Chapter 6

Dhyāna Yoga — The Path of Meditation and Self-DisciplineDhyāna Yoga — The Path of Meditation and Self-Discipline

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6.1

श्रीभगवानुवाच

अनाश्रितः कर्मफलं कार्यं कर्म करोति यः । स संन्यासी च योगी च न निरग्निर्न चाक्रियः ॥६.१॥

One who performs the work that ought to be done without depending on its rewards is a true renunciant and yogi—not merely someone who gives up sacred fires or ceases activity.

Roman reading

anaashritah karmaphalam kaaryam karma karoti yah | sa samnyaasee cha yogee cha na niragnirna chaakriyah ||6.1||anāśritaḥ karmaphalaṃ kāryaṃ karma karoti yaḥ | sa saṃnyāsī ca yogī ca na niragnirna cākriyaḥ ||6.1||

Explanation

Krishna shifts attention from outward signs of renunciation to the motive behind action. “Without sacred fire” refers to the older ritual setting; giving up a ritual or stopping work is not, by itself, inner freedom. The teaching continues the previous chapter's reconciliation of work and renunciation.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण संन्यास की पहचान बाहरी रूप से हटाकर कर्म के पीछे की आसक्ति पर रखते हैं। यहाँ ‘निरग्नि’ उस व्यक्ति का संकेत है जो वैदिक यज्ञाग्नि छोड़ देता है। श्लोक का अर्थ जिम्मेदारियों से भागना नहीं, बल्कि उन्हें निजी फल की लालसा से मुक्त होकर निभाना है।

6.2

श्रीभगवानुवाच

यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव । न ह्यसंन्यस्तसंकल्पो योगी भवति कश्चन ॥६.२॥

O Pāṇḍava, understand what is called renunciation to be yoga; no one becomes a yogi without giving up self-centred resolves.

Roman reading

yam samnyaasamiti praahuryogam tam viddhi paandava | na hyasamnyastasamkalpo yogee bhavati kashchana ||6.2||yaṃ saṃnyāsamiti prāhuryogaṃ taṃ viddhi pāṇḍava | na hyasaṃnyastasaṃkalpo yogī bhavati kaścana ||6.2||

Explanation

The rejected saṅkalpa is the insistent desire that binds the mind, not every practical intention or plan. An active person may be inwardly detached, while a person who has stopped working may remain deeply attached. Yoga and renunciation meet in this freedom.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

‘संकल्प’ का यहाँ अर्थ हर उपयोगी योजना नहीं, बल्कि स्वयं को कामनाओं से बाँधने वाला आग्रह है। कर्म करते हुए भी ऐसे आग्रहों से मुक्त होना संभव है। इसी अर्थ में कृष्ण योग और संन्यास को एक-दूसरे के विरोधी नहीं मानते।

6.3

श्रीभगवानुवाच

आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते । योगारूढस्य तस्यैव शमः कारणमुच्यते ॥६.३॥

For a seeker wishing to rise into yoga, disciplined action is said to be the means; for one established in yoga, inner quietude is the means.

Roman reading

aarurukshormuneryogam karma kaaranamuchyate | yogaaroodhasya tasyaiva shamah kaaranamuchyate ||6.3||ārurukṣormuneryogaṃ karma kāraṇamucyate | yogārūḍhasya tasyaiva śamaḥ kāraṇamucyate ||6.3||

Explanation

The verse distinguishes stages rather than opposing work to meditation. Disciplined activity can prepare a scattered mind; as steadiness grows, inward tranquillity becomes more central. It does not prescribe neglect of ordinary responsibilities.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

साधना की अवस्थाएँ एक जैसी नहीं होतीं। प्रारंभिक साधक के लिए कर्तव्य और अनुशासित अभ्यास मन को तैयार करते हैं, जबकि आगे चलकर शम—भीतर की स्थिरता—केंद्र में आता है। इसका अर्थ यह नहीं कि सिद्ध साधक नैतिक उत्तरदायित्व छोड़ देता है।

6.4

श्रीभगवानुवाच

यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते । सर्वसंकल्पसंन्यासी योगारूढस्तदोच्यते ॥६.४॥

When a person clings neither to sense objects nor to actions and relinquishes desire-bound resolves, that person is said to be established in yoga.

Roman reading

yadaa hi nendriyaartheshu na karmasvanushajjate | sarvasamkalpasamnyaasee yogaaroodhastadochyate ||6.4||yadā hi nendriyārtheṣu na karmasvanuṣajjate | sarvasaṃkalpasaṃnyāsī yogārūḍhastadocyate ||6.4||

Explanation

Being established in yoga is not simply doing less. It is a change in relationship to experiences and achievements: they need not determine one's worth or peace. Activities may continue without possessive attachment.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण यहाँ कर्म छोड़ देने की अपेक्षा कर्म से चिपकी हुई पहचान को छोड़ने पर बल देते हैं। सुखद अनुभवों या उपलब्धियों को अपना अंतिम आधार न बनाना आंतरिक स्वतंत्रता का संकेत है। जीवन में गतिविधियाँ चल सकती हैं, पर मन उन पर निर्भर नहीं रहता।

6.5

श्रीभगवानुवाच

उद्धरेदात्मनात्मानं नात्मानमवसादयेत् । आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥६.५॥

One should lift oneself through one's own disciplined self and not bring oneself down; the self can be its own friend and its own enemy.

Roman reading

uddharedaatmanaatmaanam naatmaanamavasaadayet | aatmaiva hyaatmano bandhuraatmaiva ripuraatmanah ||6.5||uddharedātmanātmānaṃ nātmānamavasādayet | ātmaiva hyātmano bandhurātmaiva ripurātmanaḥ ||6.5||

Explanation

Ātman carries more than one nuance here: the self that guides and the self that can be guided. The verse encourages responsibility for one's direction, not self-blame or the claim that no help is ever needed. Wise habits and support can serve this uplift.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ ‘आत्मा’ शब्द प्रसंग के अनुसार अपने व्यक्तित्व, मन और विवेक के अलग स्तरों की ओर संकेत कर सकता है। संदेश आत्म-दोषारोपण नहीं, बल्कि अपनी दिशा सँवारने की क्षमता पहचानना है। अच्छे चुनाव, अभ्यास और आवश्यकता पर दूसरों की सहायता लेना भी इसी प्रयास का अंग हो सकते हैं।

6.6

श्रीभगवानुवाच

बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः । अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् ॥६.६॥

For one who has mastered the self through the self, the self is a friend; for one who has not, it acts like an enemy.

