{
  "chapter": 6,
  "lang": "en",
  "verses": [
    {
      "id": "6.1",
      "translation": "One who does the work that ought to be done, without depending on its fruit, is both a renunciate and a yogi — not the one who merely keeps no sacred fire, nor the one who simply does no action.",
      "explanation": "Krishna is continuing his teaching to Arjuna on how to act. He says true renunciation (saṃnyāsa) and yoga (discipline of the mind) lie in doing one's rightful duty (kārya karma) without relying on its results (karmaphala). Merely giving up the ritual fire (agni) or giving up action is not enough. Traditions differ on whether the 'fireless' and 'actionless' refer to specific ascetic orders or to outward renunciation in general."
    },
    {
      "id": "6.2",
      "translation": "What they call renunciation (sannyasa), know that to be yoga, O son of Pandu. For no one becomes a yogi without giving up the resolves of the mind.",
      "explanation": "Krishna continues speaking to Arjuna, building on the previous verse, which said that one who acts without clinging to results is both a renouncer and a yogi. Here he says renunciation (saṃnyāsa) and discipline of action (yoga) are at heart the same. Either way, the key is letting go of selfish plans and desires (saṅkalpa), the mental projecting of wants and outcomes."
    },
    {
      "id": "6.3",
      "translation": "For the sage who wishes to climb to yoga, action is said to be the means; for that same person, once established in yoga, calm is said to be the means.",
      "explanation": "Krishna is explaining to Arjuna how the path of yoga (spiritual discipline) develops in stages. For a beginner who wants to ascend, selfless action (karma) is the practice that trains the mind; for one already established, inner calm (śama) becomes the means of staying steady. Commentators differ on details: some read the 'calm' as renunciation of action, others as inner stillness while action continues."
    },
    {
      "id": "6.4",
      "translation": "When a person is no longer attached to the objects of the senses or to actions, and has renounced every intention and plan, then he is said to have climbed to yoga.",
      "explanation": "Krishna continues describing the practitioner who has progressed from action to stillness. Here he says one is established in yoga (yogārūḍha) when there is no attachment (saṅga) to sense objects or to deeds, and all willed plans and desires (saṅkalpa) are given up. Commentators differ on emphasis: some stress inner renunciation of desire while still acting, others a withdrawal from activity, but all agree the key is freedom from attachment."
    },
    {
      "id": "6.5",
      "translation": "A person should lift himself up by his own self and not let himself sink. For the self alone is the friend of the self, and the self alone is the enemy of the self.",
      "explanation": "Krishna is teaching Arjuna about the path of yoga (disciplined union of mind and self), and here stresses personal responsibility. The word for self (ātman) is used in two senses: the disciplined mind and effort that lifts one up, and the undisciplined mind that drags one down. Commentators differ on whether the \"self\" here is mainly the mind or the individual person, but all take the point to be that one's own inner effort decides whether one rises or falls."
    },
    {
      "id": "6.6",
      "translation": "For one who has conquered the self by the self, the self is a friend. But for one who has not mastered the self, that very self turns hostile and behaves like an enemy.",
      "explanation": "Krishna continues his advice to Arjuna on self-mastery, building on the previous verse's claim that the self is both friend and enemy. Here the \"self\" (ātman) is read most simply as the mind and personality, which becomes an ally when disciplined and a foe when it is not. Some traditions, such as Advaita, stress the higher Self as the one doing the guiding, while others emphasize the mind and senses being trained; the verse allows both readings."
    },
    {
      "id": "6.7",
      "translation": "For one who has conquered the self and is deeply at peace, the supreme Self stands steady and present—in cold and heat, in pleasure and pain, and likewise in honor and dishonor.",
      "explanation": "Krishna continues describing how mastering the lower self makes it a friend. One who has self-mastery (jitātmā) and calm (praśānta) is steady in opposites like heat and cold, pleasure and pain, honor and insult. The word samāhita is read in two ways: the supreme Self is 'fully realized' in such a person, or the person is 'fully composed' in the supreme Self. Both readings point to the same inner steadiness."
    },
    {
      "id": "6.8",
      "translation": "The yogi whose self is content with knowledge and realization, who stands unshakable, and who has mastered the senses, is called one who is disciplined in yoga. To such a person a clod of earth, a stone and gold are all the same.",
      "explanation": "Krishna continues describing the person who has truly mastered yoga (spiritual discipline). Such a person is fulfilled by knowledge (jñāna) and its direct realization (vijñāna), remains unshakable (kūṭastha, read either as 'unchanging' or as 'firm like an anvil'), and has control of the senses, so wealth and worthless things look equal. Traditions also differ on jñāna and vijñāna: some read them as scriptural knowledge and personal experience, others as knowledge of the self and of its manifestation in the world."
