Gita: Chap 06

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Verse 1

śhrī bhagavān uvācha
anāśhritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ
sa sannyāsī cha yogī cha na niragnir na chākriyaḥ

śhrī-bhagavān uvācha
the Supreme Lord said
anāśhritaḥ      karma-phalam          kāryam        karma    karoti     yaḥ
not desiring    results of actions    obligatory    work     perform    one who
saḥ            sanyāsī                   cha    yogī    cha    na     niḥ        agniḥ    na     cha     akriyaḥ
that person    in the renounced order    and    yogi    and    not    without    fire     not    also    without activity
---

The Lord said, "He who performs works that ought to be done without seeking their fruits—he is a sannyasin and yogin, and not he who maintains no sacred fires and performs no actions."

Verse 2

yaṁ sannyāsam iti prāhur yogaṁ taṁ viddhi pāṇḍava
na hyasannyasta-saṅkalpo yogī bhavati kaśhchana

yam     sanyāsam        iti     prāhuḥ      yogam    tam     viddhi    pāṇḍava
what    renunciation    thus    they say    yog      that    know      Arjun, the son of Pandu
na     hi           asannyasta           saṅkalpaḥ    yogī      bhavati    kaśhchana
not    certainly    without giving up    desire       a yogi    becomes    anyone
---

That which is called Sannyasa (Jnana Yoga), know that to be Yoga (Karma Yoga), O Arjuna. For no one, among Karma Yogins, whose delusive identification of the body with the self has not been abandoned, becomes a true Karma Yogin.

Verse 3

ārurukṣhor muner yogaṁ karma kāraṇam uchyate
yogārūḍhasya tasyaiva śhamaḥ kāraṇam uchyate

ārurukṣhoḥ    muneḥ        yogam    karma                         kāraṇam      uchyate
a beginner    of a sage    Yog      working without attachment    the cause    is said
yoga ārūḍhasya                      tasya    eva          śhamaḥ        kāraṇam      uchyate
of those who are elevated in Yog    their    certainly    meditation    the cause    is said
---

Action is said to be the means for the sage who seeks to climb the heights of Yoga; but when he has climbed the heights of Yoga, tranquility is said to be the means.

Verse 4

yadā hi nendriyārtheṣhu na karmasv-anuṣhajjate
sarva-saṅkalpa-sannyāsī yogārūḍhas tadochyate

yadā    hi           na     indriya-artheṣhu     na     karmasu       anuṣhajjate
when    certainly    not    for sense-objects    not    to actions    is attachment
sarva-saṅkalpa                           sanyāsī      yoga-ārūḍhaḥ                      tadā            uchyate
all desires for the fruits of actions    renouncer    elevated in the science of Yog    at that time    is said
---

For, when one loses attachment to the things of the senses and to actions, then they have abandoned all desires and are said to have climbed the heights of Yoga.

Verse 5

uddhared ātmanātmānaṁ nātmānam avasādayet
ātmaiva hyātmano bandhur ātmaiva ripur ātmanaḥ

uddharet    ātmanā              ātmānam     na     ātmānam     avasādayet
elevate     through the mind    the self    not    the self    degrade
ātmā        eva          hi        ātmanaḥ        bandhuḥ    ātmā        eva          ripuḥ    ātmanaḥ
the mind    certainly    indeed    of the self    friend     the mind    certainly    enemy    of the self
---

One should raise oneself by one's own mind and not allow oneself to sink; for the mind alone is the friend of the self, and the mind alone is the foe of the self.

Verse 6

bandhur ātmātmanas tasya yenātmaivātmanā jitaḥ
anātmanas tu śhatrutve vartetātmaiva śhatru-vat

bandhuḥ    ātmā        ātmanaḥ           tasya     yena       ātmā        eva          ātmanā            jitaḥ
friend     the mind    for the person    of him    by whom    the mind    certainly    for the person    conquered
anātmanaḥ                         tu     śhatrutve       varteta    ātmā        eva    śhatru-vat
of those with unconquered mind    but    for an enemy    remains    the mind    as     like an enemy
---

The mind is the friend of him by whom it has been conquered. But for him whose mind is not conquered, the mind, like an enemy, remains hostile.

