श्री भगवानुवाच
अनाश्रितः कर्मफलं कार्यं कर्म करोति यः।
स संन्यासी च योगी च न निरग्निर्न चाक्रियः।।6.1।।

śhrī bhagavān uvācha
anāśhritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ
sa sannyāsī cha yogī cha na niragnir na chākriyaḥ

Word-for-Word Translation

śhrī-bhagavān uvācha—the Supreme Lord said; anāśhritaḥ—not desiring; karma-phalam—results of actions; kāryam—obligatory; karma—work; karoti—perform; yaḥ—one who; saḥ—that person; sanyāsī—in the renounced order; cha—and; yogī—yogi; cha—and; na—not; niḥ—without; agniḥ—fire; na—not; cha—also; akriyaḥ—without activity

Meaning

The Blessed Lord said: He who performs his bounden duty without depending on the fruits of his actions—he is a sannyasi and a yogi, not he who is without fire and without action.

Explanation

Krishna opens this chapter by redefining renunciation: it is not abandoning the sacred fire or outward duty, but performing one's work without clinging to its fruit. This corrects a misunderstanding Arjuna might carry from Chapter 5's talk of sannyasa -- true detachment is an inner quality, not a change of costume. For a householder devotee, this is reassuring: one need not flee ordinary responsibilities to walk the spiritual path, only offer them without selfish attachment.

यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव।
न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन।।6.2।।

yaṁ sannyāsam iti prāhur yogaṁ taṁ viddhi pāṇḍava
na hyasannyasta-saṅkalpo yogī bhavati kaśhchana

Word-for-Word Translation

yam—what; sanyāsam—renunciation; iti—thus; prāhuḥ—they say; yogam—yog; tam—that; viddhi—know; pāṇḍava—Arjun, the son of Pandu; na—not; hi—certainly; asannyasta—without giving up; saṅkalpaḥ—desire; yogī—a yogi; bhavati—becomes; kaśhchana—anyone

Meaning

Do you, O Arjuna, know that Yoga is what they call renunciation; no one indeed becomes a Yogi who has not renounced their thoughts.

Explanation

Krishna clarifies that what sages call renunciation and what he calls yoga are, at heart, the same thing -- freedom from selfish desire. This ties the chapter's coming instructions on meditation directly back to the karma-yoga taught earlier, showing there is no real conflict between disciplined action and inner stillness. Real yoga begins the moment one lets go of self-serving resolve, not with a particular posture or place.

आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते।
योगारूढस्य तस्यैव शमः कारणमुच्यते।।6.3।।

ārurukṣhor muner yogaṁ karma kāraṇam uchyate
yogārūḍhasya tasyaiva śhamaḥ kāraṇam uchyate

Word-for-Word Translation

ārurukṣhoḥ—a beginner; muneḥ—of a sage; yogam—Yog; karma—working without attachment; kāraṇam—the cause; uchyate—is said; yoga ārūḍhasya—of those who are elevated in Yog; tasya—their; eva—certainly; śhamaḥ—meditation; kāraṇam—the cause; uchyate—is said

Meaning

For a sage who wishes to attain to Yoga, action is said to be the means; for the same sage who has attained Yoga, inaction is said to be the means.

Explanation

Here Krishna maps the yogi's journey in two stages: work is the ladder used to climb toward yoga, and stillness is what sustains one once arrived. This distinction matters for a practitioner's expectations -- a beginner should not despair at needing effort and activity, since even the accomplished were once beginners who had to strive. Sadhana is a path of gradual maturation, not an instant state.

यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते।
सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते।।6.4।।

yadā hi nendriyārtheṣhu na karmasv-anuṣhajjate
sarva-saṅkalpa-sannyāsī yogārūḍhas tadochyate

Word-for-Word Translation

yadā—when; hi—certainly; na—not; indriya-artheṣhu—for sense-objects; na—not; karmasu—to actions; anuṣhajjate—is attachment; sarva-saṅkalpa—all desires for the fruits of actions; sanyāsī—renouncer; yoga-ārūḍhaḥ—elevated in the science of Yog; tadā—at that time; uchyate—is said

Meaning

When a person is not attached to the sense-objects or to actions, having renounced all thoughts, then they are said to have attained Yoga.

Explanation

This verse gives the working definition of one who has 'ascended' in yoga: total absence of craving for either sense objects or their fruits. It is less about renouncing the world outwardly and more about the mind's relationship to what it perceives -- no longer pulled or pushed by attachment. This inner freedom, not any external achievement, is what marks real spiritual progress.

उद्धरेदात्मनाऽऽत्मानं नात्मानमवसादयेत्।
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः।।6.5।।

uddhared ātmanātmānaṁ nātmānam avasādayet
ātmaiva hyātmano bandhur ātmaiva ripur ātmanaḥ

Word-for-Word Translation

uddharet—elevate; ātmanā—through the mind; ātmānam—the self; na—not; ātmānam—the self; avasādayet—degrade; ātmā—the mind; eva—certainly; hi—indeed; ātmanaḥ—of the self; bandhuḥ—friend; ātmā—the mind; eva—certainly; ripuḥ—enemy; ātmanaḥ—of the self

Meaning

One should raise oneself by one's own self alone; let not one lower oneself; for the self alone is one's own friend, and the self alone is one's own enemy.

Explanation

Krishna's famous teaching that the self is one's own best friend or worst enemy places responsibility for spiritual growth squarely within: the mind either lifts the conditioned soul toward the divine or drags it down. Prabhupada explains that the mind becomes one's friend when trained to act for the elevation of the self through disciplined practice under proper guidance, and becomes one's enemy when allowed to indulge the senses -- the goal being to use the mind to lift oneself out of material bondage rather than sink deeper into it.

बन्धुरात्माऽऽत्मनस्तस्य येनात्मैवात्मना जितः।
अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत्।।6.6।।

bandhur ātmātmanas tasya yenātmaivātmanā jitaḥ
anātmanas tu śhatrutve vartetātmaiva śhatru-vat

Word-for-Word Translation

bandhuḥ—friend; ātmā—the mind; ātmanaḥ—for the person; tasya—of him; yena—by whom; ātmā—the mind; eva—certainly; ātmanā—for the person; jitaḥ—conquered; anātmanaḥ—of those with unconquered mind; tu—but; śhatrutve—for an enemy; varteta—remains; ātmā—the mind; eva—as; śhatru-vat—like an enemy

Meaning

The Self is the friend of the self of him by whom the Self has been conquered; but to the unconquered self, this Self stands in the position of an enemy, like an external foe.

