Standard Translation Chapter 6

श्रीभगवानुवाच। अनाश्रितः कर्मफलं कार्यं कर्म करोति यः। स संन्यासी च योगी च न निरग्निर्न चाक्रियः।

śrī-bhagavān uvāca | anāśritaḥ karma-phalaṃ kāryaṃ karma karoti yaḥ | sa saṃnyāsī ca yogī ca na niragnir na cākriyaḥ ||

[6.1] The Lord said: Who does the karma that must be done, not leaning on the fruit of karma — he is a saṃnyāsin and a yogī, not one without the fire, and not one without action.

Word make-up

śrī-bhagavān (श्री-भगवान्): śrī is splendour, the honour-prefix. bhagavān is one who has bhaga (share, majesty), from bhaj, “to share, to partake.” Not a personal name here: the Lord, the one possessed of majesty.
uvāca (उवाच): Perfect of vac, “to speak.” He said.
anāśritaḥ (अनाश्रितः): The core matches the root śri, “to lean.” a- (“not”) + nāśritaḥ. Here: an-ā-śri: not leaning on. Who does not depend..
karma-phalam (कर्म-फलम्): Compound. karma: From kṛ, “to do, to make.” The deed, the doing. Not “fate” and not “ritual” unless the verse is about offering. phalam: Fruit; the produce of a deed (from a root of bursting/ripening). Result as fruit, not a score.
kāryam (कार्यम्): Gerundive of kṛ: what is to be done; the effect as “that which is to-be-made.”
karma (कर्म): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
karoti (करोति): From kṛ, “to do.” He does; he acts.
yaḥ (यः): Nominative singular of yad: “who, which.”
saḥ (सः): Nominative singular masculine of tad: “he, that one.”
saṃnyāsī (संन्यासी): One who has thrown down: the renouncer, from sam-ni-as.
ca (च): and.
yogī (योगी): yuj, “to yoke.” The nominative people know is yogī (योगी). The yoked one. Not the stem yogin.
ca (च): and.
na (न): not.
niragniḥ (निरग्निः): nis + agni (“fire”). One without the (sacrificial) fire.
na (न): not.
ca (च): and.
akriyaḥ (अक्रियः): a-kriya: without action, from kṛ.

यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव। न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन।

yaṃ saṃnyāsam iti prāhur yogaṃ taṃ viddhi pāṇḍava | na hy asaṃnyasta-saṅkalpo yogī bhavati kaścana ||

[6.2] What they call saṃnyāsa, know that to be yoga, O son of Pāṇḍu. For no one becomes a yogī without having cast off saṅkalpa.

Word make-up

yam (यम्): Accusative of yad: “whom, which.”
saṃnyāsam (संन्यासम्): sam (“together”) + ni (“down”) + as, “to throw.” A throwing-down; laying aside of the deed. Renunciation as a casting-off.
iti (इति): thus.
prāhuḥ (प्राहुः): pra-ah, “to say forth.” They call; they say.
yogam (योगम्): From yuj, “to yoke, to join.” Yoking; the joining of the self to its work or to the real.
tam (तम्): Accusative masculine of tad: “him, that.”
viddhi (विद्धि): Imperative of vid, “to know.” Know.
pāṇḍava (पाण्डव): Descendants of Pāṇḍu (pāṇḍu “pale”). The pale-king’s sons.
na (न): not.
hi (हि): for; indeed.
asaṃnyasta-saṅkalpaḥ (असंन्यस्त-सङ्कल्पः): a- + sam-ni-asta (“thrown down”) + saṅkalpa (sam-kḷp, “to form together”: a purpose). Who has not thrown down purpose.
yogī (योगी): yuj, “to yoke.” The nominative people know is yogī (योगी). The yoked one. Not the stem yogin.
bhavati (भवति): from bhū, “to be.” Becomes.
kaścana (कश्चन): The core matches the root an, “to breathe.” Here: anyone at all..

आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते। योगारूढस्य तस्यैव शमः कारणमुच्यते।

ārurukṣor muner yogaṃ karma kāraṇam ucyate | yogārūḍhasya tasyaiva śamaḥ kāraṇam ucyate ||

[6.3] For the muni who wishes to climb to yoga, karma is said to be the means. For that same one who has climbed to yoga, śama is said to be the means.

Word make-up

ārurukṣoḥ (आरुरुक्षोः): Desiderative of ā-ruh, “to climb.” Of one wishing to climb.
muneḥ (मुनेः): of the sage, from man, “to think.”
yogam (योगम्): From yuj, “to yoke, to join.” Yoking; the joining of the self to its work or to the real.
karma (कर्म): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
kāraṇam (कारणम्): From kṛ: the making-cause; the means.
ucyate (उच्यते): Passive of vac, “to speak.” It is said; it is called.
yoga-ārūḍhasya (योग-आरूढस्य): Compound. yoga: From yuj, “to yoke, to join, to harness.” Yoga is a yoking: a joining of the mind, or a harnessing to a method. Not a vague “practice.” ārūḍhasya: The core matches the root as, “to be.” ā- (“unto, fully”) + rūḍhasya.
tasya eva (तस्य एव): Genitive of tad: “of that, his.” Particle of restriction or emphasis: “only, just, indeed.”
śamaḥ (शमः): From śam, “to be still.” Stillness.
kāraṇam (कारणम्): From kṛ: the making-cause; the means.
ucyate (उच्यते): Passive of vac, “to speak.” It is said; it is called.

यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते। सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते।

yadā hi nendriyārtheṣu na karmasv anuṣajjate | sarva-saṅkalpa-saṃnyāsī yogārūḍhas tadocyate ||

[6.4] When he clings neither to the aims of the senses nor to karmas, a saṃnyāsin of all saṅkalpa, then he is said to have climbed to yoga.

Word make-up

yadā (यदा): ya- + dā: “at which time, when.”
hi (हि): for; indeed.
na (न): not.
indriya-artheṣu (इन्द्रिय-अर्थेषु): Compound. indriya: Belonging to Indra (the power); a power of sense. The faculties that seize objects. artheṣu: Inflected from artha. artha: aim, meaning, wealth as what is sought. From a root of going-toward. That-for-which.
na (न): not.
karmasu (कर्मसु): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
anuṣajjate (अनुषज्जते): anu-sañj, “to cling after.” He clings.
sarva-saṅkalpa-saṃnyāsī (सर्व-सङ्कल्प-संन्यासी): who has thrown down all purposes (saṅkalpa: sam-kḷp).
yoga-ārūḍhaḥ (योग-आरूढः): ā-rūḍha from ā-ruh, “climbed.” One who has climbed to the yoking.
tadā (तदा): ta- + dā: “at that time, then.”
ucyate (उच्यते): It is said, from vac.

उद्धरेदात्मनात्मानं नात्मानमवसादयेत्। आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः।

uddhared ātmanātmānaṃ nātmānam avasādayet | ātmaiva hy ātmano bandhur ātmaiva ripur ātmanaḥ ||

[6.5] One should lift the ātman by the ātman, and not let the ātman sink. For the ātman alone is the friend of the ātman, and the ātman alone is the enemy of the ātman.

Word make-up

uddharet (उद्धरेत्): ud-dhṛ, “to draw up.” One should lift.
ātmanā (आत्मना): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
ātmānam (आत्मानम्): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
na (न): not.
ātmānam (आत्मानम्): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
avasādayet (अवसादयेत्): ava-sad, “to sink down.” Should let sink.
ātmā (आत्मा): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
eva (एव): indeed; alone; just so.
hi (हि): for; indeed.
ātmanaḥ (आत्मनः): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
bandhuḥ (बन्धुः): from bandh, “to bind.” A kinsman; a friend as one bound-to.
ātmā (आत्मा): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
eva (एव): indeed; alone; just so.
ripuḥ (रिपुः): Here: an enemy; one who opposes...
ātmanaḥ (आत्मनः): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.

बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः। अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत्।

bandhur ātmātmanas tasya yenātmaivātmanā jitaḥ | anātmanas tu śatrutve vartetātmaiva śatru-vat ||

[6.6] The ātman is the friend of the ātman of him by whom the ātman has been conquered by the ātman. But for one who has not conquered the ātman, the ātman would stand in enmity, like an enemy.

Word make-up

bandhuḥ (बन्धुः): from bandh, “to bind.” A kinsman; a friend as one bound-to.
ātmā (आत्मा): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
ātmanaḥ (आत्मनः): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
tasya (तस्य): Genitive of tad: “of that, his.”
yena (येन): Instrumental of yad: “by which.”
ātmā (आत्मा): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
eva (एव): indeed; alone; just so.
ātmanā (आत्मना): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
jitaḥ (जितः): conquered, from ji.
anātmanaḥ (अनात्मनः): an- (“not,” before vowels) joined to ātmanaḥ. ātman is the self. Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside; it is the self. Together the form means an + that sense.
tu (तु): but.
śatrutve (शत्रुत्वे): in enmity. śatru, “enemy.”
varteta (वर्तेत): Here: optative of vṛt: would stand; would go on...
ātmā (आत्मा): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
eva (एव): indeed; alone; just so.
śatru-vat (शत्रु-वत्): Compound. śatru: śatru is a form used in this verse; read it from its pieces and its root. vat: vat is a form used in this verse; read it from its pieces and its root.

