Sloka Text in Devanagari, Kannada, Gujarati, Telugu, English
|| Om tat sat ||

SriKrishna Parabrahmane Namah
Bhagavadgita
Sixth Chapter
Atmasamyamana yoga

This chapter is called Atmasamyamana yoga

"Atma samyamana" means controlling the Self.

The complex of "Self" consists of mind, intellect, and the sensory organs. Controlling Self means effectively controlling all these too! How to accomplish that is the gist of this chapter.

The answer comes as 'Dhyana' or "meditation" as the means to control Self. In fact many people call this chapter by the name of "Dhyana Yoga" or the path of meditation.

This chapter starts with the Krishna's teaching.

śrī bhagavānuvāca:

anāśritaḥ karmaphalaṁ
kāryaṁ karma karōti yaḥ|
sa sannyāsī ca yōgī ca
na niragnir na cākriyaḥ ||1||

||Sa|| yaḥ karmaphalaṁ anāśritaḥ karma kāryaṁ karōti saḥ sannyāsī | saḥ yōgī ca| niragniḥ ca na| akriyaḥ ca na||

Sloka meanings:

anāśritaḥ karmaphalaṁ -not depending on the fruits of action
yaḥ kāryaṁ karma karōti - the one who performs action
sa sannyāsī ca - that person is Sannyasi/renouncer
yōgī ca - and also Yogi
na niragnirnacākriyaḥ Not the one who gave up fire rituals or the actions.

Sloka summary:

"The one who does his work without concern for the fruits is called "Sanyasi" as also "Yogi". But not the one who gave up the fire rituals or actions." ||1||

Fire rituals refer to the daily actions ordained for a "Grihastha". These are in the form of various Homas people perform. One who performs Homas is obviously not a Sanyasi. So just by giving up the daily rituals one does not become a "Sanyasi"!

One may wonder who is Sanyasi? He is the one who renunciates. And what does he renunciate?
The general understanding of a Sanyasi is that he renunciates all actions, all those tools of actions, all the fruits of actions, as well as all the thoughts about fruits of actions. This is an old definition.

Krishna brings a new clarity on who is a Sanyasi. He says Sannyasa or the path of renunciation is about the renunciation of fruits of action along with such intent for fruits, not the renunciation of action itself.

In Karma yoga or the path of action too, the doer while performing action, renunciates the fruits of action as well as the intent for fruits in action. Thus in both paths of action and path of renunciation the fruits of action as well as the intent for fruits of action are renunciated. Here this definition blurs the line between a Sannyasi and a Karma Yogi. So Krishna elaborates that "Sanyasi" or "Yogi" are one and the same. "saḥ sannyāsī ca yōgī ca| "

More importantly, one who gives up "Sankalpa" or "declaration of wishes" only can become a "Sanyasi". This is elaborated in the sloka 2

Sloka 2

yaṁ sannyāsamiti prāhuḥ
yōgaṁ taṁ viddhi pāṇḍava |
na hi asannyasta saṁkalpō
yōgī bhavati kaścana ||6.2||

sa|| hē pāṇḍava ! yaṁ sannyāsam iti prāhuḥ taṁ yōgaṁ iti viddhi | asannyasta saṁkalpaḥ yōgī na bhavati kaścana hi |||2||

Sloka meanings:

yaṁ sannyāsam iti prāhuḥ - that which people call as Sannyasam
yōgaṁ taṁ viddhi pāṇḍava - know that is Yoga
asannyastasaṁkalpō - the one who cannot give up that intent
yōgī na bhavati kaścana - he cannot become a Yogi

Sloka summary:
"That which people call as Sannyasa, know that is Yoga. The one who cannot give up the intent, cannot become a Yogi." ||2||

Here Sannyasa is same as Yoga. What is the "Yoga" referred to here. Is it Jnyana Yoga or Karma Yoga or Bhakti Yoga etc.? Let us examine all the Yogas in this context.

In Jnyana Yoga, the jñāna yōgi with his ability of discrimination, distinguishes between Self/ ātma and non-Self/ anātma and rejects anātmaand focusses on the enquiry of ātma. We can also say that he distinguishes between knowledge and ignorance and rejects ignorance. Here the rejection of anātma is Sannyasa or renunciation of anātma.
So the Sannyasa and Yoga are same in Jnyana Yoga.

Now consider Karma Yoga, which is about Nishkama Karma.
The Karma Yogi performs the action,
-free of the ownership of action,
-free of wish for the fruits of action,
-free of intent for ownership for self
So the Karma yogi also has renunciation.
So the Sannyasam and Yoga are same in Karma Yoga

In case of Dhyana Yoga too "bāhya sparṣēṣu asakta ātmā", the yogi performing Dhyana - pushes away the external thoughts and focusses on the inner self. Here it is the renunciation of external thoughts.
So the Sannyasa and Yoga are same in Dhyana Yoga

In case of Bhakti Yoga too, the Bhakti Yogi focusses on the Supreme being to the exclusion of everything else.
So "yōgaṁ taṁ viddhi pāṇḍava" is a valid statement irrespective of path of Yoga one is in.

Sloka 3

ārurukṣmōrmunēryōgaṁ
karmakāraṇa mucyatē |
yōgārūḍhasya tasyaiva
śamaḥ kāraṇa mucyatē ||3||

sa|| yōgaṁ ārurukṣōḥ munēḥ karma kāraṇaṁ (iti) ucyatē | yōgārūḍhasya tasyaiva śamaḥ kāraṇaṁ (iti) ucyatē ||

Sloka meanings:

ārurukṣōḥ - the one who wants to attain something.
yōgaṁ ārurukṣōḥ munēḥ - For the sages who wants to attain Yoga -
karmakāraṇa mucyatē - "action" is the means (6.04).
yōgārūḍhasya -For one who attained Yoga,
"śamaḥ kāraṇamucyatē - restraint is the means to go forward.

Sloka summary:

"For the sage who wants to attain Yoga, action is the means. For one who attained Yoga, restraint is the means to go forward." ||3||

It means that for the one who wants to attain "Yoga" the first step is "Karma" or more precisely "Nishkama karma".
With the practice of Nishkama karma one attains a mind free of extraneous thoughts and wishes. Having reached that stage wherein his mind is sensitized to purer thoughts, one is in a position to move forward through restraint.
This is true for Jnyana Yogi who having attained a mind free of other thoughts, continues on meditation about Self.

