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.

ಶ್ರೀ ಭಗವಾನುವಾಚ:

ಅನಾಶ್ರಿತಃ ಕರ್ಮಫಲಂ
ಕಾರ್ಯಂ ಕರ್ಮ ಕರೋತಿ ಯಃ|
ಸ ಸನ್ನ್ಯಾಸೀ ಚ ಯೋಗೀ ಚ
ನ ನಿರಗ್ನಿರ್ ನ ಚಾಕ್ರಿಯಃ ||1||

||Sa|| ಯಃ ಕರ್ಮಫಲಂ ಅನಾಶ್ರಿತಃ ಕರ್ಮ ಕಾರ್ಯಂ ಕರೋತಿ ಸಃ ಸನ್ನ್ಯಾಸೀ | ಸಃ ಯೋಗೀ ಚ| ನಿರಗ್ನಿಃ ಚ ನ| ಅಕ್ರಿಯಃ ಚ ನ||

Sloka meanings:

ಅನಾಶ್ರಿತಃ ಕರ್ಮಫಲಂ -not depending on the fruits of action
ಯಃ ಕಾರ್ಯಂ ಕರ್ಮ ಕರೋತಿ - the one who performs action
ಸ ಸನ್ನ್ಯಾಸೀ ಚ - that person is Sannyasi/renouncer
ಯೋಗೀ ಚ - and also Yogi
ನ ನಿರಗ್ನಿರ್ನಚಾಕ್ರಿಯಃ 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. "ಸಃ ಸನ್ನ್ಯಾಸೀ ಚ ಯೋಗೀ ಚ| "

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

ಯಂ ಸನ್ನ್ಯಾಸಮಿತಿ ಪ್ರಾಹುಃ
ಯೋಗಂ ತಂ ವಿದ್ಧಿ ಪಾಣ್ಡವ |
ನ ಹಿ ಅಸನ್ನ್ಯಸ್ತ ಸಂಕಲ್ಪೋ
ಯೋಗೀ ಭವತಿ ಕಶ್ಚನ ||6.2||

ಸ|| ಹೇ ಪಾಣ್ಡವ ! ಯಂ ಸನ್ನ್ಯಾಸಮ್ ಇತಿ ಪ್ರಾಹುಃ ತಂ ಯೋಗಂ ಇತಿ ವಿದ್ಧಿ | ಅಸನ್ನ್ಯಸ್ತ ಸಂಕಲ್ಪಃ ಯೋಗೀ ನ ಭವತಿ ಕಶ್ಚನ ಹಿ |||2||

Sloka meanings:

ಯಂ ಸನ್ನ್ಯಾಸಮ್ ಇತಿ ಪ್ರಾಹುಃ - that which people call as Sannyasam
ಯೋಗಂ ತಂ ವಿದ್ಧಿ ಪಾಣ್ಡವ - know that is Yoga
ಅಸನ್ನ್ಯಸ್ತಸಂಕಲ್ಪೋ - the one who cannot give up that intent
ಯೋಗೀ ನ ಭವತಿ ಕಶ್ಚನ - 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 ಜ್ಞಾನ ಯೋಗಿ with his ability of discrimination, distinguishes between Self/ ಆತ್ಮ and non-Self/ ಅನಾತ್ಮ and rejects ಅನಾತ್ಮand focusses on the enquiry of ಆತ್ಮ. We can also say that he distinguishes between knowledge and ignorance and rejects ignorance. Here the rejection of ಅನಾತ್ಮ is Sannyasa or renunciation of ಅನಾತ್ಮ.
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 "ಬಾಹ್ಯ ಸ್ಪರ್ಷೇಷು ಅಸಕ್ತ ಆತ್ಮಾ", 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 "ಯೋಗಂ ತಂ ವಿದ್ಧಿ ಪಾಣ್ಡವ" is a valid statement irrespective of path of Yoga one is in.

Sloka 3

ಆರುರುಕ್ಷ್ಮೋರ್ಮುನೇರ್ಯೋಗಂ
ಕರ್ಮಕಾರಣ ಮುಚ್ಯತೇ |
ಯೋಗಾರೂಢಸ್ಯ ತಸ್ಯೈವ
ಶಮಃ ಕಾರಣ ಮುಚ್ಯತೇ ||3||

ಸ|| ಯೋಗಂ ಆರುರುಕ್ಷೋಃ ಮುನೇಃ ಕರ್ಮ ಕಾರಣಂ (ಇತಿ) ಉಚ್ಯತೇ | ಯೋಗಾರೂಢಸ್ಯ ತಸ್ಯೈವ ಶಮಃ ಕಾರಣಂ (ಇತಿ) ಉಚ್ಯತೇ ||

Sloka meanings:

ಆರುರುಕ್ಷೋಃ - the one who wants to attain something.
ಯೋಗಂ ಆರುರುಕ್ಷೋಃ ಮುನೇಃ - For the sages who wants to attain Yoga -
ಕರ್ಮಕಾರಣ ಮುಚ್ಯತೇ - "action" is the means (6.04).
ಯೋಗಾರೂಢಸ್ಯ -For one who attained Yoga,
"ಶಮಃ ಕಾರಣಮುಚ್ಯತೇ - 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

ಯದಾಹಿ ನೇನ್ದ್ರಿಯಾರ್ಥೇಷು
ನ ಕರ್ಮಸ್ವನುಷಜ್ಜತೇ |
ಸರ್ವಸಂಕಲ್ಪ ಸನ್ನ್ಯಾಸೀ
ಯೋಗಾರೂಢಸ್ತದೋಚ್ಯತೇ || 4||

ಸ|| ಯದಾ ಹಿ ಇನ್ದ್ರಿಯಾರ್ಥೇಷು ನ ಅನುಷಜ್ಜತೇ , ಕರ್ಮಸು ನ ( ಅನುಷಜ್ಜತೇ) ,(ಸಃ) ಸರ್ವ ಸಂಕಲ್ಪ ಸನ್ನ್ಯಾಸೀ ( ಭವತಿ) ತದಾ (ಸಃ) ಯೋಗಾರೂಢಃ (ಇತಿ)ಉಚ್ಯತೇ ||

Sloka meanings:

ಯೋಗಾರೂಢಃ ತದೋಚ್ಯತೇ - That one is supposed to have scaled the peak of Yoga.
ಯದಾಹಿ ನೇನ್ದ್ರಿಯಾರ್ಥೇಷು ನ ಅನುಷಜ್ಜತೇ - when one is not attached to sense objects/attractions
ಕರ್ಮಸು ನ ( ಅನುಷಜ್ಜತೇ) - no longer attached to actions
ಸರ್ವ ಸಂಕಲ್ಪ ಸನ್ನ್ಯಾಸೀ ( ಭವತಿ) - has given up all sentiments/wishes etc
ತದಾ (ಸಃ) ಯೋಗಾರೂಢಃ (ಇತಿ)ಉಚ್ಯತೇ - 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

ಶ್ರೀಭಗವಾನುವಾಚ:
ಉದ್ಧರೇದಾಽಽತ್ಮಾನಾ ಆತ್ಮಾನಂ
ನ ಆತ್ಮಾನ ಮವಸಾದಯೇತ್ |
ಅತ್ಮೈವ ಹ್ಯಾತ್ಮನೋ ಬನ್ಧುಃ
ಆತ್ಮೈವ ರಿಪುರಾತ್ಮನಃ ||6.5||

ಸ|| ಆತ್ಮನಾ ಆತ್ಮಾನಂ ಉದ್ಧರೇತ್ | ಆತ್ಮಾನಂ ನ ಅವಸಾದಯೇತ್ | ಹಿ ಆತ್ಮನಃ ಅತ್ಮ ಏವ ಬನ್ಧುಃ | ಆತ್ಮನಃ ಆತ್ಮ ಏವ ರಿಪುಃ|

Sloka meanings:

ಆತ್ಮನಾ ಆತ್ಮಾನಂ ಉದ್ಧರೇತ್
One can raise himself up through his own efforts.
ಆತ್ಮಾನಂ ನ ಅವಸಾದಯೇತ್
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.
ಅತ್ಮೈವ ಹ್ಯಾತ್ಮನೋ ಬನ್ಧುಃ - Self (mind) is indeed the one's own friend
ಆತ್ಮೈವ ರಿಪುರಾತ್ಮನಃ - 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||

ಅತ್ಮ is a friend and ಅತ್ಮ 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

ಬನ್ಧುರಾತ್ಮಾತ್ಮನಃ ತಸ್ಯ
ಯೇನ ಆತ್ಮೈವ ಆತ್ಮನಾ ಜಿತಃ|
ಅನಾತ್ಮನಸ್ತು ಶತೃತ್ವೇ
ವರ್ತೇತಾತ್ಮೈವ ಶತ್ರುವತ್ ||6||

