The subject of Karmayoga and the signs of a yogurt man Self-restraint sixth chapter
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Self-restraint sixth chapter -Shree Bhagwan said- One who does not perform any action without taking shelter of the male karma, he is a monk and a yogi and is not a monk who renounces fire and is not a yogi who renounces only actions.
Hey Arjun! To whom is called sannyas (its revealing meaning in the commentary of Gita chapter 3 verse 3.) It is said that you know it as yoga (the meaning of it is revealed in the commentary of Gita chapter 3 verse 3.) Because the one who does not renounce the resolutions There is no male yogi.
For a contemplative man who wishes to be established in yoga, he is asked to do deeds in the attainment of yoga, and once he becomes yogic, he is said to be in welfare for the man who lacks all the resolutions.
In a period which is neither indulged in the enjoyment of the senses nor in deeds, in that period, the renunciation of all the resolutions is called Purusha Yogaruddha.
Motivation for Self-Salvation and Signs of God-given Man (Self-restraint sixth chapter)
Deliver yourself from the world and the sea, and do not put yourself in degradation because this man is his friend and he is his enemy.
The person who lives with the body, including the mind and the senses, is the friend of the person himself, and by whom the body, including the mind and the senses, has not won, for that he is engaged in enmity similar to the enemy.
In hard-wired and joyous-sorrow and in honor and humiliation, whose incarnations of inner peace are very quiet, in the knowledge of a person with such an independent soul, Sachchidanandaghan God is perfectly situated, that is, there is nothing but God in his knowledge.
Whose conscience is filled with knowledge, whose condition is disorderly, whose senses are well-lived and for which the clay, stone and gold are the same, it is said to be Yogi, that is, God-given.
Suhrid (one who is self-interested), friend, very different, indifferent (non-discriminatory), mediator (good-looking on both sides), hostile and captive, godly and sinners are equally superior.
The one who holds the body, including the mind and the senses, the hopeless and unassuming yogi, is situated alone in a secluded place, and incessant soul in the divine
The topic of Meditation in detail (Self-restraint sixth chapter)
In the pure land, on which respectively Kusha, Mrigchala and clothes are laid, which is neither very high nor very low, by setting your posture in such stead.
Sitting on that posture, while keeping the mind and the actions of the senses, concentrate the mind and practice yoga for the purification of the conscience.
By holding the body, head and neck equal and fixed and fixed, looking at the front part of your nose, not looking in other directions.
In the fast of Brahmachari, the mindless Yogi with a fearless and well-calmed inner conscience should stop the mind and be situated in me with my mind.
The tainted Yogi, thus applying the soul continuously in the form of my God, attains the ultimate peace of the bliss that dwells in me.
Hey Arjun! This yoga proves to be neither for the eater, nor for the eater at all, nor for the person to have a lot of sleep, nor for those who are always awake.
The destroyer of sorrows can prove to be a proper dieter, a person who works in deeds, and a suitable sleeper and awake.
In a time when the mind is in a very subdued mind, it is said that in the time when the divine person is well-versed with all the pleasures, it is said.
Just as the lamp in the airless place is not moving, the simile is said to be of the living mind of a yogi engaged in the meditation of God.
In the state of mind, which is voided by the practice of yoga, and the state in which the divine mind is purified by the meditation of the divine, Satchidanandaghan, who is observing the divine, is contented with the divine.
The past from the senses, which is the eternal joy that is only able to be accepted by the pure intelligence, is the state in which it experiences, and the state in which this yogi does not deviate from the nature of God
The attainment of the divine form does not consider it to be any more benefit than the attainment of the divine form, and in which stage the Yogi situated in the form of divine attainment does not move even with great sorrow.
Those who are devoid of the coincidence of the sad world and whose name is Yoga should be known. It is the duty to do yoga faithfully, that is, without patience, ie with patience and a zealous mind
By abandoning the entire desires arising out of the resolution, and by keeping the community of senses from the mind very well on all sides.
By practicing sequentially, you get the above and do not worry about anything other than God by positioning the mind in the divine with patience and patience.
