Chapter 6 is called Atma Samyama Yoga, the yoga of self-control, and many editions know it as Dhyana Yoga, the yoga of meditation. It has 47 verses. Chapter 5 closed with a short sketch of meditation, and this chapter fills it out. It is the part of the Gita that comes closest to a practical manual, and it also holds some of its most human passages, in which Arjuna says that the mind will not obey and Krishna answers him gently.
How the chapter moves
- Verses 1 to 4: Renunciation redefined. The person who does the work that has to be done, without depending on its fruit, is both a renouncer and a yogi (6.1). No one becomes a yogi without giving up the planning that comes from craving (6.2). Action is the means for the one who is climbing, and stillness for the one who has climbed (6.3).
- Verses 5 to 9: The self as friend and enemy. Lift yourself by yourself, because the self is the friend of the self and also its enemy (6.5 and 6.6). The steady yogi is satisfied with knowledge and its realisation, and treats a clod, a stone and gold alike (6.8). The best of all is the person of even mind among friends, enemies and strangers (6.9).
- Verses 10 to 15: How to sit. A quiet and clean place, a firm seat neither too high nor too low, a level body, a one-pointed mind, a calm and fearless heart, and thought fixed on the Lord. Practised like this, the yogi reaches peace that ends in freedom.
- Verses 16 to 23: How to live while practising. Yoga is not for those who eat or sleep too much or too little (6.16). It becomes the destroyer of sorrow for the one who is measured in food, recreation, work and rest (6.17). The mind at rest is compared to a lamp in a place without wind (6.19), and yoga is defined as the parting from the union with sorrow (6.23).
- Verses 24 to 32: Practice and its fruit. Give up desires born of planning, withdraw the senses, and bring the mind back each time it wanders (6.24 to 6.26). The yogi then enjoys the endless happiness of touching Brahman (6.28), sees the self in all beings and all beings in the self (6.29), and is never lost to the Lord (6.30).
- Verses 33 to 36: Arjuna’s objection. The mind is restless, turbulent and strong, as hard to hold as the wind (6.34). Krishna agrees that it is hard to hold, and says it is held by practice and by dispassion (6.35).
- Verses 37 to 47: The fate of the unfinished. Arjuna asks what happens to someone who has faith but falls away before reaching the goal (6.37 and 6.38). Krishna says no one who does good comes to a bad end (6.40). Such a person is born in a good family or a family of yogis, regains what was gained before and strives again (6.41 to 6.45). The chapter ends by saying the yogi is greater than the ascetic, the scholar and the ritualist, and that the highest of yogis is the one who worships the Lord with faith and the whole inner self (6.46 and 6.47).
Three ideas to hold on to
The self can be its own friend or enemy. Verses 5 and 6 are the best known of the chapter. The mind and will that we carry can help us or harm us, and the difference is whether they have been trained. This is a point about self-mastery, not self-blame.
Measure, not extremes. Verses 16 and 17 say that yoga does not suit excess in either direction. Eating, sleeping, working and resting are all to be kept in measure. The same chapter that describes a very still mind asks for a very ordinary life of balance.
Honest difficulty. Arjuna says plainly that the mind is as hard to hold as the wind (6.34). Krishna does not tell him he is wrong. He says it is hard, and that two things hold it: practice (abhyasa) and dispassion (vairagya). The chapter then takes up the fear behind the question, that effort might be wasted, and answers it with a promise that it is not.
Two notes before the verses
Verses 10 to 15 are the Gita’s own description of seated meditation. Its details belong to its time, with a seat of grass, deerskin and cloth, and they are given as the text states them. Commentators differ on some of them, for example whether the gaze at the tip of the nose in 6.13 is literal.
Verses 40 to 45 describe a person who has begun yoga and fallen short in this life. The tradition reads them as an account of rebirth. Whatever one makes of that reading, the verses say that sincere effort is never lost.
The text, transliteration and meaning
All 47 verses follow. The speaker is shown on each card: Arjuna speaks in verses 33, 34 and 37 to 39, and Krishna in the rest. A verse list above the text lets you jump to any verse.
अनाश्रितः कर्मफलं कार्यं कर्म करोति यः
स संन्यासी च योगी च न निरग्निर्न चाक्रियः ॥ ६.१ ॥
Anashritah karmaphalam karyam karma karoti yah
Sa sannyasi cha yogi cha na niragnir na chakriyah
MeaningThe Blessed Lord says: The person who does the work that has to be done without depending on its fruit is a renouncer and a yogi. It is not the one who has simply put out the sacred fire, nor the one who does no work.