ಸ|| ಏನ ಆತ್ಮನೈವ ಆತ್ಮಾ ಜಿತಃ ತಸ್ಯ ಆತ್ಮಾ ಆತ್ಮನಃ ಬನ್ಧುಃ | ಅನಾತ್ಮನಸ್ತು ಆತ್ಮಾ ಶತ್ರುವತ್ ಶತೃತ್ವೇ ವರ್ತೇತ ||6||

Sloka meanings:

ಬನ್ಧುರಾತ್ಮಾತ್ಮನಸ್ತಸ್ಯ The Self is a friend of that self
ಯೇನ ಆತ್ಮೈವ ಅತ್ಮನಾ ಜಿತಃ - by whom the mind has been controlled
ಅನಾತ್ಮನಸ್ತು - the one who has not conquered his mind
ವರ್ತೇತ ಆತ್ಮೈವ ಶತ್ರುವತ್ - 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

ಜಿತಾತ್ಮನಃ ಪ್ರಶಾನ್ತಸ್ಯ
ಪರಮಾತ್ಮಾ ಸಮಾಹಿತಃ |
ಶೀತೋಷ್ಣಸುಖದುಃಖೇಷು
ತಥಾ ಮಾನಾವಮಾನಯೋಃ ||7||

ಸ||ಜಿತಾತ್ಮನಃ ಪ್ರಶಾನ್ತಸ್ಯ ಶೀತೋಷ್ಣಸುಖದುಃಖೇಷು ತಥಾ ಮಾನಾವಮಾನಯೋಃ ಪರಮಾತ್ಮಾ ಸಮಾಹಿತಃ ||

Sloka meanings:

ಪರಮಾತ್ಮಾ ಸಮಾಹಿತಃ - one is in unison with Supreme self
who is that lucky person? ಎವರಿಕಿ ? ಎಪ್ಪುಡು ?
ಜಿತಾತ್ಮನಃ - the one who conquered his Self
ಪ್ರಶಾನ್ತಸ್ಯ - the one who is ever at peace
ಶೀತೋಷ್ಣಸುಖದುಃಖೇಷು - cold/heat or happiness /sorrow
ತಥಾ ಮಾನಾವಮಾನಯೋಃ - 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

ಜ್ಞಾನವಿಜ್ಞಾನ ತೃಪ್ತಾತ್ಮಾ
ಕೂಟಸ್ಥೋ ವಿಜಿತೇನ್ದ್ರಿಯಃ |
ಯುಕ್ತ ಇತ್ಯುಚ್ಯತೇ ಯೋಗೀ
ಸಮಲೋಷ್ಟಾಶ್ಮ ಕಾಂಚನಃ ||8||

ಸ|| ಜ್ಞಾನ ವಿಜ್ಞಾನ ತೃಪ್ತಾತ್ಮಾ ಕೂಟಸ್ಥಃ ವಿಜಿತೇನ್ದ್ರಿಯಃ ಸಮಲೋಷ್ಠಾಶ್ಮಕಾಂಚನಃ ಯೋಗೀ ಯುಕ್ತಃ ಇತಿಉಚ್ಯತೇ ||8||

Sloka meanings:

ಜ್ಞಾನಮು ವಿಜ್ಞಾನಮು
ಜ್ಞಾನಮು - knowledge
ವಿಜ್ಞಾನಮು - experiencing that knowledge
ಜ್ಞಾನವಿಜ್ಞಾನ ತೃಪ್ತಾತ್ಮಾ-
the one who is content with knowledge and experience
ಕೂಟಸ್ಥಃ - who is unshakable - immutable -( mutate)
ವಿಜಿತೇನ್ದ್ರಿಯಃ - who conquered the senses
ಸಮಲೋಷ್ಟಾಶ್ಮ ಕಾಂಚನಃ - who sees lump of earth, stone and gold alike
ಸಃ ಯೋಗೀ - that Yogi
ಯುಕ್ತ ಇತ್ಯುಚ್ಯತೇ - 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

ಸುಹೃನ್ಮಿತ್ರಾರ್ಯುದಾಸೀನ
ಮಧ್ಯಸ್ಥ ದ್ವೇಷ್ಯ ಬನ್ದುಷು|
ಸಾಧುಷ್ವಪಿ ಚ ಪಾಪೇಷು
ಸಮಬುದ್ಧಿರ್ವಿಶಿಷ್ಯತೇ ||9||

ಸ|| ಸುಹೃತ್ ಮಿತ್ರ ಅರಿ ಉದಾಸೀನ ಮಧ್ಯಸ್ಥ ದ್ವೇಷ್ಯ ಬನ್ಧುಷು ಸಾಧುಷು ಪಾಪೇಷು ಸಮಬುದ್ಧಿಃ (ಸಃ) ವಿಶಿಷ್ಯತೇ ||9||

Sloka meanings:

ಸಮಬುದ್ಧಿರ್ವಿಶಿಷ್ಯತೇ - He excels who intellect sees things as equal
ಸುಹೃನ್ಮಿತ್ರಾರ್ಯುದಾಸೀನ - ಸುಹೃತ್ ಮಿತ್ರ ಅರಿ ಉದಾಸೀನ
ಸುಹೃತ್ - the one with good heart ,
ಮಿತ್ರ - a friend
ಅರಿ - an enemy
ಉದಾಸೀನ - one who is reticent or neutral
ಮಧ್ಯಸ್ಥ ದ್ವೇಷ್ಯ ಬನ್ಧುಷು ಸಾಧುಷು
ಮಧ್ಯಸ್ಥ - one who is an arbiter
ದ್ವೇಷ್ಯ - one who may be hated
ಬನ್ಧುಷು - a relative
ಸಾಧುಷು - good person
ಪಾಪೇಷು - 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

ಯೋಗೀ ಯುಞ್ಜೀತ ಸತತಂ
ಆತ್ಮಾನಂ ರಹಸಿ ಸ್ಥಿತಃ |
ಏಕಾಕೀ ಯತಚಿತ್ತಾತ್ಮಾ
ನಿರಾಶೀರಪರಿಗ್ರಹಃ || 10||

ಸ|| ಯೋಗೀ ರಹಸಿ ಸ್ಥಿತಃ ಏಕಾಕೀ ಯತಚಿತ್ತಾತ್ಮಾ ನಿರಾಶೀಃ ಅಪರಿಗ್ರಹಃ ಸತತಮ್ ಆತ್ಮಾನಮ್ ಯುಞ್ಜೀತ ||10||

ಯೋಗೀ ರಹಸಿ ಸ್ಥಿತಃ Yogi sitting in solitude
ಏಕಾಕೀ alone
ಯತಚಿತ್ತಾತ್ಮಾ with mind under control
ನಿರಾಶೀಃ free from cravings
ಅಪರಿಗ್ರಹಃ accepting nothing from others
ಯುಞೀತ ಸತತಂ ಆತ್ಮಾನಂ - 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

ಶುಚೌ ದೇಶೇ ಪ್ರತಿಷ್ಠಾಪ್ಯ
ಸ್ಥಿರಮಾಸನಮಾತ್ಮನಃ |
ನಾತ್ಯುಚ್ಛ್ರಿತಂ ನಾತಿ ನೀಚಂ
ಚೇಲಾಜಿನ ಕುಶೋತ್ತರಮ್||6.11||

ತ್ರೈಕಾಗ್ರಂ ಮನಃ ಕೃತ್ವಾ
ಯತಚಿತ್ತೇನ್ದ್ರಿಯಕ್ರಿಯಃ |
ಉಪವಿಶ್ಯಾಸನೇ ಯುಞಾತ್
ಯೋಗಮಾತ್ಮವಿಶುದ್ಧಯೇ ||6.12||

ಸ|| ಶುಚೌ ದೇಶೇ ನ ಅತಿ ಉಚ್ಛ್ರಿತಂ ನ ಅತಿ ನೀಚಮ್ ಚೇಲಾಜಿನಕುಶೋತ್ತರಮ್ ಸ್ಥಿರಂ ಆಸನಮ್ ಆತ್ಮನಃ ಪರ್ತಿಷ್ಠಾಪ್ಯ, ತತ್ರ ಆಸನೇ ಉಪವಿಶ್ಯ, ಮನಃ ಏಕಾಗ್ರಂ ಕೃತ್ವಾ ಯತಚ್ಚಿತ್ತೇನ್ದ್ರಿಯ ಕ್ರಿಯಃ ಆತ್ಮ ಶುದ್ಧಯೇ ಯೋಗಂ ಯುಞ್ಜ್ಯಾತ್ ||12||

ಸ್ಥಿರಂ ಆಸನಮ್ ಆತ್ಮನಃ ಪರ್ತಿಷ್ಠಾಪ್ಯ-
placing a firm seat for himself, where?