Roman reading

bandhuraatmaatmanastasya yenaatmaivaatmanaa jitah | anaatmanastu shatrutve vartetaatmaiva shatruvat ||6.6||bandhurātmātmanastasya yenātmaivātmanā jitaḥ | anātmanastu śatrutve vartetātmaiva śatruvat ||6.6||

Explanation

This expands the previous image of friendship and enmity within. A trained mind can support one's aims; unexamined impulses can obstruct them. The verse is a metaphor about self-mastery, not a reason to hate oneself.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

पिछले श्लोक की बात यहाँ अधिक स्पष्ट होती है। विवेक द्वारा प्रशिक्षित मन सहयोगी बनता है, जबकि अनियंत्रित आदतें व्यक्ति को उसके ही उद्देश्य से दूर ले जा सकती हैं। ‘शत्रु’ को शाब्दिक आत्म-घृणा के रूप में नहीं पढ़ना चाहिए।

6.7

श्रीभगवानुवाच

जितात्मनः प्रशान्तस्य परमात्मा समाहितः । शीतोष्णसुखदुःखेषु तथा मानावमानयोः ॥६.७॥

In one whose self is mastered and serene, the supreme Self is held steadily amid cold and heat, pleasure and pain, and honour and dishonour.

Roman reading

jitaatmanah prashaantasya paramaatmaa samaahitah | sheetoshnasukhaduhkheshu tathaa maanaavamaanayoh ||6.7||jitātmanaḥ praśāntasya paramātmā samāhitaḥ | śītoṣṇasukhaduḥkheṣu tathā mānāvamānayoḥ ||6.7||

Explanation

Equanimity is not numbness. The practitioner experiences changing conditions but is less ruled by them. Traditions may interpret “paramātmā samāhitaḥ” differently; the common theme is deep spiritual steadiness.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

बाहरी परिस्थितियाँ बदलती रहती हैं; स्थिरता का अर्थ उन्हें महसूस ही न करना नहीं है। साधक उनका सामना करते हुए विवेक खोने से बचता है। ‘परमात्मा समाहितः’ की दार्शनिक व्याख्या विभिन्न परंपराओं में भिन्न हो सकती है; यहाँ उसका संबंध आत्मिक स्थितप्रज्ञता से है।

6.8

श्रीभगवानुवाच

ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः । युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः ॥६.८॥

A yogi satisfied by understanding and realization, steady and master of the senses, who regards earth, stone and gold with equal-mindedness, is called integrated in yoga.

Roman reading

jnaanavijnaanatriptaatmaa kootastho vijitendriyah | yukta ityuchyate yogee samaloshtaashmakaanchanah ||6.8||jñānavijñānatṛptātmā kūṭastho vijitendriyaḥ | yukta ityucyate yogī samaloṣṭāśmakāñcanaḥ ||6.8||

Explanation

The verse does not deny practical differences in the value of objects. It asks whether wealth or status governs the heart. Jnana points to understanding and vijñāna to assimilated realization; together they give the yogi steadiness.

The verse does not deny practical differences in the value of objects. It asks whether wealth or status governs the heart. Jñāna points to understanding and vijñāna to assimilated realization; together they give the yogi steadiness.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

मिट्टी और सोने का बाज़ार-मूल्य समान बताना इस श्लोक का उद्देश्य नहीं है। बात यह है कि बाहरी मूल्य, संग्रह या प्रतिष्ठा से साधक की आंतरिक स्थिति तय नहीं होती। ज्ञान के साथ उसका आत्मसात अनुभव ‘विज्ञान’ के अर्थ को गहराता है।

6.9

श्रीभगवानुवाच

सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु । साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ॥६.९॥

One distinguished in yoga maintains an even mind toward benefactors, friends, opponents, neutrals, mediators, the disliked, relatives, the virtuous and the wrongdoer.

Roman reading

suhrinmitraaryudaaseenamadhyasthadveshyabandhushu | saadhushvapi cha paapeshu samabuddhirvishishyate ||6.9||suhṛnmitrāryudāsīnamadhyasthadveṣyabandhuṣu | sādhuṣvapi ca pāpeṣu samabuddhirviśiṣyate ||6.9||

Explanation

Even-mindedness is not moral indifference: harmful conduct may still require boundaries and accountability. What changes is the mind's tendency to let affection, resentment or labels destroy fair discernment.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

समबुद्धि का अर्थ सबके कर्मों को समान रूप से सही मानना नहीं है। न्याय और सावधानी बनी रह सकती है, पर घृणा, पक्षपात और आसक्ति निर्णय पर हावी नहीं होते। यह श्लोक समदृष्टि का कठिन सामाजिक आयाम दिखाता है।

6.10

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श्रीभगवानुवाच

योगी युञ्जीत सततमात्मानं रहसि स्थितः । एकाकी यतचित्तात्मा निराशीरपरिग्रहः ॥६.१०॥

The yogi should practise inward discipline in a quiet place, alone, with mind and body restrained, free from expectation and possessiveness.

Roman reading

yogee yunjeeta satatamaatmaanam rahasi sthitah | ekaakee yatachittaatmaa niraasheeraparigrahah ||6.10||yogī yuñjīta satatamātmānaṃ rahasi sthitaḥ | ekākī yatacittātmā nirāśīraparigrahaḥ ||6.10||

Explanation

Solitude is presented as a useful environment, not a universal demand for isolation. Freedom from possessiveness and constant expectation helps make attention less restless. The practice must be understood in its ascetic and historical context.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

ध्यान के लिए बाहरी शांति सहायक बताई गई है, पर मुख्य तैयारी मन की है। ‘अपरिग्रह’ अनावश्यक संग्रह से मुक्ति और ‘निराशी’ फल की अपेक्षा कम करने को इंगित करते हैं। यह ऐतिहासिक आदर्श है; हर व्यक्ति के लिए सामाजिक अलगाव आवश्यक नहीं।

6.11

श्रीभगवानुवाच

शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः । नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् ॥६.११॥

In a clean place one should set up a steady seat, neither too high nor too low, traditionally layered with kuśa grass, deerskin and cloth.

Roman reading

shuchau deshe pratishthaapya sthiramaasanamaatmanah | naatyuchchhritam naatineecham chailaajinakushottaram ||6.11||śucau deśe pratiṣṭhāpya sthiramāsanamātmanaḥ | nātyucchritaṃ nātinīcaṃ cailājinakuśottaram ||6.11||

Explanation

The verse describes a historical meditation seat, including deerskin. It is not a present-day instruction to obtain animal products. Its general concern is a clean, stable and suitable place for contemplative practice.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह श्लोक अपने समय के ध्यान-आसन की सामग्री बताता है; आज इसे पशु-उत्पाद प्राप्त करने के निर्देश की तरह नहीं पढ़ना चाहिए। मुख्य व्यावहारिक विचार स्वच्छ, सुरक्षित, स्थिर और उपयुक्त स्थान है। पारंपरिक विवरण को मूल पाठ में सुरक्षित रखा जाता है।

6.12

श्रीभगवानुवाच

तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः । उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये ॥६.१२॥

Sitting on that seat, making the mind one-pointed and regulating mental and sensory activity, one should practise yoga for inner purification.

