A practical chapter on meditation — sit erect, half-eyes closed, in a clean place. Eat moderately, sleep moderately, work moderately. The mind is fickle but can be tamed by abhyasa (practice) and vairagya (dispassion).
श्रीभगवानुवाच । अनाश्रितः कर्मफलं कार्यं कर्म करोति यः । स संन्यासी च योगी च न निरग्निर्न चाक्रियः ॥
śrī-bhagavān uvāca | anāśritaḥ karma-phalaṃ kāryaṃ karma karoti yaḥ | sa saṃnyāsī ca yogī ca na niragnir-na cākriyaḥ ||
The Blessed Lord said: One who performs the prescribed duty without depending on the fruit of action is a sannyasi and a yogi — not one who is without fire, nor one who does nothing.
यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव । न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन ॥
yaṃ saṃnyāsam-iti prāhur-yogaṃ taṃ viddhi pāṇḍava | na hy-asaṃnyasta-saṅkalpo yogī bhavati kaścana ||
Know what is called renunciation to be yoga, O Pandava. For without renouncing intentions, no one becomes a yogi.
आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते । योगारूढस्य तस्यैव शमः कारणमुच्यते ॥
ārurukṣor-muner-yogaṃ karma kāraṇam-ucyate | yogārūḍhasya tasyaiva śamaḥ kāraṇam-ucyate ||
For the sage who wishes to climb to yoga, action is said to be the means. For one already established in yoga, serenity is said to be the means.
यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते । सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते ॥
yadā hi nendriyārtheṣu na karmasv-anuṣajjate | sarva-saṅkalpa-saṃnyāsī yogārūḍhas-tadocyate ||
When one is attached neither to sense-objects nor to actions, having renounced all intentions — then one is said to be established in yoga.
उद्धरेदात्मनात्मानं नात्मानमवसादयेत् । आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥
uddhared-ātmanātmānaṃ nātmānam-avasādayet | ātmaiva hy-ātmano bandhur-ātmaiva ripur-ātmanaḥ ||
Let one lift oneself by the Self; let one not depress the self. For the self alone is the friend of the self, and the self alone is the enemy of the self.
बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः । अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् ॥
bandhur-ātmātmanas-tasya yenātmaivātmanā jitaḥ | anātmanas-tu śatrutve vartetātmaiva śatru-vat ||
The Self is the friend of the self for one who has conquered the self by the Self. But for one with uncontrolled self, the very Self acts as an enemy.
जितात्मनः प्रशान्तस्य परमात्मा समाहितः । शीतोष्णसुखदुःखेषु तथा मानापमानयोः ॥
jitātmanaḥ praśāntasya paramātmā samāhitaḥ | śītoṣṇa-sukha-duḥkheṣu tathā mānāpamānayoḥ ||
For one who has conquered the self and is at peace, the Supreme Self is established — equal in cold and heat, pleasure and pain, honour and dishonour.
ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः । युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः ॥
jñāna-vijñāna-tṛptātmā kūṭastho vijitendriyaḥ | yukta ity-ucyate yogī sama-loṣṭāśma-kāñcanaḥ ||
The yogi whose self is satisfied with knowledge and wisdom, who is unmoved, whose senses are conquered, who regards a lump of earth, a stone, and gold as equal — is said to be yoked.
सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु । साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ॥
suhṛn-mitrāry-udāsīna-madhyastha-dveṣya-bandhuṣu | sādhuṣv-api ca pāpeṣu sama-buddhir-viśiṣyate ||
One excels who regards with equal mind a well-wisher, friend, foe, neutral, mediator, hateful one, kinsman, the righteous and the wicked.
योगी युञ्जीत सततमात्मानं रहसि स्थितः । एकाकी यतचित्तात्मा निराशीरपरिग्रहः ॥
yogī yuñjīta satatam-ātmānaṃ rahasi sthitaḥ | ekākī yata-cittātmā nirāśīr-aparigrahaḥ ||
The yogi should constantly fix the self in meditation, abiding in solitude, alone, with mind and body controlled, free from longing and possessiveness.
शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः । नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् ॥
śucau deśe pratiṣṭhāpya sthiram-āsanam-ātmanaḥ | nātyucchritaṃ nāti-nīcaṃ cailājina-kuśottaram ||
In a clean place, establishing a firm seat for himself — neither too high nor too low, made of cloth, deerskin, and kusha grass one over the other—
तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः । उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये ॥
tatraikāgraṃ manaḥ kṛtvā yata-cittendriya-kriyaḥ | upaviśyāsane yuñjyād yogam-ātma-viśuddhaye ||
— there, sitting on the seat, making the mind one-pointed, controlling the actions of mind and senses, let one practise yoga for self-purification.
समं कायशिरोग्रीवं धारयन्नचलं स्थिरः । सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् ॥
samaṃ kāya-śiro-grīvaṃ dhārayann-acalaṃ sthiraḥ | samprekṣya nāsikāgraṃ svaṃ diśaś-cānavalokayan ||
Holding the body, head, and neck straight, still and steady, gazing at the tip of his own nose, not looking around—
प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः । मनः संयम्य मच्चित्तो युक्त आसीत मत्परः ॥
praśāntātmā vigata-bhīr-brahmacāri-vrate sthitaḥ | manaḥ saṃyamya mac-citto yukta āsīta mat-paraḥ ||
— peaceful, fearless, established in the vow of brahmacharya, restraining the mind, with thought fixed on me — let him sit, devoted to me as the supreme.
युञ्जन्नेवं सदात्मानं योगी नियतमानसः । शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति ॥
yuñjann-evaṃ sadātmānaṃ yogī niyata-mānasaḥ | śāntiṃ nirvāṇa-paramāṃ mat-saṃsthām-adhigacchati ||
Thus always uniting the self, the yogi of disciplined mind attains the peace of supreme nirvana, which abides in me.
नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः । न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन ॥
nāty-aśnatas-tu yogo’sti na caikāntam-anaśnataḥ | na cāti-svapna-śīlasya jāgrato naiva cārjuna ||
Yoga is not for one who eats too much, nor for one who does not eat at all; not for one who sleeps too much, nor for one who keeps awake too much, O Arjuna.
युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु । युक्तस्वप्नावबोधस्य योगो भवति दुःखहा ॥
yuktāhāra-vihārasya yukta-ceṣṭasya karmasu | yukta-svapnāvabodhasya yogo bhavati duḥkha-hā ||
For one moderate in food and recreation, moderate in action, moderate in sleep and waking — yoga becomes the destroyer of sorrow.
यदा विनियतं चित्तमात्मन्येवावतिष्ठते । निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा ॥
yadā viniyataṃ cittam-ātmany-evāvatiṣṭhate | niḥspṛhaḥ sarva-kāmebhyo yukta ity-ucyate tadā ||
When the controlled mind rests in the Self alone, free from longing for all desires — then one is said to be in yoga.
यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता । योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ॥
yathā dīpo nivāta-stho neṅgate sopamā smṛtā | yogino yata-cittasya yuñjato yogam-ātmanaḥ ||
As a lamp in a windless place does not flicker — that is the simile remembered for the disciplined mind of a yogi practising yoga of the Self.
यत्रोपरमते चित्तं निरुद्धं योगसेवया । यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥
yatroparamate cittaṃ niruddhaṃ yoga-sevayā | yatra caivātmanātmānaṃ paśyann-ātmani tuṣyati ||
Where the mind, restrained by the practice of yoga, comes to rest; where, seeing the Self by the Self, one is satisfied in the Self—
सुखमात्यन्तिकं यत्तद् बुद्धिग्राह्यमतीन्द्रियम् । वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः ॥
sukham-ātyantikaṃ yat tad buddhi-grāhyam-atīndriyam | vetti yatra na caivāyaṃ sthitaś-calati tattvataḥ ||
— where one knows that infinite happiness grasped by intellect alone, beyond the senses; and being established there, one no longer wavers from the truth—
यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः । यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते ॥
yaṃ labdhvā cāparaṃ lābhaṃ manyate nādhikaṃ tataḥ | yasmin sthito na duḥkhena guruṇāpi vicālyate ||
Having gained which, one thinks no other gain greater; being established in which, one is not shaken even by heavy sorrow—
तं विद्याद्दुःखसंयोगवियोगं योगसञ्ज्ञितम् । स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा ॥
taṃ vidyād-duḥkha-saṃyoga-viyogaṃ yoga-sañjñitam | sa niścayena yoktavyo yogo’nirviṇṇa-cetasā ||
— let one know that disjunction from union with sorrow as what is called yoga. This yoga should be practised with resolve and an undejected mind.
सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः । मनसैवेन्द्रियग्रामं विनियम्य समन्ततः ॥
saṅkalpa-prabhavān kāmāṃs-tyaktvā sarvān-aśeṣataḥ | manasaivendriya-grāmaṃ viniyamya samantataḥ ||
Abandoning without remainder all desires born of intention, restraining by the mind alone the host of senses on every side—
शनैः शनैरुपरमेद्बुद्ध्या धृतिगृहीतया । आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत् ॥
śanaiḥ śanair-uparamed-buddhyā dhṛti-gṛhītayā | ātma-saṃsthaṃ manaḥ kṛtvā na kiñcid-api cintayet ||
— let one gradually withdraw by an intellect held by steadiness. Fixing the mind in the Self, let one think of nothing else.
यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् । ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् ॥
yato yato niścarati manaś-cañcalam-asthiram | tatas-tato niyamyaitad-ātmany-eva vaśaṃ nayet ||
From whatever cause the restless and unsteady mind wanders out, from that, restraining it, let one bring it under control of the Self alone.
प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् । उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ॥
praśānta-manasaṃ hy-enaṃ yoginaṃ sukham-uttamam | upaiti śānta-rajasaṃ brahma-bhūtam-akalmaṣam ||
Supreme happiness comes to the yogi whose mind is at peace, whose passions are stilled, who has become one with Brahman, who is sinless.
युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः । सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ॥
yuñjann-evaṃ sadātmānaṃ yogī vigata-kalmaṣaḥ | sukhena brahma-saṃsparśam-atyantaṃ sukham-aśnute ||
Thus always uniting the self, the yogi freed from sin enjoys easily the infinite happiness of contact with Brahman.
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि । ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ॥
sarva-bhūta-stham-ātmānaṃ sarva-bhūtāni cātmani | īkṣate yoga-yuktātmā sarvatra sama-darśanaḥ ||
The yogi whose self is yoked sees the Self abiding in all beings and all beings in the Self, seeing the same everywhere.
यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति । तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥
yo māṃ paśyati sarvatra sarvaṃ ca mayi paśyati | tasyāhaṃ na praṇaśyāmi sa ca me na praṇaśyati ||
One who sees me everywhere and sees all in me — I am not lost to him, nor is he lost to me.
सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः । सर्वथा वर्तमानोऽपि स योगी मयि वर्तते ॥
sarva-bhūta-sthitaṃ yo māṃ bhajaty-ekatvam-āsthitaḥ | sarvathā vartamāno’pi sa yogī mayi vartate ||
The yogi who, established in unity, worships me as abiding in all beings — however he lives, he lives in me.
आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन । सुखं वा यदि वा दुःखं स योगी परमो मतः ॥
ātmaupamyena sarvatra samaṃ paśyati yo’rjuna | sukhaṃ vā yadi vā duḥkhaṃ sa yogī paramo mataḥ ||
One who sees the same in all by analogy with oneself, O Arjuna — in happiness or in sorrow — that yogi is held to be supreme.
अर्जुन उवाच । योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन । एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम् ॥
arjuna uvāca | yo’yaṃ yogas-tvayā proktaḥ sāmyena madhusūdana | etasyāhaṃ na paśyāmi cañcalatvāt sthitiṃ sthirām ||
Arjuna said: This yoga of equanimity which you have described, O Madhusudana — I do not see how it can be steady, because of the restlessness of the mind.
चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम् । तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥
cañcalaṃ hi manaḥ kṛṣṇa pramāthi balavad-dṛḍham | tasyāhaṃ nigrahaṃ manye vāyor-iva su-duṣkaram ||
The mind, O Krishna, is restless, turbulent, strong, and obstinate. I think it as hard to control as the wind.
श्रीभगवानुवाच । असंशयं महाबाहो मनो दुर्निग्रहं चलम् । अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥
śrī-bhagavān uvāca | asaṃśayaṃ mahā-bāho mano durnigrahaṃ calam | abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate ||
The Blessed Lord said: Undoubtedly, O mighty-armed, the mind is restless and hard to restrain. But by practice and by dispassion it can be brought under control.
