ಶ್ರೀಮದ್ಭಗವದ್ಗೀತಾ ಮೂಲಮ್ - ಷಷ್ಠೋಽಧ್ಯಾಯಃ

The Blessed Lord said: He who performs his bounden duty without depending on the fruits-of-actions --- he is a SAMNYASIN and a YOGIN; not he who (has renounced) is without fire and without action.

O Pandava, please know YOGA to be that which they call renunciation; no one verily becomes a YOGI who has not renounced thoughts.

For a MUNI or sage who wishes to attain to YOGA action is said to be the means; for the same sage who has attained to YOGA inaction (quiescence) is said to be the means.

When a man is not attached to sense-objects or to actions, having renounced all thoughts, then he is said to have attained to YOGA.

Let a man lift himself by his own Self alone, and let him not lower himself; for, this Self alone is the friend of oneself, and this Self is the enemy of oneself.

The Self is the friend of the self for him who has conquered himself by the Self, but to the unconquered self, the Self stands in the position of an enemy like the (external) foe.

The Supreme Self of him who is self-controlled and peaceful, is balanced in cold and heat, pleasure and pain, as also in honour and dishonour.

The YOGI who is satisfied with knowledge and wisdom, who remains unshaken, who has conquered the senses, to whom a lump of earth, a stone and gold are the same, is said to be harmonised (i. e., is said to have attained NIRVIKALPA SAMADHI).

He who is of the same mind to the good-hearted, friends, enemies, the indifferent, the neutral, the hateful, relatives, the righteous and the unrighteous, he excels.

Let the YOGI try constantly to keep the mind steady, remaining in solitude, alone, with the mind and body controlled, free from hope and greed.

Having, in a clean spot, established a firm seat of his own, neither too high nor too low, made of a cloth, a skin and KUSHA -grass, one over the other,...

There, having made the mind one-pointed, with the actions of the mind and the senses controlled, let him, seated on the seat, practise YOGA, for the purification of the self.

Let him firmly hold his body, head and neck erect and still, gazing at the tip of his nose, without looking around.

Serene-minded, fearless, firm in the vow of BRAHMACHARYA, having controlled the mind, thinking on Me and balanced, let him sit, having Me as the Supreme Goal.

Thus, always keeping the mind balanced, the YOGI, with his mind controlled, attains to the Peace abiding in Me, which culminates in total liberation (NIRVANA or MOKSHA).

Verily, YOGA is not possible for him who eats too much, nor for him who does not eat at all; nor for him who sleeps too much, nor for him who is (always) awake, O Arjuna.

YOGA becomes the destroyer of pain for him who is moderate in eating and recreation, who is moderate in his exertion during his actions, who is moderate in sleep and wakefulness.

When the perfectly controlled mind rests in the Self only, free from longing for all (objects of) desire, then it is said: he is united (YUKTAH).

As a lamp placed in a windless place does not flicker --- is a simile used to describe the YOGI of controlled-mind practising YOGA of the Self (or absorbed in th e YOGA -of-the-Self).

When the mind, restrained by the practice of YOGA, attains quietude and when seeing the Self by the self, he is satisfied in his own Self;

When he (the YOGI ) feels that Infinite bliss --- which can be grasped by the (pure) intellect and which transcends the senses --- wherein established he never moves from the Reality;

Which, having obtained, he thinks there is no other gain superior to it; wherein established, he is not moved even by heavy sorrow.

Let it be known: the severance from the union-with-pain is YOGA. This YOGA should be practised with determination and with a mind steady and undespairing.

Abandoning without reserve all desires born of SANKALPA, and completely restraining the whole group of senses by the mind from all sides.

Little by little, let him attain quietude by his intellect, held firm; having made the mind established in the Self, let him not think of anything.

From whatever cause the restless and the unsteady mind wanders away, from that let him restrain it, and bring it back under the control of the Self alone.

Supreme Bliss verily comes to this YOGI, whose mind is quite peaceful, whose passion is quietened, who is free from sin, and who has become BRAHMAN.

The YOGI engaging the mind thus (in the practice of YOGA ), freed from sins, easily enjoys the Infinite Bliss of BRAHMAN -contact.

With the mind harmonised by YOGA he sees the Self abiding in all beings, and all beings in the Self; he sees the same everywhere.

He who sees Me everywhere, and sees everything in Me, he never gets separated from Me, nor do I get separated from him.

He who, being established in unity, worships Me, dwelling in all beings, that YOGI abides in Me, whatever be his mode of living.

He who, through the likeness (sameness) of the Self, O Arjuna, sees equality everywhere, be it pleasure or pain, he is regarded as the highest YOGI.

Arjuna said: This YOGA of Equanimity, taught by Thee, O slayer of Madhu, I see not its enduring continuity, because of the restlessness (of the mind).

The mind verily is, O Krishna, restless, turbulent, strong and unyielding; I deem it quite as difficult to control as the wind.

The Blessed Lord said: Undoubtedly, O mighty-armed one, the mind is difficult to control and is restless; but, by practice, O Son of Kunti, and by dispassion, it is restrained.

36. YOGA, I think is hard to be attained by one of uncontrolled self; but the self-controlled, striving, can obtain it by (proper) means.

Arjuna said: He who, though possessed of faith, is unable to control himself, whose mind wanders away from YOGA, to what end does he, having failed to attain perfection in YOGA go, O Krishna?

Fallen from both, does he not, O mighty-armed, perish like a rent cloud, supportless and deluded in the path of BRAHMAN?

This doubt of mine, O Krishna, please dispel completely; because it is not possible for any one but You to dispel this doubt.

The Blessed Lord said: O Partha, neither in this world, nor in the next world is there destruction for him; none, verily, who strives to be good, O My son, ever comes to grief.

41 Having attained to the worlds of the righteous, and having dwelt there for everlasting (long) years, he who had fallen from YOGA is born again in the house of the pure and the wealthy.

Or, he is even born in the family of the wise YOGIS; verily, a birth like this is very difficult to obtain in this world.

There he comes to be united with the knowledge acquired in his former body and strives more than before for Perfection, O son of the Kurus.

By that very former practice he is borne on inspite of himself. Even he who merely wishes to know YOGA goes beyond the SHABDA BRAHMAN.

But the YOGI, who strives with assiduity, purified from sins and perfected (gradually) through many births, then attains the highest Goal.

The YOGI is thought to be superior to the ascetics, and even superior to men-of-knowledge (mere scholars); he is also superior to men-of-action; therefore (you strive to) be a YOGI, O Arjuna.

And among all YOGIS, he who, full of faith, with his inner-self merged in Me, worships Me, is, according to Me, the most devout. Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the sixth discourse entitled "The Yoga of Meditation."