योग आरुढम्
Yoga Ārudam
(Establishing in Yoga)
A study of the Lifestyle of a Yogi and their destiny
as described in the Bhagavad Gita
The 2nd workshop series of
“The subtler dimensions of asana practice”
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Invocation
शान्ताकारं भुजगशयनं पद्मनाभं सुरेशं
विश्वाधारं गगनसदृशं मेघवर्ण शुभाङ्गम् ।
लक्ष्मीकान्तं कमलनयनं योगिभिर्ध्यानगम्यम्
वन्दे विष्णुं भवभयहरं सर्वलोकैकनाथम् ॥
Shaanta-Aakaaram Bhujaga-Shayanam Padma-Naabham Sura-Iisham
Vishva-Aadhaaram Gagana-Sadrsham Megha-Varnna Shubha-Anggam|
Lakssmii-Kaantam Kamala-Nayanam Yogibhir-Dhyaana-Gamyam
Vande Vissnnum Bhava-Bhaya-Haram Sarva-Loka-Eka-Naatham ||
Salutations to Shri Vishnu, Who has a Serene Appearance, Who Rests on a Serpent (Adisesha), Who has a Lotus on His Navel and Who is the Lord of the Devas, Who Sustains the Universe, Who is Boundless and Infinite like the Sky, Whose Colour is like the Cloud (Bluish) and Who has a Beautiful and Auspicious Body, Who is the Husband of Devi Lakshmi, Whose Eyes are like Lotus and Who is Attainable to the Yogis by Meditation, Salutations to That Vishnu Who Removes the Fear of Worldly Existence and Who is the Lord of All the Lokas.
Contents
Chapter 6 of the Bhagavad Gita titled “Atma Samyama Yoga” or “Dhyana Yoga”, the primer on the Yoga of Meditation
Acknowledgements
Acknowledgements
Swami Paramarthananda
The late
Swami Omkarananda
Pronoun Usage
The Notion of a Yogi and Asana practice
… The Notion of a Yogi and Asana practice
Nevertheless, the principles in chapter 6 are equally applicable to asana practice even though they are outlined for meditation
Meters for Chanting
Order of translating subject, verb and object
In Sanskrit, the order of subject, verb and object do not matter
तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः ।
उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये ॥ ६-१२॥
tatraikāgraṃ manaḥ kṛtvā yatacittendriyakriyaḥ
upaviśyāsane yuñjyādyogamātmaviśuddhaye
There, making the mind one-pointed and restraining the activities of the senses and the chitta*, seated in an asana, let the yogi perform yoga for self-purification
Two ways to write the translation:
There, making the mind one-pointed and restraining the activities of the senses and the chitta*, seated in an asana, let the yogi perform yoga for self-purification
Let the Yogi perform yoga for self-purification, seated there in an asana, making the mind one-pointed and restraining the activities of the senses and the chitta
There are only two types of Yogas mentioned in the Vedas
Arjuna’s grief and motive
Bhagavan builds up the knowledge to become a yogi
6 portions of chapter 6
Shlokas 1-9 : The yogi’s detachment and balance of mind: General principles a yogi has to follow
Kurmasana to Supta Kurmasana symbolizes detachment
References for withdrawing senses
Shloka 1: Characteristic of a Sanyasi and a Yogi
श्रीभगवानुवाच ।
अनाश्रितः कर्मफलं कार्यं कर्म करोति यः ।
स संन्यासी च योगी च न निरग्निर्न चाक्रियः ॥ ६-१॥
śrībhagavānuvāca
anāśritaḥ karmaphalaṃ kāryaṃ karma karoti yaḥ
sa saṃnyāsī ca yogī ca na niragnirna cākriyaḥ
One who does their duty without depending on the fruit of those actions is a Sanyasi and a Yogi, not one who is without a (sacred) fire and not one who doesn’t perform their rites
Shloka 2: A Sanyasi and a Yogi are the same
यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव ।
न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन ॥ ६-२॥
yaṃ saṃnyāsamiti prāhuryogaṃ taṃ viddhi pāṇḍava
na hyasaṃnyastasaṅkalpo yogī bhavati kaścana
O Pandava, Know that to be Yoga which is also called Sanyasa (Renunciation). One who has not renounced the budding desires (craving), can never be a Yogi
Shloka 3: The novice and established Yogis
आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते ।
योगारूढस्य तस्यैव शमः कारणमुच्यते ॥ ६-३॥
ārurukṣormuneryogaṃ karma kāraṇamucyate
yogārūḍhasya tasyaiva śamaḥ kāraṇamucyate
For the muni (yogi) who wishes to “climb” the path of yoga, karma is the means. For one who has already attained the state of yoga, Kshama (sitting still in meditation) is the means (to climb further).
