Anasritah Karma Phalam Karyam lyrics

śrī-bhagavān uvāca anāśritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ sa saṁnyāsī ca yogī ca na niragnir na cākriyaḥ

sri-bhagavan uvaca anasritah karma-phalam karyam karma karoti yah sa samnyasi ca yogi ca na niragnir na cakriyah

श्रीभगवान उवाच अनाश्रितः कर्मफलं कार्यं कर्म करोति यः स संन्यासी च योगी च न निरग्निर न चाक्रियः

The Blessed Lord 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 work.

yaṁ saṁnyāsam iti prāhur yogaṁ taṁ viddhi pāṇḍava na hy asaṁnyasta-saṁkalpo yogī bhavati kaścana

yam samnyasam iti prahur yogam tam viddhi pandava na hy asamnyasta-samkalpo yogi bhavati kascana

यं संन्यासम इति प्राहुर योगं तं विद्धि पाण्डव न ह्य असंन्यस्तसंकल्पो योगी भवति कश्चन

What is called renunciation is the same as yoga, or linking oneself with the Supreme, for no one can become a yogi unless he renounces the desire for sense gratification.

ārurukṣor muner yogaṁ karma kāraṇam ucyate yogārūḍhasya tasyaiva śamaḥ kāraṇam ucyate

aruruksor muner yogam karma karanam ucyate yogarudhasya tasyaiva samah karanam ucyate

आरुरुक्षोर मुनेर योगं कर्म कारणम उच्यते योगारूढस्य तस्यैव शमः कारणम उच्यते

For one who is a neophyte in the eightfold yoga system, work is said to be the means; and for one who has already attained to yoga, cessation of all material activities is said to be the means.

yadā hi nendriyārtheṣu na karmasv anuṣajjate sarva-saṁkalpa-saṁnyāsī yogārūḍhas tadocyate

yada hi nendriyarthesu na karmasv anusajjate sarva-samkalpa-samnyasi yogarudhas tadocyate

यदा हि नेन्द्रियार्थेषु न कर्मस्व अनुषज्जते सर्वसंकल्पसंन्यासी योगारूढस तदोच्यते

A person is said to be have attained to yoga when, having renounced all material desires, he neither acts for sense gratification nor engages in fruitive activities.

uddhared ātmanātmānaṁ nātmānam avasādayet ātmaiva hy ātmano bandhur ātmaiva ripur ātmanaḥ

uddhared atmanatmanam natmanam avasadayet atmaiva hy atmano bandhur atmaiva ripur atmanah

उद्धरेद आत्मनात्मानं नात्मानम अवसादयेत आत्मैव ह्य आत्मनो बन्धुर आत्मैव रिपुर आत्मनः

A man must elevate himself by his own mind, not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well.

bandhur ātmātmanas tasya yenātmaivātmanā jitaḥ anātmanas tu śatrutve vartetātmaiva śatruvat

bandhur atmatmanas tasya yenatmaivatmana jitah anatmanas tu satrutve vartetatmaiva satruvat

बन्धुर आत्मात्मनस तस्य येनात्मैवात्मना जितः अनात्मनस तु शत्रुत्वे वर्तेतात्मैव शत्रुवत

For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his very mind will be the greatest enemy.

jitātmanaḥ praśāntasya paramātmā samāhitaḥ śītoṣṇa-sukha-duḥkheṣu tathā mānāpamānayoḥ

jitatmanah prasantasya paramatma samahitah sitosna-sukha-duhkhesu tatha manapamanayoh

जितात्मनः प्रशान्तस्य परमात्मा समाहितः शीतोष्णसुखदुःखेषु तथा मानापमानयोः

For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquility. To such a man happiness and distress, heat and cold, honor and dishonor are all the same.

jñāna-vijñāna-tṛptātmā kūṭastho vijitendriyaḥ yukta ity ucyate yogī sama-loṣṭāśma-kāñcanaḥ

jnana-vijnana-trptatma kutastho vijitendriyah yukta ity ucyate yogi sama-lostasma-kancanah

ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः युक्त इत्य उच्यते योगी समलोष्टाश्मकाञ्चनः

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.

suhṛn-mitrāry-udāsīna-madhyastha-dveṣya-bandhuṣu sādhuṣv api ca pāpeṣu sama-buddhir viśiṣyate

suhrn-mitrary-udasina-madhyastha-dvesya-bandhusu sadhusv api ca papesu sama-buddhir visisyate

सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु साधुष्व अपि च पापेषु समबुद्धिर विशिष्यते

A person is said to be still further advanced when he regards all--the honest well-wisher, friends and enemies, the envious, the pious, the sinner and those who are indifferent and impartial--with an equal mind.

yogī yuñjīta satatam ātmānaṁ rahasi sthitaḥ ekākī yata-cittātmā nirāśīr aparigrahaḥ

yogi yunjita satatam atmanam rahasi sthitah ekaki yata-cittatma nirasir aparigrahah

योगी युञ्जीत सततम आत्मानं रहसि स्थितः एकाकी यतचित्तात्मा निराशीर अपरिग्रहः

A transcendentalist should always try to concentrate his mind on the Supreme Self; 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. 11-12) 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 neither be too high nor too low and should be situated in a sacred place. The yogi should then sit on it very firmly and should practice yoga by controlling the mind and the senses, purifying the heart and fixing the mind on one point. 13-14) 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.

śucau deśe pratiṣṭhāpya sthiram āsanam ātmanaḥ nātyucchritaṁ nātinīcaṁ cailājina-kuśottaram

sucau dese pratisthapya sthiram asanam atmanah natyucchritam natinicam cailajina-kusottaram

शुचौ देशे प्रतिष्ठाप्य स्थिरम आसनम आत्मनः नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम

English meaning not yet written for this verse.

tatraikāgraṁ manaḥ kṛtvā yata-cittendriya-kriyaḥ upaviśyāsane yuñjyād yogam ātma-viśuddhaye

tatraikagram manah krtva yata-cittendriya-kriyah upavisyasane yunjyad yogam atma-visuddhaye

तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः उपविश्यासने युञ्ज्याद योगम आत्मविशुद्धये

English meaning not yet written for this verse.

samaṁ kāya-śiro-grīvaṁ dhārayann acalaṁ sthiraḥ saṁprekṣya nāsikāgraṁ svaṁ diśaś cānavalokayan

samam kaya-siro-grivam dharayann acalam sthirah sampreksya nasikagram svam disas canavalokayan

समं कायशिरोग्रीवं धारयन्न अचलं स्थिरः संप्रेक्ष्य नासिकाग्रं स्वं दिशश चानवलोकयन

English meaning not yet written for this verse.

praśāntātmā vigata-bhīr brahmacāri-vrate sthitaḥ manaḥ saṁyamya mac-citto yukta āsīta mat-paraḥ

prasantatma vigata-bhir brahmacari-vrate sthitah manah samyamya mac-citto yukta asita mat-parah

प्रशान्तात्मा विगतभीर ब्रह्मचारिव्रते स्थितः मनः संयम्य मच्चित्तो युक्त आसीत मत्परः

English meaning not yet written for this verse.

yuñjann evaṁ sadātmānaṁ yogī niyata-mānasaḥ śāntiṁ nirvāṇa-paramāṁ mat-saṁsthām adhigacchati

yunjann evam sadatmanam yogi niyata-manasah santim nirvana-paramam mat-samstham adhigacchati

युञ्जन्न एवं सदात्मानं योगी नियतमानसः शान्तिं निर्वाणपरमां मत्संस्थाम अधिगच्छति

Thus practicing control of the body, mind and activities, the mystic transcendentalist attains to the kingdom of God [or the abode of Krsna] by cessation of material existence.

nātyaśnatas tu yogo’sti na caikāntam anaśnataḥ na cātisvapna-śīlasya jāgrato naiva cārjuna

natyasnatas tu yogo’sti na caikantam anasnatah na catisvapna-silasya jagrato naiva carjuna