Roman reading

tatraikaagram manah kritvaa yatachittendriyakriyah | upavishyaasane yunjyaadyogamaatmavishuddhaye ||6.12||tatraikāgraṃ manaḥ kṛtvā yatacittendriyakriyaḥ | upaviśyāsane yuñjyādyogamātmaviśuddhaye ||6.12||

Explanation

The purpose of the setting is inward clarification. A one-pointed mind is cultivated, not demanded instantly; regulation of attention supports a deeper ethical and contemplative discipline. Purification here concerns the inner life, not physical cleanliness alone.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

बाहरी आसन व्यवस्था के बाद अब ध्यान का उद्देश्य बताया जाता है: अंतःकरण की शुद्धि। एकाग्रता का विकास धैर्यपूर्ण अभ्यास का हिस्सा है, अचानक प्राप्त होने वाली उपलब्धि नहीं। ‘आत्मविशुद्धि’ को नैतिक और मानसिक परिष्कार के व्यापक अर्थ में समझा जा सकता है।

6.13

श्रीभगवानुवाच

समं कायशिरोग्रीवं धारयन्नचलं स्थिरः । संप्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् ॥६.१३॥

Keeping body, head and neck aligned and steady, one should direct the gaze toward the nose-tip rather than look around.

Roman reading

samam kaayashirogreevam dhaarayannachalam sthirah | samprekshya naasikaagram svam dishashchaanavalokayan ||6.13||samaṃ kāyaśirogrīvaṃ dhārayannacalaṃ sthiraḥ | saṃprekṣya nāsikāgraṃ svaṃ diśaścānavalokayan ||6.13||

Explanation

This is a traditional posture cue meant to reduce distraction, not to force the body into strain. It is a description within a spiritual discipline rather than individualized medical or physical guidance.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह एक परंपरागत ध्यान-मुद्रा का वर्णन है। इसका उद्देश्य विचलन घटाना है, शरीर पर कठोर दबाव डालना नहीं। शारीरिक असुविधा या चिकित्सकीय सीमाओं वाले व्यक्ति के लिए इसे अनिवार्य स्वास्थ्य-निर्देश नहीं माना जाना चाहिए।

6.14

श्रीभगवानुवाच

प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः । मनः संयम्य मच्चित्तो युक्त आसीत मत्परः ॥६.१४॥

Serene and without fear, established in the discipline of brahmacarya and with mind restrained, the practitioner should sit absorbed in Me as the highest goal.

Roman reading

prashaantaatmaa vigatabheerbrahmachaarivrate sthitah | manah samyamya machchitto yukta aaseeta matparah ||6.14||praśāntātmā vigatabhīrbrahmacārivrate sthitaḥ | manaḥ saṃyamya maccitto yukta āsīta matparaḥ ||6.14||

Explanation

Meditation is oriented toward devotion to Krishna, not merely concentration for its own sake. Brahmacarya has a range of disciplinary meanings in Hindu traditions, from restrained conduct to particular vows. The verse combines tranquillity with a chosen divine focus.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

ध्यान यहाँ केवल ध्यान-तकनीक नहीं, ईश्वराभिमुख जीवन का रूप लेता है। ‘ब्रह्मचर्य’ को परंपराएँ संयम, जीवन-अनुशासन और विशिष्ट व्रतों से जोड़ती हैं; इसका अर्थ प्रसंगानुसार समझना चाहिए। भयमुक्ति और स्थिर श्रद्धा को साथ रखा गया है।

6.15

श्रीभगवानुवाच

युञ्जन्नेवं सदात्मानं योगी नियतमानसः । शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति ॥६.१५॥

Practising in this way with a disciplined mind, the yogi attains peace grounded in Me, culminating in liberation.

Roman reading

yunjannevam sadaatmaanam yogee niyatamaanasah | shaantim nirvaanaparamaam matsamsthaamadhigachchhati ||6.15||yuñjannevaṃ sadātmānaṃ yogī niyatamānasaḥ | śāntiṃ nirvāṇaparamāṃ matsaṃsthāmadhigacchati ||6.15||

Explanation

Nirvāṇa here points to the liberating peace described by the Gītā, not simply a pleasant mood. Krishna describes the spiritual goal of sustained yoga as peace established in Him. Traditions differ in how they explain the relationship between liberation and devotion.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

‘निर्वाण’ यहाँ मुक्ति और दुःखबंधन से पार जाने की शांति के संदर्भ में आया है। श्लोक किसी तत्काल मानसिक अवस्था की गारंटी नहीं देता; यह साधना के दीर्घकालिक आध्यात्मिक लक्ष्य का वर्णन है। ‘मत्संस्था’ स्पष्ट करता है कि कृष्ण इसे अपने साथ संबंध में रखते हैं।

6.16

श्रीभगवानुवाच

नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः । न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन ॥६.१६॥

Arjuna, yoga is not attained through excessive eating or complete deprivation, nor through excessive sleep or excessive wakefulness.

Roman reading

naatyashnatastu yogo’sti na chaikaantamanashnatah | na chaatisvapnasheelasya jaagrato naiva chaarjuna ||6.16||nātyaśnatastu yogo’sti na caikāntamanaśnataḥ | na cātisvapnaśīlasya jāgrato naiva cārjuna ||6.16||

Explanation

The teaching resists extremes of self-indulgence and harsh deprivation. Food and sleep affect the capacity to attend and practise. It is a principle of moderation, not a fixed diet or sleep prescription for every body.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण तपस्या के नाम पर अतियों से सावधान करते हैं। भोजन और नींद जैसे सामान्य जीवन-विषयों का संतुलन भी साधना का हिस्सा है। इसका आशय सबके लिए एक ही मात्रा निर्धारित करना नहीं, बल्कि अपनी स्थिति के अनुसार संयम रखना है।

6.17

श्रीभगवानुवाच

युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु । युक्तस्वप्नावबोधस्य योगो भवति दुःखहा ॥६.१७॥

For one who is measured in food, recreation, work, sleep and waking, yoga becomes a means of easing suffering.

Roman reading

yuktaahaaravihaarasya yuktacheshtasya karmasu | yuktasvapnaavabodhasya yogo bhavati duhkhahaa ||6.17||yuktāhāravihārasya yuktaceṣṭasya karmasu | yuktasvapnāvabodhasya yogo bhavati duḥkhahā ||6.17||

Explanation

After warning against extremes, Krishna sets out a positive ideal of proportion. Ordinary routines can support contemplative stability. “Destroyer of suffering” describes a spiritual aim and should not be read as a guaranteed clinical outcome.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

पिछला श्लोक अतियों का निषेध करता है और यह श्लोक सकारात्मक संतुलन बताता है। साधना को जीवन से अलग रखकर नहीं देखा गया: विश्राम, काम और व्यवहार सब उसका आधार बनते हैं। ‘दुःखहा’ आध्यात्मिक फल का वर्णन है, चिकित्सकीय परिणाम का आश्वासन नहीं।

6.18

श्रीभगवानुवाच

यदा विनियतं चित्तमात्मन्येवावतिष्ठते । निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा ॥६.१८॥

When the disciplined mind rests in the Self and longing for desires falls away, the person is called established in yoga.