Shloka 4: Who is the one established in Yoga ?
यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते ।
सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते ॥ ६-४॥
yadā hi nendriyārtheṣu na karmasvanuṣajjate
sarvasaṅkalpasaṃnyāsī yogārūḍhastadocyate
When a person is not attached to sense objects or to the actions, that Sanyasi who has renounced Sankalpa*, is said to be firmly established in Yoga
Sankalpa the first thought that leads to desire and craving
Kurmasana: Mythology and Symbolism
Shloka 5: Lifting the atma by the self
उद्धरेदात्मनात्मानं नात्मानमवसादयेत् ।
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥ ६-५॥
uddharedātmanātmānaṃ nātmānamavasādayet
ātmaiva hyātmano bandhurātmaiva ripurātmanaḥ
Let them lift the atma by the self
Let them not lower the atma
The self is indeed the friend of the atma
And the self is verily also the foe of the atma
Granthi-Shloka
Granthi-Shloka
Shloka 6: Atma as friend and foe to the self
बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः ।
अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् ॥ ६-६॥
bandhurātmātmanastasya yenātmaivātmanā jitaḥ
anātmanastu śatrutve vartetātmaiva śatruvat
The self is like a close relative of the atma for those who have conquered the self by the atma; For the unconquered self, the self will remain like an enemy in the place of an enemy
Shloka 7: Balance in distress
जितात्मनः प्रशान्तस्य परमात्मा समाहितः ।
शीतोष्णसुखदुःखेषु तथा मानापमानयोः ॥ ६-७॥
jitātmanaḥ praśāntasya paramātmā samāhitaḥ
śītoṣṇasukhaduḥkheṣu tathā mānāpamānayoḥ
The supreme self of the self-controlled* and the peaceful is balanced in cold and heat and also in honor and dishonor
Jitātmanaḥ: self-conquored
Shloka 8: The steadfast Yogi
ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः ।
युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः ॥ ६-८॥
jñānavijñānatṛptātmā kūṭastho vijitendriyaḥ
yukta ityucyate yogī samaloṣṭāśmakāñcanaḥ
That Yogi* is called steadfast who is content in knowledge and wisdom, is unshaken and has conquered the senses, to whom a piece of earth, stone and gold are the same
*One Definition of a Yogi
Shloka 9: Same attitude towards friend and foe
सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु ।
साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ॥ ६-९॥
suhṛnmitrāryudāsīnamadhyasthadveṣyabandhuṣu
sādhuṣvapi ca pāpeṣu samabuddhirviśiṣyate
In the good-hearted, in friends, in enemies, in neutrals, in arbiters, in haters, in relatives, as well as in the righteous ones and in sinners, they who maintains the same mental attitude, they excel
Shlokas 10-15 : External observations: Where and how to perform yoga (meditation)
Shlokas 10 : Preparation for yoga
योगी युञ्जीत सततमात्मानं रहसि स्थितः ।
एकाकी यतचित्तात्मा निराशीरपरिग्रहः ॥ ६-१०॥
yogī yuñjīta satatamātmānaṃ rahasi sthitaḥ
ekākī yatacittātmā nirāśīraparigrahaḥ
Let the yogi engaging always, living in solitude (i.e. not advertising his practice), being alone, restraining the mind and the body, without desires and greed
Shloka 11: Place and seat
शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः ।
नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् ॥ ६-११॥
śucau deśe pratiṣṭhāpya sthiramāsanamātmanaḥ
nātyucchritaṃ nātinīcaṃ cailājinakuśottaram