नात्यश्नतस तु योगोऽस्ति न चैकान्तम अनश्नतः न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन

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.

yuktāhāra-vihārasya yukta-ceṣṭasya karmasu yukta-svapnāvabodhasya yogo bhavati duḥkhahā

yuktahara-viharasya yukta-cestasya karmasu yukta-svapnavabodhasya yogo bhavati duhkhaha

युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु युक्तस्वप्नावबोधस्य योगो भवति दुःखहा

He who is temperate in his habits of eating, sleeping, working and recreation can mitigate all material pains by practicing the yoga system.

yadā viniyataṁ cittam ātmany evāvatiṣṭhate niḥspṛhaḥ sarva-kāmebhyo yukta ity ucyate tadā

yada viniyatam cittam atmany evavatisthate nihsprhah sarva-kamebhyo yukta ity ucyate tada

यदा विनियतं चित्तम आत्मन्य एवावतिष्ठते निःस्पृहः सर्वकामेभ्यो युक्त इत्य उच्यते तदा

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 have attained yoga.

yathā dīpo nivāta-stho neṅgate sopamā smṛtā yogino yata-cittasya yuñjato yogam ātmanaḥ

yatha dipo nivata-stho nengate sopama smrta yogino yata-cittasya yunjato yogam atmanah

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता योगिनो यतचित्तस्य युञ्जतो योगम आत्मनः

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. 20-23) The stage of perfection is called trance, or samadhi, when one's mind is completely restrained from material mental activities by practice of yoga. This 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 and enjoys himself 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.

yatroparamate cittaṁ niruddhaṁ yoga-sevayā yatra caivātmanātmānaṁ paśyann ātmani tuṣyati

yatroparamate cittam niruddham yoga-sevaya yatra caivatmanatmanam pasyann atmani tusyati

यत्रोपरमते चित्तं निरुद्धं योगसेवया यत्र चैवात्मनात्मानं पश्यन्न आत्मनि तुष्यति

English meaning not yet written for this verse.

sukham ātyantikaṁ yat tad buddhi-grāhyam atīndriyam vetti yatra na caivāyaṁ sthitaś calati tattvataḥ

sukham atyantikam yat tad buddhi-grahyam atindriyam vetti yatra na caivayam sthitas calati tattvatah

सुखम आत्यन्तिकं यत तद बुद्धिग्राह्यम अतीन्द्रियम वेत्ति यत्र न चैवायं स्थितश चलति तत्त्वतः

English meaning not yet written for this verse.

yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ yasmin sthito na duḥkhena guruṇāpi vicālyate

yam labdhva caparam labham manyate nadhikam tatah yasmin sthito na duhkhena gurunapi vicalyate

यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः यस्मिन स्थितो न दुःखेन गुरुणापि विचाल्यते

English meaning not yet written for this verse.

taṁ vidyād duḥkha-saṁyoga-viyogaṁ yoga-saṁjñitam sa niścayena yoktavyo yogo’nirviṇṇa-cetasā

tam vidyad duhkha-samyoga-viyogam yoga-samjnitam sa niscayena yoktavyo yogo’nirvinna-cetasa

तं विद्याद दुःखसंयोगवियोगं योगसंज्ञितम स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा

English meaning not yet written for this verse.

saṁkalpa-prabhavān kāmāṁs tyaktvā sarvān aśeṣataḥ manasaivendriya-grāmaṁ viniyamya samantataḥ

samkalpa-prabhavan kamams tyaktva sarvan asesatah manasaivendriya-gramam viniyamya samantatah

संकल्पप्रभवान कामांस त्यक्त्वा सर्वान अशेषतः मनसैवेन्द्रियग्रामं विनियम्य समन्ततः

One should engage oneself in the practice of yoga with undeviating determination and faith. One should abandon, without exception, all material desires born of false ego and thus control all the senses on all sides by the mind.

