Legacy YM

Series 3, Chapter 6 - Gita Translation - The Yoga of The Supreme Spirit


1. The Blessed Lord said: Whoever does the work to be done without resort to its fruits, he is the Sannyasin and the Yogin, not the man who lights not the sacrificial fire and does not the works.

2. What they have called renunciation (Sannyasa), know to be in truth Yoga, O Pandava; for none becomes a Yogin who has not renounced the desire-will in the mind.

3. For a sage who is ascending the hill of Yoga, action is the cause; for the same sage when he has got to the top of Yoga self-mastery is the cause.

4. When one does not get attached to the objects of sense or to works and has renounced all will of desire in the mind. then is he said to have ascended to the top of Yoga.

5. By the self thou shouldst deliver the self, thou shouldst not depress and cast down the self (whether by self-indulgence or suppression); for the self is the friend of the self and the self is the enemy.

6. To the man is his self a friend in whom the (lower) self has been conquered by the (higher) self, but to him who is not in possession of his (higher) self, the (lower) self is as if an enemy and it acts as an enemy.

7. When one has conquered one's self and attained to the calm of a perfect self-mastery and self-possession, then is the supreme self in a man founded and poised (even in his outwardly conscious human being) in cold and heat, pleasure and pain as well as in honour and dishonour.

8. The Yogin, who is satisfied with self-knowledge, tranquil and self-poised, master of his senses, regarding alike clod and stone and gold, is said to be in Yoga.

9. He who is equal in soul to friend and enemy and to neutral and indifferent, also to sinner and saint, he excels.

10. Let the Yogin practise continually union with the Self (so that that may become his normal consciousness) sitting apart and alone, with all desire and idea of possession banished from his mind, self-controlled in his whole being and consciousness.

11-12. He should set in a pure spot his firm seat, neither too high, nor yet too low, covered with a cloth, with a deer skin, with sacred grass, and there seated with a concentrated mind and with the workings of the mental consciousness and the senses under control, he should practise Yoga for self-purification.

13-14. Holding the body, head and neck erect, motionless (the posture proper to the practice of Rajayoga), the vision drawn in and fixed between the eyebrows, not regarding the regions, the mind kept calm and free from fear and the vow of Brahmacharya observed, the whole controlled mentality turned to Me (the Divine), he must sit firm in Yoga, wholly given up to Me (so that the lower action of the consciousness shall be merged in the higher peace).

15. Thus always putting himself in Yoga by control of his mind, the Yogin attains to the supreme peace of Nirvana which has its foundation in Me.

16. Verily this Yoga is not for him who eats too much or sleeps too much, even as it is not for him who gives up sleep and food, O Arjuna.

17. Yoga destroys all sorrow for him in whom the sleep and waking, the food, the play, the putting forth of effort in works are all yukta.

18. When all the mental consciousness is perfectly controlled and liberated from desire and remains still in the self, then it is said, "he is in Yoga."

19. Motionless like the light of a lamp in a windless place is the controlled consciousness (free from its restless action, shut in from its outward motion) of the Yogin who practises union with the Self.

20. That in which the mind becomes silent and still by the practice of Yoga: that in which the Self is seen within in the Self by the Self (seen, not as it is mistranslated falsely or partially by the mind and represented to us through the ego, but self-perceived by the Self, swaprakasha), and the soul is satisfied.

21. That in which the soul knows its own true and exceeding bliss, which is perceived by the intelligence and is beyond the senses, wherein established, it can no longer fall away from the spiritual truth of its being.

22. That is the greatest of all gains and the treasure beside which all lose their value, wherein established he is not disturbed by the fieriest assault of mental grief.

23. It is the putting away of the contact with pain, the divorce of the mind's marriage with grief. The firm winning of this inalienable spiritual bliss is Yoga; it is the divine union. This Yoga is to be resolutely practised without yielding to any discouragement by difficulty or failure (until the release, until the bliss of Nirvana is secured as an eternal possession).

