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Srimad-Bhagavad-Gita: Sixth Chapter.

The Way of Meditation

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Srimad-Bhagavad-Gita, English translation and commentary by Swami Swarupananda, [1909], at

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The Blessed Lord said: 1. He who performs his bounden duty without leaning to the fruit of action —he is a renouncer of action as well as of steadfast mind: not he who is without fire, nor he who is without action. 1
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2. Know that to be devotion to action, which is called renunciation, O Pândava, for none becomes a devotee to action without forsaking Sankalpa. 2
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3. For the man of meditation wishing to attain purification of heart leading to concentration, work is said to be the way: For him, when he has attained such (concentration), inaction is said to be the way. 3 4. Verily, when there is no attachment, either to sense-objects, or to actions, having renounced all Sankalpas, then is one said to have attained concentration. 4
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A man should uplift himself by his own Thus always keeping the mind steadfast. Having in a cleanly spot established his seat.Srimad-Bhagavad-Gita: Sixth Chapter.—the 2 of 8 26-11-2012 18:01 . 8 p. and ever thinking of Me. a skin.sacred-texts. But to the unconquered self. With the heart serene and fearless. so let him not weaken this self. whose senses are conquered. For this self is the friend of oneself. making the mind one-pointed and subduing the action of the imaging faculty and the senses. (with the eye-balls fixed. 5 p. for him who has conquered himself by this self. and is changeless. He attains excellence who looks with equal regard upon well-wishers. this self is inimical. friends. 13. and to whom a lump of earth. seated on that seat. 15. let him practise Yoga for the purification of the heart. 145 14. neither too high nor p. made of a cloth. firm. Whose heart is filled with satisfaction by wisdom and realisation. (and behaves) like (an external) foe. the Supreme Self is. 11. the relatives. stone. foes. as if) gazing at the tip of his nose. retiring into solitude. 144 too low. The Way of Meditation http://www.htm 5. as well as in honour and dishonour. the Yogi of subdued mind attains the peace residing in Me. the hateful. Let him firmly hold his body. with the mind controlled. The Yogi should constantly practise concentration of the heart. firm in the vow of a Brahmachâri. To the self-controlled and serene. 143 9. pleasure and pain. arbiters. and this self is the enemy of oneself. 7 p. 6 7. let him sit (in Yoga) having Me as his supreme goal. with the mind and body subdued. neutrals. 142 8. and Kusha-grass. arranged in consecution: 11 12. There. 13 p. and not looking around. in cold and heat. 141 6. and free from hope and possession. alone. realisation. head and neck erect and still. The self (the active part of our nature) is the friend of the self. 10. the object of constant. and upon the righteous and the unrighteous alike. and gold are the same: that Yogi is called steadfast.

p. To him who is temperate in eating and recreation. 16 17.Srimad-Bhagavad-Gita: Sixth Chapter. When the mind. (in the Self). Abandoning without reserve all desires born of Sankalpa.htm peace which culminates in Nirvâna (Moksha). one is satisfied in his own Self. absolutely restrained by the practice of concentration. Yoga becomes the destroyer of This Yoga should be practised with perseverance. and where established. practising concentration in the Self. 146 http://www. 151 restless. with the mind fastened on the Self. attains quietude. With the intellect set in patience. and completely restraining. 149 20-23. O Arjuna. for him who sleeps too much or too little. undisturbed by depression of heart. and established wherein he never departs from his real state. 18. let him attain quietude by degrees: let him not think of anything. free from longing after all desires. When the completely controlled mind rests serenely in the Self alone. regards no other acquisition superior to that.sacred-texts. and when seeing the Self by the self. 20 p. 19. 147 and in sleep and wakefulness. 26. unsteady mind wanders away. 3 of 8 26-11-2012 18:01 . by the mind alone. let him curbing it from that. then is one called steadfast. he is not moved even by heavy sorrow.—let that be known as the state. 150 24. the whole group of senses from their objects in all directions. 148 p. (Success in) Yoga is not for him who eats too much or too little—nor.—a state of severance from the contact of pain. 25. in his effort for work. when he feels that infinite bliss—which is perceived by the (purified) intellect and which transcends the senses."—even such has been the simile used for a Yogi of subdued mind. Through whatever reason the p. 16. "As a lamp in a spot sheltered from the wind does not flicker. called by the name of Yoga. bring it under the subjugation of the Self alone. The Way of Meditation p. p. and having obtained which.