Establishing oneself in a clean place, and taking up a firm posture (or seat) of his own (choice), that is neither too high, nor too low, and stacked with cloth, deer skin and kusha grass (at the bottom)
Shloka 12: Getting ready for Yogic purification
तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः ।
उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये ॥ ६-१२॥
tatraikāgraṃ manaḥ kṛtvā yatacittendriyakriyaḥ
upaviśyāsane yuñjyādyogamātmaviśuddhaye
There, making the mind one-pointed and restraining the activities of the senses and the chitta*, seated in an asana, let the yogi perform yoga for self-purification
Parts of the mind
Chit iva bhavayati Chittam
Shloka 13: Posture for Yoga
समं कायशिरोग्रीवं धारयन्नचलं स्थिरः ।
सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् ॥ ६-१३॥
samaṃ kāyaśirogrīvaṃ dhārayannacalaṃ sthiraḥ
samprekṣya nāsikāgraṃ svaṃ diśaścānavalokayan
Keeping the body, head and neck erect in line and holding still and steady; Gazing at the tip of the nose*, without looking around
*with eyes closed- Shankara’s commentary
Shloka 14: Preparing for Dhyana (meditation)
प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः ।
मनः संयम्य मच्चित्तो युक्त आसीत मत्परः ॥ ६-१४॥
praśāntātmā vigatabhīrbrahmacārivrate sthitaḥ
manaḥ saṃyamya maccitto yukta āsīta matparaḥ
Serene in the self and fearless, firm in the vow of brahmacharya, with the mind controlled and thinking of me, they should sit in yoga, thinking of me as the supreme.
Shloka 15: Result of Yoga
युञ्जन्नेवं सदात्मानं योगी नियतमानसः ।
शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति ॥ ६-१५॥
yuñjannevaṃ sadātmānaṃ yogī niyatamānasaḥ
śāntiṃ nirvāṇaparamāṃ matsaṃsthāmadhigacchati
Thus engaging the self (in yoga) constantly, the yogi with the mind always controlled, attains the highest state of peace and liberation by residing in me.
Shlokas 16-20: Who can progress in yoga
What kind of mind is suitable for Yoga (meditation)?
Kshipta (क्षिप्त) -Naturally restless mind that is incapable of thinking of subtle principles (not fit for yoga)
Mudah (मूढ:) - Stupefied mind which is infatuated with sense objects (not fit for yoga)
Vikshipta (विक्षिप्त)-Distracted mind which can be concentrated sometimes and restless at other times. Most spiritual seekers fall in this category (suitable for yoga)
Ekagra (एकाग्र)- One-pointed mind (ideal for yoga)
There is a fifth state called Niruddha (निरुद्ध) where the fluctuations of the mind are arrested. This mind is the end goal of yoga
Shloka 16: Moderation in eating and sleeping
नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः ।
न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन ॥ ६-१६॥
nātyaśnatastu yogo’sti na caikāntamanaśnataḥ
na cātisvapnaśīlasya jāgrato naiva cārjuna
Yoga is not possible for one who eats too much and verily not for one who eats too little, nor for one who sleeps too much and not for one who remains awake too much
References
Bheeshma on the importance of fasting for a Yogi
Shloka 17: When Yoga becomes the destroyer of sorrow
युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु |
युक्तस्वप्नावबोधस्य योगो भवति दु:खहा || 17||
yuktāhāra-vihārasya yukta-cheṣhṭasya karmasu
yukta-svapnāvabodhasya yogo bhavati duḥkha-hā
For the one who is restrained (moderate) in eating and recreation, in exertion in actions, in sleeping and wakefulness, yoga becomes the destroyer of dukha (sorrow/misery)
Shloka 18: When is the mind rooted in Yoga ?