But how do we know one reached the peak. We hear that in Sloka 4

Sloka 4

yadāhi nēndriyārthēṣu
na karmasvanuṣajjatē |
sarvasaṁkalpa sannyāsī
yōgārūḍhastadōcyatē || 4||

sa|| yadā hi indriyārthēṣu na anuṣajjatē , karmasu na ( anuṣajjatē) ,(saḥ) sarva saṁkalpa sannyāsī ( bhavati) tadā (saḥ) yōgārūḍhaḥ (iti)ucyatē ||

Sloka meanings:

yōgārūḍhaḥ tadōcyatē - That one is supposed to have scaled the peak of Yoga.
yadāhi nēndriyārthēṣu na anuṣajjatē - when one is not attached to sense objects/attractions
karmasu na ( anuṣajjatē) - no longer attached to actions
sarva saṁkalpa sannyāsī ( bhavati) - has given up all sentiments/wishes etc
tadā (saḥ) yōgārūḍhaḥ (iti)ucyatē - then he is supposed to have scaled the peak of Yoga.

Sloka summary:

One is supposed to have scaled the peak of Yoga, when one is not attached to sense objects/attractions, has given up all sentiments/wishes etc. Then he is supposed to have scaled the peak of Yoga.

So, how does one achieve the peak of Yoga? This comes up in Sloka 5

Sloka 5

śrībhagavānuvāca:
uddharēdā''tmānā ātmānaṁ
na ātmāna mavasādayēt |
atmaiva hyātmanō bandhuḥ
ātmaiva ripurātmanaḥ ||6.5||

sa|| ātmanā ātmānaṁ uddharēt | ātmānaṁ na avasādayēt | hi ātmanaḥ atma ēva bandhuḥ | ātmanaḥ ātma ēva ripuḥ|

Sloka meanings:

ātmanā ātmānaṁ uddharēt
One can raise himself up through his own efforts.
ātmānaṁ na avasādayēt
one shall not weaken himself.
One may be shown the way by the wise or the scriptures but ultimately the one who has to perform is himself.
That is an admirable truth. But there is something more.
atmaiva hyātmanō bandhuḥ - Self (mind) is indeed the one's own friend
ātmaiva ripurātmanaḥ - Self (mind) is also one's own the foe.

Sloka Summary:

"One can lift himself up through his own efforts. one shall not lower himself. Self (mind) is indeed the one's own friend. Self (mind) is also one's owned the foe." ||5||

atma is a friend and atma is also the enemy too. If one does not conquer his runaway desires then self becomes his enemy. When one follows the good the self becomes the friend.

This is another important statement. Hence with one's own efforts one can bring himself up. The Self or Atma is indeed one's own enemy as well as his friend. That is the statement from Krishna.

There is always a battle between the "good" and "bad". The "good" leads us towards righteous paths. The "bad" always leads towards false steps. Raising oneself up through one's own intellect and efforts is about "good" winning the battle of the self. When one is not able to overcome the "bad", the mind gets diverted to false actions and effectively becomes one's own enemy. (6.06)

When you bring yourself up then the "Atman" becomes the friend.

Sloka 6

bandhurātmātmanaḥ tasya
yēna ātmaiva ātmanā jitaḥ|
anātmanastu śatr̥tvē
vartētātmaiva śatruvat ||6||

sa|| ēna ātmanaiva ātmā jitaḥ tasya ātmā ātmanaḥ bandhuḥ | anātmanastu ātmā śatruvat śatr̥tvē vartēta ||6||

Sloka meanings:

bandhurātmātmanastasya The Self is a friend of that self
yēna ātmaiva atmanā jitaḥ - by whom the mind has been controlled
anātmanastu - the one who has not conquered his mind
vartēta ātmaiva śatruvat - operates as an enemy of the Self.

Sloka Summary:
"For the one who has conquered the mind, then that mind is his friend. For the one who has not controlled his mind, that mind operates as his enemy." ||6||

Sloka 7

jitātmanaḥ praśāntasya
paramātmā samāhitaḥ |
śītōṣṇasukhaduḥkhēṣu
tathā mānāvamānayōḥ ||7||

sa||jitātmanaḥ praśāntasya śītōṣṇasukhaduḥkhēṣu tathā mānāvamānayōḥ paramātmā samāhitaḥ ||

Sloka meanings:

paramātmā samāhitaḥ - one is in unison with Supreme self
who is that lucky person? evariki ? eppuḍu ?
jitātmanaḥ - the one who conquered his Self
praśāntasya - the one who is ever at peace
śītōṣṇasukhaduḥkhēṣu - cold/heat or happiness /sorrow
tathā mānāvamānayōḥ - honor /disgrace

Sloka Summary:
"One who is in unison with Supreme self, is the one who conquered his Self, the one who is ever at peace in all circumstances like the presence of cold/heat, or happiness /sorrow, or honor /disgrace." ||7||

It means that when one has conquered Self, he is ever at peace in the presence of the opposites. It is as though he is in unison with the Supreme Self.

Sloka 8

jñānavijñāna tr̥ptātmā
kūṭasthō vijitēndriyaḥ |
yukta ityucyatē yōgī
samalōṣṭāśma kāṁcanaḥ ||8||

sa|| jñāna vijñāna tr̥ptātmā kūṭasthaḥ vijitēndriyaḥ samalōṣṭhāśmakāṁcanaḥ yōgī yuktaḥ itiucyatē ||8||

Sloka meanings:

jñānamu vijñānamu
jñānamu - knowledge
vijñānamu - experiencing that knowledge
jñānavijñāna tr̥ptātmā-
the one who is content with knowledge and experience
kūṭasthaḥ - who is unshakable - immutable -( mutate)
vijitēndriyaḥ - who conquered the senses
samalōṣṭāśma kāṁcanaḥ - who sees lump of earth, stone and gold alike
saḥ yōgī - that Yogi
yukta ityucyatē - is said to be the one who scaled the peak.

"One who is content with knowledge and experience, who is unshakable, who conquered his senses, who sees the lump of the earth, a stone and gold all alike, that one is said to be Yogi who excels. ||8||

Sloka 9

suhr̥nmitrāryudāsīna
madhyastha dvēṣya banduṣu|
sādhuṣvapi ca pāpēṣu
samabuddhirviśiṣyatē ||9||

sa|| suhr̥t mitra ari udāsīna madhyastha dvēṣya bandhuṣu sādhuṣu pāpēṣu samabuddhiḥ (saḥ) viśiṣyatē ||9||

Sloka meanings:

samabuddhirviśiṣyatē - He excels who intellect sees things as equal
suhr̥nmitrāryudāsīna - suhr̥t mitra ari udāsīna
suhr̥t - the one with good heart ,
mitra - a friend
ari - an enemy
udāsīna - one who is reticent or neutral
madhyastha dvēṣya bandhuṣu sādhuṣu
madhyastha - one who is an arbiter
dvēṣya - one who may be hated
bandhuṣu - a relative
sādhuṣu - good person
pāpēṣu - a sinner

Sloka Summary:

"He excels whose intellect sees as equal the one with good heart, a friend, an enemy, one who is reticent or neutral, one who is an arbiter, one who may be hated, a relative, good person, and a sinner." ||9||

This encompasses a wide variety of people with different mental dispositions (6.09). If one is able to look on all of them equally then that one is really the best among men. If one is able to look on all of them with an equal mental disposition, then the peace he enjoys (LGS) is incomparable. How does one achieve that state, or that mental disposition of equality towards all? Through Nishkama karma one reaches a stage, the first stage (LGS), where the mind is well disposed towards further enquiry.
That further enquiry is through hearing repeating and meditation Sravana, manana and nidhidyasana. The constant meditation leads one to the higher level.

