Bhagavad-gītā · Chapter 6: Dhyāna-yoga

Bhagavad-gītā 6.1

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శ్రీభగవానువాచ అనాశ్రిత: కర్మఫలం కార్యం కర్మ కరోతి య: । స సన్న్యాసీ చ యోగీ చ న నిరగ్న‍ిర్న చాక్రియ: ॥ ౧ ॥

śrī-bhagavān uvāca

[shree-bhagavaan uvaacha]

anāśritaḥ karma-phalaṁ

[anaashritah karma-phalam]

kāryaṁ karma karoti yaḥ

[kaaryam karma karoti yah]

sa sannyāsī ca yogī ca

[sa sannyaasee cha yogee cha]

na niragnir na cākriyaḥ

[na niragnir na chaakriyah]

Word-for-word

śrī - bhagavān uvāca — the Lord said anāśritaḥ — without taking shelter karma - phalam — of the result of work kāryam — obligatory karma — work karoti — performs yaḥ — one who saḥ — he sannyāsī — in the renounced order ca — also yogī — mystic ca — also na — not niḥ — without agniḥ — fire na — nor ca — also akriyaḥ — without duty .

Blended reading (Sanskrit + English inline)

śrī-bhagavān uvāca

śrī - bhagavān uvāca

the Lord said

anāśritaḥ

without taking shelter

anāśritaḥ karma-phalaṁ

karma - phalam

of the result of work

kāryaṁ karma karoti yaḥ

kāryam

obligatory

karma

work

karoti

performs

yaḥ

one who

sa sannyāsī ca yogī ca

saḥ

he

sannyāsī

in the renounced order

ca

also

yogī

mystic

ca

also

na niragnir na cākriyaḥ

na

not

niḥ

without

agniḥ

fire

na

nor

ca

also

akriyaḥ

without duty .

Important Words

anāśritaḥ — without taking shelter (of the fruits)
A negative compound — an-āśritaḥ. The yogī has cut his last refuge in karma-phala. The verse opens by defining the renunciate not by what he refuses to do, but by what he refuses to lean on.
kāryam — obligatory
Gerundive of √kṛ. The action is not chosen, it is prescribed — by varṇa, āśrama, situation. Renunciation is not the abandonment of kārya, only the abandonment of clinging to its outcome.
sannyāsī — in the renounced order
From sam-ni-√as: 'to lay down completely.' Kṛṣṇa redefines the term — laying down does not mean dropping fire and duty, but dropping the inner claim over results.
yogī — mystic
Placed in apposition with sannyāsī — Kṛṣṇa is collapsing the two categories that the world keeps separate. The same person, viewed from outside as worker, is viewed from within as renunciate.
akriyaḥ — without duty
A-kriyaḥ — privative. The verse's sting: the man who has stopped acting is not thereby a yogī. Inaction is not renunciation; it is often only laziness wearing the robe.

The Supreme Personality of Godhead said: One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no duty.

Purport

In this chapter the Lord explains that the process of the eightfold yoga system is a means to control the mind and the senses. However, this is very difficult for people in general to perform, especially in the Age of Kali. Although the eightfold yoga system is recommended in this chapter, the Lord emphasizes that the process of karma-yoga, or acting in Kṛṣṇa consciousness, is better. Everyone acts in this world to maintain his family and their paraphernalia, but no one is working without some self-interest, some personal gratification, be it concentrated or extended. The criterion of perfection is to act in Kṛṣṇa consciousness, and not with a view to enjoying the fruits of work. To act in Kṛṣṇa consciousness is the duty of every living entity because all are constitutionally parts and parcels of the Supreme. The parts of the body work for the satisfaction of the whole body. The limbs of the body do not act for self-satisfaction but for the satisfaction of the complete whole. Similarly, the living entity who acts for satisfaction of the supreme whole and not for personal satisfaction is the perfect sannyāsī, the perfect yogī. The sannyāsīs sometimes artificially think that they have become liberated from all material duties, and therefore they cease to perform agnihotra yajñas (fire sacrifices), but actually they are self-interested because their goal is to become one with the impersonal Brahman. Such a desire is greater than any material desire, but it is not without self-interest. Similarly, the mystic yogī who practices the yoga system with half-open eyes, ceasing all material activities, desires some satisfaction for his personal self. But a person acting in Kṛṣṇa consciousness works for the satisfaction of the whole, without self-interest. A Kṛṣṇa conscious person has no desire for self-satisfaction. His criterion of success is the satisfaction of Kṛṣṇa, and thus he is the perfect sannyāsī, or perfect yogī. Lord Caitanya, the highest perfectional symbol of renunciation, prays in this way: na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagad-īśa kāmaye mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi “O Almighty Lord, I have no desire to accumulate wealth, nor to enjoy beautiful women. Nor do I want any number of followers. What I want only is the causeless mercy of Your devotional service in my life, birth after birth.”

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

1. He who performs his work out of duty while not seeking results is a sannyāsī and yogī, not one who lights no fire and performs no work.

Commentary

In the sixth chapter, the method of controlling the fickle mind, achieved by the yogī who has controlled the senses through the process of aṣṭāṅga-yoga, is described. In commencing the practice of aṣṭāṅga-yoga, one should not suddenly give up niṣkāma-karma-yoga which purifies the heart. He who performs actions prescribed by the scripture as inescapable duty (kāryam karma) without expectation of results (anāśritaḥ karma-phalam) is called a sannyāsī, since he renounces the results of his actions. He is called a yogī because his mind does not dwell on the enjoyment of objects of the senses. A person who merely renounces actions such as the fire sacrifice is not called a sannyāsī. Nor is one who merely half closes his eyes without external bodily activity (akriyaḥ) called a yogī.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

1. He who performs his work out of duty, not seeking results, is a sannyāsī and yogī, not one who lights no fire(prescribed duties), and performs no actions for maintenance of the body.

Commentary

In the sixth chapter, the method of yoga for one who has been purified through karma yoga and achieved control of the mind, and the method of creating steadiness for even the person of unsteady mind, are described. The Lord will teach aṣṭaṅga yoga, the culmination of karma yoga which he taught previously. The Lord first praises karma yoga because of its practicality in two verses. He who performs his actions as duties that should be done (karyam), without desire for animals, food, sons or heaven, is a person fixed in jṣāna yoga (sannyāsī) and a person fixed in aṣṭaṅga yoga (yogī). Both of these stages are achieved by execution of karma yoga. He is the real sannyāsī, not the person in sannyāsa dress who has renounced things such as fire sacrifice (niragniḥ); or the yogī with half closed eyes who gives up actions related to bodily maintenance (akriyaḥ). It is recommended here that those who desire to practice aṣṭaṅga yoga should not suddenly give up prescribed actions.

Bhūrijana Dāsa Gauḍīya

Commentary

Here is the third time that Krsna is making this point ‑ not to give up work. One who is renounced is the one who renounces the fruit of his work while working in a dutyful way. He is the advanced soul. This what Krsna wants of Arjuna and is the basic prescription that He is giving: "Do your work, but with detachment." Krsna is saying this again. Why is He saying this? Because He just described 'astanga‑yoga'. And that process means 'one goes to the forest and perform yoga'. This first Section is going to explain that even 'astanga‑ yogis', like niskama karmis engage in detached work to advance. And it will explain it ‑ at what stage in astanga‑yoga one can give up the practice of niskama karma ‑ that is what we have to look forward to. Even in astanga‑yoga one shouldn't give up work in the beginning. Therefore Krsna explains the same point in the next two verses.

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

One should not prematurely renounce his duties, because actually, it is by giving up the desire for

fruits of one’s action and by working as obligated, one becomes a “true sannyasi” or a “true yogi”

Criteria of ‘perfect sannyasi’ and ‘perfect yogi’

To work unattached to fruits of one’s work

To work as he is obligated

Not he who lights no fire and performs no duty

LINK BETWEEN TEXTS 6.1 & 6.2:

Krishna will now explain the relationship between sannyasa and yoga



Focus of Learning

(a) Karma-yoga is better than astanga-yoga because

Astanga-yoga, as a means to control mind and senses is very difficult especially in this age

Everyone in this world is working for personal self-interest (personal or extended). Sannyasis and mystic yogis are also self interested as follows:

Sannyasis – They are always seeking oneness with impersonal Brahman (desiring liberation) and they cease to perform their prescribed duties like ‘agnihotra yajnas’ etc.

Mystic yogis – They also seek some satisfaction for their personal self by aspiring for mystic perfections (siddhis)

But the criteria of perfection is “to act in Krishna consciousness and not with a view to enjoy the fruits of one’s work”

Analogy: Limbs as part and parcel of the whole are supposed to serve the whole –Similarly Krishna consciousness is the duty of all living entities

(b) Therefore definition of ‘perfect sannyasi’ and ‘perfect yogi’ – Those who work only for the

satisfaction of Krishna without any self-interest

Conclusion: Krishna conscious devotee is the most perfect and true sannyasi and yogi

e.g. Lord Caitanya prays for devotional service as the ultimate perfection – “na dhanam na janam...”

PRACTICAL APPLICATION OF SECTION I

True renunciation manifests in detachment from possessiveness and enjoying propensities, and not necessarily in cessation of activities

Krishna consciousness is the ultimate plane of selflessness, because a devotee only desires the pleasure of Krishna

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.1 Anasritah, without depending on;-on what?-on that which is karma-phalam, the result of action- i.e. without craving for the result of action-. He who craves for the results of actions becomes dependent on the results of actions. But this person is the opposite of such a one. Hence (it is said), 'wihtout depending on the result of action. Having become so, yah he who; karoti, performs accomplishes; (karma, an action;) which is his karyam, duty, the nityakarmas such as Agnihotra etc. which are opposed to the kamya-karmas-. Whoever is a man of action of this kind is distinguished from the other men of action. In order to express this idea the Lord says, sah, he ; is a sannyasi, monk, and a yogi. Sanyyasa, means renunciation. he who is possessed of this is a sannyasi, a monk. And he is also a yogi. Yoga means concentration of mind. He who has that is a yogi. It is to be understood that this man is possessed of these alities. It is not to be understood that, only that person who does not keep a fire (niragnih) and who is actionless (akriyah) is a monk and a yogi. Niragnih is one from whom the fires [viz Garhapatya, Ahavaniya, Anvaharya-pacana, etc.], which are the accessories of rites, have bocome dissociated. By kriya are mean austerity, charity, etc. which are performed wityout fire. Akriyah, actionless, is he who does not have even such kriyas. Objection: Is it not only with regard to one who does not keep a fire and is acitonless that monasticsm and meditativeness are well known in the Vedas, Smrtis and scriptures dealing with meditation? Why are monasticism and meditativeness spoken of here with regard to one who keeps a fire and is a man of action-which is not accepted as a fact? Reply: This defect does not arise, because both are sought to be asserted in some secondary sense. Objection: How is that? Reply: His being monk is by virtue of his having given up hankering for the results of actions; and his being a man of meditation is from the fact of his doing actions as accesories to meditation or from his rejection of thoughts for the results of actions which cause disturbances in the mind. Thus both are used in a figurative sense. On the contrary, it is not that monasticism and meditativeness are meant in the primary sense. With a veiw to pointing out this idea, the Lord says:

Śrī Rāmānujācārya Classical

Translation

6.1 The Lord said He who, without depending on such fruits of works as heaven, etc., performs them, reflecting, 'The performance of works alone is my duty (Karya). Works themselves are my sole aim, because they are a form of worship of the Supreme Person who is our Friend in every way. There is nothing other than Him to be gained by them' - such a person is a Sannyasin, i.e., one devoted to Jnana Yoga, and also a Karma Yogin, i.e., one devoted to Karma Yoga. He is intent on both these, which is the means for attaining Yoga, which is of the nature of the vision of the self. 'And not he who maintains no sacred fires and performs no works,' i.e., not he who is disinclined to perform the enjoined works such as sacrifices, etc., nor he who is devoted to mere knowledge. The meaning is that such a person is devoted only to knowledge, whereas a person who is devoted to Karma Yoga has both knowledge and works. Now Sri Krsna teaches that there is an element of knowledge in the Karma Yoga as defined above.

Śrī Abhinavagupta Classical

Translation

6.1 See Comment under 6.2

Swami Sivananda Classical

Translation

6.1 The Blessed Lord said He who performs his bounden duty without depending on the fruits of his actions he is a Sannyasi and a Yogi; not he who is without fire and without action.

Commentary

6.1 अनाश्रितः not depending (on)? कर्मफलम् fruit of action? कार्यम् bounden? कर्म duty? करोति performs? यः who? सः he? संन्यासी Sannyasi (ascetic)? च and? योगी Yogi? च and? न not? निरग्निः without fire? न not? च and? अक्रियः without action.Commentary Actions such as Agnihotra? etc.? performed without the expectation of their fruits purify the mind and become the means to Dhyana Yoga or the Yoga of Meditation.Karyam Karma bounden duty.Niragnih without fire. He who has renounced the daily rituals like Agnihotra? which are performed with the help of fire.Akriya without action. He who has renounced austerities and other meritorious acts like building resthouses? charitable dispensaries? digging wells? feeding the poor? etc.Sannyasi he who has renounced the fruits of his actions.Yogi he who has a steady mind. These two terms are applied to him in a secondary sense only. They are not used to denote that he is in reality a Sannyasi and a Yogi.The Sannyasi performs neither Agnihotra nor other ceremonies. But simply to omit these without genuine renunciation will not make one a real Sannyasi. (Cf.V.3)

Swami Gambhīrānanda Classical

Translation

6.1 The Blessed Lord said He who performs an action which is his duty, without depending on the result of action, he is a monk and a yogi; (but) not (so in) he who does not keep a fire and is actionless.

Shri Purohit Swami Classical

Translation

6.1 "Lord Shri Krishna said: He who acts because it is his duty, not thinking of the consequences, is really spiritual and a true ascetic; and not he who merely observes rituals or who shuns all action.

Related values & verses

Related values

Tyaga (Renunciation / Letting Go)Vairagya (Detachment / Dispassion)Prema (Divine Love)Samata (Equanimity / Even-mindedness)Vinaya (Humility / Modesty)

Concepts

Yoga

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Personal Guidance

The true sannyāsī is one who acts in dharma without attachment to results — not one who simply abandons fire and prescribed rituals.

Practical Applications

Don't equate giving up rituals with spiritual progress; check the inner stance.
Continue your duties with a renounced mind rather than abandoning them.
Honor those who serve in the world more than those who only flee it.

Reflection Questions

Where am I confusing external renunciation with inner detachment?
What duty am I tempted to drop in the name of 'spirituality'?

Analogy

A potter whose hands stay clean of clay is not a renunciate — only a man who has not yet sat at the wheel. The true tyāgī keeps both hands deep in the clay of duty and still walks away at sunset owning none of the pots. Renunciation is in the heart's grip, not in the empty hand.

Stories

King Janaka at the Wheel

Janaka ruled Mithilā, oversaw armies and treasuries, married off his daughter Sītā, and yet was held by sages as the model of a self-realized soul. He did not extinguish the ritual fires nor abdicate the throne in the name of renunciation.

Kṛṣṇa Himself names Janaka in 3.20 as one who reached perfection through action. This is the very karma-yogī described in 6.1: the obligatory work is done in full; the proprietorship over the fruit is dropped.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.2

↗

యం సన్న్యాసమితి ప్రాహుర్యోగం తం విద్ధి పాణ్డవ । న హ్యసన్న్యస్తసఙ్కల్పో యోగీ భవతి కశ్చన ॥ ౨ ॥

yaṁ sannyāsam iti prāhur

[yam sannyaasam iti praahur]

yogaṁ taṁ viddhi pāṇḍava

[yogam tam viddhi paandava]

na hy asannyasta-saṅkalpo

[na hy asannyasta-sankalpo]

yogī bhavati kaścana

[yogee bhavati kashchana]

Word-for-word

yam — what sannyāsam — renunciation iti — thus prāhuḥ — they say yogam — linking with the Supreme tam — that viddhi — you must know pāṇḍava — O son of Pāṇḍu na — never hi — certainly asannyasta — without giving up saṅkalpaḥ — desire for self-satisfaction yogī — a mystic transcendentalist bhavati — becomes kaścana — anyone .

Blended reading (Sanskrit + English inline)

yaṁ sannyāsam iti prāhur

yam

what

sannyāsam

renunciation

iti

thus

prāhuḥ

they say

yogaṁ taṁ viddhi pāṇḍava

yogam

linking with the Supreme

tam

that

viddhi

you must know

pāṇḍava

O son of Pāṇḍu

na hy asannyasta-saṅkalpo

na

never

hi

certainly

asannyasta

without giving up

saṅkalpaḥ

desire for self-satisfaction

yogī bhavati kaścana

yogī

a mystic transcendentalist

bhavati

becomes

kaścana

anyone .

Important Words

sannyāsam — renunciation
Accusative. Kṛṣṇa is about to identify (viddhi) one thing with another — the grammar is doing the equation. What the world calls sannyāsa, you must know to be yoga.
yogam — linking with the Supreme
From √yuj, 'to yoke.' Yoga here is not technique but connection. The verse insists that genuine connection and genuine renunciation are one teaching seen from two sides.
asannyasta — without giving up
Negative past participle. The structural pivot of the verse — if this one thing is not given up, nothing else qualifies as yoga.
saṅkalpaḥ — desire for self-satisfaction
Literally 'resolve, intention' — but here, the willed projection of the mind onto an object of enjoyment. The seed of all karmic entanglement is not the deed but the saṅkalpa that precedes it.
kaścana — anyone
Universal quantifier paired with na — 'not anyone, ever.' Kṛṣṇa closes the door on exceptions: no genius, no austerity, no lineage exempts a soul from this prerequisite.

What is called renunciation you should know to be the same as yoga, or linking oneself with the Supreme, O son of Pāṇḍu, for one can never become a yogī unless he renounces the desire for sense gratification.

Purport

Real sannyāsa-yoga or bhakti means that one should know his constitutional position as the living entity, and act accordingly. The living entity has no separate independent identity. He is the marginal energy of the Supreme. When he is entrapped by material energy, he is conditioned, and when he is Kṛṣṇa conscious, or aware of the spiritual energy, then he is in his real and natural state of life. Therefore, when one is in complete knowledge, one ceases all material sense gratification, or renounces all kinds of sense gratificatory activities. This is practiced by the yogīs who restrain the senses from material attachment. But a person in Kṛṣṇa consciousness has no opportunity to engage his senses in anything which is not for the purpose of Kṛṣṇa. Therefore, a Kṛṣṇa conscious person is simultaneously a sannyāsī and a yogī. The purpose of knowledge and of restraining the senses, as prescribed in the jñāna and yoga processes, is automatically served in Kṛṣṇa consciousness. If one is unable to give up the activities of his selfish nature, then jñāna and yoga are of no avail. The real aim is for a living entity to give up all selfish satisfaction and to be prepared to satisfy the Supreme. A Kṛṣṇa conscious person has no desire for any kind of self-enjoyment. He is always engaged for the enjoyment of the Supreme. One who has no information of the Supreme must therefore be engaged in self-satisfaction, because no one can stand on the platform of inactivity. All purposes are perfectly served by the practice of Kṛṣṇa consciousness.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

2. O son of Pāṇḍu, know that the meaning of sannyāsa is the same as the meaning of yoga. One who has not given up desire in his actions is never a yogī.

Commentary

Sannyāsa means to renounce the results of ones actions. Yoga means to have a mind which is not agitated by the desire to enjoy sense objects. Therefore it should be understood that both words mean the same thing. He who has not given up the desire to enjoy objects (asannyasta-saṅkalpaḥ) is not called a yogī.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

2. O son of Pāṇḍu, know that the meaning of sannyāsa is the same as the meaning of yoga. One who has not given up desire in his actions is never a yogī.

Commentary

“The word sannyāsa means to be fixed in jṣāna characterized by stopping the functions of all the senses. The word yoga refers to controlling the internal functions (citta vṛtti nirodha). You have said that a person is practicing jṣāna and yoga by performing karma yoga, whose essence is employing the senses. What sense (vṛtti) of the words jṣāna and yoga produces this statement?” “O Pāṇḍava, know that the karma yoga (yoga) which the knowers of meaning call sannyasa (jṣāna yoga) is none other than āṣṭaṅga yoga (tam). ” “We call a man a lion because of similarity in qualities such as bravery. But what is the similarity here?” “One who has not renounced desires for the fruits of actions (sannyasta saṁkalpaḥ) cannot be either a jṣāna yogī or aṣṭaṅga yogī. Only one who has given up those desires can be either type of yogī. Because of similarity in giving up the desire from results of action in jṣāna, and similarity in stopping the internal functions in the form of thirst for enjoyment in yoga, both terms are used in describing the karma yogī, by taking a secondary sense of the words (gauṇa vṛtti).”

Bhūrijana Dāsa Gauḍīya

Commentary

Many times Krsna uses the term 'yoga'. Here it means 'astanga‑yoga' but also means 'karma‑yoga'. 'Jnana‑yoga' and 'karma sannyasa' (renunciation of work) are considered to be the same as 'sankhya‑yoga' (renunciation of work). 'Karma‑yoga' and 'Astanga‑yoga' are considered to be work (with the organs of the body). Here is the essence: it is renunciation of the desire of sense enjoyement that has to be done. That is real renunciation.

[ 2 . To attain advancement in yoga, in the beginning, one should work to attain the advanced stage of neither desiring nor working for sense gratification. (3‑4) ]

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

Detached action is same as renunciation because both require freedom from desire of sense

gratification.

LINK BETWEEN TEXTS 6.2 & 6.3

Krishna now explains that the yoga process is divided into two levels.

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.2 Yam, that which is characterized by the giving up of all actions and their results; which prahuh, they, the knowers of the Vedas and the Smrtis, call; sannyasam iti, monasticism, in the real sense; viddhi, known; tam, that monasticism in the real sense; to be yogam, Yoga, consisting in the performance of actions, O Pandava. Accepting what kind of similarity between Karma-yoga, which is characterized by engagement (in actions), and its opposite, renunciation in the real sense, which is characterized by cessation from work, has their eation been stated? When such an apprehension arises, the answer is this; From the point of view of the agent, there does exist a simialrity of Karma-yoga with real renunciation. For he who is a monk in the real sense, from the very fact of his having given up all the means needed for accomplishing actions, gives up the thought of all actions and their results-the source of desire that leads to engagement in work. [Thoughts about an object lead to the desire for it, which in turn leads to actions for getting it. (Also see note under 4.19)] also, even while performing actions, gives up the thought for results. Pointing out this idea, the Lord says: Hi, for; kascit, nobody, no man of action whosoever; asannyasta-sankalpah, who has not given up expactaions-one by whom has not been renounced expectation, anticipation, of results;bhavati, becomes, i.e. can become; yogi, a yogi, a man of concentration, because thought of results is the cause of the disturbance of mind. Therefore, any man of action who gives up the thought of results would become a yogi, a man of concentration with an unperturbed mind, because of his having given up thought of results which is the cause of mental distractions. This is the purport. Thus, because of the similarity of real monasticism with Karma-yoga from the point of veiw of giving up by the agent, Karma-yoga is extolled as monasticism in, 'That which they call monasticism, know that to be Yoga, O Pandava.' Since Karma-yoga, which is independent of results, is the remote help to Dhyana-yoga, therefore it has been praised as monasticism. Thereafter, now the Lord shows how Karma-yoga is helpful to Dhyana-yoga:

Śrī Rāmānujācārya Classical

Translation

6.2 Know Karma Yoga only to be that which they call as Sannyasa i.e., as Jnana Yoga or knowledge of the real nature of the self. Sri Krsna substantiates this by the words, 'For no one whose delusive identification of the body with the self is not abandoned, becomes a true Karma Yogin.' 'One whose delusion is abandoned is one by whom the delusion of identifying the self with Prakrti (body), which is in reality distinct from the self, is not rejected by the contemplation of the real nature of the self. One who is not of this kind is one whose delusion is not abandoned. One who is not of this kind cannot become a Karma Yogin of the type described here. It has already been said: 'He whose every undertaking is free from desire for fruits and delusive identification of the body with the self ৷৷.' (4.19). Sri Krsna now teaches that by Karma Yoga alone one succeeds in Yoga without the risk of fall.

Śrī Abhinavagupta Classical

Translation

6.1-2 The subject matter that has been thus established in the series of the preceding chapters is summarised by a couple of verses. Anasritah etc. Yam etc. Bounden : Ordained [in the law books] according to one's caste etc. [Thus] man-lf-renunciation and man-of-Yoga are synonyms. That is why [the Lord] says, 'what [the learned] call renunciation' etc. Therefore, without Yoga no renunciation is possible. Similarly Yoga is not possible without renouncing the intention [for fruit]. Conseently, the Yoga and renunciation are ever interlinked. The idea, suggested by 'not he who remains [simply] without his fires etc.' is this : He remains neither without fires, nor without actions and yet he is man of renunciation, Hence this is strange. Of course, following the principle [involved in the statement] 'Playing dice is the kingship, without throne', and following logic it has been asserted already that renunciation is not possible for a person who remains simply without actions. Yet-

Swami Sivananda Classical

Translation

6.2 Do thou, O Arjuna, know Yoga to be that which they call renunciation; no one verily becomes a Yogi who has not renounced thoughts.

Commentary

6.2 यम् which? संन्यासम् renunciation? इति thus? प्राहुः (they) call? योगम् Yoga? तम् that? विद्धि know? पाण्डव O Pandava? न not? हि verily? असंन्यस्तसङ्कल्पः one who has not renounced thoughts? योगी Yogi? भवति becomes? कश्चन anyone.Commentary Sankalpa is the working of the imagining faculty of the mind that makes plans for the future and guesses the results of plans so formed. No one can become a Karma Yogi who plans and schemes and expects fruits for his actions. No devotee of action who has not renounced the thought of the fruits of his actions can become a Yogi of steady mind. The thought of the fruits will certainly make the mind unsteady.Lord Krishna eulogises Karma Yoga here because it is the means or an external aid (Bahiranga Sadhana) to Dhyana Yoga. Karma Yoga is a steppingstone to Dhyana Yoga. It leads to the Yoga of Meditation in due course. In order to encourage the practice of Karna Yoga it is stated here that Karma Yoga is Sannyasa. (Cf.V.4)

Swami Gambhīrānanda Classical

Translation

6.2 That which they call monasticism, know that to be Yoa, O Pandava, For, nobody who has not given up expectations can be a yogi.

Shri Purohit Swami Classical

Translation

6.2 O Arjuna! Renunciation is in fact what is called Right Action. No one can become spiritual who has not renounced all desire.

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)

Study Q&A referencing this verse

Q52. What is Yoga?

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Personal Guidance

Sannyāsa and yoga are the same — no one becomes a yogi without renouncing the desire for sense-gratification.

Practical Applications

Treat renunciation of sense-craving as the prerequisite, not the optional add-on.
Audit which sense-cravings you've been indulging while calling yourself a yogi.
Reduce one craving per season as steady practice.

Reflection Questions

What sense-craving still binds me?
What single discipline would loosen it?

Analogy

Two travelers approach the same mountain from opposite slopes — one calls his path 'renunciation,' the other 'yoga.' At the summit they meet and find they have climbed the same peak. Kṛṣṇa here lays down the rule of the climb: whichever slope you call yours, you cannot ascend an inch while still hauling the sack of saṅkalpa.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.3

↗

ఆరురుక్షోర్మునేర్యోగం కర్మ కారణముచ్యతే । యోగారూఢస్యతస్యైవ శమ: కారణముచ్యతే ॥ ౩ ॥

ārurukṣor muner yogaṁ

[aarurukshor muner yogam]

karma kāraṇam ucyate

[karma kaaranam uchyate]

yogārūḍhasya tasyaiva

[yogaaroodhasya tasyaiva]

śamaḥ kāraṇam ucyate

[shamah kaaranam uchyate]

Word-for-word

ārurukṣoḥ — who has just begun yoga muneḥ — of the sage yogam — the eightfold yoga system karma — work kāraṇam — the means ucyate — is said to be yoga — eightfold yoga ārūḍhasya — of one who has attained tasya — his eva — certainly śamaḥ — cessation of all material activities kāraṇam — the means ucyate — is said to be .

Blended reading (Sanskrit + English inline)

ārurukṣor muner yogaṁ

ārurukṣoḥ

who has just begun yoga

muneḥ

of the sage

yogam

the eightfold yoga system

karma kāraṇam ucyate

karma

work

kāraṇam

the means

ucyate

is said to be

yogārūḍhasya tasyaiva

yoga

eightfold yoga

ārūḍhasya

of one who has attained

tasya

his

eva

certainly

śamaḥ kāraṇam ucyate

śamaḥ

cessation of all material activities

kāraṇam

the means

ucyate

is said to be .

Important Words

ārurukṣoḥ — who has just begun yoga
Desiderative of ā-√ruh, 'wishing to ascend.' The aspirant is still on the lower rungs of the ladder. The desire to climb is already present, but the climb itself is the prescription.
yoga-ārūḍhasya — of one who has attained yoga
Past participle, 'one who has ascended.' Two stages, one root √ruh — the verse holds them together. The ascended one no longer needs the ladder's lower rungs.
karma — work
For the aspirant, action itself is the means. The verse refuses the romantic shortcut: there is no skipping the karma stage to leap straight into śama.
śamaḥ — cessation of all material activities
From √śam, 'to grow calm, to subside.' Śama is not torpor — it is the natural settling of the mind in one who is already established. Wrongly imitated by the beginner, it becomes mere lethargy.
kāraṇam — the means
Repeated in both halves of the verse — the same word, two different referents. Means are stage-relative; what is medicine for one stage is poison for another.

For one who is a neophyte in the eightfold yoga system, work is said to be the means; and for one who is already elevated in yoga, cessation of all material activities is said to be the means.

Purport

The process of linking oneself with the Supreme is called yoga. It may be compared to a ladder for attaining the topmost spiritual realization. This ladder begins from the lowest material condition of the living entity and rises up to perfect self-realization in pure spiritual life. According to various elevations, different parts of the ladder are known by different names. But all in all, the complete ladder is called yoga and may be divided into three parts, namely jñāna-yoga, dhyāna-yoga and bhakti-yoga. The beginning of the ladder is called the yogārurukṣu stage, and the highest rung is called yogārūḍha. Concerning the eightfold yoga system, attempts in the beginning to enter into meditation through regulative principles of life and practice of different sitting postures (which are more or less bodily exercises) are considered fruitive material activities. All such activities lead to achieving perfect mental equilibrium to control the senses. When one is accomplished in the practice of meditation, he ceases all disturbing mental activities. A Kṛṣṇa conscious person, however, is situated from the beginning on the platform of meditation because he always thinks of Kṛṣṇa. And, being constantly engaged in the service of Kṛṣṇa, he is considered to have ceased all material activities.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

3. For the sage wishing to attain yoga, action is said to be the cause of elevation. For the sage who has already attained yoga, cessation of action is said to be the cause of maintaining that state.

Commentary

“But then the practitioner of aṣṭāṅga-yoga would have to practice niṣkāma-karma-yoga for his whole life.” This verse therefore speaks of the limits of karma-yoga. The practitioner of yoga (muneḥ), desiring to rise to the stage of steady meditation (yogam), produces his elevation by prescribed action, karma, because that purifies his heart. One who has attained steadiness in meditation (yogārūḍhasya) maintains that level by cessation (samaḥ) of all actions which produce agitation. In other words, the aspirant for steady meditation does not have complete purity of heart.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

3. For the sage wishing to attain yoga, action is said to be the cause of elevation. For who has already attained yoga, cessation of action is said to be the cause of maintaining that state.

Commentary

“Then the aṣṭaṅga yogī should practice prescribed karmas all his life.” “For the practitioner of yoga (muneḥ) who desires to attain steadiness in meditation, prescribed karmas are the cause of his elevation to that stage, since they purify the heart. For one who has attained steadiness in meditation (yogārūḍhasya), stoppage of those prescribed karmas because they interrupt his meditation is the cause of maintaining firm steadiness (śamaḥ).”

Bhūrijana Dāsa Gauḍīya

Commentary

In the yoga‑ladder there are two particular stages: (1) Yogaruruksu stage‑ in the beginning one has to work because one is not detached enough to give up work. (2) Yogarudha stage‑ the highest stage of the yoga ladder. ‑In the 'astanga‑yoga' process there are 8 different stages: (1) Yama and (2) Niyama, follow the rules and regulations. Then, when one learns how to follow the rules and regulations to a certain degree, one practices (3) Asana, or the sitting postures (which people commonly think of hatha‑yoga), then (4) Pranayama (only when one is expert on asanas should he practice the breathing exercises, otherwise he may cause lots of trouble to himself), then, (5) Pratyahara, withdrawing the mind from sense objects (there is very intimate connection between breathing and the mind), then (6) Dharana, (7) Dhyana which are different intensities of meditation, and finally (8) Samadhi, when the mind and the consciousness are fully focused on Brahman (if one is a jnani) or Paramatma (if he is a yogi) or in Krsna (if he is a bhakti‑yogi). In this Text it describes how in the beginning, Yogaruruksu, one works in niskama karma and practices yoga part‑time. Then, when one is elevated in yoga, Yogarudha, he can give up niskama karma.

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

Two levels of yoga practice – In the beginning stages, one should continue to perform his activities,

giving up the desire to enjoy the fruit

1. Yogaruruksa stage – “Beginning Stage” in which prescribed duties are essential to gradually purify one

of fruitive desires

Work, cultivating detachment

Also practicing asanas, etc.

2. Yogarudha stage – “Advanced Stage”; after achieving freedom from desires that impel fruitive work,

one retires from active duties for contemplation and meditation

When pratyahara is perfect

Stop Working (‘Dhyana’ stage)



Focus of Learning

(a) Real sannyasa-yoga or bhakti implies knowledge of one’s constitutional position as living entity

and acting accordingly:

Constitution of living entity:

No separate independent identity, but part and parcel of the Supreme

Marginal energy of Supreme

Conditioned state – When the living entity is entrapped by material energy, it is called conditioned state

Real natural state of Life – When the living entity is Krishna conscious or aware of spiritual energy

Stage of complete knowledge – When living entity ceases all sense-gratifactory activities and acts according to spiritual constitution

How Yogis achieve this stage – Yogis practice this stage by restraining senses from material attachment

How devotees achieve this stage – He has no opportunity to engage senses in anything other than Krishna; which implies, he is in a stage of complete knowledge ▪

Therefore Krishna conscious person is a perfect sannyasi and yogi

▪

Therefore bhakti includes the purpose of jnana (knowledge) and yoga

(controlling senses)

(b) Failure of “jnana” and “yoga”, if we do not give up activities of selfish nature:

Real aim of life is to give up all selfish satisfaction and be prepared to satisfy the Supreme

Who fails in this aim – One with no information of the Supreme must engage in selfish activities

Who fulfils this criteria fully – Only a Krishna conscious persons who has no desire for sense enjoyment and always engaged for the enjoyment of the Supreme

LINK BETWEEN TEXTS 6.3 & 6.4: Srila Visvanatha Cakravarti Thakura answers the question “Should the

ashtanga-yogi perform his prescribed duties as long as he lives?”. He says that this third text describes

how in the yogaruruksa (beginning) stage, one works in niskama-karma-yoga while simultaneously practicing

ashtanga-yoga. That purifies his heart. When the aspiring yogi becomes elevated in his practice to the point of

yogarudha, he gives up niskama-karma-yoga and practices astanga-yoga exclusively. Srila Baladeva

Vidyabhushana adds, “The yogarudha stage begins at dhyana, which is described in the next verse

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.3 Aruruksoh, for one who wishes to ascend, who has not ascended, i.e. for that very person who is unable to remain established in Dhyana-yoga;-for which person who is desirous to ascend?-munch, for the sage, i.e. for one who has renounced the results of actions;-trying to ascend to what?-yogam, to (Dhyana-) yoga; karma, action; ucyate, is said to be; the karanam, means. Tasya, for that person, again; yoga-arudhasya, when he has ascended to (Dhyana-) yoga; samah, inaction, withdrawl from all actions; eva, alone; ucyate, is said to be; karanam, the means for remaining poised in the state of meditation. This is the meaning. To the extent that one withdraws from actions, the mind of that man who is at cease and self-controlled becomes concentrated. When this occurs, he at once becomes established in Yoga. And accordingly has it been said by Vyasa: 'For a Brahmana there is no wealth conparable to (the knowledge of) oneness, sameness, truthfulness, character, eipoise, harmlessness, straightforwardness and withdrawal from various actions' (Mbh. Sa. 175.37). After that, now is being stated when one becomes established in Yoga:

Śrī Rāmānujācārya Classical

Translation

6.3 Karma Yoga is said to be the means for an aspirant for release who 'seeks to climb the heights of Yoga,' i.e., the vision of the self. For the same person, when he has climbed the 'heights of Yoga,' i.e., when he is established in Yoga - tranility, i.e., freedom from actions is said to be the means. A man should perform actions until he has attained release (Moksa) in the form of the vision of the self. Full release comes only with the fall of the body. The 'vision of the self' referred to here is called Moksa by courtesy. When does not become established in Yoga? Sri Krsna replies:

Śrī Abhinavagupta Classical

Translation

6.3 Aruruksoh etc for a sage : For a man of wisdom. Action : that which reires to be performed. Cause (1st) : a means to attain. Quietude : to remain uninterrupted at the stage [already] achieved. Here Cause (2nd) is an indicator. The same idea is made clear as-

Swami Sivananda Classical

Translation

6.3 For a sage who wishes to attain to Yoga, action is said to be the means; for the same sage who has attained to Yoga, inaction (iescence) is said to be the means.

Commentary

6.3 आरुरुक्षोः wishing to climb? मुनेः of a Muni or sage? योगम् Yoga? कर्म action? कारणम् the cause? उच्यते is said? योगारूढस्य of one who has attained to Yoga? तस्य of him? एव even? शमः inaction (iescence)? कारणम् the cause? उच्यते is said.Commentary For a man who cannot practise meditation for a long time and who is not able to keep his mind steady in meditation? action is a means to get himself enthroned in Yoga. Action purifies his mind and makes the mind fit for the practice of steady meditation. Action leads to steady concentration and meditation.For the sage who is enthroned in Yoga? Sama or renunciation of actions is said to be the means.The more perfectly he abstains from actions? the more steady his mind is? and the more peaceful,he is? the more easily and thoroughly does his mind get fixed in the Self. For a Brahmana there is no wealth like unto the knowledge of oneness and homogeneity (of the Self in all beings)? truthfulness? good character? steadiness? harmlessness? straightforwardness and renunciation of all actions. (Mahabharata? Santi Parva? 175.38)

Swami Gambhīrānanda Classical

Translation

6.3 For the sage who wishes to ascend to (Dhyana-) yoga, action is said to be the means. For that person, when he has ascended to (Dhyana-)yoga, inaction alone is said to be the means.

Shri Purohit Swami Classical

Translation

6.3 For the sage who seeks the heights of spiritual meditation, practice is the only method, and when he has attained them, he must maintain himself there by continual self-control.

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Personal Guidance

For the aspiring yogi, work is the means; for the established yogi, cessation of activity is the means — different stages, different means.

Practical Applications

Match the means to your stage; don't borrow another stage's means.
If you're aspiring, work; if established, rest in stillness.
Honestly assess your stage and act accordingly.

Reflection Questions

Am I in the aspiring or established stage right now?
What appropriate means does that stage call for?

Analogy

A young farmer must plow, sow, and water by hand; an old farmer, having seen many harvests, sits beneath his tree and watches the field. Both are farming. The instrument changes with stage. Kṛṣṇa is naming the same difference inside the yogī: the climbing hand and the resting seat are not rivals — they are different rungs.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.4

↗

యదా హి నేన్ద్రియార్థేషు న కర్మస్వనుషజ్జ‍తే । సర్వసఙ్కల్పసన్న్యాసీ యోగారూఢస్తదోచ్యతే ॥ ౪ ॥

yadā hi nendriyārtheṣu

[yadaa hi nendriyaartheshu]

na karmasv anuṣajjate

[na karmasv anushajjate]

sarva-saṅkalpa-sannyāsī

[sarva-sankalpa-sannyaasee]

yogārūḍhas tadocyate

[yogaaroodhas tadochyate]

Word-for-word

yadā — when hi — certainly na — not indriya - artheṣu — in sense gratification na — never karmasu — in fruitive activities anuṣajjate — one necessarily engages sarva - saṅkalpa — of all material desires sannyāsī — renouncer yoga - ārūḍhaḥ — elevated in yoga tadā — at that time ucyate — is said to be .

Blended reading (Sanskrit + English inline)

yadā hi nendriyārtheṣu

yadā

when

hi

certainly

na karmasv anuṣajjate

na

not

indriya - artheṣu

in sense gratification

na

never

karmasu

in fruitive activities

anuṣajjate

one necessarily engages

sarva-saṅkalpa-sannyāsī

sarva - saṅkalpa

of all material desires

sannyāsī

renouncer

yogārūḍhas tadocyate

yoga - ārūḍhaḥ

elevated in yoga

tadā

at that time

ucyate

is said to be .

Important Words

indriya-artheṣu — in sense gratification
Compound: 'in the objects of the senses.' Locative plural. The yogī's foot is not planted in this field — he has stepped out of the very arena where bondage is contracted.
anuṣajjate — becomes attached / engages
Anu-√sañj — 'to cling along with.' The prefix anu intensifies: a clinging that follows the object wherever it goes. Its absence is the diagnostic.
sarva-saṅkalpa — of all material desires
Sarva — all, without remainder. Kṛṣṇa is not asking for the giving up of crude desires only; even the subtle, refined saṅkalpas must be set down before one is called ārūḍha.
sannyāsī — renouncer
Returns from verse 1 — the same word, now precisely defined. The renunciate is the one who has surrendered every saṅkalpa, not the one who has surrendered every fire.
yoga-ārūḍhaḥ — elevated in yoga
Past participle of ā-√ruh: 'climbed up onto yoga.' The yogī stands on yoga as on a mountain — the marker is not exertion but altitude already gained.

A person is said to be elevated in yoga when, having renounced all material desires, he neither acts for sense gratification nor engages in fruitive activities.