यदा विनियतं चित्तमात्मन्येवावतिष्ठते |
नि:स्पृह: सर्वकामेभ्यो युक्त इत्युच्यते तदा || 18||
yadā viniyataṁ chittam ātmanyevāvatiṣhṭhate
niḥspṛihaḥ sarva-kāmebhyo yukta ityuchyate tadā
When the fully controlled mind rests in the Atma alone, without longing for all objects of desires, then it is said to be rooted (in yoga)
How to make Yoga a integral part of your life
Hatha Yoga Pradipika 4-53
The parable of the chariot (Kathopanishad)
… The parable of the chariot
48
Know the Ātman as the lord of the chariot,
the body as the chariot itself;
Know the intellect as the charioteer
and the manas (mind) as the reins
… The parable of the chariot
Atma, self: Lord of the chariot
Body: Chariot
Buddhi, intellect : Charioteer
Senses: Horses
Mind: reins
Sense Objects: Road
Shloka 19: The Yogi’s mind like a lamp that does not flicker
यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता |
योगिनो यतचित्तस्य युञ्जतो योगमात्मन: || 19||
yathā dīpo nivāta-stho neṅgate sopamā smṛitā
yogino yata-chittasya yuñjato yogam ātmanaḥ
One can think of the simile of “A lamp placed in a windless place does not flicker”, to denote the mind of a Yogi who practices meditation on the atma
19.1) The settled mind
A Settled mind is often compared to a still lake but….
Akardamam Idham Theertham Bharadwaja Nishamaya
Ramaneeyam Prasanna Ambhu San Manushya Mano Yatha
… Valmiki compares the river Tamasa to a settled mind
Shortly before composing Ramayana, the world’s oldest epic
Behold O’ Bharadwaja, the pleasing and clear waters of this place Akardama like the delightful mind of a noble person
Shloka 20: Becoming content in the self
यत्रोपरमते चित्तं निरुद्धं योगसेवया |
यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति || 20||
yatroparamate chittaṁ niruddhaṁ yoga-sevayā
yatra chaivātmanātmānaṁ paśhyann ātmani tuṣhyati
Where the mind has attained quietude, and is restrained by the practice of yoga, and when by the self they see the self (atma), and rejoice in the self (atma)....
Shlokas 21-28: How to know about one’s Progress in Yoga
Shlokas 10-15 : External observations: Where and how to perform yoga (meditation)
Shloka 21: Unmoving in the bliss of meditation
सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम् |
वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वत: || 21||
sukham ātyantikaṁ yat tad buddhi-grāhyam atīndriyam
vetti yatra na chaivāyaṁ sthitaśh chalati tattvataḥ
One should know that infinite bliss which is beyond the senses but grasped only by one’s intellect, wherein established, they do not move from their true nature
Shloka 22: Unmoved by distress
यं लब्ध्वा चापरं लाभं मन्यते नाधिकं तत: |
यस्मिन्स्थितो न दु:खेन गुरुणापि विचाल्यते || 22||
yaṁ labdhvā chāparaṁ lābhaṁ manyate nādhikaṁ tataḥ
yasmin sthito na duḥkhena guruṇāpi vichālyate
And having obtained which, they think there is no other gain greater than this, wherein established, they are not moved by sorrow/suffering however heavy it might be
Shloka 23: Yoga is the state of severance from pain
तं विद्याद् दु:खसंयोगवियोगं योगसञ्ज्ञितम् |
स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा || 23||
taṁ vidyād duḥkha-sanyoga-viyogaṁ yogasaṅjñitam
sa niśhchayena yoktavyo yogo ’nirviṇṇa-chetasā
One should know that the state of severance of union with pain is called yoga; This yoga should be practiced with determination and an undepressed mind
Shloka 24: Controlling the desires …
सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषत: |
मनसैवेन्द्रियग्रामं विनियम्य समन्तत: || 24||
saṅkalpa-prabhavān kāmāns tyaktvā sarvān aśheṣhataḥ
manasaivendriya-grāmaṁ viniyamya samantataḥ
Having totally abandoned all the desires borne out of sankalpa (Imagination); and controlling all the senses from all sides with the mind alone…
Shloka 25: Slowly progressing in yoga
शनै: शनैरुपरमेद्बुद्ध्या धृतिगृहीतया |
आत्मसंस्थं मन: कृत्वा न किञ्चिदपि चिन्तयेत् || 25||
śhanaiḥ śhanair uparamed buddhyā dhṛiti-gṛihītayā
ātma-sansthaṁ manaḥ kṛitvā na kiñchid api chintayet
Gradually, gradually let the yogi attain quietude, with the intellect held firmly, with the mind placed in the self and not thinking about anything else
The Hatha Yoga Pradipika on slow build up
Shloka 26: Reining the mind in again and again
यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् |
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् || 26||
yato yato niśhcharati manaśh chañchalam asthiram
tatas tato niyamyaitad ātmanyeva vaśhaṁ nayet
From whatever causes the restless and unsteady mind wanders away, from those let the yogi restrain the mind and bring it back under control solely to the self(atma)
Shloka 27: Supreme bliss coming to the yogi
प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् |
उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् || 27||
praśhānta-manasaṁ hyenaṁ yoginaṁ sukham uttamam
upaiti śhānta-rajasaṁ brahma-bhūtam akalmaṣham
Supreme bliss indeed comes to this yogi of a peaceful mind, whose passions are pacified, who has become one with Brahman and who is sinless
The Yoga Sutras on what comes from meditation
From this comes a continuous flow of peace
Shloka 28: Supreme bliss by coming in contact with the Brahman
युञ्जन्नेवं सदात्मानं योगी विगतकल्मष: |
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते || 28||
yuñjann evaṁ sadātmānaṁ yogī vigata-kalmaṣhaḥ
sukhena brahma-sansparśham atyantaṁ sukham aśhnute
Thus, by constantly engaging in meditation, the yogi gets freed from sins and easily enjoys infinite bliss due to coming in contact with the Brahman
Shlokas 29-32: Who is the greatest Yogi
Shloka 29: The Yogi sees the same everywhere
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि |
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शन: || 29||
sarva-bhūta-stham ātmānaṁ sarva-bhūtāni chātmani
īkṣhate yoga-yuktātmā sarvatra sama-darśhanaḥ
They, rooted in yoga, see their self in all beings and all beings in their self; they see the same everywhere
Shloka 30: Same view of all beings
यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति |
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति || 30||
yo māṁ paśhyati sarvatra sarvaṁ cha mayi paśhyati
tasyāhaṁ na praṇaśhyāmi sa cha me na praṇaśhyati
For those who see me everywhere and everything in me I am not lost to them nor are they lost to me
Shloka 31: Worship after establishing in oneness
सर्वभूतस्थितं यो मां भजत्येकत्वमास्थित: |
सर्वथा वर्तमानोऽपि स योगी मयि वर्तते || 31||
sarva-bhūta-sthitaṁ yo māṁ bhajatyekatvam āsthitaḥ
sarvathā vartamāno ’pi sa yogī mayi vartate
They, who, established in oneness, worship me, seated in all beings, whatever be their path in life (mode of living) that yogi attains me.
