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Bhagavad-gītā 6.15

युञ्जन्नेवं सदात्मानं योगी नियतमानस: । शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति ॥ १५ ॥
yuñjann evaṁ sadātmānaṁ
[yunjann evam sadaatmaanam]
yogī niyata-mānasaḥ
[yogee niyata-maanasah]
śāntiṁ nirvāṇa-paramāṁ
[shaantim nirvaana-paramaam]
mat-saṁsthām adhigacchati
[mat-samsthaam adhigachchati]
Word-for-word
yuñjan — practicing evam — as mentioned above sadā — constantly ātmānam — body, mind and soul yogī — the mystic transcendentalist niyata - mānasaḥ — with a regulated mind śāntim — peace nirvāṇa - paramām — cessation of material existence mat - saṁsthām — the spiritual sky (the kingdom of God) adhigacchati — does attain .
Blended reading (Sanskrit + English inline)
yuñjann evaṁ sadātmānaṁ
yuñjan
practicing
evam
as mentioned above
sadā
constantly
ātmānam
body, mind and soul
yogī niyata-mānasaḥ
yogī
the mystic transcendentalist
niyata - mānasaḥ
with a regulated mind
śāntim
peace
śāntiṁ nirvāṇa-paramāṁ
nirvāṇa - paramām
cessation of material existence
mat - saṁsthām
the spiritual sky (the kingdom of God)
mat-saṁsthām adhigacchati
adhigacchati
does attain .
Important Words
  • yuñjan — practicing
    Present participle of √yuj — 'while yoking.' The continuous aspect: yoga is not a state achieved once but an act undertaken over and over until it becomes the breath.
  • sadā — constantly
    Echoes satatam of 6.10 — the same insistence on continuity. Yoga is not lost by what one does occasionally; it is built by what one does constantly.
  • niyata-mānasaḥ — with a regulated mind
    Bahuvrīhi — 'one whose mind is bound by rule.' Niyata, 'regulated,' is the chapter's quiet thesis. The free mind is the bound mind.
  • śāntim — peace
    From √śam — the same root as the śamaḥ of verse 3. The peace is not a feeling that arrives; it is the natural state revealed when the activity that obscured it ceases.
  • nirvāṇa-paramām — the supreme cessation
    Nirvāṇa — 'extinguishing' (of material existence), not extinguishing of self. The Gītā coopts the Buddhist term and gives it a theistic completion: extinguishing leads to mat-saṁsthām.
  • mat-saṁsthām — abiding in Me / the kingdom of God
    The decisive Gauḍīya note. The yogī's final destination is not impersonal cessation but mat-saṁsthā — situatedness in Kṛṣṇa Himself, His abode. Nirvāṇa with a face.
Thus practicing constant control of the body, mind and activities, the mystic transcendentalist, his mind regulated, attains to the kingdom of God [or the abode of Kṛṣṇa] by cessation of material existence.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Result clause for the previous prescription: continuous practice with a disciplined mind issues in 'śānti' — but a specific kind of peace, theistic at its core: 'nirvāṇa-paramā, mat-saṁsthā,' culminating in Me.
Further notes (विवरण · Vivaraṇa)
Kṛṣṇa appropriates the Buddhist-leaning term nirvāṇa and qualifies it: this peace is not extinction in a void but abidance in Him. The compound mat-saṁsthā signals Vaiṣṇava-friendly resolution of the chapter — peace is not merely cessation, it has a positive content.
Prose order (अन्वय · Anvaya)
एवं सदा आत्मानं युञ्जन् नियत-मानसः योगी निर्वाण-परमां मत्-संस्थां शान्तिम् अधिगच्छति।
evaṃ sadā ātmānaṃ yuñjan niyata-mānasaḥ yogī nirvāṇa-paramāṃ mat-saṃsthāṃ śāntim adhigacchati|
Thus continually yoking the self, with mind disciplined, the yogī attains the peace which culminates in nirvāṇa and abides in Me.
Word split (पदच्छेद · Padaccheda)
युञ्जन् एवं सदा आत्मानं योगी नियत-मानसः । शान्तिं निर्वाण-परमां मत्-संस्थाम् अधिगच्छति ॥
yuñjan evaṃ sadā ātmānaṃ yogī niyata-mānasaḥ | śāntiṃ nirvāṇa-paramāṃ mat-saṃsthām adhigacchati ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
युञ्जन् yuñjan √युज् pres. (present)part. nom.sg. (nominative singular)m. yoking
एवम् evam ind. (indeclinable) thus
सदा sadā ind. (indeclinable) always
आत्मानम् ātmānam आत्मन् (m.) acc.sg. (accusative singular) the self
योगी yogī योगिन् (m.) nom.sg. (nominative singular) yogī
नियत-मानसः niyata-mānasaḥ नियत (p.p.p. (past passive participle)) + मानस (n.) nom.sg. (nominative singular)m., bahuvrīhi cpd. (compound) with disciplined mind
शान्तिम् śāntim शान्ति (f.) acc.sg. (accusative singular) peace
निर्वाण-परमाम् nirvāṇa-paramām निर्वाण (n.) + परमा (adj.) acc.sg. (accusative singular)f., bahuvrīhi cpd. (compound) culminating in nirvāṇa
मत्-संस्थाम् mat-saṃsthām मत् + संस्था (f.) acc.sg. (accusative singular), bahuvrīhi cpd. (compound) abiding in Me
अधिगच्छति adhigacchati अधि + √गम् pres. (present) 3sg.par. (parasmaipada / active voice) attains
Purport