that Yogi abides in Me. 154 Arjuna said: 33. 34. The Yogi freed from taint (of good and evil). with passions quieted. 35 p. Verily.Srimad-Bhagavad-Gita: Sixth Chapter. who am dwelling in all beings. Without doubt. it may be governed. 34 p. O mighty-armed. the supreme bliss comes to that Yogi. 153 31. as characterised by evenness. turbulent. 31 32. and freed from taint. p. but through practice and renunciation. Arjuna said: 4 of 8 26-11-2012 18:01 . O Krishna. is regarded as the highest. of perfectly tranquil mind. He who being established in unity. striving by right means. 30. can obtain it. I do not see (the possibility of) its lasting endurance. he never becomes separated from Me. by the same standard as he applies to worships Me. O Arjuna. O son of Kunti. 27 28. 155 The Blessed Lord said: 35. strong. O slayer of Madhu.. whatever his mode of life. constantly engaging the mind thus. He who sees Me in all things. and difficult to control. I regard it quite as hard to achieve its control. 30 p. This Yoga which has been taught by Thee. and unyielding. but the self-controlled. that Yogi. nor do I become separated from him. Verily. Yoga is hard to be attained by one of uncontrolled self: such is My conviction. as that of the wind. 152 29. is restless. Brahman-become. with the eye of evenness for all things.sacred-texts.htm 27. 156 36. the mind is restless. he beholds the Self in all beings and all beings in the Self. He who judges of pleasure or pain everywhere. The Way of Meditation http://www. owing to restlessness (of the mind). 32 p. and sees all things in Me. With the heart concentrated by Yoga. the mind. with ease attains the infinite bliss of contact with Brahman.

sacred-texts. and dwelling there for everlasting years. what end does one. there is destruction for him. 158 The Blessed Lord said: 40. Or else he is born into a family of wise Yogis only. with Shraddhâ devotes himself to Me. neither here nor hereafter: for. 159 42. This doubt of mine. Thou shouldst completely dispel. the doer of good. deluded in the path of Brahman? 38 39. 41 p. O son of the Kurus. 44 p. O my son. verily. The Way of Meditation http://www. The Yogi is regarded as superior to those who practise asceticism. O mighty-armed. 157 38. (enjoined in the Vedas).htm 37. like a rent cloud. O Krishna. one fallen from Yoga reincarnates in the home of the pure and the prosperous. and strives more than before. Even the enquirer after Yoga rises superior to the performer of Vedic actions. 162 47. be thou a Yogi. Verily. O Arjuna! 46 p. for it is not possible for any but Thee to dispel this doubt. 47 5 of 8 26-11-2012 18:01 . Does he not. 42 43. 46. And of all Yogis. without support. perish. Therefore.Srimad-Bhagavad-Gita: Sixth Chapter. 160 44. also to those who have obtained wisdom (through the Shâstras). 161 45. He is also superior to the performers of action. By that previous practice alone. Having attained to the worlds of the righteous. fallen from both. 40 41. The Yogi. There he is united with the intelligence acquired in his former body. 39 p. he is borne on in spite of himself. he who with the inner self merged in Me. meet. then reaches the highest goal. striving assiduously. O Krishna? p. 43 p. with the mind wandering away from O son of Prithâ. failing to gain perfection in Yoga. is considered by Me the most steadfast. gradually gaining perfection through many births. for perfection. Though possessed of Shraddhâ but unable to control himself. purified of taint. never comes to grief. a birth such as that is very rare to obtain in this world.

e. 88. if it is not a friend. 139:4 Attained concentration: Yogârudha."—Mahâbhârata. Footnotes 137:1 Bounden duty: Nityakarma. Shânti Parva. trueness.Srimad-Bhagavad-Gita: Sixth Chapter.sacred-texts. Agnihotra. I p. The Way of Meditation http://www.. in whom the aggregate of the body and the senses has been brought under control. such as austerities and meritorious acts like digging wells etc. Without fire: He that has renounced actions enjoined by the Vedas. together with thy root. Renouncer of all Sankalpas: "O desire. steadiness. the ego acted upon and the ego acting upon the former. 177. 175. designated THE WAY OF MEDITATION. and an enemy when such in not the case. is apt to turn an enemy. (and) even-ness. 140:5 The self-conscious nature of man is here considered in two aspects as being both the object of spiritual uplift and the subject of spiritual uplift. p." Mahâbhârata.g. and thou shalt cease to exist. No one can be a Karma-Yogin or a devotee to action. and gradual withdrawal from all action. refinement. 141:7 Hence he remains unruffled in pleasant and adverse environments. for it. 138 Without action: He who has renounced actions which do not require fire as adjunct. Renouncer of action as well as of steadfast mind: Sannyâsi and Yogi. leading to different issues. 6 of 8 26-11-2012 18:01 . starting afresh on a new line. and so on and so forth. and the next verse explains the reason. 138:2 Sankalpa—is the working of the imaging faculty. 139:3 Purification of the heart leading to concentration—Yoga. who makes plans and wishes for the fruit of action. making plans and again brushing them aside. forming fancies. 140 shall not think of thee. conceiving future results. Shânti straightforwardness. "For a Brâhmana there is no wealth like unto (the eye of) one-ness.htm The end of the sixth chapter. I know where thy root lies: thou art born of Sankalpa. harmlessness. requiring fire as adjunct. This latter active principle or ego should be kept strong in its uplifting function. 141:6 The self is the friend of one. 25.