Shloka 32: The greatest Yogi
आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन |
सुखं वा यदि वा दु:खं स योगी परमो मत: || 32||
ātmaupamyena sarvatra samaṁ paśhyati yo ’rjuna
sukhaṁ vā yadi vā duḥkhaṁ sa yogī paramo mataḥ
Through the likeness of the self, the Yogi, who sees the same everywhere (i.e. in all beings); who is the same in pleasure as well as pain, that Yogi, I regard, to be the greatest
Shlokas 33-37 : Obstacles to meditation
Shloka 33: Arjuna’s question on the difficulty of practice
अर्जुन उवाच |
योऽयं योगस्त्वया प्रोक्त: साम्येन मधुसूदन |
एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम् || 33||
arjuna uvācha
yo ’yaṁ yogas tvayā proktaḥ sāmyena madhusūdana
etasyāhaṁ na paśhyāmi chañchalatvāt sthitiṁ sthirām
This Yoga from Samyama (balanced state of mind) which has been spoken by you, O Madhusudhana, I am not able to see any stability (ability to practice regularly) due to the restlessness of the mind
Shloka 34:
चञ्चलं हि मन: कृष्ण प्रमाथि बलवद्दृढम् |
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् || 34||
chañchalaṁ hi manaḥ kṛiṣhṇa pramāthi balavad dṛiḍham
tasyāhaṁ nigrahaṁ manye vāyor iva su-duṣhkaram
The mind verily is restless and also turbulent, strong and unyielding (firm). To control this, I think, is like controlling the wind
Shloka 35:
श्रीभगवानुवाच |
असंशयं महाबाहो मनो दुर्निग्रहं चलम् |
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते || 35||
śhrī bhagavān uvācha
asamśhayaṁ mahā-bāho mano durnigrahaṁ chalam
abhyāsena tu kaunteya vairāgyeṇa cha gṛihyate
Without a doubt, O one with mighty arms, the mind is difficult to control and restless; But by practice and dispassion one can restrain it
Shloka 36:
असंयतात्मना योगो दुष्प्राप इति मे मति: |
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायत: || 36||
asaṅyatātmanā yogo duṣhprāpa iti me matiḥ
vaśhyātmanā tu yatatā śhakyo ’vāptum upāyataḥ
Yoga is difficult to attain by a person of uncontrolled self, in my opinion; But for the self controlled person who strives by right means, it is possible to attain.
Yoga Sutras on the Obstacles to mental clarity
Yoga Sutras on the symptoms of the obstacles
Yoga Sutras on the solution to these obstacles
Shloka 37:
अर्जुन उवाच |
अयति: श्रद्धयोपेतो योगाच्चलितमानस: |
अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति || 37||
arjuna uvācha
ayatiḥ śhraddhayopeto yogāch chalita-mānasaḥ
aprāpya yoga-sansiddhiṁ kāṅ gatiṁ kṛiṣhṇa gachchhati
For one who is not able to control oneself and as a result the mind wanders away from yoga and therefore he is not able to attain perfection in yoga, what end does he attain, O Krishna.
Shloka 38:
कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति |
अप्रतिष्ठो महाबाहो विमूढो ब्रह्मण: पथि || 38||
kachchin nobhaya-vibhraṣhṭaśh chhinnābhram iva naśhyati
apratiṣhṭho mahā-bāho vimūḍho brahmaṇaḥ pathi
Isn’t it that having fallen from both (worldly success and success in yoga), he perishes like a rent cloud, without any support, O might armed (Krishna), deluded in the path of the Brahman
Shloka 39:
एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषत: |
त्वदन्य: संशयस्यास्य छेत्ता न ह्युपपद्यते || 39||
etan me sanśhayaṁ kṛiṣhṇa chhettum arhasyaśheṣhataḥ
tvad-anyaḥ sanśhayasyāsya chhettā na hyupapadyate
This doubt of mine, O Krishna, you ought to dispel completely for other than you there is none fit to dispel this doubt (of mine)
Shloka 40:
श्रीभगवानुवाच |
पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते |
न हि कल्याणकृत्कश्चिद्दुर्गतिं तात गच्छति || 40||
śhrī bhagavān uvācha
pārtha naiveha nāmutra vināśhas tasya vidyate
na hi kalyāṇa-kṛit kaśhchid durgatiṁ tāta gachchhati
O’ Partha, Not verily here nor in the next world is there destruction of them; No one, verily, who does good (acts of yoga) will end up in a bad state, O’ my son.
