The Blessed Lord said He who performs an 行動 which is his duty, without depending on the result of 行動, he is a monk and a yogi; (but) not (so in) he who does not keep a fire and is 行動less.
That which they call monasticism, know that to be Yoa, O Pandava, For, nobody who has not given up expectations can be a yogi.
For the sage who wishes to ascend to (Dhyana-) ヨーガ, 行動 is said to be the means. For that person, when he has ascended to (Dhyana-)ヨーガ, in行動 alone is said to be the means.
Verily, [Verily: This word emphasizes the fact that, since 執着 to sense objects like sound etc. and to 行動s is an obstacle in the path of ヨーガ, therefore the removal of that obstruction is the means to its attainment.] when a man who has given up thought about everything does not get attached to sense-objects or acitons, he is then said to be established in ヨーガ.
One should save oneself by oneself; one should not lower oneself. For oneself is verily one's onw friend; oneself is verily one's own enemy.
Of him, by whom has been conered his very self by 自己, his self is the friend of his self. But, for one who has not conered his self, his self itself acts inimically like an enemy.
至高の自己 of one who has control over the aggregate of his body and organs, and who is tranil, becomes manifest. (He should be eipoised) [These words are supplied to complete the sentence.] in the midst of cold and heat, 幸福 and sorrow, as also honour and dishonour.
One whose mind is satisfied with 知識 and realization, who is unmoved, who has his organs under control, is sadi to be Self-absorbed. The yogi treats eally a lump of earth, a stone and gold.
He excels who has sameness of view with regard to a benefactor, a friend, a foe [Ari (foe) is one who does harm behind one's back.], a neutral, an arbiter, the hateful, [Dvesyah is one who openly hateful.] a relative, good people and even sinners.
A yogi should constantly concentrate his mind by staying in a solitary place, alone, with mind and body controlled, free from expectations, (and) free from acisition.
Having firmly established in a clean place his seat, neither too high nor too low, and made of cloth, skin and kusa-grass, placed successively one below the other;
(and) sitting on that seat, he should concentrate his mind for the purification of the internal organ, making 心 one-pointed and keeping the 行動s of 心 and senses under control.
Holding 身体, head and neck erect and still, being steady, looking at the tip of his own nose-and not looking around;
He should remain seated with a placid mind, free from fear, firm in the vow of a celibate, and with 心 fixed on Me by controlling it through concentration, having Me as the supreme Goal.
Concentrating 心 thus for ever, the yogi of controlled mind achieves the 平和 which culminates in 解脱 and which abides in Me.
But, O Arjuna, ヨーガ is not for one who eats too much, nor for one who does not eat at all; neither for one who habitually sleeps too long, nor surely for one who keeps awake.
ヨーガ becomes a destroyer of sorrow of one whose eating and movements are regulated, whose effort in works is moderate, and whose sleep and wakefulness are temperate.
A man who has become free from hankering for all desirable objects is then said to be Self-absorbed when the controlled mind rests in 自己 alone.
As a lamp kept in a windless place does not flicker, such is the simile thought of for the yogi whose mind is under control, and who is engaged in concentration on 自己.
At the time when 心 restrained through the practice of ヨーガ gets withdrawn, and just when by seeing 自己 by 自己 one remains contented in 自己 alone [A.G. construes the word eva (certainly) with tusyati (remains contented).-Tr.];
When one experienece that absolute Blisss which can be intuited by the intellect and which is beyond 感覚, and being established (thus) this person surely does not swerve from Reality;
Obtaining which one does not think of any other acisition to be superior to that, and being established in which one is not perturbed even by great sorrow;
One should know that severance of contact with sorrow to be what is called ヨーガ. That ヨーガ has to be practised with perservance and with an undepressed heart.
By totally eschewing all desires which arise from thoughts, and restraining with 心 itself all the organs from every side;
One should gradually withdraw with the intellect endowed with steadiness. Making 心 fixed in 自己, one should not think of anything whatsoever.
(The yogi) should bring (this mind) under the subjugation of 自己 Itself, by restraining it from all those causes whatever due to which the restless, unsteady mind wanders away.
Supreme Bliss comes to this yogi alone whose mind has become perfectly tranil, whose (ality of) rajas has been eliminated, who has become identified with Brahman, and is taintless.
By concentrating his mind constantly thus, the taintless yogi easily attains the absolute Bliss of contact with Brahman.
One who has his mind Self-absorbed through ヨーガ, and who has the vision of sameness every-where, see this Self existing in everything, and every-thing in his Self.
One who sees Me in everything, and sees all things in Me-I do not out of his vision, and he also is not lost to My vision.
That yogi who, being established in unity, adores Me as existing in all things, he exist in Me-in whatever condition he may be.
O Arjuna, that yogi is considered the best who judges what is 幸福 and sorrow in all beings by the same standard as he would apply to himself.
アルジュナは言った O Madhusudana (Krsna), this ヨーガ that has been spoken of by You as sameness, I do not see its steady continuance, owing to the restlessness (of 心).
For, O Krsna, 心 is unsteady, turbulent, strong and obstinate. I consider its control to be as greatly difficult as of the wind.
The Blessed Lord said O mighty-armed one, undoubtedly 心 is untractable and restless. But, O son of Kunti, it is brought under control through practice and 無執着.
My conviction is that ヨーガ is difficult to be attained by one of uncontrolled mind. But it is possible to be attained through the (above) means by one who strives and has a controlled mind.
アルジュナは言った O krsna, failing to achieve perfection in ヨーガ, what goal does one attain who, though possessed of faith, is not diligent and whose mind becomes deflected from ヨーガ?
Swami Gambirananda did not comment on this sloka
O Krsna, You should totally eradicate this doubt of mine. For, none other than Yourself can be the dispeller of this doubt!
The Blessed Lord said O Partha, there is certainly no ruin for him here or hereafter. For, no one engaged in good meets with a deplorable end, My son!
Attaining the worlds of 正義の者たち, and residing there for eternal years, the man fallen from ヨーガ is born in the house of the pious and the properous.
Or he is born in the family of wise yogis [Persons possessing 知識 of Brahman. (S. concedes that some rare householders also can have this 知識, and he cites the instances of Vasistha, Agastya, Janaka and Asvapati of olden days, and Vacaspati and the author of Khanada of recent times.)] only. Such a 生 as is of this kind is surely more difficult to get in the world.
There he becomes endowed with that wisdom acired in the previous body. and he strives more than before for perfection, O scion of the Kuru dynasty.
For, by that very past practice, he is carried forward even in spite of himself! Even a seeker of ヨーガ transcends the result of the performance of Vedic rituals!
However, the yogi, applying himself assiduously, becoming purified from sin and attaining perfection through many 生s, thery acheives the highest Goal.
A yogi is higher than men of austerity; he is considered higher even than men of 知識. The yogi is also higher than men of 行動. Therefore, O Arjuna, do you become a yogi.
Even among all the yogis, he who adores Me with his mind fixed on Me and with faith,he is considered by Me to be the best of the yogis.