ಶುಚೌ ದೇಶೇ - a clean place
ನ ಅತಿ ಉಚ್ಛ್ರಿತಂ - not too high
ನ ಅತಿ ನೀಚಮ್ - not too low
ಚೇಲಾಜಿನಕುಶೋತ್ತರಮ್ -
a cloth spread on a hide of deer or tiger which is spread on a kusa grass

ಸ್ಥಿರಂ ಆಸನಮ್ ಆತ್ಮನಃ ಪರ್ತಿಷ್ಠಾಪ್ಯ, placing himself a firm seat on that
ತತ್ರ ಆಸನೇ ಉಪವಿಶ್ಯ- sitting on that seat
ಮನಃ ಏಕಾಗ್ರಂ ಕೃತ್ವಾ - concentrating his mind
ಯತಚ್ಚಿತ್ತೇನ್ದ್ರಿಯ ಕ್ರಿಯಃ - controlling the activities of mind and other organs
ಆತ್ಮ ಶುದ್ಧಯೇ for the purification of his mind
ಯೋಗಂ ಯುಞ್ಜ್ಯಾತ್ 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

ಸಮಂ ಕಾಯ ಶಿರೋಗ್ರೀವಂ
ಧಾರಯನ್ನಚಲಂ ಸ್ಥಿರಃ|
ಸಂಪ್ರೇಕ್ಷ್ಯ ನಾಸಿಕಾಗ್ರಂ ಸ್ವಂ
ದಿಶಶ್ಚಾನವಲೋಕಯನ್ ||6-13||

ಪ್ರಶಾನ್ತಾತ್ಮಾ ವಿಗತಭೀಃ
ಬ್ರಹ್ಮಚಾರಿವ್ರತೇ ಸ್ಥಿತಃ|
ಮನಸ್ಸಂಯಮ್ಯ ಮಚ್ಛಿತ್ತೋ
ಯುಕ್ತ ಆಸೀತ ಮತ್ಪರಃ ||6-14||

ಸ|| ಕಾಯ ಶಿರೋಗ್ರೀವಮ್ ಕಂಠಂ ಸಮಮ್ , ಅಚಲಮ್ ಧಾರಯನ್ ಸ್ಥಿರಃ , ದಿಶಃ ಚ ನ ಅವಲೋಕಯನ್, ಸ್ವಂ ನಾಶಿಕಾಗ್ರಂ ಸಂಪ್ರೇಕ್ಷ್ಯ ,ಪ್ರಶಾನ್ತಾತ್ಮಾ ವಿಗತಭೀಃ ಬ್ರಹ್ಮಚಾರಿವ್ರತೇ ಸ್ಥಿತಃ , ಮನಃ ಸಂಯಮ್ಯ, ಮತ್ ಚಿತ್ತಃ , ಮತ್ ಪರಃ ,ಯುಕ್ತಃ ಆಸೀತ ||13,14||

Sloka meanings:

ಸಮಂ ಕಾಯ ಶಿರೋಗ್ರೀವಂ the body head and neck
ಸಮಂ ಧಾರಯನ್ keeping them erect evenly
ಅಚಲಂ ಸ್ಥಿರಃ- not moving and seated firmly
ಸಂಪ್ರೇಕ್ಷ್ಯ ನಾಸಿಕಾಗ್ರಂ focusing on the tip of the nose
ದಿಶಶ್ಚಾನವಲೋಕಯನ್ - not looking all around.
(The one doing meditation should be?
"ಪ್ರಶಾನ್ತಾತ್ಮಾ" - with a mind attuned to peace
"ವಿಗತಭೀಃ" - having forsaken fear
"ಬ್ರಹ್ಮಚಾರಿವ್ರತೇಸ್ಥಿತಃ" - following the vows of celibacy
"ಮನಃ ಸಂಯಮ್ಯ" - controlling the mind from stray thoughts
Thus focusing the mind on self-one should meditate on the Self. (6.14)
Krishna says - "ಮಚ್ಚಿತ್ತಃ ಮತ್ಪರಾಯಣಃ"
"ಮಚ್ಚಿತ್ತಃ thoughts anchored in Me
ಯುಕ್ತ ಆಸೀತ - the Yogi should sit
ಮತ್ಪರಃ - 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

ಯುಞ್ಜನ್ನೇವಂ ಸದಾಽಽತ್ಮಾನಂ
ಯೋಗೀ ನಿಯತಮಾನಸಃ |
ಶಾನ್ತಿಂ ನಿರ್ವಾಣ ಪರಮಾಂ
ಮತ್ಸಂಸ್ಥಾಮ್ ಅಧಿಗಛ್ಛತಿ|| 15||

ಸ|| ನಿಯತಮಾನಸಃ ಯೋಗೀ ಸದಾ ಏವಮ್ ಆತ್ಮಾನಮ್ ಯುಞ್ಜನ್ , ಮತ್ ಸಂಸ್ಥಾಮ್, ನಿರ್ವಾಣಪರಮಾಮ್ ಶಾನ್ತಿಂ ಅಧಿಗಚ್ಛತಿ||15||
Sloka meanings:

ಯುಞ್ಜನ್ನೇವಂ ಸದಾಽಽತ್ಮಾನಂ - ಸದಾ ಆತ್ಮಾನಂ ಏವಂ ಯುಞ್ಜನ್
always concentrating his mind
ಯೋಗೀ ನಿಯತಮಾನಸಃ -the yogi having controlled his mind
ಶಾನ್ತಿಂ ಪರಮಾಂ attains the ultimate peace
ಮತ್ಸಂಸ್ಥಾಮ್ which is also my ultimate nature.
ನಿರ್ವಾಣಂ ಅಧಿಗಛ್ಛತಿ 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

ಶ್ಲೋ||ನಾತ್ಯಶ್ನತಸ್ತು ಯೋಗೋಽಸ್ತಿ
ನ ಚೈಕಾನ್ತಮನಶ್ನತಃ |
ನ ಚಾತಿ ಸ್ವಪ್ನಶೀಲಸ್ಯ
ಜಾಗ್ರತೋ ನೈವ ಚಾರ್ಜುನಾ ||16||

ಸ|| ಹೇ ಅರ್ಜುನ ಯೋಗಃ ಅತಿ ಅಶ್ನತಃ ತು ನ ಅಸ್ತಿ | ಏಕಾನ್ತಂ ಅನಶ್ನತಃ ನ (ಯೋಗಃ), ಅತಿಸ್ವಪ್ನಶೀಲಸ್ಯ ನ , ಜಾಗ್ರತಃ ಚ ನ ಏವ ||16||
Sloka meanings:

ನಾತ್ಯಶ್ನತಸ್ತು ಯೋಗೋಽಸ್ತಿ - ನ ಅತಿ ಅಶ್ನತಃ ತು ಯೋಗಃ ಅಸ್ತಿ -
The one who eats too much has no Yoga
ನ ಚೈಕಾನ್ತಮನಶ್ನತಃ - ನ ಚ ಏಕಾನ್ತಮ್ ಅನಶ್ನತಃ
The one who does not eat at all also has no yoga.
ನ ಚಾತಿ ಸ್ವಪ್ನಶೀಲಸ್ಯ - ನ ಚ ಅತಿ ಸ್ವಪ್ನ ಶೀಲಸ್ಯ
Neither is the one who sleeps too much
ಜಾಗ್ರತೋ ಚೈವ - 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 ನಿಷ್ಕಾಮಕರ್ಮ (saying ವೇದವಾದರತಾಃ ಪಾರ್ಥ ನಾನ್ಯದಸ್ತೀತಿ ವಾದಿನಃ.). 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

ಶ್ಲೋ||ಯುಕ್ತಾಹಾರ ವಿಹಾರಸ್ಯ
ಯುಕ್ತಚೇಷ್ಠಸ್ಯ ಕರ್ಮಸು |
ಯುಕ್ತ ಸ್ವಪ್ನಾವ ಭೋಧಸ್ಯ
ಯೋಗೋ ಭವತಿ ದುಃಖಹಾ||17||

ಸ|| ಯುಕ್ತಾಹಾರ ವಿಹಾರಸ್ಯ ಕರ್ಮಸು ಯುಕ್ತಚೇಷ್ಠಸ್ಯ ಯುಕ್ತ ಸ್ವಪ್ನಾವಭೋಧಸ್ಯ ಯೋಗಃ ದುಃಖಹ ಭವತಿ ||17||

Sloka meanings:

ಯುಕ್ತಾಹಾರ ವಿಹಾರಸ್ಯ - ಯುಕ್ತ ಆಹಾರ ವಿಹಾರಸ್ಯ
For one who has a proper measure of food and relaxation
ಯುಕ್ತಚೇಷ್ಠಸ್ಯ ಕರ್ಮಸು - applies himself to actions
ಯುಕ್ತ ಸ್ವಪ್ನಾವ ಭೋಧಸ್ಯ - one who has a proper measure of sleep

ಯೋಗೋ ಭವತಿ ದುಃಖಹಾ - ಯೋಗೋ ದುಃಖಹಾ ಭವತಿ|
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.