24-25. Abandoning without any exception or residue all the desires born of the desire-will and holding the senses by the mind so that they shall not run to all sides (after their usual disorderly and restless habit), one should slowly cease from mental action by a buddhi held in the grasp of fixity, and having fixed the mind in the higher Self one should not think of anything at all.

26. Whenever the restless and unquiet mind goes forth, it should be controlled and brought into subjection in the Self.

27. When the mind is thoroughly quieted, then there comes upon the Yogin stainless, passionless, the highest bliss of the soul that has become the Brahman.

28. Thus freed from stain of passion and putting himself constantly into Yoga, the Yogin easily and happily enjoys the touch of the Brahman which is an exceeding bliss.

29. The man whose self is in Yoga, sees the self in all beings and all beings in the self, he is equal-visioned everywhere.

30. He who sees Me everywhere and sees all in Me, to him I do not get lost, nor does he get lost to Me.

31. The Yogin who has taken his stand upon oneness and loves Me in all beings, however and in all ways he lives and acts, lives and acts in Me.

32. He, O Arjuna, who sees with equality everything in the image of the self whether it be grief or it be happiness, him I hold to be the supreme Yogin.

33. Arjuna said: This Yoga of the nature of equality which has been described by Thee, O Madhusudana, I see no stable foundation for it, owing to restlessness.

34. Restless indeed is the mind, O Krishna; it is vehement, strong and unconquerable; I deem it as hard to control as the wind.

35. The Blessed Lord said: Without doubt, O mighty-armed, the mind is restless and very difficult to restrain; but, O Kaunteya, it may be controlled by constant practice and non-attachment.

36. By one who is not self-controlled, this Yoga is difficult to attain; but by the self-controlled, it is attainable by properly directed efforts.

37. Arjuna said: He who takes up Yoga with faith, but cannot control himself with the mind wandering away from Yoga, failing to attain perfection in Yoga, what is his end, O Krishna?

38. Does he not, O mighty-armed, lose both this life (of human activity and thought and emotion which it has left behind) and the Brahmic consciousness to which it aspires and falling from both perish like a dissolving cloud?

39. This my doubt, O Krishna, please dispel completely without leaving any residue; for there is none else than Thyself who can destroy this doubt.

40. The Blessed Lord said: O son of Pritha, neither in this life nor hereafter is there destruction for him; never does anyone who practises good, O beloved, come to woe.

41. Having attained to the world of the righteous and having dwelt there for immemorial years, he who fell from Yoga is again born in the house of such as are pure and glorious.

42. Or he may be born in the family of the wise Yogin; indeed such a birth is rare to obtain in this world.

43. There he recovers the mental state of union (with the Divine) which he had formed in his previous life: and with this he again endeavours for perfection, O joy of the Kurus.

44. By that former practice he is irresistibly carried on. Even the seeker after the knowledge of Yoga goes beyond the range of the Vedas and Upanishads.

45. But the Yogin, endeavouring with assiduity, purified from sin, perfecting himself through many lives attains to the highest goal.

46. The Yogin is greater than the doers of askesis, greater than the men of knowledge, greater than the men of works; become then the Yogin, O Arjuna.

47. Of all Yogins he who with all his inner self given up to me, for me has love and faith, him I hold to be the most united with me in Yoga.

