Chapter 6

श्री भगवानुवाच · śrī bhagavānuvāca

अनाश्रितः कर्मफलं कार्यं कर्म करोति यः।स संन्यासी च योगी च न निरग्निर्न चाक्रियः॥

anāśritaḥ karmaphalaṃ kāryaṃ karma karoti yaḥ |sa saṃnyāsī ca yogī ca na niragnirna cākriyaḥ ||

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

Lord Shri Krishna said: He who acts out of duty, without considering the consequences, is truly spiritual and a true ascetic; not he who merely observes rituals or shuns all action.

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

yaṃ saṃnyāsamiti prāhuryogaṃ taṃ viddhi pāṇḍava |na hyasaṃnyastasaṅkalpo yogī bhavati kaścana ||

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

O Arjuna, renunciation is indeed what is known as right action. No one can become spiritually enlightened who has not renounced all desires.

आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते।योगारूढस्य तस्यैव शमः कारणमुच्यते॥

ārurukṣormuneryogaṃ karma kāraṇamucyate |yogārūḍhasya tasyaiva śamaḥ kāraṇamucyate ||

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

For the sage who seeks the heights of spiritual meditation, practice is the only method, and when they have attained it, they must maintain themselves there through continual self-control.

यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते।सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते॥

yadā hi nendriyārtheṣu na karmasvanuṣajjate |sarvasaṅkalpasaṃnyāsī yogārūḍhastadocyate ||

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

When a man renounces even the thought of initiating action, and is not interested in sense objects or any results that may flow from his acts, then he truly understands spirituality.

उद्धरेदात्मनाऽऽत्मानं नात्मानमवसादयेत्।आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः॥

uddharedātmanā''tmānaṃ nātmānamavasādayet |ātmaiva hyātmano bandhurātmaiva ripurātmanaḥ ||

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

Let him seek liberation with the help of his Highest Self, and never disgrace his own Self. For that Self is his only friend; yet it can also be his enemy.

बन्धुरात्माऽऽत्मनस्तस्य येनात्मैवात्मना जितः।अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत्॥

bandhurātmā''tmanastasya yenātmaivātmanā jitaḥ |anātmanastu śatrutve vartetātmaiva śatruvat ||

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

To one who has conquered their lower nature with its help, the Self is a friend; but to one who has not done so, it is an enemy.

जितात्मनः प्रशान्तस्य परमात्मा समाहितः।शीतोष्णसुखदुःखेषु तथा मानापमानयोः॥

jitātmanaḥ praśāntasya paramātmā samāhitaḥ |śītoṣṇasukhaduḥkheṣu tathā mānāpamānayoḥ ||

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

The Self of one who is self-controlled and has attained peace is equally unmoved by heat or cold, pleasure or pain, honor or dishonor.

ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः।युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः॥

jñānavijñānatṛptātmā kūṭastho vijitendriyaḥ |yukta ityucyate yogī samaloṣṭāśmakāñcanaḥ ||

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

He who desires nothing but wisdom and spiritual insight, who has conquered his senses, and who looks upon a lump of earth, a stone, and fine gold with the same eye, is a real saint.

सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु।साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते॥

suhṛnmitrāryudāsīnamadhyasthadveṣyabandhuṣu |sādhuṣvapi ca pāpeṣu samabuddhirviśiṣyate ||

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

He looks impartially on all—lovers, friends, or foes; indifferent, hostile, alien, or relative; virtuous or sinful.

योगी युञ्जीत सततमात्मानं रहसि स्थितः।एकाकी यतचित्तात्मा निराशीरपरिग्रहः॥

yogī yuñjīta satatamātmānaṃ rahasi sthitaḥ |ekākī yatacittātmā nirāśīraparigrahaḥ ||

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

Let the student of spirituality try unceasingly to concentrate his mind; let him live in seclusion, absolutely alone, with his mind and personality controlled, free from desire and without possessions.

शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः।नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम्॥

śucau deśe pratiṣṭhāpya sthiramāsanamātmanaḥ |nātyucchritaṃ nātinīcaṃ cailājinakuśottaram ||

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

Having chosen a holy place, let him sit in a firm posture on a seat that is neither too high nor too low, and cover it with a grass mat, a deer skin, and a cloth.

तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः।उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये॥

tatraikāgraṃ manaḥ kṛtvā yatacittendriyakriyaḥ |upaviśyāsane yuñjyādyogamātmaviśuddhaye ||

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

Seated thus, with his mind concentrated, his functions controlled, and his senses governed, let him practice meditation for the purification of his lower nature.

समं कायशिरोग्रीवं धारयन्नचलं स्थिरः।संप्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन्॥

samaṃ kāyaśirogrīvaṃ dhārayannacalaṃ sthiraḥ |saṃprekṣya nāsikāgraṃ svaṃ diśaścānavalokayan ||

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

Let him hold his body, head, and neck erect, motionless and steady; let him look fixedly at the tip of his nose, turning neither to the right nor to the left.

प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः।मनः संयम्य मच्चित्तो युक्त आसीत मत्परः॥

praśāntātmā vigatabhīrbrahmacārivrate sthitaḥ |manaḥ saṃyamya maccitto yukta āsīta matparaḥ ||

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

With peace in his heart and no fear, observing the vow of celibacy, with his mind controlled and fixed on Me, let the student lose himself in contemplation of Me.

युञ्जन्नेवं सदाऽऽत्मानं योगी नियतमानसः।शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति॥

yuñjannevaṃ sadā''tmānaṃ yogī niyatamānasaḥ |śāntiṃ nirvāṇaparamāṃ matsaṃsthāmadhigacchati ||

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

Thus, keeping his mind always in communion with Me and subduing his thoughts, he shall attain that Peace which is Mine and will lead him to liberation at last.

नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः।न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन॥

nātyaśnatastu yogo'sti na caikāntamanaśnataḥ |na cātisvapnaśīlasya jāgrato naiva cārjuna ||

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

Meditation is not for him who eats too much, nor for him who eats not at all; not for him who is overly addicted to sleep, nor for him who is always awake.

युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु।युक्तस्वप्नावबोधस्य योगो भवति दुःखहा॥

yuktāhāravihārasya yuktaceṣṭasya karmasu |yuktasvapnāvabodhasya yogo bhavati duḥkhahā ||

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

But for him who regulates his food and recreation, who is balanced in action, in sleep, and in waking, it shall dispel all unhappiness.

यदा विनियतं चित्तमात्मन्येवावतिष्ठते।निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा॥

yadā viniyataṃ cittamātmanyevāvatiṣṭhate |niḥspṛhaḥ sarvakāmebhyo yukta ityucyate tadā ||

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

When the mind is completely controlled, centered in the Self, and free from all earthly desires, then the man is truly spiritual.

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

yathā dīpo nivātastho neṅgate sopamā smṛtā |yogino yatacittasya yuñjato yogamātmanaḥ ||

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

The wise man who has conquered his mind and is absorbed in the Self is like a lamp that does not flicker, as it stands sheltered from every wind.

यत्रोपरमते चित्तं निरुद्धं योगसेवया।यत्र चैवात्मनाऽऽत्मानं पश्यन्नात्मनि तुष्यति॥

yatroparamate cittaṃ niruddhaṃ yogasevayā |yatra caivātmanā''tmānaṃ paśyannātmani tuṣyati ||

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

There, where the whole of nature is seen in the light of the Self, where the person abides within their Self and is satisfied there, their functions restrained by their union with the Divine, the mind finds rest.

सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम्।वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः॥

sukhamātyantikaṃ yattadbuddhigrāhyamatīndriyam |vetti yatra na caivāyaṃ sthitaścalati tattvataḥ ||

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

When he enjoys the bliss that surpasses the senses and can only be grasped by the pure intellect, when he comes to rest within his highest self, he will never again stray from reality.

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

yaṃ labdhvā cāparaṃ lābhaṃ manyate nādhikaṃ tataḥ |yasminsthito na duḥkhena guruṇāpi vicālyate ||

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

Finding That, he will realize that there is no possession so precious. And once established there, no calamity can disturb him.

