FolioCorpusBhagavad-gītā

Bhagavad-gītā 6.5

उद्धरेदात्मनात्मानं नात्मानमवसादयेत् । आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मन: ॥ ५ ॥
uddhared ātmanātmānaṁ
[uddhared aatmanaatmaanam]
nātmānam avasādayet
[naatmaanam avasaadayet]
ātmaiva hy ātmano bandhur
[aatmaiva hy aatmano bandhur]
ātmaiva ripur ātmanaḥ
[aatmaiva ripur aatmanah]
Word-for-word
uddharet — one must deliver ātmanā — by the mind ātmānam — the conditioned soul na — never ātmānam — the conditioned soul avasādayet — put into degradation ātmā — mind eva — certainly hi — indeed ātmanaḥ — of the conditioned soul bandhuḥ — friend ātmā — mind eva — certainly ripuḥ — enemy ātmanaḥ — of the conditioned soul .
Blended reading (Sanskrit + English inline)
uddhared ātmanātmānaṁ
uddharet
one must deliver
ātmanā
by the mind
ātmānam
the conditioned soul
nātmānam avasādayet
na
never
ātmānam
the conditioned soul
avasādayet
put into degradation
ātmaiva hy ātmano bandhur
ātmā
mind
eva
certainly
hi
indeed
ātmanaḥ
of the conditioned soul
bandhuḥ
friend
ātmaiva ripur ātmanaḥ
ātmā
mind
eva
certainly
ripuḥ
enemy
ātmanaḥ
of the conditioned soul .
Important Words
  • uddharet — one must deliver
    Optative of ud-√hṛ, 'to lift up.' Vidhi — an injunction, not a suggestion. The verb carries the entire weight of the verse: the work is yours.
  • ātmanā — by the mind
    Instrumental of ātman. Here, per Prabhupāda, ātman as mind — the instrument of elevation. The same word will recur in three different senses across the verse: the trick is to read each ātman in its case.
  • ātmānam — the conditioned soul
    Accusative. The object of the lifting is the very soul that does the lifting. The Gītā here refuses the dualism of helper and helped — both are within.
  • avasādayet — should not put into degradation
    Causative optative of ava-√sad, 'to sink.' A prohibition. The fall, like the rise, is self-administered. No one else can degrade you — and no one else can degrade you.
  • bandhuḥ — friend
    From √bandh, the same root as 'bondage.' A bandhu is one who binds himself to you. The mind, rightly handled, binds itself to your welfare — the same faculty that elsewhere binds you to ruin.
  • ripuḥ — enemy
    Paired with bandhuḥ in stark contrast. The mind is never neutral. The verse refuses the modern picture of the mind as a blank tool — it is always taking a side, friend or enemy, depending on its discipline.
One must deliver himself with the help of his mind, and not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well.
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 Gītā's most concentrated self-rescue maxim: only you can haul yourself out of the well of saṁsāra, and only you can drown yourself in it. The mind is at once the rope and the weight; nothing external is the operative cause.
Further notes (विवरण · Vivaraṇa)
The repeated ātman shifts referents — sometimes mind, sometimes embodied self, sometimes higher Self — and that ambiguity is the point: at every layer the relationship is reflexive. Avasādayet (causative) acknowledges that one can actively depress oneself. Echoes Kaṭha 1.3.14 'uttiṣṭhata jāgrata'; the verse is foundational for all later Vedāntic 'self-effort' discourse.
Prose order (अन्वय · Anvaya)
(पुरुषः) आत्मना आत्मानम् उद्धरेत्, आत्मानं न अवसादयेत्; हि आत्मनः आत्मा एव बन्धुः, आत्मनः आत्मा एव रिपुः।
(puruṣaḥ) ātmanā ātmānam uddharet, ātmānaṃ na avasādayet; hi ātmanaḥ ātmā eva bandhuḥ, ātmanaḥ ātmā eva ripuḥ|
Let one lift up the self by the self; let one not let the self sink. For the self alone is the self's friend, and the self alone is the self's enemy.
Word split (पदच्छेद · Padaccheda)
उद्धरेत् आत्मना आत्मानं न आत्मानम् अवसादयेत् । आत्मा एव हि आत्मनः बन्धुः आत्मा एव रिपुः आत्मनः ॥
uddharet ātmanā ātmānaṃ na ātmānam avasādayet | ātmā eva hi ātmanaḥ bandhuḥ ātmā eva ripuḥ ātmanaḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
उद्धरेत् uddharet उत् + √हृ opt. (optative) 3sg.par. (parasmaipada / active voice) should lift up
आत्मना ātmanā आत्मन् (m.) ins.sg. (instrumental singular) by the self/mind
आत्मानम् ātmānam आत्मन् (m.) acc.sg. (accusative singular) the self
न na ind. (indeclinable) not
अवसादयेत् avasādayet अव + √सद् caus. (causative) opt. (optative) 3sg.par. (parasmaipada / active voice) let sink, degrade
आत्मा ātmā आत्मन् (m.) nom.sg. (nominative singular) the self
एव eva ind. (indeclinable) emphatic alone
हि hi ind. (indeclinable) for
आत्मनः ātmanaḥ आत्मन् (m.) gen.sg. (genitive singular) of the self
बन्धुः bandhuḥ बन्धु (m.) nom.sg. (nominative singular) friend
रिपुः ripuḥ रिपु (m.) nom.sg. (nominative singular) enemy
Purport