Explanation

Building on the previous verse, Krishna explains what makes the mind a friend or foe: whether it has been conquered. A controlled mind cooperates like a loyal companion in one's spiritual endeavors, while an unconquered mind behaves like an adversary undermining every good intention. The image invites a practitioner to notice which relationship they currently have with their own thoughts.

जितात्मनः प्रशान्तस्य परमात्मा समाहितः।
शीतोष्णसुखदुःखेषु तथा मानापमानयोः।।6.7।।

jitātmanaḥ praśhāntasya paramātmā samāhitaḥ
śhītoṣhṇa-sukha-duḥkheṣhu tathā mānāpamānayoḥ

Word-for-Word Translation

jita-ātmanaḥ—one who has conquered one’s mind; praśhāntasya—of the peaceful; parama-ātmā—God; samāhitaḥ—steadfast; śhīta—in cold; uṣhṇa—heat; sukha—happiness; duḥkheṣhu—and distress; tathā—also; māna—in honor; apamānayoḥ—and dishonor

Meaning

The Supreme Self of him who is self-controlled and peaceful remains balanced in cold and heat, pleasure and pain, as well as in honor and dishonor.

Explanation

Once the mind is subdued, one naturally becomes anchored in the Supreme Self and unshaken by life's opposites -- cold and heat, pleasure and pain, honor and insult. This equanimity is not indifference but a settledness that comes from being rooted in something deeper than fleeting circumstance. It is the emotional fruit of the very self-mastery described in the verses before it.

ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः।
युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः।।6.8।।

jñāna-vijñāna-tṛiptātmā kūṭa-stho vijitendriyaḥ
yukta ityuchyate yogī sama-loṣhṭāśhma-kāñchanaḥ

Word-for-Word Translation

jñāna—knowledge; vijñāna—realized knowledge, wisdom from within; tṛipta ātmā—one fully satisfied; kūṭa-sthaḥ—undisturbed; vijita-indriyaḥ—one who has conquered the senses; yuktaḥ—one who is in constant communion with the Supreme; iti—thus; uchyate—is said; yogī—a yogi; sama—looks equally; loṣhṭra—pebbles; aśhma—stone; kāñchanaḥ—gold

Meaning

The Yogi who is satisfied with the knowledge and wisdom of the Self, who has conquered the senses, and to whom a clod of earth, a piece of stone, and gold are all the same, is said to have attained Nirvikalpa Samadhi.

Explanation

Krishna now describes the accomplished yogi through vivid imagery -- one so fixed in Krishna consciousness, satisfied by real knowledge and realization, that a lump of clay, a stone, and gold appear equally valuable. This equanimity is not asceticism for its own sake but the natural sign of a soul situated in the Supreme, whose transcendental happiness no longer depends on material acquisition. Such indifference to possessions, born of genuine God-consciousness, is a mark of real yogic maturity worth aspiring to, even in small ways in everyday life.

सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु।
साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते।।6.9।।

suhṛin-mitrāryudāsīna-madhyastha-dveṣhya-bandhuṣhu
sādhuṣhvapi cha pāpeṣhu sama-buddhir viśhiṣhyate

Word-for-Word Translation

su-hṛit—toward the well-wishers; mitra—friends; ari—enemies; udāsīna—neutral persons; madhya-stha—mediators; dveṣhya—the envious; bandhuṣhu—relatives; sādhuṣhu—pious; api—as well as; cha—and; pāpeṣhu—the sinners; sama-buddhiḥ—of impartial intellect; viśhiṣhyate—is distinguished

Meaning

He who is of the same mind towards the good-hearted, friends, enemies, the indifferent, the neutral, the hateful, the relatives, the righteous, and the unrighteous, excels.

Explanation

The yogi's equal vision extends beyond objects to people -- friends, enemies, the neutral, the righteous, and the sinful are all regarded with the same evenness of mind. Prabhupada explains that such impartiality is possible only for one situated in Krishna consciousness, who sees every living being's constitutional relationship to Krishna rather than judging by the temporary body or behavior. Practically, it invites the practitioner to soften harsh judgments of those who oppose or annoy them, remembering the soul within.

योगी युञ्जीत सततमात्मानं रहसि स्थितः।
एकाकी यतचित्तात्मा निराशीरपरिग्रहः।।6.10।।

yogī yuñjīta satatam ātmānaṁ rahasi sthitaḥ
ekākī yata-chittātmā nirāśhīr aparigrahaḥ

Word-for-Word Translation

yogī—a yogi; yuñjīta—should remain engaged in meditation; satatam—constantly; ātmānam—self; rahasi—in seclusion; sthitaḥ—remaining; ekākī—alone; yata-chitta-ātmā—with a controlled mind and body; nirāśhīḥ—free from desires; aparigrahaḥ—free from desires for possessions for enjoyment

Meaning

Let the yogi constantly strive to keep the mind steady, remaining in solitude, alone, with the body and mind controlled, and free from hope and greed.

Explanation

Krishna now turns from describing the accomplished yogi's qualities to prescribing the actual method -- beginning with the need for solitude, self-restraint, and freedom from craving and possessiveness. Prabhupada notes this mechanical yoga system is meant for one free of family and social obligations and is, in practice, extremely difficult to execute in the present age; the deeper aim of the solitude and mental control it demands is undistracted meditation on the Supersoul, Krishna himself, not merely quieting the mind for its own sake.

शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः।
नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम्।।6.11।।

śhuchau deśhe pratiṣhṭhāpya sthiram āsanam ātmanaḥ
nātyuchchhritaṁ nāti-nīchaṁ chailājina-kuśhottaram

Word-for-Word Translation

śhuchau—in a clean; deśhe—place; pratiṣhṭhāpya—having established; sthiram—steadfast; āsanam—seat; ātmanaḥ—his own; na—not; ati—too; uchchhritam—high; na—not; ati—too; nīcham—low; chaila—cloth; ajina—a deerskin; kuśha—kuśh grass; uttaram—one over the other

Meaning

In a clean spot, having established a firm seat of his own, neither too high nor too low, made of cloth, skin, and kusha grass layered one over the other.

Explanation

The instructions grow concrete: a clean, settled place and a simple seat of appropriate height, layered with cloth over grass or skin. This attention to detail reflects a broader truth of sadhana -- external conditions, though secondary to inner sincerity, still support or hinder concentration, so it is wise to prepare one's environment thoughtfully before sitting to meditate.

तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः।
उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये।।6.12।।

tatraikāgraṁ manaḥ kṛitvā yata-chittendriya-kriyaḥ
upaviśhyāsane yuñjyād yogam ātma-viśhuddhaye

Word-for-Word Translation

tatra—there; eka-agram—one-pointed; manaḥ—mind; kṛitvā—having made; yata-chitta—controlling the mind; indriya—senses; kriyaḥ—activities; upaviśhya—being seated; āsane—on the seat; yuñjyāt yogam—should strive to practice yog; ātma viśhuddhaye—for purification of the mind

Meaning

There, having made the mind one-pointed, with the actions of the mind and senses controlled, let him, seated on the seat, practice Yoga for the purification of the self.