As soon as we think of meditation several questions prop up.

Where to meditate? How to meditate? and why?
Krishna answers all the three.

Sloka 10

yōgī yuñjīta satataṁ
ātmānaṁ rahasi sthitaḥ |
ēkākī yatacittātmā
nirāśīraparigrahaḥ || 10||

sa|| yōgī rahasi sthitaḥ ēkākī yatacittātmā nirāśīḥ aparigrahaḥ satatam ātmānam yuñjīta ||10||

yōgī rahasi sthitaḥ Yogi sitting in solitude
ēkākī alone
yatacittātmā with mind under control
nirāśīḥ free from cravings
aparigrahaḥ accepting nothing from others
yuñīta satataṁ ātmānaṁ - incessantly meditating on Self

Sitting in solitude, alone, with mind under control, free from cravings, not accepting anything from others, continuously meditate on Self or Paramatman.

As to where to meditate Krishna says, 'Establishing a seat in a clean place neither too high nor too low, sitting on a seat of cloth, skin and Kusa grass one should concentrate his mind for purification of internal organs keeping the mind and senses under control'.

How to meditate is continued, 'Holding the body and head and neck erect looking at the tip of his own nose and not looking around he should do meditation'. (6.11,12)

Slokas 11 and 12

śucau dēśē pratiṣṭhāpya
sthiramāsanamātmanaḥ |
nātyucchritaṁ nāti nīcaṁ
cēlājina kuśōttaram||6.11||

traikāgraṁ manaḥ kr̥tvā
yatacittēndriyakriyaḥ |
upaviśyāsanē yuñāt
yōgamātmaviśuddhayē ||6.12||

sa|| śucau dēśē na ati ucchritaṁ na ati nīcam cēlājinakuśōttaram sthiraṁ āsanam ātmanaḥ partiṣṭhāpya, tatra āsanē upaviśya, manaḥ ēkāgraṁ kr̥tvā yataccittēndriya kriyaḥ ātma śuddhayē yōgaṁ yuñjyāt ||12||

sthiraṁ āsanam ātmanaḥ partiṣṭhāpya-
placing a firm seat for himself, where?

śucau dēśē - a clean place
na ati ucchritaṁ - not too high
na ati nīcam - not too low
cēlājinakuśōttaram -
a cloth spread on a hide of deer or tiger which is spread on a kusa grass

sthiraṁ āsanam ātmanaḥ partiṣṭhāpya, placing himself a firm seat on that
tatra āsanē upaviśya- sitting on that seat
manaḥ ēkāgraṁ kr̥tvā - concentrating his mind
yataccittēndriya kriyaḥ - controlling the activities of mind and other organs
ātma śuddhayē for the purification of his mind
yōgaṁ yuñjyāt practice yoga.

Sloka meaning:
"Placing himself on a firm seat which is in a clean place that is not too high, nor too low, covered with a cloth spread on a hide of deer or tiger which is spread on a kusa grass, one gets ready for meditation. Sitting on that seat. concentrating his mind, controlling the activities of mind and other organs for the purification of his mind one may practice yoga." ||12,13||

Slokas 13 and 14

samaṁ kāya śirōgrīvaṁ
dhārayannacalaṁ sthiraḥ|
saṁprēkṣya nāsikāgraṁ svaṁ
diśaścānavalōkayan ||6-13||

praśāntātmā vigatabhīḥ
brahmacārivratē sthitaḥ|
manassaṁyamya macchittō
yukta āsīta matparaḥ ||6-14||

sa|| kāya śirōgrīvam kaṁṭhaṁ samam , acalam dhārayan sthiraḥ , diśaḥ ca na avalōkayan, svaṁ nāśikāgraṁ saṁprēkṣya ,praśāntātmā vigatabhīḥ brahmacārivratē sthitaḥ , manaḥ saṁyamya, mat cittaḥ , mat paraḥ ,yuktaḥ āsīta ||13,14||

Sloka meanings:

samaṁ kāya śirōgrīvaṁ the body head and neck
samaṁ dhārayan keeping them erect evenly
acalaṁ sthiraḥ- not moving and seated firmly
saṁprēkṣya nāsikāgraṁ focusing on the tip of the nose
diśaścānavalōkayan - not looking all around.
(The one doing meditation should be?
"praśāntātmā" - with a mind attuned to peace
"vigatabhīḥ" - having forsaken fear
"brahmacārivratēsthitaḥ" - following the vows of celibacy
"manaḥ saṁyamya" - controlling the mind from stray thoughts
Thus focusing the mind on self-one should meditate on the Self. (6.14)
Krishna says - "maccittaḥ matparāyaṇaḥ"
"maccittaḥ thoughts anchored in Me
yukta āsīta - the Yogi should sit
matparaḥ - focused on me

Sloka Summary:

"Holding the body neck and head erect, keeping them even, not moving and seated firmly, Yogi meditates focusing on the tip of the nose, not looking all around. With a mind attuned to peace, having forsaken fear, following the vows of celibacy, controlling the mind from stray thoughts, with his thoughts anchored in me, the Yogi should sit with his mind focused on me." ||13,14||

what is the fruit of this meditation? That is elaborated in Sloka 15

Sloka 15

yuñjannēvaṁ sadā''tmānaṁ
yōgī niyatamānasaḥ |
śāntiṁ nirvāṇa paramāṁ
matsaṁsthām adhigachchati|| 15||

sa|| niyatamānasaḥ yōgī sadā ēvam ātmānam yuñjan , mat saṁsthām, nirvāṇaparamām śāntiṁ adhigacchati||15||
Sloka meanings:

yuñjannēvaṁ sadā''tmānaṁ - sadā ātmānaṁ ēvaṁ yuñjan
always concentrating his mind
yōgī niyatamānasaḥ -the yogi having controlled his mind
śāntiṁ paramāṁ attains the ultimate peace
matsaṁsthām which is also my ultimate nature.
nirvāṇaṁ adhigachchati reaching the ultimate emancipation

Sloka Summary:

"Thus, always concentrating his mind, the Yogi having controlled his mind, attains the ultimate peace which is my true nature. Thus, reaching the ultimate emancipation." ||15||

Sloka 16

ślō||nātyaśnatastu yōgō'sti
na caikāntamanaśnataḥ |
na cāti svapnaśīlasya
jāgratō naiva cārjunā ||16||

sa|| hē arjuna yōgaḥ ati aśnataḥ tu na asti | ēkāntaṁ anaśnataḥ na (yōgaḥ), atisvapnaśīlasya na , jāgrataḥ ca na ēva ||16||
Sloka meanings:

nātyaśnatastu yōgō'sti - na ati aśnataḥ tu yōgaḥ asti -
The one who eats too much has no Yoga
na caikāntamanaśnataḥ - na ca ēkāntam anaśnataḥ
The one who does not eat at all also has no yoga.
na cāti svapnaśīlasya - na ca ati svapna śīlasya
Neither is the one who sleeps too much
jāgratō caiva - or sleeps too little.