Verse 7

jitātmanaḥ praśhāntasya paramātmā samāhitaḥ
śhītoṣhṇa-sukha-duḥkheṣhu tathā mānāpamānayoḥ

jita-ātmanaḥ                        praśhāntasya       parama-ātmā    samāhitaḥ
one who has conquered one’s mind    of the peaceful    God            steadfast
śhīta      uṣhṇa    sukha        duḥkheṣhu       tathā    māna        apamānayoḥ
in cold    heat     happiness    and distress    also     in honor    and dishonor
---

Of him whose mind is conquered and who is serene, the great self is well-secured in heat and cold, in pleasure and pain, and in honor and dishonor.

Verse 8

jñāna-vijñāna-tṛiptātmā kūṭa-stho vijitendriyaḥ
yukta ityuchyate yogī sama-loṣhṭāśhma-kāñchanaḥ

jñāna        vijñāna                                   tṛipta ātmā            kūṭa-sthaḥ     vijita-indriyaḥ
knowledge    realized knowledge, wisdom from within    one fully satisfied    undisturbed    one who has conquered the senses
yuktaḥ                                               iti     uchyate    yogī      sama             loṣhṭra    aśhma    kāñchanaḥ
one who is in constant communion with the Supreme    thus    is said    a yogi    looks equally    pebbles    stone    gold
---

The yogin whose mind is content with knowledge of the self and also with knowledge of the difference between the self and Prakrti, who is established in the self, whose senses are subdued, and to whom earth, stone, and gold all seem alike, is called integrated.

Verse 9

suhṛin-mitrāryudāsīna-madhyastha-dveṣhya-bandhuṣhu
sādhuṣhvapi cha pāpeṣhu sama-buddhir viśhiṣhyate

su-hṛit                    mitra      ari        udāsīna            madhya-stha    dveṣhya        bandhuṣhu
toward the well-wishers    friends    enemies    neutral persons    mediators      the envious    relatives
sādhuṣhu    api           cha    pāpeṣhu        sama-buddhiḥ              viśhiṣhyate
pious       as well as    and    the sinners    of impartial intellect    is distinguished
---

He who regards with an equal eye well-wishers, friends, foes, the indifferent, neutrals, the hateful, the relations, and even the good and the sinful—he excels.

Verse 10

yogī yuñjīta satatam ātmānaṁ rahasi sthitaḥ
ekākī yata-chittātmā nirāśhīr aparigrahaḥ

yogī      yuñjīta                                satatam       ātmānam    rahasi          sthitaḥ
a yogi    should remain engaged in meditation    constantly    self       in seclusion    remaining
ekākī    yata-chitta-ātmā                   nirāśhīḥ             aparigrahaḥ
alone    with a controlled mind and body    free from desires    free from desires for possessions for enjoyment
---

The yogin should constantly fix his mind on yoga, remaining in a solitary place all alone, controlling his thoughts and mind, free from desire and a sense of possession.

Verse 11

śhuchau deśhe pratiṣhṭhāpya sthiram āsanam ātmanaḥ
nātyuchchhritaṁ nāti-nīchaṁ chailājina-kuśhottaram

śhuchau       deśhe    pratiṣhṭhāpya         sthiram      āsanam    ātmanaḥ
in a clean    place    having established    steadfast    seat      his own
na     ati    uchchhritam    na     ati    nīcham    chaila    ajina         kuśha         uttaram
not    too    high           not    too    low       cloth     a deerskin    kuśh grass    one over the other
---

Having established for himself, in a clean spot, a firm seat that is neither too high nor too low, and covering it with cloth, deer-skin, and Kusa grass in reverse order—

Verse 12

tatraikāgraṁ manaḥ kṛitvā yata-chittendriya-kriyaḥ
upaviśhyāsane yuñjyād yogam ātma-viśhuddhaye

tatra    eka-agram      manaḥ    kṛitvā         yata-chitta             indriya    kriyaḥ
there    one-pointed    mind     having made    controlling the mind    senses     activities
upaviśhya       āsane          yuñjyāt yogam                    ātma viśhuddhaye
being seated    on the seat    should strive to practice yog    for purification of the mind
---

Sitting on the seat, with a concentrated mind, controlling the mind and senses, one should practice Yoga for the purification of the self.