NoteThe verse corrects a common picture. Renunciation here is not putting out the sacred fire or giving up work. The one who does what has to be done without depending on its fruit is both a renouncer and a yogi.
यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव
न ह्यसंन्यस्तसंकल्पो योगी भवति कश्चन ॥ ६.२ ॥
Yam sannyasam iti prahur yogam tam viddhi pandava
Na hy asannyastasankalpo yogi bhavati kash chana
MeaningWhat people call renunciation, know that to be yoga, Pandava. No one becomes a yogi without having given up the planning that comes from craving.
आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते
योगारूढस्य तस्यैव शमः कारणमुच्यते ॥ ६.३ ॥
Arurukshor muner yogam karma karanam uchyate
Yogarudhasya tasyaiva shamah karanam uchyate
MeaningFor the sage who wishes to climb to yoga, action is said to be the means. For that same person once the climb is made, stillness is said to be the means.
NoteAction is the means while one is climbing, and stillness is the means after the climb. Many teachers read this as a description of stages in one life, not of two kinds of people.
यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते
सर्वसंकल्पसंन्यासी योगारूढस्तदोच्यते ॥ ६.४ ॥
Yada hi nendriyartheshu na karmasv anushajjate
Sarvasankalpasannyasi yogarudhas tadochyate
MeaningWhen a person is no longer attached to the objects of the senses or to actions, and has given up all such planning, that person is then said to have climbed to yoga.
उद्धरेदात्मनात्मानं नात्मानमवसादयेत्
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥ ६.५ ॥
Uddhared atmanatmanam natmanam avasadayet
Atmaiva hy atmano bandhur atmaiva ripur atmanah
MeaningLift yourself by yourself, and do not let yourself sink. The self alone is the friend of the self, and the self alone is the enemy of the self.
NoteThis is the central verse of the chapter, and it is often quoted on self-help. In the Gita it is a statement about self-mastery: the mind and will can be a friend or an enemy, and which one they become depends on whether they are trained.
बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः
अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् ॥ ६.६ ॥
Bandhur atmatmanas tasya yenatmaivatmana jitah
Anatmanas tu shatrutve vartetatmaiva shatruvat
MeaningThe self is the friend of that person who has won the self by the self. But for the one who has not won the self, the self itself acts like an enemy.
जितात्मनः प्रशान्तस्य परमात्मा समाहितः
शीतोष्णसुखदुःखेषु तथा मानावमानयोः ॥ ६.७ ॥
Jitatmanah prashantasya paramatma samahitah
Shitoshnasukhaduhkheshu tatha manavamanayoh
MeaningFor the one who has mastered the self and is at peace, the highest self stays composed, in cold and heat, in pleasure and pain, and in honour and dishonour.
NoteThe word paramatman, the highest self, is read in two ways. Some take it as the self of the person, here said to be composed and at peace, and others as the Supreme Self, present and revealed in such a person. The sense is close either way.
ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः
युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः ॥ ६.८ ॥
Jnanavijnanatriptatma kutastho vijitendriyah
Yukta ity uchyate yogi samaloshtashmakanchanah
MeaningThe yogi who is satisfied with knowledge and its realisation, who stands unmoved and has conquered the senses, is called steady in yoga. To such a person a lump of earth, a stone and gold are the same.
सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु
साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ॥ ६.९ ॥
Suhrinmitraryudasinamadhyasthadveshyabandhushu
Sadhushv api cha papeshu samabuddhir vishishyate
MeaningAmong well-wishers, friends, enemies, strangers, those who stand between, those who are hated, and relatives, and among the good and the wrongdoers too, the person of even mind is the best.
योगी युञ्जीत सततमात्मानं रहसि स्थितः
एकाकी यतचित्तात्मा निराशीरपरिग्रहः ॥ ६.१० ॥
Yogi yunjita satatam atmanam rahasi sthitah
Ekaki yatachittatma nirashir aparigrahah
MeaningThe yogi should keep the mind joined to the self at all times, staying in a quiet place, alone, with thought and self under control, free from hope and from possessions.
