FolioCorpusBhagavad-gītā

Bhagavad-gītā 6.25

शनै: शनैरुपरमेद्‍बुद्ध्या धृतिगृहीतया । आत्मसंस्थं मन: कृत्वा न किञ्चिदपि चिन्तयेत् ॥ २५ ॥
śanaiḥ śanair uparamed
[shanaih shanair uparamed]
buddhyā dhṛti-gṛhītayā
[buddhyaa dhriti-griheetayaa]
ātma-saṁsthaṁ manaḥ kṛtvā
[aatma-samstham manah kritvaa]
na kiñcid api cintayet
[na kinchid api chintayet]
Word-for-word
śanaiḥ — gradually śanaiḥ — step by step uparamet — one should hold back buddhyā — by intelligence dhṛti - gṛhītayā — carried by conviction ātma - saṁstham — placed in transcendence manaḥ — mind kṛtvā — making na — not kiñcit — anything else api — even cintayet — should think of .
Blended reading (Sanskrit + English inline)
śanaiḥ śanair uparamed
śanaiḥ
gradually
śanaiḥ
step by step
uparamet
one should hold back
buddhyā dhṛti-gṛhītayā
buddhyā
by intelligence
dhṛti - gṛhītayā
carried by conviction
ātma-saṁsthaṁ manaḥ kṛtvā
ātma - saṁstham
placed in transcendence
manaḥ
mind
kṛtvā
making
na kiñcid api cintayet
na
not
kiñcit
anything else
api
even
cintayet
should think of .
Important Words
  • śanaiḥ śanaiḥ — gradually, step by step
    The reduplication is the lesson. Sanskrit reduplicates for emphasis and distribution: 'little by little' or 'each step at its own pace.' Kṛṣṇa explicitly forbids the leap.
  • uparamet — one should hold back
    Optative of upa-√ram — the same verb that appeared in 6.20 as uparamate. There the cessation was spontaneous in samādhi; here it is willed by the practitioner. The same verb at different stages of the path.
  • buddhyā — by intelligence
    Instrumental of buddhi. The agent of withdrawal is not emotion, not even will — it is buddhi, the discerning intelligence. The path is not subdued by force; it is steered by understanding.
  • dhṛti-gṛhītayā — carried by conviction
    Dhṛti — 'firmness, steadfastness'; gṛhīta — 'held.' The buddhi must itself be held by dhṛti — intelligence held by conviction. Two faculties in tandem; one cannot do the work alone.
  • ātma-saṁstham — placed in transcendence
    Echoes mat-saṁsthām of 6.15. The mind is 'placed-in-the-self.' Saṁstham — sam-stha, 'standing-together-in.' The destination is not far; it is a relocation of where the mind stands.
  • na kiñcit api cintayet — should think of nothing else
    The clearest closing instruction in the chapter so far. Na — not; kiñcit — anything; api — even; cintayet — should one think. No second object of thought allowed. Single-pointedness is total.
Gradually, step by step, one should become situated in trance by means of intelligence sustained by full conviction, and thus the mind should be fixed on the Self alone and should think of nothing else.
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)
The pace is set: śanaiḥ śanaiḥ — slow, slow. No leap, no shortcut. Intellect (buddhi) reined in by dhṛti (resolve) becomes the bridle; the mind is anchored in the Self and deliberately empty of all other content.
Further notes (विवरण · Vivaraṇa)
The double 'śanaiḥ' is decisive — Kṛṣṇa rejects ascetic shortcuts and tantra-fast-tracks alike. Dhṛti is one of the three sāttvic supports of mind later catalogued at 18.33. 'Na kiñcid api cintayet' is not blankness but the elimination of vikalpa once the object (ātman) is fixed.
Prose order (अन्वय · Anvaya)
धृति-गृहीतया बुद्ध्या शनैः शनैः उपरमेत्, आत्म-संस्थं मनः कृत्वा किञ्चित् अपि न चिन्तयेत्।
dhṛti-gṛhītayā buddhyā śanaiḥ śanaiḥ uparamet, ātma-saṃsthaṃ manaḥ kṛtvā kiñcit api na cintayet|
Step by step, let one come to rest by means of the intellect held firm by resolve; having fixed the mind in the Self, let him not think of anything whatsoever.
Word split (पदच्छेद · Padaccheda)
शनैः शनैः उपरमेत् बुद्ध्या धृति-गृहीतया । आत्म-संस्थं मनः कृत्वा न किञ्चित् अपि चिन्तयेत् ॥
śanaiḥ śanaiḥ uparamet buddhyā dhṛti-gṛhītayā | ātma-saṃsthaṃ manaḥ kṛtvā na kiñcit api cintayet ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
शनैः शनैः śanaiḥ śanaiḥ ind. (repeated) step by step, gradually
उपरमेत् uparamet उप + √रम् opt. (optative) 3sg.par. (parasmaipada / active voice) let one come to rest
बुद्ध्या buddhyā बुद्धि (f.) ins.sg. (instrumental singular) by the intellect
धृति-गृहीतया dhṛti-gṛhītayā धृति (f.) + गृहीत (p.p.p. (past passive participle)) ins.sg. (instrumental singular)f., tatpuruṣa cpd. (compound) held by resolve
आत्म-संस्थम् ātma-saṃstham आत्मन् (m.) + संस्थ (adj.) acc.sg. (accusative singular)n., tatpuruṣa cpd. (compound) fixed in the Self
मनः manaḥ मनस् (n.) acc.sg. (accusative singular) the mind
कृत्वा kṛtvā √कृ abs. (absolutive) having made
न किञ्चित् अपि na kiñcit api ind. (indeclinable) + indef. pron. (pronoun) + ind. (indeclinable) not anything at all
चिन्तयेत् cintayet √चिन्त् opt. (optative) 3sg.par. (parasmaipada / active voice) let him think
Purport