The word ātmā denotes body, mind and soul – depending upon different circumstances. In the yoga system, the mind and the conditioned soul are especially important. Since the mind is the central point of yoga practice, ātmā refers here to the mind. The purpose of the yoga system is to control the mind and to draw it away from attachment to sense objects. It is stressed herein that the mind must be so trained that it can deliver the conditioned soul from the mire of nescience. In material existence one is subjected to the influence of the mind and the senses. In fact, the pure soul is entangled in the material world because the mind is involved with the false ego, which desires to lord it over material nature. Therefore, the mind should be trained so that it will not be attracted by the glitter of material nature, and in this way the conditioned soul may be saved. One should not degrade oneself by attraction to sense objects. The more one is attracted by sense objects, the more one becomes entangled in material existence. The best way to disentangle oneself is to always engage the mind in Kṛṣṇa consciousness. The word hi is used for emphasizing this point, i.e., that one must do this. It is also said: mana eva manuṣyāṇāṁ kāraṇaṁ bandha-mokṣayoḥ bandhāya viṣayāsaṅgo muktyai nirviṣayaṁ manaḥ “For man, mind is the cause of bondage and mind is the cause of liberation. Mind absorbed in sense objects is the cause of bondage, and mind detached from the sense objects is the cause of liberation.” ( Amṛta-bindu Upaniṣad 2) Therefore, the mind which is always engaged in Kṛṣṇa consciousness is the cause of supreme liberation.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
5. One should deliver the soul by the mind, not degrade it. The mind is the friend of the soul and its enemy as well.
Commentary

Since the soul has fallen into the well of saṁsāra by attachment to objects of the senses, with effort one should deliver that soul. One should deliver the soul (ātmānam) by the mind which is devoid of attachment to objects of the senses (ātmanā). One should not let the soul fall into the well of saṁsāra by the mind which is attached to objects of the senses. Therefore, the mind (ātmā) is both the friend and enemy of the soul.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
5. One should deliver the soul by the mind, not degrade it. The mind is the friend of the soul and its enemy as well.
Commentary

This verse speaks of the reasons for detachment from sense objects. One should elevate the jīva (ātmānam) sunk in saṁsāra due to mind being absorbed in sense objects, by a mind (ātmanā) detached from sense objects. One should not submerge the ātmā in saṁsāra by the mind attached to senses objects. Certainly, the mind (ātmā eva) is ones (ātmanaḥ) friend, and the enemy as well. The smṛti says: mana eva manuṣyāṇāṁ kāraṇaṁ bandha-mokṣayoḥ bandhāya viṣayāsaṅgo muktyai nirviṣayaṁ manaḥ The mind is the cause of both bondage and liberation for humans. The mind in association of sense objects leads to bondage and the mind detached from sense objects leads to liberation. Amṛta-bindu Upaniṣad 2

Bhūrijana Dāsa Gauḍīya
Commentary

As it was said, in the previous verse, the mind must renounce the desire for sense gratification. Why? Because if it don't, it will degrade one, instead of elevating him. It will pull him down.