The ultimate goal in practicing yoga is now clearly explained. Yoga practice is not meant for attaining any kind of material facility; it is to enable the cessation of all material existence. One who seeks an improvement in health or aspires after material perfection is no yogī according to Bhagavad-gītā. Nor does cessation of material existence entail one’s entering into “the void,” which is only a myth. There is no void anywhere within the creation of the Lord. Rather, the cessation of material existence enables one to enter into the spiritual sky, the abode of the Lord. The abode of the Lord is also clearly described in the Bhagavad-gītā as that place where there is no need of sun, moon or electricity. All the planets in the spiritual kingdom are self-illuminated like the sun in the material sky. The kingdom of God is everywhere, but the spiritual sky and the planets thereof are called paraṁ dhāma, or superior abodes. A consummate yogī, who is perfect in understanding Lord Kṛṣṇa, as is clearly stated herein by the Lord Himself ( mat-cittaḥ, mat-paraḥ, mat-sthānam ), can attain real peace and can ultimately reach His supreme abode, Kṛṣṇaloka, known as Goloka Vṛndāvana. In the Brahma-saṁhitā (5.37) it is clearly stated, goloka eva nivasaty akhilātma-bhūtaḥ: the Lord, although residing always in His abode called Goloka, is the all-pervading Brahman and the localized Paramātmā as well by dint of His superior spiritual energies. No one can reach the spiritual sky (Vaikuṇṭha) or enter into the Lord’s eternal abode (Goloka Vṛndāvana) without the proper understanding of Kṛṣṇa and His plenary expansion Viṣṇu. Therefore a person working in Kṛṣṇa consciousness is the perfect yogī, because his mind is always absorbed in Kṛṣṇa’s activities ( sa vai manaḥ kṛṣṇa-padāravindayoḥ ). In the Vedas also ( Śvetāśvatara Upaniṣad 3.8) we learn, tam eva viditvāti mṛtyum eti: “One can overcome the path of birth and death only by understanding the Supreme Personality of Godhead, Kṛṣṇa.” In other words, perfection of the yoga system is the attainment of freedom from material existence and not some magical jugglery or gymnastic feats to befool innocent people.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
15. Constantly engaging the mind in meditation, because his consciousness is devoid of sense objects, the yogī attains destruction of bondage—the platform where liberation and realization of the impersonal Brahman can be attained.
Commentary

Continually engaging the mind (ātmānaṁ yuñjan) in dhyāna-yoga because the consciousness is devoid of sense objects (niyata-mānasaḥ), he then attains the dissolution of saṁsāra (śāntim), in which supreme liberation (nirvāṇa) can be attained, and in which he attains continuous existence in Me as the nirviśeṣa Brahman (mat-saṁsthām).

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
15. With unwavering consciousness, offering his ātmā daily, the yogī attains the additional bliss of siddhis, which are dependent on Me.
Commentary

What then happens to the person sitting in this manner? The yogī who daily (sadā) offers his ātmā (ātmānam yuñjan), who has unwavering consciousness because of purification from contact with Me (niyata mānasaḥ), attains bliss (śāntim) described as nirvāṇa paramām, which is dependent on Me (mat saṁsthām). The śruti says tam eva viditvātimṛtyum eti: knowing Him, one surpasses death. (Śvetāśvatara Upaniṣad 3.8) Nirvāṇa paramam ṣāntim means the additional (paramām) happiness (śāntim) in liberation (nirvāṇa), indicating the siddhis or supernatural powers which are results of yoga.

Bhūrijana Dāsa Gauḍīya
Commentary

This occurs after a long time of practice. And also if one practices yoga and is attempting to achieve 'siddhis', mystic powers, he will not attain that result. There are three great flaws in the practices of 'karma, jnana and yoga' that are great temptations but not desirable. In bhakti no such things exist. (1) In 'sakama karma' one has the tendency of becoming attached to the fruits of one's work and sense gratification, because those are the first results he obtains. (2) In 'jnana' the tendency is to become merged into Brahman and think that this is wonderful, and do not want to serve anyone. (3) In 'astanga‑yoga' there is the tendency to want to get mystic powers, to become extremelly powerful. In bhakti‑yoga one has to, scrupulously, avoid these things, because they are hindrances, and just keep his mind in the service of Krsna.

[ 5 . More practices of yoga: one cannot become a yogi if one sleeps or eats too much, or sleeps or eats too little.(16‑17)

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Thus Krishna describes the goal of astanga-yoga as attainment of the Kingdom of God by “cessation

of material existence”

LINK BETWEEN TEXTS 6.15 & 6.16:

Krishna next warns of some obstacles to the aspiring yogi’s progress.