Shloka 41:
प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वती: समा: |
शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते || 41||
prāpya puṇya-kṛitāṁ lokān uṣhitvā śhāśhvatīḥ samāḥ
śhuchīnāṁ śhrīmatāṁ gehe yoga-bhraṣhṭo ’bhijāyate
Having attained righteous worlds, and having dwelt there for everlasting years, they, who have fallen from yoga in a previous lifetime, will take birth in the homes of the pure and wealthy (of knowledge)
Shloka 42:
अथवा योगिनामेव कुले भवति धीमताम् |
एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् || 42||
atha vā yoginām eva kule bhavati dhīmatām
etad dhi durlabhataraṁ loke janma yad īdṛiśham
Or they are even born in the family of wise Yogis; a birth like this, verily, is difficult to attain in this world
Shloka 43:
तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम् |
यतते च ततो भूय: संसिद्धौ कुरुनन्दन || 43||
tatra taṁ buddhi-sanyogaṁ labhate paurva-dehikam
yatate cha tato bhūyaḥ sansiddhau kuru-nandana
There they regain the knowledge from previous births; and they strive more than before for perfection, O’ Joy of the Kurus
Shloka 44:
पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि स: |
जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते || 44||
pūrvābhyāsena tenaiva hriyate hyavaśho ’pi saḥ
jijñāsur api yogasya śhabda-brahmātivartate
By that very former practice, inspite of themself, they are led on in the path of yoga; Even one who just wishes to know about yoga is better than those who perform Vedic rites (goes beyond the word “Brahman”)
Shloka 45:
प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिष: |
अनेकजन्मसंसिद्धस्ततो याति परां गतिम् || 45||
prayatnād yatamānas tu yogī sanśhuddha-kilbiṣhaḥ
aneka-janma-sansiddhas tato yāti parāṁ gatim
The yogi who strives with the right effort is purified from all sins and perfected from many births, they reach the supreme goal
Shloka 46:
तपस्विभ्योऽधिकोयोगी ज्ञानिभ्योऽपिमतोऽधिक:|
कर्मिभ्यश्चाधिकोयोगी तस्माद्योगीभवार्जुन|| 46||
tapasvibhyo ’dhiko yogī jñānibhyo ’pi mato ’dhikaḥ
karmibhyaśh chādhiko yogī tasmād yogī bhavārjuna
The yogi is greater than people who perform tapas (great austerities), greater than the scholar, greater than people who perform great actions; Therefore be a yogi, Arjuna.
The Yogi’s secret to attaining the Supreme Goal
वेदेषु यज्ञेषु तप:सु चैव�दानेषु यत्पुण्यफलं प्रदिष्टम् |�अत्येति तत्सर्वमिदं विदित्वा�योगी परं स्थानमुपैति चाद्यम् || 8.28||
vedeṣhu yajñeṣhu tapaḥsu chaiva�dāneṣhu yat puṇya-phalaṁ pradiṣhṭam�atyeti tat sarvam idaṁ viditvā�yogī paraṁ sthānam upaiti chādyam
The yogis, who know this secret, gain merit far beyond the fruits of Vedic rituals, the study of the Vedas, performance of sacrifices, austerities, and charities. Such yogis reach the Supreme Abode.
Shloka 47:
योगिनामपि सर्वेषां मद्गतेनान्तरात्मना |
श्रद्धावान्भजते यो मां स मे युक्ततमो मत: || 47||
yoginām api sarveṣhāṁ mad-gatenāntar-ātmanā
śhraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ
And of all the yogis they who with their innermost self merged in me, worship me with faith, them I consider to be the most steadfast (devout).
The End of
The theory portion of the workshop titled
“Yoga Arudam”