Sloka Summary:

"The one who eats too much has no Yoga, the (LGS) one who does not eat at all also has no yoga.
The one who sleeps too much or sleeps too little also has no Yoga." ||16||

In Chapter 3, explaining Nishkama Karma, Krishna explains who cannot perform niṣkāmakarma (saying vēdavādaratāḥ pārtha nānyadastīti vādinaḥ.). Here too Krishna was elaborating who will not be able to focus or attain the Yoga of Meditation.

We hear this again in 17th Sloka.

Sloka 17

ślō||yuktāhāra vihārasya
yuktacēṣṭhasya karmasu |
yukta svapnāva bhōdhasya
yōgō bhavati duḥkhahā||17||

sa|| yuktāhāra vihārasya karmasu yuktacēṣṭhasya yukta svapnāvabhōdhasya yōgaḥ duḥkhaha bhavati ||17||

Sloka meanings:

yuktāhāra vihārasya - yukta āhāra vihārasya
For one who has a proper measure of food and relaxation
yuktacēṣṭhasya karmasu - applies himself to actions
yukta svapnāva bhōdhasya - one who has a proper measure of sleep

yōgō bhavati duḥkhahā - yōgō duḥkhahā bhavati|
Yoga destroys all sorrows.

Sloka summary:
"For one who has a proper measure of food and relaxation, who applies himself to actions, who has a proper measure of sleep, Yoga destroys all sorrows." ||17||

Sloka 18.

yadā viniyataṁ cittam
ātmanyēvāvatiṣṭhatē |
nispr̥hāssarvakāmēbhyō
yukta ityucyatē tadā ||18||

sa|| yadā cittaṁ viniyataṁ sat ātmaēva avatiṣṭhatē, sarvakāmēbhyaḥ nispr̥haḥ, tadā yuktaḥ ucyatē ||18||

Sloka meanings:

yadā viniyataṁ cittam -
when a well-controlled mind
atmanyēvavatiṣṭati -( yadā) atmanyēva avatiṣṭati
abides solely in the Self,
(yadā) nispr̥hāssarvakāmēbhyō - nispr̥haha sarvakāmēbhyō
free of cravings for objects of desire
yukta ityucyatē tadā - yukta iti ucyatē tadā
(tadā) Then such a one is said to have attained Yoga.

Sloka summary:

"When a well-controlled mind abides solely in the Self, free of cravings for objects of desire. Then one is said to have attained Yoga 18||

How is the mind of the person in meditation? This is described as a wonderful picture painted in sloka (6.19)

Sloka 19

yathā dīpō nivātasthō
nēṅgatē sōpamā smr̥tā |
yōginō yatacittasya
yuñjatō yōgamātmanaḥ ||19||

sa|| nivātasthaḥ dīpaḥ yathā nañjatē sā ātmanaḥ yōgam yuñjataḥ yōginaḥ yatacittasya upamā smr̥tā ||19||
Sloka meanings:

yathā dīpō nivātasthō - (yathā) just as a light in a windless spot
nēṅgatē - na iṅgatē - does not flicker
sōpamā smr̥tā - sa upamā smr̥tā
That simile is remembered (with reference to a Yogi).

yuñjatō yōgamātmanaḥ - tanalō yōgamunu ( dhyānamunu) abhyasiṁcucunna
one practicing Yoga
yōginō yatacittasya - yata cittasya yōginaḥ
whose mind is controlled.

Sloka Summary:

"The mind of Yogi who is practicing Yoga does not flicker, just like the flame of light in a windless spot." ||19||

We hear more about Dhyana Yoga in the next four Slokas.

Sloka 20

yatrō paramatē cittaṁ
niruddhaṁ yōgasēvayā |
yatracaivātmanā ātmānaṁ
paśyannātmani tuṣyati||20||

sa||yōga sēvayā niruddham cittam yatra uparamatē , yatra ātmanā ātmānaṁ paśyan ātmanyēva tuṣyati , (taṁ yōga sañjitam vidyāt )||20||

Sloka meanings:

yatrō paramatē cittaṁ niruddhaṁ- yatra niruddhaṁ cittaṁ paramatē
where fully controlled mind attains peace
yōgasēvayā - by practice of Yoga
yatracaivātmanā ātmānaṁ paśyan - yatra ca ēva ātmanā ātmānaṁ paśyan
where also one sees Self with his mind,
ātmani tuṣyati - delights in his own mind ( Self)
(That you know as Yoga.)

Sloka summary:
"Where fully controlled mind attains peace by practice of Yoga, where also one sees Self with his mind, and delights in his own mind (Self), that you know as Yoga." ||20||

Sloka 21

sukhamātyantikaṁ yattat
buddhigrāhyamatīndriyam |
vētti yatra na caivāyaṁ
sthitaścalati tattvataḥ||21||

sa|| yatra sthitaḥ ayam yat atīndriyam buddhigrāhyam atyantikaṁ ca tat sukham vētti ca, tattvataḥ naiva calati (taṁ yōga sañjitam vidyāt) |21||
Sloka meanings:

atyantikaṁ yat - when one experiences endless bliss,
buddhigrāhyamatīndriyam (sukham) - buddhi grāhyaṁ atīndriyam ( sukhaṁ)
that may be grasped only by the intellect, and that is beyond senses

vētti tat sukham yatra- knowing that bliss where
sthitaścalati tattvataḥ- one does not swerve from that knowledge
(Know that as Yoga)

Sloka Summary:

|| "When one experiences endless bliss, that may be grasped only by the intellect, and that is beyond senses, knowing that bliss where one does not swerve from that knowledge, (know that as Yoga)." ||21||

Sloka 22

yaṁ labhdhvā cāparaṁ lābhaṁ
manyatē nādhikaṁ tataḥ |
yasmin sthitō na duḥkhēna
guruṇāpi vicālyatē ||22||

sa|| yaṁ labdhvā aparam lābhaṁ tataḥ adhikaṁ na manyatē , yasmin sthitaḥ guruṇā duḥkhēna api na vicālyatē , (taṁ yōga sañjitam vidyāt)||22||

Sloka meanings:

yaṁ labhdhvā - having obtained that
tataḥ cāparaṁ lābhaṁ - (realizes) that there is no other
manyatē nādhikaṁ - thing greater than that
After getting which one does not think there is anything (LGS) greater,
(Know that as Yoga)
yasmin sthitō - anchoring in that belief
duḥkhēna guruṇāpi - guruṇāpi duḥkhēna-
even in a heavier sorrow
na vicālyatē- does not overpowered.