Purport

When a person is fully engaged in the transcendental loving service of the Lord, he is pleased in himself, and thus he is no longer engaged in sense gratification or in fruitive activities. Otherwise, one must be engaged in sense gratification, since one cannot live without engagement. Without Kṛṣṇa consciousness, one must be always seeking self-centered or extended selfish activities. But a Kṛṣṇa conscious person can do everything for the satisfaction of Kṛṣṇa and thereby be perfectly detached from sense gratification. One who has no such realization must mechanically try to escape material desires before being elevated to the top rung of the yoga ladder.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

4. When a person has no attachment to the sense objects or to action to attain them, having renounced all desires, he is called yogārūḍha—one who has attained steady meditation.

Commentary

This verse speaks of the characteristics of the person who has attained steady meditation (yogārūḍhaḥ), one who has a completely pure heart. He is not attached either to the sense objects such as sound, nor to actions for attaining enjoyment of the objects of the senses (karmaṣu).

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

4. When a person has no attachment to the sense objects or to action to attain them, having renounced all desires, he is called yogārūḍha.

Commentary

This verse describes the symptoms which define yogārūḍha. When a person, by enjoying the bliss of the ātmā, is not attached the sense objects or to activities for obtaining sense objects such as sound, because he has given up completely the desire (saṅkalpa) for sense objects and the actions to attain them, which are the cause of the perplexity, he has reached the stage called yogārūḍha.

Bhūrijana Dāsa Gauḍīya

Commentary

This is the Yogarudha stage, where one can give up niskama karma, because he is in full knowledge.

[ B . THE YOGA RUDDHA STAGE ‑ GIVING UP WORK. (6. 5‑9) 1 . The mind as friend or enemy: One must deliver not degrade himself by his mind, which is the friend of he who has conquered it and the enemy of he who has failed to do so. (5‑6) ]

This Section explains, in regard to the mind, what is the stage of Yogarudha, by which one can give up work.

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

This verse explains the Yoga-rudha stage – In later stages, when the practitioner is completely

purified, he can also give up the work itself

This is the stage when one:

Renounces all material desires, and

Neither acts for sense gratification, nor engages in fruitive acts



Focus of Learning

(a) Krishna consciousness fulfils all the criteria of Yoga-rudha stage by engagement in

transcendental loving service

One is always pleased in himself and is no longer engaged in sense gratification

Krishna conscious person can do everything for Krishna’s satisfaction and thus perfectly detach from sense-gratification

(b) Without Krishna consciousness –

Senses always need one engagement and without Krishna consciousness they automatically are engaged in sense-gratification

One is always seeking self-centered or extended selfish activities

(c) Krishna consciousness vs Astanga-yoga – To practice astanga-yoga without realization of Krishna

implies:

One must mechanically try to escape material miseries before being elevated to the top rung of yoga ladder

(a) Yoga – Process of linking oneself with the Supreme

(b) Analogy: Yoga is compared to a ladder

It begins from the lowest material condition of living entity to topmost spiritual realisation

Complete ladder is called yoga, divided into 3 parts: Jnana-yoga, Dhyana-yoga, Bhakti-yoga

Beginning is called Yogaruruksa, Highest rung is called Yogarudha

(c) “Understanding the gradual progress in astanga-yoga practice”

Attempts in the beginning to enter into meditation through regulative principles of life and practice of different sitting postures are considered fruitive material activities

All such activities lead to achieving perfect mental equilibrium to control the senses

When one is accomplished in practicing meditation, he ceases disturbing mental activities

(d) How Krishna consciousness situates one on the platform of “meditation” – in beginning itself

Because always thinking of Krishna

Constantly engaged in Krishna’s service

Ceased all material activities

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.4 Hi, verily; yada, when; a yogi who is concentrating his mind, sarva-sankalpa-sannyasi, who has given up thought about everything-who is apt to give up (sannyasa) all (sarva) thoughts (sankalpa) which are the causes of desire, for things here and hereafter; na anusajjate, does not become attached, i.e. does not hold the idea that they have to be done by him; indriya-arthesu, with regard to sense-objects like sound etc.; and karmasu, with regard to actions-nitya, naimittika, kamya and nisiddha (prohibited) because of the absence of the idea of their utility; tada, then, at that time; ucyate, he is said to be; yoga-arudhah, established in Yoga, i.e. he is said to have attained to Yoga. From the expression, 'one who has given up thought about eveything', it follows that one has to renounce all desires and all actions, for all desires have thoughts as their source. This accords with such Smrti texts as: 'Verily, desire has thought as its source. Sacrifices arise from thoughts' (Ma. Sm. 2.3); 'O Desire, I know your source. You surely spring from thought. I shall not think of you. So you will not arise in me' (Mbh. Sa. 177.25). And when one gives up all desires, renunciation of all actions becomes accomplished. This agrees with such Upanisadic texts as, '(This self is identified with desire alone.) What it desires, it resolves; what it resolves, it works out' (Br. 4.4.5); and also such Smrti texts as, 'Whatever actions a man does, all that is the effect of desire itself' (Ma. Sm. 2.4). It accords with reason also. For, when all thoughts are renounced, no one can even move a little. So, by the expression, 'one who has given up thought about everything', the Lord makes one renounced all desires and all actions. When one is thus established in Yoga, then by that very fact one's self becomes uplifted by oneself from the worldly state which is replete with evils. Hence,

Śrī Rāmānujācārya Classical

Translation

6.4 When this Yogin, because of his natural disposition to the experience of the self, loses attachment, i.e., gets detached from sense-objects, i.e., things other than the self, and actions associated with them - then he has abandoned all desires and is said to have climbed the heights of Yoga. Therefore, for one wishing to climb to Yoga, but is still disposed to the experience of the sense-objects, Karma Yoga consisting of the practice of detachment to these objects, becomes the cause for success in Yoga. Therefore one who wishes to climb to Yoga must perform Karma Yoga consisting in the practice of detachment from sense-objects. Sri Krsna further elucidates the same:

Śrī Abhinavagupta Classical

Translation

6.4 Yada etc. What is desired by the senses : Objects of senses. The actions for them : actions such as earning the objects and so on. In this [path of] knowledge one should be necessarily attentive. This [the Lord] says-

Swami Sivananda Classical

Translation

6.4 When a man is not attached to the sense-objects or to actions, having renounced all thoughts, then he is said to have attained to Yoga.

Commentary

6.4 यदा when? हि verily? न not? इन्द्रयार्थेषु in senseobjects? न not? कर्मसु in actions? अनुषज्जते is attached? सर्वसङ्कल्पसंन्यासी renouncer of all thoughts? योगारूढः one who has attained to Yoga? तदा then? उच्यते is said.Commentary Yogarudha he who is enthroned or established in Yoga. When a Yogi? by keeping the mind ite steady? by withdrawing it from the objects of the senses? has attachment neither for sensual objects such as sound? nor for the actions (Karmas? Cf. notes to V.13)? knowing that they are of no use to him when he has renounced all thoughts which generate various sorts of desires for the objects of this world and of the next? then he is said to have become a Yogarudha.Do not think of senseobjects. The desires will die by themselves. How can you free yourself from thinking of the objects Think of God or the Self. Then you can avoid thinking of the objects. Then you can free yourself from thinking of the objects of the senses.Renunciation of thoughts implies that all desires and all actions should be renounced? because all desires are born of thoughts. You think first and then act (strive) afterwards to possess the objects of your desire for enjoyment.Whatever a man desires? that he willsAnd whatever he wills? that he does. -- Brihadaranyaka Upanishad? 4.4.5Renunciation of all actions necessarily follows from the renunciation of all desires.O desire I know where thy root lies. Thou art born of Sankalpa (thought). I will not think of thee and thou shalt cease to exist along with the root. -- Mahabharata? Santi Parva? 177.25Indeed desire is born of thought (Sankalpa)? and of thought? Yajnas are born. -- Manu Smriti? II.2

Swami Gambhīrānanda Classical

Translation

6.4 Verily, [Verily: This word emphasizes the fact that, since attachment to sense objects like sound etc. and to actions is an obstacle in the path of Yoga, therefore the removal of that obstruction is the means to its attainment.] when a man who has given up thought about everything does not get attached to sense-objects or acitons, he is then said to be established in Yoga.

Shri Purohit Swami Classical

Translation

6.4 When a man renounces even the thought of initiating action, when he is not interested in sense objects or any results which may flow from his acts, then in truth he understands spirituality.

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Personal Guidance

When one has renounced all material desires and is not engaged in sense-gratification or fruitive work, he is said to be elevated in yoga.

Practical Applications

Recognize the marker of elevation: no material desire, no fruitive engagement, no sense-gratification chase.
Don't claim elevation prematurely.
Use the marker as honest self-check, not flattery.

Reflection Questions

By this measure, where do I actually stand?
What is my next step?

Analogy

A lamp's flame, while still drinking oil and casting light, can be said to be burning. So with the yogī: while he no longer drinks the oil of sense-objects nor casts the light of fruitive purpose, he is said to be ārūḍha — climbed up. The marker is not what he produces; it is what he no longer consumes.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.5

↗

ఉద్ధరేదాత్మనాత్మానం నాత్మానమవసాదయేత్ । ఆత్మైవ హ్యాత్మనో బన్ధురాత్మైవ రిపురాత్మన: ॥ ౫ ॥

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.

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

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

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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

Bhagavad-gītā 6.6

↗

బన్ధురాత్మాత్మనస్తస్య యేనాత్మైవాత్మనా జిత: । అనాత్మనస్తు శత్రుత్వే వర్తేతాత్మైవ శత్రువత్ ॥ ౬ ॥

bandhur ātmātmanas tasya

[bandhur aatmaatmanas tasya]

yenātmaivātmanā jitaḥ

[yenaatmaivaatmanaa jitah]

anātmanas tu śatrutve

[anaatmanas tu shatrutve]

vartetātmaiva śatru-vat

[vartetaatmaiva shatru-vat]

Word-for-word

bandhuḥ — friend ātmā — the mind ātmanaḥ — of the living entity tasya — of him yena — by whom ātmā — the mind eva — certainly ātmanā — by the living entity jitaḥ — conquered anātmanaḥ — of one who has failed to control the mind tu — but śatrutve — because of enmity varteta — remains ātmā eva — the very mind śatru - vat — as an enemy .

Blended reading (Sanskrit + English inline)

bandhur ātmātmanas tasya

bandhuḥ

friend

ātmā

the mind

ātmanaḥ

of the living entity

tasya

of him

yenātmaivātmanā jitaḥ

yena

by whom

ātmā

the mind

eva

certainly

ātmanā

by the living entity

jitaḥ

conquered

anātmanas tu śatrutve

anātmanaḥ

of one who has failed to control the mind

tu

but

śatrutve

because of enmity

vartetātmaiva śatru-vat

varteta

remains

ātmā eva

the very mind

śatru - vat

as an enemy .

Important Words

jitaḥ — conquered
Past participle of √ji, 'to win in battle.' The Gītā speaks in martial register — the mind is not soothed, not negotiated with, but defeated. The metaphor is intentional for a kṣatriya audience.
anātmanaḥ — of one who has failed to control the mind
Genitive — but read carefully: an-ātmanaḥ, literally 'of the non-self,' i.e., the one who has not won his own self. The grammar punishes negligence: lose the battle and you forfeit the very word 'self.'
śatrutve — in the position of enemy
Abstract noun in locative — 'in enemy-ness.' Not just acts as an enemy but becomes the enemy-state itself. The unconquered mind does not have hostility; it is hostility.
varteta — remains
Optative of √vṛt — 'rolls on, persists.' The unsubdued mind does not waver between friend and foe; it settles permanently in enmity until conquered.
ātmā eva — the very mind
Eva — emphatic. The same faculty. Kṛṣṇa is not saying you have two minds, a good and a bad. You have one, and its character is decided in battle.

For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his mind will remain the greatest enemy.

Purport

The purpose of practicing eightfold yoga is to control the mind in order to make it a friend in discharging the human mission. Unless the mind is controlled, the practice of yoga (for show) is simply a waste of time. One who cannot control his mind lives always with the greatest enemy, and thus his life and its mission are spoiled. The constitutional position of the living entity is to carry out the order of the superior. As long as one’s mind remains an unconquered enemy, one has to serve the dictations of lust, anger, avarice, illusion, etc. But when the mind is conquered, one voluntarily agrees to abide by the dictation of the Personality of Godhead, who is situated within the heart of everyone as Paramātmā. Real yoga practice entails meeting the Paramātmā within the heart and then following His dictation. For one who takes to Kṛṣṇa consciousness directly, perfect surrender to the dictation of the Lord follows automatically.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

6. The mind is a friend of that soul which has conquered the mind. The mind is an enemy of that soul which has not controlled the mind.

Commentary

The mind is whose friend and whose enemy? This verse answers. The mind (ātmā) is a friend, causing benefit, to that jīva who has conquered the mind. The mind acts as an enemy, causing harm, to that jīva who does not control the mind (anātmanaḥ).

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

6. The mind is a friend of that soul who has conquered the mind. The mind is an enemy of that soul who has not controlled the mind.

Commentary

The mind is a friend to which type of person, and an enemy to which type of person? The mind is the friend or benefactor of the jīva who has conquered the mind. The mind (ātmā) acts as an enemy (śatruvat), causing injury (śatrutve), for the jīva who has not conquered the mind (anātmanaḥ).

Bhūrijana Dāsa Gauḍīya

Commentary

Next text will describe the symptoms of one who has controlled his mind.

[ 2 . Symptoms of one who has controlled his mind, who has achieved success ‑ yogarudha ‑ who can give up working with detachment: One who has conquered his mind has already reached the Supersoul and sees happiness, distress, heat, cold, honor, dishonor, pebbles, stones, or gold as the same. When further advanced, he regards well‑wishers, the envious, the pious, and sinners equally. (7‑9) ]

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

6.6 Tasya, of him; yena, by whom; jitah, has been conered, subdued; his eva atma, very self, the aggregate of body and organs; that atma, self; is bandhuh, the friend; atmanah, of his self. The idea is that he is a coneror of his senses. Tu, but; anatmanah, for one who has not conered his self, who has no self-control; atma eva, his self itself; varteta, acts; satruvat, like an enemy; satrutve, inimically, with the attitude of an enemy. As an enemy, who is different from oneself, does harm to oneself, similarly one's self behaves like an enemy to oneself. This is the meaning. [If the body and organs are under control, they are helpful in concentrating one's mind on the Self; but, if they are not under control, they oppose this concentration.]

Śrī Rāmānujācārya Classical

Translation

6.6 A person whose mind is conered by himself in relation to sense-objects, has that mind as his friend. In the case of one whose mind is not conered in this way, his own mind, like an enemy, remains hostile. The meaning is that it acts, against his attainment of supreme beatitude. It has been stated by Bhagavan Parasara also: 'The mind of man is the cause both of his bondage and his release. Its addiction to sense objects is the cause of his bondage; its separation from sense objects is the means of one's release' (V. P., 6.7.28). The proper condition for the beginning of Yoga is now taught:

Śrī Abhinavagupta Classical

Translation

6.5-6 Uddharet etc. Bandhuh etc. In this [path] there is no other means excepting the self i.e. nothing but one's mind. Indeed the subdued mind is a friend and it lifts up [the Self] from the highly dreadful cycle of birth and death. But the unsubdued one does the act of enmity as it throws [the Self] down in the horrible hell. The characteristic mark of the subdued-minded man is this :

Swami Sivananda Classical

Translation

6.6 The Self is the friend of the self of him by whom the self has been conered by the Self, but to the unconered self, this Self stands in the position of an enemy, like an (external) foe.

Commentary

6.6 बन्धुः friend? आत्मा the Self? आत्मनः of the self? तस्य his? येन by whom? आत्मा the self? एव even? आत्मना by the Self? जितः is conered? अनात्मनः of unconered self? तु but? शत्रुत्वे in the place of an enemy? वर्तेत would remain? आत्मा the Self? एव even? शत्रुवत् like an enemy.Commentary Coner the lower mind through the higher mind. The lower mind is your enemy. The higher mind is your friend. If you make friendship with the higher mind you can subdue the lower mind ite easily. The lower mind is filled with Rajas and Tamas (passion and darkness). The higher mind is filled with Sattva or purity.The Self is the friend of one who is selfcontrolled? and who has subjugated the lower mind and the senses. But the Self is an enemy of one who has no selfrestraint? and who has not subdued the lower mind and the senses. Just as an external enemy does harm to him? so also his own (lower) self (mind) does harm to him. The lower mind injures him severely. The highest Self or Atman is the primary Self. Mind also is self. This is the secondary self.

Swami Gambhīrānanda Classical

Translation

6.6 Of him, by whom has been conered his very self by the self, his self is the friend of his self. But, for one who has not conered his self, his self itself acts inimically like an enemy.

Shri Purohit Swami Classical

Translation

6.6 To him who has conquered his lower nature by Its help, the Self is a friend, but to him who has not done so, It is an enemy.

Related values & verses

Primary values

Related values

Tapas (Austerity / Discipline)Daksya (Resourcefulness / Skill)Vairagya (Detachment / Dispassion)Shaucha (Cleanliness / Purity)Vinaya (Humility / Modesty)Shanti (Peace / Tranquility)Dhairya (Composure / Courage)Kshama (Forgiveness / Patience)Anahankarah (Freedom from False Ego)

Related verses

BG 5.23 BG 3.41 BG 15.7 SB 5.11.13 SB 11.23.48 SB 7.15.32 CC Antya 20.32 CC Madhya 22.31 CC Madhya 13.137 Kaṭha Upaniṣad 1.3.6Muṇḍaka Upaniṣad 3.1.5

Concepts

Yoga

Study Q&A referencing this verse

Q132. Is your mind your friend or your enemy?

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Personal Guidance

For one who has conquered the mind, the mind is the best of friends; for one who has failed, the mind is the greatest enemy.

Practical Applications

Recognize the all-or-nothing nature: a half-conquered mind is still adversary.
Pursue full mastery, not partial control.
Use chanting and scripture as instruments of conquest.

Reflection Questions

Where is my mind half-conquered, masquerading as friend?
What full conquest is being asked of me?

Analogy

A war elephant under its mahout's hook turns the tide of battle; the same elephant, unbroken, tramples its own army. The mind is the elephant. The aṅkuśa is sādhana. There is no third option — the elephant goes one way or the other, and a half-trained elephant is more dangerous than a wild one because you have stopped fearing it.

Stories

Viśvāmitra and Menakā

Viśvāmitra had performed austerities so fierce that the gods themselves grew alarmed. Indra sent the apsarā Menakā, and the sage's half-conquered mind, which had ruled body and breath, betrayed him at the sight of her. Years of tapas were lost in a moment.

He rose again and resumed the path, ultimately becoming a brahma-ṛṣi — but the episode stands as scripture's clearest warning: the mind not fully conquered is not a friend resting; it is an enemy crouching. Kṛṣṇa's anātmanaḥ tu śatru-vat is Viśvāmitra's autobiography.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.7

↗

జితాత్మన: ప్రశాన్తస్య పరమాత్మా సమాహిత: । శీతోష్ణసుఖదు:ఖేషు తథా మానాపమానయో: ॥ ౭ ॥

jitātmanaḥ praśāntasya

[jitaatmanah prashaantasya]

paramātmā samāhitaḥ

[paramaatmaa samaahitah]

śītoṣṇa-sukha-duḥkheṣu

[sheetoshna-sukha-duhkheshu]

tathā mānāpamānayoḥ

[tathaa maanaapamaanayoh]

Word-for-word

jita - ātmanaḥ — of one who has conquered his mind praśāntasya — who has attained tranquillity by such control over the mind parama - ātmā — the Supersoul samāhitaḥ — approached completely śīta — in cold uṣṇa — heat sukha — happiness duḥkheṣu — and distress tathā — also māna — in honor apamānayoḥ — and dishonor .

Blended reading (Sanskrit + English inline)

jitātmanaḥ praśāntasya

jita - ātmanaḥ

of one who has conquered his mind

praśāntasya

who has attained tranquillity by such control over the mind

paramātmā samāhitaḥ

parama - ātmā

the Supersoul

samāhitaḥ

approached completely

śītoṣṇa-sukha-duḥkheṣu

śīta

in cold

uṣṇa

heat

sukha

happiness

duḥkheṣu

and distress

tathā mānāpamānayoḥ

tathā

also

māna

in honor

apamānayoḥ

and dishonor .

Important Words

jita-ātmanaḥ — of one who has conquered his mind
Genitive compound. Carries forward verse 6's conquest verb. The whole verse hangs on this one prerequisite — the rest are merely consequences.
praśāntasya — who has attained tranquillity
Pra-√śam, 'fully pacified.' The prefix pra is total — not partial calm, not surface calm. The verse pairs jita and praśānta to show that conquest produces peace, not just suppression.
parama-ātmā — the Supersoul
Para-ātmā — the supreme Self, the Lord seated in the heart. The verse's astonishing claim: the conquered mind has already reached Paramātmā. The journey is not outward.
samāhitaḥ — approached completely
Past participle of sam-ā-√dhā, source of the word samādhi. The Supersoul is samāhita — placed near, fully reached. The mystic's destination turns out to be local.
śīta-uṣṇa — cold and heat
Dvandva. The classical pair of dualities. The verse uses three dvandvas in a row (cold/heat, happiness/distress, honor/dishonor) — a deliberate piling-on to say: every register of duality is now neutralized.
māna-apamānayoḥ — in honor and dishonor
Locative dual. The subtlest test — the dualities of the ego. Heat and cold pass easily; honor and dishonor sit deeper. The verse climbs from gross to subtle and lays them all flat.

For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquillity. To such a man happiness and distress, heat and cold, honor and dishonor are all the same.

Purport

Actually, every living entity is intended to abide by the dictation of the Supreme Personality of Godhead, who is seated in everyone’s heart as Paramātmā. When the mind is misled by the external, illusory energy, one becomes entangled in material activities. Therefore, as soon as one’s mind is controlled through one of the yoga systems, one should be considered to have already reached the destination. One has to abide by superior dictation. When one’s mind is fixed on the superior nature, he has no alternative but to follow the dictation of the Supreme. The mind must admit some superior dictation and follow it. The effect of controlling the mind is that one automatically follows the dictation of the Paramātmā, or Supersoul. Because this transcendental position is at once achieved by one who is in Kṛṣṇa consciousness, the devotee of the Lord is unaffected by the dualities of material existence, namely distress and happiness, cold and heat, etc. This state is practical samādhi, or absorption in the Supreme.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

7. The yogī who has conquered the mind and is devoid of all attachments has his soul situated in deep trance—in all conditions of heat and cold, happiness and distress, and honor and dishonor.

Commentary

Three verses show the qualities of the person who has attained steady meditation (yogārūḍha). The yogī who has controlled the mind (jitātmanaḥ), who is devoid of attachment to objects (praśāntasya), has his soul (ātmā) completely (param) situated in samādhi (samāhitaḥ), in all conditions of duality—heat and cold, happiness and distress, respect and disrespect.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

7. For the person who has conquered the mind in all conditions of heat and cold, happiness and distress, honor and dishonor and is devoid of all attraction and repulsion, his ātmā is situated in deep meditation.

Commentary

Three verses now speak of the favorable conditions for beginning yoga practice. For person whose mind is unchanged (jitātmanaḥ) in heat and cold, honor and dishonor, devoid of attraction and repulsion (praśāntasya), the ātmā becomes completely (param) absorbed in meditation (samāhitaḥ).

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

Symptoms of yoga-rudha stage

COMMON THEME: Complete indifference to material existence by realized knowledge of Supersoul



Focus of Learning

(a) Intended goal for every living entity – to abide by the dictation of the Supreme Personality of

Godhead who is seated in everyone’s heart as Paramatma

(b) Deviation from the goal because of misled mind – When the mind is misled by the external

illusory energy, one becomes entangled in material activities

(c) Solution to avoid deviation

Mind must admit some superior dictation and follow it

When the mind is fixed on the superior nature, he has no alternative but to follow the dictations of the Supreme

Effect of controlling the mind – One automatically follows the dictation of Paramatma

(d) Krishna consciousness offers this very practical solution

A devotee automatically follows the Lord’s dictation and therefore he is unaffected by dualities, being fully absorbed in the Supreme

This state is called ‘practical-samadhi’

SUMMARISED THEME 6A

SYMPTOMS OF YOGARUDHA STAGE (6.7 – 6.9)

A) If the mind is made a friend as per Text 6.6, the following symptoms develop, as the realizations

deepen and grow, in the following sequence:

1. Completely neutral to all material existence and dualities (6.7)

2. Sees all object equally – Pebbles, gold, stone (6.8)

3. Fully satisfied by jnana and vijnana (6.8)

4. Sees all people equally – “most advanced stage” (6.9)

(d) Best way to disentangle mind – Always engage mind in Krishna consciousness

(e) Real yoga practice entails – Meeting Paramatma in the heart and following His dictation

cf. Unconquered mind has to serve the dictations of lust, anger, avarice, illusion etc.

(f) How Krishna consciousness fulfils this – Perfect surrender to Lord’s dictations follows

automatically in Krishna Consciousness

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.7 Parama-atma, the supreme Self; jita-atmanah, of one who has control over the aggregate of his body and organs; prasantasya, who is tranil, who is a monk with his internal organ placid; samahitah, becomes manifest, i.e. becomes directly manifest as his own Self. Moreover, (he should be eipoised) sita-usna-sukha-duhkhesu, in the midst of cold and heat, happiness and sorrow; tatha, as also; mana-apamanayoh in honour and dishonour, adoration and despise.

Śrī Rāmānujācārya Classical

Translation

6.7 Of him whose self is conered, i.e., whose mind is conered, whose mind is free from fluctuations and who is very calm, 'the great self' becomes well secured, i.e., exceedingly well secured in connection with heat and cold, pleasure and pain, and honour and dishonour. Here the individual self (Pratyagatman) is called 'the great self' (Paramatman), as the context justifies this only. It can also be called 'great', because it is at a higher stage relatively to previous successive stages. Or the word may be construed as follows: The self is secured greatly - Atma parma samahitah. [In any case it should not be taken as the Supreme Being].

Śrī Abhinavagupta Classical

Translation

6.7 Jita-etc. A person with complete calmness : a person without ego. [The thinking etc.] ; A thinking that entertains no difference in the case of others and of himself, and of cold and heat etc., i.e., [entertains] no like and dislike [for them].

Swami Sivananda Classical

Translation

6.7 The Supreme Self of him who is self-controlled and peaceful is balanced in cold and heat, pleasure and pain, as also in honour and dishonour.

Commentary

6.7 जितात्मनः of the selfcontrolled? प्रशान्तस्य of the peaceful? परमात्मा the Supreem Self? समाहितः balanced? शीतोष्णसुखदुःखेषु in cold and heat? pleasure and pain? तथा as also? मानापमानयोः in honour and dishonour.Commentary The selfcontrolled Yogi who is rooted in the Self keeps poise amidst the pairs of opposites (Dvandvas) or the alternating waves of cold and heat? pleasure and pain? honour and dishonour. When the Yogi has subdued his senses? when his mind is balanced and peaceful under all conditions? when he is not in the least influenced by the pairts of opposites? when he has renounced all actions? then the Highest Self really becomes his own Self. He attains to Selfrealisation. As he rests in hiw own Self? he is ever serene or tranil he is not affected by the pairs of opposites? and he stands as adamant in the face of the changing conditions of Nature.

Swami Gambhīrānanda Classical

Translation

6.7 The supreme Self of one who has control over the aggregate of his body and organs, and who is tranil, becomes manifest. (He should be eipoised) [These words are supplied to complete the sentence.] in the midst of cold and heat, happiness and sorrow, as also honour and dishonour.

Shri Purohit Swami Classical

Translation

6.7 The Self of him who is self-controlled, and has attained peace is equally unmoved by heat or cold, pleasure or pain, honour or dishonour.

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Related values

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Personal Guidance

The mastered self has reached the Supersoul already — peaceful in heat and cold, joy and distress, honor and dishonor.

Practical Applications

Use dualities as the testing ground: heat/cold, honor/dishonor.
Don't seek even pleasant conditions; seek inner peace under any condition.
Treat every disturbance as an invitation to stabilize.

Reflection Questions

Which duality most disturbs my peace right now?
What practice would stabilize me through it?

Analogy

A still pond, undisturbed by wind or stone, reflects the full moon perfectly on its surface. The conquered mind is that pond; the Paramātmā is the moon already in the sky. The yogī did not bring the moon down — he stopped agitating the water. Heat and cold, honor and dishonor are merely passing winds on a surface that no longer ripples.

Stories

Prahlāda in the Five Trials

Hiraṇyakaśipu had Prahlāda hurled from cliffs, trampled by elephants, fed poison, burned in fire, drowned in the sea — and the boy stood unmoved through every trial because his mind was already at the lotus feet of the Lord. Pain and pleasure, honor from his mother and dishonor from his father, fell on him like rain on a stone statue.

This is jita-ātmanaḥ praśāntasya in living shape: the Supersoul already approached, the dualities already neutralized — not by absence of trial but by the conquest of the mind that would have registered the trial.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.8

↗

జ్ఞానవిజ్ఞానతృప్‍తాత్మా కూటస్థో విజితేన్ద్రియ: । యుక్త ఇత్యుచ్యతే యోగీ సమలోష్ట్రాశ్మకాఞ్చన: ॥ ౮ ॥

jñāna-vijñāna-tṛptātmā

[jnaana-vijnaana-triptaatmaa]

kūṭa-stho vijitendriyaḥ

[koota-stho vijitendriyah]

yukta ity ucyate yogī

[yukta ity uchyate yogee]

sama-loṣṭrāśma-kāñcanaḥ

[sama-loshtraashma-kaanchanah]

Word-for-word

jñāna — by acquired knowledge vijñāna — and realized knowledge tṛpta — satisfied ātmā — a living entity kūṭa - sthaḥ — spiritually situated vijita - indriyaḥ — sensually controlled yuktaḥ — competent for self-realization iti — thus ucyate — is said yogī — a mystic sama — equipoised loṣṭra — pebbles aśma — stone kāñcanaḥ — gold .

Blended reading (Sanskrit + English inline)

jñāna-vijñāna-tṛptātmā

jñāna

by acquired knowledge

vijñāna

and realized knowledge

tṛpta

satisfied

ātmā

a living entity

kūṭa-stho vijitendriyaḥ

kūṭa - sthaḥ

spiritually situated

vijita - indriyaḥ

sensually controlled

yukta ity ucyate yogī

yuktaḥ

competent for self-realization

iti

thus

ucyate

is said

yogī

a mystic

sama-loṣṭrāśma-kāñcanaḥ

sama

equipoised

loṣṭra

pebbles

aśma

stone

kāñcanaḥ

gold .

Important Words

jñāna — by acquired knowledge
Theoretical knowledge from śāstra and guru. The first leg of the verse's foundation — the yogī has heard correctly.
vijñāna — and realized knowledge
Vi-jñāna — knowledge with the prefix of distinction, i.e., knowledge that has become one's own through realization. Jñāna without vijñāna is library work. Kṛṣṇa names both as the dual ground of true satisfaction.
tṛpta — satisfied
Past participle of √tṛp, 'to be filled, satiated.' The yogī is full — already. He is not satisfied by gold because he is not hungry for gold. The famine is what makes the coin precious.
kūṭa-sthaḥ — spiritually situated
Literally 'standing on the peak' or 'immovable as an anvil.' The yogī is fixed — not as one ground down by life into stillness, but as one stationed at the unshakable summit.
vijita-indriyaḥ — sense-controlled
Bahuvrīhi — 'one by whom the senses are conquered.' Note again the language of conquest, echoing verse 6. The senses are the foot-soldiers of the mind; the conquered mind has conquered them too.
sama-loṣṭra-aśma-kāñcanaḥ — equipoised in clay, stone, and gold
Bahuvrīhi compound, three items chosen with care. Loṣṭra (clay clod) is what the foolish discard, kāñcana (gold) is what they pursue, aśma (stone) is what they ignore. Three attitudes leveled into one vision.

A person is said to be established in self-realization and is called a yogī [or mystic] when he is fully satisfied by virtue of acquired knowledge and realization. Such a person is situated in transcendence and is self-controlled. He sees everything – whether it be pebbles, stones or gold – as the same.

Purport

Book knowledge without realization of the Supreme Truth is useless. This is stated as follows: ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ sevonmukhe hi jihvādau svayam eva sphuraty adaḥ “No one can understand the transcendental nature of the name, form, quality and pastimes of Śrī Kṛṣṇa through his materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him.” ( Bhakti-rasāmṛta-sindhu 1.2.234) This Bhagavad-gītā is the science of Kṛṣṇa consciousness. No one can become Kṛṣṇa conscious simply by mundane scholarship. One must be fortunate enough to associate with a person who is in pure consciousness. A Kṛṣṇa conscious person has realized knowledge, by the grace of Kṛṣṇa, because he is satisfied with pure devotional service. By realized knowledge, one becomes perfect. By transcendental knowledge one can remain steady in his convictions, but by mere academic knowledge one can be easily deluded and confused by apparent contradictions. It is the realized soul who is actually self-controlled, because he is surrendered to Kṛṣṇa. He is transcendental because he has nothing to do with mundane scholarship. For him mundane scholarship and mental speculation, which may be as good as gold to others, are of no greater value than pebbles or stones.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

8. He who is satisfied by scriptural teachings and realization, who is pervaded by one nature, completely in control of the senses, and who considers a lump of earth, stone and gold as the same, is called a yogī.

Commentary

He is devoid of desires, being satisfied by knowledge attained by teachings (jṣāna) and realization (vijṣāna). He remains situated in one nature at all times (kūṭa-sthaḥ). [Note: He does not change but remains fixed in ātmā.] Since he has no attraction for any object, he sees as equal a lump of dirt (loṣṭa), rock and gold.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

8. He who is satisfied by scriptural teachings and realization, who is pervaded by one nature, completely in control of the senses, and who considers a lump of earth, stone and gold as the same, is called a yogī.

Commentary

One who is satisfied, whose mind is filled with knowledge from scripture (jṣāna) and realization of individual ātmā (vijṣāna), who is situated at all times in the same nature (kūṭasthaḥ), who has conquered the senses because of being fixed only in the ātmā apart from matter, who sees all matter such as a lump of earth, stone and gold as one, —such a yogī who is engaged in niṣkāma karma (yuktaḥ) is called a person fit to practicing the yoga for seeing the ātmā.

Bhūrijana Dāsa Gauḍīya

Commentary

Those are the things that satisfies him ‑ his jnana and vijnana. He is looking externally for something else. And in order to do this one has to have control of his mind. This stage is called 'triptatma', satisfied in the self. Another meaning for 'triptatma' is like an anvil being beaten by a blacksmith. That is what one has to do practically to his mind to get it to be satisfied with jnana and vijnana and not with sense gratification. This is the qualification of this Yogarudha stage where one can give up work, niskama karma.

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

Symptoms of yoga-rudha stage

COMMON THEME: Complete indifference to material existence by realized knowledge of Supersoul



Focus of Learning

(a) Intended goal for every living entity – to abide by the dictation of the Supreme Personality of

Godhead who is seated in everyone’s heart as Paramatma

(b) Deviation from the goal because of misled mind – When the mind is misled by the external

illusory energy, one becomes entangled in material activities

(c) Solution to avoid deviation

Mind must admit some superior dictation and follow it

When the mind is fixed on the superior nature, he has no alternative but to follow the dictations of the Supreme

Effect of controlling the mind – One automatically follows the dictation of Paramatma

(d) Krishna consciousness offers this very practical solution

A devotee automatically follows the Lord’s dictation and therefore he is unaffected by dualities, being fully absorbed in the Supreme

This state is called ‘practical-samadhi’

SUMMARISED THEME 6A

SYMPTOMS OF YOGARUDHA STAGE (6.7 – 6.9)

A) If the mind is made a friend as per Text 6.6, the following symptoms develop, as the realizations

deepen and grow, in the following sequence:

1. Completely neutral to all material existence and dualities (6.7)

2. Sees all object equally – Pebbles, gold, stone (6.8)

3. Fully satisfied by jnana and vijnana (6.8)

4. Sees all people equally – “most advanced stage” (6.9)

(d) Best way to disentangle mind – Always engage mind in Krishna consciousness

(e) Real yoga practice entails – Meeting Paramatma in the heart and following His dictation

cf. Unconquered mind has to serve the dictations of lust, anger, avarice, illusion etc.

(f) How Krishna consciousness fulfils this – Perfect surrender to Lord’s dictations follows

automatically in Krishna Consciousness

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.8 A yogi, jnana-vijnana-trpta-atma, whose mind is satisfied with knowledge and realization-jnana is thorough knowledge of things presented by the scriptures, but vijnana is making those things known from the scriptures a subject of one's own realization just as they have been presented; he whose mind (atma) has become contented (trpta) with those jnana and vijnana is jnana-vijnana-trpta-atma-; kutasthah, who is unmoved, i.e. who becomes unshakable; and vijita-indriyah, who has his organs under control;- he who is of this kind, ucyate, is said to be; yuktah, Self-absorbed. That yogi sama-losta-asma-kancanah, treats eally a lump of earth, a stone and gold. Further,

Śrī Rāmānujācārya Classical

Translation

6.8 That Karma Yogin whose mind is content with the knowledge of the self and the knowledge of the difference, i.e., whose mind is content with the knowledge concerning the real nature of the self as well as with the knowledge of the difference of Its nature from Prakrti; 'who is established in the self' (Kutasthah), i.e., who remains as the self which is of the uniform nature of knowledge in all stages of evolution as men, gods etc. whose senses are therefore subdued; and to whom 'earth, stone and gold are of eal value' because of his lack of interest in any material objects of enjoyment on account of his intense earnestness to know the real nature of the self as different from Prakrti - he, that Karma Yogi, is called integrated i.e., fit for the practice of Yoga which is of the nature of the vision of the self. And also.

Śrī Abhinavagupta Classical

Translation

6.8 Jnana - etc. Knowledge : a knowledge which is different from the false one. What consists of varied thoughts : the action in which varied thoughts are involved, i.e. the action that is born as result of preceding thoughts of reasoning.

Swami Sivananda Classical

Translation

6.8 The Yogi who is satisfied with the knowledge and the wisdom (of the Self), who has conered the senses, and to whom a clod of earth, a piece of stone and gold are the same, is said to be harmonied (i.e., is said to have attained Nirvikalpa Samadhi).

Commentary

6.8 ज्ञानविज्ञानतृप्तात्मा one who is satisfied with knowledge and wisdom (Selfrealisation)? कूटस्थः unshaken? विजितेन्द्रियः who has conered the senses? युक्तः united or harmonised? इति thus? उच्यते is said? योगी Yogi? समलोष्टाश्मकाञ्चनः one to whom a lump of earth? a stone and gold are the same.Commentary Jnana is ParokshaJnana or theoretical knowledge from the study of the scriptures. Vijnana is Visesha Jnana or Aparoksha Jnana? i.e.? direct knowledge of the Self through Selfrealisation (spiritual experience or Anubhava).Kutastha means changeless like the anvil. Various kinds of iron pieces are hammered and shaped on the anvil? but the anvil remains unchanged. Even so the Yogi remains unshaken or unchanged or unaffected though he comes in contact with the senseobjects. So he is called Kutastha. Kutastha is another name of Brahman? the silent witness of the mind. (Cf.V.18VI.18)

Swami Gambhīrānanda Classical

Translation

6.8 One whose mind is satisfied with knowledge and realization, who is unmoved, who has his organs under control, is sadi to be Self-absorbed. The yogi treats eally a lump of earth, a stone and gold.

Shri Purohit Swami Classical

Translation

6.8 He who desires nothing but wisdom and spiritual insight, who has conquered his senses and who looks with the same eye upon a lump of earth, a stone or fine gold, is a real saint.

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)

Related verses

BG 2.55 BG 14.24 BG 12.19 SB 11.19.36 SB 4.22.24 SB 1.2.20 CC Madhya 22.31 CC Madhya 23.111 CC Madhya 8.274 Muṇḍaka Upaniṣad 3.2.9Chāndogya Upaniṣad 7.23.1

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Personal Guidance

Satisfied by knowledge and realization, situated in the height — sense-controlled, equipoised in clay, stone, and gold — that one is liberated.

Practical Applications

Cultivate true satisfaction through realization, not accumulation.
Practice equipoise toward objects of varying material value.
Use clay/stone/gold as the daily test.

Reflection Questions

What 'gold' do I still treat as gold rather than as one form of matter?
What would equipoise look like?

Analogy

A goldsmith's hand can hold a lump of clay, a stone, and a gold coin and weigh them all with the same touch — because his livelihood is in the craft, not in the material. The yogī's eye has the same equipoise: clay, stone, and gold pass through it as forms of matter, none reaching the satisfaction that already lives in him from knowledge and realization.

Stories

Sanātana Gosvāmī and the Touchstone

When Sanātana Gosvāmī, having renounced his ministerial position, lived as a mendicant in Vraja, a brāhmaṇa came to him offering a touchstone (sparśa-maṇi) capable of turning iron into gold. Sanātana told him to throw it in the river — and then, when the brāhmaṇa asked for what was higher than a touchstone, gave him the holy name of Kṛṣṇa.

Clay, stone, and gold — sama-loṣṭra-aśma-kāñcanaḥ — in literal demonstration. The man who lives by jñāna and vijñāna does not weigh the gold; he weighs only what feeds the soul.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.9

↗

సుహృన్మిత్రార్యుదాసీనమధ్యస్థద్వేష్యబన్ధుషు । సాధుష్వపి చ పాపేషు సమబుద్ధిర్విశిష్యతే ॥ ౯ ॥

suhṛn-mitrāry-udāsīna-

[suhrin-mitraary-udaaseena-]

madhyastha-dveṣya-bandhuṣu

[madhyastha-dveshya-bandhushu]

sādhuṣv api ca pāpeṣu

[saadhushv api cha paapeshu]

sama-buddhir viśiṣyate

[sama-buddhir vishishyate]

Word-for-word

su - hṛt — to well-wishers by nature mitra — benefactors with affection ari — enemies udāsīna — neutrals between belligerents madhya - stha — mediators between belligerents dveṣya — the envious bandhuṣu — and the relatives or well-wishers sādhuṣu — unto the pious api — as well as ca — and pāpeṣu — unto the sinners sama - buddhiḥ — having equal intelligence viśiṣyate — is far advanced .