जितात्मनः प्रशान्तस्य परमात्मा समाहितः। शीतोष्णसुखदुःखेषु तथा मानापमानयोः।

jitātmanaḥ praśāntasya paramātmā samāhitaḥ | śītoṣṇa-sukha-duḥkheṣu tathā mānāpamānayoḥ ||

[6.7] Of one who has conquered the ātman and is thoroughly still, the paramātman is gathered in — in cold and heat, ease and pain, and in honour and dishonour.

Word make-up

jita-ātmanaḥ (जित-आत्मनः): Compound. jita: The core matches the root ji, “to conquer.” ātmanaḥ: ātman is the self. Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside; it is the self.
praśāntasya (प्रशान्तस्य): pra-śam: of one thoroughly still.
parama-ātmā (परम-आत्मा): para + ātman: the furthest self; the highest self.
samāhitaḥ (समाहितः): sam-ā-dhā: gathered and set together; concentrated.
śīta-uṣṇa-sukha-duḥkheṣu (शीत-उष्ण-सुख-दुःखेषु): Compound. śīta: The core matches the root śī, “to lie.” uṣṇa: uṣṇa is a form used in this verse; read it from its pieces and its root. sukha: su- (“well, good”) + kha (“axle-hole, space”). Well-fitting; ease. Not a thin “happiness.” duḥkheṣu: Inflected from duḥkha. dus- (“ill, hard”) + kha (“space, hole, axle-hole”). Ill-fitting; unease, pain. The opposite of sukha.
tathā (तथा): ta- + thā: “in that way, so.”
māna-apamānayoḥ (मान-अपमानयोः): māna from man, “measure, honour”; apa-māna, “away-measure, dishonour.”

ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः। युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः।

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

[6.8] One whose ātman is satisfied with jñāna and vijñāna, who stands unmoved like a peak, who has conquered the senses, is called joined — a yogī to whom a clod, a stone, and gold are the same.

Word make-up

jñāna-vijñāna-tṛpta-ātmā (ज्ञान-विज्ञान-तृप्त-आत्मा): jñāna (knowing) + vi-jñāna (knowing-apart, realized knowing) + tṛpta (from tṛp, “satisfied”). Whose self is satisfied with knowing and realized knowing.
kūṭa-sthaḥ (कूट-स्थः): kūṭa (“peak, unmoved heap”) + stha (“standing”). Standing unmoved, like a peak.
vijita-indriyaḥ (विजित-इन्द्रियः): Compound. vijita: The core matches the root ji, “to conquer.” vi- (“apart, asunder”) + jita. indriyaḥ: Belonging to Indra (the power); a power of sense. The faculties that seize objects.
yuktaḥ (युक्तः): Past of yuj, “to yoke.” The yoked one.
iti (इति): thus.
ucyate (उच्यते): It is called, from vac.
yogī (योगी): yuj, “to yoke.” The nominative people know is yogī (योगी). The yoked one. Not the stem yogin.
sama-loṣṭa-aśma-kāñcanaḥ (सम-लोष्ट-अश्म-काञ्चनः): sama + loṣṭa (clod) + aśman (stone) + kāñcana (gold). To whom clod, stone, and gold are the same.

सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु। साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते।

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

[6.9] He is distinguished whose buddhi is the same toward well-wisher, friend, foe, the one sitting apart, the one standing in the middle, the hated, and kinsmen, and toward the good and the evil as well.

Word make-up

suhṛt (सुहृत्): The core matches the root hṛ, “to take.” su- (“well, good”) + hṛt. Here: su-hṛd: good-hearted; a well-wisher..
mitra (मित्र): friend; from mid/mitra, the ally.
ari (अरि): foe; from ṛ, “to go against.”
udāsīna (उदासीन): ud-ās, “sitting out.” The indifferent, sitting apart.
madhyastha (मध्यस्थ): madhya + stha: standing in the middle; the mediator.
dveṣya (द्वेष्य): from dviṣ: the one to be hated.
bandhuṣu (बन्धुषु): The core matches the root bandh, “to bind.” Here: among kinsmen..
sādhuṣu (साधुषु): among the straight/good, from sādh, “to go straight.”
api (अपि): even; also.
ca (च): and.
pāpeṣu (पापेषु): Inflected from pāpa. pāpa: evil, what is ill, a bad deed. Not a Christian “sin” imported whole.
sama-buddhiḥ (सम-बुद्धिः): Compound. sama: sama: same, even, equal. Evenness. buddhiḥ: From budh, “to wake, to be awake to.” The waking-faculty; discernment. Not a IQ-word “intelligence.”
viśiṣyate (विशिष्यते): vi-śiṣ, “to leave apart, to distinguish.” Is distinguished; is better.

योगी युञ्जीत सततमात्मानं रहसि स्थितः। एकाकी यतचित्तात्मा निराशीरपरिग्रहः।

yogī yuñjīta satatam ātmānaṃ rahasi sthitaḥ | ekākī yata-cittātmā nirāśīr aparigrahaḥ ||

[6.10] The yogī should continually join the ātman, staying in solitude, alone, with citta and ātman restrained, without hope, without grasping.

Word make-up

yogī (योगी): yuj, “to yoke.” The nominative people know is yogī (योगी). The yoked one. Not the stem yogin.
yuñjīta (युञ्जीत): Here: optative of yuj: should yoke...
satatam (सततम्): From satata: stretched continuously; always.
ātmānam (आत्मानम्): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
rahasi (रहसि): in secret; in solitude. From rah, “to leave, be apart.”
sthitaḥ (स्थितः): standing, from sthā.
ekākī (एकाकी): Here: one-alone...
yata-citta-ātmā (यत-चित्त-आत्मा): with citta (from cit, “to notice”) and self restrained (yam).
nirāśīḥ (निराशीः): nis + āśis (“hope, wish”). Without hope.
aparigrahaḥ (अपरिग्रहः): The core matches the root grah, “to grasp.” apa- (“away”) + rigrahaḥ. Here: a-pari-grah: not grasping-around; without possessions..

शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः। नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम्।

śucau deśe pratiṣṭhāpya sthiram āsanam ātmanaḥ | nātyucchritaṃ nāti-nīcaṃ cailājina-kuśottaram ||

[6.11] Having set in a clean place a firm seat for himself, not too high and not too low, with cloth, hide and kuśa as its layers,

Word make-up

śucau (शुचौ): The core matches the root śuc, “to gleam, to be clean.” Here: in a clean.
deśe (देशे): Here: place. Here: place.
pratiṣṭhāpya (प्रतिष्ठाप्य): The core matches the root āp, “to reach.” prati- (“back, against, toward each”) + ṣṭhāpya. Here: having established.
sthiram (स्थिरम्): The core matches the root ram, “to rest, to delight.” Here: steadfast.
āsanam (आसनम्): The core matches the root nam, “to bow.” ā- (“unto, fully”) + sanam. Here: seat.
ātmanaḥ (आत्मनः): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
nātyucchritaṃ (नात्युच्छ्रितं): nātyucchritaṃ is used as a grammatical form in this verse.
nāti-nīcaṃ (नाति-नीचं): Compound. nāti: nāti is used as a grammatical form in this verse. nīcaṃ: The core matches the root nī, “to lead.”
cailājina-kuśottaram (चैलाजिन-कुशोत्तरम्): Compound. cailājina: The core matches the root ji, “to conquer.” kuśottaram: The core matches the root ram, “to rest, to delight.”

तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः। उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये।

tatraikāgraṃ manaḥ kṛtvā yata-cittendriya-kriyaḥ | upaviśyāsane yuñjyād yogam ātma-viśuddhaye ||

[6.12] there, making the manas one-pointed, with the acts of citta and the senses restrained, he should sit on that seat and join yoga for the cleansing of the ātman.

Word make-up

tatraikāgraṃ (तत्रैकाग्रं): tatraikāgraṃ is used as a grammatical form in this verse.
manaḥ (मनः): From man, “to think, to mind.” The thinking organ; mind as what thinks, not a ghost.
kṛtvā (कृत्वा): From kṛ, “to do, to make.” To do; having done; doing.
yata-cittendriya-kriyaḥ (यत-चित्तेन्द्रिय-क्रियः): Compound. yata: yata is used as a grammatical form in this verse. cittendriya: The core matches the root cit, “to perceive, to notice.” kriyaḥ: kriyaḥ is used as a grammatical form in this verse.
upaviśyāsane (उपविश्यासने): The core matches the root viś, “to enter.” upa- (“near, toward”) + viśyāsane.
yuñjyād (युञ्ज्याद्): The core matches the root yā, “to go.”
yogam (योगम्): From yuj, “to yoke, to join, to harness.” Yoga is a yoking: a joining of the mind, or a harnessing to a method. Not a vague “practice.”
ātma-viśuddhaye (आत्म-विशुद्धये): Compound. ātma: ā- (“unto, fully”) + tma. viśuddhaye: The core matches the root viś, “to enter.” vi- (“apart, asunder”) + śuddhaye.

