान्तमनश्नत: |
न चातिस्वप्नशीलस्यजाग्रतोनैवचार्जुन || 16||

17. To him who is disciplined in food and recre¬ation, in effort in all activities, and in sleep and waking, yoga (discipline) becomes a relief from all ills.

युक्ताहारविहारस्ययुक्तचेष्टस्यकर्मसु | युक्तस्वप्नावबोधस्ययोगोभवतिदु:खहा || 17||

18. When one’s thought, completely controlled, rests steadily on only atman, when one is free from longing for all objects of desire, then one is called a yogi.

यदाविनियतंचित्तमात्मन्येवावतिष्ठते |
नि:स्पृह: सर्वकामेभ्योयुक्तइत्युच्यतेतदा || 18||

19. As a taper in a windless spot flickers not, even so is a yogi, with his thought controlled, seeking to unite himself with atman.

यथादीपोनिवातस्थोनेङ्गतेसोपमास्मृता |
योगिनोयतचित्तस्ययुञ्जतोयोगमात्मन: || 19||

29.He who sees Me everywhere and everything in Me, never vanishes from Me nor I from him.

सर्वभूतस्थमात्मानंसर्वभूतानिचात्मनि |
ईक्षतेयोगयुक्तात्मासर्वत्रसमदर्शन: || 29||

30.The yogi who, anchored in unity, worships Me abiding in all beings, lives and moves in Me, no matter how he live and move.

योमांपश्यतिसर्वत्रसर्वं च मयिपश्यति |
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति || 30||

So long as ‘self’ subsists, the Supreme Self is absent; when ‘self’ is extinguished, the Supreme Self is seen everywhere. Also see note on XIII. 23.

31.He who, by likening himself with others, senses pleasure and pain equally for all as for him¬self, is deemed to be the highest yogi, O Arjuna.


सर्वभूतस्थितंयोमांभजत्येकत्वमास्थित: |
सर्वथावर्तमानोऽपि स योगीमयिवर्तते || 31||

42.There, O Kurunandana, he discovers the intellectual stage he had reached in previous birth, and thence he stretches forward again towards perfection.

प्राप्यपुण्यकृतांलोकानुषित्वाशाश्वती: समा: |
शुचीनांश्रीमतांगेहेयोगभ्रष्टोऽभिजायते || 41||
अथवायोगिनामेवकुलेभवतिधीमताम् |
एतद्धिदुर्लभतरंलोकेजन्मयदीदृशम् || 42||

43.By virtue of that previous practice he is borne on, whether he will it or not, even he with a desire to know yoga passes beyond the Vedic ritual.

तत्रतंबुद्धिसंयोगंलभतेपौर्वदेहिकम् |
यतते च ततोभूय: संसिद्धौकुरुनन्दन || 43||

44.But the yogi who perseveres in his striving, cleansed of sin, perfected through many births, reaches the highest state.

पूर्वाभ्यासेनतेनैवह्रियतेह्यवशोऽपि स: |
जिज्ञासुरपियोगस्यशब्दब्रह्मातिवर्तते || 44||

45.The yogi is deemed higher than the man of austerities; he is deemed also higher than the man of knowledge; higher is he than the man engrossed in ritual; therefore be thou a yogi, O Arjuna!

प्रयत्नाद्यतमानस्तुयोगीसंशुद्धकिल्बिष: |
अनेकजन्मसंसिद्धस्ततोयातिपरांगतिम् || 45||

46.And among all yogis, he who worships Me with faith, his inmost self all rapt in Me, is deemed by me to be the best yogi.

तस्माद्योगीभवार्जुन|| 46||

Thus ends the sixth discourse entitled ‘Dhyana Yoga’ in the converse of Lord Krishna and Arjuna, on the science of Yoga, as part of the knowledge of Brahman in the Upanishad called the Bhagavad Gita.