Verse 13

samaṁ kāya-śhiro-grīvaṁ dhārayann achalaṁ sthiraḥ
samprekṣhya nāsikāgraṁ svaṁ diśhaśh chānavalokayan

samam       kāya    śhiraḥ    grīvam    dhārayan    achalam     sthiraḥ
straight    body    head      neck      holding     unmoving    still
samprekṣhya    nāsika-agram              svam    diśhaḥ        cha    anavalokayan
gazing         at the tip of the nose    own     directions    and    not looking
---

Holding the trunk, head, and neck erect, motionless and steady, gazing at the tip of the nose and not looking in any direction;

Verse 14

praśhāntātmā vigata-bhīr brahmachāri-vrate sthitaḥ
manaḥ sanyamya mach-chitto yukta āsīta mat-paraḥ

praśhānta    ātmā    vigata-bhīḥ    brahmachāri-vrate         sthitaḥ
serene       mind    fearless       in the vow of celibacy    situated
manaḥ    sanyamya             mat-chittaḥ                       yuktaḥ     āsīta         mat-paraḥ
mind     having controlled    meditate on me (Shree Krishna)    engaged    should sit    having me as the supreme goal
---

Serene and fearless, firm in their vow of celibacy, controlling their minds and fixing their thoughts on Me, they should sit in Yoga, intent on Me.

Verse 15

yuñjann evaṁ sadātmānaṁ yogī niyata-mānasaḥ
śhantiṁ nirvāṇa-paramāṁ mat-sansthām adhigachchhati

yuñjan                              evam    sadā          ātmānam     yogī      niyata-mānasaḥ
keeping the mind absorbed in God    thus    constantly    the mind    a yogi    one with a disciplined mind
śhāntim    nirvāṇa                                 paramām    mat-sansthām    adhigachchhati
peace      liberation from the material bondage    supreme    abides in me    attains
---

Applying his mind in this way, the Yogin of controlled mind, ever attains the peace which is the summit of beatitude and which abides in Me.

Verse 16

nātyaśhnatastu yogo ’sti na chaikāntam anaśhnataḥ
na chāti-svapna-śhīlasya jāgrato naiva chārjuna

na     ati         aśhnataḥ           tu         yogaḥ    asti        na     cha    ekāntam    anaśhnataḥ
not    too much    of one who eats    however    Yog      there is    not    and    at all     abstaining from eating
na     cha    ati         svapna-śhīlasya      jāgrataḥ                            na     eva          cha    arjuna
not    and    too much    of one who sleeps    of one who does not sleep enough    not    certainly    and    Arjun
---

Yoga is not for him who overeats, nor for him who fasts excessively; not for him, O Arjuna, who sleeps too much, nor for him who stays awake too long.

Verse 17

yuktāhāra-vihārasya yukta-cheṣhṭasya karmasu
yukta-svapnāvabodhasya yogo bhavati duḥkha-hā

yukta       āhāra     vihārasya     yukta cheṣhṭasya karmasu
moderate    eating    recreation    balanced in work
yukta        svapna-avabodhasya       yogaḥ    bhavati    duḥkha-hā
regulated    sleep and wakefulness    Yog      becomes    the slayer of sorrows
---

Yoga becomes the destroyer of sorrows for those who are temperate in food and recreation, temperate in their actions, and temperate in their sleep and wakefulness.