Sloka Summary

"When having obtained that, one realizes that there is no other thing greater than that. Anchoring in that belief when even in a heavier sorrow one does not overpower, know that as Yoga." ||22||

Sloka 23

taṁ vidyāt duḥkha saṁyōga
viyōgaṁ yōgasajñitam |
sa niścayēna yōktavyō
yōgō'nirviṇṇacētasā ||23||

sa|| dukha saṁyōga viyōgaṁ taṁ yōga sañjitam vidyāt , sayōgaḥ anirviṇṇacētasā niścayēna yōktavyaḥ ||23||
Sloka meanings:

taṁ - that
duḥkha saṁyōgaviyōgaṁ - being disconnected with sorrows
yōgasajñitam vidyāt - know that by the name Yoga
sa yōgō that yoga
niścayēna yōktavyō - is definitely to be practiced.
anirviṇṇa cētasā- with an undejected mind

"(As told in the earlier three slokas), being disconnected with sorrows, know that by the name Yoga. It is definitely to be practiced with an undejected mind." ||23||

These three slokas described the state of Yoga achieved by one meditating with unwavering mind. That is realization of Self. Again, (LGS) we may have a question as to what exactly is the realization of Self?

By the practice of Yoga, the mind which attained the heights of peace is denoted by: (LGS)
- a mind that is clear and is able to see the self as the ultimate and being happy in that knowledge (6.20)
- Knowing Atman and feeling the pleasure that cannot be seen or felt by the sensory organs (6.21)
- realizing that or feeling that this pleasure he obtained is greater than any pleasure that he may get otherwise (6.22)
- not being deterred by any great sorrow
- not having any link with sorrow
That state is called the attaining Yoga.
That is also state in which one realizes self.

How to achieve that state is described in Slokas 24 and 25

Sloka 24

saṁkalpa prabhavān kāmāṁ
styaktvā sarvānaśēṣataḥ |
manasaivēndriyagrāmaṁ
viniyamya samantataḥ ||24||

sa|| saṁkalpa prabhavān kāmān sarvān aśēṣataḥ tyaktvā , manasā eva iṁdriyagrāmam samantataḥ viniyamya , ..||24||

Sloka meanings:

saṁkalpa prabhavān kāmāṁ - desires born out of mental constructions
tyaktvā sarvān aśēṣataḥ- giving up all of them wholly (without a trace)
manasaiva- with the mind
indriyagrāmaṁ- that collection of senses
viniyamya samantataḥ- controlling them from all sides

Sloka Summary

"Giving up all of the desires born out of mental constructions wholly (without a trace), with the mind controlling (LGS) that collection of senses from all sides, (one gets ready for the Yoga of meditation)." ||24||

Sloka 25

śanaiḥ śanairuparamēt
budhyā dhr̥tigr̥hītayā |
ātmasaṁsthaṁ manaḥ kr̥tvā
na kiṁcidapi cintayēt ||25||

sa|| dhr̥ti gr̥hītayā buddhyā śanaiḥ śanaiḥ uparamēt , manaḥ ātma saṁsthaṁ kr̥tvā kiṁcit api na cintayēt ||25||

Sloka meanings:

budhyā dhr̥tigr̥hītayā - with the help of a resolute intellect
śanaiḥ śanaiḥ uparamēt - gradually attain a state of rest.
ātmasaṁsthaṁ manaḥ kr̥tvā - anchoring the mind in Self
na kiṁcidapi cintayēt - not think of anything else.

Sloka summary:

"(Giving up all of the desires born out of mental constructions wholly, without a trace, with the mind controlling that collection of senses from all sides), The Yogi with the help of a resolute intellect, gradually attains a state of rest in the mind, anchoring the mind in Self and
not think of anything else."||25||

Sloka 26

yatō yatō niścarati
manaścaṁcalamasthiram |
tatastatō niyamyaitat
ātmanyēva vaśaṁ nayēt ||26||

sa|| caṁcalaṁ asthiraṁ manaḥ yataḥ yataḥ niścarati , tataḥ tataḥ ētat ( manaḥ) niyamya ātmani ēva vaśaṁ nayēt ||26||
Sloka meanings:

manaścaṁcalamasthiraṁ - manaḥ caṁcalam asthiraṁ-
the fickle and unsteady mind,
yatō yatō niścarati - wherever it may be travelling ,
tataḥ tataḥ - from that place
niyamyētat - ētat niyamya
having disciplined the same

ātmanyēva vaśaṁ nayēt - bring it under the control of Self.

Sloka Summary:

"The Yogi should bring the fickle and unsteady mind, wherever it may be travelling, and having disciplined the same bring it under the control of Self." ||26||
.
Sloka 27
ślō|| praśāntamanasaṁ hyēnaṁ
yōginaṁ sukhamuttamam |
upaiti śāntarajasaṁ
brahma bhūta makalmaṣam ||27||

sa|| praśānta manasaṁ śāntarajasam brahma bhūtam akalmaṣam ēnam yōginam uttamam sukhaṁ upa ēti hi ||27||
Sloka meanings:

praśānta manasaṁ- one whose mind is profoundly tranquil ,
śānta rajasaṁ- One whose Rajo guna has been quietened,
brahmabhūtaṁ - one who attained Brahman,
akalmaṣaṁ - without a taint,
ēnaṁ yōginaṁ - such a Yogi
upaiti sukhamuttamam- attains supreme bliss.

Sloka Summary:

"One whose mind is profoundly tranquil (LGS), one whose Rajo guna has been quietened, is the one who attained Brahman, without a taint. Yogi attains Supreme Bliss."||27||

Sloka 28

ślō|| yuñjannēvaṁ sadā ātmānaṁ
yōgī vigata kalmaṣa?
sukhēna brahmasaṁsparśaṁ
atyantaṁ sukhamaśnutē ||28||

sa|| ēvaṁ sadā atmānam yuñjan vigatakalmaṣaḥ yōgī sukhēna brahma saṁsparśam atyantam sukham aśnutē ||28||

Sloka meanings:

yuñjannēvaṁ sadā ātmānaṁ - ēvaṁ sadā ātmānaṁ yuñjan
Thus anchoring the mind in the Self,
yōgī vigata kalmaṣaḥ- that Yogi without a taint,
sukhēna brahmasaṁsparśaṁ - the bliss of contact with Brahman
atyantaṁ sukhaṁ aśnutē - achieves the ultimate bliss .