Series1 Chapter1 - Series 1 - Our Demand and Need from the Gita
Series1 Chapter2 - Series 1 - The Divine Teacher
Series1 Chapter3 - Series 1 - The Human Disciple
Series1 Chapter4 - Series 1 - The Core of the Teaching
Series1 Chapter5 - Series 1 - Kurukshetra
Series1 Chapter6 - Series 1 - Man and the Battle of Life
Series1 Chapter7 - Series 1 - The Creed of the Aryan Fighter
Series1 Chapter8 - Series 1 - Sankhya and Yoga
Series1 Chapter9 - Series 1 - Sankhya, Yoga and Vedanta
Series1 Chapter10 - Series 1 - The Yoga of the Intelligent Will
Series1 Chapter11 - Series 1 - Works and Sacrifice
Series1 Chapter12 - Series 1 - The Significance of Sacrifice
Series1 Chapter13 - Series 1 - The Lord of the Sacrifice
Series1 Chapter14 - Series 1 - The Principle of Divine Works
Series1 Chapter15 - Series 1 - The Possibility and Purpose of Avatarhood
Series1 Chapter16 - Series 1 - The Process of Avatarhood
Series1 Chapter17 - Series 1 - The Divine Birth and Divine Works
Series1 Chapter18 - Series 1 - The Divine Worker
Series1 Chapter19 - Series 1 - Equality
Series1 Chapter20 - Series 1 - Equality and Knowledge
Series1 Chapter21 - Series 1 - The Determinism of Nature
Series1 Chapter22 - Series 1 - Beyond the Modes of Nature
Series1 Chapter23 - Series 1 - Nirvana and Works in the World
Series1 Chapter24 - Series 1 - The Gist of the Karmayoga
Series2 Chapter1 - Series 2 - The Two Natures
Series2 Chapter2 - Series 2 - The Synthesis of Devotion and Knowledge
Series2 Chapter3 - Series 2 - The Supreme Divine
Series2 Chapter4 - Series 2 - The Secret of Secrets
Series2 Chapter5 - Series 2 - The Divine Truth and Way
Series2 Chapter6 - Series 2 - Works, Devotion and Knowledge
Series2 Chapter7 - Series 2 - The Supreme Word of the Gita
Series2 Chapter8 - Series 2 - God in Power of Becoming
Series2 Chapter9 - Series 2 - The Theory of the Vibhuti
Series2 Chapter10 - Series 2 - The Vision of the World-Spirit - Time the Destroyer
Series2 Chapter11 - Series 2 - The Vision of the World-Spirit - The Double Aspect
Series2 Chapter12 - Series 2 - The Way and the Bhakta
Series2 Chapter13 - Series 2 - The Field and its Knower
Series2 Chapter14 - Series 2 - Above the Gunas
Series2 Chapter15 - Series 2 - The Three Purushas
Series2 Chapter16 - Series 2 - The Fullness of Spiritual Action
Series2 Chapter17 - Series 2 - Deva and Asura
Series2 Chapter18 - Series 2 - The Gunas, Faith and Works
Series2 Chapter19 - Series 2 - The Gunas, Mind and Works
Series2 Chapter20 - Series 2 - Swabhava and Swadharma
Series2 Chapter21 - Series 2 - Towards the Supreme Secret
Series2 Chapter22 - Series 2 - The Supreme Secret
Series2 Chapter23 - Series 2 - The Core of the Gita's Meaning
Series2 Chapter24 - Series 2 - The Message of the Gita
Series3 Chapter1 - Gita Translation - The Dejection of Arjuna
Series3 Chapter2 - Gita Translation - Sankhyayoga
Series3 Chapter3 - Gita Translation - Karmayoga
Series3 Chapter4 - Gita Translation - Towards The Yoga of Knowledge
Series3 Chapter5 - Gita Translation - The Yoga of Renunciation
Series3 Chapter6 - Gita Translation - The Yoga of The Supreme Spirit
Series3 Chapter7 - Gita Translation - The Yoga of Knowledge
Series3 Chapter8 - Gita Translation - The Immutable Brahman
Series3 Chapter9 - Gita Translation - The King-Knowledge or The King-Secret
Series3 Chapter10 - Gita Translation - God in Power of Becoming
Series3 Chapter11 - Gita Translation - The Vision of The World-Spirit
Series3 Chapter12 - Gita Translation - Bhaktiyoga
Series3 Chapter13 - Gita Translation - The Field and Its Knower
Series3 Chapter14 - Gita Translation - The Three Gunas
Series3 Chapter15 - Gita Translation - The Supreme Divine
Series3 Chapter16 - Gita Translation - Deva and Asura
Series3 Chapter17 - Gita Translation - Faith and The Three Gunas
Series3 Chapter18 - Gita Translation - Renunciation and Moksha

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