Roman reading

yadaa viniyatam chittamaatmanyevaavatishthate | nihsprihah sarvakaamebhyo yukta ityuchyate tadaa ||6.18||yadā viniyataṃ cittamātmanyevāvatiṣṭhate | niḥspṛhaḥ sarvakāmebhyo yukta ityucyate tadā ||6.18||

Explanation

Resting in the Self is not indifference to the world. It is the ability to be present without being ruled by every new desire. The verse describes a condition of stable inward freedom.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ आत्मस्थित होने का अर्थ बाहरी संसार से अज्ञानपूर्ण कट जाना नहीं है। बात उस केंद्र को पाने की है जहाँ इच्छाओं के बदलने से संतुलन न टूटे। कृष्ण अभ्यास की परिणति को एक आंतरिक स्वाधीनता के रूप में चित्रित करते हैं।

6.19

श्रीभगवानुवाच

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता । योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ॥६.१९॥

A lamp in a windless place does not flicker; this is the traditional image of the yogi whose mind is steady in meditation.

Roman reading

yathaa deepo nivaatastho nengate sopamaa smritaa | yogino yatachittasya yunjato yogamaatmanah ||6.19||yathā dīpo nivātastho neṅgate sopamā smṛtā | yogino yatacittasya yuñjato yogamātmanaḥ ||6.19||

Explanation

The image is vivid: when disturbing gusts subside, the flame shines steadily. Likewise concentration becomes clear as distraction loses its hold. The comparison suggests alert steadiness, not mental blankness.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

दीपक की उपमा ध्यान की कठिन बात को सहज बनाती है। हवा का न होना बाहरी विक्षेपों की कमी दिखाता है और स्थिर लौ भीतर की एकाग्रता को। उपमा मन को मृत या निष्क्रिय नहीं, बल्कि उज्ज्वल और स्थिर दर्शाती है।

6.20

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श्रीभगवानुवाच

यत्रोपरमते चित्तं निरुद्धं योगसेवया । यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥६.२०॥

In the state where the mind, restrained through yoga, comes to rest and one perceives the Self through the self, finding contentment in the Self...

Roman reading

yatroparamate chittam niruddham yogasevayaa | yatra chaivaatmanaatmaanam pashyannaatmani tushyati ||6.20||yatroparamate cittaṃ niruddhaṃ yogasevayā | yatra caivātmanātmānaṃ paśyannātmani tuṣyati ||6.20||

Explanation

The grammar unfolds across the following verses rather than ending with a self-contained claim here. It introduces an inward satisfaction grounded in realization, not in an external possession. Schools differ in how they interpret the two uses of ātman.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह श्लोक अगले श्लोकों के साथ जुड़ा हुआ वर्णन शुरू करता है; इसे अकेले पूर्ण वाक्य की तरह पढ़ने से आशय अधूरा रह सकता है। ध्यान में सुख का स्रोत बाहरी उपलब्धि से हटकर आत्म-अनुभूति बनता है। ‘आत्मना आत्मानम्’ की व्याख्या परंपरागत दर्शन के अनुसार अलग हो सकती है।

6.21

श्रीभगवानुवाच

सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम् । वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः ॥६.२१॥

...where one knows an ultimate joy beyond the senses yet grasped by refined understanding, and, grounded in that reality, does not turn away from it.

Roman reading

sukhamaatyantikam yattadbuddhigraahyamateendriyam | vetti yatra na chaivaayam sthitashchalati tattvatah ||6.21||sukhamātyantikaṃ yattadbuddhigrāhyamatīndriyam | vetti yatra na caivāyaṃ sthitaścalati tattvataḥ ||6.21||

Explanation

This continues verse 6.20. The joy described is not another sensory thrill; it is understood through a clarified intelligence. The text emphasizes awareness rather than an unconscious trance.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह 6.20 में आरंभ हुई ध्यान-अवस्था का आगे का वर्णन है। यहाँ आनंद सामान्य इंद्रिय-सुख से अलग बताया गया है; इस अनुभव को किसी एक बाहरी उत्तेजना या वस्तु तक सीमित नहीं किया जाता। पाठ ‘बुद्धिग्राह्य’ कहकर चेतन बोध का महत्व भी बनाए रखता है।

6.22

श्रीभगवानुवाच

यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः । यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते ॥६.२२॥

Having attained that state, one sees no gain greater than it and is not shaken from it even by great sorrow.

Roman reading

yam labdhvaa chaaparam laabham manyate naadhikam tatah | yasminsthito na duhkhena gurunaapi vichaalyate ||6.22||yaṃ labdhvā cāparaṃ lābhaṃ manyate nādhikaṃ tataḥ | yasminsthito na duḥkhena guruṇāpi vicālyate ||6.22||

Explanation

The passage portrays a depth of stability that does not deny the reality of grief. Sorrow may still be felt, while the deepest orientation remains unbroken. The next verse gives this state its name: yoga.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह श्लोक आध्यात्मिक स्थिरता की ऊँचाई व्यक्त करता है, न कि मानवीय पीड़ा का निषेध। साधक दुःख को पहचानता है, पर उसके भीतर एक ऐसा आधार विकसित होता है जो संकट में पूरी तरह नष्ट नहीं होता। इसे अगले श्लोक में ‘योग’ नाम दिया जाता है।

6.23

श्रीभगवानुवाच

तं विद्याद्दुःखसंयोगवियोगं योगसंज्ञितम् । स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा ॥६.२३॥

Know yoga as the separation from entanglement with suffering; it is to be practised with resolve and a mind not overcome by discouragement.

Roman reading

tam vidyaadduhkhasamyogaviyogam yogasamjnitam | sa nishchayena yoktavyo yogo’nirvinnachetasaa ||6.23||taṃ vidyādduḥkhasaṃyogaviyogaṃ yogasaṃjñitam | sa niścayena yoktavyo yogo’nirviṇṇacetasā ||6.23||

Explanation

Yoga is defined here by freedom from bondage to suffering, not merely by posture or a momentary experience. Firm resolve includes patience when progress feels slow. This is a spiritual teaching, not a replacement for professional care when needed.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ ‘योग’ को केवल एक तकनीक नहीं, दुःख से बँधाव छूटने की स्थिति बताया गया है। साधना में कठिनाइयाँ आएँ तो निराशा से हार न मानना आवश्यक है। श्लोक आध्यात्मिक दृढ़ता को महत्व देता है, पर किसी मानसिक या शारीरिक बीमारी के उपचार का विकल्प नहीं है।

6.24

श्रीभगवानुवाच

संकल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः । मनसैवेन्द्रियग्रामं विनियम्य समन्ततः ॥६.२४॥

Abandoning the desires born of possessive mental projections and gathering the senses under the guidance of the mind from every side...