śanaiḥ śanair uparamed buddhyā dhṛti-gṛhītayā ātma-saṁsthaṁ manaḥ kṛtvā na kiṁcid api cintayet

sanaih sanair uparamed buddhya dhrti-grhitaya atma-samstham manah krtva na kimcid api cintayet

शनैः शनैर उपरमेद बुद्ध्या धृतिगृहीतया आत्मसंस्थं मनः कृत्वा न किंचिद अपि चिन्तयेत

Gradually, step by step, with full conviction, one should become situated in trance by means of intelligence, and thus the mind should be fixed on the Self alone and should think of nothing else.

yato yato niścarati manaś cañcalam asthiram tatas tato niyamyaitad ātmany eva vaśaṁ nayet

yato yato niscarati manas cancalam asthiram tatas tato niyamyaitad atmany eva vasam nayet

यतो यतो निश्चरति मनश चञ्चलम अस्थिरम ततस ततो नियम्यैतद आत्मन्य एव वशं नयेत

From whatever and 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.

praśānta-manasaṁ hy enaṁ yoginaṁ sukham uttamam upaiti śānta-rajasaṁ brahma-bhūtam akalmaṣam

prasanta-manasam hy enam yoginam sukham uttamam upaiti santa-rajasam brahma-bhutam akalmasam

प्रशान्तमनसं ह्य एनं योगिनं सुखम उत्तमम उपैति शान्तरजसं ब्रह्मभूतम अकल्मषम

The yogi whose mind is fixed on Me verily attains the highest happiness. By virtue of his identity with Brahman, he is liberated; his mind is peaceful, his passions are quieted, and he is freed from sin.

yuñjann evaṁ sadātmānaṁ yogī vigata-kalmaṣaḥ sukhena brahma-saṁsparśam atyantaṁ sukham aśnute

yunjann evam sadatmanam yogi vigata-kalmasah sukhena brahma-samsparsam atyantam sukham asnute

युञ्जन्न एवं सदात्मानं योगी विगतकल्मषः सुखेन ब्रह्मसंस्पर्शम अत्यन्तं सुखम अश्नुते

Steady in the Self, being freed from all material contamination, the yogi achieves the highest perfectional stage of happiness in touch with the Supreme Consciousness.

sarva-bhūta-stham ātmānaṁ sarva-bhūtāni cātmani īkṣate yoga-yuktātmā sarvatra sama-darśanaḥ

sarva-bhuta-stham atmanam sarva-bhutani catmani iksate yoga-yuktatma sarvatra sama-darsanah

सर्वभूतस्थम आत्मानं सर्वभूतानि चात्मनि ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः

A true yogi observes Me in all beings, and also sees every being in Me. Indeed, the self-realized man sees Me everywhere.

yo māṁ paśyati sarvatra sarvaṁ ca mayi paśyati tasyāhaṁ na praṇaśyāmi sa ca me na praṇaśyati

yo mam pasyati sarvatra sarvam ca mayi pasyati tasyaham na pranasyami sa ca me na pranasyati

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

For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.

sarva-bhūta-sthitaṁ yo māṁ bhajaty ekatvam āsthitaḥ sarvathā vartamāno’pi sa yogī mayi vartate

sarva-bhuta-sthitam yo mam bhajaty ekatvam asthitah sarvatha vartamano’pi sa yogi mayi vartate

सर्वभूतस्थितं यो मां भजत्य एकत्वम आस्थितः सर्वथा वर्तमानोऽपि स योगी मयि वर्तते

The yogi who knows that I and the Supersoul within all creatures are one worships Me and remains always in Me in all circumstances.

