Transcendental knowledge - the spiritual knowledge of the soul, of God, and of their relationship - is both purifying and liberating. Such knowledge is the fruit of selfless devotional action (karma-yoga). The Lord explains the remote history of the Gita, the purpose and significance of His periodic descents to the material world, and the necessity of approaching a guru, a realized teacher.

4.1 sri-bhagavan uvaca
imam vivasvate yogam proktavan aham avyayam
vivasvan manave praha manur iksvakave ’bravit
“The Personality of Godhead, Lord Sri Krishna, said: I instructed this imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikshavaku.”

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4.2 vam parampara-praptam imam rajarsayo viduh
sa kaleneha mahata yogo nastah parantapa
“This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.”

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4.3 sa evayam maya te ’dya yogah proktah puratanah
bhakto ’si me sakha ceti rahasyam hy etad uttamam
“That very ancient science of the relationship with the Supreme is today told by Me to you because you are My devotee as well as My friend and can therefore understand the transcendental mystery of this science.”

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4.4 arjuna uvaca
aparam bhavato janma param janma vivasvatah
katham etad vijaniyam tvam adau proktavan iti
“Arjuna said: The sun-god Vivasvan is senior by birth to You. How am I to understand that in the beginning You instructed this science to him?”

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4.5 sri-bhagavan uvaca
bahuni me vyatitani janmani tava carjuna
tany aham veda sarvani na tvam vettha parantapa
“The Personality of Godhead said: Many, many births both you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy!”

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4.6 ajo ’pi sann avyayatma bhutanam isvaro ’pi san
prakritim svam adhisthaya sambhavamy atma-mayaya
“Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living entities, I still appear in every millennium in My original transcendental form.”

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4.7 yada yada hi dharmasya glanir bhavati bharata
abhyutthanam adharmasya tadatmanam srjamy aham
“Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion—at that time I descend Myself.”

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4.8 paritranaya sadhunam vinasaya ca duskritam
dharma-samsthapanarthaya sambhavami yuge yuge
“To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.”

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4.9 janma karma ca me divyam evam yo vetti tattvatah
tyaktva deham punar janma naiti mam eti so ’rjuna
“One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.”

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4.10 vita-raga-bhaya-krodha man-maya mam upasritah
bahavo jnana-tapasa puta mad-bhavam agatah
“Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified by knowledge of Me—and thus they all attained transcendental love for Me.”

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4.11 ye yatha mam prapadyante tams tathaiva bhajamy aham
mama vartmanuvartante manushyah partha sarvasah
“As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pritha.”

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4.12 kanksantah karmanam siddhim yajanta iha devatah
ksipram hi manuse loke siddhir bhavati karma-ja
“Men in this world desire success in fruitive activities, and therefore they worship the demigods. Quickly, of course, men get results from fruitive work in this world.”

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4.13 catur-varnyam maya srstam guna-karma-vibhagasah
tasya kartaram api mam viddhy akartaram avyayam 
“According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me. And although I am the creator of this system, you should know that I am yet the nondoer, being unchangeable.”

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4.14 na mam karmani limpanti na me karma-phale sprha
iti mam yo ’bhijanati karmabhir na sa badhyate
“There is no work that affects Me; nor do I aspire for the fruits of action. One who understands this truth about Me also does not become entangled in the fruitive reactions of work.”

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4.15 evam jnatva kritam karma purvair api mumuksubhih
kuru karmaiva tasmat tvam purvaih purvataram kritam
“All the liberated souls in ancient times acted with this understanding of My transcendental nature. Therefore you should perform your duty, following in their footsteps.”

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4.16 kim karma kim akarmeti kavayo ’py atra mohitah
tat te karma pravaksyami yaj jnatva moksyase ’subhat 
“Even the intelligent are bewildered in determining what is action and what is inaction. Now I shall explain to you what action is, knowing which you shall be liberated from all misfortune.”

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4.17 karmano hy api boddhavyam boddhavyam ca vikarmanah
akarmanas ca boddhavyam gahana karmano gatih
“The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is, and what inaction is.”