Verse 18

yadā viniyataṁ chittam ātmanyevāvatiṣhṭhate
niḥspṛihaḥ sarva-kāmebhyo yukta ityuchyate tadā

yadā    viniyatam           chittam     ātmani         eva          avatiṣhṭhate
when    fully controlled    the mind    of the self    certainly    stays
nispṛihaḥ                    kāmebhyaḥ                     yuktaḥ                     iti     uchyate    tadā
free from cravings: sarva    for yearning of the senses    situated in perfect Yog    thus    is said    then
---

When the subdued mind rests solely on the Self, then, free from all yearning for objects of desire, one is said to be fit for Yoga.

Verse 19

yathā dīpo nivāta-stho neṅgate sopamā smṛitā
yogino yata-chittasya yuñjato yogam ātmanaḥ

yathā    dīpaḥ     nivāta-sthaḥ           na          iṅgate      sā      upamā      smṛitā
as       a lamp    in a windless place    does not    flickers    this    analogy    is considered
yoginaḥ      yata-chittasya               yuñjataḥ               yogam            ātmanaḥ
of a yogi    whose mind is disciplined    steadily practicing    in meditation    on the Supreme
---

A lamp does not flicker in a windless place"—that is the simile used for the tranquil mind of a yogi who practices yoga.

Verse 20

yatroparamate chittaṁ niruddhaṁ yoga-sevayā
yatra chaivātmanātmānaṁ paśhyann ātmani tuṣhyati

yatra    uparamate            chittam     niruddham     yoga-sevayā
when     rejoice inner joy    the mind    restrained    by the practice of yog
yatra    cha    eva          ātmanā                       ātmānam     paśhyan    ātmani         tuṣhyati
when     and    certainly    through the purified mind    the soul    behold     in the self    is satisfied
---

Where the mind, controlled through the practice of Yoga, rests, and where one sees the Self by the Self and is delighted by the Self alone.

Verse 21

sukham ātyantikaṁ yat tad buddhi-grāhyam atīndriyam
vetti yatra na chaivāyaṁ sthitaśh chalati tattvataḥ

sukham       ātyantikam    yat      tat     buddhi          grāhyam    atīndriyam
happiness    limitless     which    that    by intellect    grasp      transcending the senses
vetti    yatra      na       cha    eva          ayam    sthitaḥ     chalati     tattvataḥ
knows    wherein    never    and    certainly    he      situated    deviates    from the Eternal Truth
---

Where one knows that infinite happiness which can be grasped by the intellect but is beyond the reach of the senses, and is established in that condition, one does not swerve from it.

Verse 22

yaṁ labdhvā chāparaṁ lābhaṁ manyate nādhikaṁ tataḥ
yasmin sthito na duḥkhena guruṇāpi vichālyate

yam      labdhvā          cha    aparam       lābham    manyate      na     adhikam    tataḥ
which    having gained    and    any other    gain      considers    not    greater    than that
yasmin      sthitaḥ           na       duḥkhena     guruṇā               api     vichālyate
in which    being situated    never    by sorrow    (by) the greatest    even    is shaken
---

Having gained it, one holds that there is no greater gain; being established in it, one is not moved even by the heaviest sorrow.

Verse 23

taṁ vidyād duḥkha-sanyoga-viyogaṁ yogasaṅjñitam
sa niśhchayena yoktavyo yogo ’nirviṇṇa-chetasā

tam     vidyāt             duḥkha-sanyoga-viyogam                       yoga-saṁjñitam
that    you should know    state of severance from union with misery    is known as yog
saḥ     niśhchayena    yoktavyaḥ              yogaḥ    anirviṇṇa-chetasā
that    resolutely     should be practiced    yog      with an undeviating mind
---

Know this deliverance from association with misery to be Yoga. This Yoga must be practiced with determination and with a mind free from despondency.