ಯದಾ ವಿನಿಯತಂ ಚಿತ್ತಮ್
ಆತ್ಮನ್ಯೇವಾವತಿಷ್ಠತೇ |
ನಿಸ್ಪೃಹಾಸ್ಸರ್ವಕಾಮೇಭ್ಯೋ
ಯುಕ್ತ ಇತ್ಯುಚ್ಯತೇ ತದಾ ||18||

ಸ|| ಯದಾ ಚಿತ್ತಂ ವಿನಿಯತಂ ಸತ್ ಆತ್ಮಏವ ಅವತಿಷ್ಠತೇ, ಸರ್ವಕಾಮೇಭ್ಯಃ ನಿಸ್ಪೃಹಃ, ತದಾ ಯುಕ್ತಃ ಉಚ್ಯತೇ ||18||

Sloka meanings:

ಯದಾ ವಿನಿಯತಂ ಚಿತ್ತಮ್ -
when a well-controlled mind
ಅತ್ಮನ್ಯೇವವತಿಷ್ಟತಿ -( ಯದಾ) ಅತ್ಮನ್ಯೇವ ಅವತಿಷ್ಟತಿ
abides solely in the Self,
(ಯದಾ) ನಿಸ್ಪೃಹಾಸ್ಸರ್ವಕಾಮೇಭ್ಯೋ - ನಿಸ್ಪೃಹಹ ಸರ್ವಕಾಮೇಭ್ಯೋ
free of cravings for objects of desire
ಯುಕ್ತ ಇತ್ಯುಚ್ಯತೇ ತದಾ - ಯುಕ್ತ ಇತಿ ಉಚ್ಯತೇ ತದಾ
(ತದಾ) 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

ಯಥಾ ದೀಪೋ ನಿವಾತಸ್ಥೋ
ನೇಙ್ಗತೇ ಸೋಪಮಾ ಸ್ಮೃತಾ |
ಯೋಗಿನೋ ಯತಚಿತ್ತಸ್ಯ
ಯುಞ್ಜತೋ ಯೋಗಮಾತ್ಮನಃ ||19||

ಸ|| ನಿವಾತಸ್ಥಃ ದೀಪಃ ಯಥಾ ನಞ್ಜತೇ ಸಾ ಆತ್ಮನಃ ಯೋಗಮ್ ಯುಞ್ಜತಃ ಯೋಗಿನಃ ಯತಚಿತ್ತಸ್ಯ ಉಪಮಾ ಸ್ಮೃತಾ ||19||
Sloka meanings:

ಯಥಾ ದೀಪೋ ನಿವಾತಸ್ಥೋ - (ಯಥಾ) just as a light in a windless spot
ನೇಙ್ಗತೇ - ನ ಇಙ್ಗತೇ - does not flicker
ಸೋಪಮಾ ಸ್ಮೃತಾ - ಸ ಉಪಮಾ ಸ್ಮೃತಾ
That simile is remembered (with reference to a Yogi).

ಯುಞ್ಜತೋ ಯೋಗಮಾತ್ಮನಃ - ತನಲೋ ಯೋಗಮುನು ( ಧ್ಯಾನಮುನು) ಅಭ್ಯಸಿಂಚುಚುನ್ನ
one practicing Yoga
ಯೋಗಿನೋ ಯತಚಿತ್ತಸ್ಯ - ಯತ ಚಿತ್ತಸ್ಯ ಯೋಗಿನಃ
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

ಯತ್ರೋ ಪರಮತೇ ಚಿತ್ತಂ
ನಿರುದ್ಧಂ ಯೋಗಸೇವಯಾ |
ಯತ್ರಚೈವಾತ್ಮನಾ ಆತ್ಮಾನಂ
ಪಶ್ಯನ್ನಾತ್ಮನಿ ತುಷ್ಯತಿ||20||

ಸ||ಯೋಗ ಸೇವಯಾ ನಿರುದ್ಧಮ್ ಚಿತ್ತಮ್ ಯತ್ರ ಉಪರಮತೇ , ಯತ್ರ ಆತ್ಮನಾ ಆತ್ಮಾನಂ ಪಶ್ಯನ್ ಆತ್ಮನ್ಯೇವ ತುಷ್ಯತಿ , (ತಂ ಯೋಗ ಸಞ್ಜಿತಮ್ ವಿದ್ಯಾತ್ )||20||

Sloka meanings:

ಯತ್ರೋ ಪರಮತೇ ಚಿತ್ತಂ ನಿರುದ್ಧಂ- ಯತ್ರ ನಿರುದ್ಧಂ ಚಿತ್ತಂ ಪರಮತೇ
where fully controlled mind attains peace
ಯೋಗಸೇವಯಾ - by practice of Yoga
ಯತ್ರಚೈವಾತ್ಮನಾ ಆತ್ಮಾನಂ ಪಶ್ಯನ್ - ಯತ್ರ ಚ ಏವ ಆತ್ಮನಾ ಆತ್ಮಾನಂ ಪಶ್ಯನ್
where also one sees Self with his mind,
ಆತ್ಮನಿ ತುಷ್ಯತಿ - 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

ಸುಖಮಾತ್ಯನ್ತಿಕಂ ಯತ್ತತ್
ಬುದ್ಧಿಗ್ರಾಹ್ಯಮತೀನ್ದ್ರಿಯಮ್ |
ವೇತ್ತಿ ಯತ್ರ ನ ಚೈವಾಯಂ
ಸ್ಥಿತಶ್ಚಲತಿ ತತ್ತ್ವತಃ||21||

ಸ|| ಯತ್ರ ಸ್ಥಿತಃ ಅಯಮ್ ಯತ್ ಅತೀನ್ದ್ರಿಯಮ್ ಬುದ್ಧಿಗ್ರಾಹ್ಯಮ್ ಅತ್ಯನ್ತಿಕಂ ಚ ತತ್ ಸುಖಮ್ ವೇತ್ತಿ ಚ, ತತ್ತ್ವತಃ ನೈವ ಚಲತಿ (ತಂ ಯೋಗ ಸಞ್ಜಿತಮ್ ವಿದ್ಯಾತ್) |21||
Sloka meanings:

ಅತ್ಯನ್ತಿಕಂ ಯತ್ - when one experiences endless bliss,
ಬುದ್ಧಿಗ್ರಾಹ್ಯಮತೀನ್ದ್ರಿಯಮ್ (ಸುಖಮ್) - ಬುದ್ಧಿ ಗ್ರಾಹ್ಯಂ ಅತೀನ್ದ್ರಿಯಮ್ ( ಸುಖಂ)
that may be grasped only by the intellect, and that is beyond senses

ವೇತ್ತಿ ತತ್ ಸುಖಮ್ ಯತ್ರ- knowing that bliss where
ಸ್ಥಿತಶ್ಚಲತಿ ತತ್ತ್ವತಃ- 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

ಯಂ ಲಭ್ಧ್ವಾ ಚಾಪರಂ ಲಾಭಂ
ಮನ್ಯತೇ ನಾಧಿಕಂ ತತಃ |
ಯಸ್ಮಿನ್ ಸ್ಥಿತೋ ನ ದುಃಖೇನ
ಗುರುಣಾಪಿ ವಿಚಾಲ್ಯತೇ ||22||

ಸ|| ಯಂ ಲಬ್ಧ್ವಾ ಅಪರಮ್ ಲಾಭಂ ತತಃ ಅಧಿಕಂ ನ ಮನ್ಯತೇ , ಯಸ್ಮಿನ್ ಸ್ಥಿತಃ ಗುರುಣಾ ದುಃಖೇನ ಅಪಿ ನ ವಿಚಾಲ್ಯತೇ , (ತಂ ಯೋಗ ಸಞ್ಜಿತಮ್ ವಿದ್ಯಾತ್)||22||

Sloka meanings:

ಯಂ ಲಭ್ಧ್ವಾ - having obtained that
ತತಃ ಚಾಪರಂ ಲಾಭಂ - (realizes) that there is no other
ಮನ್ಯತೇ ನಾಧಿಕಂ - thing greater than that
After getting which one does not think there is anything (LGS) greater,
(Know that as Yoga)
ಯಸ್ಮಿನ್ ಸ್ಥಿತೋ - anchoring in that belief
ದುಃಖೇನ ಗುರುಣಾಪಿ - ಗುರುಣಾಪಿ ದುಃಖೇನ-
even in a heavier sorrow
ನ ವಿಚಾಲ್ಯತೇ- 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

ತಂ ವಿದ್ಯಾತ್ ದುಃಖ ಸಂಯೋಗ
ವಿಯೋಗಂ ಯೋಗಸಜ್ಞಿತಮ್ |
ಸ ನಿಶ್ಚಯೇನ ಯೋಕ್ತವ್ಯೋ
ಯೋಗೋಽನಿರ್ವಿಣ್ಣಚೇತಸಾ ||23||

