Bhagavad Gita-Chapter 6 All Verses with Meaning and Audio With Lyrics, Audio, Meaning, Significance in Sanskrit, English and other languages

Bhagavad Gita-Chapter 6 All Verses with Meaning and Audio

श्रीभगवानुवाच ।
अनाश्रितः कर्मफलं कार्यं कर्म करोति यः ।
स संन्यासी च योगी च न निरग्निर्न चाक्रियः ॥ ६-१॥

śrībhagavānuvāca
anāśritaḥ karmaphalaṃ kāryaṃ karma karoti yaḥ
sa saṃnyāsī ca yogī ca na niragnirna cākriyaḥ 6-1

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.

यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव ।
न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन ॥ ६-२॥

yaṃ saṃnyāsamiti prāhuryogaṃ taṃ viddhi pāṇḍava
na hyasaṃnyastasaṅkalpo yogī bhavati kaścana 6-2

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

आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते ।
योगारूढस्य तस्यैव शमः कारणमुच्यते ॥ ६-३॥

ārurukṣormuneryogaṃ karma kāraṇamucyate
yogārūḍhasya tasyaiva śamaḥ kāraṇamucyate 6-3

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.

यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते ।
सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते ॥ ६-४॥

yadā hi nendriyārtheṣu na karmasvanuṣajjate
sarvasaṅkalpasaṃnyāsī yogārūḍhastadocyate 6-4

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.

उद्धरेदात्मनात्मानं नात्मानमवसादयेत् ।
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥ ६-५॥

uddharedātmanātmānaṃ nātmānamavasādayet
ātmaiva hyātmano bandhurātmaiva ripurātmanaḥ 6-5

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.

बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः ।
अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् ॥ ६-६॥

bandhurātmātmanastasya yenātmaivātmanā jitaḥ
anātmanastu śatrutve vartetātmaiva śatruvat 6-6

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.

जितात्मनः प्रशान्तस्य परमात्मा समाहितः ।
शीतोष्णसुखदुःखेषु तथा मानापमानयोः ॥ ६-७॥

jitātmanaḥ praśāntasya paramātmā samāhitaḥ
śītoṣṇasukhaduḥkheṣu tathā mānāpamānayoḥ 6-7

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.

ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः ।
युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः ॥ ६-८॥

jñānavijñānatṛptātmā kūṭastho vijitendriyaḥ
yukta ityucyate yogī samaloṣṭāśmakāñcanaḥ 6-8

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) .

सुहृन्मित्रार्युदासीन मध्यस्थद्वेष्यबन्धुषु ।
साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ॥ ६-९॥

suhṛnmitrāryudāsīna madhyasthadveṣyabandhuṣu
sādhuṣvapi ca pāpeṣu samabuddhirviśiṣyate 6-9

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.

योगी युञ्जीत सततमात्मानं रहसि स्थितः ।
एकाकी यतचित्तात्मा निराशीरपरिग्रहः ॥ ६-१०॥

yogī yuñjīta satatamātmānaṃ rahasi sthitaḥ
ekākī yatacittātmā nirāśīraparigrahaḥ 6-10

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.

शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः ।
नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् ॥ ६-११॥

śucau deśe pratiṣṭhāpya sthiramāsanamātmanaḥ
nātyucchritaṃ nātinīcaṃ cailājinakuśottaram 6-11

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, . . .

तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः ।
उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये ॥ ६-१२॥

tatraikāgraṃ manaḥ kṛtvā yatacittendriyakriyaḥ
upaviśyāsane yuñjyādyogamātmaviśuddhaye 6-12

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.

समं कायशिरोग्रीवं धारयन्नचलं स्थिरः ।
सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् ॥ ६-१३॥

samaṃ kāyaśirogrīvaṃ dhārayannacalaṃ sthiraḥ
samprekṣya nāsikāgraṃ svaṃ diśaścānavalokayan 6-13

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

प्रशान्तात्मा विगतभी र्ब्रह्मचारिव्रते स्थितः ।
मनः संयम्य मच्चित्तो युक्त आसीत मत्परः ॥ ६-१४॥

praśāntātmā vigatabhīr brahmacārivrate sthitaḥ
manaḥ saṃyamya maccitto yukta āsīta matparaḥ 6-14

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.