NoteFrom here to verse 15 the Gita gives its only direct description of seated meditation. The details are of the time: a clean spot, a firm seat covered with grass, deerskin and cloth, a level body and a quiet mind.
शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः
नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् ॥ ६.११ ॥
Shuchau deshe pratishthapya sthiram asanam atmanah
Natyuchchhritam natinicham chailajinakushottaram
MeaningIn a clean place, setting up a firm seat for himself, not too high and not too low, covered with cloth, a deerskin and kusha grass, one over the other,
तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः
उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये ॥ ६.१२ ॥
Tatraikagram manah kritva yatachittendriyakriyah
Upavishyasane yunjyad yogam atmavishuddhaye
Meaningthere, making the mind one-pointed and holding thoughts and the senses and their activity in check, he should sit on the seat and practise yoga for the purifying of the self.
समं कायशिरोग्रीवं धारयन्नचलं स्थिरः
संप्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् ॥ ६.१३ ॥
Samam kayashirogrivam dharayann achalam sthirah
Samprekshya nasikagram svam dishash chanavalokayan
MeaningHolding the body, head and neck level, unmoving and steady, looking toward the tip of his own nose and not looking about in the directions,
NoteCommentators disagree about the instruction to look at the tip of the nose. Some take it literally, and others as a way of saying that the eyes should be half closed and steady, without looking around. The next words, not looking in the directions, support the second reading.
प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः
मनः संयम्य मच्चित्तो युक्त आसीत मत्परः ॥ ६.१४ ॥
Prashantatma vigatabhir brahmacharivrate sthitah
Manah samyamya machchitto yukta asita matparah
Meaningcalm in self, free from fear, firm in the vow of the student of Brahman, with the mind held in check, thinking of me and committed to me, he should sit, joined in yoga.
युञ्जन्नेवं सदात्मानं योगी नियतमानसः
शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति ॥ ६.१५ ॥
Yunjann evam sadatmanam yogi niyatamanasah
Shantim nirvanaparamam matsamstham adhigachchhati
MeaningJoining the self in this way, always, the yogi of disciplined mind reaches the peace that ends in freedom and rests in me.
नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः
न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन ॥ ६.१६ ॥
Natyashnatas tu yogo 'sti na chaikantam anashnatah
Na chatisvapnashilasya jagrato naiva charjuna
MeaningYoga is not for the person who eats too much, nor for the one who does not eat at all. It is not for the one who sleeps too much, nor for the one who stays awake too much, Arjuna.
NoteVerses 16 and 17 are a plain statement of moderation. Yoga is not helped by excess in either direction in food, sleep or activity.
युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु
युक्तस्वप्नावबोधस्य योगो भवति दुःखहा ॥ ६.१७ ॥
Yuktaharaviharasya yuktacheshtasya karmasu
Yuktasvapnavabodhasya yogo bhavati duhkhaha
MeaningFor the one who is measured in food and recreation, measured in effort in work, and measured in sleep and waking, yoga becomes the destroyer of sorrow.
यदा विनियतं चित्तमात्मन्येवावतिष्ठते
निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा ॥ ६.१८ ॥
Yada viniyatam chittam atmany evavatishthate
Nihsprihah sarvakamebhyo yukta ity uchyate tada
MeaningWhen the controlled mind rests in the self alone, free from longing for every desire, that person is then called steady in yoga.
यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता
योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ॥ ६.१९ ॥
Yatha dipo nivatastho nengate sopama smrita
Yogino yatachittasya yunjato yogam atmanah
MeaningAs a lamp in a place without wind does not flicker, so this likeness is remembered for the yogi of controlled mind who practises yoga of the self.
NoteThe still flame of a lamp in a place without wind is the best known picture of a steady mind in the Gita.