ಸ|| ದುಖ ಸಂಯೋಗ ವಿಯೋಗಂ ತಂ ಯೋಗ ಸಞ್ಜಿತಮ್ ವಿದ್ಯಾತ್ , ಸಯೋಗಃ ಅನಿರ್ವಿಣ್ಣಚೇತಸಾ ನಿಶ್ಚಯೇನ ಯೋಕ್ತವ್ಯಃ ||23||
Sloka meanings:

ತಂ - that
ದುಃಖ ಸಂಯೋಗವಿಯೋಗಂ - being disconnected with sorrows
ಯೋಗಸಜ್ಞಿತಮ್ ವಿದ್ಯಾತ್ - know that by the name Yoga
ಸ ಯೋಗೋ that yoga
ನಿಶ್ಚಯೇನ ಯೋಕ್ತವ್ಯೋ - is definitely to be practiced.
ಅನಿರ್ವಿಣ್ಣ ಚೇತಸಾ- 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

ಸಂಕಲ್ಪ ಪ್ರಭವಾನ್ ಕಾಮಾಂ
ಸ್ತ್ಯಕ್ತ್ವಾ ಸರ್ವಾನಶೇಷತಃ |
ಮನಸೈವೇನ್ದ್ರಿಯಗ್ರಾಮಂ
ವಿನಿಯಮ್ಯ ಸಮನ್ತತಃ ||24||

ಸ|| ಸಂಕಲ್ಪ ಪ್ರಭವಾನ್ ಕಾಮಾನ್ ಸರ್ವಾನ್ ಅಶೇಷತಃ ತ್ಯಕ್ತ್ವಾ , ಮನಸಾ ಎವ ಇಂದ್ರಿಯಗ್ರಾಮಮ್ ಸಮನ್ತತಃ ವಿನಿಯಮ್ಯ , ..||24||

Sloka meanings:

ಸಂಕಲ್ಪ ಪ್ರಭವಾನ್ ಕಾಮಾಂ - desires born out of mental constructions
ತ್ಯಕ್ತ್ವಾ ಸರ್ವಾನ್ ಅಶೇಷತಃ- giving up all of them wholly (without a trace)
ಮನಸೈವ- with the mind
ಇನ್ದ್ರಿಯಗ್ರಾಮಂ- that collection of senses
ವಿನಿಯಮ್ಯ ಸಮನ್ತತಃ- 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

ಶನೈಃ ಶನೈರುಪರಮೇತ್
ಬುಧ್ಯಾ ಧೃತಿಗೃಹೀತಯಾ |
ಆತ್ಮಸಂಸ್ಥಂ ಮನಃ ಕೃತ್ವಾ
ನ ಕಿಂಚಿದಪಿ ಚಿನ್ತಯೇತ್ ||25||

ಸ|| ಧೃತಿ ಗೃಹೀತಯಾ ಬುದ್ಧ್ಯಾ ಶನೈಃ ಶನೈಃ ಉಪರಮೇತ್ , ಮನಃ ಆತ್ಮ ಸಂಸ್ಥಂ ಕೃತ್ವಾ ಕಿಂಚಿತ್ ಅಪಿ ನ ಚಿನ್ತಯೇತ್ ||25||

Sloka meanings:

ಬುಧ್ಯಾ ಧೃತಿಗೃಹೀತಯಾ - with the help of a resolute intellect
ಶನೈಃ ಶನೈಃ ಉಪರಮೇತ್ - gradually attain a state of rest.
ಆತ್ಮಸಂಸ್ಥಂ ಮನಃ ಕೃತ್ವಾ - anchoring the mind in Self
ನ ಕಿಂಚಿದಪಿ ಚಿನ್ತಯೇತ್ - 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

ಯತೋ ಯತೋ ನಿಶ್ಚರತಿ
ಮನಶ್ಚಂಚಲಮಸ್ಥಿರಮ್ |
ತತಸ್ತತೋ ನಿಯಮ್ಯೈತತ್
ಆತ್ಮನ್ಯೇವ ವಶಂ ನಯೇತ್ ||26||

ಸ|| ಚಂಚಲಂ ಅಸ್ಥಿರಂ ಮನಃ ಯತಃ ಯತಃ ನಿಶ್ಚರತಿ , ತತಃ ತತಃ ಏತತ್ ( ಮನಃ) ನಿಯಮ್ಯ ಆತ್ಮನಿ ಏವ ವಶಂ ನಯೇತ್ ||26||
Sloka meanings:

ಮನಶ್ಚಂಚಲಮಸ್ಥಿರಂ - ಮನಃ ಚಂಚಲಮ್ ಅಸ್ಥಿರಂ-
the fickle and unsteady mind,
ಯತೋ ಯತೋ ನಿಶ್ಚರತಿ - wherever it may be travelling ,
ತತಃ ತತಃ - from that place
ನಿಯಮ್ಯೇತತ್ - ಏತತ್ ನಿಯಮ್ಯ
having disciplined the same

ಆತ್ಮನ್ಯೇವ ವಶಂ ನಯೇತ್ - 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
ಶ್ಲೋ|| ಪ್ರಶಾನ್ತಮನಸಂ ಹ್ಯೇನಂ
ಯೋಗಿನಂ ಸುಖಮುತ್ತಮಮ್ |
ಉಪೈತಿ ಶಾನ್ತರಜಸಂ
ಬ್ರಹ್ಮ ಭೂತ ಮಕಲ್ಮಷಮ್ ||27||

ಸ|| ಪ್ರಶಾನ್ತ ಮನಸಂ ಶಾನ್ತರಜಸಮ್ ಬ್ರಹ್ಮ ಭೂತಮ್ ಅಕಲ್ಮಷಮ್ ಏನಮ್ ಯೋಗಿನಮ್ ಉತ್ತಮಮ್ ಸುಖಂ ಉಪ ಏತಿ ಹಿ ||27||
Sloka meanings:

ಪ್ರಶಾನ್ತ ಮನಸಂ- one whose mind is profoundly tranquil ,
ಶಾನ್ತ ರಜಸಂ- One whose Rajo guna has been quietened,
ಬ್ರಹ್ಮಭೂತಂ - one who attained Brahman,
ಅಕಲ್ಮಷಂ - without a taint,
ಏನಂ ಯೋಗಿನಂ - such a Yogi
ಉಪೈತಿ ಸುಖಮುತ್ತಮಮ್- 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

ಶ್ಲೋ|| ಯುಞ್ಜನ್ನೇವಂ ಸದಾ ಆತ್ಮಾನಂ
ಯೋಗೀ ವಿಗತ ಕಲ್ಮಷ?
ಸುಖೇನ ಬ್ರಹ್ಮಸಂಸ್ಪರ್ಶಂ
ಅತ್ಯನ್ತಂ ಸುಖಮಶ್ನುತೇ ||28||

ಸ|| ಏವಂ ಸದಾ ಅತ್ಮಾನಮ್ ಯುಞ್ಜನ್ ವಿಗತಕಲ್ಮಷಃ ಯೋಗೀ ಸುಖೇನ ಬ್ರಹ್ಮ ಸಂಸ್ಪರ್ಶಮ್ ಅತ್ಯನ್ತಮ್ ಸುಖಮ್ ಅಶ್ನುತೇ ||28||

Sloka meanings:

ಯುಞ್ಜನ್ನೇವಂ ಸದಾ ಆತ್ಮಾನಂ - ಏವಂ ಸದಾ ಆತ್ಮಾನಂ ಯುಞ್ಜನ್
Thus anchoring the mind in the Self,
ಯೋಗೀ ವಿಗತ ಕಲ್ಮಷಃ- that Yogi without a taint,
ಸುಖೇನ ಬ್ರಹ್ಮಸಂಸ್ಪರ್ಶಂ - the bliss of contact with Brahman
ಅತ್ಯನ್ತಂ ಸುಖಂ ಅಶ್ನುತೇ - 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

ಶ್ಲೋ|| ಸರ್ವಭೂತಸ್ಥ ಮಾತ್ಮಾನಂ
ಸರ್ವಭೂತಾನಿ ಚಾತ್ಮನಿ |
ಈಕ್ಷತೇ ಯೋಗ ಯುಕ್ತಾತ್ಮಾ
ಸರ್ವತ್ರ ಸಮದರ್ಶನಃ ||29||

ಸ|| ಯೋಗಯುಕ್ತಾತ್ಮಾ ಸರ್ವತ್ರ ಸಮದರ್ಶನಃ ಆತ್ಮಾನಮ್ ಸರ್ವಭೂತಸ್ಥಮ್ ಸರ್ವಭೂತಾನಿ ಆತ್ಮನಿ ಚ ಈಕ್ಷತೇ ||29||

Sloka meanings:

ಸರ್ವಭೂತಸ್ಥಮಾತ್ಮಾನಂ - ಆತ್ಮಾನಂ ಸರ್ವ ಭೂತಸ್ಥಂ
sees his self in all beings,
ಸರ್ವಭೂತಾನಿ ಚ ಆತ್ಮನಿ- all beings in his Self
ಯೋಗಯುಕ್ತಾತ್ಮ - The one imbued with Yoga
ಸರ್ವತ್ರ ಸಮದರ್ಶನಃ- same ness every where
ಈಕ್ಷತೇ - 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