    },
    {
      "id": "6.9",
      "translation": "One whose mind stays even toward well-wishers, friends, enemies, the indifferent, the neutral, those he dislikes and relatives, and toward the good and the wicked alike, stands out above the rest.",
      "explanation": "Krishna has just described the yogi (one disciplined in yoga) as steady and content, seeing a clod of earth, a stone and gold as equal. Here he extends that evenness from objects to people. Equal-mindedness (samabuddhi) means that liking and disliking do not distort one's judgment of others. Commentators differ on whether this person is better than the yogi just described or is simply the fullest form of that yogi."
    },
    {
      "id": "6.10",
      "translation": "A yogi should practice yoga constantly, staying in a secluded place, alone, with mind and self restrained, free from craving and from possessions.",
      "explanation": "Krishna now begins describing the practice of meditation to Arjuna, after speaking of the even-minded person. The yogi (one disciplined in yoga, the practice of union through meditation) is to practice regularly, in solitude, with a controlled mind and body (yatacittātmā), free from craving (āśīḥ) and from possessiveness (parigraha). Commentators differ on whether \"alone\" and \"secluded\" mean literal physical solitude or mainly inner detachment, and the verse can support both."
    },
    {
      "id": "6.11",
      "translation": "In a clean place, he should set up a steady seat for himself, neither too high nor too low, covered with cloth, deerskin and kusha grass, one over the other…",
      "explanation": "Krishna continues instructing Arjuna on the practice of meditation (dhyāna-yoga), here describing the physical setup. The seat should be in a clean spot, firm, and at a moderate height, with kusha grass, a deerskin and a cloth layered on it. The verse leaves the order of the layers slightly open, and the sentence continues into the next verse, where he describes how to sit."
    },
    {
      "id": "6.12",
      "translation": "Seated there on that seat, making the mind one-pointed, with the workings of mind and senses held in check, he should practise yoga for the purification of the self.",
      "explanation": "Krishna is continuing his instructions to Arjuna on how to prepare for meditation; the previous verse described the seat, and here he describes the practitioner's inner state. The aim of the practice is the purification of the self (ātma-viśuddhi), and yoga here means disciplined meditation. Some commentators take the \"self\" as the mind and heart, others as the inner self (ātman) freed from impurity; both agree the goal is inner clarity."
    },
    {
      "id": "6.13",
      "translation": "Holding the body, head and neck straight and unmoving, staying steady, looking at the tip of his own nose and not glancing in any direction…",
      "explanation": "Krishna is continuing his instructions to Arjuna on how to sit for meditation (dhyāna-yoga, the discipline of steadying the mind). Here he describes the posture: the back, head and neck in a straight line, still, with the gaze fixed and not wandering. Some traditions take \"the tip of the nose\" literally, while others read it as a half-closed gaze directed roughly that way, or as a focus between the eyebrows. The sentence carries on into the next verse."
    },
    {
      "id": "6.14",
      "translation": "With a serene mind, free from fear, firm in the vow of brahmacharya, restraining the mind and fixing his thoughts on me, he should sit absorbed in yoga, holding me as the highest goal.",
      "explanation": "Krishna is continuing his instructions to Arjuna on how to sit in meditation. Here he describes the inner state: a calm, fearless mind, disciplined conduct (brahmacarya, often understood as celibacy or more broadly as self-restraint), and attention fixed on Krishna as the goal. Traditions differ on whether \"me\" means the personal God, Krishna, or the Supreme Self within; the verse allows both readings."
    },
    {
      "id": "6.15",
      "translation": "Always keeping himself absorbed in this way, the yogi whose mind is disciplined attains peace, which culminates in nirvana and rests in me.",
      "explanation": "Krishna concludes his description of meditation practice to Arjuna by naming its fruit. The yogi, one who practises yoga (spiritual discipline), keeps the mind restrained and steady, and so reaches peace (śānti) whose highest point is nirvāṇa, the cessation of bondage and suffering. The phrase \"rests in me\" is read by devotional traditions as peace found in God, and by non-dualist readings as peace in one's own true self."