समं कायशिरोग्रीवं धारयन्नचलं स्थिरः। संप्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन्।

samaṃ kāya-śiro-grīvaṃ dhārayann acalaṃ sthiraḥ | samprekṣya nāsikāgraṃ svaṃ diśaś cānavalokayan ||

[6.13] Holding body, head and neck even, unmoving and steady, looking at the tip of his own nose and not looking around,

Word make-up

samam (समम्): sama: same, even, equal. Evenness. Here: straight.
kāya-śiro-grīvaṃ (काय-शिरो-ग्रीवं): Compound. kāya: kāya is used as a grammatical form in this verse. śiro: Inflected from śira. śiras: head. mūrdhan: head, peak. grīvaṃ: grīvaṃ is used as a grammatical form in this verse.
dhārayann (धारयन्न्): The core matches the root dhā, “to place.”
acalam (अचलम्): The core matches the root cal, “to stir.” a- (“not”) + calam. Here: unmoving.
sthiraḥ (स्थिरः): Here: still. Here: still.
samprekṣya (सम्प्रेक्ष्य): sam- (“together”) + prekṣya. Here: gazing.
nāsikāgraṃ (नासिकाग्रं): The core matches the root ās, “to sit.”
svam (स्वम्): Here: own. Here: own.
diśaś (दिशश्): diśaś is used as a grammatical form in this verse.
cānavalokayan (चानवलोकयन्): The core matches the root lok, “to see, to shine.”

प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः। मनः संयम्य मच्चित्तो युक्त आसीत मत्परः।

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

[6.14] with a quieted ātman, fear gone, standing in the vow of brahmacarya, holding the manas in check, thought on me, yoked, he should sit, having me as the beyond.

Word make-up

praśāntātmā (प्रशान्तात्मा): The core matches the root mā, “to measure.” pra- (“forth, forward”) + śāntātmā.
vigata-bhīr (विगत-भीर्): Compound. vigata: vi- (“apart, asunder”) joined to gata. From gam / yā, “to go.” Goes; they go; having gone; gone; he goes. Together the form means vi + that sense. bhīr: The core matches the root bhī, “to fear.”
brahmacāri-vrate (ब्रह्मचारि-व्रते): Compound. brahmacāri: brahmacāri is used as a grammatical form in this verse. vrate: vrate is used as a grammatical form in this verse. Here: in the vow of celibacy.
sthitaḥ (स्थितः): From sthā, “to stand.” Standing-place; stood; having stood; stands.
manaḥ (मनः): From man, “to think, to mind.” The thinking organ; mind as what thinks, not a ghost.
sanyamya (सन्यम्य): The core matches the root an, “to breathe.” Here: having controlled.
mac-citto (मच्-चित्तो): Compound. mac: mac is used as a grammatical form in this verse. citto: Inflected from citta. From cit, “to perceive, to notice.” Thought-stuff; the noticed mind.
yuktaḥ (युक्तः): From yuj, “to yoke, to join.” Is yoked; yoked; having yoked.
āsīta (आसीत): The core matches the root ās, “to sit.” ā- (“unto, fully”) + sīta. Here: should sit.
mat-paraḥ (मत्-परः): Compound. mat: mad-/mat- from asmad, the “I” stem: my, of me, coming from me. paraḥ: para: beyond, further, other. As a neuter noun often “what is beyond.”

युञ्जन्नेवं सदात्मानं योगी नियतमानसः। शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति।

yuñjann evaṃ sadātmānaṃ yogī niyata-mānasaḥ | śāntiṃ nirvāṇa-paramāṃ mat-saṃsthām adhigacchati ||

[6.15] Thus always joining the ātman, the yogī with mind restrained reaches the śānti that has nirvāṇa as its highest, which stands in me.

Word make-up

yuñjan (युञ्जन्): The core matches the root jan, “to be born.” Here: yoking, participle of yuj..
evam (एवम्): Inflected from eva. Particle of restriction or emphasis: “only, just, indeed.”
sadā (सदा): sa- + dā: “always, at every time.”
ātmānam (आत्मानम्): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
yogī (योगी): yuj, “to yoke.” The nominative people know is yogī (योगी). The yoked one. Not the stem yogin.
niyata-mānasaḥ (नियत-मानसः): ni-yata (restrained) + manas. With mind restrained.
śāntim (शान्तिम्): From śam, “to be still.” Stillness; peace.
nirvāṇa-paramām (निर्वाण-परमाम्): Compound. nirvāṇa: nir- (“out”) + vā, “to blow.” A blowing-out (as a flame). Extinguishing of the burning. paramām: Inflected from param. para: beyond, further, other. As a neuter noun often “what is beyond.”
mat-saṃsthām (मत्-संस्थाम्): sam-sthā: standing together in me.
adhigacchati (अधिगच्छति): adhi-gam, “to go unto.” He reaches.

नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः। न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन।

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

[6.16] Yoga is not of one who eats too much, nor of one who does not eat at all, nor of one whose habit is too much sleep, nor of one always awake, Arjuna.

Word make-up

na (न): not.
atyaśnataḥ (अत्यश्नतः): ati-aś, “eating beyond.” Of one who eats too much.
tu (तु): but.
yogaḥ (योगः): yuj, “to yoke, to join, to harness.” Yoking. Not a vague “practice.”
asti (अस्ति): there is, from as, “to be.”
na (न): not.
ca (च): and.
ekāntam (एकान्तम्): Here: eka-anta: at one extreme; at all...
anaśnataḥ (अनश्नतः): The core matches the root naś, “to perish.” a- (“not”) + naśnataḥ. Here: of one who does not eat..
na (न): not.
ca (च): and.
ati-svapna-śīlasya (अति-स्वप्न-शीलस्य): ati + svapna (“sleep,” from svap) + śīla (“habit”). Of one whose habit is too much sleep.
jāgrataḥ (जाग्रतः): of one who is awake, from jāgṛ.
na eva (न एव): Negation: “not.” Particle of restriction or emphasis: “only, just, indeed.”
ca (च): and.
arjuna (अर्जुन): From ṛj, “to be straight, white.” The name Arjuna, “the white, the straight one.”

युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु। युक्तस्वप्नावबोधस्य योगो भवति दुःखहा।

yuktāhāra-vihārasya yukta-ceṣṭasya karmasu | yukta-svapnāvabodhasya yogo bhavati duḥkha-hā ||

[6.17] For one whose food and moving-about are measured, whose effort in karmas is measured, whose sleep and waking are measured, yoga becomes the destroyer of pain.

Word make-up

yukta-āhāra-vihārasya (युक्त-आहार-विहारस्य): yukta (“measured, yoked”) + āhāra (ā-hṛ, “food brought in”) + vihāra (vi-hṛ, “recreation”). Of one whose food and moving-about are measured.
yukta-ceṣṭasya (युक्त-चेष्टस्य): ceṣṭā from ceṣṭ, “to stir.” Whose effort is measured.
karmasu (कर्मसु): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
yukta-svapna-avabodhasya (युक्त-स्वप्न-अवबोधस्य): svapna + ava-budh (“waking”). Whose sleep and waking are measured.
yogaḥ (योगः): yuj, “to yoke, to join, to harness.” Yoking. Not a vague “practice.”
bhavati (भवति): becomes, from bhū.
duḥkha-hā (दुःख-हा): hā from han, “to strike.” The destroyer of pain.

यदा विनियतं चित्तमात्मन्येवावतिष्ठते। निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा।

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

[6.18] When the restrained citta stands in the ātman alone, free of longing for all desires, then one is said to be joined.

Word make-up

yadā (यदा): ya- + dā: “at which time, when.”
viniyatam (विनियतम्): vi-ni-yata: restrained on all sides.
cittam (चित्तम्): citta, from cit, “to notice.” The mind as noticed-store.
ātmani (आत्मनि): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
eva (एव): indeed; alone; just so.
avatiṣṭhate (अवतिष्ठते): The core matches the root iṣ, “to wish, to send.” ava- (“down, off”) + tiṣṭhate. Here: ava-sthā: stands down in; remains..
niḥspṛhaḥ (निःस्पृहः): nis + spṛh, “to long.” Free of longing.
sarva-kāmebhyaḥ (सर्व-कामेभ्यः): from all desires (kāma from kam).
yuktaḥ (युक्तः): Past of yuj, “to yoke.” The yoked one.
iti (इति): thus.
ucyate (उच्यते): Passive of vac, “to speak.” It is said; it is called.
tadā (तदा): ta- + dā: “at that time, then.”

