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.