ātmaupamyena sarvatra samaṁ paśyati yo’rjuna sukhaṁ vā yadi vā duḥkhaṁ sa yogī paramo mataḥ

atmaupamyena sarvatra samam pasyati yo’rjuna sukham va yadi va duhkham sa yogi paramo matah

आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन सुखं वा यदि वा दुःखं स योगी परमो मतः

He is a perfect yogi who, by comparison to his own self, sees the true equality of all beings, both in their happiness and distress, O Arjuna!

arjuna uvāca yo’yaṁ yogas tvayā proktaḥ sāmyena madhusūdana etasyāhaṁ na paśyāmi cañcalatvāt sthitiṁ sthirām

arjuna uvaca yo’yam yogas tvaya proktah samyena madhusudana etasyaham na pasyami cancalatvat sthitim sthiram

अर्जुन उवाच योऽयं योगस त्वया प्रोक्तः साम्येन मधुसूदन एतस्याहं न पश्यामि चञ्चलत्वात स्थितिं स्थिराम

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.

cañcalaṁ hi manaḥ kṛṣṇa pramāthi balavad dṛḍham tasyāhaṁ nigrahaṁ manye vāyor iva suduṣkaram

cancalam hi manah krsna pramathi balavad drdham tasyaham nigraham manye vayor iva suduskaram

चञ्चलं हि मनः कृष्ण प्रमाथि बलवद दृढम तस्याहं निग्रहं मन्ये वायोर इव सुदुष्करम

For the mind is restless, turbulent, obstinate and very strong, O Krsna, and to subdue it is, it seems to me, more difficult than controlling the wind.

śrī-bhagavān uvāca asaṁśayaṁ mahā-bāho mano durṇigrahaṁ calam abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate

sri-bhagavan uvaca asamsayam maha-baho mano durnigraham calam abhyasena tu kaunteya vairagyena ca grhyate

श्रीभगवान उवाच असंशयं महाबाहो मनो दुर्णिग्रहं चलम अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते

The Blessed Lord said: O mighty-armed son of Kunti, it is undoubtedly very difficult to curb the restless mind, but it is possible by constant practice and by detachment.

asaṁyatātmanā yogo duṣprāpa iti me matiḥ vaśyātmanā tu yatatā śakyo’vāptum upāyataḥ

asamyatatmana yogo dusprapa iti me matih vasyatmana tu yatata sakyo’vaptum upayatah

असंयतात्मना योगो दुष्प्राप इति मे मतिः वश्यात्मना तु यतता शक्योऽवाप्तुम उपायतः

For one whose mind is unbridled, self-realization is difficult work. But he whose mind is controlled and who strives by right means is assured of success. That is My opinion.

arjuna uvāca ayatiḥ śraddhayopeto yogāc calita-mānasaḥ aprāpya yoga-saṁsiddhiṁ kāṁ gatiṁ kṛṣṇa gacchati

arjuna uvaca ayatih sraddhayopeto yogac calita-manasah aprapya yoga-samsiddhim kam gatim krsna gacchati

अर्जुन उवाच अयतिः श्रद्धयोपेतो योगाच चलितमानसः अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति

Arjuna said: What is the destination of the man of faith who does not persevere, who in the beginning takes to the process of self-realization but who later desists due to worldly-mindedness and thus does not attain perfection in mysticism?

kaccin nobhaya-vibhraṣṭaś chinnābhram iva naśyati apratiṣṭho mahā-bāho vimūḍho brahmaṇaḥ pathi

kaccin nobhaya-vibhrastas chinnabhram iva nasyati apratistho maha-baho vimudho brahmanah pathi

कच्चिन नोभयविभ्रष्टश छिन्नाभ्रम इव नश्यति अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि

O mighty-armed Krsna, does not such a man, being deviated from the path of Transcendence, perish like a riven cloud, with no position in any sphere?

etan me saṁśayaṁ kṛṣṇa chettum arhasy aśeṣataḥ tvad-anyaḥ saṁśayasyāsya chettā na hy upapadyate

etan me samsayam krsna chettum arhasy asesatah tvad-anyah samsayasyasya chetta na hy upapadyate

एतन मे संशयं कृष्ण छेत्तुम अर्हस्य अशेषतः त्वदन्यः संशयस्यास्य छेत्ता न ह्य उपपद्यते

This is my doubt, O Krsna, and I ask You to dispel it completely. But for Yourself, no one is to be found who can destroy this doubt.