युञ्जन्नेवं सदात्मानं योगी नियतमानसः ।
शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति ॥ ६-१५॥

yuñjannevaṃ sadātmānaṃ yogī niyatamānasaḥ
śāntiṃ nirvāṇaparamāṃ matsaṃsthāmadhigacchati 6-15

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) .

नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः ।
न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन ॥ ६-१६॥

nātyaśnatastu yogo’sti na caikāntamanaśnataḥ
na cātisvapnaśīlasya jāgrato naiva cārjuna 6-16

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.

युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु ।
युक्तस्वप्नावबोधस्य योगो भवति दुःखहा ॥ ६-१७॥

yuktāhāravihārasya yuktaceṣṭasya karmasu
yuktasvapnāvabodhasya yogo bhavati duḥkhahā 6-17

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.

यदा विनियतं चित्तमात्मन्येवावतिष्ठते ।
निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा ॥ ६-१८॥

yadā viniyataṃ cittamātmanyevāvatiṣṭhate
niḥspṛhaḥ sarvakāmebhyo yukta ityucyate tadā 6-18

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) .

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता ।
योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ॥ ६-१९॥

yathā dīpo nivātastho neṅgate sopamā smṛtā
yogino yatacittasya yuñjato yogamātmanaḥ 6-19

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) .

यत्रोपरमते चित्तं निरुद्धं योगसेवया ।
यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥ ६-२०॥

yatroparamate cittaṃ niruddhaṃ yogasevayā
yatra caivātmanātmānaṃ paśyannātmani tuṣyati 6-20

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;

सुखमात्यन्तिकं यत्तद् बुद्धिग्राह्यमतीन्द्रियम् ।
वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः ॥ ६-२१॥

sukhamātyantikaṃ yattad buddhigrāhyamatīndriyam
vetti yatra na caivāyaṃ sthitaścalati tattvataḥ 6-21

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;

यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः ।
यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते ॥ ६-२२॥

yaṃ labdhvā cāparaṃ lābhaṃ manyate nādhikaṃ tataḥ
yasminsthito na duḥkhena guruṇāpi vicālyate 6-22

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

तं विद्याद् दुःखसंयोगवियोगं योगसंज्ञितम् ।
स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा ॥ ६-२३॥

taṃ vidyād duḥkhasaṃyogaviyogaṃ yogasaṃjñitam
sa niścayena yoktavyo yogo’nirviṇṇacetasā 6-23

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.

सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः ।
मनसैवेन्द्रियग्रामं विनियम्य समन्ततः ॥ ६-२४॥

saṅkalpaprabhavānkāmāṃs tyaktvā sarvānaśeṣataḥ
manasaivendriyagrāmaṃ viniyamya samantataḥ 6-24

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

शनैः शनैरुपरमेद् बुद्ध्या धृतिगृहीतया ।
आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत् ॥ ६-२५॥

śanaiḥ śanairuparamed buddhyā dhṛtigṛhītayā
ātmasaṃsthaṃ manaḥ kṛtvā na kiñcidapi cintayet 6-25

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.

यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् ।
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् ॥ ६-२६॥

yato yato niścarati manaścañcalamasthiram
tatastato niyamyaitadātmanyeva vaśaṃ nayet 6-26

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.

प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् ।
उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ॥ ६-२७॥

praśāntamanasaṃ hyenaṃ yoginaṃ sukhamuttamam
upaiti śāntarajasaṃ brahmabhūtamakalmaṣam 6-27

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.

युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः ।
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ॥ ६-२८॥

yuñjannevaṃ sadātmānaṃ yogī vigatakalmaṣaḥ
sukhena brahmasaṃsparśamatyantaṃ sukhamaśnute 6-28

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

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि ।
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ॥ ६-२९॥

sarvabhūtasthamātmānaṃ sarvabhūtāni cātmani
īkṣate yogayuktātmā sarvatra samadarśanaḥ 6-29

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.

यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति ।
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥ ६-३०॥

yo māṃ paśyati sarvatra sarvaṃ ca mayi paśyati
tasyāhaṃ na praṇaśyāmi sa ca me na praṇaśyati 6-30

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

सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः ।
सर्वथा वर्तमानोऽपि स योगी मयि वर्तते ॥ ६-३१॥

sarvabhūtasthitaṃ yo māṃ bhajatyekatvamāsthitaḥ
sarvathā vartamāno’pi sa yogī mayi vartate 6-31

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

आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन ।
सुखं वा यदि वा दुःखं स योगी परमो मतः ॥ ६-३२॥

ātmaupamyena sarvatra samaṃ paśyati yo’rjuna
sukhaṃ vā yadi vā duḥkhaṃ sa yogī paramo mataḥ 6-32

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.

अर्जुन उवाच ।
योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन ।
एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम् ॥ ६-३३॥

arjuna uvāca
yo’yaṃ yogastvayā proktaḥ sāmyena madhusūdana
etasyāhaṃ na paśyāmi cañcalatvātsthitiṃ sthirām 6-33

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) .

चञ्चलं हि मनः कृष्ण प्रमाथि बलवद् दृढम् ।
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥ ६-३४॥

cañcalaṃ hi manaḥ kṛṣṇa pramāthi balavad dṛḍham
tasyāhaṃ nigrahaṃ manye vāyoriva suduṣkaram 6-34

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

श्रीभगवानुवाच ।
असंशयं महाबाहो मनो दुर्निग्रहं चलम् ।
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥ ६-३५॥

śrībhagavānuvāca
asaṃśayaṃ mahābāho mano durnigrahaṃ calam
abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate 6-35

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.

असंयतात्मना योगो दुष्प्राप इति मे मतिः ।
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः ॥ ६-३६॥

asaṃyatātmanā yogo duṣprāpa iti me matiḥ
vaśyātmanā tu yatatā śakyo’vāptumupāyataḥ 6-36

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.

अर्जुन उवाच ।
अयतिः श्रद्धयोपेतो योगाच्चलितमानसः ।
अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥ ६-३७॥

arjuna uvāca
ayatiḥ śraddhayopeto yogāccalitamānasaḥ
aprāpya yogasaṃsiddhiṃ kāṃ gatiṃ kṛṣṇa gacchati 6-37

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?

कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति ।
अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि ॥ ६-३८॥

kaccinnobhayavibhraṣṭaś chinnābhramiva naśyati
apratiṣṭho mahābāho vimūḍho brahmaṇaḥ pathi 6-38

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

एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः ।
त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते ॥ ६-३९॥

etanme saṃśayaṃ kṛṣṇa chettumarhasyaśeṣataḥ
tvadanyaḥ saṃśayasyāsya chettā na hyupapadyate 6-39

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

श्रीभगवानुवाच ।
पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते ।
न हि कल्याणकृत्कश्चिद् दुर्गतिं तात गच्छति ॥ ६-४०॥

śrībhagavānuvāca
pārtha naiveha nāmutra vināśastasya vidyate
na hi kalyāṇakṛtkaścid durgatiṃ tāta gacchati 6-40

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.

प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः ।
शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ॥ ६-४१॥

prāpya puṇyakṛtāṃ lokānuṣitvā śāśvatīḥ samāḥ
śucīnāṃ śrīmatāṃ gehe yogabhraṣṭo’bhijāyate 6-41

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.

अथवा योगिनामेव कुले भवति धीमताम् ।
एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् ॥ ६-४२॥

athavā yogināmeva kule bhavati dhīmatām
etaddhi durlabhataraṃ loke janma yadīdṛśam 6-42

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.

तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम् ।
यतते च ततो भूयः संसिद्धौ कुरुनन्दन ॥ ६-४३॥

tatra taṃ buddhisaṃyogaṃ labhate paurvadehikam
yatate ca tato bhūyaḥ saṃsiddhau kurunandana 6-43

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.

पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः ।
जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते ॥ ६-४४॥

pūrvābhyāsena tenaiva hriyate hyavaśo’pi saḥ
jijñāsurapi yogasya śabdabrahmātivartate 6-44

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.

प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः ।
अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥ ६-४५॥

prayatnādyatamānastu yogī saṃśuddhakilbiṣaḥ
anekajanmasaṃsiddhas tato yāti parāṃ gatim 6-45

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

तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः ।
कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन ॥ ६-४६॥

tapasvibhyo’dhiko yogī jñānibhyo’pi mato’dhikaḥ
karmibhyaścādhiko yogī tasmādyogī bhavārjuna 6-46

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.