This non-stop and fickle mind wanders into the world for the sake of the word which is meant for that matter, stopping it from that subject, removing it and repeating it repeatedly in the divine.
Because a yogi who is united with this Sachchidanandaghan Brahm gets perfect bliss, whose mind is perfectly calm, which is devoid of sin and whose Rajoguna has calmed down.
That sinless yogi, thus continuously applying the soul to the divine, pleasantly feels eternal happiness as the attainment of the divine Brahman.
In the all-encompassing infinite consciousness, a person with a soul in a state of harmony, and a yogi who sees everything in all, see the soul located in all ghosts and all ghosts in the soul.
For a man who sees in the whole ghosts the whole form of me, Lord Vasudeva, and the whole ghosts see me under Vasudeva (see in Gita chapter 9 verse 6), I am not invisible to him and he is not invisible to me.
A man who is situated in self-realization, who worships me, Sachchidanandaghan Vasudev, situated in all the ghosts in his own form, is a Yogi who keeps practicing in me in all the ways.
Hey Arjun! A yogi who behaves like a Brahmin, a Kshatriya, a Shudra and a Mlachdika with his forehead, arms, legs and body, sees the same feeling of happiness and sorrow in the same way, in the same sense of belongingness. To look into the ghosts is to look ‘like yourself’.) He sees even the whole ghosts and sees happiness or sorrow even among all, that yogi is considered to be the ultimate superior.
Subject of the mind’s grace (Self-restraint sixth chapter)
Arjun said – Hey Madhusudan! What you have said in a similar way, I do not see its constant state due to the fickleness of the mind
Because O Shri Krishna! This mind is very fickle, adamant, very strong and strong. Therefore, to control it, I consider it very difficult like stopping the wind.
Mr. Bhagavan said- O Mahabaho! Of course, the mind is fickle and difficult to control. But O Kuntiputra Arjuna! This practice (one should see its expansion in the commentary of Gita Chapter 12 Verse 9) and is subdued by disinterest.
Yoga is unattainable by a man whose mind is not subdued, and it is easy for him to be attained by means of a man with a controlled mind.
The subject of the movement of a yogic man and the glory of a meditator (Self-restraint sixth chapter)
Arjun said – O Shri Krishna! One who is a believer in yoga, but not sobriety, because of which the mind is distracted from yoga in the end, such a seeker is not able to achieve the accomplishment of yoga, that is, Bhagavatakshatra.
Hey mahabaho! Does he not be corrupted and destroyed on both sides like a cloud of captivating and dependable men in the path of Bhagavatprayan?
Hey Sri Krishna! You are the only one capable of penetrating my skepticism completely because it is not possible to find someone other than this who is a perforator
Mr. Bhagavan said- O Partha! That man is neither destroyed in this world nor in the hereafter, because of dear ones! No man who performs deeds for self-realization means to attain Godhood attains degradation.
The people of the virtuous male virtuous, ie, Swargadi attains the best and resides in them for many years and then take birth in the house of pure-minded Shriman men.
Or a man of disinterestedness does not go to those worlds and take birth in the clan of knowledgeable yogis, but this type of birth is undoubtedly very rare in the world.
There, in the first body, the wisdom and coincidence stored in that body, that is, the rites of equable yoga, are received spontaneously and O Kurunandan! With his influence, he again strives more than ever for the attainment of God.
He (Here the word ‘he’ should be considered as a Yogabhrata male born in the house of Sriman.) A Yogabhrata born in the house of Sriman is defeated, even by that earlier practice, he is undoubtedly attracted towards God and yoga as an enlightened form. The curious person also violates the fruit of the deeds said in the Vedas.
But a yogi who is practicing diligently, having been in the same birth for the past several years, is free from all sins and then attains supreme progress immediately.
A yogi is superior to ascetics, considered to be superior to scribes, and a yogi is superior to those who do good deeds. O Arjun! You are a yogi
Even among all yogis, the revered yogi, who constantly engages in me with the conscience, is the ultimate Yogi. (Self-restraint sixth chapter)
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