Blended reading (Sanskrit + English inline)

suhṛn-mitrāry-udāsīna-

su - hṛt

to well-wishers by nature

mitra

benefactors with affection

ari

enemies

udāsīna

neutrals between belligerents

madhyastha-dveṣya-bandhuṣu

madhya - stha

mediators between belligerents

dveṣya

the envious

bandhuṣu

and the relatives or well-wishers

sādhuṣv api ca pāpeṣu

sādhuṣu

unto the pious

api

as well as

ca

and

pāpeṣu

unto the sinners

sama-buddhir viśiṣyate

sama - buddhiḥ

having equal intelligence

viśiṣyate

is far advanced .

Important Words

su-hṛt — to well-wishers by nature
Su-hṛt — 'good-hearted one.' The verse lists six categories and concludes with a seventh attitude (sama-buddhi). The sheer length of the list is the verse's argument: the equality must hold across all categories, no exceptions.
udāsīna — neutrals
Ud-ā-√sad, 'one who sits apart.' The neutral observer — often the easiest category to be indifferent to. The verse names them precisely so they are not forgotten.
dveṣya — the envious
From √dviṣ, 'to hate.' The hardest test. The hostile and the envious are placed mid-list, not buried at the end — Kṛṣṇa wants the reader to register them clearly.
pāpeṣu — unto the sinners
Locative plural. Even the sinful are within the sama-buddhi. The yogī's equality does not bless sin; it sees the soul beneath the sin. The error is registered; the soul is not condemned.
sama-buddhiḥ — having equal intelligence
The verse's hinge term. Not sama-bhāva (equal feeling) — buddhiḥ, intelligence. The equality is reached by understanding, not by sentiment. The discriminating mind itself sees equally.
viśiṣyate — is far advanced
Vi-√śiṣ, 'to distinguish, to stand out.' Beautiful paradox: the one who treats all equally is the one who stands distinguished. Sameness of vision is the rarest excellence.

A person is considered still further advanced when he regards honest well-wishers, affectionate benefactors, the neutral, mediators, the envious, friends and enemies, the pious and the sinners all with an equal mind.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

9. He sees the natural well-wisher, the friend, the neutral person, the mediator, the enemy, and the relative, the sinner and pious person as the same.

Commentary

The yogī sees equally the person who wishes one well (suhṛt) by his nature, one who actually does good out of affection (mitra), the killer (ari), one who is neutral in times of conflict or honor (udāsīna), the mediator who tries to resolve conflict between the two sides (madhyastha), the person who deserves hatred because he harms one (dveṣya), the relative (bandhu), the follower of dharma and the follower of adharma. This position is superior to that of seeing dirt and gold as the same.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

9. He is better who sees the natural well wisher, the friend, the neutral person, the mediator, the enemy, and the relative, the sinner and pious person as the same.

Commentary

He who sees friends and enemies as equal is superior (viśiṣyate) to the yogī who sees stone and gold as one. A suhrt is one who by his very nature desires another person’s benefit. Mitra is one who actually does beneficial acts for another person out of affection. Ari is one who desires another’s misfortune, due to not having affection. Udāsin is one who is neutral to two arguing parties. Madhya stha is one who attempts to stop the dispute. Dveṣya is one who deserves to be hated because of his desire to injure another person. Bandhu is a person who desires ones benefit because of a family relationship. The sadhu is one who follows dharma. The pāpa is one who does not follow dharma.

Bhūrijana Dāsa Gauḍīya

Commentary

The envious, friends, and enemies, in one hand ‑ the people who hate one.

Then the well‑wishers, affectionate benefactors, Then the neutral, mediators... ... all these three groups of people, he looks at them equally. And this is so difficult to not become involved in friends and enemies and other such politics. This is even more difficult than 'looking at pebbles, stones and gold as the same". This is the most difficult because the tendency is when someone likes you, you think that he has a very good discrimination, he is very intelligent. And when someone doesn't like you, you see his faults, 'what a envious person he is'... this is very difficult. It is a very advanced stage. This is the stage one has to be on in order to be actually advanced enough to give up work in the astanga‑yoga system. The mental stages on has to be in, to give up work. Then there are further stages in the practice of yoga ‑ next Section. There is more detailed information about what practice of yoga practically is. We have summarized it by saying: 'it just describes the practices of astanga‑yoga as well as the re and the 'yogarudha' perfectional stage and ultimately the vision of the service to the Supersoul, which is the goal of yoga. When one is on this stage of 'yogarudha', he is going to begin his practice. That is what will be described. First, general descrition of the yoga practice that one is on the yogarudha stage should begin.

[ C . STAGES IN THE PRACTICE OF YOGA (6. 10‑32) 1 . Basic practices of yoga: Carefully controlling his mind, the successful yogi engages his mind, his body, and his self in Krsna's service. (10) ]

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

Symptoms of yoga-rudha stage

COMMON THEME: Complete indifference to material existence by realized knowledge of Supersoul



Focus of Learning

(a) Intended goal for every living entity – to abide by the dictation of the Supreme Personality of

Godhead who is seated in everyone’s heart as Paramatma

(b) Deviation from the goal because of misled mind – When the mind is misled by the external

illusory energy, one becomes entangled in material activities

(c) Solution to avoid deviation

Mind must admit some superior dictation and follow it

When the mind is fixed on the superior nature, he has no alternative but to follow the dictations of the Supreme

Effect of controlling the mind – One automatically follows the dictation of Paramatma

(d) Krishna consciousness offers this very practical solution

A devotee automatically follows the Lord’s dictation and therefore he is unaffected by dualities, being fully absorbed in the Supreme

This state is called ‘practical-samadhi’

SUMMARISED THEME 6A

SYMPTOMS OF YOGARUDHA STAGE (6.7 – 6.9)

A) If the mind is made a friend as per Text 6.6, the following symptoms develop, as the realizations

deepen and grow, in the following sequence:

1. Completely neutral to all material existence and dualities (6.7)

2. Sees all object equally – Pebbles, gold, stone (6.8)

3. Fully satisfied by jnana and vijnana (6.8)

4. Sees all people equally – “most advanced stage” (6.9)

(d) Best way to disentangle mind – Always engage mind in Krishna consciousness

(e) Real yoga practice entails – Meeting Paramatma in the heart and following His dictation

cf. Unconquered mind has to serve the dictations of lust, anger, avarice, illusion etc.

(f) How Krishna consciousness fulfils this – Perfect surrender to Lord’s dictations follows

automatically in Krishna Consciousness

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.9 The first line of the verse beginning with 'benefactor,' etc. is a single compound word. Visisyate, he excels, i.e. he is the best among all those who are established in Yoga-(a different reading is vimucyate, he becomes free); sama-buddhih, who has sameness of view, i.e. whose mind is not engaged with the estion of who one is and what he does; with regard to a suhrd, benefactor-one who does some good without consideration of return; mitram, a friend, one who is affectionate; arih, a foe; udasinah, a neutral, who sides with nobody; madhyasthah, an arbiter, who is a well-wisher of two conflicting parties; dvesyah, the hateful, who is repulsive to oneself; bandhuh, a relative;- to all these as also sadhusu, with regard to good people, who follow the scriptures; api ca, and even; papesu, sinners, who perform prohibited actions-with regard to all of them. Therefore, to acire this excellent result-

Śrī Rāmānujācārya Classical

Translation

6.9 'Well-wishers' (Suhrt) are those who wish one well, regardless of differences in age. 'Friends' (Mitra) are well-wisheres of eal age. 'Foes' (Ari) are those who wish ill to one because of some particular cause. 'The indifferent' (Udasina) are those devoid of both friendship and hostility because of the absence of causes for both; 'neutrals' (Madhyastha) are those who are by their very nature incapable of both friendship and hostility. 'The hateful' are those who wish ill to one even from birth. 'Relations' are those who bear goodwill from birth. 'The good' are those devoted to virtue. 'The sinful' are those given to sin. Because of the self being the only end of Yoga, and because of there being no gain and no opposition from well-wishers, friends, etc., he who could regard them all with an eal eye as selves, excels in respect of fitness for the practice of Yoga.

Śrī Abhinavagupta Classical

Translation

6.9 Suhrt etc. Friend is one whose heart remains good and auspicious without cause (on its own accord). Companionship is [that which is felt] mutually. Enmity is [also that which is felt] between one another. The indifferent one : the one, who is free from both these. One who remains in the middle : he who is partly a friend and partly an enemy. Foe : he who deserves to be hated, [but] cannot be hated. Relative : the one [connected] by marital bondage. Whosoever is with his mind eal to all these as well as to the righteous and the sinful; he excells [all] i.e., stage after stage he goes out of the cycle of birth-and-death. By the worshipful-footed persons of this sort -

Swami Sivananda Classical

Translation

6.9 He who is of the same mind to the good-hearted, friends, enemies, the indifferent, the neutral, the hateful, the relatives, the righteous and the unrighteous, excels.

Commentary

6.9 सुह्यन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु in the goodhearted? in friends? in enemies? in the indifferent? in neutrals? in haters and in relatives? साधुषु in the righteous? अपि also? च and? पापेषु in the unrighteous?,समबुद्धिः one who has eal mind? विशिष्यते excels.Commentary He excels He is the best among the Yogarudhas.Samabudhhi is eanimity or evenness of mind. A Yogi of Samabuddhi has eal vision. He is ite impartial. He is the same to all. He makes no difference with reference to caste? creed or colour. He loves all as his own self? as rooted in the Self.A goodhearted man does good to others without expecting any servie from them in return.Udasina is one who is ite indifferent.A neutral is one who does not join any of the two contending parties. He stands as a silent spectator or witness.The righteous are those who do righteous actions and follow the injunctions of the scriptures.The unrighteous are those who do wrong and forbidden actions? who inure others and who do not follow the scriptures.

Swami Gambhīrānanda Classical

Translation

6.9 He excels who has sameness of view with regard to a benefactor, a friend, a foe [Ari (foe) is one who does harm behind one's back.], a neutral, an arbiter, the hateful, [Dvesyah is one who openly hateful.] a relative, good people and even sinners.

Shri Purohit Swami Classical

Translation

6.9 He looks impartially on all - lover, friend or foe; indifferent or hostile; alien or relative; virtuous or sinful.

Related values & verses

Primary values

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)Vairagya (Detachment / Dispassion)

Related verses

BG 5.18 BG 12.13 BG 14.25 SB 4.12.37 SB 11.2.46 SB 3.25.21 CC Madhya 23.111 CC Madhya 22.78 CC Madhya 8.274 Īśa Upaniṣad 6 Bṛhadāraṇyaka Upaniṣad 4.4.23

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Personal Guidance

Equal toward well-wishers, friends, enemies, the envious, the pious, the sinner — that one is advanced.

Practical Applications

Notice differential treatment based on like/dislike — and gradually equalize.
Practice sending good wishes even toward the envious or hostile.
Treat the test as the practice.

Reflection Questions

Whom am I treating differentially that I shouldn't?
What would equality of vision allow?

Analogy

The sun shines equally on a hostile city wall and a friendly garden gate — not because the sun cannot distinguish, but because its nature is to give light, not to weigh recipients. The advanced yogī's regard works the same way: not blindness to character, but a sameness in well-wishing that flows from a source that does not depend on the receiver.

Stories

Yudhiṣṭhira and Duryodhana After Kurukṣetra

When Yudhiṣṭhira finally entered Hastināpura as emperor, he insisted on offering the proper funeral rites for Duryodhana, Karṇa, and the other Kaurava warriors — the very men who had stolen his kingdom and humiliated his wife. He grieved for them as for his own brothers.

The Mahābhārata records this not as weakness but as the dharma-rāja's natural equality of vision: su-hṛn-mitra-ari-udāsīna-madhya-stha — well-wisher, friend, enemy, neutral — held with one steady heart now that the war was done. Sama-buddhiḥ in a king.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.10

↗

యోగీ యుఞ్జీత సతతమాత్మానం రహసి స్థిత: । ఏకాకీ యతచిత్తాత్మా నిరాశీరపరిగ్రహ: ॥ ౧౦ ॥

yogī yuñjīta satatam

[yogee yunjeeta satatam]

ātmānaṁ rahasi sthitaḥ

[aatmaanam rahasi sthitah]

ekākī yata-cittātmā

[ekaakee yata-chittaatmaa]

nirāśīr aparigrahaḥ

[niraasheer aparigrahah]

Word-for-word

yogī — a transcendentalist yuñjīta — must concentrate in Kṛṣṇa consciousness satatam — constantly ātmānam — himself (by body, mind and self) rahasi — in a secluded place sthitaḥ — being situated ekākī — alone yata - citta - ātmā — always careful in mind nirāśīḥ — without being attracted by anything else aparigrahaḥ — free from the feeling of possessiveness .

Blended reading (Sanskrit + English inline)

yogī yuñjīta satatam

yogī

a transcendentalist

yuñjīta

must concentrate in Kṛṣṇa consciousness

satatam

constantly

ātmānaṁ rahasi sthitaḥ

ātmānam

himself (by body, mind and self)

rahasi

in a secluded place

sthitaḥ

being situated

ekākī yata-cittātmā

ekākī

alone

yata - citta - ātmā

always careful in mind

nirāśīr aparigrahaḥ

nirāśīḥ

without being attracted by anything else

aparigrahaḥ

free from the feeling of possessiveness .

Important Words

yuñjīta — must concentrate
Optative of √yuj — the same root as yoga. The act and the goal share a root: to yoke is to make yoga. The verb is reflexive: the yogī yokes himself.
rahasi — in a secluded place
Locative of rahas, 'a secret, a hidden place.' Solitude is not optional in the verse's structure — it is the named locus of the practice. Sa-tatam (constantly) and rahasi together rule out part-time, public practice.
ekākī — alone
Eka — one; ekākī — solitary. The doubled emphasis (rahasi + ekākī) is deliberate: alone in a lonely place. No co-meditators, no audience.
yata-citta-ātmā — always careful in mind
Bahuvrīhi — 'one whose citta and ātmā are restrained.' The two often-confused inner faculties are restrained as one. The discipline reaches the depths.
nirāśīḥ — without being attracted by anything else
Nir-āśīḥ — 'without expectation, without prayer for gain.' Often paired in śāstra with aparigrahaḥ. Together they mark the inner condition: no wanting in, no holding on.
aparigrahaḥ — free from possessiveness
A-pari-grahaḥ — 'not grasping around oneself.' The grasping is not the having; it is the encircling claim. Kṛṣṇa is naming a state of mind, not a quantity of property.

A transcendentalist should always engage his body, mind and self in relationship with the Supreme; he should live alone in a secluded place and should always carefully control his mind. He should be free from desires and feelings of possessiveness.

Purport

Kṛṣṇa is realized in different degrees as Brahman, Paramātmā and the Supreme Personality of Godhead. Kṛṣṇa consciousness means, concisely, to be always engaged in the transcendental loving service of the Lord. But those who are attached to the impersonal Brahman or the localized Supersoul are also partially Kṛṣṇa conscious, because the impersonal Brahman is the spiritual ray of Kṛṣṇa and the Supersoul is the all-pervading partial expansion of Kṛṣṇa. Thus the impersonalist and the meditator are also indirectly Kṛṣṇa conscious. A directly Kṛṣṇa conscious person is the topmost transcendentalist because such a devotee knows what is meant by Brahman and Paramātmā. His knowledge of the Absolute Truth is perfect, whereas the impersonalist and the meditative yogī are imperfectly Kṛṣṇa conscious. Nevertheless, all of these are instructed herewith to be constantly engaged in their particular pursuits so that they may come to the highest perfection sooner or later. The first business of a transcendentalist is to keep the mind always on Kṛṣṇa. One should always think of Kṛṣṇa and not forget Him even for a moment. Concentration of the mind on the Supreme is called samādhi, or trance. In order to concentrate the mind, one should always remain in seclusion and avoid disturbance by external objects. He should be very careful to accept favorable and reject unfavorable conditions that affect his realization. And, in perfect determination, he should not hanker after unnecessary material things that entangle him by feelings of possessiveness. All these perfections and precautions are perfectly executed when one is directly in Kṛṣṇa consciousness, because direct Kṛṣṇa consciousness means self-abnegation, wherein there is very little chance for material possessiveness. Śrīla Rūpa Gosvāmī characterizes Kṛṣṇa consciousness in this way: anāsaktasya viṣayān, yathārham upayuñjataḥ nirbandhaḥ kṛṣṇa-sambandhe, yuktaṁ vairāgyam ucyate prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ mumukṣubhiḥ parityāgo vairāgyaṁ phalgu kathyate “When one is not attached to anything, but at the same time accepts everything in relation to Kṛṣṇa, one is rightly situated above possessiveness. On the other hand, one who rejects everything without knowledge of its relationship to Kṛṣṇa is not as complete in his renunciation.” ( Bhakti-rasāmṛta-sindhu 1.2.255–256) A Kṛṣṇa conscious person well knows that everything belongs to Kṛṣṇa, and thus he is always free from feelings of personal possession. As such, he has no hankering for anything on his own personal account. He knows how to accept things in favor of Kṛṣṇa consciousness and how to reject things unfavorable to Kṛṣṇa consciousness. He is always aloof from material things because he is always transcendental, and he is always alone, having nothing to do with persons not in Kṛṣṇa consciousness. Therefore a person in Kṛṣṇa consciousness is the perfect yogī.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

10. The yogārūḍha should always absorb his mind in samādhi, living alone in a solitary place, being controlled in mind and body, [Note: The meaning of yata cittātmā is taken from 4.21.] without desire, and without possessiveness. 11-12. Establishing his own solid āsana in a clean place, not too high and not too low, with kuśa, then deer skin, and cloth on top, sitting on the āsana, concentrating the mind on one point, controlling the activities of the mind and senses, he should engage in yoga for purification of consciousness. 13-14. Keeping the body, hand and neck straight, motionless and firm, gazing at the tip of the nose, without looking in other directions, with peaceful mind, fearlessness, and celibacy, withdrawing his mind from sense objects, meditating on Me, the yogī ramins absorbed in devotion to Me.

Commentary

The yogī performs yoga with its aṅgas. That descriptions starts with this verse and ends with sa yogī paramo mataḥ in verse 32. He who has attained the stage of yogārūḍha, the stage of steady meditation (yogī), should remain engaging the mind (ātmānam) in samādhi (yuṣjita).

He establishes his own āsana which has kuśa on the bottom, then deer skin, and finally cloth on top. The yogī engages in meditation for purification of the inner organ or consciousness (ātma-visuddhaye). This freedom from disturbance, which makes the internal organ very subtle, is suitable for the direct realization of Brahman. The śruti says, dṛśyate tv agryayā buddhyā sukṣmayā sukṣma darśibhiḥ: paramātmā is seen by fine, concentrated intelligence by the seers of the subtle. (Kaṭha Upaniṣad 1.3.12)

Kāya refers to the middle section of the body. One should hold the middle of the body, the head and neck straight without movement. Withdrawing the mind from objects (manaḥ saṁyamya—pratyāhāra), the yogī remains thinking of Me, the beautiful form with four hands (mac-cittaḥ), absorbed in devotion to Me (mat-parāyaṇaḥ). [Note: As with jṣāna, as mentioned in BG 5.17, yoga must also include bhakti, in order to realize Paramātmā.]

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

10. The practitioner living in a solitary place, mind and body acting favorable to yoga, without desire, and without sense of possession, should always absorb his mind in samādhi. 11-12. Establishing his own solid āsana in a clean place, not too high and not too low, with kuśa, then deer skin, and cloth on top, sitting on the āsana, concentrating the mind on one point, controlling the activities of the mind and senses, he should engage in yoga for purification of the consciousness. 13-14: Keeping the body, hand and neck straight and motionless, having firm deterimination, gazing at the tip of the nose, without looking in other directions, with peaceful mind, fearlessness and celibacy, he should sit, withdrawing his mind from sense objects, while meditating on Me, with Me alone as the goal.

Commentary

In twenty-three verses the Lord now teaches the process of yoga with its aṅgas. The niṣkāma karma yogī should engage his mind (ātmānam) constantly in samādhi (yuṣjita), sitting in a place without people or disturbing sounds (rahasi sthitaḥ). Being alone, without even a second person there, he has body and mind devoid of activities unfavorable to yoga (yata citta ātmā). This is because he is devoid of desires going elsewhere, being firmly fixed in detachment (nirāśiḥ). He is devoid of any desire to accumulate (aparigrahaḥ). Bg 6.11, Bg 6.12, Bg 6.11-12 īucaE deXae Pa[iTaṣaPYa iSQarMaaSaNaMaaTMaNa" ) NaaTYauiC^\Ta& NaaiTaNaqc& cEl/aiJaNaku-XaaetarMa( )) 11 )) Ta}aEk-aGa]& MaNa" k*-Tva YaTaictaeiNd]Yai§-Ya" ) oPaivXYaaSaNae YauHJYaaÛaeGaMaaTMaivīuṬYae )) 12 )) śucau deśe pratiṣṭhāpya sthiram āsanam ātmanaḥ nāty-ucchritaṁ nāti-nīcaṁ cailājina-kuśottaram tatraikāgraṁ manaḥ kṛtvā yata-cittendriya-kriyaḥ upaviśyāsane yuṣjyād yogam ātma-viśuddhaye śucau—in a sanctified; deśe—land; pratiṣṭhāpya—placing; sthiram—firm; āsanam—seat; ātmanaḥ—his own; na—not; ati—too; ucchritam—high; na—nor; ati—too; nīcam—low; caila—ajina—of soft cloth and deerskin; kuśa—and kuśa grass; uttaram—covering; tatra—thereupon; eka—agram—with one attention; manaḥ—mind; kṛtvā—making; yata-citta—controlling the mind; indriya—senses; kriyaḥ—and activities; upaviśya—sitting; āsane—on the seat; yuṣjyāt—should execute; yogam-yoga practice; ātma—the heart; viśuddhaye—for clarifying.

Two verses speak of the sitting place. The yogī should establish the āsana in a naturally pure place, such as the pure bank of the Gaṅga or a mountain cave, and in a place cleaned by himself. The āsana should be stable, not moving, and not too high or too low, with kuśa grass over which (uttara) soft cloth (caila) and soft deer skin (ajina) are placed. This āsana is for ones own use only (ātmanaḥ). It is forbidden to use another person’s seat, as that is unfavorable for yoga practice due to uncertainty of another’s consent to use their seat. One should sit rather than stand or lie on that asana which has been established, since the vedānta says āsīnaḥ sambhavāt: one should sit, because then meditation is possible. (Vedānta Sūtra 4.1.7) Having restrained the activities of the mind and senses ((yata cittendriya kriyaḥ), making his mind free of disturbance (ekāgram), he should practice concentration or samādhi (yoga yuṣjan). This is for purification of the antaḥkaraṇa, since by being pure and fine, it is qualified to perceive the ātmā. The śruti says: dṛśyate tv agryayā buddhyā sūkṣmayā sūkṣma-darśibhiḥ The seers of the subtle see the ātmā by concentrated, fine intelligence. Kaṭha Upaniṣad 1.3.12 Bg 6.13, Bg 6.14, Bg 6.13-14 SaMa& k-aYaiXaraeGa]qv& DaarYaṁcl&/ iSQar" ) SaMPa[e+Ya NaaiSak-aGa]& Sv& idXaêaNavl/aek-YaNa( )) 13 )) Pa[XaaNTaaTMaa ivGaTa>aqb]Røcairv]Tae iSQaTa" ) MaNa" Sa&YaMYa MaiṀtaae Yau¢- AaSaqTa MaTPar" )) 14 )) samaṁ kāya-śiro-grīvaṁ dhārayann acalaṁ sthiraḥ samprekṣya nāsikāgraṁ svaṁ diśaś cānavalokayan praśāntātmā vigata-bhīr brahmacāri-vrate sthitaḥ manaḥ saṁyamya mac-citto yukta āsīta mat-paraḥ samam—straight; kāya—body; śiraḥ—head; grīvam—and neck; dhārayan—holding; acalam—unmoving; sthiraḥ—still; samprekṣya—looking; nāsikā—of the nose; agram—at the tip; svam—own; diśaḥ—on all sides; ca—also; anavalokayan—not looking; praśānta—unagitated; ātmā—mind; vigata—bhīḥ—devoid of fear; brahmacāri—vrate—in the vow of celibacy; sthitaḥ—situated; manaḥ—mind; saṁyamya—completely subduing; mat—upon Me (Kṛṣṇa); cittaḥ—concentrating the mind; yuktaḥ—the actual yogi; āsīta—should sit; mat—Me; paraḥ—the ultimate goal.

These verses describe how to hold the body while sitting on the asana. Kaya refers to the middle portion of the body. The neck, torso and head are mentioned together as a unit, since they are limbs of the living entity. They should all be straight (samam). They should not shake (acalam). With determined effort (sthiraḥ), one should gaze at the tip of the nose, or between the brows, in order to prevent the mind from sleeping or wandering. One should not look here and there. One should be seated (āsīta) in this manner. The verb (āsīta) is in verse 14. The mind should be undisturbed (praśāntātmā). One should be fearless, and should maintain vows of celibacy. This yogī (yukta) should sit, withdrawing his mind from sense objects (manaḥ saṁyamya), thinking of My beautiful form with four arms (mac cittaḥ), having Me alone as the goal (mat paraḥ).

Bhūrijana Dāsa Gauḍīya

Commentary

"Alone" means "not even with his disciples". No one can see why he should be in such an advanced stage to actually take up this kind of yoga. Next it will be explained how to sit and focus one's mind to get power.

[ 2 . Where to sit while practicing: the yogi should live and practice alone in a secluded, sacred place. He should control his senses and fix his mind on one point. (11‑12). ]

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

One must be free of “possesiveness” and “material desires” to practice astanga yoga, in a secluded

place where he can control mind by fixing on Supersoul

It is the beginning of explanation for “How to practice in yogarudha stage”



PRACTICAL APPLICATION OF SECTION III

Yoga practice, like any other science, entails that

one follow a process that bears result if applied correctly

Focus of Learning

(a) Mundane scholarship is not enough

Book Knowledge without realization of Supreme Truth is useless

(b) How to realize book knowledge – By rendering transcendental devotional service to the Lord

Ref. Bhakti-rasamrta-sindhu 1.2.234 “atah sri krsna...”

(c) Bhagavad-gita is the science of Krishna “consciousness”

How one becomes Krishna conscious – Not just by mundane scholarship

One must be fortunate enough to associate with a person who is in pure consciousness

(d) A Krishna conscious person is a realized soul – He is:

“Satisfied” with devotional service – Therefore he has realized knowledge by the grace of Krishna

“Steady” in convictions by strength of his realized knowledge

By mere academic knowledge one can be easily deluded and confused by apparent contradictions

“Self” controlled by the strength of his realized knowledge

“Scholarship” (mundane) and mental Speculation which are gold to others are as good as pebbles or stones

(e) Need to associate with Krishna Conscious persons is emphasized

Bhagavad-gita is the science of Krishna Consciousness

Cannot be understood by mundane scholarship

Real fortune – To associate with one in pure consciousness

PLEASE NOTE: Points of the purports of Texts 6.10 – 6.17 which specifically distinguishes astanga-yoga and bhakti-

yoga are extracted from the individual focus of learning boxes and discussed in a table form after Text 6.17

LINK BETWEEN TEXTS 6.10 & 6.11:

Krishna next describes the basic practices of astanga-yoga

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.10 A yogi, a man of meditation; satatam yunjita, should constantly concentrate; atmanam, his mind; sthitah, by staying; rahasi, in a solitary place, in mountain caves etc.; ekaki, alone, without any companion; yata-citta-atma, with mind and body controlled; nirasih, without expectations, free from hankering; and aparigrahah, free from acisition. From the uise of the alifying words, 'in a solitary place' and 'alone', it follows that (he has to undertake all these) after espousing monasticism. And even after renunciation, he should concentrate his mind by desisting from all acisition. This is the meaning. Now then have to be stated the rules regarding seat, food, movements, etc. as disciplines for yoga in the case of one practising concentration; as also the signs of one who has succeeded in Yoga, and the conseent result etc. Hence this is begun. Among these, the seat is being first spoken of:

Śrī Rāmānujācārya Classical

Translation

6.10 The Yogin who is steady in the practice of Karma Yoga, should 'constantly', i.e., daily when practising Yoga, fix his mind to the practice of Yoga, i.e., make himself engaged in the vision of the self. He must remain in a 'solitary place,' i.e., a place devoid of crowd and noise. And even there he must be 'all alone,' i.e., must not have a second person with him. He should 'control his thought and mind,' i.e., he should control the activities of thinking. He must be free from 'desire', i.e., he should not depend on anything except the self and be without the 'sense of possession,' without the idea of mineness with regard to anything other than the self.

Śrī Abhinavagupta Classical

Translation

6.10 See Comment under 6.15

Swami Sivananda Classical

Translation

6.10 Let the Yogi try constantly to keep the mind steady, remaining in solitude, alone, with the mind and the body controlled, and free from hope and covetousness.

Commentary

6.10 योगी the Yogi? युञ्जीत let him keep the mind steady? सततम् constantly? आत्मानम् self? रहसि in solitude? स्थितः remaining? एकाकी alone? यतचित्तात्मा one with the mind and the body controlled? निराशीः free from hope? अपरिग्रहः noncovetousness.Commentary The Yogi who treads the path of renunciation (NivrittiMarga) can practise meditation in a solitary cave in the mountains. He should renounce all possessions.A householder with Yogic tendencies and spiritual inclination? can practise meditation in a solitary and iet room in his own house or any solitary place on the banks of any holy river (during the holidays or throughout the year if he is a wholetime aspirant or if he has retired from service).The practice must be constant. Only then can one attain Selfrealisation surely and ickly. He who practises meditation by fits and starts and for a few minutes daily will not be able to achieve any tangible results in Yoga. The Yogic aspirant should be free from hope? desire and greed. Only then will he have a steady mind. Hope? desire and greed make the mind ever restless and turbulent. They are the enemies of peace and Selfknowledge. The aspirant should not have many possessions either. He can only keep those articles which are absolutely necessary for the maintenance of his body. If there are many possessions? the mind will be ever thinking of them and attempting to protect them.It you are well established in the practice of Pratyahara? Sama and Dama (withdrawal of the senses? control of mind and the body respectively)? if you have the senses under your full control? you can find perfect solitude and peace even in the most crowded and noisy place of a big city. If the senses are turbulent? if you have not got the power to withdraw them? you will have no peace of mind even in a solitary cave of the Himalayas. A disciplined Yogi who has controlled the senses and the mind can enjoy peace of mind in a solitary cave. A passionate man who has not controlled the senses and the mind will only be building castles in the air if he lives in a solitary cave in a mountain.He who has reduced his wants? who has not a bit of attraction for the world? who has,discrimination and burning aspiration for liberation? and who has observed Mauna (the vow of silence) for months together will be able to live in a cave.You should have perfect control over the body through the regular practice of Yoga Asanas before you take to serious and constant meditation.Aparigraha means noncovetousness? freedom from possessions.The spiritual aspirant need not bother himself about his bodily needs. Everything is provided by God. Everything is prearranged by Mother Nature. She looks after the bodily needs of all very carefully in a more efficient manner than they themselves would do. She knows beter what the reirements are and provides them then and there. Understand the mysterious ways of Mother Nature and become wise. Be grateful to Her for Her unie kindness? grace and mercy.If you want to retire into solitue for the practice of meditation? and if you are a householder with a thirst for intense spiritual Sadhana? you cannot all of a sudden sever your connection with your family. Sudden severance of worldly ties may produce intense mental agony in you and shock in them. You will have to break the ties gradually. Stay for a week or a month in seclusion to begin with. Then gradually prolong the period. They will not feel the pangs of separation from you.As your will has become very weak? as you had no religious discipline or training in schools and colleges when you were young? and as you are under the sway of materialistic influences? it is necessary for you to go in for seclusion for some days or weeks (during the Chritstmas? Easter or other holidays) to practise rigorous Japa and meditation and to develop your willpower.Those who have fixed up their sons in life and who have retired from service? and who have discharged their duties as householders can remain in seclusion for four or five years and practise intense meditation and Tapas (penance) for selfpurification and Selfrealisation. This is like entering a university for higher studies or postgraduate course of study. When the Tapas is over? and when they have attained to Selfknowledge? they should come out and share their knowledge of the Self with others through lectures? conversations? discourses or hearttoheart talks according to their capacity and disposition.How can sensecontrol be tested in a lonely forest where there are no temptations The Yogic student living in a cave should test himself after he has sufficiently advanced? by coming into the society of people. But he should not test himself every now and then like the man who removed the young plant daily after watering it to see whether it had struck deep root or not.

Swami Gambhīrānanda Classical

Translation

6.10 A yogi should constantly concentrate his mind by staying in a solitary place, alone, with mind and body controlled, free from expectations, (and) free from acisition.

Shri Purohit Swami Classical

Translation

6.10 Let the student of spirituality try unceasingly to concentrate his mind; Let him live in seclusion, absolutely alone, with mind and personality controlled, free from desire and without possessions.

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)

Related verses

BG 8.14 BG 12.9 BG 18.65 SB 11.14.23 SB 3.28.8 SB 4.8.30 CC Madhya 22.128 CC Antya 6.237 CC Madhya 22.31 Śvetāśvatara Upaniṣad 2.10BRS 1.2.91

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Personal Guidance

The yogi should constantly engage his body and mind in remembrance of the Supreme — alone, controlled, free from desires and possessiveness.

Practical Applications

Build solitude (alone time) into your week — without phone or chatter.
Use that time for remembrance, not entertainment.
Reduce possessiveness one item at a time.

Reflection Questions

When was my last genuine alone-with-Kṛṣṇa time?
What possessiveness has been quietly increasing?

Analogy

A flame brought indoors out of the wind grows tall and steady. The yogī's solitude is that doorway — not an escape from the world, but a shelter where the flame of remembrance can stand still long enough to throw real light. Without the rahasi, the same flame flickers and consumes itself in worry.

Stories

Haridāsa Ṭhākura's Three Lakhs

Haridāsa Ṭhākura, the nāmācārya, lived alone in a small cave-like hut and daily chanted three hundred thousand names of Kṛṣṇa. He owned nothing, kept no servants, took only what was offered, and turned away even the great wealth that was sometimes brought to him.

Nirāśīḥ aparigrahaḥ in pure form — desireless, without possessions — yet the body, mind, and self were satatam engaged in the Lord's name. Caitanya Mahāprabhu Himself called him the very meaning of this verse, the model rahasi-sthitaḥ ekākī of the age of Kali.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.11-12

↗

శ‍ుచౌ దేశే ప్రతిష్ఠాప్య స్థిరమాసనమాత్మన: । నాత్యుచ్ఛ్రితం నాతినీచం చైలాజినకుశోత్తరమ్ ॥ ౧౧ ॥ తత్రైకాగ్రం మన: కృత్వా యతచిత్తేన్ద్రియక్రియ । ఉపవిశ్యాసనే యుఞ్‍జ్యాద్యోగమాత్మవిశ‍ుద్ధయే ॥ ౧౨ ॥

śucau deśe pratiṣṭhāpya

[shuchau deshe pratishthaapya]

sthiram āsanam ātmanaḥ

[sthiram aasanam aatmanah]

nāty-ucchritaṁ nāti-nīcaṁ

[naaty-uchchritam naati-neecham]

cailājina-kuśottaram

[chailaajina-kushottaram]

tatraikāgraṁ manaḥ kṛtvā

[tatraikaagram manah kritvaa]

yata-cittendriya-kriyaḥ

[yata-chittendriya-kriyah]

upaviśyāsane yuñjyād

[upavishyaasane yunjyaad]

yogam ātma-viśuddhaye

[yogam aatma-vishuddhaye]

Word-for-word

śucau — in a sanctified deśe — land pratiṣṭhāpya — placing sthiram — firm āsanam — seat ātmanaḥ — his own na — not ati — too ucchritam — high na — nor ati — too nīcam — low caila - ajina — of soft cloth and deerskin kuśa — and kuśa grass uttaram — covering tatra — thereupon eka - agram — with one attention manaḥ — mind kṛtvā — making yata - citta — controlling the mind indriya — senses kriyaḥ — and activities upaviśya — sitting āsane — on the seat yuñjyāt — should execute yogam — yoga practice ātma — the heart viśuddhaye — for clarifying .

Blended reading (Sanskrit + English inline)

śucau deśe pratiṣṭhāpya

śucau

in a sanctified

deśe

land

pratiṣṭhāpya

placing

sthiram āsanam ātmanaḥ

sthiram

firm

āsanam

seat

ātmanaḥ

his own

nāty-ucchritaṁ nāti-nīcaṁ

na

not

ati

too

ucchritam

high

na

nor

ati

too

nīcam

low

cailājina-kuśottaram

caila - ajina

of soft cloth and deerskin

kuśa

and kuśa grass

uttaram

covering

tatra

thereupon

eka - agram

with one attention

tatraikāgraṁ manaḥ kṛtvā

manaḥ

mind

kṛtvā

making

yata-cittendriya-kriyaḥ

yata - citta

controlling the mind

indriya

senses

kriyaḥ

and activities

upaviśyāsane yuñjyād

upaviśya

sitting

āsane

on the seat

yuñjyāt

should execute

yogam ātma-viśuddhaye

yogam

yoga practice

ātma

the heart

viśuddhaye

for clarifying .

Important Words

śucau — in a sanctified land
Locative of śuci — 'pure, clean, bright.' Not merely physically clean but ritually pure. The outer place mirrors the inner place that is being prepared.
sthiram — firm
From √sthā, 'to stand.' Stability of seat anticipates stability of mind. The same root will return in 6.19's nivāta-sthaḥ and elsewhere — the verse is laying down a foundation of sthairya.
ati — too
Repeated four times across the two-verse block — too high, too low. Kṛṣṇa builds yukta-āhāra-vihāra (6.17) into the seat itself: moderation is not philosophical balance but the disciplined regulation of body and senses so that sādhana for Bhagavān can proceed unobstructed. Extremes break the practice; the middle keeps the offering alive.
kuśa — kuśa grass
The sacred grass used in Vedic ritual — itself considered purifying. The base of the seat is consecrated. The detail tells us that this is not secular concentration practice; it is sacrifice in another posture.
eka-agram — with one attention
Eka — one, agra — point. The mind brought to a single point. The compound names the entire art: not emptying the mind, but pointing it.
viśuddhaye — for clarifying
Dative of viśuddhi — 'thorough purification.' The seat, the posture, the breath are all in service of one goal: the cleansing of the inner heart.

To practice yoga, one should go to a secluded place and should lay kuśa grass on the ground and then cover it with a deerskin and a soft cloth. The seat should be neither too high nor too low and should be situated in a sacred place. The yogī should then sit on it very firmly and practice yoga to purify the heart by controlling his mind, senses and activities and fixing the mind on one point.

Purport

“Sacred place” refers to places of pilgrimage. In India the yogīs – the transcendentalists or the devotees – all leave home and reside in sacred places such as Prayāga, Mathurā, Vṛndāvana, Hṛṣīkeśa and Hardwar and in solitude practice yoga where the sacred rivers like the Yamunā and the Ganges flow. But often this is not possible, especially for Westerners. The so-called yoga societies in big cities may be successful in earning material benefit, but they are not at all suitable for the actual practice of yoga. One who is not self-controlled and whose mind is not undisturbed cannot practice meditation. Therefore, in the Bṛhan-nāradīya Purāṇa it is said that in Kali-yuga (the present yuga, or age), when people in general are short-lived, slow in spiritual realization and always disturbed by various anxieties, the best means of spiritual realization is chanting the holy name of the Lord. harer nāma harer nāma harer nāmaiva kevalam kalau nāsty eva nāsty eva nāsty eva gatir anyathā “In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way.”

— A.C. Bhaktivedanta Swami Prabhupāda

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

COMMON THEME: One must sit down on a proper seat and fix the mind on one point (Study translations for

the basic practices of astanga-yoga)

Texts 6.11 – 6.12 describes the ‘manner of sitting’

Texts 6.13 – 6.14 describes ‘how to meditate’





Focus of Learning

(a) Texts 6.11 – 6.12 refutes so called yoga societies in big cities

Big cities do not offer such circumstances as expected here for yoga practice

Because one who is not self-controlled and disturbed in mind cannot practice meditation

Therefore the best means of spiritual realisation in Kali-yuga is chanting of the Holy Names (Ref. Brhan-naradiya Purana)

(b) Celibacy

“Rules of celibacy” by Yajnavalkya (6.13 – 6.14) – The vow of brahmacharya is meant to help one completely abstain from sex indulgence in work, words and mind – at all times, under all circumstances and in all places

Role of celibacy in bhakti-yoga (6.14 purport)

Strict celibacy is a must for jnana and dhyana schools; but only in bhakti school the conception of householder brahmacharya is allowed

Cult of Bhakti-yoga is so powerful that one automatically loses sexual attraction, being engaged in the superior service of the Lord and experiences higher taste (Ref. Bg. 2.59 “visaya vinivartante...”)

(a) 3 degrees of realization of Krishna or Absolute Truth: Brahman, Paramatma and Bhagavan

(b) Impersonalists and meditators are also partially, imperfectly and indirectly Krishna conscious

because:

Impersonal Brahman is the spiritual ray of Krishna

Supersoul is the all-pervading partial expansion of Krishna

Only Krishna Himself as Supreme Personality of Godhead is the ultimate realization

(c) “Instruction for all 3 transcendentalists” – To constantly engage in their pursuits to come to the

perfection sooner or later (Yunjita satatam)

Krishna Conscious person is the topmost transcendentalist because he actually knows the meaning of Brahman and Paramatma

(d) First business of a transcendentalist – To keep mind always on Krishna – Concentration of mind

on Supreme is called samadhi

(e) ‘Sucau dese’ (sacred places) refers to places of pilgrimage

LINK BETWEEN TEXTS 6.14 & 6.15:

The result attained after long practice is next described.

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.11 See Commentary under 6.12

Śrī Rāmānujācārya Classical

Translation

6.11 - 6.12 'In a clean spot,' i.e., in a spot pure in itself, not owned or controlled by impure persons and untouched by impure things; having 'established a firm seat,' a seat made of wood or similar material, which is neither too high nor too low; which is covered with cloth, deer-skin and Kusa grass in the reverse order; seated on it in a way which promotes the serenity of mind; having the mind concentrated on Yoga; and holding the activities of the mind and senses in check in all ways - he should practise 'Yoga', i.e., practise the vision of the self for 'the purification of the self,' i.e., to end his bondage.