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4.18 karmany akarma yah pasyed akarmani ca karma yah
sa buddhiman manusyesu sa yuktah krtsna-karma-krt
“One who sees inaction in action, and action in inaction, is intelligent among men, and he is in the transcendental position, although engaged in all sorts of activities.”

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4.19 yasya sarve samarambhah kama-sankalpa-varjitah
jnanagni-dagdha-karmanam tam ahuh panditam budhah
“One is understood to be in full knowledge whose every endeavor is devoid of desire for sense gratification. He is said by sages to be a worker for whom the reactions of work have been burned up by the fire of perfect knowledge.”

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4.20 tyaktva karma-phalasangam nitya-trpto nirasrayah
karmany abhipravrtto ’pi naiva kincit karoti sah
“Abandoning all attachment to the results of his activities, ever satisfied and independent, he performs no fruitive action, although engaged in all kinds of undertakings.”

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4.21 nirasir yata-cittatma tyakta-sarva-parigrahah
sariram kevalam karma kurvan napnoti kilbisam
“Such a man of understanding acts with mind and intelligence perfectly controlled, gives up all sense of proprietorship over his possessions, and acts only for the bare necessities of life. Thus working, he is not affected by sinful reactions.”

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4.22 yadrccha-labha-santusto dvandvatito vimatsarah
samah siddhav asiddhau ca kritvapi na nibadhyate
“He who is satisfied with gain which comes of its own accord, who is free from duality and does not envy, who is steady in both success and failure, is never entangled, although performing actions.”

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4.23 gata-sangasya muktasya jnanavasthita-cetasah
yajnayacaratah karma samagram praviliyate 
“The work of a man who is unattached to the modes of material nature and who is fully situated in transcendental knowledge merges entirely into transcendence.”

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4.24 brahmarpanam brahma havir brahmagnau brahmana hutam
brahmaiva tena gantavyam brahma-karma-samadhina 
“A person who is fully absorbed in Krishna consciousness is sure to attain the spiritual kingdom because of his full contribution to spiritual activities, in which the consummation is absolute and that which is offered is of the same spiritual nature.”

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4.25 daivam evapare yajnam yoginah paryupasate
brahmagnav apare yajnam yajnenaivopajuhvati
“Some yogis perfectly worship the demigods by offering different sacrifices to them, and some of them offer sacrifices in the fire of the Supreme Brahman.”

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4.26 srotradinindriyany anye samyamagnisu juhvati
shabdadin visayan anya indriyagnisu juhvati 
“Some [the unadulterated brahmacaris] sacrifice the hearing process and the senses in the fire of mental control, and others [the regulated householders] sacrifice the objects of the senses in the fire of the senses.”

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4.27 sarvanindriya-karmani prana-karmani capare
atma-samyama-yogagnau juhvati jnana-dipite
“Others, who are interested in achieving self-realization through control of the mind and senses, offer the functions of all the senses, and of the life breath, as oblations into the fire of the controlled mind.”

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4.28 dravya-yajnas tapo-yajna yoga-yajnas tathapare
svadhyaya-jnana-yajnas ca yatayah samsita-vratah
“Having accepted strict vows, some become enlightened by sacrificing their possessions, and others by performing severe austerities, by practicing the yoga of eightfold mysticism, or by studying the Vedas to advance in transcendental knowledge.”

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4.29 apane juhvati pranam prane ’panam tathapare
pranapana-gati ruddhva pranayama-parayanah
“Still others, who are inclined to the process of breath restraint to remain in trance, practice by offering the movement of the outgoing breath into the incoming, and the incoming breath into the outgoing, and thus at last remain in trance, stopping all breathing. Others, curtailing the eating process, offer the outgoing breath into itself as a sacrifice.”

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4.30 apare niyataharah pranan pranesu juhvati
sarve ’py ete yajna-vido yajna-ksapita-kalmasah
“All these performers who know the meaning of sacrifice become cleansed of sinful reactions, and, having tasted the nectar of the results of sacrifices, they advance toward the supreme eternal atmosphere.”

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4.31 yajna-sistamrita-bhujo yanti brahma sanatanam
nayam loko ’sty ayajnasya kuto ’nyah kuru-sattama
“O best of the Kuru dynasty, without sacrifice one can never live happily on this planet or in this life: what then of the next?”