.htm 142:8 Wisdom—Jnâna: knowledge of Shâstras. 153:32 Seeing that whatever is pleasure or pain to.—the Kusha-grass arranged on the ground. 151:27 Brahman-become. he. space. 154:34 p. the indescribable Self is realised. When in meditation the mind is deeply concentrated. the mind.Srimad-Bhagavad-Gita: Sixth Chapter. the senses do not function and are resolved into their cause. Realisation —Vijnâna: one's own experience of the teachings of Shâstras. because He scrapes or draws away all sins and other evils from His devotees. 146:16 The Yoga-shâstra prescribes: "Half (the stomach) for food and condiments. as it were. a tiger or deer skin. and not on the Self: when the eyes are half-closed in meditation. Patanjali I. i. on the tip of the nose. because then the mind would be fixed only there. i. intellect: Which the purified intellect can grasp independently of the senses. having resolved all duality in the underlying unity. 155:35 Cf. wishes good to all and evil to none. Things are hammered and shaped on the anvil. himself. Established in unity. so that there is only the intellect functioning.—he is always harmless and compassionate to all creatures. the third (quarter) for water.' is derived from 'Krish. or anything intervening. 153:31 Worships Me: realises Me as the Self of all.—that is. 144:11 Arranged in consecution: that is. and the eye-balls are still. 12. Practice: Earnest and repeated attempt to make the mind steady 7 of 8 26-11-2012 18:01 . and when the latter is steady. and the fourth should be reserved for free motion of air. one who has realised that all is Brahman. 152:30 Separated. i.. the highest of Yogins.e.e. the gaze is directed. by time. The Way of Meditation http://www. is alike pleasure or pain to all beings. . or in other words. cognition only exists. but the anvil remains unchanged: in the same manner he is called Kutastha—whose heart remains unchanged though objects are present.sacred-texts.. .e. Changeless—like the anvil. covered by a cloth." 149:20 Which is perceived .com/hin/sbg/sbg11. above that. 144:13 Gazing at the tip of his nose.—could not be-literally meant here. Taint—of good and evil. 155 'Krishna.' to scrape: Krishna is so called.

the Vedas.e. seen or unseen. Rudra. The Way of Knowledge with Realisation 8 of 8 26-11-2012 18:01 . . A disciple is looked upon as a son.Srimad-Bhagavad-Gita: Sixth Chapter. Rises &c.: lit. but not direct insight into the Divine Truth. Strives . goes beyond the Word-Brahman. 158:41 Everlasting years—not absolutely. etc. perfection: Strives more strenuously to attain to higher planes of realisation than those acquired in his former birth. or 158:40 Tâta—son. such as Vasu.. Renunciation: Freedom from desire for any pleasures. Next: Seventh Chapter. The Way of Meditation http://www. i. 162:47 Of all Yogis &c. 157:38 Fallen from both: That is. by the force of his former Samskâras.htm in its unmodified state of Pure Intelligence. achieved by a constant perception of evil in them. 161:46 Wisdom: Knowledge from precepts. .:—of all Yogis he who devotes himself to the All-pervading Infinite. meaning a very long period. 159:42 Very rare: more difficult than the one mentioned in the preceding Sloka.sacred-texts. Arjuna is thus addressed having placed himself in the position of a disciple to Krishna. 157:39 Since there can be no better teacher than the Omniscient Lord. owing to the interference of some untoward Karma. Aditya. 159:43 Intelligence—Samskâra: Store of experience in the shape of impressions and habits. 160:44 Borne on in spite of himself: carried to the goal of the course which he marked out for himself in his last incarnation. by means of constant meditation upon the chosen Ideal. though he might be unconscious of them—or even unwilling to pursue it. is superior to those who devote themselves to the lesser ideals. from both the paths of knowledge and action.