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता। योगिनो यतचित्तस्य युञ्जतो योगमात्मनः।

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

[6.19] As a lamp standing where the wind is down does not stir — that comparison is remembered for the yogī whose citta is restrained, joining the yoga of the ātman.

Word make-up

yathā (यथा): ya- + thā: “in which way, as.”
dīpaḥ (दीपः): a lamp, from dīp, “to shine.”
nivāta-sthaḥ (निवात-स्थः): ni-vāta: standing where the wind is down; windless.
na iṅgate (न इङ्गते): iṅg, “to stir.” Does not stir.
sā (सा): Nominative feminine of tad: “she, that.”
upamā (उपमा): upa- (“near, toward”) joined to mā. Accusative of asmad: “me.” Together the form means upa + that sense.
smṛtā (स्मृता): from smṛ, “to remember.” Is remembered; is held.
yoginaḥ (योगिनः): yuj, “to yoke.” The nominative people know is yogī (योगी). The yoked one. Not the stem yogin.
yata-cittasya (यत-चित्तस्य): Compound. yata: yata is a form used in this verse; read it from its pieces and its root. cittasya: Inflected from citta. From cit, “to perceive, to notice.” Thought-stuff; the noticed mind.
yuñjataḥ (युञ्जतः): Here: of one yoking...
yogam (योगम्): From yuj, “to yoke, to join.” Yoking; the joining of the self to its work or to the real.
ātmanaḥ (आत्मनः): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.

यत्रोपरमते चित्तं निरुद्धं योगसेवया। यत्र चैवात्मनाऽऽत्मानं पश्यन्नात्मनि तुष्यति।

yatroparamate cittaṃ niruddhaṃ yoga-sevayā | yatra caivātmanātmānaṃ paśyann ātmani tuṣyati ||

[6.20] When the citta, held back by the practice of yoga, comes to rest, and when, seeing the ātman by the ātman, he is content in the ātman;

Word make-up

yatroparamate (यत्रोपरमते): The core matches the root ram, “to rest, to delight.”
cittam (चित्तम्): From cit, “to perceive, to notice.” Thought-stuff; the noticed mind.
niruddham (निरुद्धम्): nir- (“out, without”) + uddham. Here: restrained.
yoga-sevayā (योग-सेवया): Compound. yoga: From yuj, “to yoke, to join, to harness.” Yoga is a yoking: a joining of the mind, or a harnessing to a method. Not a vague “practice.” sevayā: The core matches the root sev, “to attend.”
yatra (यत्र): ya- + tra: “in which place, where.”
caivātmanātmānaṃ (चैवात्मनात्मानं): The core matches the root man, “to think.”
paśyann (पश्यन्न्): The core matches the root an, “to breathe.”
ātmani (आत्मनि): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
tuṣyati (तुष्यति): Here: is satisfied. Here: is satisfied.

सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम्। वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः।

sukham ātyantikaṃ yat tad buddhi-grāhyam atīndriyam | vetti yatra na caivāyaṃ sthitaś calati tattvataḥ ||

[6.21] when he knows that utmost ease which the buddhi can grasp, beyond the senses, and, standing there, does not move from tattva;

Word make-up

sukham (सुखम्): su- (“well, good”) + kha (“axle-hole, space”). Well-fitting; ease. Not a thin “happiness.”
ātyantikam (आत्यन्तिकम्): The core matches the root kam, “to desire.” ā- (“unto, fully”) + tyantikam. Here: limitless.
yat (यत्): Neuter of yad: “which, what, that.” Relative stem ya-.
tad (तद्): Neuter of tad: “that.” From the demonstrative stem ta-.
buddhi-grāhyam (बुद्धि-ग्राह्यम्): Compound. buddhi: From budh, “to wake, to be awake to.” The waking-faculty; discernment. Not a IQ-word “intelligence.” grāhyam: grāhyam is used as a grammatical form in this verse.
atīndriyam (अतीन्द्रियम्): a- (“not”) + tīndriyam. Here: transcending the senses.
vetti (वेत्ति): From vid, “to know” (vetti, viduḥ, viddhi) or “to be found” (vidyate). Knows; they know; is found; know!
yatra (यत्र): ya- + tra: “in which place, where.”
na (न): Negation: “not.”
caivāyaṃ (चैवायं): caivāyaṃ is used as a grammatical form in this verse.
sthitaś (स्थितश्): sthitaś is used as a grammatical form in this verse.
calati (चलति): The core matches the root cal, “to stir.” Here: deviates.
tattvataḥ (तत्त्वतः): tad, “that” + -tva. The that-ness of a thing. Not a thin “truth.”

यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः। यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते।

yaṃ labdhvā cāparaṃ lābhaṃ manyate nādhikaṃ tataḥ | yasmin sthito na duḥkhena guruṇāpi vicālyate ||

[6.22] gaining which he thinks no other gain greater than that, and standing in which he is not shaken even by heavy unease —

Word make-up

yam (यम्): Accusative of yad: “whom, which.”
labdhvā (लब्ध्वा): From labh, “to obtain.” Obtains; having obtained.
cāparaṃ (चापरं): The core matches the root āp, “to reach.”
lābham (लाभम्): Here: gain. Here: gain.
manyate (मन्यते): From man, “to think.” Thinks; I think; thought.
nādhikaṃ (नाधिकं): nādhikaṃ is used as a grammatical form in this verse.
tataḥ (ततः): From tad + tas: “from that, then.”
yasmin (यस्मिन्): The core matches the root as, “to be.” Here: in which.
sthitaḥ (स्थितः): From sthā, “to stand.” Standing-place; stood; having stood; stands.
na (न): Negation: “not.”
duḥkhena (दुःखेन): dus- + kha: ill-fitting, unease, pain.
guruṇāpi (गुरुणापि): The core matches the root āp, “to reach.”
vicālyate (विचाल्यते): vi- (“apart, asunder”) + cālyate. Here: is shaken.

तं विद्याद् दुःखसंयोगवियोगं योगसंज्ञितम्। स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा।

taṃ vidyād duḥkha-sanyoga-viyogaṃ yogasaṅjñitam | sa niścayena yoktavyo yogo 'nirviṇṇa-cetasā ||

[6.23] that, one should know, is the unyoking from contact with unease, named yoga. That yoga is to be practiced with resolve, with a heart that is not downcast.

Word make-up

tam (तम्): Accusative masculine of tad: “him, that.”
vidyād (विद्याद्): The core matches the root vid, “to know / to find.” vi- (“apart, asunder”) + dyād.
duḥkha-sanyoga-viyogam (दुःख-सन्योग-वियोगम्): Compound. duḥkha: dus- (“ill, hard”) + kha (“space, hole, axle-hole”). Ill-fitting; unease, pain. The opposite of sukha. sanyoga: The core matches the root an, “to breathe.” viyogam: vi- (“apart, asunder”) joined to yogam. From yuj, “to yoke, to join, to harness.” Yoga is a yoking: a joining of the mind, or a harnessing to a method. Not a vague “practice.” Together the form means vi + that sense.
yogasaṅjñitam (योगसङ्ज्ञितम्): The core matches the root as, “to be.”
saḥ (सः): Nominative singular masculine of tad: “he, that one.”
niścayena (निश्चयेन): ni- (“down, in”) + ścayena. Here: resolutely.
yoktavyaḥ (योक्तव्यः): Here: should be practiced. Here: should be practiced.
yogaḥ (योगः): yuj, “to yoke, to join, to harness.” Yoking. Not a vague “practice.”
anirviṇṇa-cetasā (अनिर्विण्ण-चेतसा): Compound. anirviṇṇa: The core matches the root an, “to breathe.” a- (“not”) + nirviṇṇa. cetasā: The core matches the root as, “to be.”

सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः। मनसैवेन्द्रियग्रामं विनियम्य समन्ततः।

saṅkalpa-prabhavān kāmāṃs tyaktvā sarvān aśeṣataḥ | manasaivendriya-grāmaṃ viniyamya samantataḥ ||

[6.24] Having given up all desires born of saṅkalpa, without remainder, and having restrained the host of senses on every side by the manas alone—

Word make-up

saṅkalpa-prabhavān (सङ्कल्प-प्रभवान्): prabhava from pra-bhū: born of purpose.
kāmān (कामान्): From kam: desire, wish.
tyaktvā (त्यक्त्वा): Absolutive of tyaj, “to abandon.” Having given up.
sarvān (सर्वान्): sarva: whole, all. The entire, not a leftover.
aśeṣataḥ (अशेषतः): a- (“not”) + śeṣataḥ. Here: a-śeṣa: without remainder..
manasā (मनसा): man, “to think.” Mind.
eva (एव): indeed; alone; just so.
indriya-grāmam (इन्द्रिय-ग्रामम्): grāma, “collection, village.” The host of senses.
viniyamya (विनियम्य): vi-ni-yam: having restrained on all sides.
samantataḥ (समन्ततः): from all around.