ಶ್ಲೋ|| ಯೋಮಾಂ ಪಶ್ಯತಿ ಸರ್ವತ್ರ
ಸರ್ವಂ ಚ ಮಯಿ ಪಶ್ಯತಿ |
ತಸ್ಯಾಹಂ ನ ಪ್ರಣಸ್ಯಾಮಿ
ಸ ಚ ಮೇ ನಪ್ರಣಸ್ಯತಿ ||30||

ಸ|| ಯಃ ಸರ್ವತ್ರ ಮಾಮ್ ಪಶ್ಯತಿ , ಸರ್ವಂ ಚ ಮಯಿ ಪಶ್ಯತಿ ತಸ್ಯ ಅಹಂ ನ ಪ್ರಣಸ್ಯಾಮಿ | ಸಃ ಚ ಮೇ ನ ಪ್ರಣಸ್ಯತಿ ||30||

Sloka meanings:

ಯೋ ಮಾಂ ಪಶ್ಯತಿ ಸರ್ವತ್ರ – The one who sees me in all beings
ಸರ್ವಂ ಚ ಮಯಿ ಪಶ್ಯತಿ – sees all beings in me
ತಸ್ಯಾಹಂ ನ ಪ್ರಣಸ್ಯಾಮಿ- I will not be lost to him.
ಸ ಚ ಮೇ ನಪ್ರಣಸ್ಯತಿ – 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

ಸರ್ವಭೂತ ಸ್ಥಿತಂ ಯೋಮಾಂ
ಭಜತ್ಯೇಕತ್ವಮಾಸ್ಥಿತಃ|
ಸರ್ವಥಾ ವರ್ತಮಾನೋಽಅಪಿ
ಸ ಯೋಗೀ ಮಯಿ ವರ್ತತೇ ||31||

ಸ|| ಸರ್ವಭೂತಸ್ಥಿತಮ್ ಮಾಮ್ ಯಃ ಏಕತ್ವಮ್ ಆಸ್ಥಿತಃ ಭಜತಿ ,ಸ ಯೋಗೀ ಸರ್ವಥಾ ವರ್ತಮಾನಃ ಅಪಿ ಮಯಿ ವರ್ತತೇ ||31||
Sloka meanings:

ಸರ್ವಭೂತ ಸ್ಥಿತಂ ಯೋ ಮಾಂ - Me, who is present in all beings
ಭಜತ್ಯೇಕತ್ವಮಾಸ್ಥಿತಃ - ಭಜತಿ ಏಕತ್ವಂ ಆಸ್ಥಿತಃ
adores established in the state of Unity,
ಸರ್ವಥಾ ವರ್ತಮಾನೋ ಅಪಿ -whatever may be his way,
ಸ ಯೋಗೀ ಮಯಿ ವರ್ತತೇ - 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

ಅತ್ಮೌಪನ್ಯೇನ ಸರ್ವತ್ರ
ಸಮಂ ಪಶ್ಯತಿ ಯೋಽರ್ಜುನ|
ಸುಖಂ ವಾ ಯದಿ ವಾದುಃಖಂ
ಸಯೋಗೀ ಪರಮೋ ಮತಃ ||32|
ಸ|| ಹೇ ಅರ್ಜುನಾ ! ಸರ್ವತ್ರ ಸುಖಂ ವಾ ದುಃಖಮ್ ಯದಿ ವಾ ಅತ್ಮೌಪಮ್ಯೇನ ಸಮಂ ಯಃ ಪಶ್ಯತಿ ಸಃ ಯೋಗೀ ಪರಮ(ಶ್ರೇಷ್ಠಃ) ಇತಿ ಮತಃ ||32||
Sloka meanings:

ಅತ್ಮೌಪನ್ಯೇನ - equating others with himself
ಸರ್ವತ್ರ ಸಮಂ ಪಶ್ಯತಿ – sees all as equal
ಸುಖಂ ವಾ ಯದಿ ವಾದುಃಖಂ – in happiness and sorrow
ಸಯೋಗೀ ಪರಮೋ ಮತಃ – 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

ಅರ್ಜುನ ಉವಾಚ:
ಯೋಽಯಂ ಯೋಗಸ್ತ್ವಯಾ ಪ್ರೋಕ್ತ
ಸ್ಸಾಮ್ಯೇನ ಮಧುಸೂಧನ |
ಏತಸ್ಯಾಹಂ ನ ಪಶ್ಯಾಮಿ
ಚಞ್ಚಲತ್ವಾತ್ಥ್ಸಿತಿಂ ಸ್ಥಿರಾಮ್ ||33||

ಸ|| ಹೇ ಮಥುಸೂಧನಾ| ಸಾಮ್ಯೇನ ಯಃ ಅಯಂ ಯೋಗಃ ತ್ವಯಾ ಪ್ರೋಕ್ತಃ ಏತಸ್ಯ ಸ್ಥಿರಾಂ ಸ್ಥಿತಿಮ್ ಚಂಚಲತ್ವಾತ್ ಅಹಂ ನ ಪಶ್ಯಾಮಿ ||33||

Sloka meanings:

ಯೋಽಯಂ ಯೋಗಸ್ತ್ವಯಾ ಪ್ರೋಕ್ತಃ - ಯೋ ಅಯಂ ಯೋಗಃ ತ್ವಯಾ ಪ್ರೋಕ್ತಃ
This yoga that was spoken by you
ಸಾಮ್ಯೇನ - consisting in equanimity
ಏತಸ್ಯಾಹಂ ನ ಪಶ್ಯಾಮಿ - I do not see that as
ಸ್ಥಿತಿಂ ಸ್ಥಿರಾಮ್ - a steady state
ಚಞ್ಚಲತ್ವಾತ್- 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

ಚಞ್ಚಲಂ ಹಿ ಮನಃ ಕೃಷ್ಣ
ಪ್ರಮಾಥಿ ಬಲವದ್ದೃಢಮ್ |
ತಸ್ಯಾಹಂ ನಿಗ್ರಹಂ ಮನ್ಯೇ
ವಾಯೋರಿವ ಸುದುಷ್ಕರಮ್ ||34||

ಸ|| ಹೇ ಕೃಷ್ಣಾ ! ಮನಃ ಚಂಚಲಂ , ಮನಃ ಪ್ರಮಾಧಿ, ಮನಃ ಬಲವತ್ ಧೃಡಂ ಇತಿ ತಸ್ಯ ನಿಗ್ರಹಂ ವಾಯೋಃ ಇವ ಸುದುಷ್ಕರಮ್ ಅಹಂ ಮನ್ಯೇ ||34||

Sloka meanings:

ಚಞ್ಚಲಂ ಹಿ ಮನಃ ಕೃಷ್ಣ - Oh Krishna , this mind is fickle.
ಪ್ರಮಾಥಿ ಬಲವತ್ ಧೃಢಂ- tormentor, powerful and strong,
ತಸ್ಯಾಹಂ ನಿಗ್ರಹಂ ಮನ್ಯೇ - ತಸ್ಯ ಅಹಂ ನಿಗ್ರಹಂ ಮನ್ಯೇ,
restraining that I think,
ವಾಯೋರಿವ ಸುದುಷ್ಕರಮ್ - 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

ಶ್ರೀಭಗವಾನುವಾಚ :
ಅಸಂಶಯಂ ಮಹಾಬಾಹೋ
ಮನೋ ದುರ್ನಿಗ್ರಹಂ ಚಲಮ್ |
ಅಭ್ಯಾಸೇನ ತು ಕೌನ್ತೇಯ
ವೈರಾಗ್ಯೇಣ ಚ ಗೃಹ್ಯತೇ ||35||

ಸ|| ಹೇ ಮಹಾಬಾಹೋ ಮನಃ ದುರ್ನಿಗ್ರಹಂ ಚಲಮ್ (ಇತಿ) ಅಶಂಸಯಮ್ | ( ತಥಾಪಿ) ಹೇ ಕೌನ್ತೇಯ ! ಆಭ್ಯಾಸೇನತು ವೈರಾಗ್ಯೇಣ ಚ ಗೃಹ್ಯತೇ ||35||

Sloka meanings:

ಅಸಂಶಯಂ ಮಹಾಬಾಹೋ - Oh Arjuna , there is no doubt in that.
ಮನೋ ದುರ್ನಿಗ್ರಹಂ ಚಲಮ್ - Mind is indeed difficult to restrain.
ಅಭ್ಯಾಸೇನ ತು ಕೌನ್ತೇಯ - Oh Arjuna, through steady practice
ವೈರಾಗ್ಯೇಣ ಚ - and detachment too.
ಗೃಹ್ಯತೇ- 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

ಅಸಂಶಯತಾತ್ಮನಾ ಯೋಗೋ
ದುಷ್ಪ್ರಾಪ ಇತಿ ಮೇ ಮತಿಃ |
ವಶ್ಯಾತ್ಮನಾ ತು ಯತತಾ
ಶಕ್ಯೋ ಅವಾಪ್ತುಮುಪಾಯತಃ ||36||

ಸ||ಅಸಂಯತಾತ್ಮನಾ ಯೋಗಃ ದುಷ್ಪ್ರಾಪಃ ಇತಿ ಮೇ ಮತಿಃ | ವಶ್ಯಾತ್ಮನಾ ತು ಯತತಾ ಉಪಾಯತಃ ಅವಾಪ್ತುಮ್ ಶಕ್ಯಃ ||36||

Sloka meanings:

ಅಸಂಶಯತಾತ್ಮನಾ- for the one with unrestrained mind
ಯೋಗೋ ದುಷ್ಪ್ರಾಪ ಇತಿ ಮೇ ಮತಿಃ –
It is difficult to attain Yoga is my belief.