Verse 24

saṅkalpa-prabhavān kāmāns tyaktvā sarvān aśheṣhataḥ
manasaivendriya-grāmaṁ viniyamya samantataḥ

saṅkalpa     prabhavān    kāmān      tyaktvā             sarvān    aśheṣhataḥ
a resolve    born of      desires    having abandoned    all       completely
manasā              eva          indriya-grāmam         viniyamya      samantataḥ
through the mind    certainly    the group of senses    restraining    from all sides
---

Renouncing entirely all desires born of volition and restraining the mind from all the senses on all sides,

Verse 25

śhanaiḥ śhanair uparamed buddhyā dhṛiti-gṛihītayā
ātma-sansthaṁ manaḥ kṛitvā na kiñchid api chintayet

śhanaiḥ      śhanaiḥ      uparamet        buddhyā         dhṛiti-gṛihītayā
gradually    gradually    attain peace    by intellect    achieved through determination of resolve that is in accordance with scriptures
ātma-sanstham    manaḥ    kṛitvā         na     kiñchit     api     chintayet
fixed in God     mind     having made    not    anything    even    should think of
---

Little by little, one should withdraw oneself from objects other than the self, with the help of the intellect held by firm resolution; and then one should think of nothing else, having fixed the mind upon the Self.

Verse 26

yato yato niśhcharati manaśh chañchalam asthiram
tatas tato niyamyaitad ātmanyeva vaśhaṁ nayet

yataḥ yataḥ              niśhcharati    manaḥ       chañchalam    asthiram
whenever and wherever    wanders        the mind    restless      unsteady
tataḥ tataḥ    niyamya              etat    ātmani    eva          vaśham     nayet
from there     having restrained    this    on God    certainly    control    should bring
---

Wherever the fickle and unsteady mind wanders, one should subdue it and then bring it back under the control of the self alone.

Verse 27

praśhānta-manasaṁ hyenaṁ yoginaṁ sukham uttamam
upaiti śhānta-rajasaṁ brahma-bhūtam akalmaṣham

praśhānta    manasam    hi           enam    yoginam    sukham uttamam
peaceful     mind       certainly    this    yogi       the highest bliss
upaiti     śhānta-rajasam                brahma-bhūtam                   akalmaṣham
attains    whose passions are subdued    endowed with God-realization    without sin
---

For supreme happiness comes to the Yogin whose mind is at peace, who is free from evil, from whom Rajas has departed, and who has become the Brahman.

Verse 28

yuñjann evaṁ sadātmānaṁ yogī vigata-kalmaṣhaḥ
sukhena brahma-sansparśham atyantaṁ sukham aśhnute

yuñjan                         evam    sadā      ātmānam     yogī      vigata        kalmaṣhaḥ
uniting (the self with God)    thus    always    the self    a yogi    freed from    sins
sukhena    brahma-sansparśham                      atyantam       sukham    aśhnute
easily     constantly in touch with the Supreme    the highest    bliss     attains
---

Thus, devoting himself to the Yoga of the Self, freed from impurities, the yogin easily attains the supreme bliss of contact with the Brahman.

Verse 29

sarva-bhūta-stham ātmānaṁ sarva-bhūtāni chātmani
īkṣhate yoga-yuktātmā sarvatra sama-darśhanaḥ

sarva-bhūta-stham                ātmānam         sarva    bhūtāni          cha    ātmani
situated in all living beings    Supreme Soul    all      living beings    and    in God
īkṣhate    yoga-yukta-ātmā                         sarvatra      sama-darśhanaḥ
sees       one united in consciousness with God    everywhere    equal vision
---

He whose mind is fixed in Yoga sees reality everywhere; he sees his Self as abiding in all beings and all beings in his Self.

Verse 30

yo māṁ paśhyati sarvatra sarvaṁ cha mayi paśhyati
tasyāhaṁ na praṇaśhyāmi sa cha me na praṇaśhyati

yaḥ    mām    paśhyati    sarvatra      sarvam        cha    mayi     paśhyati
who    me     see         everywhere    everything    and    in me    see
tasya      aham    na     praṇaśhyāmi    saḥ            cha    me       na     praṇaśhyati
for him    I       not    lost           that person    and    to me    nor    lost
---

To him who sees Me in every self and every self in Me—I am not lost to him, nor is he lost to Me.