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4.32 evam bahu-vidha yajna vitata brahmano mukhe
karma-jan viddhi tan sarvan evam jnatva vimoksyase
“All these different types of sacrifice are approved by the Vedas, and all of them are born of different types of work. Knowing them as such, you will become liberated.”

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4.33 sreyan dravya-mayad yajnaj jnana-yajnah parantapa
sarvam karmakhilam partha jnane parisamapyate
“O chastiser of the enemy, the sacrifice performed in knowledge is better than the mere sacrifice of material possessions. After all, O son of Pritha, all sacrifices of work culminate in transcendental knowledge.”

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4.34 tad viddhi pranipatena pariprasnena sevaya
upadeksyanti te jnanam jnaninas tattva-darshinah
“Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth.”

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4.35 yaj jnatva na punar moham evam yasyasi pandava
yena bhutany asesani draksyasy atmany atho mayi 
“Having obtained real knowledge from a self-realized soul, you will never fall again into such illusion, for by this knowledge you will see that all living beings are but part of the Supreme, or, in other words, that they are Mine.”

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4.36 api ced asi papebhyah sarvebhyah papa-krt-tamah
sarvam jnana-plavenaiva vrjinam santarisyasi
“Even if you are considered to be the most sinful of all sinners, when you are situated in the boat of transcendental knowledge you will be able to cross over the ocean of miseries.”

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4.37 yathaidhamsi samiddho ’gnir bhasma-sat kurute ’rjuna
jnanagnih sarva-karmani bhasma-sat kurute tatha
“As a blazing fire turns firewood to ashes, O Arjuna, so does the fire of knowledge burn to ashes all reactions to material activities.”

4.38 na hi jnanena sadrsam pavitram iha vidyate
tat svayam yoga-samsiddhah kalenatmani vindati
“In this world, there is nothing so sublime and pure as transcendental knowledge. Such knowledge is the mature fruit of all mysticism. And one who has become accomplished in the practice of devotional service enjoys this knowledge within himself in due course of time.”

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4.39 shraddhaval labhate jnanam tat-parah samyatendriyah
jnanam labdhva param shantim acirenadhigacchati
“A faithful man who is dedicated to transcendental knowledge and who subdues his senses is eligible to achieve such knowledge, and having achieved it he quickly attains the supreme spiritual peace.”

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4.40 ajnas casraddadhanas ca samsayatma vinasyati
nayam loko ’sti na paro na sukham samsayatmanah
“But ignorant and faithless persons who doubt the revealed scriptures do not attain God consciousness; they fall down. For the doubting soul there is happiness neither in this world nor in the next.”

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4.41 yoga-sannyasta-karmanam jnana-sanchinna-samsayam
atmavantam na karmani nibadhnanti dhananjaya
“One who acts in devotional service, renouncing the fruits of his actions, and whose doubts have been destroyed by transcendental knowledge, is situated factually in the self. Thus he is not bound by the reactions of work, O conqueror of riches.”

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4.42 tasmad ajnana-sambhutam hrt-stham jnanasinatmanah
chittvainam samsayam yogam atisthottistha bharata
“Therefore the doubts which have arisen in your heart out of ignorance should be slashed by the weapon of knowledge. Armed with yoga, O Bharata, stand and fight.”

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Outwardly performing all actions but inwardly renouncing their fruits, the wise man, purified by the fire of transcendental knowledge, attains peace, detachment, forbearance, spiritual vision and bliss.

5.1 arjuna uvaca
sannyasam karmanam krishna punar yogam ca samsasi
yac chreya etayor ekam tan me bruhi su-niscitam
“Arjuna said: O Krishna, first of all You ask me to renounce work, and then again You recommend work with devotion. Now will You kindly tell me definitely which of the two is more beneficial?”

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5.2  sri-bhagavan uvaca
sannyasah karma-yogas ca nihsreyasa-karav ubhau
tayos tu karma-sannyasat karma-yogo visisyate
“The Personality of Godhead replied: The renunciation of work and work in devotion are both good for liberation. But, of the two, work in devotional service is better than renunciation of work.”