Explanation

Having prepared the seat, Krishna now directs the aim of practice: a one-pointed mind with senses and thoughts reined in, meditating for the sake of inner purification. This purpose clause is important -- the goal is not a pleasant experience for its own sake but the gradual cleansing of the heart. Every technique offered here serves that deeper end.

समं कायशिरोग्रीवं धारयन्नचलं स्थिरः।
संप्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन्।।6.13।।

samaṁ kāya-śhiro-grīvaṁ dhārayann achalaṁ sthiraḥ
samprekṣhya nāsikāgraṁ svaṁ diśhaśh chānavalokayan

Word-for-Word Translation

samam—straight; kāya—body; śhiraḥ—head; grīvam—neck; dhārayan—holding; achalam—unmoving; sthiraḥ—still; samprekṣhya—gazing; nāsika-agram—at the tip of the nose; svam—own; diśhaḥ—directions; cha—and; anavalokayan—not looking

Meaning

Let him firmly hold his body, head, and neck erect and still, gazing at the tip of his nose without looking around.

Explanation

Krishna describes bodily posture -- spine, neck, and head held steady and upright, the eyes gently fixed toward the tip of the nose rather than wandering. Prabhupada explains this gaze is not meant to strain the eyes on the nose itself but is a technique to help fix concentration inward, ultimately toward seeing the Lord within. A settled body supports a settled mind; this practical guidance shows the Gita's meditation teaching to be grounded and embodied, not merely abstract philosophy.

प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः।
मनः संयम्य मच्चित्तो युक्त आसीत मत्परः।।6.14।।

praśhāntātmā vigata-bhīr brahmachāri-vrate sthitaḥ
manaḥ sanyamya mach-chitto yukta āsīta mat-paraḥ

Word-for-Word Translation

praśhānta—serene; ātmā—mind; vigata-bhīḥ—fearless; brahmachāri-vrate—in the vow of celibacy; sthitaḥ—situated; manaḥ—mind; sanyamya—having controlled; mat-chittaḥ—meditate on me (Shree Krishna); yuktaḥ—engaged; āsīta—should sit; mat-paraḥ—having me as the supreme goal

Meaning

Serene-minded, fearless, firm in the vow of a Brahmachari, having controlled their mind, thinking of Me and balanced in mind, let them sit, having Me as their supreme goal.

Explanation

Fearlessness, serenity, and celibate discipline set the stage, but the real instruction is the direction of the mind: fixed on Krishna, the Supreme Personality of Godhead, as the goal. Prabhupada emphasizes that this is the actual purpose of all yogic practice -- not a vague meditation on emptiness, but concentration on Vishnu -- and that without this Krishna-centered focus, the entire apparatus of posture, breath, and seclusion is meaningless. Even brief moments of turning the mind toward Krishna during the day echo this practice.

युञ्जन्नेवं सदाऽऽत्मानं योगी नियतमानसः।
शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति।।6.15।।

yuñjann evaṁ sadātmānaṁ yogī niyata-mānasaḥ
śhantiṁ nirvāṇa-paramāṁ mat-sansthām adhigachchhati

Word-for-Word Translation

yuñjan—keeping the mind absorbed in God; evam—thus; sadā—constantly; ātmānam—the mind; yogī—a yogi; niyata-mānasaḥ—one with a disciplined mind; śhāntim—peace; nirvāṇa—liberation from the material bondage; paramām—supreme; mat-sansthām—abides in me; adhigachchhati—attains

Meaning

Thus, always keeping the mind balanced, the yogi, with the mind controlled, attains the peace abiding in Me, culminating in liberation.

Explanation

The fruit of steady, disciplined meditation is described here as the highest peace, culminating in nirvana -- the cessation of material existence -- and residing with Krishna in his spiritual abode. Prabhupada clarifies that this nirvana is not blank cessation of the self but the beginning of actual spiritual life in Krishna's association. This verse ties together everything taught so far -- posture, restraint, one-pointedness -- showing they are not ends in themselves but means to real, personal communion with the Lord.

नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः।
न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन।।6.16।।

nātyaśhnatastu yogo ’sti na chaikāntam anaśhnataḥ
na chāti-svapna-śhīlasya jāgrato naiva chārjuna

Word-for-Word Translation

na—not; ati—too much; aśhnataḥ—of one who eats; tu—however; yogaḥ—Yog; asti—there is; na—not; cha—and; ekāntam—at all; anaśhnataḥ—abstaining from eating; na—not; cha—and; ati—too much; svapna-śhīlasya—of one who sleeps; jāgrataḥ—of one who does not sleep enough; na—not; eva—certainly; cha—and; arjuna—Arjun

Meaning

Verily, Yoga is not possible for him who eats too much, nor for him who does not eat at all, nor for him who sleeps too much, nor for him who is always awake, O Arjuna.

Explanation

Krishna now tempers the intensity of the previous instructions with balance, warning against extremes of eating and fasting, sleeping and wakefulness. Yoga is not found through severe austerity or self-neglect but through moderation. This is a gentle, practical corrective for anyone tempted to treat spiritual discipline as a contest of endurance rather than a sustainable way of life.

युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु।
युक्तस्वप्नावबोधस्य योगो भवति दुःखहा।।6.17।।

yuktāhāra-vihārasya yukta-cheṣhṭasya karmasu
yukta-svapnāvabodhasya yogo bhavati duḥkha-hā

Word-for-Word Translation

yukta—moderate; āhāra—eating; vihārasya—recreation; yukta cheṣhṭasya karmasu—balanced in work; yukta—regulated; svapna-avabodhasya—sleep and wakefulness; yogaḥ—Yog; bhavati—becomes; duḥkha-hā—the slayer of sorrows

Meaning

Yoga becomes the destroyer of pain for him who is moderate in eating and recreation (such as walking, etc.), who exercises moderation in action, and who is moderate in sleep and wakefulness.

Explanation

Moderation in food, recreation, work, and rest is described as the very thing that dissolves sorrow. The teaching quietly rejects both indulgence and needless austerity, presenting balance as itself a spiritual virtue. A devotee's daily rhythm -- eating, resting, and working with measured care -- becomes part of the practice, not a distraction from it.