    },
    {
      "id": "6.16",
      "translation": "Yoga is not for one who eats too much, nor for one who does not eat at all; it is not for one who sleeps too much, nor, O Arjuna, for one who stays awake too long.",
      "explanation": "Krishna is instructing Arjuna on how to practise meditative yoga (the discipline of steadying the mind), after describing the yogi's peace. Here he warns against extremes in eating and sleeping, since excess or deprivation in either disturbs the body and mind. The next verse completes the thought by recommending moderation."
    },
    {
      "id": "6.17",
      "translation": "For one who is moderate in eating and recreation, measured in exertion in his actions, and moderate in sleeping and waking, yoga becomes the destroyer of sorrow.",
      "explanation": "Krishna continues his advice to Arjuna from the previous verse, which warned against extremes of eating, fasting, sleeping and staying awake. Here he gives the positive side: balance (yukta) in food, recreation, work and rest. Yoga, the discipline of steadying the mind, then ends suffering (duḥkha). Since yukta can also mean \"disciplined\" or \"fitting\", the verse is also read as calling for a regulated way of life rather than mere moderation."
    },
    {
      "id": "6.18",
      "translation": "When the fully restrained mind rests in the Self alone, and one is free from craving for every object of desire, then one is said to be established in yoga.",
      "explanation": "Krishna is describing to Arjuna the mark of a person who has truly achieved yoga (spiritual discipline, union). The mind, fully restrained (viniyata), rests in the Self (ātman) and no longer longs for any object of desire (kāma). Traditions differ on \"Self\": non-dualist readings take it as one's own true nature identical with the absolute, while devotional readings take it as the individual soul, focused on God."
    },
    {
      "id": "6.19",
      "translation": "A lamp in a windless place does not flicker: that is the traditional image for the yogi whose mind is disciplined, practising the yoga of the Self.",
      "explanation": "Krishna continues describing the person who is steady in yoga (spiritual discipline, union). Having said that such a person's mind rests in the Self and is free from craving, he now gives an image: a lamp in a place with no wind burns without a flicker. In the same way, the disciplined mind stays still during meditation on the Self (ātman). Traditions differ on what \"the Self\" means here, such as the individual self or the Supreme, and the verse itself does not settle this."
    },
    {
      "id": "6.20",
      "translation": "When the mind, held in check by the practice of yoga, comes to rest, and when, seeing the self by the self, one is content in the self…",
      "explanation": "Krishna is still describing to Arjuna the person who has mastered yoga, following the image of a lamp that does not flicker in a windless place. Here the mind (citta), restrained by steady practice, settles into stillness, and the yogi finds contentment in the self (ātman) without needing anything outside. Advaita readings take \"the self seeing the self\" as the Self recognizing its own nature, while devotional (Vaishnava) readings often take it as the individual self perceiving the Supreme within. The sentence continues into the next verse."
    },
    {
      "id": "6.21",
      "translation": "That boundless happiness which the intellect can grasp but the senses cannot reach, he comes to know. Established in it, he no longer departs from reality…",
      "explanation": "Krishna is describing the state of a yogi whose mind has become still through practice, continuing from the previous verse. This happiness is \"boundless\" (ātyantika) and is known by a purified intellect (buddhi), not through the senses (indriya). Commentators differ on tattvataḥ: some read it as \"he does not slip away from his true nature (the Self)\", others as \"he truly does not waver\". The sentence continues into the next verse."
    },
    {
      "id": "6.22",
      "translation": "Having gained it, one thinks there is no greater gain beyond it; and standing in it, one is not shaken even by heavy sorrow…",
      "explanation": "Krishna is still describing the state of a yogi whose mind has become still through meditation, the boundless happiness (sukha) of the previous verse. Here he says this state feels so complete that no other gain seems greater, and even severe suffering cannot unsettle it. The sentence continues into the next verse, where this state is named yoga."
    },
    {
      "id": "6.23",
      "translation": "Know that this is what is called yoga: a release from contact with suffering. This yoga should be practiced with firm resolve and with a mind that does not lose heart.",
      "explanation": "Krishna is instructing Arjuna on meditation, and here he sums up the state just described, a steady joy that no great sorrow can shake. He defines yoga (discipline, union) as dissociation (viyoga) from the bond with suffering (duḥkha-saṃyoga), and urges practice with firm resolve (niścaya) and an undepressed, undiscouraged mind (anirviṇṇa-cetas). Commentators differ on the last phrase, some reading it as persevering without despair, others as practicing without being weary of the effort or of the world."