Śrī Abhinavagupta Classical

Translation

6.11 See Comment under 6.15

Swami Sivananda Classical

Translation

6.11 In a clean spot, having established a firm seat of his own, neither too high nor too low, made of a cloth, a skin and Kusa-grass, one over the other.

Commentary

6.11 शुचौ in a clean? देशे spot? प्रतिष्ठाप्य having established? स्थिरम् firm? आसनम् seat? आत्मनः his own? न not? अत्युच्छ्रितम् very high? न not? अतिनीचम् very low? चैलाजिनकुशोत्तरम् a cloth? skin and Kusagrass? one over the other.Commentary In this verse the Lord has prescribed the external seat for practising meditation. Details of the pose are given in verse 13.Spread the Kusagrass on the ground first. Over this spread a tigerskin or deerskin over this spread a white cloth.Sit on a naturally clean spot? such as the bank of a river. Or? make the place clean? wherever you want to practise meditation.

Swami Gambhīrānanda Classical

Translation

6.11 Having firmly established in a clean place his seat, neither too high nor too low, and made of cloth, skin and kusa-grass, placed successively one below the other;

Shri Purohit Swami Classical

Translation

6.11 Having chosen a holy place, let him sit in a firm posture on a seat, neither too high nor too low, and covered with a grass mat, a deer skin and a cloth.

Related values & verses

Related values

Prema (Divine Love)Tyaga (Renunciation / Letting Go)Dana (Charity / Generosity)Kshama (Forgiveness / Patience)Aparigraha (Non-possessiveness)Yajña (Sacrifice / Spirit of Offering)Shraddha (Faith / Reverence)Svadhyaya (Self-study & Scripture Study)

Related verses

BG 6.13 BG 6.14 BG 8.12 SB 3.28.8 SB 11.14.32 SB 3.28.9 CC Madhya 24.330 CC Madhya 22.128 CC Madhya 19.127 Śvetāśvatara Upaniṣad 2.10Śvetāśvatara Upaniṣad 2.11

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Personal Guidance

Establishing a clean place, a moderate seat, neither too high nor too low — the yogi practices fixing the mind on one object for purification.

Practical Applications

Establish a clean, simple, dedicated space for practice — even a corner.
Don't overcomplicate the setup; balance, not extremity.
Honor the place as set apart for the Lord.

Reflection Questions

Where is my dedicated practice space?
What clutter or extreme have I let creep into it?

Analogy

A potter chooses the place for his wheel with care — level ground, neither in mud nor on a heap, screened from the wind. The yogī's seat is that wheel-place. The verse spends two ślokas on what looks like furniture because the inner work is also a craft: the wheel of the mind cannot turn true on uneven ground.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.13-14

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సమం కాయశిరోగ్రీవం ధారయన్నచలం స్థిర: । సమ్ప్రేక్ష్య నాసికాగ్రం స్వం దిశశ్చానవలోకయన్ ॥ ౧౩ ॥ ప్రశాన్తాత్మా విగతభీర్బ్రహ్మచారివ్రతే స్థిత: । మన: సంయమ్య మచ్చ‍ిత్తో యుక్త ఆసీత మత్పర: ॥ ౧౪ ॥

samaṁ kāya-śiro-grīvaṁ

[samam kaaya-shiro-greevam]

dhārayann acalaṁ sthiraḥ

[dhaarayann achalam sthirah]

samprekṣya nāsikāgraṁ svaṁ

[samprekshya naasikaagram svam]

diśaś cānavalokayan

[dishash chaanavalokayan]

praśāntātmā vigata-bhīr

[prashaantaatmaa vigata-bheer]

brahmacāri-vrate sthitaḥ

[brahmachaari-vrate sthitah]

manaḥ saṁyamya mac-citto

[manah samyamya mach-chitto]

yukta āsīta mat-paraḥ

[yukta aaseeta mat-parah]

Word-for-word

samam — straight kāya — body śiraḥ — head grīvam — and neck dhārayan — holding acalam — unmoving sthiraḥ — still samprekṣya — looking nāsikā — of the nose agram — at the tip svam — own diśaḥ — on all sides ca — also anavalokayan — not looking praśānta — unagitated ātmā — mind vigata - bhīḥ — devoid of fear brahmacāri - vrate — in the vow of celibacy sthitaḥ — situated manaḥ — mind saṁyamya — completely subduing mat — upon Me (Kṛṣṇa) cittaḥ — concentrating the mind yuktaḥ — the actual yogī āsīta — should sit mat — Me paraḥ — the ultimate goal .

Blended reading (Sanskrit + English inline)

samaṁ kāya-śiro-grīvaṁ

samam

straight

kāya

body

śiraḥ

head

grīvam

and neck

dhārayann acalaṁ sthiraḥ

dhārayan

holding

acalam

unmoving

sthiraḥ

still

samprekṣya nāsikāgraṁ svaṁ

samprekṣya

looking

nāsikā

of the nose

agram

at the tip

svam

own

diśaś cānavalokayan

diśaḥ

on all sides

ca

also

anavalokayan

not looking

praśāntātmā vigata-bhīr

praśānta

unagitated

ātmā

mind

vigata - bhīḥ

devoid of fear

brahmacāri-vrate sthitaḥ

brahmacāri - vrate

in the vow of celibacy

sthitaḥ

situated

manaḥ saṁyamya mac-citto

manaḥ

mind

saṁyamya

completely subduing

mat

upon Me (Kṛṣṇa)

cittaḥ

concentrating the mind

yukta āsīta mat-paraḥ

yuktaḥ

the actual yogī

āsīta

should sit

mat

Me

paraḥ

the ultimate goal .

Important Words

samam — straight
From √sam, 'level, even.' The same root as sama in 'equality' — the outer evenness of the spine maps onto the inner evenness of mind. The verse is shaping the body to teach the mind.
acalam — unmoving
A-calam, 'not flickering.' The same word will reappear at 6.34 ascribed to the mind's opposite condition (calam, flickering). The body's stillness here is the discipline that opposes that flickering.
brahmacāri-vrate — in the vow of celibacy
Locative — 'situated in the vow.' Brahma-cārī, 'one who moves in Brahman.' Celibacy here is not negation but redirection: the energy that would have flowed outward is gathered inward toward Brahman.
mat-cittaḥ — concentrating the mind upon Me
Bahuvrīhi — 'one whose citta is on Me.' The verse's decisive word — the object of meditation is not abstract emptiness, not even light, but Kṛṣṇa Himself. The aṣṭāṅga-yoga of the Gītā is theistic at its core.
mat-paraḥ — with Me as the ultimate goal
Mat — 'Me'; paraḥ — 'highest, ultimate.' The yogī takes Kṛṣṇa not only as object but as final destination. Means and end collapse into one Person.
yuktaḥ — the actual yogī
From √yuj. Throughout this chapter yuktaḥ marks the genuine article — the one truly yoked. Distinguished from the merely sitting practitioner.

One should hold one’s body, neck and head erect in a straight line and stare steadily at the tip of the nose. Thus, with an unagitated, subdued mind, devoid of fear, completely free from sex life, one should meditate upon Me within the heart and make Me the ultimate goal of life.

Purport

The goal of life is to know Kṛṣṇa, who is situated within the heart of every living being as Paramātmā, the four-handed Viṣṇu form. The yoga process is practiced in order to discover and see this localized form of Viṣṇu, and not for any other purpose. The localized viṣṇu-mūrti is the plenary representation of Kṛṣṇa dwelling within one’s heart. One who has no program to realize this viṣṇu-mūrti is uselessly engaged in mock yoga practice and is certainly wasting his time. Kṛṣṇa is the ultimate goal of life, and the viṣṇu-mūrti situated in one’s heart is the object of yoga practice. To realize this viṣṇu-mūrti within the heart, one has to observe complete abstinence from sex life; therefore one has to leave home and live alone in a secluded place, remaining seated as mentioned above. One cannot enjoy sex life daily at home or elsewhere and attend a so-called yoga class and thus become a yogī. One has to practice controlling the mind and avoiding all kinds of sense gratification, of which sex life is the chief. In the rules of celibacy written by the great sage Yājñavalkya it is said: karmaṇā manasā vācā sarvāvasthāsu sarvadā sarvatra maithuna-tyāgo brahmacaryaṁ pracakṣate “The vow of brahmacarya is meant to help one completely abstain from sex indulgence in work, words and mind – at all times, under all circumstances and in all places.” No one can perform correct yoga practice through sex indulgence. Brahmacarya is taught, therefore, from childhood, when one has no knowledge of sex life. Children at the age of five are sent to the guru-kula, or the place of the spiritual master, and the master trains the young boys in the strict discipline of becoming brahmacārīs. Without such practice, no one can make advancement in any yoga, whether it be dhyāna, jñāna or bhakti. One who, however, follows the rules and regulations of married life, having a sexual relationship only with his wife (and that also under regulation), is also called a brahmacārī. Such a restrained householder brahmacārī may be accepted in the bhakti school, but the jñāna and dhyāna schools do not even admit householder brahmacārīs. They require complete abstinence without compromise. In the bhakti school, a householder brahmacārī is allowed controlled sex life because the cult of bhakti-yoga is so powerful that one automatically loses sexual attraction, being engaged in the superior service of the Lord. In the Bhagavad-gītā (2.59) it is said: viṣayā vinivartante nirāhārasya dehinaḥ rasa-varjaṁ raso ’py asya paraṁ dṛṣṭvā nivartate Whereas others are forced to restrain themselves from sense gratification, a devotee of the Lord automatically refrains because of superior taste. Other than the devotee, no one has any information of that superior taste. Vigata-bhīḥ. One cannot be fearless unless one is fully in Kṛṣṇa consciousness. A conditioned soul is fearful due to his perverted memory, his forgetfulness of his eternal relationship with Kṛṣṇa. The Bhāgavatam (11.2.37) says, bhayaṁ dvitīyābhiniveśataḥ syād īśād apetasya viparyayo ’smṛtiḥ. Kṛṣṇa consciousness is the only basis for fearlessness. Therefore, perfect practice is possible for a person who is Kṛṣṇa conscious. And since the ultimate goal of yoga practice is to see the Lord within, a Kṛṣṇa conscious person is already the best of all yogīs. The principles of the yoga system mentioned herein are different from those of the popular so-called yoga societies.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Bhūrijana Dāsa Gauḍīya

Commentary

Sitting erect, fix, not rocking (acalam), looking at the tip of the nose, completely fearless, completely brahmacarya, mind completely withdrawn from sense gratification and sense objects ‑ this is yoga practice (astanga‑yoga). And what is the result?

[ 4 . The results of meditation: Thus, by ceasing material existence, he will attain the kingdom of God. (15) ]

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

COMMON THEME: One must sit down on a proper seat and fix the mind on one point (Study translations for

the basic practices of astanga-yoga)

Texts 6.11 – 6.12 describes the ‘manner of sitting’

Texts 6.13 – 6.14 describes ‘how to meditate’





Focus of Learning

(a) Texts 6.11 – 6.12 refutes so called yoga societies in big cities

Big cities do not offer such circumstances as expected here for yoga practice

Because one who is not self-controlled and disturbed in mind cannot practice meditation

Therefore the best means of spiritual realisation in Kali-yuga is chanting of the Holy Names (Ref. Brhan-naradiya Purana)

(b) Celibacy

“Rules of celibacy” by Yajnavalkya (6.13 – 6.14) – The vow of brahmacharya is meant to help one completely abstain from sex indulgence in work, words and mind – at all times, under all circumstances and in all places

Role of celibacy in bhakti-yoga (6.14 purport)

Strict celibacy is a must for jnana and dhyana schools; but only in bhakti school the conception of householder brahmacharya is allowed

Cult of Bhakti-yoga is so powerful that one automatically loses sexual attraction, being engaged in the superior service of the Lord and experiences higher taste (Ref. Bg. 2.59 “visaya vinivartante...”)

(a) 3 degrees of realization of Krishna or Absolute Truth: Brahman, Paramatma and Bhagavan

(b) Impersonalists and meditators are also partially, imperfectly and indirectly Krishna conscious

because:

Impersonal Brahman is the spiritual ray of Krishna

Supersoul is the all-pervading partial expansion of Krishna

Only Krishna Himself as Supreme Personality of Godhead is the ultimate realization

(c) “Instruction for all 3 transcendentalists” – To constantly engage in their pursuits to come to the

perfection sooner or later (Yunjita satatam)

Krishna Conscious person is the topmost transcendentalist because he actually knows the meaning of Brahman and Paramatma

(d) First business of a transcendentalist – To keep mind always on Krishna – Concentration of mind

on Supreme is called samadhi

(e) ‘Sucau dese’ (sacred places) refers to places of pilgrimage

LINK BETWEEN TEXTS 6.14 & 6.15:

The result attained after long practice is next described.

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.13 See Commentary under 6.14

Śrī Rāmānujācārya Classical

Translation

6.13 - 6.14 Keeping the trunk, head and neck erect and motionless; well seated in order to be steady; looking not in any direction but gazing at the tip of the nose; serene, i.e., holding the mind extremely peaceful; fearless; firm in the vow of celibacy; holding the mind in check; and fixing his thoughts on Me - he should sit in Yoga, i.e., remain concentrated and intent on Me, i.e., he should concentrating on Me only.

Śrī Abhinavagupta Classical

Translation

6.13 See Comment under 6.15

Swami Sivananda Classical

Translation

6.13 Let him firmly hold his body, head and neck erect and still, gazing at the tip of his nose, without looking around.

Commentary

6.13 समम् erect? कायशिरोग्रीवम् body? head and neck? धारयन् holding? अचलम् still? स्थिरः steady? संप्रेक्ष्य,gazing at? नासिकाग्रम् tip of the nose? स्वम् ones own? दिशः directions? च and? अनवलोकयन् not looking.Commentary The Lord describes here the pose or Asana and the Drishti (gaze) in this verse.You cannot practise meditation without a firm seat. If the body is unsteady? the mind will also become unsteady. There is an intimate connection between the body and the mind.You should not shake the body even a bit. You should attain mastery over the Asana (AsanaJaya) by daily practice. You should be as firm as a statue or a rock. If you keep the body? head and neck erect? the spinal cord also will be erect and the Kundalini will rise up steadily through the subtle nervechannel (Nadi) called the Sushumna. Sit in the lotus pose or the adept pose. This will help you in maintaining the nervous eilibrium and mental poise. You should steadily direct your gaze towards the tip of your nose. This is known as the Nasikagra Drishti. The other gaze is the Bhrumadhya Drishti or gazing between the two eyrows where the psychic centre known as the Ajna Chakra is situated. This is described in chapter V? verse 27. In Bhrumadhya Drishti direct the gaze towards the Ajna Chakra with closed eyes. If you practise this with open eyes? it may produce headache. Foreign particles or dust may fall into the eyes. There may be distraction of the mind also. Do not strain the eyes. Practise gently. When you practise concentration at the tip of the nose you will experience DivyaGandha (various aromas). When you concentrate your gaze at the Ajna Chakra you will experience DivyaJyotis (perception of supraphenomenal lights). This is an experience to give you encouragement? push you up in the spiritual path and convince you of the existence of transcendental or supraphysical things. Do not stop your Sadhana. Yogins and those Bhaktas who meditate on Lord Siva concentrate on the Ajna Chakra with the Bhrumadhya Drishti. You can select whichever Drishti suits you best.Though the gaze is directed towards the tip of the nose when the eyes are halfclosed and the eyalls are steady the mind should be fixed only on the self. Therefore you will have to gaze? as it were? at the tip of the nose. In chapter VI? verse 25? the Lord says Having made the mind abide in the Self? let him not think of anything. Gazing at the tip of the nose will soon bring about concentration of the mind.Whichever be the point selected? visualise your own tutelary deity there and feel His Living Presence.

Swami Gambhīrānanda Classical

Translation

6.13 Holding the body, head and neck erect and still, being steady, looking at the tip of his own nose-and not looking around;

Shri Purohit Swami Classical

Translation

6.13 Let him hold body, head and neck erect, motionless and steady; let him look fixedly at the tip of his nose, turning neither to the right nor to the left.

Related values & verses

Related values

Prema (Divine Love)Anahankarah (Freedom from False Ego)Shraddha (Faith / Reverence)Svadhyaya (Self-study & Scripture Study)Guru Bhakti (Reverence for Teacher)Maitri (Friendship / Goodwill)

Related verses

BG 6.11 BG 8.12 BG 18.65 SB 3.28.7 SB 3.28.12 SB 11.15.17 CC Madhya 22.128 CC Madhya 20.152 CC Antya 20.39 Kaṭha Upaniṣad 2.3.10Śvetāśvatara Upaniṣad 2.8

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Personal Guidance

Holding body, neck, and head straight, gazing at the tip of the nose — fearless, vow of celibacy, controlled mind, fixing the mind on Me — the supreme goal.

Practical Applications

If undertaking formal aṣṭāṅga-yoga, do so under qualified guidance.
Apply the spirit even outside formal posture: erect bearing, focused gaze, calm vow.
Make Kṛṣṇa the explicit object of meditation, not abstract emptiness.

Reflection Questions

What posture and bearing do I bring to my sādhana?
What is the explicit object of my meditation?

Analogy

A flute held crooked plays no song. The yogī's body is that flute: head, neck, and spine in one line — and then the breath of remembrance can move through it. The straight column is not vanity of posture; it is the instrument tuning itself before the music of meditation on Kṛṣṇa can pass through.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.15

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యుఞ్జన్నేవం సదాత్మానం యోగీ నియతమానస: । శాన్తిం నిర్వాణపరమాం మత్సంస్థామధిగచ్ఛతి ॥ ౧౫ ॥

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.

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 yuṣjan) 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 yuṣjan), 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

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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

Bhagavad-gītā 6.16

↗

నాత్యశ్న‍తస్తు యోగోఽస్తి న చైకాన్తమనశ్న‍త: । న చాతిస్వప్‍నశీలస్య జాగ్రతో నైవ చార్జున ॥ ౧౬ ॥

nāty-aśnatas tu yogo ’sti

[naaty-ashnatas tu yogo ’sti]

na caikāntam anaśnataḥ

[na chaikaantam anashnatah]

na cāti-svapna-śīlasya

[na chaati-svapna-sheelasya]

jāgrato naiva cārjuna

[jaagrato naiva chaarjuna]

Word-for-word

na — never ati — too much aśnataḥ — of one who eats tu — but yogaḥ — linking with the Supreme asti — there is na — nor ca — also ekāntam — overly anaśnataḥ — abstaining from eating na — nor ca — also ati — too much svapna - śīlasya — of one who sleeps jāgrataḥ — or one who keeps night watch too much na — not eva — ever ca — and arjuna — O Arjuna .

Blended reading (Sanskrit + English inline)

nāty-aśnatas tu yogo ’sti

na

never

ati

too much

aśnataḥ

of one who eats

tu

but

yogaḥ

linking with the Supreme

na caikāntam anaśnataḥ

asti

there is

na

nor

na cāti-svapna-śīlasya

ca

also

ekāntam

overly

anaśnataḥ

abstaining from eating

na

nor

jāgrato naiva cārjuna

ca

also

ati

too much

svapna - śīlasya

of one who sleeps

jāgrataḥ

or one who keeps night watch too much

na

not

eva

ever

ca

and

arjuna

O Arjuna .

Important Words

ati — too much
The verse repeats ati four times. The repetition is the lesson. Excess in any direction — eating, fasting, sleeping, vigil — disqualifies. The word is hammered into the verse like a refrain.
aśnataḥ — of one who eats
Present participle of √aś — 'eating.' Paired with anaśnataḥ (not eating). The verse refuses to side with either gluttony or fasting; both are placed under the same warning.
anaśnataḥ — abstaining from eating
Negative participle. Important: the Gītā's yoga is not the path of starvation. The fasting fanatic is told here, in one word, that he too is outside yoga.
svapna-śīlasya — of one who sleeps
Svapna — sleep; śīla — habit. 'One whose habit is sleep.' The yogī's sleep is moderated; sleep as identity is named and forbidden.
jāgrataḥ — or one who keeps night watch too much
Genitive of √jāgṛ, 'to keep awake.' The same warning runs the other way — the would-be ascetic who refuses sleep is also named here. Both insomnia and oversleep miss the path.

There is no possibility of one’s becoming a yogī, O Arjuna, if one eats too much or eats too little, sleeps too much or does not sleep enough.

Purport

Regulation of diet and sleep is recommended herein for the yogīs. Too much eating means eating more than is required to keep the body and soul together. There is no need for men to eat animals, because there is an ample supply of grains, vegetables, fruits and milk. Such simple foodstuff is considered to be in the mode of goodness according to the Bhagavad-gītā. Animal food is for those in the mode of ignorance. Therefore, those who indulge in animal food, drinking, smoking and eating food which is not first offered to Kṛṣṇa will suffer sinful reactions because of eating only polluted things. Bhuñjate te tv aghaṁ pāpā ye pacanty ātma-kāraṇāt. Anyone who eats for sense pleasure, or cooks for himself, not offering his food to Kṛṣṇa, eats only sin. One who eats sin and eats more than is allotted to him cannot execute perfect yoga. It is best that one eat only the remnants of foodstuff offered to Kṛṣṇa. A person in Kṛṣṇa consciousness does not eat anything which is not first offered to Kṛṣṇa. Therefore, only the Kṛṣṇa conscious person can attain perfection in yoga practice. Nor can one who artificially abstains from eating, manufacturing his own personal process of fasting, practice yoga. The Kṛṣṇa conscious person observes fasting as it is recommended in the scriptures. He does not fast or eat more than is required, and he is thus competent to perform yoga practice. One who eats more than required will dream very much while sleeping, and he must consequently sleep more than is required. One should not sleep more than six hours daily. One who sleeps more than six hours out of twenty-four is certainly influenced by the mode of ignorance. A person in the mode of ignorance is lazy and prone to sleep a great deal. Such a person cannot perform yoga.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

16. Yoga is not possible for one who eats too much, or who does not eat, for one who sleeps too much, or does not sleep, O Arjuna.

Commentary

Two verses describe the rules for making practice of yoga steady. One who eats too much is not a yogī. It is said: pūrayed aśanenārdhaṁ tṛtīyam udakena tu vāyoḥ saṅcaraṇārthaṁ tu caturtham avaśeṣayet [Note: This is quoted by Madhusūdana Sarasvatī as well. Source is not mentioned.] One should fill the stomach half with food, one quarter with water, and one quarter for the movement of air.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

16. Yoga is not possible for one who eats too much, or who does not eat, for one who sleeps too much, or does not sleep, O Arjuna.

Commentary

Two verses describe the restrictions for the person practicing yoga. For one eating too much and not eating enough, sleeping too much and not sleeping enough, yoga is not possible. This includes the items in the next verse such as recreation. Thus a person who has too much recreation which unfavorable to yoga or too little recreation favorable to yoga, and too much or too little effort, cannot be a yogī.

Bhūrijana Dāsa Gauḍīya

Commentary

One quarter of water, two quarters of food and one quarter of air ‑ this is the way of regulating eating.

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

COMMON THEME: Regulated lifestyle – A yogi must keep careful balance in eating, sleeping, recreation and

work



Focus of Learning

(c) ‘Vigata-bhir’ – It means “devoid of fear”- It is a very important quality to practice astanga-yoga

Krishna consciousness is the only basis of fearlessness (6.14 purport)

Cause of fear – It is due to the perverted memory of forgetfulness of one’s eternal relationship with Krishna

Supporting References: Ref. SB 11.2.37 – “bhayam dvitiya...”

PRACTICAL APPLICATION OF TEXTS 6.16 – 6.17

Regulation of body is essential in spiritual life.

It provides peacefulness and a fit body conducive for spiritual life

(a) Description of “param dhama”/ superior abodes (study 6.15 purport)

Kingdom of God is everywhere, but spiritual sky and planets thereof are called ‘param-dhama’

Supporting references for Lord’s abode

Abode of the Lord is clearly described in Bhagavad-gita as that place where there is no need of sun, moon and electricity (Ref. Bg. 15.6)

Ref. Brahma Samhit 5.37 “Goloka eva...”

Qualification to reach kingdom of God for any yogi – A person with proper understanding of Krishna’s position and His plenary expansion Vishnu indicated by the Lord in the words ‘mac-chitah’ and ‘mat-parah’ (6.13 – 6.14)

Ref. Svetasvatara Upanisad 3.8 “tam eva...” – One can overcome the path of birth and death only by understanding the Supreme Personality of Godhead

PRACTICAL APPLICATION OF TEXT 6.15

This text proves that astanga-yoga is not meant for

Health improvement/material facility, entering into void or magical jugglery/gymnastic feats

SUMMARIZED THEME 6B

COMPARING ASTANGA YOGA & KRISHNA CONCIOUSNESS

IN TERMS OF PRACTICE (6.10 – 6.17)

This table shows that all precautions and perfections for transcendentalists are perfectly executed when one

is directly in Krishna consciousness

S.

No

Criteria

Text

No.

Astanga-Yoga

Krishna Consciousness

Principle

6.10

Constantly engage body, mind and

self in relationship with Supreme

Constantly engage body, mind and self

in relationship with Supreme

Relationship

with Supreme

6.10

Impersonalists and yogis are

partially, imperfectly and

indirectly Krishna consciousness

Devotee is fully Krishna consciousness

– perfect and direct relationship with

Supreme

Place of

practice

6.10

Live alone and secluded place

Purpose: To avoid disturbance by

external objects

Devotee – Stays in good association

/Avoid unwanted association – Thus

always aloof from material things

Mind Control –

First business

of any trans-

cendentalist

6.10

Struggles hard to fix mind on

Supersoul

Devotee always thinks of Krishna and

never forgets Him (Concentration of

mind on the Supreme is called Samadi)

Consciousness

Free of desire

and

possessiveness

6.10

A prerequisite to practice

yogarudha stage. In perfect

determination, one should not

hanker after unnecessary material

things that entangle him by

“feelings of material

possessiveness”

Direct Krishna conciosness means

“Self-abnegation” right in the

beginning stages wherein there is very

little chance for material

possessiveness. Rupa Goswami’s

“Yukta-Vairagya” principle

(Study 6.10 purport)

Manner of

sitting

6.11

6.12

Not too high or too low

Deer Skins / Kusha grass

Straight posture / vision on tip of the nose

No such specifications

Celibacy

6.13

6.14

Must for jnana and dhyana

schools

Only school which allows Grhasta

Brahmachari concept

Fearlessness

6.13

6.14

Full Krishna consciousness is the only

basis of “fearlessness”

Object of

meditation

6.13

6.14

To see “Vishnu-murti” (object of

yoga practice) in the heart, an

expansion of Krishna only

Devotee always sees Krishna

everywhere

Goal of life

6.13

-

6.14

Krishna in the heart of every living

entity (indicated by ‘mac-chitah’

and ‘mat-parah’ in Text 14)

Krishna

Result –

Ultimate goal

of yoga

practice

6.15

Cessation of all material existence

Kingdom of God (achieved only by one in perfect understanding of Krishna)

Devotee is a perfect yogi because

always absorbed in Krishna’s service

and has perfect understanding of

Krishna

Ref. Ambarish Maharaja

S.

No

Criteria

Text

No.

Astanga-Yoga

Krishna Consciousness

Regulation in

lifestyle

6.16

6.17

Extravagance in the 4 demands of the body – eating, sleeping, mating,

defending – is a block in advancement of any yoga

Eating

Quantity: Yogis should eat only

what is required to keep body and

soul together, anything more is

“too much eating”

Quantity for a devotee:

Eats only limited

Fast only according to scriptural

injunctions

No artificial concocted fasting

Quality:

1) Only food in “goodness”

2) Food must be offered In

yajna – Otherwise one

eats only sin (Ref. Bg.

3.13)

3) No meat

eating/intoxications

Quality:

Only Krishna prasadam (Ref. Bg. 9.26)

Sleeping

If more than 6 hours

1. Lazy

2. Dreaming

Following Avyartha-Kalatvam

Eg: Rupa Goswami and Srila Haridasa

Thakura (study purports)

Regulated in work and recreation

Works only for Krishna; no desire for

sense gratification, therefore no

material leisure

Benefit of Regulation for a Krishna conscious person – Regulation in all above bodily activities brings

to a state of no material misery

LINK BETWEEN TEXTS 6.17 & 6.18: In Texts 6.10 – 6.17, Krishna has described how to meditate. Now

Krishna will describe the perfectional stage of astanga-yoga

SUBSECTION B (TEXT 6.18 – 6.32): PERFECTIONAL STAGE OF MEDITATION / ASTANGA YOGA

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.16 (Tu, but) O Arjuna, Yoga na asti, is not; atiasnatah, for one who eats too much, for one who eats food more than his capacity; na ca, nor is Yoga; anasnatah, for one who does not eat; ekantam, at all. This accords with the Vedic text, 'As is well known, if one eats that much food which is within one's capacity, then it sustains him, it does not hurt him; that which is more, it harms him; that which is less, it does not sustain him' (Sa. Br.; Bo. Sm. 2.7.22). Therefore, a yogi should not eat food more or less than what is suitable for him. Or the meaning is that Yoga is not for one who eats more food than what is prescribed for a yogi in the scriptures on Yoga. Indeed, the antity has been mentioned in, 'One half of the stomach is to be filled with food including curries; the third arter is to be filled with water; but the fourth arter is to be left for the movement of air,' etc. Similarly, Yoga is not for ati svapna-silasya, one who habitually sleeps too long; and Yoga is na eva, surely not; jagratah, for one who keeps awake too long. How, again, does Yoga become possibel? This is being stated:

Śrī Rāmānujācārya Classical

Translation

6.16 Over-eating and excessive fasting are opposed to Yoga. So also are excessive recreation and non-recreation, too much of sleep and too much of vigil. So too, are overwork and idleness.

Śrī Abhinavagupta Classical

Translation

6.16 See Comment under 6.17

Swami Sivananda Classical

Translation

6.16 Verily Yoga is not possible for him who eats too much, nor for him who does not eat at all, nor for him who sleeps too much, nor for him who is (always) awake, O Arjuna.

Commentary

6.16 न not? अत्यश्नतः of one who eats too much? तु verily? योगः Yoga? अस्ति is? न not? च and? एकान्तम् at all? अनश्नतः of one who does not eat? न not? च and? अतिस्वप्नशीलस्य of one who sleeps too much? जाग्रतः one who is awake? न not? एव even? च and? अर्जुन O Arjuna.Commentary In this verse the Lord prescribes the diet for the students of Yoga. You must observe moderation in eating and sleeping. If you eat too much you will feel drowsy? and sleep will overpower you. You will get indigestion? flatulence? diseases of the bowels and the liver. If you eat too little you will get weakness and you will not be able to sit for a long time in meditation. You should eat neither more nor less than what is actually necessary for maintaining the body in a healthy and strong state.It may mean also that success in Yoga is not possible for him who eats more than the antity prescribed in the text books on Yoga. They prescribe Half the stomach must be filled with food a arter with water and the remaining fourth must be empty for the free movement of air. This is the Mitahara or moderate diest for a student of Yoga.If you sleep too much you will become lethargic. The mind will be dull and the body will be heavy. You cannot meditate. If you sleep too little you will experience drowsiness. You will sleep during meditation. Keep the golden medium. You will have rapid progress in Yoga.

Swami Gambhīrānanda Classical

Translation

6.16 But, O Arjuna, Yoga is not for one who eats too much, nor for one who does not eat at all; neither for one who habitually sleeps too long, nor surely for one who keeps awake.

Shri Purohit Swami Classical

Translation

6.16 Meditation is not for him who eats too much, not for him who eats not at all; not for him who is overmuch addicted to sleep, not for him who is always awake.

Related values & verses

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Bhakti Prabhava Sw BG 06-16 - 2013-08-18 Leicester
His Holiness Bhakti Prabhava Swami· 2013-08-18· English
Bhakti Vikas Sw BG 06-16 - Balance Exremism and Reality
His Holiness Bhakti Vikas Swami· English
Haladhar Sw BG 06-16 Oriya - Eka Jogira Bhojana Paddhati - 2024-10-10
His Holiness Haladhar Swami· 2024-10-10· Oriya
PrahladAnS BG 06-16 Slovenian Translation - Clove%C5%A1ka-%C5%BEivalska dru%C5%BEba - 2025-09-16 ISKCON Slovenia
His Holiness Prahladananada Swami· 2025-09-16· Slovenian
PrahladAnS BG 06-16 Slovenian Translation - %C4%8Ca%C5%A1%C4%8Denje prasadama - 2020-04-30 ISKCON Slovenia
His Holiness Prahladananada Swami· 2020-04-30· Slovenian
PrahladAnS BG 06-16 - Honoring Prasadama - 2020-04-30 ISKCON Slovenia
His Holiness Prahladananada Swami· 2020-04-30· English
PrahladAnS BG 06-16 - Human-Animal Society - 2025-09-16 ISKCON Slovenia
His Holiness Prahladananada Swami· 2025-09-16· English
SP BG 06-16-24 Los Angeles 1969-02-17 Yoga System--Keep This Useless Body Fit
Srila Prabhupada· 1969-02-17· English
SP Tamil Translation - BG 06-16 - Yoga System-Keep This Useless Body - 1969-02-17 LA
Srila Prabhupada· 1969-02-17· Tamil

Personal Guidance

There is no possibility of becoming a yogi if one eats too much or too little, sleeps too much or too little.

Practical Applications

Apply the yukta principle to food and sleep — moderate, regulated, sufficient.
Track for one week: are you eating and sleeping well-regulated?
Resist both fasting fads and over-indulgence.

Reflection Questions

Which extreme — over or under — am I currently in?
What would yukta look like for me?

Analogy

A bow over-tightened snaps; a bow under-tightened cannot send the arrow. Yoga is the well-strung bow. Eating, sleeping, and waking are the tension on the string. Kṛṣṇa is not preaching austerity here — He is teaching the bowyer's middle.

Stories

Raghunātha dāsa Gosvāmī at Govardhana

Born to one of the wealthiest families in Bengal and married into another, Raghunātha could have lived a life of unlimited bhoga. Instead he ran to Caitanya Mahāprabhu at Purī and was placed under the care of Svarūpa Dāmodara.

At Govardhana in his final decades he reduced his eating to a little buttermilk and a few mouthfuls of rice taken from the discarded portions of other Vaiṣṇavas, and his sleep to about ninety minutes a night. He lived this way for years, fully absorbed in writing on the loving service of Rādhā and Kṛṣṇa.

Not the *least* and not the *most* — yukta-āhāra-vihārasya enacted to its Gauḍīya extreme. The regulation was not austerity for its own sake; it was the minimum that kept the body available for bhakti, and the maximum that left no surplus for anything else.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.17

↗

యుక్తాహారవిహారస్య యుక్తచేష్టస్య కర్మసు । యుక్తస్వప్‍నావబోధస్య యోగో భవతి దు:ఖహా ॥ ౧౭ ॥

yuktāhāra-vihārasya

[yuktaahaara-vihaarasya]

yukta-ceṣṭasya karmasu

[yukta-cheshtasya karmasu]

yukta-svapnāvabodhasya

[yukta-svapnaavabodhasya]

yogo bhavati duḥkha-hā

[yogo bhavati duhkha-haa]

Word-for-word

yukta — regulated āhāra — eating vihārasya — recreation yukta — regulated ceṣṭasya — of one who works for maintenance karmasu — in discharging duties yukta — regulated svapna - avabodhasya — sleep and wakefulness yogaḥ — practice of yoga bhavati — becomes duḥkha - hā — diminishing pains .

Blended reading (Sanskrit + English inline)

yuktāhāra-vihārasya

yukta

regulated

āhāra

eating

vihārasya

recreation

yukta-ceṣṭasya karmasu

yukta

regulated

ceṣṭasya

of one who works for maintenance

karmasu

in discharging duties

yukta-svapnāvabodhasya

yukta

regulated

svapna - avabodhasya

sleep and wakefulness

yogo bhavati duḥkha-hā

yogaḥ

practice of yoga

bhavati

becomes

duḥkha - hā

diminishing pains .

Important Words

yukta-āhāra — regulated eating
Yukta — 'yoked, fitting, appropriate.' The same root that gives yoga itself. Eating becomes a limb of yoga the moment it is yukta.
vihārasya — of recreation
Genitive of vihāra — 'going about, amusement, pastime.' Even recreation is brought under regulation. The yogī's leisure is not anarchic; it too is yukta.
ceṣṭasya — of one who works for maintenance
From √ceṣṭ, 'to strive, to exert.' The verse covers the full daily round — eating, recreating, working, sleeping. Nothing is left outside the discipline of regulation.
svapna-avabodhasya — of sleep and wakefulness
A dvandva pairing sleep with waking. Both halves of the day are named: yoga is not a practice for one stretch only. The yukta yogī is yukta in both.
duḥkha-hā — diminishing pains
Duḥkha + √han, 'pain-slayer.' The fruit of yukta living is the slaying of misery itself. Not its avoidance, not its endurance — its diminishment at the root.

He who is regulated in his habits of eating, sleeping, recreation and work can mitigate all material pains by practicing the yoga system.

Purport

Extravagance in the matter of eating, sleeping, defending and mating – which are demands of the body – can block advancement in the practice of yoga. As far as eating is concerned, it can be regulated only when one is practiced to take and accept prasādam, sanctified food. Lord Kṛṣṇa is offered, according to the Bhagavad-gītā (9.26) , vegetables, flowers, fruits, grains, milk, etc. In this way, a person in Kṛṣṇa consciousness becomes automatically trained not to accept food not meant for human consumption, or not in the category of goodness. As far as sleeping is concerned, a Kṛṣṇa conscious person is always alert in the discharge of his duties in Kṛṣṇa consciousness, and therefore any unnecessary time spent sleeping is considered a great loss. Avyartha-kālatvam: a Kṛṣṇa conscious person cannot bear to pass a minute of his life without being engaged in the service of the Lord. Therefore, his sleeping is kept to a minimum. His ideal in this respect is Śrīla Rūpa Gosvāmī, who was always engaged in the service of Kṛṣṇa and who could not sleep more than two hours a day, and sometimes not even that. Ṭhākura Haridāsa would not even accept prasādam nor even sleep for a moment without finishing his daily routine of chanting with his beads three hundred thousand names. As far as work is concerned, a Kṛṣṇa conscious person does not do anything which is not connected with Kṛṣṇa’s interest, and thus his work is always regulated and is untainted by sense gratification. Since there is no question of sense gratification, there is no material leisure for a person in Kṛṣṇa consciousness. And because he is regulated in all his work, speech, sleep, wakefulness and all other bodily activities, there is no material misery for him.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

17. If one has regulated eating, regulated walking, regulated use of organs in both material and spiritual activities, regulated sleep and regulated waking, his yoga destroys all suffering.

Commentary

Yukta here means “controlled.” One who controls eating and walking (ahāra, vihārasya), and controls actions such as speech (ceṣṭasya) during execution of both material and spiritual duties (karmaṣu), performs yoga which destroys suffering.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

17. If one has regulated eating, regulated recreation, regulated use of organs in both material and spiritual activities, regulated sleep and regulated waking, yoga destroys all suffering.

Commentary

For one with regulated eating and recreation, with controlled actions of the sense organs (such as speaking) related to spiritual and mundane duties, with regulated sleeping and waking, yoga destroys all suffering. Therefore the yogī will conduct himself in that way.

Bhūrijana Dāsa Gauḍīya

Commentary

Next is another definition of the perfected stage. [ 6 . Yogarudha: Fixing the mind in samadhi: Thus the yogi regulates his habits. By his pure mind, he, devoid of material desires, sees and enjoys the self. (18‑19) ]

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

COMMON THEME: Regulated lifestyle – A yogi must keep careful balance in eating, sleeping, recreation and

work



Focus of Learning

(c) ‘Vigata-bhir’ – It means “devoid of fear”- It is a very important quality to practice astanga-yoga

Krishna consciousness is the only basis of fearlessness (6.14 purport)

Cause of fear – It is due to the perverted memory of forgetfulness of one’s eternal relationship with Krishna

Supporting References: Ref. SB 11.2.37 – “bhayam dvitiya...”

PRACTICAL APPLICATION OF TEXTS 6.16 – 6.17

Regulation of body is essential in spiritual life.

It provides peacefulness and a fit body conducive for spiritual life

(a) Description of “param dhama”/ superior abodes (study 6.15 purport)

Kingdom of God is everywhere, but spiritual sky and planets thereof are called ‘param-dhama’

Supporting references for Lord’s abode

Abode of the Lord is clearly described in Bhagavad-gita as that place where there is no need of sun, moon and electricity (Ref. Bg. 15.6)

Ref. Brahma Samhit 5.37 “Goloka eva...”

Qualification to reach kingdom of God for any yogi – A person with proper understanding of Krishna’s position and His plenary expansion Vishnu indicated by the Lord in the words ‘mac-chitah’ and ‘mat-parah’ (6.13 – 6.14)

Ref. Svetasvatara Upanisad 3.8 “tam eva...” – One can overcome the path of birth and death only by understanding the Supreme Personality of Godhead

PRACTICAL APPLICATION OF TEXT 6.15

This text proves that astanga-yoga is not meant for

Health improvement/material facility, entering into void or magical jugglery/gymnastic feats

SUMMARIZED THEME 6B

COMPARING ASTANGA YOGA & KRISHNA CONCIOUSNESS

IN TERMS OF PRACTICE (6.10 – 6.17)

This table shows that all precautions and perfections for transcendentalists are perfectly executed when one

is directly in Krishna consciousness

S.

No

Criteria

Text

No.