Verse 31

sarva-bhūta-sthitaṁ yo māṁ bhajatyekatvam āsthitaḥ
sarvathā vartamāno ’pi sa yogī mayi vartate

sarva-bhūta-sthitam       yaḥ    mām    bhajati     ekatvam     āsthitaḥ
situated in all beings    who    me     worships    in unity    established
sarvathā           varta-mānaḥ    api         saḥ    yogī      mayi     vartate
in all kinds of    remain         although    he     a yogi    in me    dwells
---

The yogi who, fixed in oneness, worships Me dwelling in all beings—he abides in Me, no matter how he may live.

Verse 32

ātmaupamyena sarvatra samaṁ paśhyati yo ’rjuna
sukhaṁ vā yadi vā duḥkhaṁ sa yogī paramo mataḥ

ātma-aupamyena        sarvatra      samam      paśhyati    yaḥ    arjuna
similar to oneself    everywhere    equally    see         who    Arjun
sukham    vā    yadi    vā    duḥkham    saḥ     yogī      paramaḥ    mataḥ
joy       or    if      or    sorrow     such    a yogi    highest    is considered
---

He who, due to the similarity of selves everywhere, sees pleasure or pain as the same everywhere—that yogi, O Arjuna, is considered the closest.

Verse 33

arjuna uvācha
yo ’yaṁ yogas tvayā proktaḥ sāmyena madhusūdana
etasyāhaṁ na paśhyāmi chañchalatvāt sthitiṁ sthirām

arjunaḥ uvācha
Arjun said
yaḥ      ayam    yogaḥ            tvayā     proktaḥ      sāmyena          madhu-sūdana
which    this    system of Yog    by you    described    by equanimity    Shree Krishna, the killer of the demon named Madhu
etasya     aham    na        paśhyāmi    chañchalatvāt          sthitim      sthirām
of this    I       do not    see         due to restlessness    situation    steady
---

Arjuna said, "O Krsna, this Yoga of reality, which You have declared, I do not see how it can be steady due to the fickleness of the mind."

Verse 34

chañchalaṁ hi manaḥ kṛiṣhṇa pramāthi balavad dṛiḍham
tasyāhaṁ nigrahaṁ manye vāyor iva su-duṣhkaram

chañchalam    hi           manaḥ    kṛiṣhṇa          pramāthi     bala-vat    dṛiḍham
restless      certainly    mind     Shree Krishna    turbulent    strong      obstinate
tasya    aham    nigraham    manye    vāyoḥ          iva     su-duṣhkaram
its      I       control     think    of the wind    like    difficult to perform
---

For the mind is fickle, O Krsna, impetuous, powerful, and stubborn; I think that restraining it is as difficult as restraining the wind.

Verse 35

śhrī bhagavān uvācha
asanśhayaṁ mahā-bāho mano durnigrahaṁ chalam
abhyāsena tu kaunteya vairāgyeṇa cha gṛihyate

śhrī-bhagavān uvācha
Lord Krishna said
asanśhayam     mahā-bāho           manaḥ       durnigraham              chalam
undoubtedly    mighty-armed one    the mind    difficult to restrain    restless
abhyāsena      tu     kaunteya                   vairāgyeṇa       cha    gṛihyate
by practice    but    Arjun, the son of Kunti    by detachment    and    can be controlled
---

The Lord said, "The mind is indeed hard to subdue and fickle, O mighty-armed one, but, O son of Kunti, it can be brought under control through practice and the exercise of dispassion."