    },
    {
      "id": "6.24",
      "translation": "Giving up completely all desires that arise from the mind's own intentions, and restraining the entire group of senses from every side by the mind alone…",
      "explanation": "Krishna is describing to Arjuna how to practise the yoga of meditation, which he has just defined as freedom from contact with suffering. Here he names two steps: abandoning every desire (kāma) born of mental projection or resolve (saṅkalpa), and using the mind to rein in the senses from all directions. The sentence continues into the next verse, where the practice becomes gradual stillness."
    },
    {
      "id": "6.25",
      "translation": "Little by little let him come to rest, with an intellect held steady by resolve. Having settled the mind in the Self, let him think of nothing at all.",
      "explanation": "Krishna is describing the practice of meditation (dhyāna-yoga) to Arjuna. After giving up desires and reining in the senses, the practitioner quiets the mind gradually, using the intellect (buddhi) steadied by resolve (dhṛti). \"Settled in the Self\" (ātma-saṃstha) is read by many as resting in the inner Self (ātman), while some take it more simply as a mind collected within itself."
    },
    {
      "id": "6.26",
      "translation": "Wherever the restless, unsteady mind wanders off, from each of those places let one rein it in and bring it under control within the self alone.",
      "explanation": "Krishna is teaching Arjuna how to practise meditation (dhyāna-yoga, the discipline of union through focused attention). Having said to withdraw the mind gradually, he now gives the method: each time the mind wanders, notice it, pull it back, and settle it in the self (ātman). Commentators differ on whether \"the self\" here means the inner Self or simply one's own self-command, but both read it as steady, patient redirection."
    },
    {
      "id": "6.27",
      "translation": "For this yogi, whose mind is perfectly still, whose passion (rajas) has settled, who is free of stain and has become Brahman, the highest happiness comes.",
      "explanation": "Krishna is describing the fruit of the discipline in the previous verse, where the wandering mind is repeatedly brought back to the self. When the mind is calm, restlessness (rajas, the guna of passion and agitation) subsides, and impurity (kalmaṣa) is gone, the yogi finds supreme happiness (sukham uttamam). \"Become Brahman\" (brahmabhūta) is read by non-dualist traditions as realizing identity with Brahman, and by devotional traditions as sharing Brahman's nature while remaining distinct."
    },
    {
      "id": "6.28",
      "translation": "Keeping the self steadily engaged in this way, the yogi, free from impurity, easily experiences the contact with Brahman, a happiness without end.",
      "explanation": "Krishna is continuing his teaching to Arjuna on meditation, building on the previous verse. A yogi (one practicing disciplined union of the self with the highest reality) who keeps the mind constantly engaged becomes free of impurity (kalmaṣa) and comes into contact with Brahman, the ultimate reality. Non-dual readings take Brahman here as the self's own identity with the absolute, while devotional traditions take it as closeness to God; both agree it is lasting joy."
    },
    {
      "id": "6.29",
      "translation": "One whose self is steadied in yoga sees the Self abiding in all beings, and all beings in the Self; everywhere, such a person sees with an even eye.",
      "explanation": "Krishna is describing the person who has become established in yoga (union, disciplined meditation), following the joy of contact with Brahman in the previous verse. Such a person sees the Self (ātman) as present in every being and every being as present in the Self, and so views all with equal regard (samadarśana). Advaita readers take this as the oneness of the Self with all, while devotional traditions read it as seeing every being in relation to God; the verse itself leads into Krishna's words about seeing Him everywhere."
    },
    {
      "id": "6.30",
      "translation": "One who sees me everywhere, and sees everything in me — for that person I am never lost, and that person is never lost to me.",
      "explanation": "Krishna continues describing the yogi from the previous verse, who sees the same Self in all beings. Here Krishna speaks in the first person: for one who sees him in everything and everything in him, there is no separation (the verb praṇaśyati means 'be lost' or 'perish'). Theistic traditions read this as a personal bond between God and devotee, while non-dualist readings take it as the realization that the Self and the divine are one."
    },
    {
      "id": "6.31",
      "translation": "The one who is established in oneness and worships me as dwelling in all beings—that yogi, however he may be living, lives in me.",
      "explanation": "Krishna continues describing the person who sees him everywhere. Here the yogi (one disciplined in union with the divine) worships Krishna as present in every being, holding to oneness (ekatva). Such a person remains in Krishna whatever outward conduct or circumstances he is in. Traditions differ on whether this oneness means non-dual identity or a devoted union with a distinct God, and this verse is read both ways."