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

COMMON THEME: Role of mind as friend/enemy in yoga

Controlled mind as a friend:
Follows dictation of Supersoul
Detached from sense gratification
Result – Elevates us
Uncontrolled mind as an enemy:
Follows dictation of lust, anger, illusion, etc.
Attached to sense gratification
Result – degrades and entangles

Focus of Learning

(a) Atma – Can indicate body, mind or soul

On what basis do we interpret the meaning – Depending on different circumstances
In context to yoga system – It can refer to ‘mind’ or ‘conditioned soul’

(b) Central point of yoga practice is mind

Purpose of yoga – mind control;
To draw the mind away from sense objects
To control and make it a friend in discharging the mission of human life

(c) Importance of training mind / Word “hi” – to empasize “Mind control must be done”; without

mind control Yoga is simply a waste of time

Why to train mind – To deliver the conditioned soul from the mire of material existence (nescience)
What is the mire of material existence –
One is subject to the influence of mind and senses
Pure Soul is entangled in the material world because the mind is involved in false ego and desires to Lord over
In what principle one should train the mind –
Train so that one should not be attracted by the glitter of material nature; thus conditioned soul can be saved
Not be degraded by attraction to sense objects
Ref. Amrta Bindu Upanishad: Mind attached to sense object is a cause of bondage and mind detached to sense object is cause of liberation

PRACTICAL APPLICATION OF SECTION II

Success in yoga practice comes when one achieves

Paramatma realization as a direct result of controlling the mind

LINK BETWEEN TEXTS 6.6 & 6.7: In the next three verses, Krishna describes the symptoms of a person

with a controlled mind on the yogarudha (advanced) platform.

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
6.5 Uddharet, one should save; atmanam, oneself sunk in the sea of the world; atmana, by oneself; one should save, ut-haret, should uplift (oneself) from that, i.e. make it attain the state of being established in Yoga. Na avasadayet, one should not lower, dase; atmanam, oneself. Hi, for; atma eva, oneself is verily; atmanah one's own; bandhuh, friend. Centainly there is no other friend who can bring about liberation from this world. In fact, even a friend is an obstacle to Liberation, he being the source of such bondages as love etc. Therefore the emphatic statement, 'For one is one's own friend, is justifiable. Atma eva, oneself verily; is atmanah, one's own: ripuh, enemy. Anyone else who is an external harmful enemy, even he is of one's own making! Therefore the firm conclusion, 'oneself verily is one's own enemy's is reasonable. It has been said that 'oneself is verily one's own friend, oneself verily is one's own enemy.' As to that, (the self) [Ast. has this additional word, atma, self.-Tr.] of what kind is one's own friend, or (the self) of what kind is one's own enemy? This is being answered:
Śrī Rāmānujācārya Classical
Translation
6.5 By the self (Atman), i.e., by the mind, which is unattached to sense-objects, one should raise the self. One should not allow the self to sink by a mind which is of the contrary kind. 'For the self alone,' i.e., the mind alone is the friend of the self; and it alone is the foe of the self. [The figure of speech here is of Samsara as the ocean in which the individual self is like an object with liability to sink. What causes its sinking is the lingering attachments of the mind to some objects, though in the discipline of Jnana Yoga one may keep aloof from such objects. A mind with such attachments is the foe and without them, the friend.]
Śrī Abhinavagupta Classical
Translation
6.5 See Comment under 6.6
Swami Sivananda Classical
Translation
6.5 One should raise oneself by one's Self alone; let not one lower oneself; for the Self alone is the friend of oneself, and the Self alone is the enemy of oneself.
Commentary