Astanga-Yoga

Krishna Consciousness

Principle

6.10

Constantly engage body, mind and

self in relationship with Supreme

Constantly engage body, mind and self

in relationship with Supreme

Relationship

with Supreme

6.10

Impersonalists and yogis are

partially, imperfectly and

indirectly Krishna consciousness

Devotee is fully Krishna consciousness

– perfect and direct relationship with

Supreme

Place of

practice

6.10

Live alone and secluded place

Purpose: To avoid disturbance by

external objects

Devotee – Stays in good association

/Avoid unwanted association – Thus

always aloof from material things

Mind Control –

First business

of any trans-

cendentalist

6.10

Struggles hard to fix mind on

Supersoul

Devotee always thinks of Krishna and

never forgets Him (Concentration of

mind on the Supreme is called Samadi)

Consciousness

Free of desire

and

possessiveness

6.10

A prerequisite to practice

yogarudha stage. In perfect

determination, one should not

hanker after unnecessary material

things that entangle him by

“feelings of material

possessiveness”

Direct Krishna conciosness means

“Self-abnegation” right in the

beginning stages wherein there is very

little chance for material

possessiveness. Rupa Goswami’s

“Yukta-Vairagya” principle

(Study 6.10 purport)

Manner of

sitting

6.11

6.12

Not too high or too low

Deer Skins / Kusha grass

Straight posture / vision on tip of the nose

No such specifications

Celibacy

6.13

6.14

Must for jnana and dhyana

schools

Only school which allows Grhasta

Brahmachari concept

Fearlessness

6.13

6.14

Full Krishna consciousness is the only

basis of “fearlessness”

Object of

meditation

6.13

6.14

To see “Vishnu-murti” (object of

yoga practice) in the heart, an

expansion of Krishna only

Devotee always sees Krishna

everywhere

Goal of life

6.13

-

6.14

Krishna in the heart of every living

entity (indicated by ‘mac-chitah’

and ‘mat-parah’ in Text 14)

Krishna

Result –

Ultimate goal

of yoga

practice

6.15

Cessation of all material existence

Kingdom of God (achieved only by one in perfect understanding of Krishna)

Devotee is a perfect yogi because

always absorbed in Krishna’s service

and has perfect understanding of

Krishna

Ref. Ambarish Maharaja

S.

No

Criteria

Text

No.

Astanga-Yoga

Krishna Consciousness

Regulation in

lifestyle

6.16

6.17

Extravagance in the 4 demands of the body – eating, sleeping, mating,

defending – is a block in advancement of any yoga

Eating

Quantity: Yogis should eat only

what is required to keep body and

soul together, anything more is

“too much eating”

Quantity for a devotee:

Eats only limited

Fast only according to scriptural

injunctions

No artificial concocted fasting

Quality:

1) Only food in “goodness”

2) Food must be offered In

yajna – Otherwise one

eats only sin (Ref. Bg.

3.13)

3) No meat

eating/intoxications

Quality:

Only Krishna prasadam (Ref. Bg. 9.26)

Sleeping

If more than 6 hours

1. Lazy

2. Dreaming

Following Avyartha-Kalatvam

Eg: Rupa Goswami and Srila Haridasa

Thakura (study purports)

Regulated in work and recreation

Works only for Krishna; no desire for

sense gratification, therefore no

material leisure

Benefit of Regulation for a Krishna conscious person – Regulation in all above bodily activities brings

to a state of no material misery

LINK BETWEEN TEXTS 6.17 & 6.18: In Texts 6.10 – 6.17, Krishna has described how to meditate. Now

Krishna will describe the perfectional stage of astanga-yoga

SUBSECTION B (TEXT 6.18 – 6.32): PERFECTIONAL STAGE OF MEDITATION / ASTANGA YOGA

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.17 Yogah bhavati, Yoga becomes; duhkha-ha, a destroyer of sorrow-that which destroys (hanti) all sorrows (duhkhani)-, i.e., Yoga destroys all worldly sorrows; yukta-ahara-viharasya, of one whose eating and movements are regulated- ahara (lit. food) means all that is gathered in, [According to the Commentator, ahara, which also means food, includes mental 'food as well. See Ch. 7.26.2.-Tr.] and vihara means moving about, walking; one for whom these two are regulated (yukta) is yukta-ahara-vihara-; and also yukta-cestasya, of one whose effort (cesta) is moderate (yukta); karmasu, in works; similarly, yukta-svapna-avabodhasya, of one whose sleep (svapna) and wakefulness (avabodha) are temperate (yukta), have regulated periods. To him whose eating and movements are regulated, whose effort in work is moderate, whose sleep and wakefulness are temperate, Yoga becomes a destroyer of sorrows. When does a man become concentrated? That is being presently stated:

Śrī Rāmānujācārya Classical

Translation

6.17 The 'yoga which destroys all sorrows,' i.e., unties bondages, is successfully practised by him who is temperate in eating and recreation, temperate in exertion, and temperate in sleep and vigil.

Śrī Abhinavagupta Classical

Translation

6.16-17 Yogosti etc. Yuktahara etc. For foods : for sense-objects that are being brought [by sense-organs]. Effort : activity for enjoying [them]. Its appropriateness is neither to have unlimited indulgence, nor to have unlimited abstention. The same is in all cases. The rest [of the text] is clear. On the authority of the Sage [Vyasa], the form jagaratah etc. [may be viewed correct] as those in the Vedic literature. The same is in other similar instances also.

Swami Sivananda Classical

Translation

6.17 Yoga becomes the destroyer of pain for him who is moderate in eating and recreation (such as walking, etc.), who is moderate in exertion in actions, who is moderate in sleep and wakefulness.

Commentary

6.17 युक्ताहारविहारस्य of one who is moderate in eating and recreation (such as walking? etc.)? युक्तचेष्टस्य कर्मसु of one who is moderate in exertion in actions? युक्तस्वप्नावबोधस्य of one who is moderate in sleep and wakefulness? योगः Yoga? भवति becomes? दुःखहा the destroyer of pain.Commentary In this verse the Lord prescribes for the student of Yoga? diet? recreation and th like. The student of Yoga should always adopt the happy medium or the middle course. Lord Buddha went to the extremes in the beginning in matters of food? drink? etc. He was very abstemious and became extremely weak. He tortured his body very much. Therefore he was not able to attain to success in Yoga. Too much of austerity is not necessary for Selfrealisation. This is condemned by the Lord in chapter XVII? verses 5 and 6. Austerity should not mean selftorture. Then it becomes diabolical. The Buddi Yoga of Krishna is a wise approach to austerity. Some aspirants take asceticism as the goal it is only the means but not the end. The nervous system is extremely,sensitive. It responds even to very slight changes and causes distraction of the mind. It is? therefore? very necessary that you should lead a very regulated and disciplined life and should be moderate in food? sleep and recreation. Take measured food. Sleep and wake up at the prescribed time. Sleeo at 9 or 10 p.m. and get up at 3 or 4 a.m. Only then will you attain to success in Yoga which will kill all sorts or pains and sorrows of this life.

Swami Gambhīrānanda Classical

Translation

6.17 Yoga becomes a destroyer of sorrow of one whose eating and movements are regulated, whose effort in works is moderate, and whose sleep and wakefulness are temperate.

Shri Purohit Swami Classical

Translation

6.17 But for him who regulates his food and recreation, who is balanced in action, in sleep and in waking, it shall dispel all unhappiness.

Related values & verses

Related values

Karuna (Kindness / Compassion)Daksya (Resourcefulness / Skill)Vairagya (Detachment / Dispassion)

Related verses

BG 6.16 BG 17.10 BG 18.52 SB 11.18.34 SB 11.8.7 SB 7.12.22 CC Antya 6.227 CC Antya 6.310 CC Madhya 22.78 Chāndogya Upaniṣad 7.26.2BRS 1.2.91

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Personal Guidance

He who is regulated in eating, sleeping, recreation, and work — by the practice of yoga, all material pains are diminished.

Practical Applications

Regulate not only sādhana but also recreation and work.
Recognize that disciplined ordinary life supports deep practice.
Don't compartmentalize 'spiritual' from 'mundane.'

Reflection Questions

Which area of regulation has slipped?
What single restoration would help most?

Analogy

A well-tuned veena — every string regulated to its proper tension — yields music; one string slack or one too tight, and the whole instrument is unfit. The yogī's life is that veena: āhāra, vihāra, ceṣṭa, svapna — four strings. Yoga plays when each is yukta. Pain itself diminishes not because life is silent but because life is tuned.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.18

↗

యదా వినియతం చిత్తమాత్మన్యేవావతిష్ఠతే । నిస్పృహ: సర్వకామేభ్యో యుక్త ఇత్యుచ్యతే తదా ॥ ౧౮ ॥

yadā viniyataṁ cittam

[yadaa viniyatam chittam]

ātmany evāvatiṣṭhate

[aatmany evaavatishthate]

nispṛhaḥ sarva-kāmebhyo

[nisprihah sarva-kaamebhyo]

yukta ity ucyate tadā

[yukta ity uchyate tadaa]

Word-for-word

yadā — when viniyatam — particularly disciplined cittam — the mind and its activities ātmani — in the transcendence eva — certainly avatiṣṭhate — becomes situated nispṛhaḥ — devoid of desire sarva — for all kinds of kāmebhyaḥ — material sense gratification yuktaḥ — well situated in yoga iti — thus ucyate — is said to be tadā — at that time .

Blended reading (Sanskrit + English inline)

yadā viniyataṁ cittam

yadā

when

viniyatam

particularly disciplined

cittam

the mind and its activities

ātmany evāvatiṣṭhate

ātmani

in the transcendence

eva

certainly

avatiṣṭhate

becomes situated

nispṛhaḥ sarva-kāmebhyo

nispṛhaḥ

devoid of desire

sarva

for all kinds of

kāmebhyaḥ

material sense gratification

yukta ity ucyate tadā

yuktaḥ

well situated in yoga

iti

thus

ucyate

is said to be

tadā

at that time .

Important Words

viniyatam — particularly disciplined
Vi-ni-yatam — 'thoroughly bound down.' The double prefix intensifies the participle. Not merely controlled, but completely brought under rule.
cittam — the mind and its activities
From √cit, 'to perceive, to think.' Citta is the field of mental activity. The verb avatiṣṭhate that follows belongs to it — the field itself comes to rest.
ātmani — in the transcendence
Locative of ātman. The disciplined citta does not rest in a void; it rests in the ātman. The destination is positive, not the mere absence of activity.
nispṛhaḥ — devoid of desire
Niḥ-spṛhā — 'without longing.' Spṛhā is the subtle, refined form of desire — not appetite but yearning. Even this finer hunger is gone.
sarva-kāmebhyaḥ — for all kinds of material sense gratification
Sarva — 'all.' No exception clause. The verse closes every back door: every type of kāma has been laid down. This is the yukta state.
yuktaḥ — well situated in yoga
The verse's titular word — the same yuktaḥ that runs through the chapter. The whole chapter is teaching the meaning of this one term. Here it is given its formal definition.

When the yogī, by practice of yoga, disciplines his mental activities and becomes situated in transcendence – devoid of all material desires – he is said to be well established in yoga.

Purport

The activities of the yogī are distinguished from those of an ordinary person by his characteristic cessation from all kinds of material desires – of which sex is the chief. A perfect yogī is so well disciplined in the activities of the mind that he can no longer be disturbed by any kind of material desire. This perfectional stage can automatically be attained by persons in Kṛṣṇa consciousness, as stated in the Śrīmad-Bhāgavatam (9.4.18–20) : sa vai manaḥ kṛṣṇa-padāravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane karau harer mandira-mārjanādiṣu śrutiṁ cakārācyuta-sat-kathodaye mukunda-liṅgālaya-darśane dṛśau tad-bhṛtya-gātra-sparśe ’ṅga-saṅgamam ghrāṇaṁ ca tat-pāda-saroja-saurabhe śrīmat-tulasyā rasanāṁ tad-arpite pādau hareḥ kṣetra-padānusarpaṇe śiro hṛṣīkeśa-padābhivandane kāmaṁ ca dāsye na tu kāma-kāmyayā yathottama-śloka-janāśrayā ratiḥ “King Ambarīṣa first of all engaged his mind on the lotus feet of Lord Kṛṣṇa; then, one after another, he engaged his words in describing the transcendental qualities of the Lord, his hands in mopping the temple of the Lord, his ears in hearing of the activities of the Lord, his eyes in seeing the transcendental forms of the Lord, his body in touching the bodies of the devotees, his sense of smell in smelling the scents of the lotus flowers offered to the Lord, his tongue in tasting the tulasī leaf offered at the lotus feet of the Lord, his legs in going to places of pilgrimage and the temple of the Lord, his head in offering obeisances unto the Lord, and his desires in executing the mission of the Lord. All these transcendental activities are quite befitting a pure devotee.” This transcendental stage may be inexpressible subjectively by the followers of the impersonalist path, but it becomes very easy and practical for a person in Kṛṣṇa consciousness, as is apparent in the above description of the engagements of Mahārāja Ambarīṣa. Unless the mind is fixed on the lotus feet of the Lord by constant remembrance, such transcendental engagements are not practical. In the devotional service of the Lord, therefore, these prescribed activities are called arcana, or engaging all the senses in the service of the Lord. The senses and the mind require engagements. Simple abnegation is not practical. Therefore, for people in general – especially those who are not in the renounced order of life – transcendental engagement of the senses and the mind as described above is the perfect process for transcendental achievement, which is called yukta in the Bhagavad-gītā.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

18. When the motionless consciousness fixes itself in the self alone, free from desires for all objects of enjoyment, one is said to be perfect in yoga.

Commentary

When does the yogī perfect that yoga? This verse describes that situation. When the consciousness stops all movement (viniyataṁ cittam), and is firmly fixed without distraction in the self alone (ātmani avatiṣṭhate), it is said to be perfect yoga.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

18. When the controlled consciousness fixes itself in the self alone, free from desires for all objects of enjoyment, one is said to be perfect in yoga.

Commentary

When will that person accomplish yoga? When the consciousness of the person practicing yoga, fully under control (vinayatam), always remains firmly situated only in his own ātmā, and the person is devoid of all desires other than ātmā, the yoga is said to be complete (yuktaḥ).

Bhūrijana Dāsa Gauḍīya

Commentary

Here is a yogi who is on that level:

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

A yogi becomes perfect when his consciousness remains perfectly fixed in the self.

Criteria for perfection of yoga:

All mental activities disciplined

Situated in transcendence

Free of all material desires:



Focus of Learning

(a) Freedom from material desires

This is the distinguishing characteristic of Yogi and ordinary man – especially the sex desire.

This is automatic, easy and practical for Krishna conscious person – e.g. Ambarish Maharajs (all senses engaged)

(b) Archana – prescribed activities in devotional service which is the process of engaging all senses in

the service of the Lord

(c) Perfect process for transcendental achievement for any ordinary man – Transcendental

engagement of mind and senses which is called ‘yukta’ in Bhagavad-gita

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.18 A yogi, nihsprhah, who has become free from hankering, thirst; sarva-kamhyah, for all desirable objects, seen and unseen; is tada, then; ucyate, said to be; yuktah, Self-absorbed; yada, when; the viniyatam, controlled; cittam, mind, the mind that has been made fully one-pointed by giving up thought of external objects; avatisthate, rests; atmani eva, in the non-dual Self alone, i.e. he gets established in his own Self. An illustration in being given for the mind of that yogi which has become Self-absorbed:

Śrī Rāmānujācārya Classical

Translation

6.18 When the mind which usually goes after sense enjoyments, abandons such desires and 'rests on the self alone,' i.e., becomes well-settled on account of discerning unsurpassable good in the self alone and rests there alone steadily, without movement - then, being 'free of yearning for all desires,' one is said to be integrated. He is said to be fit for Yoga.

Śrī Abhinavagupta Classical

Translation

6.18 Yada etc. The distinguishing mark of this man of Yoga is : Havnig his mind controlled in nothing but the Self, he does not crave at all [for anything].

Swami Sivananda Classical

Translation

6.18 When the perfectly controlled mind rests in the Self only, free from longing for all the objects of desires, then it is said, 'He is united'.

Commentary

6.18 यदा when? विनियतम् perfectly controlled? चित्तम् mind? आत्मनि in the Self? एव only? अवतिष्ठते rests? निःस्पृहः free from longing? सर्वकामेभ्यः from all (objects of) desires? युक्तः united? इति thus? उच्यते is said? तदा then.Commentary Perfectly controlled mind The mind with onepointedness.When all desires for the objects of pleasure seen or unseen die? the mind becomes very peaceful and rests steadily in the Supreme Self within. As the Yogi is perfectly harmonised? as he has attained to oneness with the Self and as he has become identical with Brahman? sense phenomena and bodily affections do not disturb him. He is conscious of his immortal? imperishable and invincible nature.Yukta means united (with the Self) or harmonised or balanced. Without union with the Self neither harmony nor balance nor Samadhi is possible. (Cf.V.23VI.8)

Swami Gambhīrānanda Classical

Translation

6.18 A man who has become free from hankering for all desirable objects is then said to be Self-absorbed when the controlled mind rests in the Self alone.

Shri Purohit Swami Classical

Translation

6.18 When the mind, completely controlled, is centered in the Self, and free from all earthly desires, then is the man truly spiritual.

Related values & verses

Related values

Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Arjava (Simplicity / Straightforwardness)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)

Related verses

BG 2.55 BG 6.20 BG 12.9 SB 11.15.17 SB 3.28.34 SB 11.14.27 CC Madhya 22.128 CC Madhya 23.111 CC Madhya 19.149 Kaṭha Upaniṣad 2.3.10Muṇḍaka Upaniṣad 3.1.8

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Personal Guidance

When the controlled mind is established in the Self alone, free from longing for sense-gratification — he is established in yoga.

Practical Applications

Notice when the mind is genuinely 'in the Self' versus merely quiet.
Use longing as a diagnostic — its absence is the marker.
Don't mistake numbness for established yoga.

Reflection Questions

What 'longing' have I substituted for material desires that's really the same?
What is my closest experience of being 'in the Self'?

Analogy

A bird that has flown over the ocean and found no shore at last returns to the ship's mast and sits there, no longer scanning the horizon. The mind that has wandered through every sense-object and found no shore at last sits in the ātman. The marker is not stillness; it is the end of the searching glance.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.19

↗

యథా దీపో నివాతస్థో నేఙ్గతే సోపమా స్మృతా । యోగినో యతచిత్తస్య యుఞ్జతో యోగమాత్మన: ॥ ౧౯ ॥

yathā dīpo nivāta-stho

[yathaa deepo nivaata-stho]

neṅgate sopamā smṛtā

[nengate sopamaa smritaa]

yogino yata-cittasya

[yogino yata-chittasya]

yuñjato yogam ātmanaḥ

[yunjato yogam aatmanah]

Word-for-word

yathā — as dīpaḥ — a lamp nivāta - sthaḥ — in a place without wind na — does not iṅgate — waver sā — this upamā — comparison smṛtā — is considered yoginaḥ — of the yogī yata - cittasya — whose mind is controlled yuñjataḥ — constantly engaged yogam — in meditation ātmanaḥ — on transcendence .

Blended reading (Sanskrit + English inline)

yathā dīpo nivāta-stho

yathā

as

dīpaḥ

a lamp

nivāta - sthaḥ

in a place without wind

neṅgate sopamā smṛtā

yogino yata-cittasya

yuñjato yogam ātmanaḥ

na

does not

iṅgate

waver

sā

this

upamā

comparison

smṛtā

is considered

yoginaḥ

of the yogī

yata - cittasya

whose mind is controlled

yuñjataḥ

constantly engaged

yogam

in meditation

ātmanaḥ

on transcendence .

Important Words

dīpaḥ — a lamp
The image, not a doctrine. The verse advances by simile — Kṛṣṇa knows that one good image will be remembered when twenty arguments are forgotten. The dīpaḥ has done that job for three thousand years.
nivāta-sthaḥ — in a place without wind
Ni-vāta — 'no-wind.' The condition is named precisely: not that the lamp has become wind-proof, but that the place has become windless. The yogī arranges the place; the flame does the rest.
iṅgate — wavers
From √iṅg, 'to stir.' A very physical verb — the small trembling of a flame. The verse refuses the abstract: the mind in distraction is a literal flickering, exactly as visible to the inner eye as a flame is to the outer.
upamā — comparison
From upa-√mā, 'to measure alongside.' The verse self-consciously names itself as upamā — Kṛṣṇa is telling the reader, 'I am giving you a simile; carry it.' One of the rare places in the Gītā where the rhetorical move is named.
yata-cittasya — whose mind is controlled
Genitive bahuvrīhi — 'of one whose citta is restrained.' The simile applies only to such a yogī. The verse does not promise stillness to the uncontrolled mind; it promises it as the marker of control already won.
yuñjataḥ — constantly engaged
Present participle of √yuj — 'while yoking.' The continuous aspect: the windless flame is not a one-time achievement. The yogī keeps the lamp lit through unbroken yoking.

As a lamp in a windless place does not waver, so the transcendentalist, whose mind is controlled, remains always steady in his meditation on the transcendent Self.

Purport

A truly Kṛṣṇa conscious person, always absorbed in transcendence, in constant undisturbed meditation on his worshipable Lord, is as steady as a lamp in a windless place.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

19. The motionless consciousness of the yogī engaged in meditation on the self is considered exactly similar to a flame which does not move, being placed in a windless place. 20-23. Wherein the consciousness, completely controlled, becomes inactive by the practice of yoga; wherein, seeing the Paramātmā with the aid of Paramātmā, the yogī is satisfied in the self; wherein he knows extreme bliss through spiritual intelligence, but not through material senses; and wherein he does not move from his true spiritual nature; wherein he considers, having obtained this, nothing more can be attained thereafter, and being so situated, is not disturbed by the greatest calamity—know such a state, separated from all misery, to be yoga. This yoga must be practiced with determination, devoid of depression.

Commentary

It is considered exactly (yathā) similar (upamā) to a lamp, which does not move (na iṅgate) when in a windless place (nivāta-sthaḥ). The elision of sa with upamā to form sopamā is according to the rule so’ci lope cet pāda-pūraṇam [Note: The normal form would be sa upamā, but according to the rule, it can be sopamā for metrical reasons.] (Aṣṭādhyāyī, Pāṇini 6.1.134) What is the comparison? That lamp is compared to the consciousness of the yogī , devoid of movement.

In verse 16 and the verses following, the word yoga referred to being situated in samādhi. Samādhi is of two types: saṁprajṣata and asaṁprajṣata. Saṁprajṣata-samādhi has many types according to differences of savicāra and savitarka. [Note: These are described in Pataṣjali’s Yoga Sūtras. Samprajṣata-samādhi involves meditation on objects. If the objects are gross, it is called savitarka. If the objects are subtle, then it is called savicara. Asamprajṣata-samādhi is meditation with no object at all.] What is asaṁprajṣata-samādhi like? Three and a half verses answer. In that state of asaṁprajṣata-samādhi, the consciousness does not touch any objects at all (cittam uparamate), because of complete stoppage (niruddham). As Pataṣjali’s sūtra says: yogaś citta-vṛtti-nirodhaḥ : yoga means stopping the functions of the consciousness. (Yoga Sūtra 1.2) The word yatra (in which state) extends its meaning to verse 23. In that samādhi, the yogī, seeing the Paramātmā (ātmānam) by his internal organ (ātmanā) which takes the form of Paramātmā, [Note: There seems to be two versions here. In one version, ātmānam means paramātmanam. Thus by the internal organ which takes the form of paramātmtā, the yogī sees Paramātmā. In the other version the yogī sees the ātmā by the internal organ in the form of Paramātmā. Since the functions of mind etc. have stopped, and ātmā is not realized, the Paramātmā must function at this time to give him awareness of his own self and Paramātmā.] is satisfied. In that state of samādhi, he then experiences extreme bliss, which is comprehended by intelligence in the form of the soul (buddhyā), [Note: Since he has realized the soul, it functions with its own intelligence, not material intelligence, which has stopped.] devoid of contact with material senses and sense objects. Then, in that state he does not move from the true state of the ātmā, his true form (tattvataḥ). Having attained that state, he does not consider attaining anything else. In that state, he is separated from all contact with suffering. One should know that state of samādhi as yoga. “Though I cannot attain it quickly, certainly I can attain this yoga.” By such certainty (anirviṇṇa cetasā) one should practice. One should not be discouraged, saying, “After such a long time, I have not achieved perfection. What is the use of all this hard work?” One should practice with mind convinced, “What is it to me? Let me attain perfection in this life or in the next.” Gauḍapāda has given an example: utseka udadher yadvat kuśāgreāika-bindunā manaso nigrahas tadvad bhaved aparikhedataḥ One should gradually control the mind without complaining, though it is like taking drops of water from the ocean to dry it up with a tip of a kuśa. There is a story to explain this. The ocean stole with its strong waves the eggs of a bird which were situated on the ocean’s shore. Determined to dry up the ocean, the bird took one drop of water at a time using its beak. The ocean, being emptied of many drops by the bird’s beak, was not at all affected. Though discouraged by Nārada, who happened to come there, the bird again made the promise in front of him. “In this life or the next, I will dry up the ocean.” Then merciful Nārada, by the will of the Lord, send Garuḍa to help the bird, saying “The ocean has disrespected you by offending your relative, this small bird.” The ocean, becoming dried up by the wind coming from Garuḍa’s flapping wings, became frightened, and then returned the eggs to the bird. Thus one should be convinced that the Lord will bestow His mercy on the resolute person who enthusiastically begins yoga, jṣāna or bhakti with faith in the words of scripture.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

19. The yogī with internal functions stopped, engaged in meditation on the self, is considered exactly similar to a flame which does not move, situated in a windless place. 20-23. In this state, the consciousness, completely controlled by the practice of yoga, becomes joyful. Seeing the self by the mind, one is satisfied in the self. In that state he experiences continuous bliss through spiritual intelligence, but not through material senses. He does not deviate from his true spiritual nature. Having obtained this, he does not think that anything more can be attained, and being so situated, is not disturbed by the greatest calamity. Know such a state which separated from all misery to be yoga. This yoga must be practiced with determination, devoid of pessimism.

Commentary

How do we describe that perfected yogī? The flame (saḥ dīpaḥ) in a windless place does not flicker but remains glowing. Those knowledgeable of yoga consider (smṛtā) the flame to be exactly similar (yathāvat upamā) to the meditating yogī. The dropping of the visarga of saḥ and then joining it with upamā for metrical reasons is according to the rule so’ci lope cet pāda-pūraṇam. (Pāṇini 6.1.134) The word upamā (comparison) here stands for upamāna (object of comparison). What is it similar to? It is similar to the yogī whose internal functions have been completely stopped (yata citta), who performs meditation (yogam) on the ātmā. This yogī whose knowledge has awakened, whose internal functions have ceased in relation to all objects except ātmā, is similar to a motionless, glowing flame. Bg 6.20, Bg 6.21, Bg 6.22, Bg 6.23, Bg 6.20-23 Ya}aaeParMaTae icta& iNaṛṬ& YaaeGaSaevYaa ) Ya}a cEvaTMaNaaTMaaNa& PaXYaṁaTMaiNa TauZYaiTa )) 20 )) Sau%MaaTYaiNTak&- Yatad(buiṬGa]aḥMaTaqiNd]YaMa( ) veita Ya}a Na cEvaYa& iSQaTaêl/iTa TatvTa" )) 21 )) Ya& l/BḶa caPar& l/a>a& MaNYaTae NaaiDak&- TaTa" ) YaiSMaiNSQaTaae Na du"%eNa Gauṛ<aaiPa ivcaLYaTae )) 22 )) Ta& ivÛaÕu"%Sa&YaaeGaivYaaeGa& YaaeGaSa&ijTaMa( )) 23 )) yatroparamate cittaṁ niruddhaṁ yoga-sevayā yatra caivātmanātmānaṁ paśyann ātmani tuṣyati sukham ātyantikaṁ yat tad buddhi-grāhyam atīndriyam vetti yatra na caivāyaṁ sthitaś calati tattvataḥ yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ yasmin sthito na duḥkhena guruṇāpi vicālyate taṁ vidyād duḥkha-saṁyoga- viyogaṁ yoga-saṁjṣitam yatra—in that state of affairs where; uparamate—cease (because one feels transcendental happiness); cittam—mental activities; niruddham—being restrained from matter; yoga-sevayā—by performance of yoga; yatra—in which; ca—also; eva—certainly; ātmanā—by the pure mind; ātmānam—the Self; paśyan—realizing the position of; ātmani—in the Self; tuṣyati—one becomes satisfied; sukham—happiness; ātyantikam—supreme; yat—which; tat—that; buddhi—by intelligence; grāhyam—accessible; atīndriyam—transcendental; vetti—one knows; yatra—wherein; na—never; ca—also; eva—certainly; ayam—he; sthitaḥ—situated; calati—moves; tattvataḥ—from the truth; yam—that which; labdhvā—by attainment; ca—also; aparam—any other; lābham—gain; manyate—considers; na—never; adhikam—more; tataḥ—than that; yasmin—in which; sthitaḥ—being situated; na—never; duḥkhena—by miseries; guruṇā api—even though very difficult; vicālyate—becomes shaken; tam—that; vidyāt—you must know; duḥkha-saṁyoga—of the miseries of material contact; viyogam—extermination; yoga-saṁjṣitam—called trance in yoga.

In three and a half verses [Note: The last line of verse 23 talks about the beginning stage of yoga.] the Lord now describes the qualities of samādhi in terms of its svarūpa and its results (phala). Samādhi is indicated by the word yoga, which has been mentioned starting with verse 16. The repeated use of the word yat refers to taṁ vidyād yoga-saṁjṣitam (know that this is called yoga) in verse 23. By the practice of yoga (yoga sevayā), the consciousness, ceasing any other function (niruddha cittam), enjoys great bliss (uparamate). In that state, seeing ātmā (ātmānam) by the purified mind (ātmanā), he is satisfied in that ātmā. He is not satisfied with sense objects, seeing the material body with his contaminated mind. Here, yoga or samādhī is shown by the desirable result (bliss) which is attained (phāla) and by its essence (svarūpa)—complete cessation of internal functions in relation to material sense objects (citta vṛtti nirodha). In that state of samādhi, he experiences (vetti) that perfect state of brahman which is everlasting (ātyantikam) bliss, a bliss comprehended by the intelligence of the ātmā (buddhi grāhyam), devoid of relation with the senses and sense objects (atīndriyam). Therefore, situated in that way, he does not deviate from the svarūpa of the ātmā (tattvataḥ) at all. Having attained that yoga (samādhi), he does not think that anything else additionally needs to be attained. Situated in that yoga he is not disturbed by great causes of grief—such as separation from a son endowed with good qualities. Know that what destroys the connection with sorrow to be yoga, or samādhi. In the initial state that yoga should be performed (yoktavyaḥ) with the conviction (niścayena) that “If I make great effort I will succeed.” It should be performed with a heart devoid of despair (nirviṇṇa cetasā), thinking “It is impossible for me to do.” In other words it should be performed with enthusiasm, like the bird who attempted to dry up the ocean which stole her eggs.

Bhūrijana Dāsa Gauḍīya

Commentary

This is Brahman platform from the point of view of yoga, which has been described from the point of view of 'sthita‑ prajna', fixed in knowledge. And in another places will be described. One achieves the same platform but one's goals are different: The bhakti‑yogi, for instance, is on this platform but he has no attachments, he is equal in these things, he is material detached, equipoised, but spiritually he is completely addicted and attached. How does he feel when he is in that position? Here are the symptoms of how that yogi in transcendence feels:

[ 7 . How the yogi in perfectional stage feels: Established in boundless happiness, the yogi never departs from the truth for he thinks nothing greater can be gained. (20‑23) ]

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

Krishna gives an Analogy to explain Text 6.18 i.e. perfection of yoga practice

Just like a lamp in windless place – does not waver; similarly steady mind in samadhi does not waver

This ‘Perfection of yoga’ exhibited in Krishna consciousness – Truly Krishna conscious person practices constant undisturbed meditation on Supreme Lord.

LINK BETWEEN TEXTS 6.19 & 6.20: This example illustrates the perfect stage of yoga. As a flame in a

windless place does not waver, so the mind of a yogi in samadhi is perfectly steady.

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.19 Yatha, as; a dipah, lamp; nivata-sthah, kept in a windless place; na ingate, does not flicker; sa upama, such is the simile-that with which something is compared is an upama (smile)-; smrta, thought of, by the knowers of Yoga who understand the movements of the mind; yoginah, for the yogi; yata-citasya, whose mind is under control; and yunjatah, who is engaged in; yogam, concentration; atmanah, on the Self, i.e. who is practising Self-absorption. By dint of practising Yoga thus, when the mind, comparable to a lamp in a windless place, becomes concentrated, then-

Śrī Rāmānujācārya Classical

Translation

6.19 As a lamp does not flicker in a windless place, i.e., does not move, but remains steady with its illumination - this is the simile used to illustrate the nature of the self of the Yogin who has subdued his mind, who has got rid of all other kinds of mental activity and who is practising Yoga concerning the self. The meaning is that the self remains with its steadily illumining light of knowledge because all other activities of the mind have ceased, just as a lamp kept in a windless place has an unflickering flame.

Śrī Abhinavagupta Classical

Translation

6.19 Yatha etc. Just as a lamp existing in the windless palce does not shake, so is the man of Yoga. Shaking in his case is the efforts like aciring sense objects and so on. Now, the characteristic of this Brahman - Itself being Its own nature - is described indirectly with a good number of adjectives. This is different from the characteristics assumed in other systems -

Swami Sivananda Classical

Translation

6.19 As a lamp placed in a windless spot does not flicker to such is compared the Yogi of controlled mind, practising Yoga in the Self (or absorbed in the Yoga of the Self).

Commentary

6.19 यथा as? दीपः lamp? निवातस्थः placed in a windless place? न not? इङ्गते flicker? सा that? उपमा simile? स्मृता is thought? योगिनः of the Yogi? यतचित्तस्य of one with controlled mind? युञ्जतः of the practising? योगम् the Yoga? आत्मनः of the Self.Commentary This is a beautiful simile. Yogins ote this simile very often when they talk of concentration or steadiness or onepointedness of the mind. A steady mind will serve as a powerful searchlight to find out the hidden spiritual treasures of the Self.

Swami Gambhīrānanda Classical

Translation

6.19 As a lamp kept in a windless place does not flicker, such is the simile thought of for the yogi whose mind is under control, and who is engaged in concentration on the Self.

Shri Purohit Swami Classical

Translation

6.19 The wise man who has conquered his mind and is absorbed in the Self is as a lamp which does not flicker, since it stands sheltered from every wind.

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)

Related verses

BG 2.67 BG 6.26 BG 6.35 SB 11.14.32 SB 3.28.35 SB 11.15.17 CC Madhya 22.128 CC Madhya 19.167 CC Antya 20.21 Kaṭha Upaniṣad 2.3.11Śvetāśvatara Upaniṣad 2.14

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Personal Guidance

As a lamp in a windless place does not waver, so the controlled mind of a yogi engaged in transcendent meditation is steady.

Practical Applications

Aim for windless-flame steadiness, not spectacular displays.
Reduce the 'wind' (distraction, agitation) more than chase the flame.
Use this image when comparing your sādhana to others.

Reflection Questions

What is most often the 'wind' that wavers my flame?
What windbreak (practice, environment) helps?

Analogy

A lamp in a windless place — Kṛṣṇa's own image, and the most enduring picture of the controlled mind in all of Vedic literature. Not a lamp blown out; not a lamp burning fiercely. A flame upright, drinking its oil quietly, throwing steady light. The yogī's mind in meditation is this flame, and the absence of wind is the work of years of practice.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.20-23

↗

యత్రోపరమతే చిత్తం నిరుద్ధం యోగసేవయా । యత్ర చైవాత్మనాత్మానం పశ్యన్నాత్మని తుష్యతి ॥ ౨౦ ॥ సుఖమాత్యన్తికం యత్తద్‍బుద్ధిగ్రాహ్యమతీన్ద్రియమ్ । వేత్తి యత్ర న చైవాయం స్థితశ్చలతి తత్త్వత: ॥ ౨౧ ॥ యం లబ్ధ్వా చాపరం లాభం మన్యతే నాధికం తత: । యస్మిన్స్థితో న దు:ఖేన గురుణాపి విచాల్యతే ॥ ౨౨ ॥ తం విద్యాద్దు:ఖసంయోగవియోగం యోగసంజ్ఞితమ్ ॥ ౨౩ ॥

yatroparamate cittaṁ

[yatroparamate chittam]

niruddhaṁ yoga-sevayā

[niruddham yoga-sevayaa]

yatra caivātmanātmānaṁ

[yatra chaivaatmanaatmaanam]

paśyann ātmani tuṣyati

[pashyann aatmani tushyati]

sukham ātyantikaṁ yat tad

[sukham aatyantikam yat tad]

buddhi-grāhyam atīndriyam

[buddhi-graahyam ateendriyam]

vetti yatra na caivāyaṁ

[vetti yatra na chaivaayam]

sthitaś calati tattvataḥ

[sthitash chalati tattvatah]

yaṁ labdhvā cāparaṁ lābhaṁ

[yam labdhvaa chaaparam laabham]

manyate nādhikaṁ tataḥ

[manyate naadhikam tatah]

yasmin sthito na duḥkhena

[yasmin sthito na duhkhena]

guruṇāpi vicālyate

[gurunaapi vichaalyate]

taṁ vidyād duḥkha-saṁyoga-

[tam vidyaad duhkha-samyoga-]

viyogaṁ yoga-saṁjñitam

[viyogam yoga-samjnitam]

Word-for-word

yatra — in that state of affairs where uparamate — cease (because one feels transcendental happiness) cittam — mental activities niruddham — being restrained from matter yoga - sevayā — by performance of yoga yatra — in which ca — also eva — certainly ātmanā — by the pure mind ātmānam — the Self paśyan — realizing the position of ātmani — in the Self tuṣyati — one becomes satisfied sukham — happiness ātyantikam — supreme yat — which tat — that buddhi — by intelligence grāhyam — accessible atīndriyam — transcendental vetti — one knows yatra — wherein na — never ca — also eva — certainly ayam — he sthitaḥ — situated calati — moves tattvataḥ — from the truth yam — that which labdhvā — by attainment ca — also aparam — any other lābham — gain manyate — considers na — never adhikam — more tataḥ — than that yasmin — in which sthitaḥ — being situated na — never duḥkhena — by miseries guruṇā api — even though very difficult vicālyate — becomes shaken tam — that vidyāt — you must know duḥkha - saṁyoga — of the miseries of material contact viyogam — extermination yoga - saṁjñitam — called trance in yoga. .

Blended reading (Sanskrit + English inline)

yatroparamate cittaṁ

yatra

in that state of affairs where

uparamate

cease (because one feels transcendental happiness)

cittam

mental activities

niruddhaṁ yoga-sevayā

niruddham

being restrained from matter

yoga - sevayā

by performance of yoga

yatra

in which

yatra caivātmanātmānaṁ

ca

also

eva

certainly

ātmanā

by the pure mind

ātmānam

the Self

paśyann ātmani tuṣyati

paśyan

realizing the position of

ātmani

in the Self

tuṣyati

one becomes satisfied

sukham ātyantikaṁ yat tad

sukham

happiness

ātyantikam

supreme

yat

which

tat

that

buddhi-grāhyam atīndriyam

buddhi

by intelligence

grāhyam

accessible

atīndriyam

transcendental

vetti yatra na caivāyaṁ

vetti

one knows

yatra

wherein

na

never

ca

also

eva

certainly

ayam

he

sthitaś calati tattvataḥ

sthitaḥ

situated

calati

moves

tattvataḥ

from the truth

yaṁ labdhvā cāparaṁ lābhaṁ

yam

that which

labdhvā

by attainment

ca

also

aparam

any other

lābham

gain

manyate nādhikaṁ tataḥ

manyate

considers

na

never

adhikam

more

tataḥ

than that

yasmin sthito na duḥkhena

yasmin

in which

sthitaḥ

being situated

na

never

duḥkhena

by miseries

guruṇāpi vicālyate

guruṇā api

even though very difficult

vicālyate

becomes shaken

taṁ vidyād duḥkha-saṁyoga-

tam

that

vidyāt

you must know

duḥkha - saṁyoga

of the miseries of material contact

viyogaṁ yoga-saṁjñitam

viyogam

extermination

yoga - saṁjñitam

called trance in yoga. .

Important Words

uparamate — ceases
Upa-√ram, 'to come to rest near.' Not a violent stopping but a settling. The citta does not crash — it subsides. The verb is gentle on purpose.
niruddham — being restrained from matter
Past participle of ni-√rudh. The classical term — Patañjali's Yoga-sūtra 1.2 famously defines yoga itself as citta-vṛtti-nirodhaḥ. Kṛṣṇa here uses the same vocabulary.
ātmanā ātmānam paśyan — seeing the self by the (purified) self
Three ātman forms in three cases — but not one undifferentiated Self. Following Viśvanātha Cakravartī, the Gauḍīya reading parses them: by the purified mind (ātmanā), the jīva-ātmā sees its own constitutional position (ātmānam) and is satisfied in Paramātmā (ātmani). Three levels — mind, jīva, Supersoul — not the soul merging into itself. Prabhupāda is firm here: the duality of knower and known is preserved, against the monist reading the purport explicitly rejects.
atīndriyam — transcendental
Ati-indriyam — 'beyond the senses.' The happiness named is precisely the kind the senses cannot deliver. Not better food, not stronger pleasure — a happiness of a different order. The yogī, having attained it, does not move (calati) from this truth (tattvataḥ): the center of gravity has changed.
guruṇā api — even though very difficult
Guru — 'heavy, weighty'; api — 'even.' Modifies duḥkhena: 'by even very heavy misery.' Note the same word guru means 'teacher' elsewhere; here it means 'heavy.' Even weighty pain does not move him from his sthiti.
yoga-saṁjñitam — called trance in yoga
Yoga-saṁjñā — 'named yoga.' The verse here gives yoga its own technical definition: the severance from contact with miseries. Yoga is being defined by its result.

In the stage of perfection called trance, or samādhi, one’s mind is completely restrained from material mental activities by practice of yoga. This perfection is characterized by one’s ability to see the Self by the pure mind and to relish and rejoice in the Self. In that joyous state, one is situated in boundless transcendental happiness, realized through transcendental senses. Established thus, one never departs from the truth, and upon gaining this he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of greatest difficulty. This indeed is actual freedom from all miseries arising from material contact.