यत्रोपरमते चित्तं निरुद्धं योगसेवया
यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥ ६.२० ॥
Yatroparamate chittam niruddham yogasevaya
Yatra chaivatmanatmanam pashyann atmani tushyati
MeaningThe state in which the mind, held back by the practice of yoga, comes to rest, and in which, seeing the self by the self, a person is content in the self,
सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम्
वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः ॥ ६.२१ ॥
Sukham atyantikam yat tad buddhigrahyam atindriyam
Vetti yatra na chaivayam sthitash chalati tattvatah
Meaningin which a person knows that boundless happiness which the intellect can grasp and the senses cannot, and in which, standing, one does not move away from the truth,
यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः
यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते ॥ ६.२२ ॥
Yam labdhva chaparam labham manyate nadhikam tatah
Yasmin sthito na duhkhena gurunapi vichalyate
Meaningand which, once gained, one thinks there is no greater gain, and in which, standing, one is not shaken even by heavy suffering,
तं विद्याद्दुःखसंयोगवियोगं योगसंज्ञितम्
स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा ॥ ६.२३ ॥
Tam vidyad duhkhasamyogaviyogam yogasanjnitam
Sa nishchayena yoktavyo yogo 'nirvinnachetasa
Meaningknow that as the parting from the union with sorrow, called yoga. This yoga is to be practised with determination and with a mind that does not lose heart.
NoteThe Gita's own definition of yoga here is the parting from the union with sorrow. The effort is to be made with determination and without losing heart.
संकल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः
मनसैवेन्द्रियग्रामं विनियम्य समन्ततः ॥ ६.२४ ॥
Sankalpaprabhavan kamams tyaktva sarvan asheshatah
Manasaivendriyagramam viniyamya samantatah
MeaningGiving up completely all the desires that spring from planning and intention, and holding in the whole crowd of the senses on every side by the mind alone,
शनैः शनैरुपरमेद्बुद्ध्या धृतिगृहीतया
आत्मसंस्थं मनः कृत्वा न किं चिदपि चिन्तयेत् ॥ ६.२५ ॥
Shanaih shanair uparamed buddhya dhritigrihitaya
Atmasamstham manah kritva na kim chid api chintayet
Meaninglet him slowly come to rest, with the intellect held by steadiness. Making the mind abide in the self, let him think of nothing at all.
यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् ॥ ६.२६ ॥
Yato yato nishcharati manash chanchalam asthiram
Tatas tato niyamyaitad atmany eva vasham nayet
MeaningWherever the restless and unsteady mind wanders off, from that place let him pull it back and bring it under the control of the self alone.
प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम्
उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ॥ ६.२७ ॥
Prashantamanasam hy enam yoginam sukham uttamam
Upaiti shantarajasam brahmabhutam akalmasham
MeaningFor supreme happiness comes to this yogi whose mind is quiet, whose passion has settled, who has become Brahman and is free from fault.
युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ॥ ६.२८ ॥
Yunjann evam sadatmanam yogi vigatakalmashah
Sukhena brahmasamsparsham atyantam sukham ashnute
MeaningJoining the self in this way always, the yogi who is free from fault easily enjoys the endless happiness of touching Brahman.
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ॥ ६.२९ ॥
Sarvabhutastham atmanam sarvabhutani chatmani
Ikshate yogayuktatma sarvatra samadarshanah
MeaningWith a self joined by yoga and looking on all alike, one sees the self in all beings and all beings in the self.
NoteThis verse begins a short passage on seeing oneself in all beings. It leads to the next verse, in which the Lord says he is never lost to the person who sees him everywhere.
यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥ ६.३० ॥
Yo mam pashyati sarvatra sarvam cha mayi pashyati
Tasyaham na pranashyami sa cha me na pranashyati
MeaningThe one who sees me everywhere and sees everything in me, for that person I am never lost, and that person is never lost to me.
NoteOne of the most loved verses of the chapter. It describes a relationship that is never broken, in which the Lord is not lost to the person and the person is not lost to the Lord.
सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः
सर्वथा वर्तमानोऽपि स योगी मयि वर्तते ॥ ६.३१ ॥
Sarvabhutasthitam yo mam bhajaty ekatvam asthitah
Sarvatha vartamano 'pi sa yogi mayi vartate
MeaningThe yogi who is established in oneness and worships me as dwelling in all beings lives in me, however that person may be living.
आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन
सुखं वा यदि वा दुःखं स योगी परमो मतः ॥ ६.३२ ॥
Atmaupamyena sarvatra samam pashyati yo 'rjuna
Sukham va yadi va duhkham sa yogi paramo matah
MeaningThe one who looks on everything everywhere by the likeness of oneself, whether in happiness or in sorrow, Arjuna, is held to be the highest yogi.
योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन
एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम् ॥ ६.३३ ॥
Yo 'yam yogas tvaya proktah samyena madhusudana
Etasyaham na pashyami chanchalatvat sthitim sthiram
MeaningArjuna says: This yoga which you have taught, Madhusudana, as sameness of mind, I do not see standing firmly, because the mind is restless.