Roman reading

samkalpaprabhavaankaamaamstyaktvaa sarvaanasheshatah | manasaivendriyagraamam viniyamya samantatah ||6.24||saṃkalpaprabhavānkāmāṃstyaktvā sarvānaśeṣataḥ | manasaivendriyagrāmaṃ viniyamya samantataḥ ||6.24||

Explanation

The sentence continues into 6.25. Saṅkalpa here points to mental constructions that feed craving. Sense discipline seeks to gather attention rather than punish the body.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह श्लोक 6.25 के साथ जुड़ा अभ्यास-वर्णन शुरू करता है। कामना का उल्लेख उस मानसिक कल्पना से है जो बार-बार तृष्णा को बढ़ाती है। इंद्रिय-संयम का उद्देश्य शरीर को दंड देना नहीं, ध्यान को बिखरने से बचाना है।

6.25

श्रीभगवानुवाच

शनैः शनैरुपरमेद्बुद्ध्या धृतिगृहीतया । आत्मसंस्थं मनः कृत्वा न किंचिदपि चिन्तयेत् ॥६.२५॥

Let the mind grow quiet little by little through understanding supported by steadiness; place it in the Self rather than chase other thoughts.

Roman reading

shanaih shanairuparamedbuddhyaa dhritigriheetayaa | aatmasamstham manah kritvaa na kimchidapi chintayet ||6.25||śanaiḥ śanairuparamedbuddhyā dhṛtigṛhītayā | ātmasaṃsthaṃ manaḥ kṛtvā na kiṃcidapi cintayet ||6.25||

Explanation

“Little by little” is central. The practice is gradual and supported by patient judgment, not by violently suppressing thoughts. This verse completes the instruction begun in 6.24.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

‘शनैः शनैः’ इस अध्याय का महत्वपूर्ण संकेत है: ध्यान का अभ्यास क्रमिक है। कठोरता से विचारों को दबाने के बजाय मन बार-बार चुने हुए केंद्र में लौटता है। 6.24 की इंद्रिय-संयम की बात यहाँ धैर्य और विवेक से पूरी होती है।

6.26

श्रीभगवानुवाच

यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् । ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् ॥६.२६॥

Whenever the restless, unsteady mind wanders away, bring it back again and again and settle it in the Self.

Roman reading

yato yato nishcharati manashchanchalamasthiram | tatastato niyamyaitadaatmanyeva vasham nayet ||6.26||yato yato niścarati manaścañcalamasthiram | tatastato niyamyaitadātmanyeva vaśaṃ nayet ||6.26||

Explanation

Krishna assumes that the mind will wander. The skill is to notice and return, repeatedly and without collapse into discouragement. The verse gives a practical expression to the gradual discipline described just before it.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण यह नहीं मानते कि साधक का मन कभी भटकेगा ही नहीं। अभ्यास की पहचान भटकने का ध्यान होने पर बिना निराश हुए वापस लौटने में है। इस श्लोक से धैर्य और सजगता का व्यावहारिक पक्ष स्पष्ट होता है।

6.27

श्रीभगवानुवाच

प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् । उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ॥६.२७॥

Supreme happiness comes to the yogi whose mind is peaceful, whose restless passion has subsided, who is established in Brahman and free from impurity.

Roman reading

prashaantamanasam hyenam yoginam sukhamuttamam | upaiti shaantarajasam brahmabhootamakalmasham ||6.27||praśāntamanasaṃ hyenaṃ yoginaṃ sukhamuttamam | upaiti śāntarajasaṃ brahmabhūtamakalmaṣam ||6.27||

Explanation

Rajas refers here to agitation in the traditional language of the guṇas. The peace described is not mere lethargy; it accompanies inner clarity. The meaning of becoming “Brahman-like” is treated differently across Vedānta traditions.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ ‘रजस्’ गुणों की परंपरागत भाषा में चंचल सक्रियता और आवेग को दर्शाता है। शांति निष्क्रियता नहीं, भीतर की अशांति के शांत होने का नाम है। ‘ब्रह्मभूत’ को विभिन्न वेदान्त परंपराएँ अपनी दार्शनिक दृष्टि से समझाती हैं।

6.28

श्रीभगवानुवाच

युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः । सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ॥६.२८॥

Practising in this way, the yogi freed from inner impurity readily experiences the profound happiness described as contact with Brahman.

Roman reading

yunjannevam sadaatmaanam yogee vigatakalmashah | sukhena brahmasamsparshamatyantam sukhamashnute ||6.28||yuñjannevaṃ sadātmānaṃ yogī vigatakalmaṣaḥ | sukhena brahmasaṃsparśamatyantaṃ sukhamaśnute ||6.28||

Explanation

“Contact with Brahman” is spiritual language, not a bodily touch. The verse links sustained contemplation with a profound fulfilment. Interpretations of the experience differ between nondual and devotional traditions.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

‘ब्रह्मसंस्पर्श’ कोई साधारण शारीरिक स्पर्श नहीं, आध्यात्मिक साक्षात्कार का रूपक है। यह श्लोक ध्यान की निरंतरता को गहन आनंद से जोड़ता है। विभिन्न परंपराओं में इस आनंद और परमसत्ता के संबंध की व्याख्या भिन्न है।

6.29

श्रीभगवानुवाच

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि । ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ॥६.२९॥

With the self disciplined by yoga and seeing equally everywhere, a person perceives the Self in all beings and all beings in the Self.

Roman reading

sarvabhootasthamaatmaanam sarvabhootaani chaatmani | eekshate yogayuktaatmaa sarvatra samadarshanah ||6.29||sarvabhūtasthamātmānaṃ sarvabhūtāni cātmani | īkṣate yogayuktātmā sarvatra samadarśanaḥ ||6.29||

Explanation

Meditative insight expands into a way of seeing others. The verse expresses an underlying spiritual relatedness amid the diversity of living beings. This can nourish respect and compassion, though schools differ about the metaphysical meaning of the shared Self.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

ध्यान का फल यहाँ निजी शांति से आगे बढ़कर समदृष्टि बन जाता है। जीवन की बहुलता में एक गहरी आध्यात्मिक एकता का अनुभव इस श्लोक का केंद्र है। इससे दूसरों के प्रति सम्मान और करुणा का दृष्टिकोण विकसित हो सकता है, यद्यपि दार्शनिक मतों में आत्मा की व्याख्या अलग है।

6.30

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श्रीभगवानुवाच

यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति । तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥६.३०॥

Whoever sees Me everywhere and sees everything in Me never loses sight of Me, nor do I lose sight of that person.

Roman reading

yo maam pashyati sarvatra sarvam cha mayi pashyati | tasyaaham na pranashyaami sa cha me na pranashyati ||6.30||yo māṃ paśyati sarvatra sarvaṃ ca mayi paśyati | tasyāhaṃ na praṇaśyāmi sa ca me na praṇaśyati ||6.30||

Explanation

The preceding vision of unity now becomes a personal declaration from Krishna. Divine presence is not confined to a single location or ritual. The statement can be understood through the relational language of devotion as well as philosophical accounts of immanence.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

पिछले श्लोक की व्यापक आत्मदृष्टि अब कृष्ण के साथ प्रत्यक्ष संबंध में कही गई है। दृष्टि बदलने पर साधक को ईश्वर केवल किसी एक स्थान या अनुष्ठान तक सीमित नहीं दिखता। यह आध्यात्मिक अभिन्नता और भक्ति की भाषा है।

6.31

श्रीभगवानुवाच

सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः । सर्वथा वर्तमानोऽपि स योगी मयि वर्तते ॥६.३१॥

The yogi who, grounded in oneness, honours Me dwelling in every being abides in Me, whatever outward circumstances that person is in.