ವಶ್ಯಾತ್ಮನಾ ತು- The one in control of his mind
ಯತತಾ – if one makes an effort
ಶಕ್ಯೋ ಆವಾಪ್ತುಂ ಉಪಾಯತಃ- 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

ಅರ್ಜುನ ಉವಾಚ :

ಅಯತಿಶ್ರದ್ಧಯೋಪೇತೋ
ಯೋಗಾಚ್ಚಲಿತ ಮಾನಸಃ |
ಅಪ್ರಾಪ್ಯ ಯೋಗಸಂಸಿದ್ಧಿಂ
ಕಾಂ ಗತಿಂ ಕೃಷ್ಣ ಗಚ್ಛತಿ ||37||

ಸ|| ಹೇ ಕೃಷ್ಣ ! ಶ್ರದ್ಧಯಾ ಉಪೇತಃ ಅಯತಿಃ ಯೋಗಾತ್ ಚಲಿತ ಮಾನಸಃ ಯೋಗಸಂಸಿದ್ಧಿಮ್ ಅಪ್ರಾಪ್ಯ ಕಾಂ ಗತಿಂ ಗಚ್ಛತಿ |37||
Sloka meanings:

ಶ್ರದ್ಧಯೋಪೇತೋ - ಶ್ರದ್ಧಯಾ ಉಪೇತಃ - one with full of faith ,
ಅಯತಿಃ- not being able to restrain the mind
ಯೋಗಾಚ್ಚಲಿತ ಮಾನಸಃ - ಯೋಗಾತ್ ಚಲಿತ ಮಾನಸಃ-
wavering from practice of Yoga
ಅಪ್ರಾಪ್ಯ ಯೋಗಸಂಸಿದ್ಧಿಂ - ಯೋಗ ಸಂಸಿದ್ಧಿಂ ಅಪ್ರಾಪ್ಯ -
being unable to attain Yoga,
ಕಾಂ ಗತಿಂ ಕೃಷ್ಣ ಗಚ್ಛತಿ - 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

ಕಚ್ಚಿನ್ನೋಭಯವಿಭ್ರಷ್ಟ
ಶ್ಚಿನ್ನಾಭ್ರಮಿವ ನಶ್ಯತಿ |
ಅಪ್ರತಿಷ್ಠೋ ಮಹಾಬಾಹೋ
ವಿಮೂಢೋ ಬ್ರಹ್ಮಣಃ ಪಥಿ ||38||

ಸ|| ಮಹಾಬಾಹೋ ಬ್ರಹ್ಮಣಃ ಪಥಿ ಅಪ್ರತಿಷ್ಠಃ ವಿಮೂಢಃ ಉಭಯವಿಭ್ರಷ್ಠಃ ಛಿನ್ನಾಭ್ರಂ ಇವ ನ ನಶ್ಯತಿಕಚ್ಛಿತ್ ||38||

Sloka meanings:

ವಿಮೂಢೋ- one who is deluded,
ಬ್ರಹ್ಮಣಃ ಪಥಿಃ - on the path of attaining brahman.
ಅಪ್ರತಿಷ್ಠಃ - one who is without support
ಉಭಯವಿಭ್ರಷ್ಟಃ - one who deviated from both
ಛಿನ್ನಾಭ್ರಂ ಇವ -like a scattered clouds
ನಶ್ಯತಿ ಕಶ್ಚಿತ್- 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

ಏತಂ ಮೇ ಸಂಶಯಂ ಕೃಷ್ಣ
ಚ್ಛೇತ್ತು ಮರ್ಹಸ್ಯ ಶೇಷತಃ |
ತ್ವದನ್ಯಃ ಸಂಶಯಸ್ಯಾಸ್ಯ
ಚ್ಚೇತಾ ನಹ್ಯುಪಪದ್ಯತೇ ||39||

ಸ|| ಹೇ ಕೃಷ್ಣ ! ಮೇ ಏತಂ ಸಂಶಯಮ್ ಅಶೇಷತಃ ಛೇತ್ತುಮ್ ಅರ್ಹಸಿ | ಅಸ್ಯ ಸಂಶಯಸ್ಯ ಛೇತ್ತಾ ತ್ವತ್ ಅನ್ಯಃ ನ ಹಿ ಉಪಪದ್ಯತೇ ||39||

Sloka meanings:

ಏತಂ ಮೇ ಸಂಶಯಂ ಕೃಷ್ಣ -
This my doubt, Oh Krishna
ಚ್ಛೇತ್ತುಮರ್ಹಸ್ಯಶೇಷತಃ - ಛೇತ್ತುಂ ಅರ್ಹಸಿ ಅಶೇಷತಃ-
You are the one to dispel wholly.
ಸಂಶಯಾಸ್ಯ ಛೇತ್ತುಂ- ಅಸ್ಯ ಸಂಶಯಃ ಛೇತ್ತುಮ್
to dispel this doubt
ತ್ವದನ್ಯಃ - ತ್ವತ್ ಅನ್ಯಃ - other than you
ನಹ್ಯುಪಪದ್ಯತೇ - ನ ಹಿ ಉಪಪದ್ಯತೇ_
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

ಶ್ರೀಭಗವಾನುವಾಚ:

ಪಾರ್ಥನೈವೇಹ ನಾಮುತ್ರ
ವಿನಾಶಸ್ತಸ್ಯ ವಿದ್ಯತೇ |
ನ ಹಿ ಕಲ್ಯಾಣಕೃತ್ಕಶ್ಚಿತ್
ದುರ್ಗತಿಂ ತಾತ ಗಚ್ಛತಿ ||40||

ಸ|| ಹೇ ಪಾರ್ಥ ತಸ್ಯ ಇಹ ವಿನಾಶಃ ನ ವಿದ್ಯತೇ ಏವ | ಅಮುತ್ರ ನ | ಹೇ ತಾತ ! ಕಲ್ಯಾಣಕೃತ್ ಕಶ್ಚಿತ್ ದುರ್ಗತಿಂ ನ ಗಚ್ಛತಿ ಹಿ || 40||
Sloka meanings:

ಪಾರ್ಥನೈವೇಹ ನಾಮುತ್ರ - ಪಾರ್ಥ ನ ಇಹ ನ ಅಮುತ್ರ
Partha neither here nor in the other world
ವಿನಾಶಸ್ತಸ್ಯ (ನ) ವಿದ್ಯತೇ - there is no ruin for him .
ಕಲ್ಯಾಣ ಕೃತ್ - one engaged in good deeds
ಕಶ್ಚಿತ್ ದುರ್ಗತಿಂ ನ ಗಚ್ಛತಿ ಹಿ- 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

ಪ್ರಾಪ್ಯ ಪುಣ್ಯಕೃತಾಂ ಲೋಕಾನ್
ಇಷಿತ್ವಾ ಶಾಶ್ವತೀಃ ಸಮಾಃ|
ಶುಚೀನಾಂ ಶ್ರೀಮತಾಂ ಗೇಹೇ
ಯೋಗಭ್ರಷ್ಠೋಽಭಿಜಾಯತೇ ||41||

ಸ|| ಯೋಗ ಭ್ರಷ್ಠಃ ಪುಣ್ಯಕೃತಾಮ್ ಲೋಕಾನ್ ಪ್ರಾಪ್ಯ ಶಾಶ್ವತೀಃ ಸಮಾಃ ಉಷಿತ್ವಾ ಶುಚೀನಾಮ್ ಶ್ರೀಮತಾಂ ಗೇಹೇ ಅಭಿಜಾಯತೇ ||41||
Sloka meanings:

ಯೋಗ ಭ್ರಷ್ಠಃ- one who did not attain Yoga
ಪ್ರಾಪ್ಯ ಪುಣ್ಯಕೃತಾಂ ಲೋಕಾನ್- attaining the worlds of merit,
ಉಷಿತ್ವಾ ಶಾಶ್ವತೀಃ ಸಮಾಃ- residing there for eternity,
ಅಭಿಜಾಯತೇ - born again
ಶುಚೀನಾಂ ಶ್ರೀಮತಾಂ ಗೇಹೇ - 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