Verse 36

asaṅyatātmanā yogo duṣhprāpa iti me matiḥ
vaśhyātmanā tu yatatā śhakyo ’vāptum upāyataḥ

asanyata-ātmanā                yogaḥ    duṣhprāpaḥ             iti     me    matiḥ
one whose mind is unbridled    Yog      difficult to attain    thus    my    opinion
vaśhya-ātmanā                      tu     yatatā             śhakyaḥ     avāptum       upāyataḥ
by one whose mind is controlled    but    one who strives    possible    to achieve    by right means
---

In my opinion, Yoga is hard to attain by a person of an unrestrained mind; however, it can be attained through the right means by one who strives for it and has a subdued mind.

Verse 37

arjuna uvācha
ayatiḥ śhraddhayopeto yogāch chalita-mānasaḥ
aprāpya yoga-sansiddhiṁ kāṅ gatiṁ kṛiṣhṇa gachchhati

arjunaḥ uvācha
Arjun said
ayatiḥ    śhraddhayā    upetaḥ       yogāt       chalita-mānasaḥ
lax       with faith    possessed    from Yog    whose mind becomes deviated
aprāpya              yoga-sansiddhim                  kām      gatim          kṛiṣhṇa          gachchhati
failing to attain    the highest perfection in yog    which    destination    Shree Krishna    goes
---

Arjuna said, "If a person who is possessed of faith but has put in only inadequate effort finds his mind wandering away from Yoga, and then fails to attain perfection—what way does he go, O Krishna?"

Verse 38

kachchin nobhaya-vibhraṣhṭaśh chhinnābhram iva naśhyati
apratiṣhṭho mahā-bāho vimūḍho brahmaṇaḥ pathi

kachchit    na     ubhaya    vibhraṣhṭaḥ      chhinna    abhram    iva     naśhyati
whether     not    both      deviated from    broken     cloud     like    perishes
apratiṣhṭhaḥ           mahā-bāho               vimūḍhaḥ      brahmaṇaḥ             pathi
without any support    mighty-armed Krishna    bewildered    of God-realization    one on the path
---

Without any support, confused in the path leading to the Brahman, and thus having fallen from both, does he not perish, O mighty-armed one, like a rent cloud?

Verse 39

etan me sanśhayaṁ kṛiṣhṇa chhettum arhasyaśheṣhataḥ
tvad-anyaḥ sanśhayasyāsya chhettā na hyupapadyate

etat    me    sanśhayam    kṛiṣhṇa    chhettum     arhasi     aśheṣhataḥ
this    my    doubt        Krishna    to dispel    you can    completely
tvat        anyaḥ    sanśhayasya    asya    chhettā        na       hi           upapadyate
than you    other    of doubt       this    a dispeller    never    certainly    is fit
---

O Krsna, you should altogether remove this doubt of mine, for there is no other remover of this doubt than you.

Verse 40

śhrī bhagavān uvācha
pārtha naiveha nāmutra vināśhas tasya vidyate
na hi kalyāṇa-kṛit kaśhchid durgatiṁ tāta gachchhati

śhrī-bhagavān uvācha
the Supreme Lord said
pārtha                      na eva    iha              na       amutra               vināśhaḥ       tasya    vidyate
Arjun, the son of Pritha    never     in this world    never    in the next world    destruction    his      exists
na       hi           kalyāṇa-kṛit                           kaśhchit    durgatim            tāta         gachchhati
never    certainly    one who strives for God-realization    anyone      evil destination    my friend    goes
---

The Lord said, "Neither here in this world nor there in the next is there destruction for him. For no one who does good ever comes to an evil end."

Verse 41

prāpya puṇya-kṛitāṁ lokān uṣhitvā śhāśhvatīḥ samāḥ
śhuchīnāṁ śhrīmatāṁ gehe yoga-bhraṣhṭo’bhijāyate

prāpya    puṇya-kṛitām       lokān     uṣhitvā           śhāśhvatīḥ    samāḥ
attain    of the virtuous    abodes    after dwelling    many          ages
śhuchīnām       śhrī-matām           gehe            yoga-bhraṣhṭaḥ            abhijāyate
of the pious    of the prosperous    in the house    the unsuccessful yogis    take birth
---

He who has fallen away from Yoga is born again in the house of the pure and prosperous, having attained to the worlds of doers of good deeds and dwelled there for many long years.