    },
    {
      "id": "6.32",
      "translation": "One who, O Arjuna, sees the same everywhere by likening others to himself, whether in pleasure or in pain — that yogi is considered the highest.",
      "explanation": "Krishna continues describing the person of yoga (spiritual discipline), saying the highest yogi measures others by himself (ātmaupamya). Just as he wants pleasure and dislikes pain, he sees that every being feels the same, and so he treats their joys and sorrows as his own. Commentators differ on emphasis: some read this as a vision of the one Self in all beings, others as compassionate, ethical empathy toward all."
    },
    {
      "id": "6.33",
      "translation": "O Madhusudana, this yoga of evenness that you have described—I do not see how it can stand firm and steady, because the mind is so restless.",
      "explanation": "Arjuna responds to Krishna's teaching on seeing all beings with equal regard (the previous verse). He doubts he can hold such yoga (disciplined union of mind with the Self) steadily, because the mind (manas) keeps moving. This objection leads straight into his famous description of the mind as restless and hard to control."
    },
    {
      "id": "6.34",
      "translation": "The mind, O Krishna, is restless, turbulent, powerful and stubborn. I think holding it back is as hard as holding back the wind.",
      "explanation": "Arjuna answers Krishna's teaching on yoga (disciplined union through meditation) by voicing a doubt: the mind (manas) seems too unruly to steady. He calls it restless, agitating, strong and obstinate, and compares controlling it to grasping the wind. Krishna replies in the next verse."
    },
    {
      "id": "6.35",
      "translation": "Without doubt, O mighty-armed one, the mind is restless and hard to restrain. But it can be held, O son of Kunti, through steady practice and through detachment.",
      "explanation": "Arjuna has just said the mind is as hard to control as the wind. Krishna agrees that this is true, then offers the remedy: steady practice (abhyāsa), meaning repeated effort to hold the mind on one focus, and detachment (vairāgya), meaning loosening the pull of desires and sense objects. The two work together to bring the mind under control."
    },
    {
      "id": "6.36",
      "translation": "Yoga is hard to attain for one whose self is unrestrained — that is my view. But one whose self is under control, who keeps striving, can reach it by the right means.",
      "explanation": "Krishna is replying to Arjuna's worry that the mind is too restless to master. He gives his considered view: yoga (disciplined union of the self with the highest reality) is very hard without self-restraint (saṃyama), but it is within reach for someone who has mastered the mind and keeps making effort. The \"right means\" (upāya) points back to the previous verse: steady practice (abhyāsa) and detachment (vairāgya)."
    },
    {
      "id": "6.37",
      "translation": "One who has faith but does not strive, whose mind has wandered away from yoga, and who does not reach perfection in yoga — what destination does such a person go to, O Krishna?",
      "explanation": "Arjuna has just heard that yoga (disciplined union of the mind with the Self) is hard to attain without self-control. He now asks about a sincere person whose effort falters and whose mind drifts before reaching perfection (saṃsiddhi). He wants to know what becomes of such a person after death; Krishna answers this in the following verses."
    },
    {
      "id": "6.38",
      "translation": "Fallen from both paths, does he not perish like a torn cloud, O mighty-armed one—without any footing, bewildered on the path to Brahman?",
      "explanation": "Arjuna is asking Krishna about a person who begins the path of yoga (spiritual discipline) with faith but loses focus before succeeding. He worries that such a person has lost both worldly rewards and spiritual progress, and so may vanish like a torn cloud that drifts apart and fades. Brahman here means the ultimate reality; commentators differ on whether the 'two paths' mean worldly action and renunciation, or worldly life and liberation."
    },
    {
      "id": "6.39",
      "translation": "O Krishna, please cut away this doubt of mine completely, for no one other than you can be found to dispel it.",
      "explanation": "Arjuna has just asked what happens to someone who starts the path of yoga (disciplined spiritual practice) but fails to complete it: is that person lost, like a torn cloud, with neither worldly nor spiritual footing? Here he asks Krishna to remove this doubt (saṃśaya) entirely, saying no one else is able to do so. Krishna's answer begins in the next verse."