Sloka Summary:

"Thus, anchoring the mind in the Self, that Yogi without a taint, achieves the ultimate bliss, the bliss of contact with Brahman." ||28||

How does one in that state feel or see?
Krishna again tells us in Sloka 29.

Sloka 29

ślō|| sarvabhūtastha mātmānaṁ
sarvabhūtāni cātmani |
īkṣatē yōga yuktātmā
sarvatra samadarśanaḥ ||29||

sa|| yōgayuktātmā sarvatra samadarśanaḥ ātmānam sarvabhūtastham sarvabhūtāni ātmani ca īkṣatē ||29||

Sloka meanings:

sarvabhūtasthamātmānaṁ - ātmānaṁ sarva bhūtasthaṁ
sees his self in all beings,
sarvabhūtāni ca ātmani- all beings in his Self
yōgayuktātma - The one imbued with Yoga
sarvatra samadarśanaḥ- same ness every where
īkṣatē - sees.

Sloka Summary:

"The one imbued with Yoga sees his self in all beings, all beings in his Self. He sees sameness everywhere." ||29||

One more thought:

Sloka 30

ślō|| yōmāṁ paśyati sarvatra
sarvaṁ ca mayi paśyati |
tasyāhaṁ na praṇasyāmi
sa ca mē napraṇasyati ||30||

sa|| yaḥ sarvatra mām paśyati , sarvaṁ ca mayi paśyati tasya ahaṁ na praṇasyāmi | saḥ ca mē na praṇasyati ||30||

Sloka meanings:

yō māṁ paśyati sarvatra – The one who sees me in all beings
sarvaṁ ca mayi paśyati – sees all beings in me
tasyāhaṁ na praṇasyāmi- I will not be lost to him.
sa ca mē napraṇasyati – He too will not be lost for me.

Sloka Summary

"For him, who sees Me in all beings and all beings in Me, I will not be lost to him. Nor will he be lost for Me." ||30||

Sloka 31

sarvabhūta sthitaṁ yōmāṁ
bhajatyēkatvamāsthitaḥ|
sarvathā vartamānō'api
sa yōgī mayi vartatē ||31||

sa|| sarvabhūtasthitam mām yaḥ ēkatvam āsthitaḥ bhajati ,sa yōgī sarvathā vartamānaḥ api mayi vartatē ||31||
Sloka meanings:

sarvabhūta sthitaṁ yō māṁ - Me, who is present in all beings
bhajatyēkatvamāsthitaḥ - bhajati ēkatvaṁ āsthitaḥ
adores established in the state of Unity,
sarvathā vartamānō api -whatever may be his way,
sa yōgī mayi vartatē - That Yogi remains in Me.

Sloka Summary:

"The one established in the state of Unity, who adores Me who is present in all beings, that yogi whatever may be his way remains in Me." ||31||

"The one who is established in the philosophy that there is only one supreme consciousness that is present in all beings, will always act with (Samatva) similar feelings. Therefore, he may be meditating or busy in the worldly affairs. But being established in that thought of unity of all beings, he is always imbued with the spirit of the Supreme being." ||31||

Sloka 32

atmaupanyēna sarvatra
samaṁ paśyati yō'rjuna|
sukhaṁ vā yadi vāduḥkhaṁ
sayōgī paramō mataḥ ||32|
sa|| hē arjunā ! sarvatra sukhaṁ vā duḥkham yadi vā atmaupamyēna samaṁ yaḥ paśyati saḥ yōgī parama(śrēṣṭhaḥ) iti mataḥ ||32||
Sloka meanings:

atmaupanyēna - equating others with himself
sarvatra samaṁ paśyati – sees all as equal
sukhaṁ vā yadi vāduḥkhaṁ – in happiness and sorrow
sayōgī paramō mataḥ – Such a one is the supreme Yogi according to me.

"The yogi who equating others with himself, sees all of them as equal, such a Yogi is deemed to be the Supreme Yogin" ||32||.

Sloka 33

arjuna uvāca:
yō'yaṁ yōgastvayā prōkta
ssāmyēna madhusūdhana |
ētasyāhaṁ na paśyāmi
cañcalatvātthsitiṁ sthirām ||33||

sa|| hē mathusūdhanā| sāmyēna yaḥ ayaṁ yōgaḥ tvayā prōktaḥ ētasya sthirāṁ sthitim caṁcalatvāt ahaṁ na paśyāmi ||33||

Sloka meanings:

yō'yaṁ yōgastvayā prōktaḥ - yō ayaṁ yōgaḥ tvayā prōktaḥ
This yoga that was spoken by you
sāmyēna - consisting in equanimity
ētasyāhaṁ na paśyāmi - I do not see that as
sthitiṁ sthirām - a steady state
cañcalatvāt- because of fickle mindedness

Sloka summary:
Arjuna says,
"Oh Krishna, the Yoga elucidated by you consisting of equanimity, I do not see it as firm and steady because of fickle mindedness." ||33||

Sloka 34

cañcalaṁ hi manaḥ kr̥ṣṇa
pramāthi balavaddr̥ḍham |
tasyāhaṁ nigrahaṁ manyē
vāyōriva suduṣkaram ||34||

sa|| hē kr̥ṣṇā ! manaḥ caṁcalaṁ , manaḥ pramādhi, manaḥ balavat dhr̥ḍaṁ iti tasya nigrahaṁ vāyōḥ iva suduṣkaram ahaṁ manyē ||34||

Sloka meanings:

cañcalaṁ hi manaḥ kr̥ṣṇa - Oh Krishna , this mind is fickle.
pramāthi balavat dhr̥ḍhaṁ- tormentor, powerful and strong,
tasyāhaṁ nigrahaṁ manyē - tasya ahaṁ nigrahaṁ manyē,
restraining that I think,
vāyōriva suduṣkaram - like Vayu, it is difficult.

Sloka summary

"Oh Krishna, this mind is fickle. It is a tormentor, powerful and strong. Restraining that I think, like Vayu, is difficult." ||34||
.
Sloka 35

śrībhagavānuvāca :
asaṁśayaṁ mahābāhō
manō durnigrahaṁ calam |
abhyāsēna tu kauntēya
vairāgyēṇa ca gr̥hyatē ||35||

sa|| hē mahābāhō manaḥ durnigrahaṁ calam (iti) aśaṁsayam | ( tathāpi) hē kauntēya ! ābhyāsēnatu vairāgyēṇa ca gr̥hyatē ||35||

Sloka meanings:

asaṁśayaṁ mahābāhō - Oh Arjuna , there is no doubt in that.
manō durnigrahaṁ calam - Mind is indeed difficult to restrain.
abhyāsēna tu kauntēya - Oh Arjuna, through steady practice
vairāgyēṇa ca - and detachment too.
gr̥hyatē- can be restrained.