Verse 42

atha vā yoginām eva kule bhavati dhīmatām
etad dhi durlabhataraṁ loke janma yad īdṛiśham

atha vā    yoginām                                eva          kule             bhavati       dhī-matām
else       of those endowed with divine wisdom    certainly    in the family    take birth    of the wise
etat    hi           durlabha-taram    loke             janma    yat      īdṛiśham
this    certainly    very rare         in this world    birth    which    like this
---

Or he is born into a family of wise yogis. But such a birth in this world is rare.

Verse 43

tatra taṁ buddhi-sanyogaṁ labhate paurva-dehikam
yatate cha tato bhūyaḥ sansiddhau kuru-nandana

tatra    tam     buddhi-sanyogam          labhate    paurva-dehikam
there    that    reawaken their wisdom    obtains    from the previous lives
yatate     cha    tataḥ         bhūyaḥ    sansiddhau        kuru-nandana
strives    and    thereafter    again     for perfection    Arjun, descendant of the Kurus
---

There, O Arjuna, he regains the disposition of mind that he had in his former body, and from there he strives even more for success in Yoga.

Verse 44

pūrvābhyāsena tenaiva hriyate hyavaśho ’pi saḥ
jijñāsur api yogasya śhabda-brahmātivartate

pūrva    abhyāsena     tena       eva          hriyate         hi        avaśhaḥ       api         saḥ
past     discipline    by that    certainly    is attracted    surely    helplessly    although    that person
jijñāsuḥ       api     yogasya      śhabda-brahma                    ativartate
inquisitive    even    about yog    fruitive portion of the Vedas    transcends
---

By the power of his earlier practice, he is carried forward even against his will. Even though he is an enquirer about Yoga, he transcends the Sabda-Brahman, i.e., Prakṛti or matter.

Verse 45

prayatnād yatamānas tu yogī sanśhuddha-kilbiṣhaḥ
aneka-janma-sansiddhas tato yāti parāṁ gatim

prayatnāt            yatamānaḥ      tu     yogī      sanśhuddha    kilbiṣhaḥ
with great effort    endeavoring    and    a yogi    purified      from material desires
aneka               janma     sansiddhaḥ           tataḥ    yāti       parām          gatim
after many, many    births    attain perfection    then     attains    the highest    path
---

But the yogi, striving earnestly, cleansed of all his stains and perfected through many births, reaches the supreme state.

Verse 46

tapasvibhyo ’dhiko yogī
jñānibhyo ’pi mato ’dhikaḥ
karmibhyaśh chādhiko yogī
tasmād yogī bhavārjuna

tapasvibhyaḥ         adhikaḥ     yogī
than the ascetics    superior    a yogi
jñānibhyaḥ                      api     mataḥ         adhikaḥ
than the persons of learning    even    considered    superior
karmibhyaḥ                         cha    adhikaḥ     yogī
than the ritualistic performers    and    superior    a yogi
tasmāt       yogī      bhava          arjuna
therefore    a yogi    just become    Arjun
---

Greater than the ascetics, greater than those who possess knowledge, greater than the ritualists is the Yogin. Therefore, O Arjuna, become a Yogin.

Verse 47

yoginām api sarveṣhāṁ mad-gatenāntar-ātmanā
śhraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ

yoginām         api        sarveṣhām       mat-gatena              antaḥ    ātmanā
of all yogis    however    all types of    absorbed in me (God)    inner    with the mind
śhraddhā-vān        bhajate               yaḥ    mām      saḥ    me       yukta-tamaḥ         mataḥ
with great faith    engage in devotion    who    to me    he     by me    the highest yogi    is considered
---

He who, with faith, worships Me, and whose innermost self is fixed in Me, I consider him to be the greatest of the Yogins.


Gita: Chap 06

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