    },
    {
      "id": "6.40",
      "translation": "O son of Pritha, there is no destruction for such a person, either here or in the next world. For no one who does good, my dear friend, ever comes to a bad end.",
      "explanation": "Arjuna has just asked what happens to someone who begins the path of yoga (disciplined spiritual practice) with faith but falls away before reaching the goal. Krishna reassures him that such a person is not lost, in this life or after it. Anyone who does good (kalyāṇa-kṛt) is protected from a bad fate (durgati)."
    },
    {
      "id": "6.41",
      "translation": "Having reached the worlds of those who did good deeds, and having lived there for many long years, one who has fallen away from yoga is born again in the home of people who are pure and prosperous.",
      "explanation": "Krishna is answering Arjuna's worry about what happens to someone who sincerely begins yoga (spiritual discipline) but doesn't complete it. Such a person first enjoys the worlds of the virtuous (puṇya-kṛt), then is reborn into a good, comfortable family. Commentators generally take \"eternal years\" (śāśvatīḥ samāḥ) to mean a very long time, not literally forever."
    },
    {
      "id": "6.42",
      "translation": "Or else he is born into a family of none other than wise yogis. A birth like this is indeed rarer still in the world.",
      "explanation": "Krishna is answering Arjuna's worry about what happens to someone who begins yoga (spiritual discipline) but falls short in this life. Besides being born in a pure and prosperous household (previous verse), such a person may be born into a family of wise yogis. Krishna calls this the rarer of the two births, since it offers the most favorable surroundings for resuming practice."
    },
    {
      "id": "6.43",
      "translation": "There he regains the connection with the understanding he had in his former body, and from there he strives again, still harder, toward complete perfection, O joy of the Kurus.",
      "explanation": "Krishna is answering Arjuna's worry about a person whose yoga (spiritual discipline) is unfinished at death. Such a person, born into one of the favorable homes just described, recovers the connection with spiritual understanding (buddhi-saṃyoga) built up in the earlier life. With that as a base, he strives again toward complete perfection (saṃsiddhi), which is liberation."
    },
    {
      "id": "6.44",
      "translation": "By that very same earlier practice he is carried along, even in spite of himself. Even one who merely wants to know yoga goes beyond the Vedic word (shabda-brahman).",
      "explanation": "Krishna is continuing his answer to Arjuna about what happens to someone who begins yoga (disciplined spiritual practice) but dies before completing it. Here he says that practice from a past life pulls the person back toward yoga, even against their will. 'Shabda-brahman' (śabdabrahma) means the Vedic word or ritual teaching; commentators differ on whether going 'beyond' it means rising above ritual results or surpassing mere scriptural study."
    },
    {
      "id": "6.45",
      "translation": "But the yogi who keeps striving with steady effort, cleansed of his faults and perfected over many births, then reaches the highest goal.",
      "explanation": "Krishna is answering Arjuna's worry about whether a failed yogi is lost. He says that one who keeps up earnest effort is gradually purified of impurities (kilbiṣa) and matured across many lifetimes, and finally reaches the supreme goal (parā gati), understood as liberation. Traditions differ on whether this goal is union with the impersonal absolute or with a personal God, and this verse does not settle it."
    },
    {
      "id": "6.46",
      "translation": "The yogi is higher than the ascetics, and is held to be higher even than the men of knowledge; the yogi is also higher than those who perform rituals. Therefore, Arjuna, become a yogi.",
      "explanation": "Krishna is concluding his teaching to Arjuna on the practice of meditation and the fruit of a yogi's effort. Here he ranks the yogi, one who is steadily united (yoga) with the divine through disciplined practice, above austere ascetics (tapasvin), the learned (jñānin) and those devoted to ritual action (karmin). Traditions differ on the word jñānin: some take it as scholars of scripture, others as knowers of the self. Either way, Krishna ends with a direct call to Arjuna to become a yogi."
    },
    {
      "id": "6.47",
      "translation": "Among all yogis, the one who has faith and worships me, with his inner self absorbed in me, is considered by me to be the most deeply united.",
      "explanation": "This closes Chapter 6. Krishna has just told Arjuna that the yogi (one who practices yoga, disciplined union with the divine) is greater than ascetics, scholars and ritual performers. Now he names the best of all yogis: the one who worships him (bhajate) with faith (śraddhā) and a mind fully absorbed in him. Traditions differ on whether 'me' points to a personal God, as devotional schools hold, or to the Supreme Self, as non-dual readings take it."
    }
  ]
}