ಅಥವಾ ಯೋಗಿನಾಮೇವ
ಕುಲೇ ಭವತಿ ಧೀಮತಾಮ್ |
ಏತದ್ಧಿ ದುರ್ಲಭತರಂ ಲೋಕೇ
ಜನ್ಮ ಯದೀದೃಶಮ್ ||42||

ಸ|| ಅಥವಾ ಧೀಮತಾಮ್ ಯೋಗಿನಾಂ ಕುಲೇ ಏವ ಭವತಿ ! ಈದೃಶಮ್ ಜನ್ಮ ಯತ್ ಏತತ್ ಹಿ ಲೋಕೇ ದುರ್ಲಭತರಮ್ ||42||

Sloka meanings:

ಅಥವಾ - or
ಭವತಿ - is born
ಧೀಮತಾಮ್ ಯೋಗಿನಾಮೇವ ಕುಲೇ - in the family of enlightened Yogis .
ಈದೃಶಮ್ ಜನ್ಮ- That kind of birth
ಏತದ್ಧಿ ಲೋಕೇ ದುರ್ಲಭತರಮ್ - 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

ತತ್ರ ತಂ ಬುದ್ಧಿ ಸಂಯೋಗಂ
ಲಭತೇ ಪೌರ್ವ ದೈಹಿಕಮ್ |
ಯತತೇ ಚ ತತೋ ಭೂಯ
ಸಂಸಿದ್ಧೌ ಕುರುನನ್ದನ ||43|

ಸ|| ಹೇ ಕುರುನನ್ದನ ! ತತ್ರ ಪೌರ್ವದೇಹಿಕಂ ತಂ ಬುದ್ಧಿಸಂಯೋಗಮ್ ಲಭತೇ | ತತಃ ಭೂಯಃ ಸಂಸಿದ್ಧೌ ಯತತೇ ಚ |43||
Sloka meanings:

ತತ್ರ – there
ತಂ ಬುದ್ಧಿ ಸಂಯೋಗಂ ಲಭತೇ – he gets intellect associated with the
ಪೌರ್ವ ದೈಹಿಕಮ್ - the previous birth ,
ತತೋ ಭೂಯಸಂಸಿದ್ಧೌ – Then again to attain a stage of liberation
ಯತತೇ ಚ- 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

ಪೂರ್ವಾಭ್ಯಾಸೇನ ತೈನೇವ
ಹ್ರಿಯತೇ ಹ್ಯವಶೋಽಪಿ ಸಃ |
ಜಿಜ್ಞಾಸುರಪಿ ಯೋಗಸ್ಯ
ಶಬ್ದಬ್ರಹ್ಮಾತಿವರ್ತತೇ ||44||

ಸ|| ಸಃ ಅವಶಃ ಅಪಿ ತೇನ ಪೂರ್ವಾಭ್ಯಾಸೇನ ಏವ ಹ್ರಿಯತೇಹಿ | ಯೋಗಸ್ಯ ಜಿಜ್ಞಾಸುಃ ಅಪಿ ಶಬ್ದಬ್ರಹ್ಮಂ ಅತಿವರ್ತತೇ ||44||

Sloka meanings:

ಹ್ಯವಶೋಽಪಿ ಸಃ - ಅವಶೋ ಅಪಿ ಸಃ
Though not in control himself
ಪೂರ್ವಾಭ್ಯಾಸೇನ ತೈನೇವ ಹ್ರಿಯತೇ -
by the habits of the past, he is pulled (towards. Yoga).

ಜಿಜ್ಞಾಸುರಪಿ ಯೋಗಸ್ಯ - one who desires to know Yoga
ಶಬ್ದಬ್ರಹ್ಮಾತಿವರ್ತತೇ- 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

ಪ್ರಯತ್ನಾದ್ಯತಮಾನಸ್ತು
ಯೋಗೀ ಸಂಶುದ್ಧಕಿಲ್ಬಿಷಃ |
ಅನೇಕ ಜನ್ಮ ಸಂಸಿದ್ಧ
ಸ್ತತೋ ಯಾತಿ ಪರಾಂ ಗತಿಮ್||45||

ಸ|| ಪ್ರಯತ್ನಾತ್ ಯತಮಾನಃ ಯೋಗೀತು ಸಂಶುದ್ಧಕಿಲ್ಬಿಷಃ ಅನೇಕ ಜನ್ಮ ಸಂಸಿದ್ಧಿಃ ತತಃ ಪರಾಂ ಗತಿಂ ಯಾತಿ ||45||

Sloka meanings:

ಪ್ರಯತ್ನಾದ್ಯತಮಾನಸ್ತು - ಪ್ರಯತ್ನಾತ್ ಯತಮಾನಃ ( ಯೋಗೀ) ತು
One who strives hard,
ಸಂಶುದ್ಧಕಿಲ್ಬಿಷಃ- having been freed from sins,
ಅನೇಕ ಜನ್ಮ ಸಂಸಿದ್ಧಃ - attaining perfection through practice in many births
ತತೋ ಯಾತಿ ಪರಾಂ ಗತಿಂ- 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

ತಪಸ್ವಿಭ್ಯೋಽಧಿಕೋ ಯೋಗೀ
ಜ್ಞಾನಿಭ್ಯೋಽಪಿ ಮತೋಽಧಿಕಃ |
ಕರ್ಮಿಭ್ಯಾಶ್ಚಾಧಿಕೋ ಯೋಗೀ
ತಸ್ಮಾದ್ಯೋಗೀ ಭವಾರ್ಜುನ ||46||

ಸ|| ಹೇ ಅರ್ಜುನ ! ಯೋಗೀ ತಪಸ್ವಿಭ್ಯಃ ಅಧಿಕಃ | ಜ್ಞಾನಿಭ್ಯಃ ಅಪಿ ಅಧಿಕಃ ಮತಃ | ಯೋಗಿ ಕರ್ಮಿಭ್ಯಃ ಚ ಅಧಿಕಃ | ತಸ್ಮಾತ್ ಯೋಗೀ ಭವ |46||

Sloka meanings:

ತಪಸ್ವಿಭ್ಯೋಧಿಕೋ ಯೋಗೀ - ತಪಸ್ವಿಭ್ಯಃ ಅಧಿಕಃ ಯೋಗೀ-
Yogi is superior to ones performing austerities.
ಜ್ಞಾನಿಭ್ಯೋಽಪಿ ಮತೋಽಧಿಕಃ - ಜ್ಞಾನಿಭ್ಯಃ ಅಪಿ ಅಧಿಕಃ ಮತಃ
He is superior to even the men of knowledge.
ಕರ್ಮಿಭ್ಯಾಶ್ಚಾಧಿಕೋ ಯೋಗೀ - ಕರ್ಮಿಭ್ಯಃ ಅಪಿ ಅಧಿಕಃ ಯೋಗಿ
He is superior to men of action.
ತಸ್ಮಾದ್ಯೋಗೀ ಭವಾರ್ಜುನ - 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

ಯೋಗಿನಾಮಪಿ ಸರ್ವೇಷಾಂ
ಮದ್ಗತೇನಾನ್ತರಾತ್ಮನಾ |
ಶ್ರದ್ಧವಾನ್ ಭಜತೇ ಯೋ ಮಾಂ
ಸ ಮೇ ಯುಕ್ತತಮೋ ಮತಃ ||47||

ಸ|| ಸರ್ವೇಷಾಂ ಯೋಗಿನಾಮ್ ಅಪಿ ಯಃ ಮದ್ಗತೇನ ಅಂತರಾತ್ಮನಾ ಶ್ರದ್ಧವಾನ್ ಮಾಂ ಭಜತೇ ಸಃ ಯುಕ್ತತಮಃ (ಇತಿ) ಮೇ ಮತಿಃ ||47||

Sloka meanings:

ಯೋಗಿನಾಮಪಿ ಸರ್ವೇಷಾಂ - ಸರ್ವೇಷಾಂ ಯೋಗಿನಾಮ್ ಅಪಿ
Among all Yogis too
ಮದ್ಗತೇನಾನ್ತರಾತ್ಮನಾ- ಮದ್ಗತೇ ಅನ್ತರಾತ್ಮನಾ
the one with his mind fixed in Me
ಶ್ರದ್ಧವಾನ್ ಭಜತೇ ಯೋ ಮಾಂ -
the one who adores me with faith,
ಸ ಮೇ ಯುಕ್ತತಮೋ ಮತಃ -
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.

ಅಹಿಂಸ, ಸತ್ಯಂ, ಆಸ್ತೇಯಂ, ಬ್ರಹ್ಮಚರ್ಯಂ, ಅಪರಿಗ್ರಹ
ಶೌಚ, ಸಂತೋಷ, ತಪಸ್, ಸ್ವಾಧ್ಯಾಯ, ಭಗವದಾರಾಧನ

||om tat sat ||