Purport

By practice of yoga one becomes gradually detached from material concepts. This is the primary characteristic of the yoga principle. And after this, one becomes situated in trance, or samādhi, which means that the yogī realizes the Supersoul through transcendental mind and intelligence, without any of the misgivings of identifying the self with the Superself. Yoga practice is more or less based on the principles of the Patañjali system. Some unauthorized commentators try to identify the individual soul with the Supersoul, and the monists think this to be liberation, but they do not understand the real purpose of the Patañjali system of yoga. There is an acceptance of transcendental pleasure in the Patañjali system, but the monists do not accept this transcendental pleasure, out of fear of jeopardizing the theory of oneness. The duality of knowledge and knower is not accepted by the nondualist, but in this verse transcendental pleasure – realized through transcendental senses – is accepted. And this is corroborated by Patañjali Muni, the famous exponent of the yoga system. The great sage declares in his Yoga-sūtras (4.33): puruṣārtha-śūnyānāṁ guṇānāṁ pratiprasavaḥ kaivalyaṁ svarūpa-pratiṣṭhā vā citi-śaktir iti. This citi-śakti, or internal potency, is transcendental. Puruṣārtha means material religiosity, economic development, sense gratification and, at the end, the attempt to become one with the Supreme. This “oneness with the Supreme” is called kaivalyam by the monist. But according to Patañjali, this kaivalyam is an internal, or transcendental, potency by which the living entity becomes aware of his constitutional position. In the words of Lord Caitanya, this state of affairs is called ceto-darpaṇa-mārjanam, or clearance of the impure mirror of the mind. This “clearance” is actually liberation, or bhava-mahā-dāvāgni-nirvāpaṇam. The theory of nirvāṇa – also preliminary – corresponds with this principle. In the Bhāgavatam (2.10.6) this is called svarūpeṇa vyavasthitiḥ. The Bhagavad-gītā also confirms this situation in this verse. After nirvāṇa, or material cessation, there is the manifestation of spiritual activities, or devotional service to the Lord, known as Kṛṣṇa consciousness. In the words of the Bhāgavatam, svarūpeṇa vyavasthitiḥ: this is the “real life of the living entity.” Māyā, or illusion, is the condition of spiritual life contaminated by material infection. Liberation from this material infection does not mean destruction of the original eternal position of the living entity. Patañjali also accepts this by his words kaivalyaṁ svarūpa-pratiṣṭhā vā citi-śaktir iti. This citi-śakti, or transcendental pleasure, is real life. This is confirmed in the Vedānta-sūtra (1.1.12) as ānanda-mayo ’bhyāsāt. This natural transcendental pleasure is the ultimate goal of yoga and is easily achieved by execution of devotional service, or bhakti-yoga. Bhakti-yoga will be vividly described in the Seventh Chapter of Bhagavad-gītā. In the yoga system, as described in this chapter, there are two kinds of samādhi, called samprajñāta-samādhi and asamprajñāta-samādhi. When one becomes situated in the transcendental position by various philosophical researches, he is said to have achieved samprajñāta-samādhi. In the asamprajñāta-samādhi there is no longer any connection with mundane pleasure, for one is then transcendental to all sorts of happiness derived from the senses. When the yogī is once situated in that transcendental position, he is never shaken from it. Unless the yogī is able to reach this position, he is unsuccessful. Today’s so-called yoga practice, which involves various sense pleasures, is contradictory. A yogī indulging in sex and intoxication is a mockery. Even those yogīs who are attracted by the siddhis (perfections) in the process of yoga are not perfectly situated. If yogīs are attracted by the by-products of yoga, then they cannot attain the stage of perfection, as is stated in this verse. Persons, therefore, indulging in the make-show practice of gymnastic feats or siddhis should know that the aim of yoga is lost in that way. The best practice of yoga in this age is Kṛṣṇa consciousness, which is not baffling. A Kṛṣṇa conscious person is so happy in his occupation that he does not aspire after any other happiness. There are many impediments, especially in this age of hypocrisy, to practicing haṭha-yoga, dhyāna-yoga and jñāna-yoga, but there is no such problem in executing karma-yoga or bhakti-yoga. As long as the material body exists, one has to meet the demands of the body, namely eating, sleeping, defending and mating. But a person who is in pure bhakti-yoga, or in Kṛṣṇa consciousness, does not arouse the senses while meeting the demands of the body. Rather, he accepts the bare necessities of life, making the best use of a bad bargain, and enjoys transcendental happiness in Kṛṣṇa consciousness. He is callous toward incidental occurrences – such as accidents, disease, scarcity and even the death of a most dear relative – but he is always alert to execute his duties in Kṛṣṇa consciousness, or bhakti-yoga. Accidents never deviate him from his duty. As stated in the Bhagavad-gītā (2.14) , āgamāpāyino ’nityās tāṁs titikṣasva bhārata. He endures all such incidental occurrences because he knows that they come and go and do not affect his duties. In this way he achieves the highest perfection in yoga practice.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Bhūrijana Dāsa Gauḍīya

Commentary

A jnani practicing this type of yoga, to merge, will attain Brahman, in this way. But someone who is very fortunate can attain the Supersoul or Krsna in this way.

[ 8 . Obtaining the perfectional stage through controlling one's mind:One must determinedly practice yoga by abandoning all mental and sensual desires. Gradually, by the strength of intelligence, the yogi fixes his mind on the self. (24‑25) ]

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

COMMON THEME: Realizations of a yogi in perfection

He thereby relishes boundless transcendental happiness by directly experiencing soul and Supersoul within the heart

Thinking that there is no greater joy than this his focus never departs from within, even amidst greatest difficulties

Thus he escapes all miseries



SUMMARISED THEME 6C

REALIZATIONS/VISIONS/ACTIONS OF A YOGI IN PERFECTION (STAGE OF SAMADHI)

A) Realizations in stage of samadhi (6.20 – 6.23) – Status of actual freedom from all miseries arising

from material contact

Happiness – One experiences boundless transcendental happiness by direct experience of Soul and Supersoul within the heart

Fixed up – One’s focus never departs from truth

Highest gain – One thinks no greater gain is possible

Unshaken – One remains unshaken even amidst greatest difficulties

Freedom – Free from all miseries arising from material contact

B) Vision of a perfect yogi (6.29 – 6.30)

Sees Supersoul in everyone’s heart and everyone being supported by Supersoul (6.29)

Never loses sight of Supreme Lord and thus never falls from the path of Yoga (6.30)

C) Actions of a perfect yogi (6.31 – 6.32)

Realizes Krishna as origin of Supersoul – worships and serves Him in all circumstances (6.31)

Sees equality of all beings – tries to help everyone (no enemy/friend distinction) by turning their consciousness to Krishna (6.32)

Focus of Learning

(a) Primary characteristic of yoga principle

By practice of yoga one becomes gradually detached from material concepts

Then one becomes situated in trance / samadhi

(b) What is actual Samadhi

It means that the yogi realizes the Supersoul through transcendental mind and intelligence

Without any of the misgivings of identifying the self with the Superself

(c) “Transcendental pleasure through transcendental senses” – This phrase mentioned in the

translation indicates soul and Supersoul are eternal individual identities (thus these verses

support Patanjali system and refutes monistic impersonalism)

Unauthorised commentators – They try to identify the individual soul with the Supersoul, and the monists think this to be liberation

But they do not understand the real purpose of the Patanjali system

Patanjali system – There is an acceptance of transcendental pleasure in the Patanjali system, but the monists do not accept this, out of fear of jeopardizing the theory of oneness

(d) Yoga practice is more or less based on the principles of the Patanjali system

PLEASE NOTE: While studying this purport one should understand that Srila Prabhupada is trying to establish the duality of soul and Supersoul as also recommended in Patanjali system

The duality of knowledge and knower is not accepted by the non-dualist, but in this verse “transcendental pleasure realised through transcendental senses” – is accepted; and this is corroborated by Patanjali Muni in his Yoga-sutras (As mentioned in purport)

(e) Srila Prabhupada’s explanation of Patanjali’s yoga-sutra Text 3.34

Kaivalyam / Citi shakti of Patanjali – This term reveals the true nature of living entity

This Citi shakti, or internal potency, is transcendental

Purushartha means material religiousity, economic development, sense gratification and at the end, the attempt to become one with the Supreme

Concept of “Oneness with the Supreme”

Kaivalyam of monist – refers to oneness with the Supreme

According to Patanjali this Kaivalyam is an internal or transcendental potency by which the living entity becomes aware of his constitutional position

(f) Other references given by Srila Prabhupada supporting the Patanjali’s concept of Kaivalyam

“Ceto darpana marjanam...” by Caitanya Mahaprabhu – refers to clearance of impure mirror of the mind and realising one’s pure identity

Svarupena vyavastitah (SB 2.10.6) – To realize constitutional position as an eternal servant

Liberation from material infection does not mean destruction of the original eternal position of the living entity

Theory of nirvana also corresponds to this principle – after material cessation, there is manifestation of positive spiritual activities/devotional service

Vedanta sutra – anandamayobhyasat: Ultimate goal of yoga is the natural transcendental pleasure of devotional service

This ultimate goal is easily achieved by execution of bhakti-yoga

LINK BETWEEN TEXTS 6.23 & 6.24: In Texts 6.24 – 6.25, Krishna prescribes the methods to attain the

yogarudha (advanced) stage.

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.20 Yatra, at the time when; cittam, the mind; niruddham, restrained, entirely prevented from wandering; uparamate, gets withdrawn; yoga-sevaya, through the practice of Yoga; ca, and; yatra eva, just when, at the very moment when; pasyan, by seeing, by experiencing; atmanam, the Self, which by nature is the supreme light of Consciousness; atmana, by the self, by the mind purified by concentration; tusyati, one remains contented, gets delighted; atmani eva, in one's own Self alone-. [Samadhi is of two kinds, Samprajnata and Asamprajnata. The concentration called right knowledge (Samprajnata) is that which is followed by reasoning, discrimination, blisss and unqualified egoism. Asamprajnata is that which is attained by the constant practice of cessation of all mental activity, in which the citta retains only the unmanifested impressions.-Cf. C. W., Vol. I, 1962, pp. 210, 212. According to A.G. the verses upto 6.20 state in a general way the characteristics of samadhi. From the present verse to the 25th, Asamprajnata-samadhi is introduced and defined.-Tr.] Besides,

Śrī Rāmānujācārya Classical

Translation

6.20 - 6.23 Where, through the practice of Yoga, the mind, which is subdued everywhere by such practice, 'rejoices', i.e., rejoices in surpassing felicity; and where, perceiving through Yoga 'the self (Atman)' by 'the mind (Atman)' one is delighted by the self and indifferent to all other objects; and where, through Yoga, one 'knows', i.e., experiences that infinite happiness which can be grasped only by the 'intellect' contemplating on the self, but is beyond the grasp of the senses; where, remaining in that Yoga, one does not 'swerve from that state,' because of the overwhelming happiness that state confers; having gained which, he desires for it alone, even when he is awakened from Yoga, and does not hold anything else as a gain; where one is not moved even by 'the heaviest sorrow' caused by any berevaement like that of a virtuous son - let him know that disunion from all union with pain, i.e., which forms the opposite of union with pain, is called by the term Yoga. This Yoga must be practised with the determination of its nature as such from the beginning with a mind free from despondency, i.e., with zestful exaltation.

Śrī Abhinavagupta Classical

Translation

6.20 See Comment under 6.23

Swami Sivananda Classical

Translation

6.20 When the mind, restrained by the practice of Yoga attains to quietude and when seeing the Self by the self, he is satisfied in his own Self.

Commentary

6.20 यत्र where? उपरमते attains ietude? चित्तम् mind? निरुद्धम् restrained? योगसेवया by the practice of Yoga? यत्र where? च and? एव only? आत्मना by the Self? आत्मानम् the Self? पश्यन् seeing? आत्मनि in the Self? तुष्यति is satisfied.Commentary The verses 20? 21? 22 and 23 must be taken together.When the mind is completely withdrawn from the objects of the senses? supreme peace reigns within the heart. When the mind becomes ite steady by constant and protracted practice of concentration the Yogi beholds the Supreme Self by the mind which is rendered pure and onepointed and attains to supreme satisfaction in the Self within.

Swami Gambhīrānanda Classical

Translation

6.20 At the time when the mind restrained through the practice of Yoga gets withdrawn, and just when by seeing the Self by the self one remains contented in the Self alone [A.G. construes the word eva (certainly) with tusyati (remains contented).-Tr.];

Shri Purohit Swami Classical

Translation

6.20 There, where the whole nature is seen in the light of the Self, where the man abides within his Self and is satisfied there, its functions restrained by its union with the Divine, the mind finds rest.

Related values & verses

Related values

Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)

Related verses

BG 5.21 BG 6.27 BG 14.27 SB 1.2.20 SB 11.14.13 SB 3.25.25 CC Madhya 8.189 CC Madhya 20.141 CC Antya 20.65 Taittirīya Upaniṣad 2.7.1Taittirīya Upaniṣad 2.8.1

Concepts

BhavaMayaNirvana

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Personal Guidance

In the stage of perfection — when the mind is restrained and self sees Self in self — supreme happiness is found, immovable from pain.

Practical Applications

Trust that this stage exists and is attainable.
Recognize that pain has no power to dislodge a soul truly established in Self.
Aim for that immovability rather than for pleasant feelings.

Reflection Questions

What pain still moves me deeply?
What would 'immovable in Self' do for that pain?

Analogy

An ocean diver who has finally touched the pearl on the seafloor will not be moved by waves on the surface — he has found the thing that made the diving worthwhile, and he knows nothing above can match it. The yogī in samādhi has touched that pearl. After that touch, even the largest waves of duḥkha cannot shake him; he has measured everything against the one gain that admits no greater.

Stories

Bhīṣma on the Bed of Arrows

Pierced by Arjuna's arrows and lying on his self-chosen bed of shafts, Bhīṣma was waiting for the auspicious uttarāyaṇa to give up the body. In agony that would have broken any other man, he discoursed serenely for days on dharma, governance, devotion, and the thousand names of Viṣṇu (Viṣṇu-sahasra-nāma).

Mahā-duḥkhena api na vicālyate — 'not shaken even by the greatest sorrow.' The Mahābhārata's portrait of Bhīṣma is essentially a portrait of this verse. The pearl he had touched — his identity with the Self, his fixed devotion to Kṛṣṇa standing before him — made the arrows beneath him a posture, not a torment.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.24

↗

స నిశ్చయేన యోక్తవ్యో యోగోఽనిర్విణ్ణచేతసా । సఙ్కల్పప్రభవాన్కామాంస్త్యక్త్వా సర్వానశేషత: । మనసైవేన్ద్రియగ్రామం వినియమ్య సమన్తత: ॥ ౨౪ ॥

sa niścayena yoktavyo

[sa nishchayena yoktavyo]

yogo ’nirviṇṇa-cetasā

[yogo ’nirvinna-chetasaa]

saṅkalpa-prabhavān kāmāṁs

[sankalpa-prabhavaan kaamaams]

tyaktvā sarvān aśeṣataḥ

[tyaktvaa sarvaan asheshatah]

manasaivendriya-grāmaṁ

[manasaivendriya-graamam]

viniyamya samantataḥ

[viniyamya samantatah]

Word-for-word

saḥ — that niścayena — with firm determination yoktavyaḥ — must be practiced yogaḥ — yoga system anirviṇṇa - cetasā — without deviation saṅkalpa — mental speculations prabhavān — born of kāmān — material desires tyaktvā — giving up sarvān — all aśeṣataḥ — completely manasā — by the mind eva — certainly indriya - grāmam — the full set of senses viniyamya — regulating samantataḥ — from all sides .

Blended reading (Sanskrit + English inline)

sa niścayena yoktavyo

saḥ

that

niścayena

with firm determination

yoktavyaḥ

must be practiced

yogaḥ

yoga system

yogo ’nirviṇṇa-cetasā

saṅkalpa-prabhavān kāmāṁs

anirviṇṇa - cetasā

without deviation

tyaktvā sarvān aśeṣataḥ

saṅkalpa

mental speculations

prabhavān

born of

kāmān

material desires

tyaktvā

giving up

sarvān

all

manasaivendriya-grāmaṁ

aśeṣataḥ

completely

manasā

by the mind

eva

certainly

viniyamya samantataḥ

indriya - grāmam

the full set of senses

viniyamya

regulating

samantataḥ

from all sides .

Important Words

niścayena — with firm determination
Niś-caya — 'thorough decision.' From the same root as Arjuna's later niścala-tattva in 18.73. Determination is not a feeling at the start; it is a fixity that survives the middle.
anirviṇṇa-cetasā — without deviation
An-irviṇṇa — 'not depressed, not disheartened.' The yogī's heart does not sag mid-journey. The compound names the long, dull stretch of practice and rules out giving up in it.
saṅkalpa-prabhavān — born of mental speculation
Saṅkalpa from verse 2 returns. Kāmas are not random — they are the offspring of saṅkalpa. Cut the parent and the children die. The verse names the genealogy of desire.
aśeṣataḥ — completely
A-śeṣataḥ — 'without remainder.' No reserve cache of desires kept in the back. The verse insists on totality — partial renunciation breeds the rest back at night.
indriya-grāmam — the full set of senses
Grāma — 'village, multitude.' The senses are pictured as a village — many residents under one administration. The yogī is the village headman who must regulate them all.
samantataḥ — from all sides
Sam-antataḥ — 'from every quarter.' The senses approach from every direction; the regulation must too. No front of the village left undefended.

One should engage oneself in the practice of yoga with determination and faith and not be deviated from the path. One should abandon, without exception, all material desires born of mental speculation and thus control all the senses on all sides by the mind.

Purport

The yoga practitioner should be determined and should patiently prosecute the practice without deviation. One should be sure of success at the end and pursue this course with great perseverance, not becoming discouraged if there is any delay in the attainment of success. Success is sure for the rigid practitioner. Regarding bhakti-yoga, Rūpa Gosvāmī says: utsāhān niścayād dhairyāt tat-tat-karma-pravartanāt saṅga-tyāgāt sato vṛtteḥ ṣaḍbhir bhaktiḥ prasidhyati “One can execute the process of bhakti-yoga successfully with full-hearted enthusiasm, perseverance and determination, by following the prescribed duties in the association of devotees and by engaging completely in activities of goodness.” ( Upadeśāmṛta 3) As for determination, one should follow the example of the sparrow who lost her eggs in the waves of the ocean. A sparrow laid her eggs on the shore of the ocean, but the big ocean carried away the eggs on its waves. The sparrow became very upset and asked the ocean to return her eggs. The ocean did not even consider her appeal. So the sparrow decided to dry up the ocean. She began to pick out the water in her small beak, and everyone laughed at her for her impossible determination. The news of her activity spread, and at last Garuḍa, the gigantic bird carrier of Lord Viṣṇu, heard it. He became compassionate toward his small sister bird, and so he came to see the sparrow. Garuḍa was very pleased by the determination of the small sparrow, and he promised to help. Thus Garuḍa at once asked the ocean to return her eggs lest he himself take up the work of the sparrow. The ocean was frightened at this, and returned the eggs. Thus the sparrow became happy by the grace of Garuḍa. Similarly, the practice of yoga, especially bhakti-yoga in Kṛṣṇa consciousness, may appear to be a very difficult job. But if anyone follows the principles with great determination, the Lord will surely help, for God helps those who help themselves.

— 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.

Bhūrijana Dāsa Gauḍīya

Commentary

The result of yoga is described in Text 20 through 23. And Texts 24 and 25, describe how these results are obtained. The first principles are: determination and faith. Without faith there is no possibility of determination. If one doesn't have faith, don't trust in the process, how will he be determined? That faith is "if I follow this process I will attain success!" Then one can be determined. The example of the sparrow who lost her legs in the waves of the ocean illustrates nicely the example of 'determination'. Srila Prabhupada tells this story in his Purport: "As for determination, one should follow the example of the sparrow who lost her eggs in the waves of the ocean. A sparrow laid her eggs on the shore of the ocean, but the big ocean carried away the eggs on its waves. The sparrow became very upset and asked the ocean to return her eggs. The ocean did not even consider her appeal. So the sparrow decided to dry up the ocean. She began to pick out the water in her small beak, and everyone laughed at her for her impossible determination. The news of her activity spread, and at last Garuda, the gigantic bird carrier of Lord Visnu, heard it. He became compassionate toward his small sister bird, and so he came to see the sparrow. Garuda was very pleased by the determination of the small sparrow, and he promised to Thus Garuda at once asked the ocean to return her eggs lest he himself take up the work of the sparrow. The ocean was frightened at this, and returned the eggs. Thus the sparrow became happy by the grace of Garuda." Similarly, the practice of yoga, especially bhakti‑yoga in Krsna consciousness, may appear to be a very difficult job. But if anyone follows the principles with great determination, the Lord will surely help, for God helps those who help them selves."

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

6.24 See Commentary under 6.25

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 See Comment under 6.25

Swami Sivananda Classical

Translation

6.24 Abandoning without reserve all desires born of Sankalpa (thought and imagination) and completely restraining the whole group of the senses by the mind from all sides.

Commentary

6.24 सङ्कल्पप्रभवान् born of Sankalpa (imagination)? कामान् desires? त्यक्त्वा having abandoned? सर्वान् all? अशेषतः without reserve? मनसा by the mind? एव even? इन्द्रियग्रामम् the whole group of senses? विनियम्य completely restraining? समन्ततः from all sides.Commentary Without reserve The mind is so diplomatic that it keeps certain desires for its secret gratification. Therefore you should completely abandon all desires without reservation.Desire is born of imagination (Sankalpa). Therefore destroy the Sankalpa first. If the imagination is annihilated first then the desires will die by themselves. Mark here All the senses must be controlled from all sides by the mind. Even if one sense is turbulent in one direction it will distract the mind often and often. The senses will be absorbed in the mind by the constant practice of abstraction (Pratyahara). Then the mind will not think of the objects of sensepleasure and will become perfectly calm.That mind which is endowed with a strong discrimination and dispassion will be able to control the whole ground (or group) of the senses from their objects in all directions. Therefore cultivate strong Viveka or discrimination between the Real and the unreal and also Vairagya or total dispassion for sensual pleasures. (Cf.II.62)

Swami Gambhīrānanda Classical

Translation

6.24 By totally eschewing all desires which arise from thoughts, and restraining with the mind itself all the organs from every side;

Shri Purohit Swami Classical

Translation

6.24 Renouncing every desire which imagination can conceive, controlling the senses at every point by the power of mind;

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Related values

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Personal Guidance

Engage in yoga with determination and faith, not deviating from the path — with patience and full conviction.

Practical Applications

Cultivate dṛḍha (firm) determination over fluctuating enthusiasm.
Practice patience as itself a yogic virtue.
Conviction grows through practice, not through preaching to oneself.

Reflection Questions

Where has my determination wobbled?
What strengthens my conviction in lived practice?

Analogy

A pilgrim walking to a distant tīrtha does not turn back at the first thorn in the road, nor at the first beautiful side-village. Dṛḍha determination is his walking stick; aniricitta his eye fixed on the destination. Without both, the road becomes wandering, and wandering does not arrive.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.25

↗

శనై: శనైరుపరమేద్‍బుద్ధ్యా ధృతిగృహీతయా । ఆత్మసంస్థం మన: కృత్వా న కిఞ్చిదపి చిన్తయేత్ ॥ ౨౫ ॥

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.

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.

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PrahladAnS BG 06-25 Slovenian Translation - Pomo%C4%8Di prst vanj - 2020-05-07 ISKCON Slovenia
His Holiness Prahladananada Swami· 2020-05-07· Slovenian
PrahladAnS BG 06-25 - Put a finger in it - 2020-05-07 ISKCON Slovenia
His Holiness Prahladananada Swami· 2020-05-07· English
PrahladAnS BG 06-25 - Begins as Courting and Ends in Court - 2012-07-15
His Holiness Prahladananada Swami· 2012-07-15· English
SP BG 06-25-29 Los Angeles 1969-02-18 Yoga System--Be Self-Centered
Srila Prabhupada· 1969-02-18· English
SP Tamil Translation - BG 06-25 - Yoga System Be Self Centered - 1969-02-18 LA
Srila Prabhupada· 1969-02-18· Tamil

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

Bhagavad-gītā 6.26

↗

యతో యతో నిశ్చలతి మనశ్చఞ్చలమస్థిరమ్ । తతస్తతో నియమ్యైతదాత్మన్యేవ వశం నయేత్ ॥ ౨౬ ॥

yato yato niścalati

[yato yato nishchalati]

manaś cañcalam asthiram

[manash chanchalam asthiram]

tatas tato niyamyaitad

[tatas tato niyamyaitad]

ātmany eva vaśaṁ nayet

[aatmany eva vasham nayet]

Word-for-word

yataḥ yataḥ — wherever niścalati — becomes verily agitated manaḥ — the mind cañcalam — flickering asthiram — unsteady tataḥ tataḥ — from there niyamya — regulating etat — this ātmani — in the Self eva — certainly vaśam — control nayet — must bring under .

Blended reading (Sanskrit + English inline)

yato yato niścalati

yataḥ yataḥ

wherever

niścalati

becomes verily agitated

manaś cañcalam asthiram

manaḥ

the mind

cañcalam

flickering

asthiram

unsteady

tatas tato niyamyaitad

tataḥ tataḥ

from there

niyamya

regulating

ātmany eva vaśaṁ nayet

etat

this

ātmani

in the Self

eva

certainly

vaśam

control

nayet

must bring under .

Important Words

yataḥ yataḥ — wherever
Reduplicated relative — 'from whatever side, from whatever side.' The grammar acknowledges that the mind goes everywhere; the verse refuses to specify because the principle covers all directions.
niścalati — becomes verily agitated
Niś-√cal, 'to move out, to stray.' The same root √cal that gives the chapter's pejorative term cañcala for the mind. The verb names the very disease the verse treats.
cañcalam — flickering
Reduplicated form — 'going-going.' The mind is named here by its essential trait. Arjuna will use the same word in 6.34. Kṛṣṇa is not denying the description; He is teaching the cure.
tataḥ tataḥ — from there
Matches the yataḥ yataḥ. Wherever it goes, from there it must be brought back. The grammar is symmetrical because the practice is symmetrical: as many strayings, so many returns.
niyamya — regulating
Gerund of ni-√yam, 'to bring under rule.' The same root as niyama, the second limb of aṣṭāṅga-yoga. The practice in one verb.
vaśam nayet — must bring under control
Vaśa — 'control'; nayet — 'should lead.' The mind is led, not driven. The shepherd metaphor is in the verb. Bring it back; do not beat it back.

From wherever the mind wanders due to its flickering and unsteady nature, one must certainly withdraw it and bring it back under the control of the Self.

Purport

The nature of the mind is flickering and unsteady. But a self-realized yogī has to control the mind; the mind should not control him. One who controls the mind (and therefore the senses as well) is called gosvāmī, or svāmī, and one who is controlled by the mind is called go-dāsa, or the servant of the senses. A gosvāmī knows the standard of sense happiness. In transcendental sense happiness, the senses are engaged in the service of Hṛṣīkeśa, or the supreme owner of the senses – Kṛṣṇa. Serving Kṛṣṇa with purified senses is called Kṛṣṇa consciousness. That is the way of bringing the senses under full control. What is more, that is the highest perfection of yoga practice.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

26. Restraining the fickle, unsteady mind from wherever it wanders, the yogī should keep it under control, fixing it on the self.

Commentary

If the mind, contacting the mode of passion, happens to become unsteady due to the appearance of previous attachments, one should again practice yoga.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

26. Restraining the fickle, unsteady mind from wherever it wanders, the yogī, keeping it under control, makes it obedient to the self.

Commentary

If sometimes the mind becomes disturbed by subtle sinful tendencies of previous lives, he should withdraw the mind from those thoughts. Withdrawing the mind (niyamya—pratyāhāra) from whichever object the mind approaches, the yogī should make it obedient to the ātmā alone (ātmani vaśam nayet), by reflecting on the intense happiness of realizing ātmā.

Bhūrijana Dāsa Gauḍīya

Commentary

The qualities of the mind: ‑ 'Niscalati' ‑ very agitated; 'Cancalam' ‑ flickering, always jumping from one thing to another; 'Asthiram' ‑ unsteady. Now Krsna describes increasing the yoga practice towards perfection and when one controls his mind he goes beyond 'passion', beyond 'ignorance'. His mind becomes peaceful, he becomes happy and then he realizes his qualitative identity with Brahman. And the yogi who is a Brahmavadi is satisfied with that stage. But the devotee, because he is not interested in own happiness, he is interested in pleasing Krsna, he goes beyond that.

[ 5 . By fixing his mind upon Krsna, the yogi attains his qualitative identity with the Supreme and engages in Krsna's service. He sees Krsna everywhere. Krsna is never lost to him nor is he ever lost to Krsna. Such a yogi, knowing that the Supersoul and Krsna are one, sees the true equality of all beings. (27‑32) ]

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

Means of Success

Nature of mind – The mind is ‘flickering’ and ‘unsteady’

Mind will fly away in beginning, but should not give up hope

Bring mind back under the control of the self LINK BETWEEN TEXTS 6.26 & 6.27: In text 6.26 Krishna uses three adjectives to describe the mind. Niscalati (wandering), cancalam (flickering) and asthiram (unsteady). By steady intelligence the yogi

must overcome all those mental tendencies. He cannot indulge his mind and gratify his senses. He must know

for certain that yielding to the mind will destroy his tranquility. Rather, he should be fixed in the Self, not in his

thoughts, which may be influenced by his previous passionate conditioning



Focus of Learning

(a) Nature of Mind – Flickering and unsteady

(b) Principle which a self-realized yogi follows with respect to the mind

One has to control the mind; the mind should not control him

One who controls the mind is called goswami and one who is controlled is called godasa

Goswami knows the standard of sense happiness

Transcendental sense happiness – The senses are engaged in the service of Hrsikesha the supreme owner of senses

(c) Krishna consciousness is defined as serving Krishna with purified senses

That is the way of bringing the senses under full control

And thus Krishna consciousness offers the highest perfection of yoga practice

recommended above for the practice of bhakti-yoga in Nectar of Instruction (“utsahan niscayad

dhairyat...”)

(a) Principle behind the above mentioned nine methods (Refer to translation) – One should practice

with great determination because “God helps those who help themselves”

(b) Pratyahara – It implies to gradually cease sense activities

How – One should practice this by proper conviction and intelligence

(c) Samadhi – It implies how to fix the mind in self alone

How – One can come to this stage by conviction, meditation and cessation of senses

(d) By Krishna consciousness practice one easily attains samadhi because a devotee automatically

fulfils the following characteristics of samadhi

At that time there is no longer any danger of being engaged in the material conception of life

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

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.26 In the beginning, the yogi who is thus engaged in making the mind established in the Self, etat vasamnayet, should bring this (mind) under the subjugation; atmani eva, of the Self Itself; niyamya, by restraining; etat. it; tatah tatah, from all those causes whatever, viz sound etc.; yatah yatah, due to which, doe to whatever objects like sound etc.; the cancalam, restless, very restless; and therefore asthiram, unsteady; manah, mind; niscarati, wanders away, goes out due to its inherent defects. (It should be restrained) by ascertaining through discrimination those causes to be mere appearances, and with an attitude of detachment. Thus, through the power of practice of Yoga, the mind of the yogi merges in the Self Itself.

Śrī Rāmānujācārya Classical

Translation

6.26 Wherever the mind, on account of its fickle and unsteady nature, wanders, because of its proclivity to sense-objects, he should, subduing the mind everywhere with effort, bring it under control in order to remain in the self alone by contemplating on the incomparable bliss therein.

Śrī Abhinavagupta Classical

Translation

6.26 See Comment under 6.28

Swami Sivananda Classical

Translation

6.26 From whatever cause the restless and unsteady mind wanders away, from that let him restrain it and bring it under the control of the Self alone.

Commentary

6.26 यतःयतः from whatever cause? निश्चरति wanders away? मनः mind? चञ्चलम् restless? अस्थिरम् unsteady? ततःततः from that? नियम्य having restrained? एतत् this? आत्मनि in the Self? एव alone? वशम् (under) control? नयेत् let (him) bring.Commentary In this verse the Lord gives the method to control the mind. Just as you drag the bull again and again to your house when it runs out? so also you will have to drag the mind to your point or centre or Lakshya again and again when it runs towards the external objects. If you give good cotton seed extract? sugar? plantains? etc.? to the bull? it will not turn away but will remain in your house. Even so if you make the mind taste the eternal bliss of the Self within little by little by the practice of concentration? it will gradually abide in the Self only and will not run towards the external objects of the senses. Sound and the other objects only make the mind restless and unsteady. By knowing the defects of the objects of sensual pleasure? by understanding their illusory nature? by the cultivation of discrimination between the Real and the unreal and also dispassion? and by making the mind understand the glory and the splendour of the Self you can wean the mind entirely away from sensual objects and fix it firmly on the Self.

Swami Gambhīrānanda Classical

Translation

6.26 (The yogi) should bring (this mind) under the subjugation of the Self Itself, by restraining it from all those causes whatever due to which the restless, unsteady mind wanders away.

Shri Purohit Swami Classical

Translation

6.26 When the volatile and wavering mind would wander, let him restrain it and bring it again to its allegiance to the Self.

Related values & verses

Related values

Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)

Related verses

BG 3.42 BG 6.25 BG 6.35 SB 11.23.48 SB 5.11.13 SB 11.14.27 CC Antya 20.32 CC Madhya 13.137 CC Antya 20.21 Kaṭha Upaniṣad 1.3.6Muṇḍaka Upaniṣad 3.1.5

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Personal Guidance

Wherever the unsteady mind wanders — bring it back, again and again, to the control of the Self.

Practical Applications

Treat the bringing-back as the practice itself; the wandering is not failure.
Make many small returns rather than one big effort.
Be patient with the mind's wandering nature.

Reflection Questions

Where does my mind most chronically wander?
How patient have I been with my own wandering?

Analogy

A shepherd's task is not to scold the sheep for wandering — sheep wander, that is what makes them sheep. His task is to bring them back, again and again, to the fold. The mind, Kṛṣṇa says, is sheep. The wandering is not failure. The bringing-back is the practice. The verse is gentle on the wandering and firm only on the return.

Stories

Nārada in His Previous Life

In the Bhāgavatam (1.5–6), Nārada recounts that in his previous birth he was the son of a servant maid working for some sages. When the sages left, he was alone in the forest, his mother had died, and his mind began to scatter in fear and longing.

He sat under a banyan tree and, recalling the teachings he had heard from the sages' table, kept bringing his wandering mind back to the form of the Lord they had described — yataḥ yataḥ niścalati, tataḥ tataḥ niyamya. By the constancy of those returns, a momentary darśana of the Lord came to him, and the very next birth he was born as Nārada.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.27

↗

ప్రశాన్తమనసం హ్యేనం యోగినం సుఖముత్తమమ్ । ఉపైతి శాన్తరజసం బ్రహ్మభూతమకల్మషమ్ ॥ ౨౭ ॥

praśānta-manasaṁ hy enaṁ

[prashaanta-manasam hy enam]

yoginaṁ sukham uttamam

[yoginam sukham uttamam]

upaiti śānta-rajasaṁ

[upaiti shaanta-rajasam]

brahma-bhūtam akalmaṣam

[brahma-bhootam akalmasham]

Word-for-word

praśānta — peaceful, fixed on the lotus feet of Kṛṣṇa manasam — whose mind hi — certainly enam — this yoginam — yogī sukham — happiness uttamam — the highest upaiti — attains śānta - rajasam — his passion pacified brahma - bhūtam — liberation by identification with the Absolute akalmaṣam — freed from all past sinful reactions .

Blended reading (Sanskrit + English inline)

praśānta-manasaṁ hy enaṁ

praśānta

peaceful, fixed on the lotus feet of Kṛṣṇa

manasam

whose mind

hi

certainly

enam

this

yoginaṁ sukham uttamam

yoginam

yogī

sukham

happiness

uttamam

the highest

upaiti śānta-rajasaṁ

upaiti

attains

śānta - rajasam

his passion pacified

brahma-bhūtam akalmaṣam

brahma - bhūtam

liberation by identification with the Absolute

akalmaṣam

freed from all past sinful reactions .

Important Words

praśānta — peaceful, fixed on the lotus feet of Kṛṣṇa
Pra-√śam — 'fully pacified.' Note Prabhupāda's gloss: not merely peaceful but peaceful by being fixed at the Lord's feet. The verse's peace is not vacancy; it is occupancy by Kṛṣṇa.
yoginam — yogī
Accusative singular. The verse defines this yogī by three converging conditions: praśānta-manasa, śānta-rajas, brahma-bhūta, akalmaṣa. Each term peels back one more layer of what the title actually means.
uttamam — the highest
Ut-tama — 'the most up.' Modifies sukham. There is happiness, and there is the highest happiness. The verse does not flatter the lower kinds; it points only to the summit.
śānta-rajasam — his passion pacified
Rajas — the mode of passion and agitation — has been stilled. The verse names the specific guṇa that gets neutralized. Sattva remains, rajas departs. The path is described chemically, mode by mode.
brahma-bhūtam — liberation by identification with the Absolute
Brahma + √bhū — 'become Brahman.' The yogī has come into his proper nature as part of the Absolute. Note this is not merger; it is the realization of qualitative identity, the Gauḍīya reading.
akalmaṣam — freed from all past sinful reactions
A-kalmaṣa — 'without taint.' Kalmaṣa is moral pollution accumulated over lives. The verse insists this is washed clean — not merely suspended, washed. A new ledger.

The yogī whose mind is fixed on Me verily attains the highest perfection of transcendental happiness. He is beyond the mode of passion, he realizes his qualitative identity with the Supreme, and thus he is freed from all reactions to past deeds.

Purport

Brahma-bhūta is the state of being free from material contamination and situated in the transcendental service of the Lord. Mad-bhaktiṁ labhate parām ( Bg. 18.54 ). One cannot remain in the quality of Brahman, the Absolute, until one’s mind is fixed on the lotus feet of the Lord. Sa vai manaḥ kṛṣṇa-padāravindayoḥ. To be always engaged in the transcendental loving service of the Lord, or to remain in Kṛṣṇa consciousness, is to be factually liberated from the mode of passion and all material contamination.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

27. Supreme bliss comes to that yogī who has pacified mind, is devoid of passion, free of sin, and thus on the level of realization of Brahman.

Commentary

Then, as previously, the yogī again will enjoy the happiness of samādhi. Sukham is the subject of the sentence.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

27. Supreme bliss comes to that yogī with mind fixed on the soul, becomes devoid of passion, free of desires, and then directly experiencing ātmā.

Commentary

Endeavoring in this way, the yogī will again experience the bliss of samādhi. The greatest happiness of realizing ātmā (sukham uttamam) (subject of the sentence) spontaneously comes to the yogī whose mind is fixed on ātmā (praśānta manasam), whose ancient, subtle sinful inclinations are consequently destroyed (akalmaṣam), and therefore is free of passion (śānta rajas am), and who directly experiences the ātmā which appears with eight distinct qualities (brahma bhūtam). [Note: The soul is sinless, ageless, deathless, without grief, without hunger, without thirst, blissful, and fulfills his promises.]

Bhūrijana Dāsa Gauḍīya

Commentary

Now, on the higher stages,

[ 10 . Perfection in Yoga: He sees Krsna everywhere, Krsna is never lost to him nor is he ever lost to Krsna. Such a yogi, knowing that the Supersoul and Krsna are one, sees the true equality of all beings and thus acts for the welfare of all.(28‑ 32) ]

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

Brahma-bhuta platform – Gradually one will experience:

Transcendental happiness

Freedom from the modes of material nature and sinful reactions

Realizes the self (qualitative oneness with the Supreme)

LINK BETWEEN TEXTS 6.27 & 6.28: In Texts 6.28 – 6.32, Krishna explains that the perfection of yoga is

realizing the Supersoul

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.27 Uttamam, supreme, unsurpassable; sukham, Blisss; upaiti, comes; hi enam yoginam, to this yogi alone; prasanta-manasam, whose mind has become perfectly tranil; santa-rejasam, whose (ality of) rajas has been eliminated, i.e. whose rajas, viz defects such as delusion etc. ['The five klesas, pain-bearing obstructions, are: ignorance, egoism, attachment, aversion, and clinging to life' (P.Y.Su.2.3).] have been destroyed; brahma-bhutam, who has become identified with Brahman, who is free even while living, who has got the certitude that Bramhman is all; and akalmasam, who is taintless, free from vice etc.

Śrī Rāmānujācārya Classical

Translation

6.27 Supreme happiness, which is of the nature of experience of the self in its essential nature comes to this Yogin whose 'mind is at peace,' i.e., whose mind does not swerve from the self, whose mind abides in the self; whose impurities are thery completely burnt away; whose Rajas is thery 'wholly annulled,' i.e., in whom the ality of Rajas is destroyed; and who has thus become the Brahman, i.e., who remains steady in his essential nature as the Atman. 'Hi' (for) is added to indicate reason. The meaning is this: 'On account of the nature of the self which has the form of supreme bliss.'

Śrī Abhinavagupta Classical

Translation

6.27 See Comment under 6.27

Swami Sivananda Classical

Translation

6.27 Supreme Bliss verily comes to this Yogi whose mind is ite peaceful, whose passion is ieted, who has become Brahman and who is free from sin.

Commentary

6.27 प्रशान्तमनसम् one of peaceful mind? हि verily? एनम् this? योगिनम् Yogi? सुखम् bliss? उत्तमम् supreme? उपैति comes? शान्तरजसम् one whose passion is ieted? ब्रह्मभूतम् one who has become Brahman? अकल्मषम् one who is free from sin.Commentary In this verse and in the next also the Lord describes the benefits of Yoga.Supreme (eternal? unalloyed and uninterrupted) bliss comes to the Yogi whose mind is perfectly serene? who has calmed his passionate nature? who has destroyed all sorts of attachments? who has attained knowledge of the Self and thus become a Jivanmukta or one who is liberated while living? who feels that all is Brahman only? and who is taintless? i.e.? who is not affected by Dharma or Adharma (good or evil).

Swami Gambhīrānanda Classical

Translation

6.27 Supreme Bliss comes to this yogi alone whose mind has become perfectly tranil, whose (ality of) rajas has been eliminated, who has become identified with Brahman, and is taintless.

Shri Purohit Swami Classical

Translation

6.27 Supreme Bliss is the lot of the sage, whose mind attains Peace, whose passions subside, who is without sin, and who becomes one with the Absolute.

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Related verses

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Personal Guidance

The yogi whose mind is fixed on Me, his passion stilled, his sins destroyed, attains the highest happiness — peace, identity with Brahman.

Practical Applications

Cultivate a fixed object of meditation (Kṛṣṇa Himself).
Don't rotate objects of meditation; depth requires fixity.
Trust that the highest happiness arises from this fixity.