यदा विनियतं चित्तमात्मन्येवावतिष्ठते।
निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा।।6.18।।

yadā viniyataṁ chittam ātmanyevāvatiṣhṭhate
niḥspṛihaḥ sarva-kāmebhyo yukta ityuchyate tadā

Word-for-Word Translation

yadā—when; viniyatam—fully controlled; chittam—the mind; ātmani—of the self; eva—certainly; avatiṣhṭhate—stays; nispṛihaḥ—free from cravings: sarva; kāmebhyaḥ—for yearning of the senses; yuktaḥ—situated in perfect Yog; iti—thus; uchyate—is said; tadā—then

Meaning

When the perfectly controlled mind rests in the Self alone, free from longing for any of the objects of desire, then it is said, 'He is united'.

Explanation

This verse returns to defining 'union' in yoga: a fully disciplined mind resting in the self, free from craving for sense objects. It reiterates a theme running through the chapter -- yoga's essence is inner freedom from desire, more than any outward technique. The devotee is reminded that stillness of mind is both a means and a sign of progress.

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता।
योगिनो यतचित्तस्य युञ्जतो योगमात्मनः।।6.19।।

yathā dīpo nivāta-stho neṅgate sopamā smṛitā
yogino yata-chittasya yuñjato yogam ātmanaḥ

Word-for-Word Translation

yathā—as; dīpaḥ—a lamp; nivāta-sthaḥ—in a windless place; na—does not; iṅgate—flickers; sā—this; upamā—analogy; smṛitā—is considered; yoginaḥ—of a yogi; yata-chittasya—whose mind is disciplined; yuñjataḥ—steadily practicing; yogam—in meditation; ātmanaḥ—on the Supreme

Meaning

As a lamp placed in a windless spot does not flicker, so is the Yogi of a controlled mind, who practices Yoga in the Self, compared.

Explanation

The image of an unwavering lamp flame in a windless place beautifully captures the mind of an accomplished yogi steadily fixed in meditation on the transcendental form of Krishna. Just as the smallest draft makes a flame flicker, small distractions unsettle an ordinary mind, but disciplined practice under proper guidance creates the inner shelter where thought can finally rest undisturbed on the Lord. It's a memorable picture to hold onto during one's own meditation practice.

यत्रोपरमते चित्तं निरुद्धं योगसेवया।
यत्र चैवात्मनाऽऽत्मानं पश्यन्नात्मनि तुष्यति।।6.20।।

yatroparamate chittaṁ niruddhaṁ yoga-sevayā
yatra chaivātmanātmānaṁ paśhyann ātmani tuṣhyati

Word-for-Word Translation

yatra—when; uparamate—rejoice inner joy; chittam—the mind; niruddham—restrained; yoga-sevayā—by the practice of yog; yatra—when; cha—and; eva—certainly; ātmanā—through the purified mind; ātmānam—the soul; paśhyan—behold; ātmani—in the self; tuṣhyati—is satisfied

Meaning

When the mind, restrained by the practice of yoga, attains quietude, and when one sees the Self by the Self, they are satisfied in their own Self.

Explanation

When the mind, restrained through yoga, comes fully to rest, the yogi beholds the self through the purified mind and finds satisfaction in the self. Prabhupada explains this stage of trance is not a vague inward calm but the beginning of realizing the Supersoul, Krishna, situated within the heart -- true satisfaction of the self ultimately means engagement with the Supreme Self, not mere self-absorption. It is the natural culmination of the steady practice described in the preceding verses, and it opens directly into the transcendental happiness described next.

सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम्।
वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः।।6.21।।

sukham ātyantikaṁ yat tad buddhi-grāhyam atīndriyam
vetti yatra na chaivāyaṁ sthitaśh chalati tattvataḥ

Word-for-Word Translation

sukham—happiness; ātyantikam—limitless; yat—which; tat—that; buddhi—by intellect; grāhyam—grasp; atīndriyam—transcending the senses; vetti—knows; yatra—wherein; na—never; cha—and; eva—certainly; ayam—he; sthitaḥ—situated; chalati—deviates; tattvataḥ—from the Eternal Truth

Meaning

When he (the Yogi) feels that infinite bliss which can be grasped by the pure intellect and which transcends the senses, and is established therein, never moving away from the reality.

Explanation

Here Krishna speaks of a happiness beyond the senses, perceptible only to the purified intellect, so stable that one established in it never wavers from the truth. Prabhupada identifies this limitless transcendental happiness with the bliss of realizing the Supreme through devotional relationship, not an abstract or impersonal state; it is offered as proof that the goal of yoga is a positive, tangible fullness of God-realization, not mere emptiness or renunciation. It gives the practitioner something to aspire toward, not just something to give up.

यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः।
यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते।।6.22।।

yaṁ labdhvā chāparaṁ lābhaṁ manyate nādhikaṁ tataḥ
yasmin sthito na duḥkhena guruṇāpi vichālyate

Word-for-Word Translation

yam—which; labdhvā—having gained; cha—and; aparam—any other; lābham—gain; manyate—considers; na—not; adhikam—greater; tataḥ—than that; yasmin—in which; sthitaḥ—being situated; na—never; duḥkhena—by sorrow; guruṇā—(by) the greatest; api—even; vichālyate—is shaken

Meaning

Having obtained it, he thinks there is no other gain superior to it; established in it, he is not moved even by heavy sorrow.

Explanation

Having found this supreme gain, the yogi considers nothing else comparable and remains unshaken even by great sorrow. This steadiness under duress is the true test of realization -- not how one feels in comfort, but how one remains anchored when hardship strikes. It is a reminder that genuine spiritual grounding shows itself most clearly in difficulty.

तं विद्याद् दुःखसंयोगवियोगं योगसंज्ञितम्।
स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा।।6.23।।

taṁ vidyād duḥkha-sanyoga-viyogaṁ yogasaṅjñitam
sa niśhchayena yoktavyo yogo ’nirviṇṇa-chetasā

Word-for-Word Translation

tam—that; vidyāt—you should know; duḥkha-sanyoga-viyogam—state of severance from union with misery; yoga-saṁjñitam—is known as yog; saḥ—that; niśhchayena—resolutely; yoktavyaḥ—should be practiced; yogaḥ—yog; anirviṇṇa-chetasā—with an undeviating mind

Meaning

Let this be known by the name of Yoga, the severance from union with pain. This Yoga should be practiced with determination and with an undespairing mind.

Explanation

Krishna now names this state plainly: yoga is the disconnection from union with suffering, to be pursued with resolve and without discouragement. The emphasis on an undespairing mind is significant, since the path can feel slow or difficult; Krishna is encouraging steady, patient determination rather than fleeting enthusiasm. Consistency, more than intensity, carries the practitioner forward.

सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः।
मनसैवेन्द्रियग्रामं विनियम्य समन्ततः।।6.24।।

saṅkalpa-prabhavān kāmāns tyaktvā sarvān aśheṣhataḥ
manasaivendriya-grāmaṁ viniyamya samantataḥ

Word-for-Word Translation

saṅkalpa—a resolve; prabhavān—born of; kāmān—desires; tyaktvā—having abandoned; sarvān—all; aśheṣhataḥ—completely; manasā—through the mind; eva—certainly; indriya-grāmam—the group of senses; viniyamya—restraining; samantataḥ—from all sides

Meaning

Abandoning unreservedly all desires born of Sankalpa (thought and imagination) and completely restraining the whole group of senses by the mind from all sides.

Explanation

The practical method now unfolds: relinquishing desires born of imagination and gently but completely reining in the senses through the mind. This is less about violent suppression than patient, mindful withdrawal from the endless stream of wants the mind generates on its own. Noticing how many desires arise simply from thought, rather than genuine need, is itself a valuable insight for daily reflection.

शनैः शनैरुपरमेद् बुद्ध्या धृतिगृहीतया।
आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत्।।6.25।।

śhanaiḥ śhanair uparamed buddhyā dhṛiti-gṛihītayā
ātma-sansthaṁ manaḥ kṛitvā na kiñchid api chintayet

Word-for-Word Translation

śhanaiḥ—gradually; śhanaiḥ—gradually; uparamet—attain peace; buddhyā—by intellect; dhṛiti-gṛihītayā—achieved through determination of resolve that is in accordance with scriptures; ātma-sanstham—fixed in God; manaḥ—mind; kṛitvā—having made; na—not; kiñchit—anything; api—even; chintayet—should think of

Meaning

Little by little, let him attain steadiness of the intellect by holding it firmly; having made the mind establish itself in the Self, let him not think of anything else.

Explanation

Krishna counsels gradual progress -- 'little by little' -- using firm, scripture-guided determination to settle the mind in the self and think of nothing else. This gentleness is important: spiritual discipline is not meant to be a forced, sudden leap but a patient unfolding, much like training any skill. It reassures the practitioner that slow, steady effort is not a failure but the very method Krishna prescribes.

यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्।
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत्।।6.26।।

yato yato niśhcharati manaśh chañchalam asthiram
tatas tato niyamyaitad ātmanyeva vaśhaṁ nayet

Word-for-Word Translation

yataḥ yataḥ—whenever and wherever; niśhcharati—wanders; manaḥ—the mind; chañchalam—restless; asthiram—unsteady; tataḥ tataḥ—from there; niyamya—having restrained; etat—this; ātmani—on God; eva—certainly; vaśham—control; nayet—should bring

Meaning

From whatever cause the restless and unsteady mind wanders away, let him restrain it from that and bring it under the control of the Self alone.

Explanation

Recognizing the mind's tendency to wander, Krishna instructs the practitioner to notice wherever it strays and gently draw it back under control, again and again. This is perhaps the most practically useful verse for actual meditation practice -- it does not promise an unwavering mind from the outset but teaches the ongoing labor of repeatedly returning attention to its proper focus.

प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम्।
उपैति शान्तरजसं ब्रह्मभूतमकल्मषम्।।6.27।।

praśhānta-manasaṁ hyenaṁ yoginaṁ sukham uttamam
upaiti śhānta-rajasaṁ brahma-bhūtam akalmaṣham

Word-for-Word Translation

praśhānta—peaceful; manasam—mind; hi—certainly; enam—this; yoginam—yogi; sukham uttamam—the highest bliss; upaiti—attains; śhānta-rajasam—whose passions are subdued; brahma-bhūtam—endowed with God-realization; akalmaṣham—without sin

Meaning

Supreme Bliss indeed comes to this Yogi whose mind is made peaceful, whose passion is quelled, who has become Brahman, and who is free from sin.

Explanation

The fruit of this repeated effort is described as supreme happiness: a peaceful mind, subdued passions, freedom from sin, and the realization of Brahman. This verse marks a summit in the chapter's description of the accomplished yogi, showing that the seemingly small, repetitive work of verse 26 leads to a profound transformation over time.

युञ्जन्नेवं सदाऽऽत्मानं योगी विगतकल्मषः।
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते।।6.28।।

yuñjann evaṁ sadātmānaṁ yogī vigata-kalmaṣhaḥ
sukhena brahma-sansparśham atyantaṁ sukham aśhnute

Word-for-Word Translation

yuñjan—uniting (the self with God); evam—thus; sadā—always; ātmānam—the self; yogī—a yogi; vigata—freed from; kalmaṣhaḥ—sins; sukhena—easily; brahma-sansparśham—constantly in touch with the Supreme; atyantam—the highest; sukham—bliss; aśhnute—attains

Meaning

The yogi, always engaging the mind thus (in the practice of yoga), is freed from sins and easily enjoys the infinite bliss of contact with Brahman (the Eternal).

Explanation

Continuing steadily in this practice, free from the stain of past faults, the yogi easily attains boundless bliss through constant contact with the Absolute. The word 'easily' here is striking -- what once required great effort becomes natural and effortless as purification deepens, much like any long-practiced discipline eventually flows without strain.

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि।
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः।।6.29।।

sarva-bhūta-stham ātmānaṁ sarva-bhūtāni chātmani
īkṣhate yoga-yuktātmā sarvatra sama-darśhanaḥ

Word-for-Word Translation

sarva-bhūta-stham—situated in all living beings; ātmānam—Supreme Soul; sarva—all; bhūtāni—living beings; cha—and; ātmani—in God; īkṣhate—sees; yoga-yukta-ātmā—one united in consciousness with God; sarvatra—everywhere; sama-darśhanaḥ—equal vision

Meaning

With the mind harmonized by Yoga, he sees the Self abiding in all beings and all beings in the Self; he sees the same everywhere.

Explanation

This verse marks an important widening of vision: the perfected yogi now sees the self present in all beings and all beings within the self, viewing everything with equal regard. Prabhupada is careful to explain that this is not the impersonalist idea of everyone being literally one and the same spirit soul, but the vision of a Krishna conscious devotee who sees every living being as part and parcel of Krishna and therefore related to the Supreme -- this qualified equal vision is what naturally opens, in the very next verse, into seeing Krishna himself everywhere.

यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति।
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति।।6.30।।

yo māṁ paśhyati sarvatra sarvaṁ cha mayi paśhyati
tasyāhaṁ na praṇaśhyāmi sa cha me na praṇaśhyati

Word-for-Word Translation

yaḥ—who; mām—me; paśhyati—see; sarvatra—everywhere; sarvam—everything; cha—and; mayi—in me; paśhyati—see; tasya—for him; aham—I; na—not; praṇaśhyāmi—lost; saḥ—that person; cha—and; me—to me; na—nor; praṇaśhyati—lost

Meaning

He who sees Me everywhere and sees everything in Me, never becomes separated from Me, nor do I from him.