योगिनामपि सर्वेषां मद्गतेनान्तरात्मना ।
श्रद्धावान्भजते यो मां स मे युक्ततमो मतः ॥ ६-४७॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु
ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे
आत्मसंयमयोगो नाम षष्ठोऽध्यायः ॥ ६॥

yogināmapi sarveṣāṃ madgatenāntarātmanā
śraddhāvānbhajate yo māṃ sa me yuktatamo mataḥ 6-47

oṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu
brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunasaṃvāde
ātmasaṃyamayogo nāma ṣaṣṭho’dhyāyaḥ 6

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.

Description

Bhagavad Gita Chapter 6 Summary

Dhyana-yoga – The Science of Self Realization

This chapter provides practical methods of meditation for one who has purified the mind by diligently engaging in karma-yoga described in the previous chapters. For such a seeker, a life of contemplation is suggested along with an assurance that the path of meditation inevitably leads to the ultimate goal of Realization whether it be in the current life or a future one. Below are the main themes of Chapter 6:

Verses 1 – 9, 16, 17
Bahiraṅga-sādhanā

Verses 10 – 15
Antaraṅga-sādhanā

Verses 18 – 32
Arjuna’s change of mind, leading to attachment (rāga)

Verses 33 – 36
Dhyāna-pratibandha and parihāra

Verses 37 – 45
Yogabhraṣṭa

Verses 46 – 47
Yogistuti (Praise of the yogī)

Gita Chapter 6 – Commentary by Swami Paramarthananda

Background

Lord Krishna introduced the topic of meditation towards the end of the last chapter. Being an important topic, Krishna spends almost the whole of this chapter dealing with meditation. [Here, meditation is upon the Lord as the very Self (Ātmā) of the meditator. This is meant to assimilate the Self-knowledge gained from the guru’s teaching. The conditioning that “I am the body” will go only with the assimilation of the Self-knowledge. Assimilated Self-knowledge alone can express as ānanda.]

Krishna talks about five important topics on meditation. They are:
1. Bahiraṅga-sādhanā — Those disciplines to be followed throughout daily life which influence one’s meditation.
2. Antaraṅga-sādhanā — Those disciplines to be followed immediately before meditation.
3. Dhyāna-svarūpam — Nature of meditation.
4. Dhyāna-phalam — Result of meditation.
5. Dhyāna-pratibandha-parihārau — Obstacle and remedy.

Bahiraṅga-sādhanā

At the outset, the Lord indicates the role of karmayoga in meditation by praising the karmayogī (1, 2). Karmayoga, being a conscious way of life, helps one in getting self-control. It converts an extrovert mind into a contemplative mind. Once this is achieved, one should try to lead a quieter life, because active life becomes an obstacle to meditation (3). Total detachment is the characteristic of a contemplative mind (4).

Incidentally, Krishna highlights two important values viz. self-confidence and self-control. One who lacks these two finds himself to be an obstacle for any pursuit. On the other hand, one who enjoys the above two virtues finds himself to be supporting force in every field (5, 6). Soon he is established in the vision of the Ātmā, the vision of equality (7 to 9).

Krishna mentions a few other disciplines also, like moderation in eating, sleeping, working, and resting (16, 17).

Antaraṅga-sādhanā

The meditator has to choose a secluded, undisturbed place for meditation (10). In that spiritually and physically pure place, he has to fix the seat which is neither too high nor too low, neither too soft nor too hard (11). Holding the body, neck, and head erect, he has to fix the sight on the tip of his nose, as it were (i.e., the eyes are half-closed) (13). Next, the meditator should withdraw the mind and sense organs from all other activities. The breathing also should be maintained even (refer V-27). With a calm, withdrawn, undisturbed, tension-free, and one-pointed mind, the meditator should meditate upon the Lord, the Ātmā (12, 14).

Dhyāna-svarūpam and Phalam

Meditation is nothing but abidance of the withdrawn mind in the Ātmā (18). Having given up all desires and having restrained the senses through the mind, one should gradually bring back the mind with the help of the discriminative intellect, step by step. Once the mind is made to abide in the Ātmā, there should be no other thought (25). Though the mind may get distracted, one has to bring it back from the respective fields to one’s own Ātmā (26).