शनैः शनैरुपरमेद् बुद्ध्या धृतिगृहीतया। आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत्।

śanaiḥ śanair uparamed buddhyā dhṛti-gṛhītayā | ātma-saṃsthaṃ manaḥ kṛtvā na kiñcid api cintayet ||

[6.25] Little by little one should come to rest, by the buddhi held with dhṛti. Having made the manas stand in the ātman, one should not think of anything at all.

Word make-up

śanaiḥ (शनैः): From śana: “slowly, by degrees.”
śanaiḥ (शनैः): From śana: “slowly, by degrees.”
uparamet (उपरमेत्): The core matches the root ram, “to rest, to delight.” upa- (“near, toward”) + ramet. Here: upa-ram: one should come to rest..
buddhyā (बुद्ध्या): Instrumental of buddhi, from budh, “to wake, to notice.” With the intellect.
dhṛti-gṛhītayā (धृति-गृहीतया): dhṛti from dhṛ, “to hold”; gṛhīta from grah, “grasped.” Held with firmness.
ātma-saṃstham (आत्म-संस्थम्): Compound. ātma: ā- (“unto, fully”) + tma. saṃstham: saṃ- (“together”) joined to stham. From sthā, “to stand.” Standing; one who stands. Together the form means saṃ + that sense.
manaḥ (मनः): manas, from man, “to think.” The mind.
kṛtvā (कृत्वा): having made, from kṛ.
na (न): not.
kiñcit (किञ्चित्): The core matches the root cit, “to perceive, to notice.” Here: anything at all..
api (अपि): even; also.
cintayet (चिन्तयेत्): from cint, “to think.” Should one think.

यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्। ततस्ततो नियम्यैतदात्मन्येव वशं नयेत्।

yato yato niścarati manaś cañcalam asthiram | tatas tato niyamyaitad ātmany eva vaśaṃ nayet ||

[6.26] Wherever the restless, unfirm manas runs out, from there one should restrain it and bring it under the will of the ātman alone.

Word make-up

yataḥ (यतः): from where; wherever.
yataḥ (यतः): from where; wherever.
niścarati (निश्चरति): The core matches the root car, “to move.” ni- (“down, in”) + ścarati. Here: nis-car: runs out..
manaḥ (मनः): manas, from man, “to think.” The mind.
cañcalam (चञ्चलम्): from cal, “to move,” intensive. Restless; moving again and again.
asthiram (अस्थिरम्): The core matches the root ram, “to rest, to delight.” a- (“not”) + sthiram. Here: a-sthira: not firm..
tataḥ (ततः): from there; then.
tataḥ (ततः): from there; then.
niyamya (नियम्य): having restrained, from yam.
etat (एतत्): Neuter of etad: “this here.” e- + tad.
ātmani (आत्मनि): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
eva (एव): indeed; alone; just so.
vaśam (वशम्): under the will; under the rule. From vaś.
nayet (नयेत्): from nī, “to lead.” One should bring.

प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम्। उपैति शान्तरजसं ब्रह्मभूतमकल्मषम्।

praśānta-manasaṃ hy enaṃ yoginaṃ sukham uttamam | upaiti śānta-rajasaṃ brahma-bhūtam akalmaṣam ||

[6.27] For the highest ease comes to this yogī whose manas is thoroughly still, whose rajas is stilled, who has become brahman, who is without stain.

Word make-up

praśānta-manasam (प्रशान्त-मनसम्): Compound. praśānta: pra- (“forth, forward”) + śānta. manasam: Inflected from manasa. From man, “to think, to mind.” The thinking organ; mind as what thinks, not a ghost.
hi (हि): for; indeed.
enam (एनम्): Accusative of anaphoric ena-: “him, this one already in view.”
yoginam (योगिनम्): yuj, “to yoke.” The nominative people know is yogī (योगी). The yoked one. Not the stem yogin.
sukham (सुखम्): From sukh, related to su (“well”). Ease; joy. Also adverbially: easily.
uttamam (उत्तमम्): ud- (“up”) + tama (superlative). The upmost, the highest.
upaiti (उपैति): upa- (“near, toward”) joined to iti. Quotative particle: “thus” — closes speech or thought. Together the form means upa + that sense.
śānta-rajasam (शान्त-रजसम्): whose rajas (the stirring strand, from rañj, “to colour, to be excited”) is stilled.
brahma-bhūtam (ब्रह्म-भूतम्): Become that-which-is-vast (brahman), from bhū. An entity, not a person.
akalmaṣam (अकल्मषम्): a- (“not”) + kalmaṣam. Here: a-kalmaṣa: without stain..

युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः। सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते।

yuñjann evaṃ sadātmānaṃ yogī vigata-kalmaṣaḥ | sukhena brahma-saṃsparśam atyantaṃ sukham aśnute ||

[6.28] Thus always joining the ātman, the yogī whose stain has gone easily enjoys boundless ease, the touch of brahman.

Word make-up

yuñjan (युञ्जन्): The core matches the root jan, “to be born.” Here: yoking, participle of yuj..
evam (एवम्): Inflected from eva. Particle of restriction or emphasis: “only, just, indeed.”
sadā (सदा): sa- + dā: “always, at every time.”
ātmānam (आत्मानम्): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
yogī (योगी): yuj, “to yoke.” The nominative people know is yogī (योगी). The yoked one. Not the stem yogin.
vigata-kalmaṣaḥ (विगत-कल्मषः): vi-gata: whose stain has gone away.
sukhena (सुखेन): su- + kha: well-fitting, ease.
brahma-saṃsparśam (ब्रह्म-संस्पर्शम्): sam-sparśa: the touch of that-which-is-vast.
atyantam (अत्यन्तम्): The core matches the root an, “to breathe.” a- (“not”) + tyantam. Here: ati-anta: past the end; boundless..
sukham (सुखम्): From sukh, related to su (“well”). Ease; joy. Also adverbially: easily.
aśnute (अश्नुते): From aś, “to reach, to enjoy.” He enjoys.

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि। ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः।

sarva-bhūtastham ātmānaṃ sarva-bhūtāni cātmani | īkṣate yoga-yuktātmā sarvatra sama-darśanaḥ ||

[6.29] The one whose ātman is joined in yoga, seeing the same everywhere, sees the ātman standing in all beings and all beings in the ātman.

Word make-up

sarva-bhūta-stham (सर्व-भूत-स्थम्): Compound. sarva: sarva: whole, all. The entire, not a leftover. bhūta: Past participle of bhū: “what has come to be; a being.” stham: From sthā, “to stand.” Standing; one who stands.
ātmānam (आत्मानम्): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
sarva-bhūtāni (सर्व-भूतानि): Compound. sarva: sarva: whole, all. The entire, not a leftover. bhūtāni: The core matches the root bhū, “to be, to come to be.”
ca (च): and.
ātmani (आत्मनि): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
īkṣate (ईक्षते): from īkṣ, “to look.” He sees.
yoga-yukta-ātmā (योग-युक्त-आत्मा): Compound. yoga: From yuj, “to yoke, to join, to harness.” Yoga is a yoking: a joining of the mind, or a harnessing to a method. Not a vague “practice.” yukta: From yuj, “to yoke, to join.” Is yoked; yoked; having yoked. ātmā: ātman is the self. Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside; it is the self.
sarvatra (सर्वत्र): sarva: whole, all. The entire, not a leftover.
sama-darśanaḥ (सम-दर्शनः): Compound. sama: sama: same, even, equal. Evenness. darśanaḥ: The core matches the root an, “to breathe.”

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

yo māṃ paśyati sarvatra sarvaṃ ca mayi paśyati | tasyāhaṃ na praṇaśyāmi sa ca me na praṇaśyati ||

[6.30] Who sees me everywhere and sees all in me — I do not perish from him, and he does not perish from me.

Word make-up

yaḥ (यः): Nominative singular of yad: “who, which.”
mām (माम्): Accusative of asmad: “me.”
paśyati (पश्यति): From dṛś / paś, “to see.” He sees.
sarvatra (सर्वत्र): sarva: whole, all. The entire, not a leftover.
sarvam (सर्वम्): sarva: whole, all. The entire, not a leftover.
ca (च): and.
mayi (मयि): Locative of asmad: “in me.”
paśyati (पश्यति): From dṛś / paś, “to see.” He sees.
tasya (तस्य): Genitive of tad: “of that, his.”
aham (अहम्): Nominative of asmad: “I.”
na (न): not.
praṇaśyāmi (प्रणश्यामि): pra-naś: I perish from (him); I am lost.
saḥ (सः): Nominative singular masculine of tad: “he, that one.”
ca (च): and.
me (मे): Enclitic of asmad: “my / to me / by me,” from the stem asmad “I.”
na (न): not.
praṇaśyati (प्रणश्यति): he perishes; is lost. From naś, “to perish.”

सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः। सर्वथा वर्तमानोऽपि स योगी मयि वर्तते।

sarva-bhūta-sthitaṃ yo māṃ bhajaty ekatvam āsthitaḥ | sarvathā vartamāno 'pi sa yogī mayi vartate ||

[6.31] Who worships me as standing in all beings, established in oneness — that yogī dwells in me, however he may be going on.