By proper conviction and intelligence one should gradually cease sense activities. This is called pratyāhāra. The mind, being controlled by conviction, meditation and cessation from the senses, should be situated in trance, or samādhi. At that time there is no longer any danger of becoming engaged in the material conception of life. In other words, although one is involved with matter as long as the material body exists, one should not think about sense gratification. One should think of no pleasure aside from the pleasure of the Supreme Self. This state is easily attained by directly practicing Kṛṣṇa consciousness.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
24-25. Giving up completely all desires born of thoughts, controlling all the senses completely by the mind, gradually one should cease all mental functions by determined intelligence. Having fixing the mind on the self, one should then not think of anything material at all.
Commentary

In such practice of yoga, the first and last actions are mentioned in two verses (24-25). The first action is to give up desires and the last action is not to think of anything at all.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
24-25. Giving up completely all sense objects as well as impressions arising from desire, controlling all the senses completely by the mind by concentrated intelligence, having the mind meditate on ātmā, gradually one should remain in samādhī. One should then not think of anything at all except ātmā.
Commentary

In this 24 the preliminary activities in the initial stage of yoga are described. The final actions are described in verse 25. Having given up all sense objects (sarvān kāmān) which are born from decision to enjoy certain objects, which are contrary to yoga, along with their vāsanās (aśeṣataḥ), completely controlling all the senses by the mind which sees the fault of the sense objects, gradually, step by step, by practice, not suddenly, by the fully concentrated (dhṛti gṛhītayā) intelligence (buddhyā) (dhāraṇa), having the mind meditate on the ātmā (ātma saṁstham manaḥ kṛtvā) (dhyāna), he should remain in samādhi (uparamet). He does not think of anything except the ātmā.

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

COMMON THEME: Methods to attain yogarudha stage (Perfectional stage as described in Texts 6.18 – 6.23)

1. Patience (6.24)

2. Determination – Examples: Sparrow and Garuda (6.24)

3. Without deviation (6.24)

4. Faith – Be confident and pursue the path with great perseverance (6.24)

5. Control senses by mind (6.24)

6. Give up all material desires born of mental concoction (6.24)

7. Intelligence sustained by full conviction (6.25)

8. Mind fixed in oneself / not thinking anything else. (6.25)

9. Step by step one achieves success (6.25)

LINK BETWEEN TEXTS 6.24 & 6.25: We cannot succeed without blessings. Still, we have to show our

sincerity by making a determined effort, as mentioned in 6.25.

Focus of Learning

(g) Two kinds of Samadhi as a part of Astanga-yoga

Samprajnata-samadhi – It means to become situated in the transcendental position by various philosophical researches
Asamprajnata-samadhi – In this, there is no longer any connection with mundane pleasure, for one is then transcendental to all sorts of happiness derived from the senses

(h) Yogi once situated in the position transcendental, to all mundane pleasures, is never shaken

from it

Without reaching this position yoga is unsuccessful
Therefore today’s so called yoga practice which involves various sense pleasures is contradictory e.g. Yogi indulging in sex and intoxication
Even yogis attracted to siddhis are not perfect
Yogis attracted by any of the by-products of yoga, cannot attain the stage of perfection

(i) Krishna Consciousness as the best yoga – in terms of realizations

One gets full happiness in his occupation and does not aspire after any other happiness
One makes best use of the bad bargain – Because he meets bodily demands without arousing sensual pleasures
Unshaken and fixed up – One is callous to incidental occurrences (Ref. Bg. 2.14)
Material upheavals do not affect his duties ▪

He is always alert to his Krishna conscious duties

LINK BETWEEN TEXTS 6.25 & 6.26:

The means of success is next described.