6.5 उद्धरेत् should raise? आत्मना by the Self? आत्मानम् the self? न not? आत्मानम् the self? अवसादयेत् let (him) lower? आत्मा the Self? एव only? हि verily? आत्मनः of the self? बन्धुः friend? आत्मा the Self? एव only? रिपुः the enemy? आत्मनः of the self.Commentary Practise Yog. Discipline the senses and the mind. Elevate yourself and become a Yogarudha. Attain to Yoga. Shine gloriously as a dynamic Yogi. Do not sink into the ocean of Samsara (transmigration). Do not become a wordlyminded man. Do not become a slave of lust? greed and anger. Rise above worldliness? become divine and attain Godhead.You alone are your friend you alone are your enemy. The socalled worldly friend is not your real friend? because he gets attached to you? wastes your time and puts obstacles on your path of Yoga. He is very selfish and keeps friendship with you only to extract something. If he is not able to get from you the object of his selfish interest? he forsakes you. Therefore he is your enemy in reality. If you are attached to your friend on account of delusion or affection? this will become a cause of your bondage to Samsara.Friends and enemies are not outside. They exist in the mind only. It is the mind that makes a friend an enemy and an enemy a friend. Therefore the Self alone is the friend of oneself? and the Self alone is the enemy of oneself. The lower mind or the Asuddha Manas (impure mind) is your real enemy because it binds you to the Samsara? and the higher mind or the Sattvic mind (Suddha Manas or the pure mind) is your real friend? because it helps you in the attainment of Moksha.

Swami Gambhīrānanda Classical
Translation
6.5 One should save oneself by oneself; one should not lower oneself. For oneself is verily one's onw friend; oneself is verily one's own enemy.
Shri Purohit Swami Classical
Translation
6.5 Let him seek liberation by the help of his Highest Self, and let him never disgrace his own Self. For that Self is his only friend; yet it may also be his enemy.
Related values & verses
Primary values
Atma Nigraha (Self-control)
Related values
Tyaga (Renunciation / Letting Go)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)Vairagya (Detachment / Dispassion)
Related verses
BG 6.6 BG 3.43 BG 18.37 SB 11.23.59 SB 5.11.12 SB 7.15.25 CC Madhya 13.137 CC Antya 20.32 CC Madhya 22.25 Kaṭha Upaniṣad 1.3.3Kaṭha Upaniṣad 1.3.6
Stories
atma_nigraha_epic_primary
Concepts
Yoga
Related lectures
Personal Guidance
Elevate yourself by your own mind, do not degrade yourself — for the mind is the friend of the conditioned soul, and also his enemy.
Practical Applications
  • Take responsibility for elevating yourself; no one else can.
  • Treat your mind sometimes as friend, sometimes as opponent — depending on its current state.
  • Refuse self-degradation as a habit.
Reflection Questions
  • When has my mind been my best friend? When my worst enemy?
  • What discipline keeps it on the friend side?
Analogy

The same horse pulls you home or drags you off the cliff, depending on which way you hold the rein. The mind is that horse — never neutral, always strong, always going somewhere. Kṛṣṇa places the rein in your own hand and refuses to let you outsource the ride.

Stories
Ajāmila

Born a brāhmaṇa and trained in dharma, Ajāmila let his mind drift toward a fallen woman and within years was a thief, drunkard, and gambler — degraded by no one but himself. The Bhāgavatam (6.1) records that at death, calling out the name of his youngest son 'Nārāyaṇa,' he was reclaimed by the Lord's mercy and elevated again — by no one but himself, with the help of the holy name.

The whole curve of his life is uddharet ātmanā ātmānam — degraded by self, lifted by self. The mind that ruined him became, in the end, the mind that saved him.

📝 My note

Source: vedabase.io

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