Reflection Questions

Have I been rotating objects, looking for novelty?
What single object can hold my meditation?

Analogy

A still pond at moonrise — and the moon walks in. The yogī's mind, śānta, becomes the surface upon which the Lord arrives without effort on the moon's part. Rajas has set; the surface has cooled; and the highest happiness simply enters, the way moonlight enters a quiet courtyard.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.28

↗

యుఞ్జన్నేవం సదాత్మానం యోగీ విగతకల్మష: । సుఖేన బ్రహ్మసంస్పర్శమత్యన్తం సుఖమశ్న‍ుతే ॥ ౨౮ ॥

yuñjann evaṁ sadātmānaṁ

[yunjann evam sadaatmaanam]

yogī vigata-kalmaṣaḥ

[yogee vigata-kalmashah]

sukhena brahma-saṁsparśam

[sukhena brahma-samsparsham]

atyantaṁ sukham aśnute

[atyantam sukham ashnute]

Word-for-word

yuñjan — engaging in yoga practice evam — thus sadā — always ātmānam — the self yogī — one who is in touch with the Supreme Self vigata — freed from kalmaṣaḥ — all material contamination sukhena — in transcendental happiness brahma - saṁsparśam — being in constant touch with the Supreme atyantam — the highest sukham — happiness aśnute — attains .

Blended reading (Sanskrit + English inline)

yuñjann evaṁ sadātmānaṁ

yuñjan

engaging in yoga practice

evam

thus

sadā

always

ātmānam

the self

yogī vigata-kalmaṣaḥ

yogī

one who is in touch with the Supreme Self

vigata

freed from

kalmaṣaḥ

all material contamination

sukhena brahma-saṁsparśam

sukhena

in transcendental happiness

brahma - saṁsparśam

being in constant touch with the Supreme

atyantaṁ sukham aśnute

atyantam

the highest

sukham

happiness

aśnute

attains .

Important Words

yuñjan — engaging in yoga practice
Present participle of √yuj. Same word as 6.15 — the chapter's drumbeat: yuñjan, yuñjan. Yoga is the continuous yoking; the result follows the continuity.
sadā — always
Echoes 6.10's satatam and 6.15's sadā. The chapter will not let us forget — sadā, sadā. Constancy is the path's central rule.
vigata — freed from
Vi-gata, 'gone away.' Past participle of vi-√gam. The kalmaṣa has departed — left, not been held off. The verse names a state of accomplished cleanliness.
kalmaṣaḥ — material contamination
Same word as the akalmaṣam of 6.27, here in the noun form. The two verses are paired: 27 names the state, 28 describes how it is attained — by constant engagement.
brahma-saṁsparśam — constant touch with the Supreme
Sam-sparśa — 'thorough contact.' Brahma is touched, not merely contemplated. The Gauḍīya reading: brahma here means the personal Absolute, Kṛṣṇa. The contact is intimate.
atyantam — the highest
Ati-anta, 'beyond all end.' Endless, ultimate. Modifies sukham — the happiness has no terminus. Once gained, it does not deplete.

Thus the self-controlled yogī, constantly engaged in yoga practice, becomes free from all material contamination and achieves the highest stage of perfect happiness in transcendental loving service to the Lord.

Purport

Self-realization means knowing one’s constitutional position in relationship to the Supreme. The individual soul is part and parcel of the Supreme, and his position is to render transcendental service to the Lord. This transcendental contact with the Supreme is called brahma-saṁsparśa.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

28. Thus constantly engaging his mind, the yogī, free of all sin, easily attains the intense bliss of contact with Brahman as a jīvan-mukta.

Commentary

Then, he attains success. Attaining bliss means he becomes jīvan-mukta, liberated even in this life.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

28. Thus constantly experiencing ātmā, the yogī, free of all sin, easily attains the unlimited bliss of experiencing paramātmā.

Commentary

After directly realizing his own ātmā, he then directly realizes the paramātmā. Experiencing his own ātmā by the yoga method described above (ātmānam yuṣjan), with all faults burned up by this method (vigata kalmasaḥ), the yogī easily (sukhena) attains the unlimited happiness (sukham), the realization of paramātmā (brahma saṁsparśam).

Bhūrijana Dāsa Gauḍīya

Commentary

'Brahma‑samsparsam' ‑ being in constant touch with the Supreme. 'Atyantam' ‑ the highest. 'Sukham' ‑ happiness.'Asnute'‑ he attains. By practicing, free from mental, sensual engagement, other than in Krsna consciousness, in goodness, one easily contacts the Supersoul, depending upon one's desire and in this state he becomes a 'jivan‑mukta'.

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

Brahma-samsparsha platform – One achieves full perfection and bliss by being in constant touch with

the Supreme, and thus one engages in the transcendental loving service of the Lord

LINK BETWEEN TEXTS 6.28 & 6.29:

Krishna further clarifies this point in the next verse.



Focus of Learning

(a) Self realization – defined as knowing one’s constitutional position in relationship with the

Supreme

Identity – Individual soul is part and parcel of the Supreme

Constitutional position is to render transcendental loving service to the Lord

This transcendental contact with the Supreme is called ‘brahma-samsparsha’

(a) Definition of Brahma-bhuta platform – It is the state of being free from material contamination

and situated in the transcendental service of the Lord

Ref. Bg. 18.54 “mad-bhaktim labhate...”

(b) How one can become fixed in the quality of Brahman – One should fix one’s mind on the lotus

feet of the Lord

(c) Krishna consciousness offers the same benefits

Two benefits of always engaging in transcendental loving service

To be factually liberated from the mode of passion

Freedom from all material contamination

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.28 Sada yunjan, by constantly concentrating; atmanam, his mind; evam, thus, in the process stated; vigata-kalmasah, the taintles, sinless yogi, free from the obstacles to Yoga; sukhena, easily; asnute, attains; atayantam, absolute-that which exists by transcending limits-, supreme, unsurpassable; sukham, Bliss; of brahma-samsparsam, contact with Brahman-the Bliss that is in touch [In touch with, i.e. identified with, homogeneous with, in essential oneness with.] with the supreme Brahman. Now is being shown that result of Yoga which is the realization of identity with Brahman and which is the cause of the extinction of the whole mundane existence . [Liberation is conceived of in two ways-total cessation of sorrows, and attainment of unsurpassable Bliss.]

Śrī Rāmānujācārya Classical

Translation

6.28 Thus, in the above - said manner, devoting himself to the Yoga of the self and by that means expelling all old impurities, the Yogin attains 'perfect', i.e., boundless felicity at all times easily, without stress and strain. The felicity is born of the contact with the Brahman (Atman), meaning the joy of experience of the Brahman. Now Sri Krsna says that the mature stage of Yoga consists of four degrees, as stated in the succeeding verses from 29th to 32nd.

Śrī Abhinavagupta Classical

Translation

6.26-28 Yatah etc. upto adhigacchati. From whatever objects the mind returns, immediately after its return, let him ieten it on the Self. Otherwise, being not firmly established [in the Self], the mind would again take hold of nothing but the sense-objects. But the Bliss, assuming the roll of an agent (or subject, kartv-bhuta) comes to the object (karmabhuta), viz., the man-of-Yoga, whose mind remains ite in the Self. By this way alone the men-of-Yoga attain the Brahman easily and not by [any] difficult Yoga etc. This is the idea [here].

Swami Sivananda Classical

Translation

6.28 The Yogi, always engaging the mind thus (in the practice of Yoga), freed from sins, easily enjoys the Infinite Bliss of contact with Brahman (the Eternal).

Commentary

6.28 युञ्जन् practising Yoga? एवम् thus? सदा always? आत्मानम् the self? योगी Yogi? विगतकल्मषः freed from sin? सुखेन easily? ब्रह्मसंस्पर्शम् caused by contact with Brahman? अत्यन्तम् infinite? सुखम् bliss? अश्नुते enjoys.Commentary By Yogic practices such as the withdrawal of the senses? concentration and meditation he loses contact with the objects of the senses and comes into contact with Brahman or the immortal Self within and thus enjoys the Infinite Bliss of Brahman.Sensual pleasures are transitory or fleeting but the bliss of Brahman is uninterrupted? undecaying and everlasting. That is the reason why one should attempt to realise the Self within.The Yogi removes the obstacles that stand in the way of obtaining union with the Lord and thus always keeps the mind steady in the Self.

Swami Gambhīrānanda Classical

Translation

6.28 By concentrating his mind constantly thus, the taintless yogi easily attains the absolute Bliss of contact with Brahman.

Shri Purohit Swami Classical

Translation

6.28 Thus, free from sin, abiding always in the Eternal, the saint enjoys without effort the Bliss which flows from realisation of the Infinite.

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Personal Guidance

Constantly engaged thus, free from contamination, the yogi easily attains contact with the Supreme — supreme happiness.

Practical Applications

Trust that consistency, not intensity, brings contact.
Reduce contamination (asat-saṅga, vikarma) as practice ground.
Don't strain — easy contact follows from steady practice.

Reflection Questions

What contamination has been hardest to reduce?
Where am I straining when I should be steady?

Analogy

A copper vessel left long in the Ganges turns golden — slowly, without striving, by the river's constant touch. The constantly engaged yogī is that copper. The contact with Brahman, brahma-saṁsparśam, does the alchemy. The yogī does not have to scrub at himself; he has only to stay in the river.

Stories

Ambarīṣa Mahārāja's Daily Round

King Ambarīṣa, the great devotee described in Bhāgavatam 9.4, kept his mind, words, body, and senses constantly engaged: mind on Kṛṣṇa's lotus feet, voice in describing His glories, hands in cleaning His temple, ears in hearing of Him, eyes in seeing the deity, body in embracing devotees, and so on through every faculty.

The Bhāgavatam concludes that by this yuñjan evam sadā discipline he attained brahma-saṁsparśam — constant touch with the Supreme — to such a degree that even the brāhmaṇa Durvāsā, attacking him in pride, was reduced to begging his forgiveness. The contamination of pride could not hold against a man already in contact.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.29

↗

సర్వభూతస్థమాత్మానం సర్వభూతాని చాత్మని । ఈక్షతే యోగయుక్తాత్మా సర్వత్ర సమదర్శన: ॥ ౨౯ ॥

sarva-bhūta-stham ātmānaṁ

[sarva-bhoota-stham aatmaanam]

sarva-bhūtāni cātmani

[sarva-bhootaani chaatmani]

īkṣate yoga-yuktātmā

[eekshate yoga-yuktaatmaa]

sarvatra sama-darśanaḥ

[sarvatra sama-darshanah]

Word-for-word

sarva - bhūta - stham — situated in all beings ātmānam — the Supersoul sarva — all bhūtāni — entities ca — also ātmani — in the Self īkṣate — does see yoga - yukta - ātmā — one who is dovetailed in Kṛṣṇa consciousness sarvatra — everywhere sama - darśanaḥ — seeing equally .

Blended reading (Sanskrit + English inline)

sarva-bhūta-stham ātmānaṁ

sarva - bhūta - stham

situated in all beings

ātmānam

the Supersoul

sarva-bhūtāni cātmani

sarva

all

bhūtāni

entities

ca

also

ātmani

in the Self

īkṣate yoga-yuktātmā

īkṣate

does see

yoga - yukta - ātmā

one who is dovetailed in Kṛṣṇa consciousness

sarvatra sama-darśanaḥ

sarvatra

everywhere

sama - darśanaḥ

seeing equally .

Important Words

sarva-bhūta-stham — situated in all beings
Sarva-bhūta + stha — 'standing in all beings.' Kṛṣṇa identifies Himself as the one who stands within every form. The verse's first half tells where He is; the second tells where everything else is.
ātmānam — the Supersoul
Here ātman = Paramātmā = Kṛṣṇa Himself. Throughout the chapter ātman has shifted meaning by case and context; here, per Prabhupāda's reading, it is the Supersoul whom Kṛṣṇa is naming as His own seeing-Self.
ca — also
The small ca does the work of joining the two visions into one. He is in all beings, AND all beings are in Him. Either alone is half the seeing. Together they are sama-darśana.
īkṣate — does see
From √īkṣ, 'to look upon.' Not jñāyate (is known) but īkṣate (is seen). The verse insists on direct perception, not inference. The yogī's vision, not his logic.
yoga-yukta-ātmā — one who is dovetailed in Kṛṣṇa consciousness
Triple bahuvrīhi — 'one whose self is yoked to yoga.' Prabhupāda's 'dovetailed' is precise: the soul has been fitted into yoga the way carpentry pieces interlock. No gap left.
sama-darśanaḥ — seeing equally
Sama-darśana — equality of vision. The seeing is equal not because beings are identical but because the One within them is the same. Vision equalized at the level of the Witnessed.

A true yogī observes Me in all beings and also sees every being in Me. Indeed, the self-realized person sees Me, the same Supreme Lord, everywhere.

Purport

A Kṛṣṇa conscious yogī is the perfect seer because he sees Kṛṣṇa, the Supreme, situated in everyone’s heart as Supersoul (Paramātmā). Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ’rjuna tiṣṭhati. The Lord in His Paramātmā feature is situated within both the heart of the dog and that of a brāhmaṇa . The perfect yogī knows that the Lord is eternally transcendental and is not materially affected by His presence in either a dog or a brāhmaṇa . That is the supreme neutrality of the Lord. The individual soul is also situated in the individual heart, but he is not present in all hearts. That is the distinction between the individual soul and the Supersoul. One who is not factually in the practice of yoga cannot see so clearly. A Kṛṣṇa conscious person can see Kṛṣṇa in the heart of both the believer and the nonbeliever. In the smṛti this is confirmed as follows: ātatatvāc ca mātṛtvāc ca ātmā hi paramo hariḥ. The Lord, being the source of all beings, is like the mother and the maintainer. As the mother is neutral to all different kinds of children, the supreme father (or mother) is also. Consequently the Supersoul is always in every living being. Outwardly, also, every living being is situated in the energy of the Lord. As will be explained in the Seventh Chapter, the Lord has, primarily, two energies – the spiritual (or superior) and the material (or inferior). The living entity, although part of the superior energy, is conditioned by the inferior energy; the living entity is always in the Lord’s energy. Every living entity is situated in Him in one way or another. The yogī sees equally because he sees that all living entities, although in different situations according to the results of fruitive work, in all circumstances remain the servants of God. While in the material energy, the living entity serves the material senses; and while in the spiritual energy, he serves the Supreme Lord directly. In either case the living entity is the servant of God. This vision of equality is perfect in a person in Kṛṣṇa consciousness.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

29. The yogī whose consciousness has become Brahman realizes the Paramātmā as the indweller of all living entities and as the resting place of all living entities. He sees everything as Paramātmā.

Commentary

This verse shows the jīvan-mukta’s direct experience of Brahman. He, whose consciousness has taken the form of Brahman (yoga-yukta ātmā), realizes by spiritual perception (ikṣate) the Paramātmā who resides in all entities (sarva-bhūta-stham ātmānam), and is the resting place of all entities (ātmani sarva-bhūtāni). Thus He sees everything as Brahman (sama-darśinaḥ).

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

29. The yogī in perfect samādhi who sees paramātmā as equal to all realizes the paramātmā as the controller of all living entities and as the resting place of all living entities.

Commentary

This yogī who has achieved samādhi (yoga yuktātmā), seeing both his ātmā and paramātmā, realizes that paramātmā is all pervading (sarva bhūta stham), that all living beings including Śiva are under His shelter (sarva bhūtāni ātmani), and that paramātmā is without prejudice, equal to all (sama darśanaḥ). The person who has achieved samādhi (yoga yuktātmā) sees the Supreme Lord (ātmānam). Here ātmā refers to the Supreme Lord as confirmed by the smṛti: ātatvāc ca mātṛtvād ātmā hi paramo hariḥ The Supreme Lord is called ātmā because He is pervading everywhere and is knowes everying (or the mother of everything). [Note: This is quoted in Śrīdhara’s Bhāgavatam commentary, Bhakti Sandarbha and Caitanya Caritāmṛta Madhya 24.78. Originally source is not given.] That paramātmā is referred to in this verse is understood clearly from the next verse as well. The person in samādhi sees the paramātmā dwelling within all living entities (sarva bhūta stham) as antaryāmī. He sees paramātmā as the shelter of all jīvas (ātmani sarva bhūtāni). He sees paramātmā as equal to all, devoid of injustice (sama darśiṇaḥ) to all living entities (sarvatra), who are given high or low bodies according to their karmas.

Bhūrijana Dāsa Gauḍīya

Commentary

All beings have the Supersoul within.

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

Text 6.29 and 6.30 focuses on “The vision of a perfect yogi”

THEME: A realized yogi sees the Supersoul in everyone’s heart and sees everyone being supported by the

Supersoul

LINK BETWEEN TEXTS 6.29 & 6.30:

The benefits of such a vision are next delineated.

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.29 Yoga-yukta-atma, one who has his mind Self-absorbed through Yoga, whose mind is merged in samadhi; and sarvatra-sama-darsanah, who has the vision of sameness everywhere-who has the vision (darsana) of sameness (sama-tva), the knowledge of identity of the Self and Brahman everywhere (sarvatra) without exception, in all divergent objects beginning from Brahma to immovable things; iksate, sees; atmanam, the Self, his own Self; sarva-bhuta-stham, existing in everything; and sarva-bhutani, everything from Brahma to a clump of grass; unified atmani, in his Self. The fruit of this realization of the unity of the Self is being stated:

Śrī Rāmānujācārya Classical

Translation

6.29 (i) On account of the similarity between one self and other selves when They are separated from Prakrti (i.e., the body), all selves are by Themselves only of the nature of knowledge. Inealities pertain only to Prakrti or the bodies they are embodied in. One whose mind is fixed in Yoga has the experience of the sameness of the nature of all the selves as centres of intelligence, the perceived difference being caused only by the body. When separated from the body all are alike because of their being forms of centres of intelligence. An enlightened Yogin therefore sees himself as abiding in all beings and all beings abiding in his self in the sense that he sees the similarity of the selves in himself and in every being. When one self is visualised, all selves become visulaised, because of the similarity of all selves. This is supported by the statements: 'He sees sameness everywhere' (6.29). The same is again referred to in, 'This Yoga of eality which has been declared by you' (6.33), and the statement 'The Brahman when uncontaminated is the same everywhere' (5.19).

Śrī Abhinavagupta Classical

Translation

6.29 Sarva - etc. Let him consider the Self to be entering into (i.e., inherent in and manifesting as) all beings as a perceiver (or as a subject); again let him unify all beings in the Self through his realisation of the Self as being object [for them]. As a result of this, there arises a capacity to observe eally and also arises the Yoga. This is in short what is meant here. The details have been dealt with by myself (Ag.) in [my] manual, like the bhedavadavidarana and [my commentary], the Devistotra-Vivarana; and hence they may be ascertained there only. The same idea is made clear [as] -

Swami Sivananda Classical

Translation

6.29 With the mind harmonised by Yoga he sees the Self abiding in all beings and all beings in the Self; he sees the same everywhere.

Commentary

6.29 सर्वभूतस्थम् abiding in all beings? आत्मानम् the Self? सर्वभूतानि all beings? च and? आत्मनि in the Self?,ईक्षते sees? योगयुक्तात्मा one who is harmonised by Yoga? सर्वत्र everywhere? समदर्शनः one who sees the same everywhere.Commentary The Yogi beholds through the eye of intuition (JnanaChakshus or DivyaChakshus) oneness or unity of the Self everywhere. This is a sublime and magnanimous vision indeed. He feels? All indeed is Brahman. He beholds that all beings are one with Brahman and that the Self and Brahman are identical.

Swami Gambhīrānanda Classical

Translation

6.29 One who has his mind Self-absorbed through Yoga, and who has the vision of sameness every-where, see this Self existing in everything, and every-thing in his Self.

Shri Purohit Swami Classical

Translation

6.29 He who experiences the unity of life sees his own Self in all beings, and all beings in his own Self, and looks on everything with an impartial eye;

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Personal Guidance

The true yogi sees Me in all beings and all beings in Me — he sees Me everywhere.

Practical Applications

Practice seeing Kṛṣṇa in each person you meet today.
Practice seeing all beings within Kṛṣṇa.
Use this dual seeing as living meditation.

Reflection Questions

Where do I see Him most easily? Most struggle to?
What would change in my interactions if I saw Him?

Analogy

A skilled weaver sees that every thread on the loom passes through the same shuttle — different colors, different lengths, one shuttle. The yoga-yukta yogī sees beings the same way: many threads, one Lord moving through them. He has been let into the weaver's seat for a moment and cannot un-see the pattern.

Stories

Hanumān's Heart

When Hanumān returned from Laṅkā and was reunited with Rāma, he was asked how he had been able to perform such feats. He bowed and said that he saw Rāma everywhere — in his own breath, in the ocean he leapt over, in Sītā, in Vibhīṣaṇa, even (he sometimes added) in Rāvaṇa as the soul beneath the demon. There was no place his Lord was not.

When one day his chest was torn open at Rāma's request, the name 'Rāma' was found written on every cell, every vein. Sarva-bhūta-stham ātmānam — the Supersoul situated in all beings — was for Hanumān not a doctrine but a daily seeing.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.30

↗

యో మాం పశ్యతి సర్వత్ర సర్వం చ మయి పశ్యతి । తస్యాహం న ప్రణశ్యామి స చ మే న ప్రణశ్యతి ॥ ౩౦ ॥

yo māṁ paśyati sarvatra

[yo maam pashyati sarvatra]

sarvaṁ ca mayi paśyati

[sarvam cha mayi pashyati]

tasyāhaṁ na praṇaśyāmi

[tasyaaham na pranashyaami]

sa ca me na praṇaśyati

[sa cha me na pranashyati]

Word-for-word

yaḥ — whoever mām — Me paśyati — sees sarvatra — everywhere sarvam — everything ca — and mayi — in Me paśyati — sees tasya — for him aham — I na — not praṇaśyāmi — am lost saḥ — he ca — also me — to Me na — nor praṇaśyati — is lost .

Blended reading (Sanskrit + English inline)

yo māṁ paśyati sarvatra

yaḥ

whoever

sarvaṁ ca mayi paśyati

mām

Me

paśyati

sees

tasyāhaṁ na praṇaśyāmi

sa ca me na praṇaśyati

sarvatra

everywhere

sarvam

everything

ca

and

mayi

in Me

paśyati

sees

tasya

for him

aham

I

na

not

praṇaśyāmi

am lost

saḥ

he

ca

also

me

to Me

na

nor

praṇaśyati

is lost .

Important Words

sarvatra — everywhere
Sarva + tra — 'in every place.' Echoes 6.29's sarvatra. The chapter is hammering the universal locative: not in one place, not in many — in all.
sarvam — everything
Pairs with sarvatra. The first sarvatra is about places; the sarvam is about objects. He is in every place, and every thing is in Him. Two complementary universals.
praṇaśyāmi — am lost
Pra-√naś — 'utterly perish, vanish.' First-person singular — Kṛṣṇa speaks in His own voice. The verse's promise is in His mouth: I am never lost. This is not third-person doctrine; it is a vow.
saḥ ca me na praṇaśyati — he too is not lost to Me
The mirror clause. The non-loss is mutual. Many doctrines describe the soul reaching God; few describe the symmetry — that God, in the same moment, will not let the soul out of His sight either.

For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.

Purport

A person in Kṛṣṇa consciousness certainly sees Lord Kṛṣṇa everywhere, and he sees everything in Kṛṣṇa. Such a person may appear to see all separate manifestations of the material nature, but in each and every instance he is conscious of Kṛṣṇa, knowing that everything is a manifestation of Kṛṣṇa’s energy. Nothing can exist without Kṛṣṇa, and Kṛṣṇa is the Lord of everything – this is the basic principle of Kṛṣṇa consciousness. Kṛṣṇa consciousness is the development of love of Kṛṣṇa – a position transcendental even to material liberation. At this stage of Kṛṣṇa consciousness, beyond self-realization, the devotee becomes one with Kṛṣṇa in the sense that Kṛṣṇa becomes everything for the devotee and the devotee becomes full in loving Kṛṣṇa. An intimate relationship between the Lord and the devotee then exists. In that stage, the living entity can never be annihilated, nor is the Personality of Godhead ever out of the sight of the devotee. To merge in Kṛṣṇa is spiritual annihilation. A devotee takes no such risk. It is stated in the Brahma-saṁhitā (5.38) : premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi “I worship the primeval Lord, Govinda, who is always seen by the devotee whose eyes are anointed with the pulp of love. He is seen in His eternal form of Śyāmasundara, situated within the heart of the devotee.” At this stage, Lord Kṛṣṇa never disappears from the sight of the devotee, nor does the devotee ever lose sight of the Lord. In the case of a yogī who sees the Lord as Paramātmā within the heart, the same applies. Such a yogī turns into a pure devotee and cannot bear to live for a moment without seeing the Lord within himself.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

30. He who sees Me as Brahman everywhere and sees everything in Me, never loses sight Me, nor do I lose sight of him.

Commentary

The result of this spiritual realization is stated. I, the Brahman, never become invisible to that person (na praṇaśyāmi). Since I am continually present before him, the yogī (sa), My worshipper, is never lost to Me.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

30. He who sees Me everywhere and sees everything in Me, never loses sight Me, nor do I lose sight of him.

Commentary

Expanding on the previous verse, this verse then explains the result for one who can see in the way described above. I, paramātmā, do not become invisible to that yogī (na praṇaśyāmi). That yogī also does not become invisible to Me. We both see each other at all times.

Bhūrijana Dāsa Gauḍīya

Commentary

This is the benefit of the vision described in the previous verse. Such a person who has learned, as described in Text 29, seeing the Supersoul within and everywher, he is never lost because he is always with Krsna. He sees the all‑pervading Supersoul as the sustainer of everything including how Brahman is everywhere. This is what is described in these two verses. Now Krsna says directly that He is talking about the Supersoul:

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

He thus never loses the sight of the Supreme Lord, and never falls from the path of yoga

For one who sees Me everywhere and seeing everything in Me, for him...

I am never lost, nor is he ever lost to Me



Focus of Learning

(a) Krishna conscious yogi is the perfect seer because

He sees Krishna, the Supreme, in everyone’s heart as Supersoul (Ref. Bg. 18.61 “ishvara sarva...”) and thus he appreciates the Supreme neutrality of the Lord

(b) The Supreme neutrality of the Lord

Same Lord in Paramatma feature is situated in the heart of a dog and that of a brahmana

Same Lord is present in the heart of both, a believer and a non-believer

Ref. Smrti “atatatvac ca...” – The Lord, being the source of all beings, is like the mother and the maintainer

Analogy: As the mother is neutral to all different kinds of children, the Supreme father (or mother) is also neutral. Consequently the Supersoul is always in every living being

Lord is eternally transcendental and not materially affected by His presence in the heart of a dog or a brahmana

(c) Distinction between individual soul and Supersoul

Individual soul is situated in individual heart – but he is not present in all the hearts

One who is not factually in yoga practice cannot see so clearly

(d) “All beings in Me” – The Living entity always remains in the Lord’s energy; either material or

spiritual

(e) “Lord in all beings” – to see the supreme neutrality of the Lord who is present in dog/Brahman;

believer/non-believer

(f) Analogy: Mother/ maintainer – neutral to all living beings

(g) Vision of equality is perfect in a person in Krishna consciousness

Yogi sees equally because he see’s all living entities, although in different situations according to the results of fruitive work, in all circumstances remain as the servant of God

In material (external) energy one serves the material senses

In spiritual (internal) energy one serves the Supreme Lord directly

LINK BETWEEN TEXTS 6.30 & 6.31: In the following verse Krishna directly describes Supersoul realization

as worshipful service to Him, if the yogi has proper knowledge.

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.30 Yah, one who; pasyati, sees; mam, Me, Vasudeva, who am the Self of all; sarvatra, in all things; ca, and; sees sarvam, all things, all created things, beginning from Brahma; mayi, in Me who am the Self of all;-aham, I who am God; na pranasyami, do not go out; tasya,of his vision-of one who has thus realized the unity of the Self; ca sah, and he also; na pranasyati, is not lost; me, to My vision. That man of realization does not get lost to Me, to Vasudeva, because of the indentity between him and Me, for that which is called one's own Self is surely dear to one, and since it is I alone who am the seer of the unity of the Self in all.

Śrī Rāmānujācārya Classical

Translation

6.30 (ii) He who, having reached the highest stage of maturity, views similarity of nature with Me, i.e., sees similarity of all selves to Myself when They are freed from good and evil and when they remain in Their own essence, as declared in the Sruti, 'Stainless he attains supreme degree of eality' (Mun. U., 3.1.3); and 'sees Me in all selves and sees all selves in Me.' That is, on viewing one of Them (selves), one views another also to be the same, because of their similarity to one another. To him who perceives the nature of his own self, I am not lost on account of My similarity to him i.e., I do not become invisible to him. He (the Yogin) viewing his own self as similar to Me, always remains within My sight when I am viewing Myself, because of similarity of his self with Me. Sri Krsna describes a still more mature steps (of Yoga):

Śrī Abhinavagupta Classical

Translation

6.30 Yo Mam etc. Loss : i.e., on account of serving no purpose [on the part of a thing]. For example : He who does not see the all-pervasive nature of the Supreme Self, from him the Supreme Self has fled away, because It does not reveal Its own nature. Further, this aggregate of objects, which is being perceived, remains settled down in the Supreme Self, which is the very nature of their illumination (being known). Now, whosoever fails to veiw the object as such, he gets lost from the naute of that Supreme Self. For, nothing shines without It. On the other hand, he who finds Me (the Supreme Consciousness) as immanent in all - for him I am not lost; because I appear [to him] in my own nature. [Again], when he perceives objects in Me-when his perceiverhood is complete on account of the possibility of illumination and manifestation of these objects due to This - then he is not lost for the Supreme Self.

Swami Sivananda Classical

Translation

6.30 He who sees Me everywhere and sees everything in Me, he never becomes separated from Me, nor do I become separated from him.

Commentary

6.30 यः who? माम् Me? पश्यति sees? सर्वत्र everywhere? सर्वम् all? च and? मयि in Me? पश्यति sees? तस्य of him? अहम् I? न not? प्रणश्यामि vanish? सः he? च and? मे to Me? न not? प्रणश्यति vanishes.Commentary In this verse the Lord describes the effect of the vision of the unity of the Self or oneness.He who sees Me? the Self of all? in all beings? and everything (from Brahma the Creator down to the blade of grass) in Me? I am not lost to him? nor is he lost to Me. I and the sage or seer of unity of the Self become identical or one and the same. I never leave his presence nor does he leave My presence. I never lose hold of him nor does he lose hold of Me. I dwell in him and he dwells in Me.

Swami Gambhīrānanda Classical

Translation

6.30 One who sees Me in everything, and sees all things in Me-I do not out of his vision, and he also is not lost to My vision.

Shri Purohit Swami Classical

Translation

6.30 He who sees Me in everything and everything in Me, him shall I never forsake, nor shall he lose Me.

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BVKS BG 06-30 Czech Translation - 1999-11-01 Prague
His Holiness Bhakti Vikas Swami· 1999-11-01· Tamil
Bhakti Vikas Sw BG 06-30 - Krishna Consciousness is beyond Self Realization
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His Holiness Prahladananada Swami· 2020-05-12· Slovenian
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SBKS BG 06-30 - How do WE see Krsna - 2011-11-20
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ISKCON Pune· 2009-08-14· English
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Srila Prabhupada· 1969-02-19· English
SP Tamil Translation - BG 06-30 - Yoga System Universal Love etc - 1969-02-19 LA
Srila Prabhupada· 1969-02-19· Tamil

Personal Guidance

He who sees Me everywhere and sees everything in Me — for him I am never lost, nor is he ever lost to Me.

Practical Applications

Trust the mutual non-loss: Kṛṣṇa never loses you when you see Him.
Use this verse during periods of feeling spiritually distant.
Renew the seeing each day.

Reflection Questions

Have I felt 'lost' — and what was I losing sight of?
What renewed seeing today?

Analogy

Two travelers, each carrying the other's portrait at all times, can never truly lose each other no matter how far they roam. The yogī who keeps Kṛṣṇa's image in his seeing is carried in Kṛṣṇa's seeing in return. The promise is mutual — and the seeing on either side is the only thread that has to stay unbroken.

Stories

Draupadī's Cry

When Draupadī, dragged into the assembly and being disrobed, was abandoned by every man in the hall, she let go of her own grip on her sari and called out 'Govinda! Dvārakanātha!' — seeing Kṛṣṇa, in that instant, everywhere.

Kṛṣṇa, in distant Dvārakā, did not lose her. The sari became infinite. The Mahābhārata gives no scene more direct in illustrating yaḥ mām paśyati sarvatra — tasya na praṇaśyāmi: the one who sees Me everywhere, for him I am never lost. Her sarvatra-seeing in extremity drew His never-losing in response.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.31

↗

సర్వభూతస్థితం యో మాం భజత్యేకత్వమాస్థిత: । సర్వథా వర్తమానోఽపి స యోగీ మయి వర్తతే ॥ ౩౧ ॥

sarva-bhūta-sthitaṁ yo māṁ

[sarva-bhoota-sthitam yo maam]

bhajaty ekatvam āsthitaḥ

[bhajaty ekatvam aasthitah]

sarvathā vartamāno ’pi

[sarvathaa vartamaano ’pi]

sa yogī mayi vartate

[sa yogee mayi vartate]

Word-for-word

sarva - bhūta - sthitam — situated in everyone’s heart yaḥ — he who mām — Me bhajati — serves in devotional service ekatvam — in oneness āsthitaḥ — situated sarvathā — in all respects vartamānaḥ — being situated api — in spite of saḥ — he yogī — the transcendentalist mayi — in Me vartate — remains .

Blended reading (Sanskrit + English inline)

sarva-bhūta-sthitaṁ yo māṁ

sarva - bhūta - sthitam

situated in everyone’s heart

yaḥ

he who

mām

Me

bhajaty ekatvam āsthitaḥ

bhajati

serves in devotional service

ekatvam

in oneness

āsthitaḥ

situated

sarvathā vartamāno ’pi

sarvathā

in all respects

vartamānaḥ

being situated

api

in spite of

sa yogī mayi vartate

saḥ

he

yogī

the transcendentalist

mayi

in Me

vartate

remains .

Important Words

sarva-bhūta-sthitam — situated in everyone's heart
Echoes 6.29 with a small variation: sthita rather than stha. The Lord is sthita — established, settled — in every heart. Permanent residency, not visit.
bhajati — serves in devotional service
From √bhaj, 'to share, to serve, to worship.' The root of bhakti. The verse pivots: the seeing of 6.29–30 becomes the serving of 6.31. Vision matures into service.
ekatvam āsthitaḥ — situated in oneness
Ekatvam — 'oneness' — āsthitaḥ — 'standing in.' The Gauḍīya reading: the yogī is established in the oneness of Kṛṣṇa and Paramātmā (not the oneness of soul with Lord, which is the impersonalist misreading). The yogī sees that the Supersoul he serves is none other than Kṛṣṇa.
sarvathā — in all respects
Sarva + thā — 'in every manner.' Modifies vartamānaḥ. However the yogī is situated — physically, mentally, socially — he remains in Me. Outer condition does not affect the inner location.
vartamānaḥ — being situated
Present participle of √vṛt — 'rolling, being-in-motion.' Even as the yogī moves through changing situations, the abiding does not move. The verb of constant flux is paired with the rock of mayi vartate.
mayi vartate — remains in Me
Locative mayi + √vṛt. The closing words. Whatever else rolls, the yogī rolls in Me. Location-in-Kṛṣṇa is the steady ground beneath every motion.

Such a yogī, who engages in the worshipful service of the Supersoul, knowing that I and the Supersoul are one, remains always in Me in all circumstances.

Purport

A yogī who is practicing meditation on the Supersoul sees within himself the plenary portion of Kṛṣṇa as Viṣṇu – with four hands, holding conchshell, wheel, club and lotus flower. The yogī should know that Viṣṇu is not different from Kṛṣṇa. Kṛṣṇa in this form of Supersoul is situated in everyone’s heart. Furthermore, there is no difference between the innumerable Supersouls present in the innumerable hearts of living entities. Nor is there a difference between a Kṛṣṇa conscious person always engaged in the transcendental loving service of Kṛṣṇa and a perfect yogī engaged in meditation on the Supersoul. The yogī in Kṛṣṇa consciousness – even though he may be engaged in various activities while in material existence – remains always situated in Kṛṣṇa. This is confirmed in the Bhakti-rasāmṛta-sindhu (1.2.187) of Śrīla Rūpa Gosvāmī: nikhilāsv apy avasthāsu jīvan-muktaḥ sa ucyate. A devotee of the Lord, always acting in Kṛṣṇa consciousness, is automatically liberated. In the Nārada Pañcarātra this is confirmed in this way: dik-kālādy-anavacchinne kṛṣṇe ceto vidhāya ca tan-mayo bhavati kṣipraṁ jīvo brahmaṇi yojayet “By concentrating one’s attention on the transcendental form of Kṛṣṇa, who is all-pervading and beyond time and space, one becomes absorbed in thinking of Kṛṣṇa and then attains the happy state of transcendental association with Him.” Kṛṣṇa consciousness is the highest stage of trance in yoga practice. This very understanding that Kṛṣṇa is present as Paramātmā in everyone’s heart makes the yogī faultless. The Vedas ( Gopāla-tāpanī Upaniṣad 1.21) confirm this inconceivable potency of the Lord as follows: eko ’pi san bahudhā yo ’vabhāti. “Although the Lord is one, He is present in innumerable hearts as many.” Similarly, in the smṛti-śāstra it is said: eka eva paro viṣṇuḥ sarva-vyāpī na saṁśayaḥ aiśvaryād rūpam ekaṁ ca sūrya-vat bahudheyate “Viṣṇu is one, and yet He is certainly all-pervading. By His inconceivable potency, in spite of His one form, He is present everywhere, as the sun appears in many places at once.”

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

31. The yogī who worships Me as the one living being who is the cause of all, exists in Me, no matter what his manner of worship.

Commentary

The yogī who worships Me as Paramātmā situated everywhere, even before direct realization, is beyond the rules. He who, acknowledging that the Paramātmā alone exists, since He is the cause of all (ekatvam āsthitaḥ), worships Me through hearing and chanting, resides in Me, not in saṁsāra, whether performing the acts indicated in the scriptures or not (sarvathā vartamāno ’pi).

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

31. The yogī who meditates on Me as one, though situated in all entities, exists in Me, no matter whether he performs prescribed duties or not.

Commentary

This yogī, experiencing My inconceivable svarūpa śakti, becomes very dear to Me. The verse is spoken with this intention. I, the size of seven inches [Note: The size of the Lord is one pradeśa: the length from the tip of the thumb to the tip of the extended forefinger.], with four arms holding cakra, conch, club and lotus, with complexion of the atasī flower, reside in the hearts of all jīvas. The yogī who meditates (bhajati) on Me situated in the hearts of all, understanding that all My numerous forms are one (by acintya śakti), whether he performs or neglects his prescribed duties during unfavorable times (sarvathā vartamanaḥ), resides in Me. That means the yogī, whose fault of sensuality has been burned up by the great influence of realizing My quality of possessing inconceivable śakti, enjoys liberation in the form of closeness to Me, rather than experiencing saṁsāra. The śrutis speak of the Lord’s possessing acintya śakti: eko’pi san bahudhā yo’vabhāti Though one, he exists as many. Gopāla-tāpanī Upaniṣad 1.21 The smṛti says: eka eva paro viṣṇuḥ sarva-vyāpī na saṁśayaḥ aiśvaryād rūpam ekaṁ ca sūryavad bahudheyate Supreme Viṣṇu is one, and yet He is certainly all-pervading. By His inconceivable potency, He makes the one form become many, as the sun spreads its rays everywhere. Matsya Purāṇa

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

Text 31 and 32 mentions “Actions of a perfect yogi”

THEME: Realizing Krishna to be the origin of Supersoul, the perfect yogi worships and serves Him and thus

always remains in Him in all circumstances



Focus of Learning

(a) How a yogi sees the Supersoul

One sees within himself the plenary portion of Krishna as Vishnu – With four hands, holding conchshell, wheel, club and lotus flower

The yogi should know that Vishnu is non-different from Krishna, who is present as Supersoul in everyone’s heart

There is no difference between the innumerable Supersouls present in the innumerable hearts of living entities

This purport explains how a Krishna conscious persons fulfils the vision of a perfect yogi

(a) A Krishna conscious person certainly sees Lord Krishna everywhere, and he sees everything in

Krishna

While seeing all the separate manifestations of the material nature, He is conscious of Krishna, knowing that everything is a manifestation of Krishna’s energy

Basic principle of Krishna consciousness – Nothing can exist without Krishna and Krishna is the Lord of everything

(b) Krishna consciousness is the development of love for Krishna

Ref. Brahma Samhita 5.38 “premanjana cchurita...”

It is the position transcendental even to the material liberation

An intimate relationship between the Lord and the devotee exists

In that stage the living entity can never be annihilated, nor is the Personality of Godhead ever out of the sight of the devotee

(c) To merge in Krishna is spiritual annihilation. A devotee takes no such risk

In Krishna consciousness, the devotee becomes one with Krishna in the sense that Krishna becomes everything for the devotee and the devotee becomes full in loving Krishna

(d) Text 6.30 refers to yogi turning in to a pure devotee – He cannot live for a movement without

seeing the Lord within Himself

LINK BETWEEN TEXTS 6.31 & 6.32: By his proper worship, the yogi understands the actual situation of

the soul in the material world. Krishna will describe that next.

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.31 This being so, i.e. after reiterating (in the first line of the present verse) the idea of full realization contained in the previous verse, the result of that (realization), viz Liberation, is being spoken of (in the second line): The yogi, the man of full realization; vartate, exists; mayi, in Me, in the supreme state of Visnu; sarvatha api, in whatever condition; vartamanah, he may be. He is verily ever-free. The idea is that he is not obstructed from Liberation by anything. Furthermore,

Śrī Rāmānujācārya Classical

Translation

6.31 (iii) The Yogin who, fixed in the state of Yoga in oneness because he has the same form of uncontracted knowledge (as Myself), worships Me steadfastly by renouncing the differences of the Prakrti (i.e., of the body) - then that Yogin, even while coming out of Yoga, howsoever he may live, views Me only, when viewing his own self and all other beings. The meaning is that he views his similarity to Myself in his own self and in the self of all beings. Now Sri Krsna proceeds to speak of the maturest stage beyond this:

Śrī Abhinavagupta Classical

Translation

6.31 Sarva - etc. Whosoever is completely possessed of the knowledge of this kind, he necessarily realises the Bhagavat as one and immanent in all and does not get stained [by any of his actions] is whatever condition he is.