Roman reading

sarvabhootasthitam yo maam bhajatyekatvamaasthitah | sarvathaa vartamaano’pi sa yogee mayi vartate ||6.31||sarvabhūtasthitaṃ yo māṃ bhajatyekatvamāsthitaḥ | sarvathā vartamāno’pi sa yogī mayi vartate ||6.31||

Explanation

Devotion to Krishna is tied to perceiving His presence in living beings. “Whatever one's circumstances” is not permission for harmful conduct; it conveys that spiritual orientation can endure amid different activities and roles.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

ईश्वर-भक्ति और सभी प्राणियों का सम्मान यहाँ अलग नहीं हैं। ‘सर्वथा वर्तमानः’ का अर्थ मनमाना या अनुचित आचरण करना नहीं; संदर्भ में बात यह है कि बाहरी भूमिकाओं के बीच भी ईश्वरदृष्टि बनी रह सकती है। यह साधना के सामाजिक आयाम को गहराता है।

6.32

श्रीभगवानुवाच

आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन । सुखं वा यदि वा दुःखं स योगी परमो मतः ॥६.३२॥

Arjuna, the yogi I consider supreme is one who, by comparison with oneself, regards others' happiness and suffering with equal concern.

Roman reading

aatmaupamyena sarvatra samam pashyati yo’rjuna | sukham vaa yadi vaa duhkham sa yogee paramo matah ||6.32||ātmaupamyena sarvatra samaṃ paśyati yo’rjuna | sukhaṃ vā yadi vā duḥkhaṃ sa yogī paramo mataḥ ||6.32||

Explanation

Here equal vision becomes an ethic of empathy. Another person's pain deserves serious regard because suffering matters as much to them as ours does to us. Spiritual insight is measured partly by how it shapes relationships.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

समदृष्टि का सबसे मानवीय रूप यहाँ प्रकट होता है। दूसरे के दुःख को उतना ही वास्तविक समझना जितना अपना, करुणा और न्याय की नींव बन सकता है। इसका अर्थ सभी अनुभव समान होना नहीं, बल्कि दूसरों को भी पूर्ण मानवीय महत्व देना है।

6.33

अर्जुन उवाच

योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन । एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम् ॥६.३३॥

Arjuna said: Madhusūdana, because the mind is so restless, I cannot see how the yoga of even-mindedness You describe can remain steady.

Roman reading

yo’yam yogastvayaa proktah saamyena madhusoodana | etasyaaham na pashyaami chanchalatvaatsthitim sthiraam ||6.33||yo’yaṃ yogastvayā proktaḥ sāmyena madhusūdana | etasyāhaṃ na paśyāmi cañcalatvātsthitiṃ sthirām ||6.33||

Explanation

Arjuna voices the gap between admiring an ideal and living it. A teaching about equanimity may sound clear, yet the mind keeps moving. His objection makes the dialogue practical rather than merely theoretical.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

इस अध्याय में अर्जुन एक बहुत स्वाभाविक प्रश्न उठाते हैं। आदर्श समझ लेना और उसे मन के दैनिक अनुभव में टिकाना अलग बातें हैं। उनकी शंका पाठक की कठिनाई को आवाज देती है; इससे आगे अभ्यास और वैराग्य की शिक्षा आती है।

6.34

अर्जुन उवाच

चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम् । तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥६.३४॥

Krishna, the mind is restless, turbulent, powerful and stubborn; restraining it seems to me almost as difficult as controlling the wind.

Roman reading

chanchalam hi manah Krishna pramaathi balavaddridham | tasyaaham nigraham manye vaayoriva sudushkaram ||6.34||cañcalaṃ hi manaḥ kṛṣṇa pramāthi balavaddṛḍham | tasyāhaṃ nigrahaṃ manye vāyoriva suduṣkaram ||6.34||

Explanation

The wind metaphor captures how hard it can be to command attention by force. Pramāthin suggests a mind that sweeps one along, not merely a busy stream of thoughts. Krishna's response begins by acknowledging the difficulty.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अर्जुन मन के स्वभाव का अत्यंत सजीव वर्णन करते हैं। ‘प्रमाथि’ केवल तेज विचार नहीं, भीतर उथल-पुथल कर देने वाली शक्ति की ओर संकेत करता है। कृष्ण अगले श्लोक में इस कठिनाई को स्वीकार करते हैं, उसे हल्का नहीं बताते।

6.35

श्रीभगवानुवाच

असंशयं महाबाहो मनो दुर्निग्रहं चलम् । अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥६.३५॥

The Blessed Lord said: Certainly, mighty-armed one, the mind is restless and hard to restrain; yet it can be trained through practice and dispassion.

Roman reading

asamshayam mahaabaaho mano durnigraham chalam | abhyaasena tu kaunteya vairaagyena cha grihyate ||6.35||asaṃśayaṃ mahābāho mano durnigrahaṃ calam | abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate ||6.35||

Explanation

Krishna pairs repeated practice with vairāgya, the ability not to chase every mental impulse. Practice without detachment may become anxious striving; detachment without practice may remain vague. Together they form a sustainable discipline.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह उत्तर अध्याय का केंद्रीय व्यावहारिक सूत्र है। ‘अभ्यास’ बार-बार सही दिशा में लौटने की क्रिया है और ‘वैराग्य’ हर विचार या इच्छा के पीछे न भागने का विवेक। इन दोनों को साथ रखने से कठोर दबाव और पूर्ण ढील, दोनों अतियों से बचाव होता है।

6.36

श्रीभगवानुवाच

असंयतात्मना योगो दुष्प्राप इति मे मतिः । वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः ॥६.३६॥

In My view yoga is hard to attain for one without self-discipline, but possible for one who strives with a trained mind and suitable means.

Roman reading

asamyataatmanaa yogo dushpraapa iti me matih | vashyaatmanaa tu yatataa shakyo’vaaptumupaayatah ||6.36||asaṃyatātmanā yogo duṣprāpa iti me matiḥ | vaśyātmanā tu yatatā śakyo’vāptumupāyataḥ ||6.36||

Explanation

Krishna offers neither a magical shortcut nor a hopeless verdict. Suitable methods and patient effort matter. The emphasis is on cultivating workable conditions for practice, not simply willing the mind into obedience.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण साधना को न असंभव बताते हैं, न बिना प्रयत्न की उपलब्धि। ‘उपायतः’ उचित विधि और क्रम की आवश्यकता का संकेत देता है। उपलब्धि केवल इच्छा से नहीं, विवेकपूर्ण और निरंतर अभ्यास से जुड़ती है।

6.37

अर्जुन उवाच

अयतिः श्रद्धयोपेतो योगाच्चलितमानसः । अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥६.३७॥

Arjuna asked: Krishna, what becomes of a person who has faith but loses steadiness, falls away from yoga and does not reach its fulfilment?

