COMMENTARY: The Lord describes here the effect of oneness.
Sarvabhootasthitam yo maam bhajatyekatwamaasthitah;
Sarvathaa vartamaano’pi sa yogee mayi vartate.
31. He who, being established in unity, worships Me who dwells in all beings,—that Yogi abides in Me, whatever may be his mode of living.
Aatmaupamyena sarvatra samam pashyati yo’rjuna;
Sukham vaa yadi vaa duhkham sa yogee paramo matah.
32. He who, through the likeness of the Self, O Arjuna, sees equality everywhere, be it pleasure or pain, he is regarded as the highest Yogi!
Arjuna Uvaacha:
Yo’yam yogastwayaa proktah saamyena madhusoodana;
Etasyaaham na pashyaami chanchalatwaat sthitim sthiraam.
Arjuna said:
33. This Yoga of equanimity taught by Thee, O Krishna, I do not see its steady continuance, because of restlessness (of the mind)!
Chanchalam hi manah krishna pramaathi balavad dridham;
Tasyaaham nigraham manye vaayoriva sudushkaram.
34. The mind verily is restless, turbulent, strong and unyielding, O Krishna! I deem it as difficult to control as to control the wind.
COMMENTARY: The mind ever changes its point of concentration from one object to another. So it is always restless. It is not only restless but also turbulent and impetuous, strong and obstinate. It produces agitation in the body and in the senses. That is why the mind is even more difficult to control than to control the wind.
Sri Bhagavaan Uvaacha:
Asamshayam mahaabaaho mano durnigraham chalam;
Abhyaasena tu kaunteya vairaagyena cha grihyate.
The Blessed Lord said:
35. Undoubtedly, O mighty-armed Arjuna, the mind is difficult to control and restless; but, by practice and by dispassion it may be restrained!
Asamyataatmanaa yogo dushpraapa iti me matih;
Vashyaatmanaa tu yatataa shakyo’vaaptumupaayatah.
36. I think that Yoga is hard to be attained by one of uncontrolled self, but the self~controlled and striving one attains to it by the (proper) means.
Arjuna Uvaacha:
Ayatih shraddhayopeto yogaacchalitamaanasah;
Apraapya yogasamsiddhim kaam gatim krishna gacchati.
Arjuna said:
37. He who is unable to control himself though he has the faith, and whose mind wanders away from Yoga, what end does he meet, having failed to attain perfection in Yoga, O Krishna?
Kacchinnobhayavibhrashtash cchinnaabhramiva nashyati;
Apratishtho mahaabaaho vimoodho brahmanah pathi.
38. Fallen from both, does he not perish like a rent cloud, supportless, O mighty-armed (Krishna), deluded on the path of Brahman?
Etanme samshayam krishna cchettumarhasyasheshatah;
Twadanyah samshayasyaasya cchettaa na hyupapadyate.
39. This doubt of mine, O Krishna, do Thou completely dispel, because it is not possible for any but Thee to dispel this doubt.
COMMENTARY: There is no better teacher than the Lord Himself as He is omniscient.
Sri Bhagavaan Uvaacha:
Paartha naiveha naamutra vinaashas tasya vidyate;
Nahi kalyaanakrit kashchid durgatim taata gacchati.
The Blessed Lord said:
40. O Arjuna, neither in this world, nor in the next world is there destruction for him; none, verily, who does good, O My son, ever comes to grief!
Praapya punyakritaam lokaanushitwaa shaashwateeh samaah;
Shucheenaam shreemataam gehe yogabhrashto’bhijaayate.
41. Having attained to the worlds of the righteous and, having dwelt there for everlasting years, he who fell from Yoga is reborn in the house of the pure and wealthy.
Athavaa yoginaameva kule bhavati dheemataam;
Etaddhi durlabhataram loke janma yadeedrisham.
42. Or he is born in a family of even the wise Yogis; verily a birth like this is very difficult to obtain in this world.
Tatra tam buddhisamyogam labhate paurvadehikam;
Yatate cha tato bhooyah samsiddhau kurunandana.
43. There he comes in touch with the knowledge acquired in his former body and strives more than before for perfection, O Arjuna!
Poorvaabhyaasena tenaiva hriyate hyavasho’pi sah;
Jijnaasurapi yogasya shabdabrahmaativartate.
44. By that very former practice he is borne on in spite of himself. Even he who merely wishes to know Yoga transcends the Brahmic word.
COMMENTARY: One who had fallen from Yoga is carried to the goal (which he intended to reach in his previous birth), by the force of the impressions of his past Yogic practices, though he may be unconscious of it and may not be willing to adopt the course of Yogic discipline due to the force of some evil Karma.
Prayatnaadyatamaanastu yogee samshuddhakilbishah;
Anekajanmasamsiddhas tato yaati paraam gatim.
45. But, the Yogi who strives with assiduity, purified of sins and perfected gradually through many births, reaches the highest goal.
Tapaswibhyo’dhiko yogee jnaanibhyo’pi mato’dhikah;
Karmibhyashchaadhiko yogee tasmaad yogee bhavaarjuna.
46. The Yogi is thought to be superior to the ascetics and even superior to men of knowledge (obtained through the study of scriptures); he is also superior to men of action; therefore, be thou a Yogi, O Arjuna!
Yoginaamapi sarveshaam madgatenaantaraatmanaa;
Shraddhaavaan bhajate yo maam sa me yuktatamo matah.
47. And among all the Yogis, he who, full of faith and with his inner self merged in Me, worships Me, he is deemed by Me to be the most devout.
Hari Om Tat Sat
Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam
Yogashaastre Sri Krishnaarjunasamvaade
Aatmasamyamayogo Naama Shashtho’dhyaayah
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the sixth discourse entitled:
“The Yoga of Meditation”