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
6.25 Tyaktva, by eschewing; asesatah, totally, without a trace; sarvan, all; the kamam, desires; sankalpa-prabhavan, which arise from thoughts; and further, viniyamya, restraining; manasa eva, with the mind itself, with the mind endued with discrimination; indriya-gramam, all the organs; samantatah, from every side; uparamet, one should withdraw, abstain; sanaih sanaih, gradually, not suddenly;-with what?-buddhya, with the intellect;- possessed of what distinction?-dhrti-grhitaya, endowed with steadiness, i.e. with fortitude. Krtva, making manah, the mind; atma-samstham, fixed in the Self, with the idea, 'The Self alone is all; there is nothing apart from It'-thus fixing the mind on the Self; na cintayet, one should not think of; kincit api, anything whatsoever. Thisis the highest instruction about Yoga.
Śrī Rāmānujācārya Classical
Translation
6.24 - 6.25 There are two kinds of desires: 1) those born of contact between the senses and objects like heat, cold etc.; 2) those generated by our mind (will) like that for sons, land etc. Of these, the latter type of desires are by their own nature relinishable. Relinishing all these by the mind through contemplation on their lack of association with the self; having relinished the ideas of pleasure and pain in respect of unavoidable desires resulting from contract; restraining all the senses on all sides, i.e., from contact with all their objects - one should think of nothing else, i.e., other than the self. Little by little 'with the help of intellect controlled by firm resolution,' i.e., by the power of discrimination, one should think of nothing else, having fixed the mind on the self.
Śrī Abhinavagupta Classical
Translation
6.24-25 Sankalpa - etc. Sanaih etc. By mind alone : i.e., not by withdrawing from activities. Holding steadiness; thinning, step after step, the misery born of desired; let him not think anything like receiving and abandoning objects and so on. Others have explained [the passage] as 'Let him think only negation (or void). But this (explanation) is not up to our taste. For, that world result in the doctrine of nihilism. What is to be achieved is not a mere withdrawl [or one-self] from the objects. This is stated as -
Swami Sivananda Classical
Translation
6.25 Little by little let him attain to ietude by the intellect held firmly; having made the mind establish itself in the Self, let him not think of anything.
Commentary

6.25 शनैः gradually? शनैः gradually? उपरमेत् let him attain to ietude? बुद्ध्या by the intellect? धृतिगृहीतया held in firmness? आत्मसंस्थम् placed in the Self? मनः the mind? कृत्वा having made? न not? किञ्चित् anything? अपि even? चिन्तयेत् let him think.Commentary The practitioner of Yoga should attain tranillity gradually or by degrees? by,means of the intellect controlled by steadiness. The peace of the Eternal will fill the heart gradually with thrill and bliss through the constant and protracted practice of steady conentration. He should make the mind constantly abide in the Self within through ceaseless practice. If anyone constantly thinks of the immortal Self within? the mind will cease to think of the objects of sensepleasure. The mental energy should be directed along the spiritual channel by Atmachintana or constant contemplation on the Self.

Swami Gambhīrānanda Classical
Translation
6.25 One should gradually withdraw with the intellect endowed with steadiness. Making the mind fixed in the Self, one should not think of anything whatsoever.
Shri Purohit Swami Classical
Translation
6.25 Little by little, by the help of his reason controlled by fortitude, let him attain peace; and, fixing his mind on the Self, let him not think of any other thing.
Related values & verses
Primary values
Dhriti (Resilience / Steadfastness / Fortitude)Achapalya (Steadiness / Non-fickleness)
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 2.58 BG 6.26 BG 18.51 SB 11.14.23 SB 3.28.34 SB 11.29.14 CC Madhya 22.87 CC Madhya 23.7 CC Antya 20.30 Kaṭha Upaniṣad 1.3.13BRS 1.4.15
Related lectures
Personal Guidance
Step by step, with intelligence, withdraw from material engagement — fix the mind on the Self alone.
Practical Applications
  • Take one small step at a time; don't try to leap.
  • Use intelligence (buddhi), not emotion, to direct withdrawal.
  • Replace, don't just remove — fill the space with Self.
Reflection Questions
  • What is the next single step in my withdrawal?
  • What replaces what I'm withdrawing from?
Analogy

A mason builds a wall not by hurling a load of bricks but by setting one brick, then the next, then the next, with mortar drying between. Śanaiḥ śanaiḥ — Kṛṣṇa's twice-said 'gradually, gradually' — is the mason's pace. The wall of withdrawal is built brick by brick by buddhi, and a single brick of dhṛti placed each day is more wall than a frenzy of stacking and toppling.

📝 My note

Source: vedabase.io

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