nātyaśhnatastu yogo ’sti na chaikāntam anaśhnataḥ
na chāti-svapna-śhīlasya jāgrato naiva chārjuna||16||               

 yuktāhāra-vihārasya yukta-cheṣhṭasya karmasu
yukta-svapnāvabodhasya yogo bhavati duḥkha-hā||17||

Meaning : There is no Yoga for one who eats too much or too little, for one who sleeps too much or too little, and for one who is restless while awake, O Arjuna. ||16||

Yoga is for one who is moderate in eating and recreation, moderate in actions, and moderate in sleeping and waking, such balanced living destroys suffering. ||17||

yuñjann evaṁ sadātmānaṁ yogī niyata-mānasaḥ
śhāntiṁ nirvāṇa-paramāṁ mat-sansthām adhigachchhati||15||

Meaning : A yogi who constantly engages the mind in disciplined meditation on the Self, attains supreme peace and liberation (nirvāṇa),and abides in Me, the Divine presence within.

samaṁ kāya-śhiro-grīvaṁ dhārayann achalaṁ sthiraḥ
samprekṣhya nāsikāgraṁ svaṁ diśhaśh chānavalokayan||13|| 

praśhāntātmā vigata-bhīr brahmachāri-vrate sthitaḥ
manaḥ sanyamya mach-chitto yukta āsīta mat-paraḥ||14||

Meaning : The yogi holds the body, head, and neck evenly and steadily, without any movement. He looks steadily, focusing his gaze gently at the tip of his own nose or just ahead. The yogi, with a peaceful and calm mind, free from fear, established in the vow of celibacy (self-discipline), controls the mind and remains focused on Me (the Divine), being fully united and devoted to Me.

tatraikāgraṁ manaḥ kṛitvā yata-chittendriya-kriyaḥ
upaviśhyāsane yuñjyād yogam ātma-viśhuddhaye||12||

Meaning : True meditation is not just sitting silently—it’s a disciplined act of internal purification. With focused mind, controlled senses, and calm body, the yogi turns inward to cleanse the heart and awaken to their true spiritual nature.

śhuchau deśhe pratiṣhṭhāpya sthiram āsanam ātmanaḥ
nātyuchchhritaṁ nāti-nīchaṁ chailājina-kuśhottaram||11||

Meaning : Let the yogi prepare a firm seat in a clean, quiet place for meditation. The seat should be neither too high nor too low. It should be made using a cloth, deerskin, and sacred grass (kuśa) layered in that order.

yogī yuñjīta satatam ātmānaṁ rahasi sthitaḥ
ekākī yata-chittātmā nirāśhīr aparigrahaḥ||10||

Meaning : A yogi should constantly practice connecting with the Self (through meditation and discipline),
while staying in a quiet, secluded place, alone, with a controlled mind and body. Free from desires and possessions, such a person is fit for deep spiritual practice.

suhṛin-mitrāryudāsīna-madhyastha-dveṣhya-bandhuṣhu
sādhuṣhvapi cha pāpeṣhu sama-buddhir viśhiṣhyate||9||

Meaning : A true yogi sees all people equally—friends, enemies, strangers, and relatives. They treat the virtuous and the sinful, the kind and the hateful, without bias. Such even-mindedness shows the highest level of spiritual wisdom.

jñāna-vijñāna-tṛiptātmā kūṭa-stho vijitendriyaḥ
yukta ityuchyate yogī sama-loṣhṭāśhma-kāñchanaḥ||8||

Meaning : The true yogi is satisfied within through knowledge and realization, unmoved by circumstances, detached from sensory pull, and sees all material things with equal vision—because their joy is rooted in the eternal, not the temporary.

jitātmanaḥ praśhāntasya paramātmā samāhitaḥ
śhītoṣhṇa-sukha-duḥkheṣhu tathā mānāpamānayoḥ||7||

Meaning : For the person who has mastered the mind (jitātmanaḥ) and attained inner peace (praśāntasya), the Paramātmā—the Supreme Self—is not just a concept but a living presence within. This person experiences divine union; the soul rests in harmony with the Supreme. Such a yogi is unshaken by the dualities of the material world: Heat and cold – representing physical comfort or discomfort, external conditions. Pleasure and pain – emotional or mental states arising from life’s situations. Honor and dishonor – social praise or criticism, respect or disrespect. These opposites do not disturb the inner balance of the person who is established in the Self. They see all experiences with equanimity, not reacting based on ego or desire, but staying rooted in spiritual awareness.

bandhur ātmātmanas tasya yenātmaivātmanā jitaḥ
anātmanas tu śhatrutve vartetātmaiva śhatru-vat||6||

Meaning : For one who has conquered the mind, the mind becomes the best friend. But for one who has failed to control it, the mind acts as the worst enemy. Thus, the self is both friend and foe depending on one’s inner discipline.