तं विद्याद् दुःखसंयोगवियोगं योगसंज्ञितम्।स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा॥

taṃ vidyād duḥkhasaṃyogaviyogaṃ yogasaṃjñitam |sa niścayena yoktavyo yogo'nirviṇṇacetasā ||

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

This inner severance from the affliction of misery is spirituality. It should be practiced with determination and with a heart that refuses to be depressed.

सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः।मनसैवेन्द्रियग्रामं विनियम्य समन्ततः॥

saṅkalpaprabhavānkāmāṃstyaktvā sarvānaśeṣataḥ |manasaivendriyagrāmaṃ viniyamya samantataḥ ||

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

Renouncing every desire that can be imagined, controlling the senses at every point through the power of the mind;

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

śanaiḥ śanairuparamed buddhyā dhṛtigṛhītayā |ātmasaṃsthaṃ manaḥ kṛtvā na kiñcidapi cintayet ||

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

Little by little, with the help of his reason controlled by fortitude, let him attain peace; and, fixing his mind on the Self, let him not think of anything else.

यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्।ततस्ततो नियम्यैतदात्मन्येव वशं नयेत्॥

yato yato niścarati manaścañcalamasthiram |tatastato niyamyaitadātmanyeva vaśaṃ nayet ||

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

When the volatile and wavering mind wanders, let him restrain it and bring it back to its allegiance to the Self.

प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम्।उपैति शान्तरजसं ब्रह्मभूतमकल्मषम्॥

praśāntamanasaṃ hyenaṃ yoginaṃ sukhamuttamam |upaiti śāntarajasaṃ brahmabhūtamakalmaṣam ||

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

Supreme bliss is the lot of the sage whose mind attains peace, whose passions subside, who is without sin, and who becomes one with the Absolute.

युञ्जन्नेवं सदाऽऽत्मानं योगी विगतकल्मषः।सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते॥

yuñjannevaṃ sadā''tmānaṃ yogī vigatakalmaṣaḥ |sukhena brahmasaṃsparśamatyantaṃ sukhamaśnute ||

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

Thus, free from sin, abiding always in the Eternal, the saint enjoys, without effort, the bliss that flows from the realization of the Infinite.

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि।ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः॥

sarvabhūtasthamātmānaṃ sarvabhūtāni cātmani |īkṣate yogayuktātmā sarvatra samadarśanaḥ ||

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

He who experiences the unity of life sees his own Self in all beings, and all beings in his own Self, and looks upon everything with an impartial eye.

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

yo māṃ paśyati sarvatra sarvaṃ ca mayi paśyati |tasyāhaṃ na praṇaśyāmi sa ca me na praṇaśyati ||

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

He who sees Me in everything and everything in Me, I shall never forsake him, nor shall he lose Me.

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

sarvabhūtasthitaṃ yo māṃ bhajatyekatvamāsthitaḥ |sarvathā vartamāno'pi sa yogī mayi vartate ||

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

The sage who realizes the unity of life and who worships Me in all beings, lives in Me, no matter what their lot may be.

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

ātmaupamyena sarvatra samaṃ paśyati yo'rjuna |sukhaṃ vā yadi vā duḥkhaṃ saḥ yogī paramo mataḥ ||

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

O Arjuna! He is the perfect saint who, having been taught by the likeness within himself, sees the same Self everywhere, regardless of whether the outer form be pleasurable or painful.

अर्जुन उवाच · arjuna uvāca

योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन।एतस्याहं न पश्यामि चञ्चलत्वात् स्थितिं स्थिराम्॥

yo'yaṃ yogastvayā proktaḥ sāmyena madhusūdana |etasyāhaṃ na paśyāmi cañcalatvāt sthitiṃ sthirām ||

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

Arjuna said: I do not see how I can attain this state of equanimity which You have revealed, owing to the restlessness of my mind.

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

cañcalaṃ hi manaḥ kṛṣṇa pramāthi balavaddṛḍham |tasyāhaṃ nigrahaṃ manye vāyoriva suduṣkaram ||

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

My Lord! Verily, the mind is fickle and turbulent, obstinate, and strong; indeed, it is extremely difficult to control, like the wind.