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5.3 jneyah sa nitya-sannyasi yo na dvesti na kanksati
nirdvandvo hi maha-baho sukham bandhat pramucyate
“One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, free from all dualities, easily overcomes material bondage and is completely liberated, O mighty-armed Arjuna.”

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5.4 sankhya-yogau prithag balah pravadanti na panditah
ekam apy asthitah samyag ubhayor vindate phalam
“Only the ignorant speak of devotional service [karma-yoga] as being different from the analytical study of the material world [Sankhya]. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both.”

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5.5 yat sankhyaih prapyate sthanam tad yogair api gamyate
ekam sankhyam ca yogam ca yah pasyati sa pasyati
“One who knows that the position reached by means of analytical study can also be attained by devotional service, and who therefore sees analytical study and devotional service to be on the same level, sees things as they are.”

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5.6 sannyasas tu maha-baho duhkham aptum ayogatah
yoga-yukto munir brahma na cirenadhigacchati
“Merely renouncing all activities yet not engaging in the devotional service of the Lord cannot make one happy. But a thoughtful person engaged in devotional service can achieve the Supreme without delay.”

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5.7 yoga-yukto vishuddhatma vijitatma jitendriyah
sarva-bhutatma-bhutatma kurvann api na lipyate
“One who works in devotion, who is a pure soul, and who controls his mind and senses is dear to everyone, and everyone is dear to him. Though always working, such a man is never entangled.”

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5.8 naiva kincit karomiti yukto manyeta tattva-vit
pasyan shrinvan sprsan jighrann asnan gacchan svapan svasan
5.9 pralapan visrjan grhnann unmisan nimisann api
indriyanindriyarthesu vartanta iti dharayan
“A person in the divine consciousness, although engaged in seeing, hearing, touching, smelling, eating, moving about, sleeping and breathing, always knows within himself that he actually does nothing at all. Because while speaking, evacuating, receiving, or opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he is aloof from them.”

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5.10 brahmany adhaya karmani sangam tyaktva karoti yah
lipyate na sa papena padma-patram ivambhasa
“One who performs his duty without attachment, surrendering the results unto the Supreme Lord, is unaffected by sinful action, as the lotus leaf is untouched by water.”

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5.11 kayena manasa buddhya kevalair indriyair api
yoginah karma kurvanti sangam tyaktvatma-shuddhaye
“The yogis, abandoning attachment, act with body, mind, intelligence and even with the senses, only for the purpose of purification.”

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5.12 yuktah karma-phalam tyaktva shantim apnoti naisthikim
ayuktah kama-karena phale sakto nibadhyate
“The steadily devoted soul attains unadulterated peace because he offers the result of all activities to Me; whereas a person who is not in union with the Divine, who is greedy for the fruits of his labor, becomes entangled.”

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5.13 sarva-karmani manasa sannyasyaste sukham vasi
nava-dvare pure dehi naiva kurvan na karayan
“When the embodied living being controls his nature and mentally renounces all actions, he resides happily in the city of nine gates [the material body], neither working nor causing work to be done.”

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5.14 na kartrtvam na karmani lokasya srjati prabhuh
na karma-phala-samyogam svabhavas tu pravartate
“The embodied spirit, master of the city of his body, does not create activities, nor does he induce people to act, nor does he create the fruits of action. All this is enacted by the modes of material nature.”

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5.15 nadatte kasyacit papam na caiva sukritam vibhuh
ajnanenavrtam jnanam tena muhyanti jantavah
“Nor does the Supreme Lord assume anyone’s sinful or pious activities. Embodied beings, however, are bewildered because of the ignorance which covers their real knowledge.”

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5.16 jnanena tu tad ajnanam yesham nasitam atmanah
tesham aditya-vaj jnanam prakasayati tat param
“When, however, one is enlightened with the knowledge by which nescience is destroyed, then his knowledge reveals everything, as the sun lights up everything in the daytime.”

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5.17 tad-buddhayas tad-atmanas tan-nisthas tat-parayanah
gacchanty apunar-avrttim jnana-nirdhuta-kalmasah
“When one’s intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation.”

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5.18 vidya-vinaya-sampanne brahmane gavi hastini
suni caiva sva-pake ca panditah sama-darsinah
The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste].

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5.19 ihaiva tair jitah sargo yesham samye sthitam manah
nirdosam hi samam brahma tasmad brahmani te sthitah
“Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman, and thus they are already situated in Brahman.”

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5.20 na prahrsyet priyam prapya nodvijet prapya capriyam
sthira-buddhir asammudho brahma-vid brahmani sthitah
“A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, who is unbewildered, and who knows the science of God, is already situated in transcendence.”

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5.21 bahya-sparsesv asaktatma vindaty atmani yat sukham
sa brahma-yoga-yuktatma sukham akshayam asnute
“Such a liberated person is not attracted to material sense pleasure but is always in trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness, for he concentrates on the Supreme.”

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5.22 ye hi samsparsha-ja bhoga duhkha-yonaya eva te
ady-antavantah kaunteya na tesu ramate budhah
“An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kunti, such pleasures have a beginning and an end, and so the wise man does not delight in them.”

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5.23 saknotihaiva yah sodhum prak sarira-vimokshanat
kama-krodhodbhavam vegam sa yuktah sa sukhi narah
“Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is well situated and is happy in this world.”

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5.24 yo ’ntah-sukho ’ntar-aramas tathantar-jyotir eva yah
sa yogi brahma-nirvanam brahma-bhuto ’dhigacchati
“One whose happiness is within, who is active and rejoices within, and whose aim is inward is actually the perfect mystic. He is liberated in the Supreme, and ultimately he attains the Supreme.”

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5.25 labhante brahma-nirvanam rsayah ksina-kalmasah
chinna-dvaidha yatatmanah sarva-bhuta-hite ratah
“Those who are beyond the dualities that arise from doubts, whose minds are engaged within, who are always busy working for the welfare of all living beings, and who are free from all sins achieve liberation in the Supreme.”

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5.26 kama-krodha-vimuktanam yatinam yata-cetasam
abhito brahma-nirvanam vartate viditatmanam
“Those who are free from anger and all material desires, who are self-realized, self-disciplined and constantly endeavoring for perfection, are assured of liberation in the Supreme in the very near future.”

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5.27 sparshan kritva bahir bahyams caksus caivantare bhruvoh
pranapanau samau kritva nasabhyantara-carinau
5.28 yatendriya-mano-buddhir munir moksha-parayanah
vigateccha-bhaya-krodho yah sada mukta eva sah
“Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils, and thus controlling the mind, senses and intelligence, the transcendentalist aiming at liberation becomes free from desire, fear and anger. One who is always in this state is certainly liberated.”

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5.29 bhoktaram yajna-tapasam sarva-loka-maheshvaram
suhridam sarva-bhutanam jnatva mam shantim rcchati
“A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries.”

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Ashtanga-yoga, a mechanical meditative practice, controls the mind and senses and focuses concentration on Paramatma (the Supersoul, the form of the Lord situated in the heart). This practice culminates in samadhi, full consciousness of the Supreme.

6.1 sri-bhagavan uvaca
anasritah karma-phalam karyam karma karoti yah
sa sannyasi ca yogi ca na niragnir na cakriyah
“The Supreme Personality of Godhead said: One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no duty.”

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6.2 yam sannyasam iti prahur yogam tam viddhi pandava
na hy asannyasta-sankalpo yogi bhavati kascana
“What is called renunciation you should know to be the same as yoga, or linking oneself with the Supreme, O son of Pandu, for one can never become a yogi unless he renounces the desire for sense gratification.”

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6.3 aruruksor muner yogam karma karanam ucyate
yogarudhasya tasyaiva samah karanam ucyate
“For one who is a neophyte in the eightfold yoga system, work is said to be the means; and for one who is already elevated in yoga, cessation of all material activities is said to be the means.”

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6.4 yada hi nendriyarthesu na karmasv anusajjate
sarva-sankalpa-sannyasi yogarudhas tadocyate
“A person is said to be elevated in yoga when, having renounced all material desires, he neither acts for sense gratification nor engages in fruitive activities.”

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6.5 uddhared atmanatmanam natmanam avasadayet
atmaiva hy atmano bandhur atmaiva ripur atmanah
“One must deliver himself with the help of his mind, and not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well.”

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6.6 bandhur atmatmanas tasya yenatmaivatmana jitah
anatmanas tu satrutve vartetatmaiva satru-vat
“For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his mind will remain the greatest enemy.”

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6.7 jitatmanah prashantasya paramatma samahitah
sitosna-sukha-duhkhesu tatha manapamanayoh
“For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquillity. To such a man happiness and distress, heat and cold, honor and dishonor are all the same.”

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6.8 jnana-vijnana-trptatma kuta-stho vijitendriyah
yukta ity ucyate yogi sama-lostrasma-kancanah
“A person is said to be established in self-realization and is called a yogi [or mystic] when he is fully satisfied by virtue of acquired knowledge and realization. Such a person is situated in transcendence and is self-controlled. He sees everything—whether it be pebbles, stones or gold—as the same.”

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6.9 suhrn-mitrary-udasina- madhyastha-dvesya-bandhusu
sadhusv api ca papesu sama-buddhir visisyate 
“A person is considered still further advanced when he regards honest well-wishers, affectionate benefactors, the neutral, mediators, the envious, friends and enemies, the pious and the sinners all with an equal mind.”

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6.10 yogi yunjita satatam atmanam rahasi sthitah
ekaki yata-cittatma nirasir aparigrahah
“A transcendentalist should always engage his body, mind and self in relationship with the Supreme; he should live alone in a secluded place and should always carefully control his mind. He should be free from desires and feelings of possessiveness.”

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6.11 sucau dese pratishthapya sthiram asanam atmanah
naty-ucchritam nati-nicam cailajina-kusottaram
6.12 tatraikagram manah kritva yata-cittendriya-kriyah
upavisyasane yunjyad yogam atma-vishuddhaye
“To practice yoga, one should go to a secluded place and should lay kusa grass on the ground and then cover it with a deerskin and a soft cloth. The seat should be neither too high nor too low and should be situated in a sacred place. The yogi should then sit on it very firmly and practice yoga to purify the heart by controlling his mind, senses and activities and fixing the mind on one point.”

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6.13 samam kaya-siro-grivam dharayann acalam sthirah
sampreksya nasikagram svam disas canavalokayan
6.14 prashantatma vigata-bhir brahmacari-vrate sthitah
manah samyamya mac-citto yukta asita mat-parah
“One should hold one’s body, neck and head erect in a straight line and stare steadily at the tip of the nose. Thus, with an unagitated, subdued mind, devoid of fear, completely free from sex life, one should meditate upon Me within the heart and make Me the ultimate goal of life.”

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6.15 yunjann evam sadatmanam yogi niyata-manasah
shantim nirvana-paramam mat-samstham adhigacchati
“Thus practicing constant control of the body, mind and activities, the mystic transcendentalist, his mind regulated, attains to the kingdom of God [or the abode of Krishna] by cessation of material existence.”

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6.16 naty-asnatas ’tu yogo ’sti na caikantam anasnatah
na cati-svapna-silasya jagrato naiva carjuna
“There is no possibility of one’s becoming a yogi, O Arjuna, if one eats too much or eats too little, sleeps too much or does not sleep enough.”

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6.17 yuktahara-viharasya yukta-cestasya karmasu
yukta-svapnavabodhasya yogo bhavati duhkha-ha 
“He who is regulated in his habits of eating, sleeping, recreation and work can mitigate all material pains by practicing the yoga system.”

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6.18 yada viniyatam cittam atmany evavatisthate
nisprhah sarva-kamebhyo yukta ity ucyate tada
“When the yogi, by practice of yoga, disciplines his mental activities and becomes situated in transcendence—devoid of all material desires—he is said to be well established in yoga.”

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6.19 yatha dipo nivata-stho nengate sopama smrta
yogino yata-cittasya yunjato yogam atmanah
“As a lamp in a windless place does not waver, so the transcendentalist, whose mind is controlled, remains always steady in his meditation on the transcendent self.”

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6.20 yatroparamate cittam niruddham yoga-sevaya
yatra caivatmanatmanam pasyann atmani tusyati
6.21 sukham atyantikam yat tad buddhi-grahyam atindriyam
vetti yatra na caivayam sthitas calati tattvatah
6.22 yam labdhva caparam labham manyate nadhikam tatah
yasmin sthito na duhkhena gurunapi vicalyate
6.23 tam vidyad duhkha-samyoga- viyogam yoga-samjnitam
sa niscayena yoktavyo yogo ’nirvinna-cetasa
“In the stage of perfection called trance, or samadhi, one’s mind is completely restrained from material mental activities by practice of yoga. This perfection is characterized by one’s ability to see the self by the pure mind and to relish and rejoice in the self. In that joyous state, one is situated in boundless transcendental happiness, realized through transcendental senses. Established thus, one never departs from the truth, and upon gaining this he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of greatest difficulty. This indeed is actual freedom from all miseries arising from material contact.”

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6.24 sankalpa-prabhavan kamams tyaktva sarvan asesatah
manasaivendriya-gramam viniyamya samantatah
“One should engage oneself in the practice of yoga with determination and faith and not be deviated from the path. One should abandon, without exception, all material desires born of mental speculation and thus control all the senses on all sides by the mind.”

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6.25 sanaih sanair uparamed buddhya dhrti-grhitaya
atma-samstham manah kritva na kincid api cintayet 
“Gradually, step by step, one should become situated in trance by means of intelligence sustained by full conviction, and thus the mind should be fixed on the self alone and should think of nothing else.”

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6.26 yato yato niscalati manas cancalam asthiram
tatas tato niyamyaitad atmany eva vasam nayet
“From wherever the mind wanders due to its flickering and unsteady nature, one must certainly withdraw it and bring it back under the control of the self.”

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6.27 prashanta-manasam hy enam yoginam sukham uttamam
upaiti santa-rajasam brahma-bhutam akalmasam 
“The yogi whose mind is fixed on Me verily attains the highest perfection of transcendental happiness. He is beyond the mode of passion, he realizes his qualitative identity with the Supreme, and thus he is freed from all reactions to past deeds.”

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6.28 yunjann evam sadatmanam yogi vigata-kalmasah
sukhena brahma-samsparsham atyantam sukham asnute
“Thus the self-controlled yogi, constantly engaged in yoga practice, becomes free from all material contamination and achieves the highest stage of perfect happiness in transcendental loving service to the Lord.”

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6.29 sarva-bhuta-stham atmanam sarva-bhutani catmani
iksate yoga-yuktatma sarvatra sama-darshanah
“A true yogi observes Me in all beings and also sees every being in Me. Indeed, the self-realized person sees Me, the same Supreme Lord, everywhere.”

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6.30 yo mam pasyati sarvatra sarvam ca mayi pasyati
tasyaham na pranasyami sa ca me na pranasyati 
“For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.”

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6.31  sarva-bhuta-sthitam yo mam bhajaty ekatvam asthitah
sarvatha vartamano ’pi sa yogi mayi vartate
“Such a yogi, who engages in the worshipful service of the Supersoul, knowing that I and the Supersoul are one, remains always in Me in all circumstances.”

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6.32 atmaupamyena sarvatra samam pasyati yo ’rjuna
sukham va yadi va duhkham sa yogi paramo matah
“He is a perfect yogi who, by comparison to his own self, sees the true equality of all beings, in both their happiness and their distress, O Arjuna!”

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6.33 arjuna uvaca
yo ’yam yogas tvaya proktah samyena madhusudana
etasyaham na pasyami cancalatvat sthitim sthiram
“Arjuna said: O Madhusudana, the system of yoga which You have summarized appears impractical and unendurable to me, for the mind is restless and unsteady.”

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6.34 cancalam hi manah krishna pramathi balavad drdham
tasyaham nigraham manye vayor iva su-duskaram
“For the mind is restless, turbulent, obstinate and very strong, O Krishna, and to subdue it, I think, is more difficult than controlling the wind.”

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6.35 sri-bhagavan uvaca
asamsayam maha-baho mano durnigraham calam
abhyasena tu kaunteya vairagyena ca grhyate
“Lord Sri Krishna said: O mighty-armed son of Kunti, it is undoubtedly very difficult to curb the restless mind, but it is possible by suitable practice and by detachment.”

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6.36 asamyatatmana yogo dusprapa iti me matih
vasyatmana tu yatata sakyo ’vaptum upayatah
“For one whose mind is unbridled, self-realization is difficult work. But he whose mind is controlled and who strives by appropriate means is assured of success. That is My opinion.”

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6.37 arjuna uvaca
ayatih shraddhayopeto yogac calita-manasah
aprapya yoga-samsiddhim kam gatim krishna gacchati
“Arjuna said: O Krishna, what is the destination of the unsuccessful transcendentalist, who in the beginning takes to the process of self-realization with faith but who later desists due to worldly-mindedness and thus does not attain perfection in mysticism?”

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6.38 kaccin nobhaya-vibhrastas chinnabhram iva nasyati
apratistho maha-baho vimudho brahmanah pathi
“O mighty-armed Krishna, does not such a man, who is bewildered from the path of transcendence, fall away from both spiritual and material success and perish like a riven cloud, with no position in any sphere?”

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6.39 etan me samsayam krishna chettum arhasy asesatah
tvad-anyah samsayasyasya chetta na hy upapadyate
“This is my doubt, O Krishna, and I ask You to dispel it completely. But for You, no one is to be found who can destroy this doubt.”

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6.40 sri-bhagavan uvaca
partha naiveha namutra vinasas tasya vidyate
na hi kalyana-krt kascid durgatim tata gacchati
“The Supreme Personality of Godhead said: Son of Pritha, a transcendentalist engaged in auspicious activities does not meet with destruction either in this world or in the spiritual world; one who does good, My friend, is never overcome by evil.”

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6.41 prapya punya-kritam lokan usitva sasvatih samah
sucinam srimatam gehe yoga-bhrasto ’bhijayate 
“The unsuccessful yogi, after many, many years of enjoyment on the planets of the pious living entities, is born into a family of righteous people, or into a family of rich aristocracy.”

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6.42 atha va yoginam eva kule bhavati dhimatam
etad dhi durlabhataram loke janma yad idrsam
“Or [if unsuccessful after long practice of yoga] he takes his birth in a family of transcendentalists who are surely great in wisdom. Certainly, such a birth is rare in this world.”

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6.43 tatra tam buddhi-samyogam labhate paurva-dehikam
yatate ca tato bhuyah samsiddhau kuru-nandana 
“On taking such a birth, he revives the divine consciousness of his previous life, and he again tries to make further progress in order to achieve complete success, O son of Kuru.”

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6.44 purvabhyasena tenaiva hriyate hy avaso ’pi sah
jijnasur api yogasya shabda-brahmativartate
“By virtue of the divine consciousness of his previous life, he automatically becomes attracted to the yogic principles—even without seeking them. Such an inquisitive transcendentalist stands always above the ritualistic principles of the scriptures.”

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6.45 prayatnad yatamanas tu yogi samshuddha-kilbisah
aneka-janma-samsiddhas tato yati param gatim 
“And when the yogi engages himself with sincere endeavor in making further progress, being washed of all contaminations, then ultimately, achieving perfection after many, many births of practice, he attains the supreme goal.”

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6.46 tapasvibhyo ’dhiko yogi jnanibhyo ’pi mato ’dhikah
karmibhyas cadhiko yogi tasmad yogi bhavarjuna
“A yogi is greater than the ascetic, greater than the empiricist and greater than the fruitive worker. Therefore, O Arjuna, in all circumstances, be a yogi.”

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6.47 yoginam api sarvesam mad-gatenantar-atmana
shraddhavan bhajate yo mam sa me yuktatamo matah 
“And of all yogis, the one with great faith who always abides in Me, thinks of Me within himself, and renders transcendental loving service to Me—he is the most intimately united with Me in yoga and is the highest of all. That is My opinion.”

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