Word make-up

sarva-bhūta-sthitam (सर्व-भूत-स्थितम्): Compound. sarva: sarva: whole, all. The entire, not a leftover. bhūta: Past participle of bhū: “what has come to be; a being.” sthitam: Inflected from sthita. From sthā, “to stand.” Standing-place; stood; having stood; stands.
yaḥ (यः): Nominative singular of yad: “who, which.”
mām (माम्): Accusative of asmad: “me.”
bhajati (भजति): from bhaj, “to share, to partake.” He honours; he partakes of.
ekatvam (एकत्वम्): one-ness, from eka.
āsthitaḥ (आस्थितः): ā-sthā, “to stand on.” Established in; standing upon.
sarvathā (सर्वथा): Here: in every way...
vartamānaḥ (वर्तमानः): The core matches the root mā, “to measure.” Here: present participle of vṛt: living; going on..
api (अपि): even; also.
saḥ (सः): Nominative singular masculine of tad: “he, that one.”
yogī (योगी): yuj, “to yoke.” The nominative people know is yogī (योगी). The yoked one. Not the stem yogin.
mayi (मयि): Locative of asmad: “in me.”
vartate (वर्तते): From vṛt, “to turn.” It lies; it goes on.

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

ātmaupamyena sarvatra samaṃ paśyati yo 'rjuna | sukhaṃ vā yadi vā duḥkhaṃ sa yogī paramo mataḥ ||

[6.32] Who sees the same everywhere by measuring against the ātman, Arjuna, whether ease or pain — that yogī is held to be the highest.

Word make-up

ātma-aupamyena (आत्म-औपम्येन): ātman + aupamya (from upamā, comparison). By analogy with the self.
sarvatra (सर्वत्र): sarva: whole, all. The entire, not a leftover.
samam (समम्): sama: same, even, equal. Evenness.
paśyati (पश्यति): From dṛś / paś, “to see.” He sees.
yaḥ (यः): Nominative singular of yad: “who, which.”
arjuna (अर्जुन): From ṛj, “to be straight, white.” The name Arjuna, “the white, the straight one.”
sukham (सुखम्): From sukh, related to su (“well”). Ease; joy. Also adverbially: easily.
vā (वा): or.
yadi vā (यदि वा): ya- + di: “if.” Particle: “or.”
duḥkham (दुःखम्): dus (“ill”) + kha (“space, axle-hole”). Ill-fitting; pain; hard.
saḥ (सः): Nominative singular masculine of tad: “he, that one.”
yogī (योगी): yuj, “to yoke.” The nominative people know is yogī (योगी). The yoked one. Not the stem yogin.
paramaḥ (परमः): Superlative of para, “beyond, further.” The furthest, the highest.
mataḥ (मतः): from man, “to think.” Is held; is thought.

अर्जुन उवाच। योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन। एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम्।

arjuna uvāca | yo 'yaṃ yogas tvayā proktaḥ sāmyena madhusūdana | etasyāhaṃ na paśyāmi cañcalatvāt sthitiṃ sthirām ||

[6.33] Arjuna said: This yoga that you have spoken forth by evenness, O slayer of Madhu — I do not see a firm standing for it, because of restlessness.

Word make-up

arjuna (अर्जुन): From ṛj, “to be straight, white.” The name Arjuna, “the white, the straight one.”
uvāca (उवाच): Perfect of vac, “to speak.” He said.
yaḥ ayam (यः अयम्): Nominative singular of yad: “who, which.” Masculine of idam: “this one.”
yogaḥ (योगः): yuj, “to yoke, to join, to harness.” Yoking. Not a vague “practice.”
tvayā (त्वया): Instrumental of yuṣmad: “by you.”
proktaḥ (प्रोक्तः): pra-vac: spoken forth; declared.
sāmyena (साम्येन): Here: by evenness; by sameness...
madhusūdana (मधुसूदन): Madhu-sūdana: slayer of Madhu (the demon). sūdana from sūd, “to kill.”
etasya (एतस्य): The core matches the root as, “to be.” Here: of this..
aham (अहम्): Nominative of asmad: “I.”
na (न): not.
paśyāmi (पश्यामि): I see, from dṛś.
cañcalatvāt (चञ्चलत्वात्): because of restlessness (cañcala + -tva).
sthitim (स्थितिम्): a standing, from sthā.
sthirām (स्थिराम्): Here: steady; firm...

चञ्चलं हि मनः कृष्ण प्रमाथि बलवद् दृढम्। तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम्।

cañcalaṃ hi manaḥ kṛṣṇa pramāthi balavad dṛḍham | tasyāhaṃ nigrahaṃ manye vāyor iva suduṣkaram ||

[6.34] For the manas is restless, Kṛṣṇa, agitating, strong, and hard. I think its holding-down is as hard to do as that of the wind.

Word make-up

cañcalam (चञ्चलम्): from cal, “to move,” intensive. Restless; moving again and again.
hi (हि): for; indeed.
manaḥ (मनः): manas, from man, “to think.” The mind.
kṛṣṇa (कृष्ण): From kṛṣ, “to draw, to be dark.” The dark one; a name of the Lord.
pramāthi (प्रमाथि): pra-math, “to churn, to agitate.” Agitating.
balavat (बलवत्): Here: possessed of bala, strength...
dṛḍham (दृढम्): from dṛh, “to be firm.” Hard; firm.
tasya (तस्य): Genitive of tad: “of that, his.”
aham (अहम्): Nominative of asmad: “I.”
nigraham (निग्रहम्): ni-grah: holding-down; restraint.
manye (मन्ये): from man, “to think.” I think.
vāyoḥ (वायोः): of the wind (vāyu from vā, “to blow”).
iva (इव): as; like.
suduṣkaram (सुदुष्करम्): The core matches the root ram, “to rest, to delight.” su- (“well, good”) + duṣkaram. Here: su-dus-kṛ: very hard to do..

श्रीभगवानुवाच। असंशयं महाबाहो मनो दुर्निग्रहं चलम्। अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते।

śrī-bhagavān uvāca | asaṃśayaṃ mahā-bāho mano durnigrahaṃ calam | abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate ||

[6.35] The Lord said: No doubt, O great-armed one, the manas is hard to hold down and moving. But by abhyāsa, son of Kuntī, and by vairāgya, it is held.

Word make-up

śrī-bhagavān (श्री-भगवान्): śrī is splendour, the honour-prefix. bhagavān is one who has bhaga (share, majesty), from bhaj, “to share, to partake.” Not a personal name here: the Lord, the one possessed of majesty.
uvāca (उवाच): Perfect of vac, “to speak.” He said.
asaṃśayam (असंशयम्): a-sam-śaya: without a lying-together of doubt; no doubt.
mahā-bāho (महा-बाहो): mahā (“great”) + bāhu (“arm”). O great-armed one.
manaḥ (मनः): manas, from man, “to think.” The mind.
durnigraham (दुर्निग्रहम्): dur-ni-grah: hard to hold down.
calam (चलम्): moving, from cal.
abhyāsena (अभ्यासेन): abhi-as, “to throw toward, to practise.” By practice.
tu (तु): but.
kaunteya (कौन्तेय): kaunteya: son of Kuntī. Patronym.
vairāgyeṇa (वैराग्येण): vi-rāga: by the fading of colour/passion; by dispassion. rāga from rañj.
ca (च): and.
gṛhyate (गृह्यते): Here: passive of grah: it is held...

असंयतात्मना योगो दुष्प्राप इति मे मतिः। वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः।

asaṃyatātmanā yogo duṣprāpa iti me matiḥ | vaśyātmanā tu yatatā śakyo 'vāptum upāyataḥ ||

[6.36] Yoga is hard to reach for one whose ātman is unrestrained — that is my thought. But for one whose ātman is under the will, who strives, it can be reached by the means.

Word make-up

asaṃyata-ātmanā (असंयत-आत्मना): a-sam-yata: by one whose self is not restrained.
yogaḥ (योगः): yuj, “to yoke, to join, to harness.” Yoking. Not a vague “practice.”
duṣprāpaḥ (दुष्प्रापः): dus-pra-āp: hard to reach.
iti (इति): thus.
me (मे): Enclitic of asmad: “my / to me / by me,” from the stem asmad “I.”
matiḥ (मतिः): from man: thought; view.
vaśya-ātmanā (वश्य-आत्मना): Compound. vaśya: vaśya is a form used in this verse; read it from its pieces and its root. ātmanā: ātman is the self. Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside; it is the self.
tu (तु): but.
yatatā (यतता): by one who strives, from yat.
śakyaḥ (शक्यः): possible, from śak, “to be able.”
avāptum (अवाप्तुम्): The core matches the root āp, “to reach.” a- (“not”) + vāptum. Here: ava-āp: to reach..
upāyataḥ (उपायतः): The core matches the root pā, “to protect / to drink.” Here: upa-ā-i: by the means of approach..