NoteArjuna now speaks for most readers. He accepts the teaching in principle and says that the mind is too restless for it.
चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम्
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥ ६.३४ ॥
Chanchalam hi manah krishna pramathi balavad dridham
Tasyaham nigraham manye vayor iva sudushkaram
MeaningThe mind is restless, Krishna, it is turbulent, strong and stubborn. I think holding it back is as hard as holding back the wind.
असंशयं महाबाहो मनो दुर्निग्रहं चलम्
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥ ६.३५ ॥
Asamshayam mahabaho mano durnigraham chalam
Abhyasena tu kaunteya vairagyena cha grihyate
MeaningThe Blessed Lord says: Without doubt, mighty-armed, the mind is hard to hold and restless. But by practice, Kaunteya, and by dispassion, it can be held.
NoteThe two tools given here, abhyasa (practice) and vairagya (dispassion), are the same pair that Patanjali names in the Yoga Sutras as the way to still the mind. Krishna does not say the mind is easy to hold. He agrees that it is hard, and then gives the method.
असंयतात्मना योगो दुष्प्राप इति मे मतिः
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः ॥ ६.३६ ॥
Asamyatatmana yogo dushprapa iti me matih
Vashyatmana tu yatata shakyo 'vaptum upayatah
MeaningYoga is hard to reach for a person whose self is not controlled, that is my view. But for one whose self is controlled and who strives, it can be reached by the right means.
अयतिः श्रद्धयोपेतो योगाच्चलितमानसः
अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥ ६.३७ ॥
Ayatih shraddhayopeto yogach chalitamanasah
Aprapya yogasamsiddhim kam gatim krishna gachchhati
MeaningArjuna says: Someone who has faith but does not strive enough, whose mind has wandered from yoga and who has not reached perfection in it, what end does that person come to, Krishna?
NoteArjuna asks a gentle and practical question: what happens to a sincere person who tries and does not finish? The answer takes up the rest of the chapter.
कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति
अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि ॥ ६.३८ ॥
Kachchin nobhayavibhrashtash chhinnabhram iva nashyati
Apratishtho mahabaho vimudho brahmanah pathi
MeaningDoes that person, fallen from both, not perish like a torn cloud, with no support, mighty-armed, lost on the path to Brahman?
एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः
त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते ॥ ६.३९ ॥
Etan me samshayam krishna chhettum arhasy asheshatah
Tvad anyah samshayasyasya chhetta na hy upapadyate
MeaningKrishna, please cut this doubt of mine completely. There is no one but you who can cut this doubt.
पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते
न हि कल्याणकृत्कश्चिद्दुर्गतिं तात गच्छति ॥ ६.४० ॥
Partha naiveha namutra vinashas tasya vidyate
Na hi kalyanakrit kash chid durgatim tata gachchhati
MeaningThe Blessed Lord says: Partha, there is no destruction for such a person, neither here nor in the world beyond. No one who does good comes to a bad end, my friend.
NoteThis is the Gita's reassurance about effort. A person who has begun on the good path is not lost, here or hereafter.
प्राप्य पुण्यकृतांल्लोकानुषित्वा शाश्वतीः समाः
शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ॥ ६.४१ ॥
Prapya punyakritaml lokan ushitva shashvatih samah
Shuchinam shrimatam gehe yogabhrashto 'bhijayate
MeaningHaving reached the worlds of the virtuous and lived there for long years, the one who fell away from yoga is born in the house of pure and prosperous people.
NoteThe verses on the person who falls from yoga are read in the tradition as an account of rebirth. Whatever reading you take, they say that sincere effort is never wasted.
अथ वा योगिनामेव कुले भवति धीमताम्
एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् ॥ ६.४२ ॥
Atha va yoginam eva kule bhavati dhimatam
Etad dhi durlabhataram loke janma yad idrisham
MeaningOr such a person is born into a family of wise yogis. A birth like that is harder to find in this world.
तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम्
यतते च ततो भूयः संसिद्धौ कुरुनन्दन ॥ ६.४३ ॥
Tatra tam buddhisamyogam labhate paurvadehikam
Yatate cha tato bhuyah samsiddhau kurunandana
MeaningThere the person regains the understanding gained in the earlier body, and strives again towards perfection, joy of the Kurus.
पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः
जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते ॥ ६.४४ ॥
Purvabhyasena tenaiva hriyate hy avasho 'pi sah
Jijnasur api yogasya shabdabrahmativartate
MeaningBy that same earlier practice the person is carried along even without choosing. Even one who only wants to know yoga goes beyond the word of Brahman.
NoteThe word shabdabrahman, the word of Brahman, is taken to mean the ritual words of the Veda. The verse says that even someone who only longs to know yoga goes beyond a purely ritual way of seeking.
प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः
अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥ ६.४५ ॥
Prayatnad yatamanas tu yogi samshuddhakilbishah
Anekajanmasamsiddhas tato yati param gatim
MeaningStriving hard, the yogi whose faults are fully cleansed and who has been perfected over many births then reaches the highest goal.
तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः
कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन ॥ ६.४६ ॥
Tapasvibhyo 'dhiko yogi jnanibhyo 'pi mato 'dhikah
Karmibhyash chadhiko yogi tasmad yogi bhavarjuna
MeaningThe yogi is greater than the ascetics, and is held to be greater than the learned, and greater than those who do rites. So be a yogi, Arjuna.
NoteThe yogi is placed above those who practise austerity, those who study and those who perform rites. This does not run those down. It says that yoga, the practice that joins the mind to the self, is the aim that the others serve.
योगिनामपि सर्वेषां मद्गतेनान्तरात्मना
श्रद्धावान्भजते यो मां स मे युक्ततमो मतः ॥ ६.४७ ॥
Yoginam api sarvesham madgatenantaratmana
Shraddhavan bhajate yo mam sa me yuktatamo matah
MeaningOf all the yogis, the one who with the inner self gone to me, and with faith, worships me, I hold to be the most joined.
NoteThe chapter closes by saying that the highest yogi is the one who, with faith, worships the Lord with the whole inner self. This turns the chapter toward devotion and prepares for chapter 7.
Chapter summary
Chapter 6 takes the Gita’s teaching of action without attachment and turns it inward. The first verses say again that real renunciation is not leaving the world but leaving craving and the planning that comes from it. The rest of the chapter asks how a person can train the mind to do that, and gives its answer in a mixture of instruction and encouragement.
The instruction is plain. Choose a clean and quiet place, sit steadily, keep the body level and the mind on one thing, and live in measure so that the practice is not undone by excess. The mind will wander, and the chapter’s advice for this is not force but return: each time it goes, bring it back. The reward, as the chapter describes it, is a happiness that does not depend on contact with outside things, and a way of seeing in which the same self is in all beings.
The encouragement is what makes the chapter stand out. Arjuna’s honest complaint that the mind is like the wind gets an honest answer, and his fear that a sincere beginner might lose everything is met with a promise that no good effort is wasted. The close of the chapter places the practising yogi above the ascetic, the scholar and the ritualist, and names devotion as the highest form of yoga. Chapter 7 takes up this thread and begins to speak about the Lord himself.
Where the two source texts differ
We compared the critical edition text held at GRETIL with the Sanskrit Wikisource text, verse by verse. All 47 verses are present in both. Differences only in spacing, in the way a nasal sound is written and in how words are joined are not listed. Two verses differ in a way that is worth recording:
- Verse 7 (second line): the critical edition reads mānāvamānayoḥ, “in honour and dishonour”. The commonly printed text reads mānāpamānayoḥ, which means the same, with apamāna in place of avamāna. The sense is unchanged.
- Verse 41 (first line): the critical edition writes puṇyakṛtāṃl lokān, with a nasal l sound at the join between the words, and Wikisource writes puṇyakṛtāṃ lokān. These are two ways of spelling the same two words, “the worlds of those who have done good”.
So 1 of the 47 verses differs in its wording and 1 in its sandhi spelling. Neither changes the teaching.
Source of the text on this page. The Sanskrit is the critical edition text of the Bhagavad Gita held at GRETIL, based on the Bhandarkar Oriental Research Institute edition of the Mahabharata, where this chapter is chapter 28 of the Bhishma Parva. It is in Roman script, and we converted it to Devanagari ourselves. We checked every verse against Sanskrit Wikisource. The transliteration is a simple guide to sound and the meanings are our own wording. See the Bhagavad Gita hub for the full note on sources.