śrī-bhagavān uvāca pārtha naiveha nāmutra vināśas tasya vidyate na hi kalyāṇa-kṛt kaścid durgatiṁ tāta gacchati

sri-bhagavan uvaca partha naiveha namutra vinasas tasya vidyate na hi kalyana-krt kascid durgatim tata gacchati

श्रीभगवान उवाच पार्थ नैवेह नामुत्र विनाशस तस्य विद्यते न हि कल्याणकृत कश्चिद दुर्गतिं तात गच्छति

The Blessed Lord said: Son of Prtha, 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.

prāpya puṇya-kṛtāṁ lokān uṣitvā śāśvatīḥ samāḥ śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo’bhijāyate

prapya punya-krtam lokan usitva sasvatih samah sucinam srimatam gehe yoga-bhrasto’bhijayate

प्राप्य पुण्यकृतां लोकान उषित्वा शाश्वतीः समाः शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते

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.

atha vā yoginām eva kule bhavati dhīmatām etad dhi durlabhataraṁ loke janma yad īdṛśam

atha va yoginam eva kule bhavati dhimatam etad dhi durlabhataram loke janma yad idrsam

अथ वा योगिनाम एव कुले भवति धीमताम एतद धि दुर्लभतरं लोके जन्म यद ईदृशम

Or he takes his birth in a family of transcendentalists who are surely great in wisdom. Verily, such a birth is rare in this world.

tatra taṁ buddhi-saṁyogaṁ labhate paurvadehikam yatate ca tato bhūyaḥ saṁsiddhau kurunandana

tatra tam buddhi-samyogam labhate paurvadehikam yatate ca tato bhuyah samsiddhau kurunandana

तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम यतते च ततो भूयः संसिद्धौ कुरुनन्दन

On taking such a birth, he again revives the divine consciousness of his previous life, and he tries to make further progress in order to achieve complete success, O son of Kuru.

pūrvābhyāsena tenaiva hriyate hy avaśo’pi saḥ jijñāsur api yogasya śabda-brahmātivartate

purvabhyasena tenaiva hriyate hy avaso’pi sah jijnasur api yogasya sabda-brahmativartate

पूर्वाभ्यासेन तेनैव ह्रियते ह्य अवशोऽपि सः जिज्ञासुर अपि योगस्य शब्दब्रह्मातिवर्तते

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, striving for yoga, stands always above the ritualistic principles of the scriptures.

prayatnād yatamānas tu yogī saṁśuddha-kilbiṣaḥ aneka-janma-saṁsiddhas tato yāti parāṁ gatim

prayatnad yatamanas tu yogi samsuddha-kilbisah aneka-janma-samsiddhas tato yati param gatim

प्रयत्नाद यतमानस तु योगी संशुद्धकिल्बिषः अनेकजन्मसंसिद्धस ततो याति परां गतिम

But when the yogi engages himself with sincere endeavor in making further progress, being washed of all contaminations, then ultimately, after many, many births of practice, he attains the supreme goal.

tapasvibhyo’dhiko yogī jñānibhyo’pi mato’dhikaḥ karmibhyaś cādhiko yogī tasmād yogī bhavārjuna

tapasvibhyo’dhiko yogi jnanibhyo’pi mato’dhikah karmibhyas cadhiko yogi tasmad yogi bhavarjuna

तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः कर्मिभ्यश चाधिको योगी तस्माद योगी भवार्जुन

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.

yoginām api sarveṣāṁ mad-gatenāntarātmanā śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ

yoginam api sarvesam mad-gatenantaratmana sraddhavan bhajate yo mam sa me yuktatamo matah

योगिनाम अपि सर्वेषां मद्गतेनान्तरात्मना श्रद्धावान भजते यो मां स मे युक्ततमो मतः

And of all yogis, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.