अर्जुन उवाच। अयतिः श्रद्धयोपेतो योगाच्चलितमानसः। अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति।

arjuna uvāca | ayatiḥ śraddhayopeto yogāc calita-mānasaḥ | aprāpya yoga-saṃsiddhiṃ kāṃ gatiṃ kṛṣṇa gacchati ||

[6.37] Arjuna said: One who does not strive, yet is come to śraddhā, whose mind has moved away from yoga — not having reached the saṃsiddhi of yoga, what path does he go, Kṛṣṇa?

Word make-up

arjuna (अर्जुन): From ṛj, “to be straight, white.” The name Arjuna, “the white, the straight one.”
uvāca (उवाच): Perfect of vac, “to speak.” He said.
ayatiḥ (अयतिः): a- (“not”) joined to yatiḥ. Neuter of yad: “which, what, that.” Relative stem ya-. Together the form means a + that sense.
śraddhayā (श्रद्धया): śrat (“heart”) + dhā, “to place.” The placing of the heart. Not thin “trust.” Not thin “belief.” Instrumental: by this placing of the heart.
upetaḥ (उपेतः): Here: upa-i: come to; endowed with...
yogāt (योगात्): ablative: from the yoking.
calita-mānasaḥ (चलित-मानसः): Compound. calita: The core matches the root cal, “to stir.” mānasaḥ: The core matches the root mā, “to measure.”
aprāpya (अप्राप्य): a- (“not”) joined to prāpya. pra- āp, “to reach, to obtain.” Having reached; reaches. Together the form means a + that sense.
yoga-saṃsiddhim (योग-संसिद्धिम्): sam-siddhi from sam-sidh: the fulfilment of the yoking.
kām (काम्): Here: what (feminine)...
gatim (गतिम्): going; path; goal. From gam.
kṛṣṇa (कृष्ण): From kṛṣ, “to draw, to be dark.” The dark one; a name of the Lord.
gacchati (गच्छति): From gam, “to go.” Does he go.

कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति। अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि।

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

[6.38] Does he not fall to ruin, like a cut cloud, fallen from both, without a stand, O great-armed one, thoroughly confused on the path of brahman?

Word make-up

kaccit (कच्चित्): The core matches the root cit, “to perceive, to notice.” Here: is it perhaps; I hope not..
na (न): not.
ubhaya-vibhraṣṭaḥ (उभय-विभ्रष्टः): vi-bhraṃś: fallen away from both.
chinna-abhram (छिन्न-अभ्रम्): Compound. chinna: chinna is a form used in this verse; read it from its pieces and its root. abhram: The core matches the root ram, “to rest, to delight.” a- (“not”) + bhram.
iva (इव): as; like.
naśyati (नश्यति): from naś: falls to ruin; perishes.
apratiṣṭhaḥ (अप्रतिष्ठः): The core matches the root iṣ, “to wish, to send.” a- (“not”) + pratiṣṭhaḥ. Here: a-prati-sthā: without a standing-against; without a stand..
mahā-bāho (महा-बाहो): mahā (“great”) + bāhu (“arm”). O great-armed one.
vimūḍhaḥ (विमूढः): vi-muh: thoroughly confused.
brahmaṇaḥ (ब्रह्मणः): bṛh, “to grow, to swell, to be vast.” Neuter entity. The vast. Not the person Brahmā. Not a brāhmaṇa.
pathi (पथि): on the path, from pathin.

एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः। त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते।

etan me saṃśayaṃ kṛṣṇa chettum arhasy aśeṣataḥ | tvad-anyaḥ saṃśayasyāsya chettā na hy upapadyate ||

[6.39] This doubt of mine, Kṛṣṇa, you are fit to cut without remainder. For other than you, a cutter of this doubt is not to be found.

Word make-up

etat (एतत्): Neuter of etad: “this here.” e- + tad.
me (मे): Enclitic of asmad: “my / to me / by me,” from the stem asmad “I.”
saṃśayam (संशयम्): sam-śī: a lying-together of two views; doubt.
kṛṣṇa (कृष्ण): From kṛṣ, “to draw, to be dark.” The dark one; a name of the Lord.
chettum (छेत्तुम्): infinitive of chid, “to cut.” To cut.
arhasi (अर्हसि): from arh, “to be fit.” You should; you are fit to.
aśeṣataḥ (अशेषतः): a- (“not”) + śeṣataḥ. Here: a-śeṣa: without remainder..
tvat-anyaḥ (त्वत्-अन्यः): Compound. tvat: tvat is a form used in this verse; read it from its pieces and its root. anyaḥ: Nominative singular of anya: “another.”
saṃśayasya (संशयस्य): of this doubt (sam-śī).
asya (अस्य): Genitive of idam: “of this.”
chettā (छेत्ता): a cutter, from chid.
na (न): not.
hi (हि): for; indeed.
upapadyate (उपपद्यते): The core matches the root pad, “to go, to fall.” upa- (“near, toward”) + padyate. Here: upa-pad: comes to hand; is to be found..

श्रीभगवानुवाच। पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते। न हि कल्याणकृत्कश्चिद् दुर्गतिं तात गच्छति।

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

[6.40] The Lord said: Pārtha, there is no ruin for him, neither here nor in the other world. For no one who does what is good goes to a hard going, my dear.

Word make-up

śrī-bhagavān (श्री-भगवान्): śrī is splendour, the honour-prefix. bhagavān is one who has bhaga (share, majesty), from bhaj, “to share, to partake.” Not a personal name here: the Lord, the one possessed of majesty.
uvāca (उवाच): Perfect of vac, “to speak.” He said.
pārtha (पार्थ): pārtha: son of Pṛthā (Kuntī). A patronym, not a mystical title.
na eva (न एव): Negation: “not.” Particle of restriction or emphasis: “only, just, indeed.”
iha (इह): Adverb: “here, in this world.”
na (न): not.
amutra (अमुत्र): a- (“not”) + mutra. Here: in the other (world)..
vināśaḥ (विनाशः): vi-naś: ruin; complete perishing.
tasya (तस्य): Genitive of tad: “of that, his.”
vidyate (विद्यते): from vid: there is; is found.
na (न): not.
hi (हि): for; indeed.
kalyāṇa-kṛt (कल्याण-कृत्): kalyāṇa (“fair, good”) + kṛ: one who does what is good.
kaścit (कश्चित्): kas + cid: “someone, anyone.” cid makes the question indefinite.
durgatim (दुर्गतिम्): dur- (“ill, hard”) joined to gatim. From gam: a going, a destination. Together the form means dur + that sense.
tāta (तात): Here: my dear; father-word of tenderness...
gacchati (गच्छति): he goes, from gam.

प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः। शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते।

prāpya puṇya-kṛtāṃ lokān uṣitvā śāśvatīḥ samāḥ | śucīnāṃ śrīmatāṃ gehe yoga-bhraṣṭo 'bhijāyate ||

[6.41] Having reached the worlds of those who have done puṇya, and having dwelt there for lasting years, one fallen from yoga is born in the house of the clean and the splendour-possessed.

Word make-up

prāpya (प्राप्य): Absolutive of pra-āp: having reached.
puṇya-kṛtām (पुण्य-कृताम्): Compound. puṇya: puṇya: auspicious, meritorious (from puṇ/pūṣ related “to thrive”). Merit as what thrives. kṛtām: The core matches the root kṛ, “to do, to make.”
lokān (लोकान्): lok, “to see, to shine.” A seen-space; a realm. Not the same word as jagat.
uṣitvā (उषित्वा): from vas, “to dwell.” Having dwelt.
śāśvatīḥ (शाश्वतीः): lasting; from śaśvat, “perpetual.”
samāḥ (समाः): years (literally “summers”).
śucīnām (शुचीनाम्): of the clean, from śuc.
śrīmatām (श्रीमताम्): Here: of those possessed of śrī, splendour/prosperity...
gehe (गेहे): in the house, from gṛha.
yoga-bhraṣṭaḥ (योग-भ्रष्टः): bhraṣṭa from bhraṃś: fallen from the yoking.
abhijāyate (अभिजायते): abhi- (“toward, over, against”) joined to jāyate. From jan, “to be born.” Is born; born. Together the form means abhi + that sense.

अथवा योगिनामेव कुले भवति धीमताम्। एतद्धि दुर्लभतरं लोके जन्म यदीदृशम्।

athavā yoginām eva kule bhavati dhīmatām | etad dhi durlabhataraṃ loke janma yad īdṛśam ||

[6.42] Or he comes to be in a family of yogīs who are possessed of insight. For such a birth as this is even harder to get in the world.

