Dhyana Yoga

The Blessed Lord (Śrī Bhagavān) said: Not depending on the fruit of action (karmaphala), he who performs the action (karma) that is to be done, He is a renouncer (sannyāsī) and a disciplined one (yogī), not he who is without fire and without rites.

That which they call renunciation (sannyāsa), know that to be discipline (yoga), O son of Pandu (Pāṇḍava). For without renouncing selfish purpose (saṅkalpa), no one becomes a disciplined one (yogī).

For a sage (muni) wishing to ascend to discipline (yoga), action (karma) is said to be the cause. For him, having ascended to discipline (yoga), tranquility (śama) is said to be the cause.

For when neither in the objects of the senses, nor in actions (karmasu) is he attached, Having renounced all selfish purposes (saṅkalpa), then he is said to have ascended to discipline (yogārūḍha).

One should uplift the self (ātman) by the self (ātman), one should not degrade the self. For the self (ātman) alone is the friend of the self, and the self alone is the enemy of the self.

The self (ātman) is the friend of that self, by whom the self alone is conquered by the self. But for one whose self is unconquered (anātman), in enmity, the self itself would act like an enemy.

Of one whose self is conquered and who is peaceful, the supreme self (paramātman) is steadfast, In cold and heat, pleasure and pain, and similarly in honor and dishonor.

Whose self is satisfied with knowledge (jñāna) and realization (vijñāna), unshakeable, with senses conquered, He is said to be disciplined (yukta), the yogi, to whom a clod of earth, a stone, and gold are the same.

Towards well-wishers, friends, enemies, the indifferent, mediators, the hateful, and relatives, Even towards the good and towards sinners, he whose understanding (buddhi) is equal, excels.

A yogi should continuously discipline (yuñjīta) himself, remaining in a solitary place, Alone, with mind and self controlled, free from expectation and free from acquisition (aparigraha).

In a clean place, having established a firm seat for himself, Neither too high nor too low, covered with cloth, deerskin, and kuśa grass.

There, having made the mind one-pointed, with the actions of the mind and senses controlled, Sitting on the seat, he should practice discipline (yoga), for the purification of the self (ātman).

Holding the body, head, and neck equal, immovable and steady, Gazing at the tip of his own nose, and not looking in other directions.

With a tranquil self, his fear gone, established in the vow of a celibate student (brahmacārin), Having controlled the mind, intent on Me, he should sit disciplined (yukta), holding Me as the supreme.

Thus continuously disciplining himself, the yogi with controlled mind, Attains the peace (śānti) culminating in ultimate bliss (nirvāṇa), which abides in Me.

But discipline (yoga) is not for one who eats too much, nor for one who does not eat at all, Nor for one prone to excessive sleep, nor indeed for one who is always awake, O Arjuna.

For one who is disciplined (yukta) in food and recreation, whose effort is disciplined in actions (karmasu), Who is disciplined in sleep and waking, discipline (yoga) becomes the destroyer of sorrow.

When the controlled mind, is established in the self (ātman) alone, Free from longing for all desires (kāmebhyaḥ), then he is said to be disciplined (yukta).

As a lamp standing in a windless place does not flicker, this is remembered as the simile, For the yogi of controlled mind, practicing the discipline (yoga) of the self (ātman).

Where the mind ceases, restrained by the practice of discipline (yoga), And where, seeing the self (ātman) by the self (ātman), he rejoices in the self.

That infinite happiness which, is grasped by the understanding (buddhi) and transcends the senses, Where he knows this, and established there, he does not deviate from the truth (tattva).

And having obtained which, another gain he thinks is not greater than that, In which established, not even by heavy sorrow is he shaken.

Let this disconnection from the union with sorrow be known as what is called discipline (yoga). This discipline (yoga) should be practiced with determination, with an undismayed mind.

Having abandoned desires (kāmān) born of selfish purpose (saṅkalpa), all of them without exception, Completely restraining the multitude of senses by the mind alone from all sides.

Gradually, gradually, he should come to rest, with an understanding (buddhi) held by resolve (dhṛti); Having made the mind established in the self (ātman), he should not think of anything at all.

From wherever it wanders away, the restless and unsteady mind, Having restrained it from there, he should bring it under the control of the self (ātman) alone.

For to this yogi whose mind is perfectly peaceful, comes supreme happiness, Whose passion (rajas) is quieted, who has become Brahman, and who is free from sin (akalmaṣa).

Thus continuously disciplining himself, the yogi, freed from sin (kalmaṣa), Easily enjoys the infinite happiness, of contact with Brahman.

Seeing the self (ātman) situated in all beings, and all beings in the self, He whose self is disciplined in yoga (yogayuktātmā), sees the same everywhere.

He who sees Me everywhere, and sees all in Me, For him I am not lost, and he is not lost to Me.

He who, established in unity, worships Me situated in all beings, In whatever way he remains existing, that yogi exists in Me.

By comparison with the self (ātman), everywhere, he who sees equality, O Arjuna, Whether in happiness or in sorrow, that yogi is considered the highest.

Arjuna said: This discipline (yoga) which is declared by you as equanimity (sāmya), O Slayer of Madhu (Madhusūdana), I do not see its steady continuation, because of restlessness.

For the mind is restless, O Dark one (Kṛṣṇa), turbulent, strong, and stubborn. I consider the restraint of it as extremely difficult to do, like the wind.

The Blessed Lord (Śrī Bhagavān) said: Without doubt, O Great-armed one (Mahābāho), the mind is difficult to restrain and moving. But by practice (abhyāsa), O son of Kunti (Kaunteya), and by dispassion (vairāgya), it is grasped.

For one whose self is unrestrained, discipline (yoga) is difficult to attain; this is my opinion. But by one whose self is controlled, who strives, it is possible to attain through proper means.

Arjuna said: One who is uncontrolled but endowed with faith (śraddhā), whose mind has wandered from discipline (yoga), Not having attained the perfection of discipline (yogasamsiddhi), to what path does he go, O Dark one (Kṛṣṇa)?

Fallen from both, does he not perish like a torn cloud, Unestablished, O Great-armed one (Mahābāho), bewildered on the path of Brahman?

This doubt of mine, O Dark one (Kṛṣṇa), you should dispel completely; For other than you, of this doubt, a dispeller is not to be found.

The Blessed Lord (Śrī Bhagavān) said: O son of Pritha (Pārtha), neither here nor in the next world does destruction exist for him. For no one who does good works, my friend, goes to an evil destiny.

Having attained the worlds of those whose actions are pure (puṇyakṛt), and having dwelt there for endless years, In the house of the pure and prosperous, the one fallen from discipline (yogabhraṣṭa) is born.

Or else he is born into a family of wise yogis themselves. For this is more difficult to obtain in the world, a birth such as this.

There he obtains that connection to the understanding (buddhi) from his previous body, And he strives from there again, for perfection (saṃsiddhi), O joy of the Kurus (Kurunandana).

For by that former practice itself, he is carried along even helplessly. Even a desirer of knowing discipline (yoga), passes beyond the Brahman of words (Vedas).

But striving with effort, the yogi, thoroughly cleansed of sin (kilbiṣa), Perfected through many births, then goes to the supreme goal.

The yogi is superior to the ascetics (tapasvibhyaḥ), he is considered superior even to the men of knowledge (jñānibhyaḥ). The yogi is superior to the men of action (karmibhyaḥ); therefore, become a yogi, O Arjuna!

And of all the yogis, with his inner self (antarātman) absorbed in Me, Endowed with faith (śraddhā), he who worships Me, he is considered by Me to be the most disciplined (yuktatama).