Roman reading

ayatih shraddhayopeto yogaachchalitamaanasah | apraapya yogasamsiddhim kaam gatim Krishna gachchhati ||6.37||ayatiḥ śraddhayopeto yogāccalitamānasaḥ | aprāpya yogasaṃsiddhiṃ kāṃ gatiṃ kṛṣṇa gacchati ||6.37||

Explanation

The question shifts from how to practise to what happens when sincere practice remains unfinished. Faith does not guarantee perfect consistency. The answer that follows belongs to the Gītā's traditional account of karma, rebirth and spiritual continuity.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अर्जुन अब सफलता की विधि नहीं, असफल रह जाने वाले साधक की चिंता पूछते हैं। अध्याय का मानवीय पक्ष यहाँ गहरा होता है: सच्ची श्रद्धा होने पर भी अभ्यास अधूरा रह सकता है। आगे उत्तर पारंपरिक कर्म, जन्म और आध्यात्मिक प्रगति की दृष्टि से दिया गया है।

6.38

अर्जुन उवाच

कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति । अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि ॥६.३८॥

Mighty-armed one, does such a seeker, having lost hold of both paths, perish like a torn cloud—unsupported and confused on the way to Brahman?

Roman reading

kachchinnobhayavibhrashtashchhinnaabhramiva nashyati | apratishtho mahaabaaho vimoodho brahmanah pathi ||6.38||kaccinnobhayavibhraṣṭaśchinnābhramiva naśyati | apratiṣṭho mahābāho vimūḍho brahmaṇaḥ pathi ||6.38||

Explanation

The scattered-cloud image describes a feared loss of belonging: neither worldly success nor spiritual completion. Arjuna asks whether an incomplete journey is wasted. Krishna responds with reassurance in the following verses.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

‘छिन्नाभ्रमिव’ की उपमा अधर में लटकी आशंका को व्यक्त करती है। अर्जुन डरते हैं कि जिसने सांसारिक लाभ भी छोड़े और आध्यात्मिक मंजिल भी न पाई, वह कहीं सब कुछ न खो दे। कृष्ण का उत्तर इस भय को दूर करने वाला है।

6.39

अर्जुन उवाच

एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः । त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते ॥६.३९॥

Krishna, please remove this doubt of mine completely; I see no one but You who can resolve it.

Roman reading

etanme samshayam Krishna chhettumarhasyasheshatah | tvadanyah samshayasyaasya chhettaa na hyupapadyate ||6.39||etanme saṃśayaṃ kṛṣṇa chettumarhasyaśeṣataḥ | tvadanyaḥ saṃśayasyāsya chettā na hyupapadyate ||6.39||

Explanation

Arjuna openly names his uncertainty and asks for a full answer. In the dialogue, his trust in Krishna does not eliminate questioning; it makes a candid question possible. This leads to the chapter's concluding assurance.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह केवल जानकारी का प्रश्न नहीं, गुरु के प्रति विश्वास की अभिव्यक्ति है। अर्जुन अपने भय को छिपाने के बजाय स्पष्ट रूप से रखते हैं और उत्तर माँगते हैं। संवाद में ऐसी स्पष्ट जिज्ञासा स्वयं सीखने की प्रक्रिया बन जाती है।

6.40

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श्रीभगवानुवाच

पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते । न हि कल्याणकृत्कश्चिद्दुर्गतिं तात गच्छति ॥६.४०॥

The Blessed Lord said: Pārtha, such a seeker is not lost here or beyond; one who strives toward the good does not come to an evil end, dear one.

Roman reading

paartha naiveha naamutra vinaashastasya vidyate | na hi kalyaanakritkashchiddurgatim taata gachchhati ||6.40||pārtha naiveha nāmutra vināśastasya vidyate | na hi kalyāṇakṛtkaściddurgatiṃ tāta gacchati ||6.40||

Explanation

Krishna reassures Arjuna that sincere good-directed effort is not spiritually futile. References to this world and the next reflect the Gītā's religious worldview. The verse is not a promise that every earthly event will turn out favourably.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

उत्तर का मूल भाव है कि सच्चा शुभ प्रयास व्यर्थ नहीं जाता। ‘इह’ और ‘अमुत्र’ के संकेत गीता के पारलौकिक विश्वासों से जुड़े हैं, जिन्हें पाठ की अपनी धार्मिक दृष्टि में समझना चाहिए। इसे हर सांसारिक परिणाम के निश्चित अच्छे होने की भविष्यवाणी न मानें।

6.41

श्रीभगवानुवाच

प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः । शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ॥६.४१॥

The practitioner who fell short of yoga is said to dwell for a long time in the realms of the virtuous and then be born into a pure and prosperous household.

Roman reading

praapya punyakritaam lokaanushitvaa shaashvateeh samaah | shucheenaam shreemataam gehe yogabhrashto’bhijaayate ||6.41||prāpya puṇyakṛtāṃ lokānuṣitvā śāśvatīḥ samāḥ | śucīnāṃ śrīmatāṃ gehe yogabhraṣṭo’bhijāyate ||6.41||

Explanation

This is a traditional account of post-mortem realms and rebirth, not an empirically established prediction. The household imagery suggests favourable circumstances for renewed practice; it does not mean wealth proves spiritual merit or that poverty indicates moral failure.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह पुनर्जन्म के परंपरागत धार्मिक वर्णन का भाग है। ‘शुचीनां श्रीमतां’ साधना के अनुकूल जीवन-परिस्थितियों का संकेत देता है, किसी धनवान व्यक्ति की नैतिक श्रेष्ठता का प्रमाण नहीं। यहाँ आध्यात्मिक प्रयास के आगे चलने की आशा व्यक्त की गई है।

6.42

श्रीभगवानुवाच

अथ वा योगिनामेव कुले भवति धीमताम् । एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् ॥६.४२॥

Or such a person is born among wise practitioners of yoga, a birth described as particularly rare in this world.

Roman reading

atha vaa yoginaameva kule bhavati dheemataam | etaddhi durlabhataram loke janma yadeedrisham ||6.42||atha vā yogināmeva kule bhavati dhīmatām | etaddhi durlabhataraṃ loke janma yadīdṛśam ||6.42||

Explanation

The emphasis shifts from material support to a setting of spiritual understanding. Within the doctrine of rebirth, an environment rich in practice can nurture further growth. It should not be turned into a claim of innate superiority based on family or birth.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

पिछले श्लोक की तुलना में यहाँ धन से अधिक साधना का वातावरण मुख्य है। परंपरागत दृष्टि में आध्यात्मिक अभ्यास करने वाले परिवार में जन्म नई साधना को सहारा दे सकता है। श्लोक को किसी जन्म-आधारित आध्यात्मिक पदक्रम का आधुनिक प्रमाण नहीं बनाना चाहिए।

6.43

श्रीभगवानुवाच

तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम् । यतते च ततो भूयः संसिद्धौ कुरुनन्दन ॥६.४३॥

There, O descendant of Kuru, the seeker regains the connection of understanding developed in an earlier life and strives once more toward fulfilment.