Word make-up

athavā (अथवा): a- (“not”) + thavā. Here: or else..
yoginām (योगिनाम्): yuj, “to yoke.” The nominative people know is yogī (योगी). The yoked one. Not the stem yogin.
eva (एव): indeed; alone; just so.
kule (कुले): in a family, from kula.
bhavati (भवति): Present of bhū, “to be, to come to be.” It comes to be; it is.
dhīmatām (धीमताम्): of those possessed of dhī, “insight.”
etat (एतत्): Neuter of etad: “this here.” e- + tad.
hi (हि): for; indeed.
durlabha-taram (दुर्लभ-तरम्): Compound. durlabha: The core matches the root labh, “to obtain.” dur- (“ill, hard”) + labha. taram: The core matches the root ram, “to rest, to delight.”
loke (लोके): lok, “to see, to shine.” A seen-space; a realm. Not the same word as jagat.
janma (जन्म): birth, from jan.
yat (यत्): Neuter of yad: “which, what, that.” Relative stem ya-.
īdṛśam (ईदृशम्): The core matches the root śam, “to be calm.” Here: such as this..

तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम्। यतते च ततो भूयः संसिद्धौ कुरुनन्दन।

tatra taṃ buddhi-saṃyogaṃ labhate paurva-dehikam | yatate ca tato bhūyaḥ saṃsiddhau kuru-nandana ||

[6.43] There he obtains that joining of buddhi from the former body, and from there he strives again toward saṃsiddhi, O joy of the Kurus.

Word make-up

tatra (तत्र): ta- + tra: “in that place, there.”
tam (तम्): Accusative masculine of tad: “him, that.”
buddhi-saṃyogam (बुद्धि-संयोगम्): Compound. buddhi: From budh, “to wake, to be awake to.” The waking-faculty; discernment. Not a IQ-word “intelligence.” saṃyogam: saṃ- (“together”) joined to yogam. From yuj, “to yoke, to join, to harness.” Yoga is a yoking: a joining of the mind, or a harnessing to a method. Not a vague “practice.” Together the form means saṃ + that sense.
labhate (लभते): he obtains, from labh.
paurva-dehikam (पौर्व-देहिकम्): pūrva + deha: belonging to the former body.
yatate (यतते): he strives, from yat.
ca (च): and.
tataḥ (ततः): from there; then.
bhūyaḥ (भूयः): Comparative of bahu / from bhū: “more, again.”
saṃsiddhau (संसिद्धौ): toward fulfilment (sam-sidh).
kuru-nandana (कुरु-नन्दन): nandana from nand, “to rejoice.” O joy of the Kurus.

पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः। जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते।

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

[6.44] By that former abhyāsa itself he is carried, even not under his own will. Even one who only wishes to know yoga passes beyond śabda-brahman.

Word make-up

pūrva-abhyāsena (पूर्व-अभ्यासेन): Compound. pūrva: The core matches the root pū, “to purify.” abhyāsena: The core matches the root ās, “to sit.” a- (“not”) + bhyāsena.
tena eva (तेन एव): Instrumental of tad: “by that.” Particle of restriction or emphasis: “only, just, indeed.”
hriyate (ह्रियते): passive of hṛ, “to carry.” He is carried.
hi (हि): for; indeed.
avaśaḥ (अवशः): ava- (“down, off”) + śaḥ. Here: a-vaśa: not under his own will; helpless..
api (अपि): even; also.
saḥ (सः): Nominative singular masculine of tad: “he, that one.”
jijñāsuḥ (जिज्ञासुः): The core matches the root jñā, “to know.” Here: desiderative of jñā: one who wishes to know..
api (अपि): even; also.
yogasya (योगस्य): From yuj, “to yoke, to join, to harness.” Yoga is a yoking: a joining of the mind, or a harnessing to a method. Not a vague “practice.”
śabda-brahma (शब्द-ब्रह्म): śabda (“sound, word”) + brahman (the vast). The vast-as-word: Vedic sound, not a person.
ativartate (अतिवर्तते): ati- (“beyond”) joined to vartate. From vṛt, “to turn.” Turns, goes on. pra-vṛt: turns forth, starts. Together the form means ati + that sense.

प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः। अनेकजन्मसंसिद्धस्ततो याति परां गतिम्।

prayatnād yatamānas tu yogī saṃśuddha-kilbiṣaḥ | aneka-janma-saṃsiddhas tato yāti parāṃ gatim ||

[6.45] But the yogī who strives from effort, whose fault is fully cleaned, fulfilled through many births, then goes to the highest path.

Word make-up

prayatnāt (प्रयत्नात्): pra-yat: from effort.
yatamānaḥ (यतमानः): The core matches the root mā, “to measure.” Here: who is striving..
tu (तु): but.
yogī (योगी): yuj, “to yoke.” The nominative people know is yogī (योगी). The yoked one. Not the stem yogin.
saṃśuddha-kilbiṣaḥ (संशुद्ध-किल्बिषः): sam-śuddha + kilbiṣa (“fault”). Whose fault is fully cleaned.
aneka-janma-saṃsiddhaḥ (अनेक-जन्म-संसिद्धः): Compound. aneka: an- (“not,” before vowels) joined to eka. eka: one. The one, a single. Together the form means an + that sense. janma: From jan, “to be born, to bring forth.” Birth; a coming-to-birth. saṃsiddhaḥ: saṃ- (“together”) + siddhaḥ.
tataḥ (ततः): from there; then.
yāti (याति): he goes, from yā.
parām (पराम्): para: beyond, further, other. As a neuter noun often “what is beyond.”
gatim (गतिम्): going; path; goal. From gam.

तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः। कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन।

tapasvibhyo 'dhiko yogī jñānibhyo 'pi mato 'dhikaḥ | karmibhyaś cādhiko yogī tasmād yogī bhavārjuna ||

[6.46] The yogī is higher than those of tapas, and is held higher even than those of jñāna; the yogī is higher than those of karma. Therefore be a yogī, Arjuna.

Word make-up

tapasvibhyaḥ (तपस्विभ्यः): tap, “to heat.” Heat-practice.
adhikaḥ (अधिकः): adhi- (“over, concerning, unto”) joined to kaḥ. Nominative of kim: “who?” Interrogative stem ka-. Together the form means adhi + that sense.
yogī (योगी): yuj, “to yoke.” The nominative people know is yogī (योगी). The yoked one. Not the stem yogin.
jñānibhyaḥ (ज्ञानिभ्यः): The core matches the root jñā, “to know.” Here: than those of knowing..
api (अपि): even; also.
mataḥ (मतः): from man, “to think.” Is held; is thought.
adhikaḥ (अधिकः): adhi- (“over, concerning, unto”) joined to kaḥ. Nominative of kim: “who?” Interrogative stem ka-. Together the form means adhi + that sense.
karmibhyaḥ (कर्मिभ्यः): Here: than those of the deed (karmin)...
ca (च): and.
adhikaḥ (अधिकः): adhi- (“over, concerning, unto”) joined to kaḥ. Nominative of kim: “who?” Interrogative stem ka-. Together the form means adhi + that sense.
yogī (योगी): yuj, “to yoke.” The nominative people know is yogī (योगी). The yoked one. Not the stem yogin.
tasmāt (तस्मात्): therefore; from that.
yogī (योगी): yuj, “to yoke.” The nominative people know is yogī (योगी). The yoked one. Not the stem yogin.
bhava (भव): Imperative of bhū: “be, become.” Also a noun: coming-to-be.
arjuna (अर्जुन): From ṛj, “to be straight, white.” The name Arjuna, “the white, the straight one.”

योगिनामपि सर्वेषां मद्गतेनान्तरात्मना। श्रद्धावान्भजते यो मां स मे युक्ततमो मतः।

yoginām api sarveṣāṃ mad-gatenāntar-ātmanā | śraddhāvān bhajate yo māṃ sa me yukta-tamo mataḥ ||

[6.47] Among all the yogīs, the one who worships me with śraddhā, with the inner ātman gone to me — he is held by me to be the most joined.

Word make-up

yoginām (योगिनाम्): yuj, “to yoke.” The nominative people know is yogī (योगी). The yoked one. Not the stem yogin.
api (अपि): even; also.
sarveṣām (सर्वेषाम्): Genitive plural of sarva: of all.
mat-gatena (मत्-गतेन): gone to me, from gam.
antar-ātmanā (अन्तर्-आत्मना): Compound. antar: antar: inside, among. The inner. ātmanā: ātman is the self. Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside; it is the self.
śraddhā-vān (श्रद्धा-वान्): śrat (“heart”) + dhā, “to place.” The placing of the heart. Not thin “trust.” Not thin “belief.”
bhajate (भजते): from bhaj: honours; partakes of.
yaḥ (यः): Nominative singular of yad: “who, which.”
mām (माम्): Accusative of asmad: “me.”
saḥ (सः): Nominative singular masculine of tad: “he, that one.”
me (मे): Enclitic of asmad: “my / to me / by me,” from the stem asmad “I.”
yukta-tamaḥ (युक्त-तमः): Compound. yukta: From yuj, “to yoke, to join.” Is yoked; yoked; having yoked. tamaḥ: From tam, “to faint, to be dark.” Darkness; the strand of dullness and covering.
mataḥ (मतः): from man, “to think.” Is held; is thought.