Sloka Summary:

"Oh Arjuna, there is no doubt in that. Mind is indeed difficult to restrain.
Oh Arjuna, through steady practice and detachment too, it can be restrained"||35||

Sloka 36

asaṁśayatātmanā yōgō
duṣprāpa iti mē matiḥ |
vaśyātmanā tu yatatā
śakyō avāptumupāyataḥ ||36||

sa||asaṁyatātmanā yōgaḥ duṣprāpaḥ iti mē matiḥ | vaśyātmanā tu yatatā upāyataḥ avāptum śakyaḥ ||36||

Sloka meanings:

asaṁśayatātmanā- for the one with unrestrained mind
yōgō duṣprāpa iti mē matiḥ –
It is difficult to attain Yoga is my belief.

vaśyātmanā tu- The one in control of his mind
yatatā – if one makes an effort
śakyō āvāptuṁ upāyataḥ- he can discipline it by employing appropriate means

Sloka Summary

"It is difficult to attain Yoga for the one with unrestrained mind is my belief. The one in control of his mind if one makes an effort, he can discipline it by employing appropriate means." ||36||

For attaining Dhyana Yoga, it is most important to restrain the mind.

Sloka 37

arjuna uvāca :

ayatiśraddhayōpētō
yōgāccalita mānasaḥ |
aprāpya yōgasaṁsiddhiṁ
kāṁ gatiṁ kr̥ṣṇa gacchati ||37||

sa|| hē kr̥ṣṇa ! śraddhayā upētaḥ ayatiḥ yōgāt calita mānasaḥ yōgasaṁsiddhim aprāpya kāṁ gatiṁ gacchati |37||
Sloka meanings:

śraddhayōpētō - śraddhayā upētaḥ - one with full of faith ,
ayatiḥ- not being able to restrain the mind
yōgāccalita mānasaḥ - yōgāt calita mānasaḥ-
wavering from practice of Yoga
aprāpya yōgasaṁsiddhiṁ - yōga saṁsiddhiṁ aprāpya -
being unable to attain Yoga,
kāṁ gatiṁ kr̥ṣṇa gacchati - Krishna, what state does he attain?

Sloka Summary

"One with full of faith, (LGS) not being able to restrain the mind and wavering from practice of Yoga, being unable to attain Yoga, Krishna, what state does he attain?"||37||

One may have faith. But not having that discipline he may not attain Yoga. So, if does not attain Yoga, does all the effort put in by him go waste is the question of Arjuna.

Sloka 38

kaccinnōbhayavibhraṣṭa
ścinnābhramiva naśyati |
apratiṣṭhō mahābāhō
vimūḍhō brahmaṇaḥ pathi ||38||

sa|| mahābāhō brahmaṇaḥ pathi apratiṣṭhaḥ vimūḍhaḥ ubhayavibhraṣṭhaḥ chinnābhraṁ iva na naśyatikacchit ||38||

Sloka meanings:

vimūḍhō- one who is deluded,
brahmaṇaḥ pathiḥ - on the path of attaining brahman.
apratiṣṭhaḥ - one who is without support
ubhayavibhraṣṭaḥ - one who deviated from both
chinnābhraṁ iva -like a scattered clouds
naśyati kaścit- does he perish?

Sloka Summary:

"One who deviated from both and who is without support and deluded on the path to Brahman, does he perish like scattered clouds?"||39||

Sloka 39

ētaṁ mē saṁśayaṁ kr̥ṣṇa
cchēttu marhasya śēṣataḥ |
tvadanyaḥ saṁśayasyāsya
ccētā nahyupapadyatē ||39||

sa|| hē kr̥ṣṇa ! mē ētaṁ saṁśayam aśēṣataḥ chēttum arhasi | asya saṁśayasya chēttā tvat anyaḥ na hi upapadyatē ||39||

Sloka meanings:

ētaṁ mē saṁśayaṁ kr̥ṣṇa -
This my doubt, Oh Krishna
cchēttumarhasyaśēṣataḥ - chēttuṁ arhasi aśēṣataḥ-
You are the one to dispel wholly.
saṁśayāsya chēttuṁ- asya saṁśayaḥ chēttum
to dispel this doubt
tvadanyaḥ - tvat anyaḥ - other than you
nahyupapadyatē - na hi upapadyatē_
there is none. |

Sloka Summary:

"Oh Krishna, you are the one to dispel wholly this doubt. There is none better than you to dispel this doubt." ||39||

If one attains Yoga, one attains Moksha. Arjuna's question is, what happens to the one who does not attain Yoga?

Sloka 40

śrībhagavānuvāca:

pārthanaivēha nāmutra
vināśastasya vidyatē |
na hi kalyāṇakr̥tkaścit
durgatiṁ tāta gacchati ||40||

sa|| hē pārtha tasya iha vināśaḥ na vidyatē ēva | amutra na | hē tāta ! kalyāṇakr̥t kaścit durgatiṁ na gacchati hi || 40||
Sloka meanings:

pārthanaivēha nāmutra - pārtha na iha na amutra
Partha neither here nor in the other world
vināśastasya (na) vidyatē - there is no ruin for him .
kalyāṇa kr̥t - one engaged in good deeds
kaścit durgatiṁ na gacchati hi- does not meet with deplorable end.

Sloka Summary:

"Partha neither here nor in the other world there is any ruin for him. One engaged in good deeds does not meet with deplorable end." ||40||

Krishna is saying that for one who has faith (Sraddha), but does not attain Yoga because of many reasons, there is no ruin neither here nor in the other world. He adds that one who does good deeds does not meet with deplorable ends.

Sloka 41

prāpya puṇyakr̥tāṁ lōkān
iṣitvā śāśvatīḥ samāḥ|
śucīnāṁ śrīmatāṁ gēhē
yōgabhraṣṭhō'bhijāyatē ||41||

sa|| yōga bhraṣṭhaḥ puṇyakr̥tām lōkān prāpya śāśvatīḥ samāḥ uṣitvā śucīnām śrīmatāṁ gēhē abhijāyatē ||41||
Sloka meanings:

yōga bhraṣṭhaḥ- one who did not attain Yoga
prāpya puṇyakr̥tāṁ lōkān- attaining the worlds of merit,
uṣitvā śāśvatīḥ samāḥ- residing there for eternity,
abhijāyatē - born again
śucīnāṁ śrīmatāṁ gēhē - in the house of pure and prosperous house holders.