(All this presupposes a clear understanding of Vedānta. Everything, including thoughts, is an object of the Ātmā, the Awareness. The Ātmā is not an object for me to be thought of, or to be experienced. It is the very “I”. Thus, to knock off all expectations and struggles and to abide as the Ātmā with the knowledge that “I am the Ātmā” is true meditation.)

Thus, constantly abiding in the Ātmā, the meditator comes to enjoy permanent peace which culminates in the attainment of liberation (videhamukti) (15). He enjoys an everabiding mind which is completely satisfied with the discovery of the Ātmā (20). Since his ānanda is not sensual, it transcends all the limits. Having discovered this inner fullness, he never loses sight of his true nature (21, 27, 28). Neither does he consider any other gain to be superior, nor is he shaken by even the greatest loss (22). This infinite ānanda will never be lost because this was never gained. It was veiled by the false notion that “I am sorrowful”. Once this is removed, the inner ānanda becomes evident. Thus, this is more a dissociation from sorrow rather than association (23). (This alone is known as jīvanmukti.) Seeing the Ātmā in all beings, and all beings in the Ātmā, he gets estabilshed in the vision of equality (29). This vision of the Ātmā alone is the vision of the Lord, because the Ātmā is not different from the Lord. Thus the meditator is ever established in the Lord inspite of his activities (30, 31). Being established in the Ātmā, he looks at all bodies including his body with the same attitude of detachment. Hence he is free from selfishness and is spontaneously established in dharma. He is a saint (32).

Dhyāna-pratibandha-parihārau

Now, Arjuna puts a question regarding an obstacle to meditation. It is the problem of mental restlessness or extrovertedness. Because of this, one finds it difficult to meditate and assimilate the Self-knowledge. This frustrates Arjuna’s mind and he asks for a solution (33, 34).

Krishna gives two methods to solve this problem. They are detachment and practice. When the mind is extrovert because of desires, one has to remove it by seeing the futility of desires and their fulfillment. This is detachment. Even a detached mind can be restless because of past habits. This has to be gradually removed by consistent practice alone. Thus, mental discipline requires determination and patience (35, 36).

Still, Arjuna feels diffident and he, somehow, thinks that liberation is not possible in one life. He desperately asks Krishna—“What happens to that seeker who has fallen from meditation? Does he not perish like a scattered cloud?” (Arjuna feels that the meditator has no puṇya, because he has not done any karma. He has failed to achieve liberation also. Thus being deceived of puṇya and mokṣa, he must face an unfortunate future, according to Arjuna.) Not being able to accept this, Arjuna surrenders to Krishna seeking clarification (37 to 39).

Krishna consoles Arjuna by asserting that a spiritual seeker can never have a bad lot (40). The very meditation is a puṇyakarma capable of giving heaven and later an ideal birth for the continuation of the spiritual pursuit. The yogabhraṣṭa (one who has fallen from the path of spirituality) is reborn in a cultured, prosperous family, or may be, even in the family of a saint (41, 42).

Having got such a birth, he gets associated with the previous wisdom at a very early age (43). Irresistibly drawn by the past habits (saṃskāras), he find his spiritual urge suddenly growing from a small flame to a huge conflagration (44). Committing his entire life to the spiritual pursuit and supported by the saṃskāras of all the previous lives, he effortlessly fulfils his mission in life (45).

Krishna concludes this chapter by praising the meditator in general (46) and praising the meditator of Krishna–paramātmā (Brahmātman) in particular.

Gita 6th Chapter – Main Topics

1. Bahiraṅga-sādhanā: 1 to 9, 16, 17
2. Antaraṅga-sādhanā: 10 to 15
3. Dhyāna-svarūpam and dhyāna-phalam: 18 to 32
4. Dhyāna-pratibandha and parihāra: 33 to 36
5. Yogabhraṣṭa: 37 to 45
6. Yogistuti (Praise of the yogī): 46, 47

Since the main topic here is meditation, the chapter is called Dhyāna-yoga or Ātmasaṃyama-yoga (mastery of the mind).

Other Bhagavad Gita Shlokams

Bhagavad Gita-Chapter 6 All Verses with Meaning and Audio – Bhagavad Gita – Bhagavad Gita Chapter 6 All Verses Easy Chanting with Audio and Meaning, Lyrics

Bhagavad Gita-Chapter 06 All Verses with Meaning and Audio

Bhagavad Gita-Chapter 06 All Verses with Meaning and Audio