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
6.15 Yunjan, concentrating; atmanam, the mind; evam, thus, according to the methods shown above; sada, for ever; the yogi, niyata-manasah, of controlled mind; adhi-gacchati, achieves; santim, the Peace, the indifference to worldly attachments and possessions; nirvana-paramam, which culminates in Liberation; and mat-samstham, which abides in Me. Now are bieng mentioned the rules about the yogi's food etc.:
Śrī Rāmānujācārya Classical
Translation
6.15 'Ever applying his mind on Me,' i.e., the Supreme Brahman, the Supreme Person and the holy and auspicious object of meditation, 'the Yogin of controlled mind,' i.e., one having his mind steady because of his being purified in mind through contact with Me, comes to the peace which abides in Me, which is of the highest degree of beatitude. That means he comes to the peace which is the supreme end of beatitude which abides in Me. For the person who commences Yoga of the self, Sri Krsna, after thus teaching how the mind should be fixed on the Lord, who is the holy and auspicious object of meditation, proceeds in order to effect the purification of the mind, to speak of the other side of Yoga:
Śrī Abhinavagupta Classical
Translation
6.10-15 Yogi etc. upto adhigacchati. Self : the mind. Let him yoke it : let him make it single-pointed. Always : not for a limited period of time. If the conditions like remaining alone etc., are fulfilled, this [controlling of mind] is possible and not otherwise. On account of the firmness of seat, the time-nerve (or the body ?) remains firm and due to this, mind remains firm. He, by whom the mental activities i.e., those that are in the form of intention, and other activities of the sense-organs are subdued i.e., are brought under full control; [he is the person of the subdued mental and sensual activities]. Holding : i.e., with effort. If the nose-tip is looked at, [it is possible] not to look at [different] directions. Let him remain endowed with the state of having Me alone as supreme goal. This is the meaning [here]. He who yokes i.e., concentrates his self (mind) in this manner, there arises for him Peace in which the culmination - as far as the end-is the same as attaining Me.
Swami Sivananda Classical
Translation
6.15 Thus always keeping the mind balanced, the Yogi, with the mind controlled, attains to the peace abiding in Me, which culminates in liberation.
Commentary

6.15 युञ्जन् balancing? एवम् thus? सदा always? आत्मानम् the self? योगी Yogi? नियतमानसः one with the controlled mind? शान्तिम् to peace? निर्वाणपरमाम् that which culminates in Nirvana (Moksha)? मत्संस्थाम् abiding in Me? अधिगच्छति attains.Commentary Thus in the manner prescribed in the previous verse.The Supreme Self is an embodiment of peace. It is an ocean of peace. When one attains to the supreme peace of the Eternal? by controlling the modifications of the mind and keeping it always balanced? he attains to liberation or perfection.

Swami Gambhīrānanda Classical
Translation
6.15 Concentrating the mind thus for ever, the yogi of controlled mind achieves the Peace which culminates in Liberation and which abides in Me.
Shri Purohit Swami Classical
Translation
6.15 Thus keeping his mind always in communion with Me, and with his thoughts subdued, he shall attain that Peace which is mine and which will lead him to liberation at last.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)
Related verses
BG 8.15 BG 9.28 BG 18.62 SB 11.14.14 SB 2.2.30 SB 3.29.13 CC Madhya 20.219 CC Madhya 22.49 CC Antya 20.39 Kaṭha Upaniṣad 1.3.9Muṇḍaka Upaniṣad 3.2.6
Concepts
Nirvana
Related lectures
Personal Guidance
Always engaged thus, the yogi of controlled mind attains the kingdom of God — peace, the cessation of material existence.
Practical Applications
  • Trust that consistent, controlled engagement reaches its goal.
  • Don't be impressed by sporadic spiritual highs; cultivate steadiness.
  • Use this verse as motivation for daily, even tedious, practice.
Reflection Questions
  • Where is my practice spiky rather than steady?
  • What would 'always engaged' look like in my actual life?
Analogy

A river that keeps its banks reaches the sea; a river that floods its banks dissipates in the sand. The yogī of niyata-mānasa keeps his banks. The flow is constant, the channel narrow, and at the end of many days of patient flowing the same drop touches the salt of the kingdom of God.

Stories
Dhruva at Madhuvana

Five-year-old Dhruva, stung by a stepmother's words, went into the Madhuvana forest and, under Nārada's guidance, fixed his mind on Viṣṇu with such regulated intensity — eating, breathing, posture all drawn down step by step — that after six months he was granted the personal darśana of the Lord.

The Bhāgavatam describes the practice in terms that almost paraphrase this verse: yuñjan evam sadā ātmānam, niyata-mānasaḥ. The fruit was śāntim nirvāṇa-paramām — and beyond, the eternal pole-star station of Dhruvaloka in the spiritual sky.

📝 My note

Source: vedabase.io

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