Sloka Summary:

"The one who did not attain Yoga, attaining the worlds of merit, residing there for eternity, is born again in the house of pure and prosperous house holders." ||41||

Sloka 42

athavā yōgināmēva
kulē bhavati dhīmatām |
ētaddhi durlabhataraṁ lōkē
janma yadīdr̥śam ||42||

sa|| athavā dhīmatām yōgināṁ kulē ēva bhavati ! īdr̥śam janma yat ētat hi lōkē durlabhataram ||42||

Sloka meanings:

athavā - or
bhavati - is born
dhīmatām yōgināmēva kulē - in the family of enlightened Yogis .
īdr̥śam janma- That kind of birth
ētaddhi lōkē durlabhataram - is indeed more difficult.

Sloka Summary:

"Or, he is born in the family of enlightened Yogis. That kind of birth is indeed more difficult." ||42||

Sloka 43

tatra taṁ buddhi saṁyōgaṁ
labhatē paurva daihikam |
yatatē ca tatō bhūya
saṁsiddhau kurunandana ||43|

sa|| hē kurunandana ! tatra paurvadēhikaṁ taṁ buddhisaṁyōgam labhatē | tataḥ bhūyaḥ saṁsiddhau yatatē ca |43||
Sloka meanings:

tatra – there
taṁ buddhi saṁyōgaṁ labhatē – he gets intellect associated with the
paurva daihikam - the previous birth ,
tatō bhūyasaṁsiddhau – Then again to attain a stage of liberation
yatatē ca- strives too..

Sloka Summary

"There he gets intellect associated with the previous birth. Then again he strives to attain higher stage of liberation." ||43||

Sloka 44

pūrvābhyāsēna tainēva
hriyatē hyavaśō'pi saḥ |
jijñāsurapi yōgasya
śabdabrahmātivartatē ||44||

sa|| saḥ avaśaḥ api tēna pūrvābhyāsēna ēva hriyatēhi | yōgasya jijñāsuḥ api śabdabrahmaṁ ativartatē ||44||

Sloka meanings:

hyavaśō'pi saḥ - avaśō api saḥ
Though not in control himself
pūrvābhyāsēna tainēva hriyatē -
by the habits of the past, he is pulled (towards. Yoga).

jijñāsurapi yōgasya - one who desires to know Yoga
śabdabrahmātivartatē- goes beyond the Vedas

Sloka Summary:

"He, (who did not attain Yoga, though having faith in the earlier birth), though not in control himself
by the habits of the past, is pulled towards Yoga. One who desires to know Yoga
goes beyond the Vedas". ||44||

Sloka 45

prayatnādyatamānastu
yōgī saṁśuddhakilbiṣaḥ |
anēka janma saṁsiddha
statō yāti parāṁ gatim||45||

sa|| prayatnāt yatamānaḥ yōgītu saṁśuddhakilbiṣaḥ anēka janma saṁsiddhiḥ tataḥ parāṁ gatiṁ yāti ||45||

Sloka meanings:

prayatnādyatamānastu - prayatnāt yatamānaḥ ( yōgī) tu
One who strives hard,
saṁśuddhakilbiṣaḥ- having been freed from sins,
anēka janma saṁsiddhaḥ - attaining perfection through practice in many births
tatō yāti parāṁ gatiṁ- then attains the supreme goal.

Sloka Summary:

"One who strives hard, having been freed from sins, attaining perfection through practice in many births then attains the supreme goal"||45||

Sloka 46

tapasvibhyō'dhikō yōgī
jñānibhyō'pi matō'dhikaḥ |
karmibhyāścādhikō yōgī
tasmādyōgī bhavārjuna ||46||

sa|| hē arjuna ! yōgī tapasvibhyaḥ adhikaḥ | jñānibhyaḥ api adhikaḥ mataḥ | yōgi karmibhyaḥ ca adhikaḥ | tasmāt yōgī bhava |46||

Sloka meanings:

tapasvibhyōdhikō yōgī - tapasvibhyaḥ adhikaḥ yōgī-
Yogi is superior to ones performing austerities.
jñānibhyō'pi matō'dhikaḥ - jñānibhyaḥ api adhikaḥ mataḥ
He is superior to even the men of knowledge.
karmibhyāścādhikō yōgī - karmibhyaḥ api adhikaḥ yōgi
He is superior to men of action.
tasmādyōgī bhavārjuna - hence O Arjuna become a Yogi.

Sloka Summary:

"Yogi is superior to ones performing austerities. He is superior to even the men of knowledge. He is superior to men of action too. Hence O Arjuna become a Yogi." ||46||

Sloka 47

yōgināmapi sarvēṣāṁ
madgatēnāntarātmanā |
śraddhavān bhajatē yō māṁ
sa mē yuktatamō mataḥ ||47||

sa|| sarvēṣāṁ yōginām api yaḥ madgatēna aṁtarātmanā śraddhavān māṁ bhajatē saḥ yuktatamaḥ (iti) mē matiḥ ||47||

Sloka meanings:

yōgināmapi sarvēṣāṁ - sarvēṣāṁ yōginām api
Among all Yogis too
madgatēnāntarātmanā- madgatē antarātmanā
the one with his mind fixed in Me
śraddhavān bhajatē yō māṁ -
the one who adores me with faith,
sa mē yuktatamō mataḥ -
that one is the best of Yogis.

Sloka Summary:

"Among all Yogis too, the one with his mind fixed in Me, the one who adores me with faith,
that one is the best of Yogis"||48||

"O Arjuna! the one who has faith in me and meditates on me is the greatest even among those who perform penance or those who follow the path of knowledge!!"

Krishna effectively said that everyone has to find his own path in the spiritual search. Everyone can raise himself by his own efforts.

When one sits for meditation, (LGS) one must resolve to be in that state setting aside all thoughts. It is not unlikely that the meditation is disturbed by fleeting thoughts. But the only way forward is practice which is Krishna's suggestion to Arjuna. The obstacles to meditation in the form of sleepiness and hunger for food are known. The biggest obstacle being the mind which flirts with all kinds of thoughts.

To attain steadiness in meditation one has to be disciplined in his daily life. One has to develop the attitude to face obstacles and opposition which one comes across in daily life without losing control of self. Then develop a feeling of equanimity with all contesting thoughts that crowd one. That alone lead one towards peace which in turn enhances one's ability for meditation.

There are a few aids on the way to reaching a state of Yoga where everything and everyone seem to matter equally or not at all: These are as follows.

ahiṁsa, satyaṁ, āstēyaṁ, brahmacaryaṁ, aparigraha
śauca, saṁtōṣa, tapas, svādhyāya, bhagavadārādhana

||om tat sat ||