असंयतात्मना योगो दुष्प्राप इति मे मतिः । वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः ॥
asaṃyatātmanā yogo duṣprāpa iti me matiḥ | vaśyātmanā tu yatatā śakyo’vāptum-upāyataḥ ||
For one of uncontrolled self, yoga is hard to attain — this is my view. But one of controlled self, striving by the means, can attain it.
अर्जुन उवाच । अयतिः श्रद्धयोपेतो योगाच्चलितमानसः । अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥
arjuna uvāca | ayatiḥ śraddhayopeto yogāc-calita-mānasaḥ | aprāpya yoga-saṃsiddhiṃ kāṃ gatiṃ kṛṣṇa gacchati ||
Arjuna said: One of faith but not striving, whose mind wanders from yoga — not attaining perfection in yoga, what end does he reach, O Krishna?
कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति । अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि ॥
kaccin-nobhaya-vibhraṣṭaś-chinnābhram-iva naśyati | apratiṣṭho mahā-bāho vimūḍho brahmaṇaḥ pathi ||
Does he not perish like a torn cloud, fallen from both worlds, O mighty-armed — without support, bewildered on the path to Brahman?
एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः । त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते ॥
etan me saṃśayaṃ kṛṣṇa chettum-arhasy-aśeṣataḥ | tvad-anyaḥ saṃśayasyāsya chettā na hy-upapadyate ||
O Krishna, you alone are fit to dispel this doubt of mine entirely. None other than you can resolve it.
श्रीभगवानुवाच । पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते । न हि कल्याणकृत्कश्चिद् दुर्गतिं तात गच्छति ॥
śrī-bhagavān uvāca | pārtha naiveha nāmutra vināśas-tasya vidyate | na hi kalyāṇa-kṛt kaścid durgatiṃ tāta gacchati ||
The Blessed Lord said: O Partha, neither here nor hereafter is there destruction for him. No doer of good, my friend, comes to grief.
प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः । शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ॥
prāpya puṇya-kṛtāṃ lokān-uṣitvā śāśvatīḥ samāḥ | śucīnāṃ śrīmatāṃ gehe yoga-bhraṣṭo’bhijāyate ||
Having attained the worlds of the righteous and dwelt there for many years, the fallen yogi is born again in the house of the pure and the prosperous.
अथवा योगिनामेव कुले भवति धीमताम् । एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् ॥
athavā yoginām-eva kule bhavati dhīmatām | etad-dhi durlabha-taraṃ loke janma yad-īdṛśam ||
Or he is born into a family of wise yogis. Such a birth is rarer still in this world.
तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम् । यतते च ततो भूयः संसिद्धौ कुरुनन्दन ॥
tatra taṃ buddhi-saṃyogaṃ labhate paurva-dehikam | yatate ca tato bhūyaḥ saṃsiddhau kuru-nandana ||
There he regains the awakening he had in his former body. From that he strives once more for perfection, O joy of the Kurus.
पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः । जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते ॥
pūrvābhyāsena tenaiva hriyate hy-avaśo’pi saḥ | jijñāsur-api yogasya śabda-brahmātivartate ||
By that very former practice he is carried on, even unwillingly. Even an inquirer into yoga transcends the ritual word.
प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः । अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥
prayatnād-yatamānas-tu yogī saṃśuddha-kilbiṣaḥ | aneka-janma-saṃsiddhas-tato yāti parāṃ gatim ||
The yogi who strives with effort, purified of sins, perfected through many births, reaches the supreme goal.
तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः । कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन ॥
tapasvibhyo’dhiko yogī jñānibhyo’pi mato’dhikaḥ | karmibhyaś-cādhiko yogī tasmād-yogī bhavārjuna ||
The yogi is greater than the ascetics, greater even than the men of knowledge, greater than the ritualists. Therefore become a yogi, O Arjuna.
योगिनामपि सर्वेषां मद्गतेनान्तरात्मना । श्रद्धावान्भजते यो मां स मे युक्ततमो मतः ॥
yoginām-api sarveṣāṃ mad-gatenāntarātmanā | śraddhāvān bhajate yo māṃ sa me yuktatamo mataḥ ||
Of all the yogis, the one who, full of faith, worships me with his inner self absorbed in me — that one is held to be most united.