Explanation

Krishna now speaks in his own voice about the devotee who sees him everywhere and everything in him -- declaring that such a person is never separated from him, nor he from them. This is a pivotal verse where the impersonal language of self-realization opens directly into personal devotion to Krishna, foreshadowing the deeper bhakti teachings of later chapters. It suggests that true yoga naturally culminates in a loving, unbreakable bond with the Divine Person.

सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः।
सर्वथा वर्तमानोऽपि स योगी मयि वर्तते।।6.31।।

sarva-bhūta-sthitaṁ yo māṁ bhajatyekatvam āsthitaḥ
sarvathā vartamāno ’pi sa yogī mayi vartate

Word-for-Word Translation

sarva-bhūta-sthitam—situated in all beings; yaḥ—who; mām—me; bhajati—worships; ekatvam—in unity; āsthitaḥ—established; sarvathā—in all kinds of; varta-mānaḥ—remain; api—although; saḥ—he; yogī—a yogi; mayi—in me; vartate—dwells

Meaning

He who, being established in unity, worships Me, who dwells in all beings, that yogi abides in Me, whatever their mode of living may be.

Explanation

Krishna praises the yogi who, established in oneness, worships him as present within all beings, regardless of external circumstances or way of life. This shows that outward situation -- whether active or secluded, prosperous or simple -- does not determine one's closeness to Krishna; what matters is the inner orientation of loving worship sustained through it all.

आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन।
सुखं वा यदि वा दुःखं सः योगी परमो मतः।।6.32।।

ātmaupamyena sarvatra samaṁ paśhyati yo ’rjuna
sukhaṁ vā yadi vā duḥkhaṁ sa yogī paramo mataḥ

Word-for-Word Translation

ātma-aupamyena—similar to oneself; sarvatra—everywhere; samam—equally; paśhyati—see; yaḥ—who; arjuna—Arjun; sukham—joy; vā—or; yadi—if; vā—or; duḥkham—sorrow; saḥ—such; yogī—a yogi; paramaḥ—highest; mataḥ—is considered

Meaning

He who, through the likeness of the Self, O Arjuna, sees reality everywhere, be it pleasure or pain, is regarded as the highest Yogi.

Explanation

Comparing others' joys and sorrows to one's own, the yogi who feels equal empathy toward all is declared supreme. This is a practical ethical measure of spiritual attainment -- not esoteric visions or powers, but the simple capacity to care for another's happiness and pain as one cares for one's own. It quietly sets the moral bar for what real yoga produces in a person's dealings with others.

अर्जुन उवाच
योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन।
एतस्याहं न पश्यामि चञ्चलत्वात् स्थितिं स्थिराम्।।6.33।।

arjuna uvācha
yo ’yaṁ yogas tvayā proktaḥ sāmyena madhusūdana
etasyāhaṁ na paśhyāmi chañchalatvāt sthitiṁ sthirām

Word-for-Word Translation

arjunaḥ uvācha—Arjun said; yaḥ—which; ayam—this; yogaḥ—system of Yog; tvayā—by you; proktaḥ—described; sāmyena—by equanimity; madhu-sūdana—Shree Krishna, the killer of the demon named Madhu; etasya—of this; aham—I; na—do not; paśhyāmi—see; chañchalatvāt—due to restlessness; sthitim—situation; sthirām—steady

Meaning

Arjuna said, "O Krishna, I do not see how this Yoga of equanimity, which you have taught me, can be maintained steadily, due to the restlessness of the mind."

Explanation

Arjuna now voices a very human doubt, admitting he cannot see how such steady equanimity could ever be sustained given the mind's restlessness. His candor here makes him relatable -- even a sincere and intelligent seeker can feel that the ideal described sounds impossibly lofty next to daily experience. It sets up one of the most reassuring dialogues in the Gita.

चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम्।
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम्।।6.34।।

chañchalaṁ hi manaḥ kṛiṣhṇa pramāthi balavad dṛiḍham
tasyāhaṁ nigrahaṁ manye vāyor iva su-duṣhkaram

Word-for-Word Translation

chañchalam—restless; hi—certainly; manaḥ—mind; kṛiṣhṇa—Shree Krishna; pramāthi—turbulent; bala-vat—strong; dṛiḍham—obstinate; tasya—its; aham—I; nigraham—control; manye—think; vāyoḥ—of the wind; iva—like; su-duṣhkaram—difficult to perform

Meaning

The mind is indeed restless, turbulent, strong, and unyielding, O Krishna; I consider it as difficult to control as controlling the wind.

Explanation

Arjuna elaborates his doubt vividly, comparing the mind to something as difficult to grasp as the wind itself -- restless, turbulent, strong, and stubborn. Many practitioners recognize this frustration keenly when they first attempt meditation; Arjuna's honesty gives voice to a struggle nearly every sincere seeker eventually faces.

श्री भगवानुवाच
असंशयं महाबाहो मनो दुर्निग्रहं चलं।
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते।।6.35।।

śhrī bhagavān uvācha
asanśhayaṁ mahā-bāho mano durnigrahaṁ chalam
abhyāsena tu kaunteya vairāgyeṇa cha gṛihyate

Word-for-Word Translation

śhrī-bhagavān uvācha—Lord Krishna said; asanśhayam—undoubtedly; mahā-bāho—mighty-armed one; manaḥ—the mind; durnigraham—difficult to restrain; chalam—restless; abhyāsena—by practice; tu—but; kaunteya—Arjun, the son of Kunti; vairāgyeṇa—by detachment; cha—and; gṛihyate—can be controlled

Meaning

The Blessed Lord said, "Undoubtedly, O mighty-armed Arjuna, the mind is difficult to control and restless; but with practice and dispassion, it can be restrained."

Explanation

Krishna does not dismiss Arjuna's concern but agrees that the mind is indeed hard to control -- then offers the remedy: practice (abhyasa) and detachment (vairagya). Prabhupada explains that in this age the most practical and effective form of this abhyasa is the regulated practice of Krishna consciousness -- chanting the Lord's holy names and engaging in devotional service -- since the mind, being naturally active, is best subdued by giving it a superior, transcendental engagement rather than mere forced suppression. It is comforting that Krishna validates the difficulty before offering this accessible solution, rather than minimizing Arjuna's honest struggle.