श्री भगवानुवाच · śrī bhagavānuvāca

असंशयं महाबाहो मनो दुर्निग्रहं चलं।अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते॥

asaṃśayaṃ mahābāho mano durnigrahaṃ calaṃ |abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate ||

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

Lord Shri Krishna replied: Doubtless, O Mighty One, the mind is fickle and exceedingly difficult to restrain; however, O Son of Kunti, with practice and renunciation, it can be done.

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

asaṃyatātmanā yogo duṣprāpa iti me matiḥ |vaśyātmanā tu yatatā śakyo'vāptumupāyataḥ ||

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

It is not possible to attain Self-Realization unless one knows how to control oneself; however, for one who, striving by the proper means, learns such control, it is possible.

अर्जुन उवाच · arjuna uvāca

अयतिः श्रद्धयोपेतो योगाच्चलितमानसः।अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति॥

ayatiḥ śraddhayopeto yogāccalitamānasaḥ |aprāpya yogasaṃsiddhiṃ kāṃ gatiṃ kṛṣṇa gacchati ||

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

Arjuna asked: What of him who fails to control himself, whose mind falls from spiritual contemplation, yet retains his faith and does not attain perfection?

कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति।अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि॥

kaccinnobhayavibhraṣṭaśchinnābhramiva naśyati |apratiṣṭho mahābāho vimūḍho brahmaṇaḥ pathi ||

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

Having failed in both, my Lord, is he without hope, like a riven cloud with no support, lost on the spiritual path?

एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः।त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते॥

etanme saṃśayaṃ kṛṣṇa chettumarhasyaśeṣataḥ |tvadanyaḥ saṃśayasyāsya chettā na hyupapadyate ||

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

My Lord! You are worthy to solve this doubt once and for all; there is no one else competent to do so, save Yourself.

श्री भगवानुवाच · śrī bhagavānuvāca

पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते।नहि कल्याणकृत्कश्िचद्दुर्गतिं तात गच्छति॥

pārtha naiveha nāmutra vināśastasya vidyate |nahi kalyāṇakṛtkaśिcaddurgatiṃ tāta gacchati ||

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

Lord Shri Krishna replied: My beloved child! There is no destruction for him, either in this world or the next. No evil fate awaits him who treads the path of righteousness.

प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः।शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते॥

prāpya puṇyakṛtāṃ lokānuṣitvā śāśvatīḥ samāḥ |śucīnāṃ śrīmatāṃ gehe yogabhraṣṭo'bhijāyate ||

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

Having reached the worlds where the righteous dwell, and having remained there for many years, he who has strayed from the path of spirituality will be born again into the family of the pure, benevolent, and prosperous.

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

athavā yogināmeva kule bhavati dhīmatām |etaddhi durlabhataraṃ loke janma yadīdṛśam ||

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

Or, he may be born in the family of wise sages, though such a birth is indeed very difficult to obtain.

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

tatra taṃ buddhisaṃyogaṃ labhate paurvadehikam |yatate ca tato bhūyaḥ saṃsiddhau kurunandana ||

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

Then, the experience acquired in his former life will revive, and with it, he will more eagerly strive for perfection than before.

पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः।जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते॥

pūrvābhyāsena tenaiva hriyate hyavaśo'pi saḥ |jijñāsurapi yogasya śabdabrahmātivartate ||

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

Unconsciously, he will return to the practices of his old life; thus, one who strives to attain spiritual consciousness is certainly superior to one who merely talks about it.

प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः।अनेकजन्मसंसिद्धस्ततो याति परां गतिम्॥

prayatnādyatamānastu yogī saṃśuddhakilbiṣaḥ |anekajanmasaṃsiddhastato yāti parāṃ gatim ||

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

Then, after many lives of earnest striving and absolution of sins, the student of spirituality attains perfection and reaches the Supreme.

तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः।कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन॥

tapasvibhyo'dhiko yogī jñānibhyo'pi mato'dhikaḥ |karmibhyaścādhiko yogī tasmādyogī bhavārjuna ||

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

The wise person is superior to the ascetic, the scholar, and the man of action; therefore, be thou a wise person, O Arjuna!

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

yogināmapi sarveṣāṃ madgatenāntarātmanā |śraddhāvānbhajate yo māṃ sa me yuktatamo mataḥ ||

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

I look upon him as the best of mystics, who, full of faith, worships Me and abides in Me.