Roman reading

tatra tam buddhisamyogam labhate paurvadehikam | yatate cha tato bhooyah samsiddhau kurunandana ||6.43||tatra taṃ buddhisaṃyogaṃ labhate paurvadehikam | yatate ca tato bhūyaḥ saṃsiddhau kurunandana ||6.43||

Explanation

In the Gītā's rebirth framework, earlier spiritual development supports a new beginning. Readers may also notice a familiar human pattern: deeply learned capacities can re-emerge after a long pause. That analogy does not replace the verse's original metaphysical claim.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

परंपरागत पुनर्जन्म-सिद्धांत में पूर्व साधना पूरी तरह मिट नहीं जाती, बल्कि आगे की यात्रा का आधार बनती है। इस विचार को इस जन्म में भी समझा जा सकता है: सीखा हुआ अनुशासन लंबे विराम के बाद फिर जाग सकता है। फिर भी पाठ का मूल दावा पुनर्जन्म-संदर्भ में है।

6.44

श्रीभगवानुवाच

पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः । जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते ॥६.४४॥

That very earlier practice draws the seeker onward even without deliberate effort; even one who inquires into yoga moves beyond a merely ritual understanding of sacred words.

Roman reading

poorvaabhyaasena tenaiva hriyate hyavasho’pi sah | jijnaasurapi yogasya shabdabrahmaativartate ||6.44||pūrvābhyāsena tenaiva hriyate hyavaśo’pi saḥ | jijñāsurapi yogasya śabdabrahmātivartate ||6.44||

Explanation

The meaning of śabda-brahma is interpretively important; many commentators connect it with the ritual domain of Vedic revelation. Krishna's point is that a living orientation to yoga can extend beyond merely formal performance. The term requires tradition-sensitive editorial review.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

‘शब्दब्रह्म’ का अर्थ यहाँ विचारणीय है: कई व्याख्याकार इसे वेदों के कर्मकांड-प्रधान पक्ष के रूप में समझते हैं। श्लोक का उद्देश्य ज्ञान या शास्त्र का अपमान नहीं, बल्कि अनुभूत साधना को केवल औपचारिक विधि से आगे रखना है। स्रोत और दार्शनिक समीक्षा में इस पद का अर्थ सावधानी से तय होगा।

6.45

श्रीभगवानुवाच

प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः । अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥६.४५॥

Through earnest striving, the yogi purified of faults and matured through practice over many births eventually reaches the highest goal.

Roman reading

prayatnaadyatamaanastu yogee samshuddhakilbishah | anekajanmasamsiddhastato yaati paraam gatim ||6.45||prayatnādyatamānastu yogī saṃśuddhakilbiṣaḥ | anekajanmasaṃsiddhastato yāti parāṃ gatim ||6.45||

Explanation

The passage portrays spiritual growth as cumulative rather than an instant achievement. “Many births” belongs to the scripture's doctrine of rebirth, not to a claim that a person's past lives can be independently measured. Patient effort remains central.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण साधना की लंबी प्रक्रिया का वर्णन करते हैं, जिसमें प्रयत्न और क्रमिक परिष्कार महत्वपूर्ण हैं। ‘अनेक जन्म’ गीता की पुनर्जन्म-दृष्टि का अंग है, किसी व्यक्ति के जीवन के बारे में जाँचने योग्य तथ्य नहीं। श्लोक अंतिम आशा को निरंतरता से जोड़ता है।

6.46

श्रीभगवानुवाच

तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः । कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन ॥६.४६॥

A yogi is regarded as surpassing ascetics, those devoted to knowledge alone, and ritual performers; therefore, Arjuna, become a yogi.

Roman reading

tapasvibhyo’dhiko yogee jnaanibhyo’pi mato’dhikah | karmibhyashchaadhiko yogee tasmaadyogee bhavaarjuna ||6.46||tapasvibhyo’dhiko yogī jñānibhyo’pi mato’dhikaḥ | karmibhyaścādhiko yogī tasmādyogī bhavārjuna ||6.46||

Explanation

Krishna places integrated yoga above isolated austerity, learning or ritual performance. This need not demean study or discipline; it asks whether they mature into a transformed life. The final verse identifies devoted union with Krishna as the chapter's culminating ideal.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण यहाँ योग को एकीकृत जीवन-साधना के रूप में ऊँचा स्थान देते हैं। इसका अर्थ तप, अध्ययन या विधि को सर्वथा निरर्थक कहना नहीं है; प्रश्न है कि वे व्यक्ति को आत्मसंयम और ईश्वराभिमुखता तक ले जाते हैं या नहीं। अगले श्लोक में भक्ति को इसकी चरम अभिव्यक्ति बताया गया है।

6.47

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श्रीभगवानुवाच

योगिनामपि सर्वेषां मद्गतेनान्तरात्मना । श्रद्धावान्भजते यो मां स मे युक्ततमो मतः ॥६.४७॥

Of all yogis, I regard the one who worships Me with faith and an inner being absorbed in Me as the most fully united in yoga.

Roman reading

yoginaamapi sarveshaam madgatenaantaraatmanaa | shraddhaavaanbhajate yo maam sa me yuktatamo matah ||6.47||yogināmapi sarveṣāṃ madgatenāntarātmanā | śraddhāvānbhajate yo māṃ sa me yuktatamo mataḥ ||6.47||

Explanation

The chapter closes by joining meditation with devotion. The most fully united yogi is not merely a specialist in concentration, but one whose inner orientation is faithful and directed toward Krishna. Action, self-discipline, equal vision and bhakti come together here.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अध्याय का समापन आत्मसंयम को भक्ति से जोड़ता है। कृष्ण की दृष्टि में उच्चतम योग केवल मन को नियंत्रित करने की दक्षता नहीं, बल्कि श्रद्धा के साथ दिव्य संबंध में स्थित होना है। इस प्रकार कर्म, ध्यान, समदृष्टि और भक्ति एक व्यापक साधना में मिलते हैं।

About this edition · Sources & references

Bhagavad Gita · ASS45 (1901) · Initial editorial V1

This is an educational edition; independent textual and specialist review remains incomplete.

Original text, translations and explanations remain separate readings. Shared passages appear once with their complete references.

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6.33 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.33 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.33 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.33 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.34 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.34 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.34 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.34 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.34 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.35 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.35 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.35 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.35 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.35 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.36 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.36 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.36 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.36 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.36 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.37 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.37 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.37 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.37 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.37 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.38 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.38 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.38 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.38 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.38 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.39 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.39 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.39 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.39 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.39 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.40 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.40 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.40 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.40 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.40 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.41 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.41 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.41 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.41 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.41 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.42 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.42 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.42 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.42 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.42 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.43 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.43 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.43 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.43 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.43 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.44 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.44 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.44 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.44 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.44 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.45 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.45 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.45 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.45 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.45 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.46 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.46 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.46 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.46 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.46 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.47 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.47 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.47 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.47 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
6.47 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation