Bhagavad Gita – Chapters 5 & 6 (Sanskrit)
Bhagavad Gita
Chapters Five and Six
Read in Sanskrit By Trevor Leggett
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Chapter Five
Verse 1
अर्जुन उवाच ।
संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि ।
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ॥१॥
Arjuna said:
Renunciation of actions, O Krishna, Thou praisest, and again Yoga. Tell me conclusively that which is the better of the two.
Verse 2
श्रीभगवानुवाच ।
संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ ।
तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ॥१॥
The Blessed Lord said:
Renunciation and Karma-Yoga both lead to the highest bliss; but of the two, Karma-Yoga is esteemed more than renunciation.
Verse 3
ज्ञेयः स नित्यसंन्यासी यो द्वेष्टि न कांक्षति ।
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥३॥
He who neither hates nor desires should be known as a man of constant renunciation; for, O Mighty-Armed, he is easily set free from bondage.
Verse 4
सांख्ययोगौ पृथग्बालाः प्रवढन्ति न पप्डिताः ।
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ॥४॥
The fools, not the wise, speak of Sankhya and Yoga as distinct. He who properly resorts to even one obtains the fruits of both.
Verse 5
यत्सांख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते ।
एकं सांख्यं च योगं च यः पश्यति स पश्यति ॥५॥
That State that is reached by the Sankhyas, is reached by the Yogis as well. He sees, who sees Sankhya and Yoga as one.
Verse 6
संन्यासस्तु महाबाहो दुखमाप्तुमयोगतः।
योगयुक्तो मुनिर्ब्रह्म न चिरेणाधिगच्छति ॥६॥
But renunciation, O Mighty-Armed, is hard to attain except by Yoga; a sage equipped with Yoga ere long reaches Brahman.
Verse 7
योगयुक्तो विशुहद्धात्मा विजितात्मा जितेन्द्रियः ।
षर्वभुतात्मभुतात्मा कुर्वन्नपि न लिप्यते ॥७॥
He who is equipped with Yoga, whose mind is quite pure, by whom the self has been conquered, whose senses have been subdued, whose Self has become the Self of all beings, though doing, he is not tainted.
Verse 8
नैवकिञ्चित्करोमीति युक्तो मन्येत तत्त्ववित् ।
पश्यन्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्श्वसन्खपन् ॥८॥
‘I do nothing at all’; thus would the Truth-Knower think, steadfast – though seeing, hearing, touching, smelling, eating, going, sleeping, breathing –
Verse 9
प्रलपन्विसृजन्गृह्णन्नुन्मिषन्नमिषन्नपि ।
इन्द्रियाणीन्ढ्रियार्थेषु वर्तन्त इति धारयन् ॥९॥
… speaking, letting go, seizing, opening and closing the eyes – remembering that the senses move among sense-objects.
Verse 10
ब्रह्मण्याश्वाय कर्माणि सङ्गं त्यक्त्वा करोति यः ।
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥१०॥
He who does actions, offering them to Brahman, abandoning attachment, is not tainted by sin, as a lotus leaf by water.
Verse 11
कायेन मनसा बुद्ध्या केवलौरिन्द्रियौरपि ।
योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वाऽऽत्मशुद्धये ॥११॥
By the body, by the mind, by the intellect, by mere senses also, yogis perform action without attachment, for the purification of the self.
Verse 12
युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नौष्टिकीम् ।
अयुक्तः कामकारेण फले सक्तो निबध्यते ॥१२॥
The steady-minded one, abandoning the fruit of action, attains the peace born of devotion. The unsteady one, attached to the fruit through the action of desire, is firmly bound.
Verse 13
सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी ।
नवद्वारे पुरे देही नैव कुर्वन्न कारयन् ॥१३॥
Renouncing all actions by thought and self-controlled, the embodied one rests happily in the nine-gated city, neither at all acting nor causing to act.
Verse 14
न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः ।
न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥१४॥
Neither agency nor objects does the Lord create for the world, nor union with the fruits of action: but it is the nature that acts.
Verse 15
नादत्ते कस्यचित्पापं न चैवं सुकृतं विभुः ।
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ॥१५॥
The Lord takes neither the evil nor even the good deed of any; wisdom is enveloped by unwisdom; thereby mortals are deluded.
Verse 16
ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः ।
तेषामदित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥१६॥
But to those whose unwisdom is destroyed by wisdom of the Self, like the sun, wisdom illuminates that Supreme.
Verse 17
तद्बुद्धयस्तदात्मानस्तन्निष्टास्तत्परायणाः ।
गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ॥१७॥
With their consciousness in That, their Self being That, intent on That, with That for their supreme goal, they never go again to return, their sins shaken off by means of wisdom.
Verse 18
विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि ।
शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥१८॥
In a Brahmana endued with wisdom and humility, in a cow, in an elephant, as also in a dog and in a dog-eater, the wise see the same.
Verse 19
इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः ।
निर्दोषं हि समं ब्रह्म तस्मद्ब्रह्मणि ते स्थिताः ॥१९॥
Even here birth is overcome by those whose mind rests on sameness. Spotless, indeed, and the same (in all) is Brahman; wherefore in Brahman they rest.
Verse 20
न प्रहृष्येत् प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् ।
स्थिरबुद्धिरसंमूढो ब्रह्मविद्ब्रह्मणि स्थितः ॥२०॥
He who knows Brahman can neither rejoice on obtaining the pleasant, nor grieve on obtaining the unpleasant – steady-minded, undeluded, resting in Brahman.
Verse 21
बाह्यस्पर्शेषसक्तात्मा विन्दत्यात्मनि यत्मुखम् ।
स ब्रह्मयोगयुक्तात्मा सूखमक्षयमश्नुते ॥२१॥
With the self unattached to external contacts, he finds the joy which is in the Self; with the Self engaged in the contemplation of Brahman he attains the endless joy.
Verse 22
ये हि संस्पर्शजा भोगा दुःखयोनय एव ते ।
आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥२२॥
Since those delights which are born of contacts are only generators of pain, having a beginning and an end, a wise man rejoices not in them, O Son of Kunti.
Verse 23
शक्नोतीहैव यः सोढुमाशरीरविमोक्षणात् ।
कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥२३॥
He that is able, while still here, to withstand, before liberation from the body, the impulse of desire and anger, he is a yogin, he is a happy man.
Verse 24
योऽन्तः सुखोऽन्तरारामस्तथाऽन्तर्ज्योतिरेव यः ।
स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥२४॥
Whoso has his joy and his pastime within and his light within only, that yogin attains Brahman’s bliss, himself becoming Brahman.
Verse 25
लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः ।
छिन्नद्वैधा यतात्मानः सर्वभुतहिते रताः ॥२५॥
The sages attain Brahman’s bliss – they whose sins have been destroyed and doubts removed, who are self-controlled and intent on the welfare of all beings.
Verse 26
कामक्रोधवियुक्तानां यतीनां यतचेतसाम् ।
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥२६॥
To the devotees who are free from desire and anger, who have controlled their thought and who have known the Self, Brahman’s bliss exists everywhere.
Verse 27-28
स्पर्शान् कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः ।
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥२७॥
यतेन्द्रियमनोबुद्धिर्मुनिर्माक्षपरायणः ।
विगतेच्छाभयक्रोधो यः सदा युक्त एव सः ॥२८॥
Shutting out all external contacts and fixing the sight between the eye-brows, equalising the out-going and the in-going breaths which pass through the nostrils, controlling the senses, mind and intellect, having moksha as his highest goal, free from desire, fear and anger – the sage who ever remains thus is verily liberated.
Verse 29
भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् ।
सुहृदं सर्वभुतानां ज्ञात्वा मां शान्तिमृच्छति ॥२९॥
On knowing Me – the Lord of all sacrifices and austerities, the Great Lord of all worlds, the Friend of all beings – he goes to Peace.
_________
This is the end of the sixth chapter of the Bhagavad Gita called ‘Samnyasa Yoga’
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Chapter Six
Verse 1
श्रीभगवानुवाच ।
अनाश्रतः कर्मफलं कार्यं कर्म करोति यः ।
स संन्यासी च योगी च न निरग्निर्न चाक्रियः ॥१॥
The Blessed Lord said:
He who, without depending on the fruits of action, performs his bounden duty, he is a samnyasin and a yogin, not he who is without fire and without action.
Verse 2
यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव ।
न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन ॥२॥
Do thou, O Pandava, know Yoga to be that which they call renunciation; no-one verily becomes a yogin who has not renounced thoughts.
Verse 3
आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते ।
योगारुढस्य तस्यैव शमः कारणमुच्यते ॥३॥
For a devotee who wishes to attain to Yoga, action is said to be the means. For that devotee, when he has attained to Yoga, quiescence is said to be the means.
Verse 4
यदा हि नेन्द्रियर्थेषु न कर्मस्वनुषज्जते ।
सर्वसङ्कल्पसंन्यासी योगारुढस्तदोच्यते ॥४॥
When a man, renouncing all thoughts, is not attached to sense-objects and actions, then he is said to have attained to Yoga.
Verse 5
उद्धरेदात्मनाऽऽत्मानं नात्मानमवसादयेत् ।
आत्मैव ह्यात्मनो बन्धुरा्मैव रिपुरात्मनः ॥५॥
Let a man raise himself by himself, let him not lower himself; for he alone is the friend of himself, he alone is the enemy of himself.
Verse 6
बन्धुरात्माऽऽत्मनस्तस्य येनात्मैवात्मना जितः।
अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रवत् ॥६॥
To him who has conquered himself by himself, his own self is the friend of himself, but to him who has not (conquered) himself, his own self stands in the place of an enemy, like the (external) foe.
Verse 7
जितात्मनः प्शान्तस्य परमात्मा समाहितः ।
शीतोष्णसुखदुःखेषु तथा मानावमानयोः ॥७॥
The self-controlled and serene man’s Supreme Self is steadfast in cold and heat, in pleasure and pain, and in honour and disgrace.
Verse 8
ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रयः ।
युक्तित्युच्यते योगी समलोष्टाश्मकाञ्चनः ॥८॥
The yogin whose self is satisfied with knowledge and wisdom, who remains unshaken, who has conquered the senses, he is said to be a saint – for whom a lump of earth, a stone and gold are equal.
Verse 9
सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु ।
साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ॥९॥
He is esteemed, who is of the same mind to the good-hearted, friends, foes, the indifferent, the neutral, the hateful, relatives, the righteous and the unrighteous.
Verse 10
योगी युञ्जीत सततमात्मानं रहसि स्थितः ।
एकाकी यतचित्तात्मा निराशीरपरिग्रहः ॥१०॥
Let the yogin try constantly to keep the mind steady, remaining in seclusion, alone, with the mind and body controlled, free from desire and having no possessions.
Verse 11
शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः ।
नात्युच्छ्रतं नातिनीचं चेलाजिनकुशोत्तरम् ॥११॥
Having in a clean spot established a firm seat, neither too high nor too low, with cloth, skin and kusa grass thereon;
Verse 12
तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः ।
उपविद्यासने युञ्ज्याद्योगमात्मविशुद्धये ॥१२॥
Making the mind one-pointed, with the actions of the mind and the senses controlled, let him, seated there on the seat, practise Yoga for the purification of the self.
Verse 13
समं कायशिरोग्रीवं धारयन्नचलं स्थिरः ।
सम्प्रेक्य नासिकाग्रं स्वं दिशश्चानवलोकयन् ॥१३॥
Holding erect and still the body, head and neck, firm, gazing at the tip of his nose, without looking around;
Verse 14
प्रशान्तात्मा विगतभीब्रह्यचारिव्रते स्थितः ।
मनः संयम्य माच्चित्तो युक्त आसीत मत्परः ॥१४॥
Serene-minded, fearless, firm in the vow of godly life, having restrained the mind, thinking on Me and balanced, let him sit, looking up to Me as the Supreme.
Verse 15
युञ्जन्नेवं सदाऽऽत्मानं योगी नियतमानसः ।
शन्तिं निर्वणपरमां मत्संस्थामधिगच्छति ॥१५॥
Thus always keeping the mind balanced, the yogin, with the mind controlled, attains to the peace abiding in Me, which culminates in Nirvana (moksha).
Verse 16
नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः ।
न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन ॥१६॥
Yoga is not possible for him who eats too much, nor for him who does not eat at all, nor for him who is addicted to too much sleep, nor for him who is (ever) wakeful, O Arjuna.
Verse 17
युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु ।
युक्तस्वप्नावबोधस्य योगो भवति दुःखहा ॥१७॥
To him whose food and recreation are moderate, whose exertions in actions is moderate, whose sleeping and waking are moderate, to him accrues Yoga, which is destructive of pain.
Verse 18
यदा विनियतं चित्तमात्मन्येवावतिष्टते ।
निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा ॥१८॥
When the well-restrained thought is established in the Self only, without longing for any of the objects of desire, then he is said to be a saint.
Verse 19
यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता ।
योगिनो यतचित्तस्य युञ्जतो यगमात्मनः ॥१९॥
‘As a lamp in a sheltered spot does not flicker’ – this has been thought of as the simile of a yogin of subdued thought, practising Yoga in the Self.
Verse 20
यत्रोपरमते चित्तं निरुद्धं यगसेवया ।
यत्र चैवात्मनाऽऽत्मानं पश्यन्नात्मनि यष्यति ॥२०॥
When thought is quiescent, restrained by the practice of Yoga; when seeing the Self by the self, he is satisfied in his own Self;
Verse 21
सुखमात्यन्तिकं यत्तद् बुद्धिग्राह्यमतीन्द्रियम् ।
चेत्ति यत्र न चैवाऽयं स्थितश्चलति त्त्त्वतः ॥२१॥
When he knows that Infinite Joy which, transcending the senses, can be grasped by reason; when steady (in the Self) he moves never from the Reality;
Verse 22
यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः ।
यस्मिन्स्थितो न दुःखेन गुरुणाऽपि विचाल्यते ॥२२॥
When, having obtained it, he thinks no other acquisition superior to it; when therein established, he is not moved by even great pain;
Verse 23
तं विद्याह् दुखसंयोगावियोगं योगसंज्ञितम् ।
स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा ॥२३॥
This severance from union with pain, be it known, is called union, (Yoga). That Yoga must be practised with determination and with undepressed heart.
Verse 24
सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः ।
मनसैवेन्द्रियग्रामं विनियम्य समन्ततः ॥२४॥
Abandoning without reserve all fancy-born desires, well-restraining all the senses from all quarters by the mind;
Verse 25
शनैःशनैरुपरमेद् बुद्ध्या धृतिगृहीतया ।
आत्मसंस्थिं मनः कृत्वा न किञ्चिदपि चिन्तयेत् ॥२५॥
Little by little let him withdraw by reason (buddhi) held in firmness; keeping the mind established in the Self, let him not think of anything.
Verse 26
यतो यतो निस्मरति मनश्चञ्चलमस्थिरम् ।
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् ॥२६॥
By whatever cause the wavering and unsteady mind wanders away from that, let him restrain it and bring it back direct under the control of the Self.
Verse 27
प्रशान्तमनसं ह्येनं योगीनं सुखमुत्तमम् ।
उपैति शान्तरजसं ब्रह्यभूतमकल्मषम् ॥२७॥
Supreme Bliss verily comes to this yogin, whose mind is quite tranquil, whose passion is quieted, who has become Brahman, who is blemishless.
Verse 28
युञ्जन्नेवं सदाऽऽत्मानं योगी विगतकल्मषः ।
सुखेन ब्रह्यसंस्पर्शमत्यन्तं सुखमश्नुते ॥२८॥
Thus always keeping the self steadfast, the yogin, freed from sins, attains with ease to the infinite bliss of contact with the (Supreme) Brahman.
Verse 29
सर्वभूतस्थमात्मानं सर्वभूतनि चात्मनि ।
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ॥२९॥
The Self abiding in all beings, and all beings (abiding) in the Self, sees he whose self has been made steadfast by Yoga, who everywhere sees the same.
Verse 30
यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति ।
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥३०॥
He who sees Me everywhere and sees everything in Me, to him I vanish not, nor to Me does he vanish.
Verse 31
सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः ।
सर्वथा वर्तमानोऽपि योगी मयि वर्तते ॥३१॥
Whoso, intent on unity, worships Me who abide in all beings, that yogin dwells in Me, whatever his mode of life.
Verse 32
आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन ।
सुखं वा यदि वा दुखं स योगी परमो मतः ॥३२॥
Whoso, by comparison with himself, sees the same everywhere, O Arjuna, be it pleasure or pain, he is deemed the highest yogin.
Verse 33
अर्जुन उवाच ।
योऽयं योगस्त्वया प्रोक्तः साम्येन मधुूदन ।
एतस्याहं न पश्यामि चंचलत्वात् स्थितिं स्थिराम् ॥३३॥
Arjuna said:
This Yoga in equanimity taught by Thee, O Destroyer of Madhu, I see not its steady continuance, because of the restlessness of the mind.
Verse 34
चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम् ।
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥३४॥
The mind verily is, O Krishna, restless, turbulent, strong and obstinate. The restraint thereof I deem quite as difficult as that of the wind.
Verse 35
श्रीभगवानुवाच ।
असंशयं महाबाहो मनो दुर्निग्रहं चलम् ।
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥३५॥
The Blessed Lord said:
Doubtless, O Mighty-Armed, the mind is hard to restrain and restless; but by practice, O Son of Kunti, and by indifference it may be restrained.
Verse 36
असंयतात्मना योगी दुष्प्राप इति मे मतिः ।
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः ॥३६॥
Yoga methinks is hard to attain for a man of uncontrolled self; but by him who (often) strives, self-controlled, it can be acquired by (proper) means.
Verse 37
अर्जुन उवाच ।
अयतिः श्रद्धयोपेतो योगाच्चलितमानसः ।
अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥३७॥
Arjuna said:
He who strives not, but who is possessed of faith, whose mind wanders away from Yoga – having failed to attain perfection in Yoga, what end, O Krishna, does he meet?
Verse 38
कच्चिन्नोभयविभ्रष्टश्च्छिन्नाभ्रमिव नश्यति ।
अप्रतिष्टो महाबाहो विमूढो ब्रह्मणः पथि ॥३८॥
Having failed in both, does he not perish like a riven cloud, supportless, O Might-armed, and perplexed in the path to Brahman?
Verse 39
एतं मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः ।
त्वदन्यः संशयस्यास्य छेत्ता नह्युपपद्यते ॥३९॥
This doubt of mine, O Krishna, do Thou dispel completely, for none other than Thyself can possibly destroy it.
Verse 40
श्रीभगवानुवाच ।
पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते ।
न हि कल्याणकृत्कश्चिद्दुर्गतिं तात गच्छति ॥४०॥
The Blessed Lord said:
O Partha, neither in the world nor in the next is there destruction for him; none verily who does good, My son, ever comes to grief.
Verse 41
प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः ।
शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ॥४१॥
Having attained to the worlds of the righteous and having dwelt there for eternal years, he who failed in Yoga is reborn in a house of the pure and wealthy.
Verse 42
अथवा योगिनामेव कुले भवति धीमताम् ।
एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् ॥४२॥
Else he is born in a family of wise yogins only. This verily, a birth like this, is very hard to obtain in this world.
Verse 43
तत्र तं बुद्धिसंयोगं लभते पौर्वदैहिकम् ।
यतते च ततो भूयः संसिद्धौ कुरुनन्दन ॥४३॥
There he gains touch with the knowledge that was acquired in the former body and strives more than before for perfection, O son of the Kurus.
Verse 44
पूर्वाभ्यासेन तेनैव ह्रीयते ह्यवशोऽपि सः ।
जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते ॥४४॥
By that very former practice is he borne on though unwilling. Even he who merely wishes to know of Yoga rises superior of the Word-Brahman.
Verse 45
प्रयत्नाध्यतमानस्तु योगी संशुद्धकिल्बिषः ।
अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥४५॥
Verily a yogin who strives with assiduity, purified from sins and perfected in the course of many births, then reaches the Supreme Goal.
Verse 46
तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः ।
कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन ॥४६॥
A yogin is deemed superior to men of austerity, and superior to even men of knowledge; he is also superior to men of action. Therefore, be thou a yogin, O Arjuna.
Verse 47
योगिनामपि सर्वेषां सद्गतेनान्तरात्मना ।
श्रद्धावान्भजते यो मां स मे युक्ततमो मतः ॥४७॥
Of all yogins, whoso, full of faith, worships Me with his inner self abiding in Me, he is deemed by Me as most devout.
This is the end of the sixth chapter of the Bhagavad Gita called ‘Dhyana Yoga’
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