असंयतात्मना योगो दुष्प्राप इति मे मतिः।
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः।।6.36।।

asaṅyatātmanā yogo duṣhprāpa iti me matiḥ
vaśhyātmanā tu yatatā śhakyo ’vāptum upāyataḥ

Word-for-Word Translation

asanyata-ātmanā—one whose mind is unbridled; yogaḥ—Yog; duṣhprāpaḥ—difficult to attain; iti—thus; me—my; matiḥ—opinion; vaśhya-ātmanā—by one whose mind is controlled; tu—but; yatatā—one who strives; śhakyaḥ—possible; avāptum—to achieve; upāyataḥ—by right means

Meaning

I think Yoga is hard to be attained by one with an uncontrolled self, but the self-controlled and striving one can attain it by the appropriate means.

Explanation

Krishna adds a further clarification: yoga is genuinely hard for one whose self is unrestrained, but achievable through right effort and means for one who is self-controlled and striving. The verse balances realism about difficulty with genuine hope -- success is possible, but it depends on sincere, sustained application of proper method, not wishful thinking.

अर्जुन उवाच
अयतिः श्रद्धयोपेतो योगाच्चलितमानसः।
अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति।।6.37।।

arjuna uvācha
ayatiḥ śhraddhayopeto yogāch chalita-mānasaḥ
aprāpya yoga-sansiddhiṁ kāṅ gatiṁ kṛiṣhṇa gachchhati

Word-for-Word Translation

arjunaḥ uvācha—Arjun said; ayatiḥ—lax; śhraddhayā—with faith; upetaḥ—possessed; yogāt—from Yog; chalita-mānasaḥ—whose mind becomes deviated; aprāpya—failing to attain; yoga-sansiddhim—the highest perfection in yog; kām—which; gatim—destination; kṛiṣhṇa—Shree Krishna; gachchhati—goes

Meaning

Arjuna said, "He who is unable to control himself, even though he has faith, and whose mind wanders away from Yoga, what end does he meet, having failed to attain perfection in Yoga, O Krishna?"

Explanation

Arjuna raises a new and deeply compassionate question -- what becomes of a sincere but imperfect practitioner who has faith yet fails to attain full perfection in yoga? This concern for the seeker who tries and falls short, rather than only the fully accomplished, reflects the practical worries of ordinary spiritual life, where most people are still striving rather than complete.

कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति।
अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि।।6.38।।

kachchin nobhaya-vibhraṣhṭaśh chhinnābhram iva naśhyati
apratiṣhṭho mahā-bāho vimūḍho brahmaṇaḥ pathi

Word-for-Word Translation

kachchit—whether; na—not; ubhaya—both; vibhraṣhṭaḥ—deviated from; chhinna—broken; abhram—cloud; iva—like; naśhyati—perishes; apratiṣhṭhaḥ—without any support; mahā-bāho—mighty-armed Krishna; vimūḍhaḥ—bewildered; brahmaṇaḥ—of God-realization; pathi—one on the path

Meaning

Fallen from both, does he not perish like a rent cloud, supportless, O mighty-armed one, deluded on the path of Brahman?

Explanation

Arjuna presses the point further with a poignant image -- does such a person perish like a torn cloud, without any foothold, lost between both worldly and spiritual life? This fear of wasted effort is one many practitioners quietly carry, making Arjuna's question a stand-in for a very natural and understandable anxiety about the spiritual path.

एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः।
त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते।।6.39।।

etan me sanśhayaṁ kṛiṣhṇa chhettum arhasyaśheṣhataḥ
tvad-anyaḥ sanśhayasyāsya chhettā na hyupapadyate

Word-for-Word Translation

etat—this; me—my; sanśhayam—doubt; kṛiṣhṇa—Krishna; chhettum—to dispel; arhasi—you can; aśheṣhataḥ—completely; tvat—than you; anyaḥ—other; sanśhayasya—of doubt; asya—this; chhettā—a dispeller; na—never; hi—certainly; upapadyate—is fit

Meaning

O Krishna, please completely dispel this doubt of mine, for it is not possible for anyone but You to do so.

Explanation

Arjuna asks Krishna directly to dispel this doubt completely, trusting that only Krishna is capable of resolving it. This trust itself is instructive -- even amid confusion, Arjuna turns to Krishna rather than to his own speculation, modeling the surrender that underlies genuine faith and sets up Krishna's reassuring reply.

श्री भगवानुवाच
पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते।
नहि कल्याणकृत्कश्चिद्दुर्गतिं तात गच्छति।।6.40।।

śhrī bhagavān uvācha
pārtha naiveha nāmutra vināśhas tasya vidyate
na hi kalyāṇa-kṛit kaśhchid durgatiṁ tāta gachchhati

Word-for-Word Translation

śhrī-bhagavān uvācha—the Supreme Lord said; pārtha—Arjun, the son of Pritha; na eva—never; iha—in this world; na—never; amutra—in the next world; vināśhaḥ—destruction; tasya—his; vidyate—exists; na—never; hi—certainly; kalyāṇa-kṛit—one who strives for God-realization; kaśhchit—anyone; durgatim—evil destination; tāta—my friend; gachchhati—goes

Meaning

The Blessed Lord said, "O Arjuna, neither in this world nor in the next will there be destruction for him; none, indeed, who does good, O my son, ever comes to grief."

Explanation

Krishna's answer begins with immediate, warm reassurance: no one who strives for what is good is ever lost, in this world or the next. This single line has comforted countless sincere but imperfect practitioners over the centuries -- spiritual effort, however incomplete, is never wasted or held against a person by a merciful Lord.

प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः।
शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते।।6.41।।

prāpya puṇya-kṛitāṁ lokān uṣhitvā śhāśhvatīḥ samāḥ
śhuchīnāṁ śhrīmatāṁ gehe yoga-bhraṣhṭo’bhijāyate

Word-for-Word Translation

prāpya—attain; puṇya-kṛitām—of the virtuous; lokān—abodes; uṣhitvā—after dwelling; śhāśhvatīḥ—many; samāḥ—ages; śhuchīnām—of the pious; śhrī-matām—of the prosperous; gehe—in the house; yoga-bhraṣhṭaḥ—the unsuccessful yogis; abhijāyate—take birth

Meaning

Having attained to the worlds of the righteous and having dwelt there for everlasting years, he who fell from Yoga is born in a house of the pure and wealthy.

Explanation

Krishna explains what happens to the fallen yogi: after enjoying the worlds earned by virtue, they take birth again in a pure and prosperous family. Far from punishment, this describes a compassionate continuation -- sincere effort in one life carries forward favorable conditions in the next, easing the path toward completing what was left unfinished.

अथवा योगिनामेव कुले भवति धीमताम्।
एतद्धि दुर्लभतरं लोके जन्म यदीदृशम्।।6.42।।

atha vā yoginām eva kule bhavati dhīmatām
etad dhi durlabhataraṁ loke janma yad īdṛiśham

Word-for-Word Translation

atha vā—else; yoginām—of those endowed with divine wisdom; eva—certainly; kule—in the family; bhavati—take birth; dhī-matām—of the wise; etat—this; hi—certainly; durlabha-taram—very rare; loke—in this world; janma—birth; yat—which; īdṛiśham—like this

Meaning

Or he is born in a family of even the wisest of yogis; verily, such a birth is very difficult to obtain in this world.

Explanation

Alternatively, Krishna says, such a soul may be born into a family of wise yogis, a birth he calls exceedingly rare in this world. This shows that the results of spiritual striving are not confined to a single lifetime but accumulate across many, offering real comfort to anyone who feels their progress in this life is modest or incomplete.

तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम्।
यतते च ततो भूयः संसिद्धौ कुरुनन्दन।।6.43।।

tatra taṁ buddhi-sanyogaṁ labhate paurva-dehikam
yatate cha tato bhūyaḥ sansiddhau kuru-nandana

Word-for-Word Translation

tatra—there; tam—that; buddhi-sanyogam—reawaken their wisdom; labhate—obtains; paurva-dehikam—from the previous lives; yatate—strives; cha—and; tataḥ—thereafter; bhūyaḥ—again; sansiddhau—for perfection; kuru-nandana—Arjun, descendant of the Kurus

Meaning

Then he comes into contact with the knowledge acquired in his former body and strives even more for perfection, O Arjuna.

Explanation

In that favorable birth, the soul reconnects with the wisdom cultivated in the previous life and strives once more, now with a head start, toward perfection. This continuity across births underlines the Gita's larger vision that no sincere effort toward Krishna is ever truly lost -- it simply resumes from where it left off.

पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः।
जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते।।6.44।।

pūrvābhyāsena tenaiva hriyate hyavaśho ’pi saḥ
jijñāsur api yogasya śhabda-brahmātivartate

Word-for-Word Translation

pūrva—past; abhyāsena—discipline; tena—by that; eva—certainly; hriyate—is attracted; hi—surely; avaśhaḥ—helplessly; api—although; saḥ—that person; jijñāsuḥ—inquisitive; api—even; yogasya—about yog; śhabda-brahma—fruitive portion of the Vedas; ativartate—transcends

Meaning

By that same former practice, he is borne on in spite of himself. Even he who merely wishes to know Yoga goes beyond the Brahmanic word.

Explanation

Even involuntarily, the yogi is drawn onward by the momentum of earlier practice; simply the wish to know yoga carries one beyond mere ritualistic Vedic knowledge and the fruitive rewards it promises. Prabhupada notes that such a person, by virtue of past sincere endeavor, automatically rises above ordinary karmis absorbed in ritual for material gain. This suggests that the seeds sown by genuine effort work quietly beneath the surface of a person's life, gently pulling them back toward the path even when the conscious mind has moved on to other things.

प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः।
अनेकजन्मसंसिद्धस्ततो याति परां गतिम्।।6.45।।

prayatnād yatamānas tu yogī sanśhuddha-kilbiṣhaḥ
aneka-janma-sansiddhas tato yāti parāṁ gatim

Word-for-Word Translation

prayatnāt—with great effort; yatamānaḥ—endeavoring; tu—and; yogī—a yogi; sanśhuddha—purified; kilbiṣhaḥ—from material desires; aneka—after many, many; janma—births; sansiddhaḥ—attain perfection; tataḥ—then; yāti—attains; parām—the highest; gatim—path

Meaning

But the Yogi who strives assiduously, purified of sins and perfected gradually over many births, reaches the highest goal.

Explanation

Through sustained, purified effort across many lifetimes, the yogi eventually reaches the supreme goal. This verse reassures the practitioner that spiritual perfection is not necessarily achieved in one attempt but is the fruit of accumulated sincerity, patience being as vital to sadhana as intensity of practice.

तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः।
कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन।।6.46।।

tapasvibhyo ‘dhiko yogī jñānibhyo ‘pi mato ‘dhikaḥ
karmibhyaśh chādhiko yogī tasmād yogī bhavārjuna

Word-for-Word Translation

tapasvibhyaḥ—than the ascetics; adhikaḥ—superior; yogī—a yogi; jñānibhyaḥ—than the persons of learning; api—even; mataḥ—considered; adhikaḥ—superior; karmibhyaḥ—than the ritualistic performers; cha—and; adhikaḥ—superior; yogī—a yogi; tasmāt—therefore; yogī—a yogi; bhava—just become; arjuna—Arjun

Meaning

The yogi is thought to be superior to the ascetics, even superior to those who have knowledge obtained through the study of scriptures; he is also superior to men of action; therefore, be thou a yogi, O Arjuna.

Explanation

Krishna now ranks the yogi above ascetics who practice austerity, above scholars of scripture, and above those focused merely on ritual action, then directly instructs Arjuna to become a yogi himself. Prabhupada clarifies that "yogi" here does not mean the practitioner of mechanical meditation described earlier in the chapter, but specifically one engaged in Krishna consciousness -- since that is the process the next and concluding verse will identify as supreme. This elevation of yoga above other well-respected paths is a strong endorsement, showing that inner communion with the Divine surpasses external displays of renunciation, learning, or works.

योगिनामपि सर्वेषां मद्गतेनान्तरात्मना।
श्रद्धावान्भजते यो मां स मे युक्ततमो मतः।।6.47।।

yoginām api sarveṣhāṁ mad-gatenāntar-ātmanā
śhraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ

Word-for-Word Translation

yoginām—of all yogis; api—however; sarveṣhām—all types of; mat-gatena—absorbed in me (God); antaḥ—inner; ātmanā—with the mind; śhraddhā-vān—with great faith; bhajate—engage in devotion; yaḥ—who; mām—to me; saḥ—he; me—by me; yukta-tamaḥ—the highest yogi; mataḥ—is considered

Meaning

And among all the Yogis, he who, full of faith and with his inner self merged in Me, worships Me is deemed by Me to be the most devoted.

Explanation

The chapter closes with one of the most important declarations in the entire Gita: of all yogis -- whether karma-yogis, jnana-yogis, hatha-yogis, or ascetics -- Krishna himself states that the bhakti-yogi, who worships him with full faith and an inner self absorbed in him, is the topmost. Prabhupada stresses that this verse settles the question raised throughout the chapter: the elaborate mechanical process of asana, breath control, and seclusion described earlier is exceedingly difficult and, for most people in this age, simply impractical, whereas bhakti-yoga -- constant remembrance and worship of Krishna, especially through chanting his holy names -- is both the easiest to perform and the highest of all yogas. Every earlier instruction on meditation finds its real fulfillment here, in loving devotional service to Krishna.