Swami Sivananda Classical

Translation

6.31 He who, being established in unity, worships Me Who dwells in all beings, that Yogi abides in Me, whatever may be his mode of living.

Commentary

6.31 सर्वभूतस्थितम् abiding in all beings? यः who? माम् Me? भजति worships? एकत्वम् unity? आस्थितः established? सर्वथा in every way? वर्तमानः remaining? अपि also? सः that? योगी Yogi? मयि in Me? वर्तते abides.Commentary He who has dissolved all duality in the underlying unity? who is thus established in unity? who worships Me? i.e.? who has realised Me as the Self of all? dwells always in Me? whatever his mode of living may be. He is ever liberated.Sadana lived in God though he was a butcher because his mind was ever fixed at the lotus feet of the Lord.

Swami Gambhīrānanda Classical

Translation

6.31 That yogi who, being established in unity, adores Me as existing in all things, he exist in Me-in whatever condition he may be.

Shri Purohit Swami Classical

Translation

6.31 The sage who realises the unity of life and who worships Me in all beings, lives in Me, whatever may be his lot.

Related values & verses

Related values

Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Maitri (Friendship / Goodwill)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)

Related verses

BG 13.31 BG 18.61 BG 9.22 SB 2.2.8 SB 3.28.41 SB 11.14.37 CC Madhya 20.262 CC Madhya 20.153 CC Madhya 22.31 Śvetāśvatara Upaniṣad 6.11Muṇḍaka Upaniṣad 3.1.1

Sciences essays referencing this verse

5. The Science of Spiritual Life

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Personal Guidance

The yogi who knows that I and the Supersoul are one, abiding in all beings — wherever situated, he abides in Me.

Practical Applications

Cultivate awareness of the Supersoul (Paramātmā) within all.
Recognize that you abide in Him wherever you go.
No need to relocate to find Him — He is already here.

Reflection Questions

Where do I imagine I need to 'go to' for spirituality?
What does abiding-where-I-am look like?

Analogy

A drop of water poured into the ocean does not become the ocean but is everywhere the ocean is, in every wave and tide. The yogī who knows Kṛṣṇa as the Supersoul in all hearts is that drop — situated wherever Kṛṣṇa is situated, which is every heart. He does not relocate. He understands his location was always inside Him.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.32

↗

ఆత్మౌపమ్యేన సర్వత్ర సమం పశ్యతి యోఽర్జున । సుఖం వా యది వా దు:ఖం స యోగీ పరమో మత: ॥ ౩౨ ॥

ātmaupamyena sarvatra

[aatmaupamyena sarvatra]

samaṁ paśyati yo ’rjuna

[samam pashyati yo ’rjuna]

sukhaṁ vā yadi vā duḥkhaṁ

[sukham vaa yadi vaa duhkham]

sa yogī paramo mataḥ

[sa yogee paramo matah]

Word-for-word

ātma — with his self aupamyena — by comparison sarvatra — everywhere samam — equally paśyati — sees yaḥ — he who arjuna — O Arjuna sukham — happiness vā — or yadi — if vā — or duḥkham — distress saḥ — such yogī — a transcendentalist paramaḥ — perfect mataḥ — is considered .

Blended reading (Sanskrit + English inline)

ātmaupamyena sarvatra

ātma

with his self

aupamyena

by comparison

sarvatra

everywhere

samaṁ paśyati yo ’rjuna

samam

equally

paśyati

sees

sukhaṁ vā yadi vā duḥkhaṁ

yaḥ

he who

sa yogī paramo mataḥ

arjuna

O Arjuna

sukham

happiness

vā

or

yadi

if

vā

or

duḥkham

distress

saḥ

such

yogī

a transcendentalist

paramaḥ

perfect

mataḥ

is considered .

Important Words

ātma-aupamyena — by comparison to his own self
Ātma + aupamya — 'similarity-to-self.' Instrumental — the means by which equality is seen. The verse names a specific technique of empathy: extrapolation from one's own felt life.
sarvatra — everywhere
Yet again the chapter's universal locative. The equality is not selective — not 'with those like me.' Sarvatra closes that loophole.
samam — equally
From √sam — the same root as samādhi, sama-darśana, śama. The whole chapter is a study of sama. Here the sama-vision is socialized: applied to others, not only to objects (clay/stone/gold of verse 8) or to dualities (heat/cold of verse 7).
sukham vā yadi vā duḥkham — happiness or distress
The classical dvandva covering the whole register of subjective life. Equality of regard holds across the entire span — not only in another's pleasure but, harder, in another's pain.
paramaḥ — perfect
Para-ma — 'most-beyond.' Superlative. The verse reserves paramaḥ for the one who has achieved this last and hardest equipoise: equal regard for others' happiness and distress as for one's own.
mataḥ — is considered
Past participle of √man — 'is held to be, is in opinion.' Whose opinion? Kṛṣṇa's, who is speaking. This is the Lord's own definition of the perfect yogī. Not negotiable.

He is a perfect yogī who, by comparison to his own self, sees the true equality of all beings, in both their happiness and their distress, O Arjuna!

Purport

One who is Kṛṣṇa conscious is a perfect yogī; he is aware of everyone’s happiness and distress by dint of his own personal experience. The cause of the distress of a living entity is forgetfulness of his relationship with God. And the cause of happiness is knowing Kṛṣṇa to be the supreme enjoyer of all the activities of the human being, the proprietor of all lands and planets, and the sincerest friend of all living entities. The perfect yogī knows that the living being who is conditioned by the modes of material nature is subjected to the threefold material miseries due to forgetfulness of his relationship with Kṛṣṇa. And because one in Kṛṣṇa consciousness is happy, he tries to distribute the knowledge of Kṛṣṇa everywhere. Since the perfect yogī tries to broadcast the importance of becoming Kṛṣṇa conscious, he is the best philanthropist in the world, and he is the dearest servitor of the Lord. Na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ ( Bg. 18.69 ). In other words, a devotee of the Lord always looks to the welfare of all living entities, and in this way he is factually the friend of everyone. He is the best yogī because he does not desire perfection in yoga for his personal benefit, but tries for others also. He does not envy his fellow living entities. Here is a contrast between a pure devotee of the Lord and a yogī interested only in his personal elevation. The yogī who has withdrawn to a secluded place in order to meditate perfectly may not be as perfect as a devotee who is trying his best to turn every man toward Kṛṣṇa consciousness.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

32. I consider that practicing yogī who sees equally everything as equal to himself in all circumstances, whether in happiness or suffering, to be the topmost yogī.

Commentary

Moreover, it has been stated that even the yogī at the stage of sādhana should have equal vision everywhere. This verse explains the most important type of equal vision. He sees what is good for himself and what is bad for himself as equally applicable to all others; he desires happiness for all others, and does not desire suffering for anyone. That yogī I consider the best.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

32. O Arjuna, I consider him to be the topmost yogī who sees everywhere the happiness and distress of others as his own.

Commentary

Previously the Lord said sarva-bhūta-hite rataḥ: the yogīs are engaged in the welfare of all beings. (BG 5.25) This verse further elaborates the point. He sees in any circumstance both happiness and distress of others as if it were his own. As he desires happiness for himself, he desires happiness for others, and not distress. I consider this yogī who is merciful to all, seeing others’ happiness and distress as his own, to be the best. Though a person may be knowledgeable of the truth, if he sees others unequal to himself, then he is not considered the best yogī.

Bhūrijana Dāsa Gauḍīya

Commentary

This true equality of all beings was also explained in the last Chapter (5.18). This 'sama‑darsinah' vision was obtainable from niskama karma, and is also obtainable through astanga‑yoga when one comes to the Supersoul platform. And because he sees the true happiness and the equality of all beings, he works for everyone's welfare. He doesn't give distress to others, he should work to help everyone. This is a yogi.

REVIEW: Krsna has explained in Section A how when practicing astanga‑yoga, one shouldn't give up niskama karma or work. But this work should be detached. And when one gets to the 'yogarudha' stage, when one's mind is completely under control, then one can give up niskama karma. After explainning that, the practice of one who solely engage in astanga‑yoga, was described in the long Section B (10‑32). There are many descriptions how one has to seat perfectly straight back, one's eyes have to be focused, one has to be fearless, one has to be free from any material desires, one cannot sleep too much or sleep too little, one cannot eat too much or eat to little... ‑ it is a very straight and narrow path. And ultimately after a long period of practice one can understand the Supersoul and focus his consciousness upon the Supersoul and thus achieve the same liberation in the Supreme as we heard about in Chapter Five, through the performance of niskama karma‑yoga. After hearing of these difficult practices (when one goes to the forest, alone, in a secluded place...), Arjuna says:

[ D . THE MIND AND YOGA PRACTICE (6. 33‑36) Lord Krsna acknowledges Arjuna's doubt that the turbulent mind makes the equal vision and practices of yoga difficult. The Lord then assures Arjuna that control of the mind is needed, and is possible only through constant practice and detachment. ]

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

Having experienced that in external consciousness there is no happiness and Krishna consciousness

only gives true happiness, the yogi tries to help everyone, without distinction between friend and enemy, to

become happy by turning their consciousness to Krishna

LINK BETWEEN TEXTS 6.32 & 6.33: After hearing descriptions of asthanga-yoga, Arjuna analyzes his

inability to follow the process.



Focus of Learning

(a) A Krishna conscious person is a perfect yogi – Because aware of real cause of happiness and

distress by dint of his personal experience

The cause of distress – Forgetfulness of relationship with God

The cause of happiness – Knowing Krishna to be the Supreme enjoyer, the Supreme proprietor and the sincerest friend

(b) A Krishna conscious person is the best philanthropist and dearest servitor of the Lord – Because

he tries to broadcast the importance of Krishna consciousness

Ref. Bg. 18.69 “na ca tasman...”

He is the best yogi because he does not desire perfection in yoga for his personal benefit but tries for others also

This differentiates a pure devotee from a yogi only interested in personal salvation

(b) There is no difference between a Krishna conscious person engaged in transcendental service of

Krishna and a perfect yogi engaged in meditation on the Supersoul

Yogi in Krishna consciousness – Even though he may be engaged in various activities in material world – remains always situated in Krishna

Ref. Bhakti-rasamrita-sindhu 1.2.187: “nikhilasv apy...” – A devotee acting in Krishna consciousness is already liberated

Ref. Narada-pancaratra “dik-kalady...” – By concentrating one’s attention on the transcendental form of Krishna, who is all pervading and beyond time and space, one becomes absorbed in thinking of Krishna and then one attains the happy state of transcendental association with Him

Krishna consciousness is the highest stage of trance in yoga practice

Understanding that Krishna is present as Paramatma in everyone’s heart, and Vishnu is non-different from Krishna, makes the yogi faultless

Ref Gopal-tapani-upanisad 1.2.1 – This confirms the inconceivable potency of the Lord: “Although the Lord is one, He is present in innumerable hearts as many”

Ref. Smrti sastra: “Vishnu is one, and yet He is certainly all-pervading...”

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.32 Atma-aupamyena: Atma means the self, i.e. oneself. That by which a comparison is made is an upama. The abstract from of that is aupamya. Atma-aupamya means a standard as would be applicable to oneself. O Arjuna, yah, he who; pasyati, judges; sarvatra, in all beings; samam, by the same standard, in the same manner; atma-aupamyena, as he would apply to himself-. And what does he view with sameness? That is being stated: As sukham, happiness, is dear to me, so also is happiness agreeable to all creatures. Va, and-the word va is (used) in the sense of and; just as yadi, whatever; duhkham, sorrow is unfavourable, unwelcome to me, so also is sorrow unwelcome and unfavourable to all creatures. In this way, he looks upon happiness and sorrow as pleasant and unpleasant to all bengs, by the same standard as he would apply to himself. He does not act against anyone. That is , he is non-injurious. He who is thus non-injurious and steadfast in full Illumination, sah, that yogi; paramah matah, is considered as the best among all the yogis. Noticing that his Yoga-as spoken of and consisting in full Illumination- is hard to acire, Arjuna, with a view to hearing the sure means to its attainment, said:

Śrī Rāmānujācārya Classical

Translation

6.32 (iv) He who - because of the similarity between his own self and other selves, as they are all constituted similarly of uncontracted knowledge in their essential being - views the pleasures in the form of the birth of a son and the sorrows in the form of the death of a son of his own and of others, as eal, on the ground of their eal unrelatedness to such pleasures and pains to him. Viewing his own pleasures and pains of the above description as being not different from those of others of the same kind - tht Yogin is deemed the highest; he is judged as having reached the summit of Yoga. [The idea is to prevent misconstruing the verse as meaning that one shares the joy and misery of all as his own. It means only that the highest type of yogins understand that the self is unrelated to the pain and pleasures of his own body-mind. He understands also that the same is the case with other selves.]

Śrī Abhinavagupta Classical

Translation

6.32 Atma-etc. 'That he finds the pleasure and pain of all on analogy of himself'. This is only a statement of characteristic mark [of the Yogin]; and it is not an injunction enjoining a new action.

Swami Sivananda Classical

Translation

6.32 He who, through the likeness of the Self, O Arjuna, sees eality everywhere, be it pleasure or pain, he is regarded as the highest Yogi.

Commentary

6.32 आत्मौपम्येन through the likeness of the Self? सर्वत्र everywhere? समम् eality? पश्यति sees? यः who? अर्जुन O Arjuna? सुखम् pleasure? वा and? यदि if? वा or? दुःखम् pain? सः he? योगी Yogi? परमः highest? मतः is regarded.Commentary He sees that whatever is pleasure or pain to himself is also pleasure or pain to all other beings. He does not harm anyone. He is ite harmless. He wishes good to all. He is compassionate to all creatures. He has a very soft and large heart. He sees thus eality everywhere as he is endowed with the right knowlede of the Self? as he beholds the Self only everywhere? and as he is established in the unity of the Self. Therefore he is considered as the highest among all Yogis. (Cf.VI.47)

Swami Gambhīrānanda Classical

Translation

6.32 O Arjuna, that yogi is considered the best who judges what is happiness and sorrow in all beings by the same standard as he would apply to himself.

Shri Purohit Swami Classical

Translation

6.32 O Arjuna! He is the perfect saint who, taught by the likeness within himself, sees the same Self everywhere, whether the outer form be pleasurable or painful.

Related values & verses

Related values

Tyaga (Renunciation / Letting Go)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)

Related verses

BG 5.18 BG 12.13 BG 13.28 SB 11.2.45 SB 4.12.37 SB 3.29.27 CC Madhya 23.111 CC Madhya 22.78 CC Antya 20.25 Īśa Upaniṣad 6 Bṛhadāraṇyaka Upaniṣad 2.4.5

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5. The Science of Spiritual Life

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Personal Guidance

The perfect yogi sees by similar comparison to his own self the equality of all beings — in happiness and distress.

Practical Applications

Apply 'as I want for myself' to others — not just abstractly but concretely.
Notice when you'd want comfort for yourself but accept distress for another.
Equalize through imagination of self.

Reflection Questions

Whose distress have I tolerated when I would not tolerate it for myself?
What does equal regard ask of me?

Analogy

A mother's hand draws back from a hot iron just as quickly when reaching for her own child as for her neighbor's — the comparison is reflexive, immediate, untaught. The perfect yogī's compassion has acquired exactly this reflex. He measures another's pain against his own and finds the measurement equal.

Stories

King Rantideva offers his last water

After forty-eight days of fasting, King Rantideva at last received a little food and water. As he raised the cup to his lips, a thirsty caṇḍāla appeared and begged for water. Rantideva gave it without hesitation, saying he wanted no kingdom, no liberation, no rebirth — only that he might enter every suffering being and relieve their distress so that they would be free of misery.

The Bhāgavatam (9.21) records this as the perfection of ātma-aupamya. Rantideva did not weigh the beggar's caste, species, or worthiness; he felt another's thirst as his own and acted by reflex. His prayer — na tv ahaṁ kāmaye rājyam — is this verse of the Gītā made into a life. Such a devotee, says Kṛṣṇa, is paramo yogī.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.33

↗

అర్జున ఉవాచ యోఽయం యోగస్త్వయా ప్రోక్త: సామ్యేన మధుసూదన । ఏతస్యాహం న పశ్యామి చఞ్చలత్వాత్స్థితిం స్థిరామ్ ॥ ౩౩ ॥

arjuna uvāca

[arjuna uvaacha]

yo ’yaṁ yogas tvayā proktaḥ

[yo ’yam yogas tvayaa proktah]

sāmyena madhusūdana

[saamyena madhusoodana]

etasyāhaṁ na paśyāmi

[etasyaaham na pashyaami]

cañcalatvāt sthitiṁ sthirām

[chanchalatvaat sthitim sthiraam]

Word-for-word

arjunaḥ uvāca — Arjuna said yaḥ ayam — this system yogaḥ — mysticism tvayā — by You proktaḥ — described sāmyena — generally madhu - sūdana — O killer of the demon Madhu etasya — of this aham — I na — do not paśyāmi — see cañcalatvāt — due to being restless sthitim — situation sthirām — stable .

Blended reading (Sanskrit + English inline)

arjuna uvāca

arjunaḥ uvāca

Arjuna said

yo ’yaṁ yogas tvayā proktaḥ

yaḥ ayam

this system

yogaḥ

mysticism

tvayā

by You

proktaḥ

described

sāmyena madhusūdana

sāmyena

generally

madhu - sūdana

O killer of the demon Madhu

etasyāhaṁ na paśyāmi

etasya

of this

aham

I

na

do not

paśyāmi

see

cañcalatvāt sthitiṁ sthirām

cañcalatvāt

due to being restless

sthitim

situation

sthirām

stable .

Important Words

madhu-sūdana — O killer of the demon Madhu
Arjuna addresses Kṛṣṇa by His demon-slayer epithet — perhaps appealing to the slayer of obstacles, perhaps gently noting that Kṛṣṇa, who has killed Madhu, should now help kill the demon of his own restless mind.
sāmyena — generally / by way of equality
From sama — the chapter's recurring word. Arjuna has heard Kṛṣṇa's teaching of equality (28–32) and registers that the system requires sāmya throughout. He is faithful to the question; he names exactly what he doubts.
na paśyāmi — I do not see
First-person honesty. Arjuna does not say 'this cannot be done' — he says 'I do not see how it can be done.' The Gītā honors this distinction: failure to see is permitted; refusal to inquire further is not.
cañcalatvāt — due to being restless
Cañcala + tva — abstract suffix — 'because of restlessness-ness.' The ablative gives the cause. Arjuna locates the difficulty precisely: not in the path's height but in the mind's nature.
sthitim — situation
From √sthā — 'stability.' Echoes the sthita-prajña of chapter 2 and the sthira and ārūḍha of this chapter. The very stability the chapter has been describing is what Arjuna says he cannot see for himself.
sthirām — stable
Adjective from √sthā — 'firm, fixed.' Doubled emphasis with sthitim — 'stable stability.' The redundancy is honest desperation: every form of fixity feels out of reach to him at this moment.

Arjuna said: O Madhusūdana, the system of yoga which You have summarized appears impractical and unendurable to me, for the mind is restless and unsteady.

Purport

The system of mysticism described by Lord Kṛṣṇa to Arjuna beginning with the words śucau deśe and ending with yogī paramaḥ is here being rejected by Arjuna out of a feeling of inability. It is not possible for an ordinary man to leave home and go to a secluded place in the mountains or jungles to practice yoga in this Age of Kali. The present age is characterized by a bitter struggle for a life of short duration. People are not serious about self-realization even by simple, practical means, and what to speak of this difficult yoga system, which regulates the mode of living, the manner of sitting, selection of place, and detachment of the mind from material engagements. As a practical man, Arjuna thought it was impossible to follow this system of yoga, even though he was favorably endowed in many ways. He belonged to the royal family and was highly elevated in terms of numerous qualities; he was a great warrior, he had great longevity, and, above all, he was the most intimate friend of Lord Kṛṣṇa, the Supreme Personality of Godhead. Five thousand years ago, Arjuna had much better facilities than we do now, yet he refused to accept this system of yoga. In fact, we do not find any record in history of his practicing it at any time. Therefore this system must be considered generally impossible in this Age of Kali. Of course it may be possible for some very few, rare men, but for the people in general it is an impossible proposal. If this were so five thousand years ago, then what of the present day? Those who are imitating this yoga system in different so-called schools and societies, although complacent, are certainly wasting their time. They are completely in ignorance of the desired goal.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

33. O Madhusūdana, I do not see that this yoga with equal vision that you have described can be lasting, because of the fickle mind.

Commentary

Seeing that it would be difficult to attain such equal vision, Arjuna speaks. “I do not see the permanence of this yoga which has achieved equal vision. This yoga will not last forever. This state will last for three or four days. Why? Because the mind is unsteady (caṣcalatvāt). You spoke of seeing the happiness and distress of all living entities of the world as ones own happiness and distress. One can maintain such equal vision for friends or neutral persons, but it is not possible to maintain equal vision for enemies, who wish to cause you harm, for those who hate you or criticize you,. It is not possible for me to see as equal, at all times, the happiness and distress of Yudhiṣṭhira and Duryodhana. Even if by intelligence you see equally the jīva, Paramātmā, prāṇas , senses and bodily elements of oneself and ones enemies, that lasts only for two or three days, because the fickle mind is stronger than the discriminating intellect. One sees that the mind, attached to material enjoyment, overcomes the intellect.”

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

33. O Madhusūdana, I do not see that this yoga with equal vision that you have described can be lasting, because of the fickle mind.

Commentary

Objecting to this, Arjuna speaks. “I do not see permanent steadiness (sthirām sthitim) in this yoga which You, the omniscient lord, have spoken. It teaches equal vision to ones own and others’ happiness and distress. It may last for two or three days. Why? Because the mind is fickle.” The meaning is this. Sometimes there will be equal treatment of friends and neutral persons, but never of enemies or those who criticize. If one is to see with discrimination that paramātmā is situated everywhere without making distinctions, this state cannot be permanent, because the strong, fickle mind cannot keep that discrimination for long.

Bhūrijana Dāsa Gauḍīya

Commentary

The mind is so difficult to control. Not only is the practice, practically speaking, so difficult for anyone to perform in the age of Kali, but the vision that Krsna has described in the previous verse is so difficult (29‑ 30). This equal vision, when one is completely equipoised in seeing everything as the manifestation of the Supersoul ‑ this as well the practices of astanga‑yoga ‑ Arjuna doesn't think at all to be practicable for him to follow. Krsna is talking about yoga but where is Arjuna? He is in a battlefield and he is supposed to see with an equal vision the people on his side and the people in the opposing side, to see Yudhisthira equal with Duryodhana. Arjuna places his doubt before Krsna: "It is not possible for me. Maybe I can do this for a few days, but how is it possible to continue having this equal vision and yet practicing as it is imposed to practice?" Krsna answers: "What is the problem? Why is it so difficult to control the mind in this way? The mind is only the reins by which the body is driven." And what is the driver in the analogy? The intelligence. So, Arjuna has just to control the mind with the use of intelligence. But Arjuna replied with the words: "This is the difficulty! The mind is restless, turbulent, obstinate, always churning, very strong O Krsna! To subdue it, I think, is more difficult then controlling the wind." The intelligence is sometimes compared to a sharp needle. And like a sharp needle, intelligence can pierce a difficult situation, like a needle can pierce a piece of paper. But Arjuna doesn't compare the mind with a piece of paper, he compares it with the wind. Can a needle pierce the wind? Of course not. The mind is always changing, accepting something then rejecting, accepting again and again rejecting. It is very strong, obstinate... this is the reason why Arjuna finds impossible or too difficult to control the mind. It is just like a desease: through so many years, lifetimes of letting the mind wander and wander to grab sense gratification like a desease that is in a very advanced stage that will not respond to any medicine ‑ this is the difficulty in controlling the mind. Then Arjuna could say: This is the condition of the mind. What are the means to control it? Can it actually be done? Can the mind be controlled?

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

Arjuna’s inquiry – this yoga is impractical and unendurable

Because the mind is restless and unsteady

LINK BETWEEN TEXTS 6.33 & 6.34:

Arjuna thus points out why maintaining this outlook is so problematic.

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.33 O Madhusudana, ayam, this; yogah, Yoga; yah proktah, that has been spoken of; tvaya, by You; samyena, as sameness; na pasyami, I do not see, I cannot conceive;-what?-etasya, its; sthiram, steady, undisturbed; sthitim, continuance; cancalatvat, owing to the unsteadiness of the mind, which is well known.

Śrī Rāmānujācārya Classical

Translation

6.33 Arjuna said This Yoga as explained by you consists in maintaining eality of vision everywhere, viz., i) among themselves which have been so far known to be of different kinds such as gods and men, and ii) between the individual selves and the Supreme, in so far as (a) all the selves are of the same form of knowledge, and (b) in so far as the individual self (i.e., the released soul) and the Supreme are alike free from Karma. I do not see how this Yoga can be steadily established in my mind, fickle as the mind is.

Śrī Abhinavagupta Classical

Translation

6.33 See Comment under 6.34

Swami Sivananda Classical

Translation

6.33 Arjuna said This Yoga of eanimity taught by Thee, O Krishna, I do not see its steady continuance, because of the restlessness (of the mind).

Commentary

6.33 यः which? अयम् this? योगः Yoga? त्वया by Thee? प्रोक्तः taught? साम्येन by eanimity? मधुसूदन O slayer of Madhu? एतस्य its? अहम् I? न not? पश्यामि see? चञ्चलत्वात् from restlessness? स्थितिम् continuance? स्थिराम् steady.Commentary As the mind is restless? impetuous and unsteady I find it difficult to practise this Yoga of eanimity declared by Thee. O my Lord? I cannot have steady concentration of the mind? as it wanders here and there in the twinkling of an eye.

Swami Gambhīrānanda Classical

Translation

6.33 Arjuna said O Madhusudana (Krsna), this Yoga that has been spoken of by You as sameness, I do not see its steady continuance, owing to the restlessness (of the mind).

Shri Purohit Swami Classical

Translation

6.33 Arjuna said: I do not see how I can attain this state of equanimity which Thou has revealed, owing to the restlessness of my mind.

Related values & verses

Related values

Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)

Related verses

BG 2.7 BG 3.36 BG 6.34 SB 1.7.7 SB 11.23.58 SB 3.25.7 CC Madhya 8.128 CC Madhya 20.101 CC Antya 20.32 Muṇḍaka Upaniṣad 1.2.12Śvetāśvatara Upaniṣad 6.18

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Personal Guidance

Arjuna asks: this system seems impossible — the mind is restless, like the wind.

Practical Applications

Welcome honest acknowledgment of difficulty; don't pretend it's easy.
Bring the difficulty to your guide, as Arjuna did.
Don't quit the path; ask how to walk it given the wind.

Reflection Questions

Where am I pretending the path is easier than it is?
What honest acknowledgment would help me get help?

Analogy

A boy taken to the river's edge and told to swim across protests truthfully: the current is strong and his arms are short. Arjuna's question here is that boy's protest. The verse is precious for what it allows — that the disciple may admit, openly to the teacher, that the path looks impossible.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.34

↗

చఞ్చలం హి మన: కృష్ణ ప్రమాథి బలవద్దృఢమ్ । తస్యాహం నిగ్రహం మన్యే వాయోరివ సుదుష్కరమ్ ॥ ౩౪ ॥

cañcalaṁ hi manaḥ kṛṣṇa

[chanchalam hi manah krishna]

pramāthi balavad dṛḍham

[pramaathi balavad dridham]

tasyāhaṁ nigrahaṁ manye

[tasyaaham nigraham manye]

vāyor iva su-duṣkaram

[vaayor iva su-dushkaram]

Word-for-word

cañcalam — flickering hi — certainly manaḥ — mind kṛṣṇa — O Kṛṣṇa pramāthi — agitating bala - vat — strong dṛḍham — obstinate tasya — its aham — I nigraham — subduing manye — think vāyoḥ — of the wind iva — like su - duṣkaram — difficult .

Blended reading (Sanskrit + English inline)

cañcalaṁ hi manaḥ kṛṣṇa

cañcalam

flickering

hi

certainly

manaḥ

mind

kṛṣṇa

O Kṛṣṇa

pramāthi balavad dṛḍham

pramāthi

agitating

bala - vat

strong

dṛḍham

obstinate

tasyāhaṁ nigrahaṁ manye

tasya

its

aham

I

nigraham

subduing

manye

think

vāyor iva su-duṣkaram

vāyoḥ

of the wind

iva

like

su - duṣkaram

difficult .

Important Words

cañcalam — flickering
Returns from 6.26. The same word Kṛṣṇa applied — Arjuna takes it up. He is not inventing his diagnosis; he is repeating his teacher's diagnosis back to him with the weight now of personal experience.
pramāthi — agitating
From pra-√math, 'to churn, to torment.' The mind doesn't just move; it churns — actively distresses. Arjuna names a second property beyond flickering.
bala-vat — strong
Bala — strength; vat — possessor. The mind is not a small thing to be brushed aside. It is bala-vat, a strong rival. Arjuna respects the enemy.
dṛḍham — obstinate
From √dṛh, 'to be firm.' Ironic: dṛḍha is the very quality the yogī is supposed to cultivate (6.24's niścayena). Arjuna says the mind has stolen the yogī's own virtue and uses it against him.
vāyoḥ iva — like the wind
The famous simile. Vāyu — wind — is the classical type of the uncatchable. The verse offers the simile not to dramatize but to draw an exact analogy: catching the mind is at least this hard.
su-duṣkaram — very difficult
Su (intensifier) + duṣ (bad) + √kṛ (do) — 'very hard to do.' Arjuna places the strongest negative intensifier the language allows. The verse leaves no room for false comfort.

The mind is restless, turbulent, obstinate and very strong, O Kṛṣṇa, and to subdue it, I think, is more difficult than controlling the wind.

Purport

The mind is so strong and obstinate that it sometimes overcomes the intelligence, although the mind is supposed to be subservient to the intelligence. For a man in the practical world who has to fight so many opposing elements, it is certainly very difficult to control the mind. Artificially, one may establish a mental equilibrium toward both friend and enemy, but ultimately no worldly man can do so, for this is more difficult than controlling the raging wind. In the Vedic literature ( Kaṭha Upaniṣad 1.3.3–4) it is said: ātmānaṁ rathinaṁ viddhi śarīraṁ ratham eva ca buddhiṁ tu sārathiṁ viddhi manaḥ pragraham eva ca indriyāṇi hayān āhur viṣayāṁs teṣu gocarān ātmendriya-mano-yuktaṁ bhoktety āhur manīṣiṇaḥ “The individual is the passenger in the car of the material body, and intelligence is the driver. Mind is the driving instrument, and the senses are the horses. The self is thus the enjoyer or sufferer in the association of the mind and senses. So it is understood by great thinkers.” Intelligence is supposed to direct the mind, but the mind is so strong and obstinate that it often overcomes even one’s own intelligence, as an acute infection may surpass the efficacy of medicine. Such a strong mind is supposed to be controlled by the practice of yoga, but such practice is never practical for a worldly person like Arjuna. And what can we say of modern man? The simile used here is appropriate: one cannot capture the blowing wind. And it is even more difficult to capture the turbulent mind. The easiest way to control the mind, as suggested by Lord Caitanya, is chanting “Hare Kṛṣṇa,” the great mantra for deliverance, in all humility. The method prescribed is sa vai manaḥ kṛṣṇa-padāravindayoḥ: one must engage one’s mind fully in Kṛṣṇa. Only then will there remain no other engagements to agitate the mind.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

34. The mind is fickle, agitating, strong and firm. I think it is more difficult to control than the wind.

Commentary

In this verse, Arjuna speaks of the fickle mind. “But Arjuna, it is possible to control the mind by the discriminating intellect, according to the scriptures. The śruti says: ātmānaṁ rathinaṁ viddhi śarīraṁ ratham eva ca The soul is the passenger, and the body is the chariot. Kaṭha Upaniṣad 1.3.3 The smṛti says: āhuḥ śarīraṁ ratham indriyāṇi hayān abhīṣūn mana indriyeśam vartmāni mātrā dhiṣaṇaṁ ca sūtam Transcendentalists who are advanced in knowledge compare the body, which is made by the order of the Supreme Personality of Godhead, to a chariot. The senses are like the horses; the mind, the master of the senses, is like the reins; the objects of the senses are the destinations; intelligence is the chariot driver; and consciousness, which spreads throughout the body, is the cause of bondage in this material world.” SB7.15.41 “But the mind very strongly agitates the intellect (pramāthi) [Note: Pra stands for prakarṣeṇa, very strongly. Math means to churn.].” “How can that happen?” “Just as a strong disease does not recognize the medicine which is supposed to cure it, the strong mind by its very nature ignores the discriminating intellect (balavat). Moreover, the mind is very firm, like iron which is impossible to pierce by the fine needle of intellect (dṛḍham). I consider it is difficult to overcome the mind by aṣṭāṅga-yoga. That is like trying to control the violent wind in the sky by stopping the breath with kumbhaka.”

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

34. The mind is fickle, agitating, strong and firm. I think it is more difficult to control than the wind.

Commentary

In this verse Arjuna explains about the mind. The mind by nature is fickle. “But here is an objection. The śruti says: ātmānaṁ rathinaṁ viddhi śarīraṁ ratham eva ca buddhiṁ tu sārathiṁ viddhi manaḥ pragraham eva ca indriyāṇi hayān āhur viṣayāṁs teṣu gocarān ātmendriya-mano-yukto bhoktety āhur manīṣiṇaḥ Know that the ātmā is the passenger, and the body is the chariot. Know that the intelligence is the driver and the mind is the reins. The senses are called the horses and the sense objects are called the pasturing grounds. The wise say that the enjoyer is the ātmā connected wtih the senses and the mind. Kaṭha Upaniṣad 1.3.3 Here it is said that the mind is controlled by the intelligence. Therefore it is possible to control the mind by the discriminating intelligence.” ”No, the mind is a harasser (pramāthi). It harasses even the discriminating intelligence. Why? Because it is strong (balavat). It is like a strong disease that gives no regard to the medicine which is supposed to alleviate the disease. Moreover it is firm (dṛḍham). Like iron it cannot be pierced by the discriminating intelligence. Therefore I think that the mind is as difficult to control as the wind, even by the process of yoga. It is not possible to hold the wind in ones hand. Please tell me the method for controlling the mind.”

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

Nature of mind

Restless and turbulent – like wind (Analogy)

Strong and obstinate



Focus of Learning

(a) Which yoga system is being reject here

The one described by Lord Krishna from Text 6.11 (“sucau dese...”) to Text 6.32 (“...yogi paramah”)

(b) Preaching application: If Arjuna rejects, what to talk of modern man with all incapabilities of Kali-

yuga

Characteristics of Kali-yuga

Bitter struggle for a life of short duration

People are not serious about self-realisation even by simple practical means,

What to speak this difficult yoga system which regulates the mode of living, the manner of sitting, selection of place, and detachment of the mind from material engagements

Superexcellent abilities of Arjuna as compared to men of Kali-yuga

He belongs to the royal family

He was a great warrior

He had great longevity and

Above all he was the intimate friend of Lord Krishna

(c) Modern imitation yoga schools are thus condemned because they are completely ignorance of

the desired goal

PRACTICAL APPLICATION OF SECTION IV

Arjuna’s rejection of the astanga-yoga path is significant – Arjuna was a thoroughly qualified person from a high parentage. If even he could not follow this righteous path, what to speak of the people of Kali-yuga, who are less qualified in so many ways. Therefore, in this age, the yogic path is not a suitable means to transcendental realisation

In Kali-yuga the “suitable practice” to control the mind is devotional service, starting with chanting the holy names. Detachment comes easily when one is attached to the devotional service to Krishna

LINK BETWEEN TEXTS 6.34 & 6.35: Texts 6.33 and 6.34 are Arjuna’s response to Krishna’s question:

“Why don’t you just control your mind with your intelligence?” The next verse answers the following

question: “If controlling the mind is possible, by what means can I do it?”

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.34 Hi, for, O Krsna-the word krsna is derived from the root krs [Another derivative meaning may be-'the capacity to draw towards Himself all glorious things of this and the other world'.], in the sense of 'uprooting'; He is Krsna because He uproots the defects such as sin etc. of devotees-; manah, the mind; is cancalam, unsteady. Not only is it very unsteady, it is also pramathi, turbulent. It torments, agitates, the body and the organs. It brings them under extraneous control. Besides, it is balavat, strong, not amenable ot anybody's restraint. Again, it is drdham, obstinate, hard as the (large shark called) Tantu-naga (also known as Varjuna-pasa). Aham, I; manye, consider; tasya, its-of the mind which is of this kind; nigrahah, control, restraint; to be (suduskaram, greatly difficult;) vayoh iva, as of the wind. Control of the wind is difficult. I consider the control of the mind to be even more difficult than that. This is the idea. 'This is just as you say.'

Śrī Rāmānujācārya Classical

Translation

6.34 For the mind, which is found to be fickle even in matters incessantly practised, cannot be firmly fixed by a person in one place. It agitates that person violently and flies away stubbornly elsewhere. Regarding such a mind, which by nature is fickle even in matters practised, I regard that its restraint and fixing in the self, which is of ite opposite nature, is as difficult as restraining a strong contrary gale with such things as a fragile fan etc. The meaning is that the means for the restraint of the mind should be explained.

Śrī Abhinavagupta Classical

Translation

6.33-34 Yo' Yam etc. Cancalam etc. By this and which, the two words denoting [respectively] what is actually perceived and what is not perceived, the following is indicated : Thanks to the series of methods spoken just before by the Bhagavat, the Brahman is of course clear and has been no doubt shown as if by perception. Yet, It remains at agreat distance due to the unsteadiness and wickedness of the mind, and It behaves as if It is beyond perception. [Destructive] : The mind destroys both the visible and invisible [ends of man's action]. Strong : Powerful. Obstinate : impossible to ward off from evil acts. Now the answer -

Swami Sivananda Classical

Translation

6.34 The mind verily is restless, turbulent, strong and unyielding, O Krishna: I deem it as difficult to control it as to control the wind.

Commentary

6.34 चञ्चलम् restless? हि verily? मनः the mind? कृष्ण O Krishna? प्रमाथि turbulent? बलवत् strong? दृढम् unyielding? तस्य of it? अहम् I? निग्रहम् control? मन्ये think? वायोः of the wind? इव as? सुदुष्करम् difficult to do.Commentary The mind constantly changes its objects and so it is ever restless.Krishna is derived from Krish which means to scrape. He scrapes all the sins? evils? and the causes of evil from the hearts of His devotees. Therefore He is called Krishna.The mind is not only restless but also turbulent or impetuous? strong and obstinate. It produces violent agitation in the body and the senses. The mind is drawn by the objects in all directions. It works always in conjunction with the five senses. It is drawn by them to the five kinds of objects. Therefore it is ever restless. It enjoys the five kinds of sensobjects with the help of these senses and the body. Therefore it makes them subject to external influences. It is even more difficult to control it than to control the wind. The mind is born of Vayutanmatra (wind rootelement). That is the reason why it is as restless as the wind.

Swami Gambhīrānanda Classical

Translation

6.34 For, O Krsna, the mind is unsteady, turbulent, strong and obstinate. I consider its control to be as greatly difficult as of the wind.

Shri Purohit Swami Classical

Translation

6.34 My Lord! Verily, the mind is fickle and turbulent, obstinate and strong, yea extremely difficult as the wind to control.

Related values & verses

Related values

Prema (Divine Love)Kshama (Forgiveness / Patience)Anahankarah (Freedom from False Ego)Ahimsa (Non-violence / Compassion)Arjava (Simplicity / Straightforwardness)Shraddha (Faith / Reverence)Svadhyaya (Self-study & Scripture Study)

Related verses

BG 3.39 BG 3.40 BG 6.26 SB 5.11.12 SB 11.23.48 SB 11.13.30 CC Madhya 13.137 CC Antya 1.150 CC Madhya 22.30 Kaṭha Upaniṣad 1.3.4Muṇḍaka Upaniṣad 3.2.2

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Personal Guidance

The mind is restless, turbulent, obstinate, very strong — to control it is harder than controlling the wind.

Practical Applications

Honor the difficulty; don't expect quick mastery.
Treat each small mind-controlled moment as victory.
Don't flagellate yourself over the wind's strength.

Reflection Questions

Have I been too harsh with my untamed mind?
What gentleness without permissiveness is asked?

Analogy

Ask any sailor how easy it is to catch the wind in a bag. Arjuna's image is no exaggeration — and the verse is precious because Kṛṣṇa does not correct it. He does not say 'you are wrong, the mind is easy.' He will say in the next verse, 'yes, it is difficult, but…' The honesty of the problem is preserved.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.35

↗

శ్రీభగవానువాచ అసంశయం మహాబాహో మనో దుర్నిగ్రహం చలమ్ । అభ్యాసేన తు కౌన్తేయ వైరాగ్యేణ చ గృహ్యతే ॥ ౩౫ ॥

śrī-bhagavān uvāca

[shree-bhagavaan uvaacha]

asaṁśayaṁ mahā-bāho

[asamshayam mahaa-baaho]

mano durnigrahaṁ calam

[mano durnigraham chalam]

abhyāsena tu kaunteya

[abhyaasena tu kaunteya]

vairāgyeṇa ca gṛhyate

[vairaagyena cha grihyate]

Word-for-word

śrī - bhagavān uvāca — the Personality of Godhead said asaṁśayam — undoubtedly mahā - bāho — O mighty-armed one manaḥ — the mind durnigraham — difficult to curb calam — flickering abhyāsena — by practice tu — but kaunteya — O son of Kuntī vairāgyeṇa — by detachment ca — also gṛhyate — can be so controlled .

Blended reading (Sanskrit + English inline)

śrī-bhagavān uvāca

śrī - bhagavān uvāca

the Personality of Godhead said

asaṁśayaṁ mahā-bāho

asaṁśayam

undoubtedly

mahā - bāho

O mighty-armed one

mano durnigrahaṁ calam

manaḥ

the mind

durnigraham

difficult to curb

calam

flickering

abhyāsena tu kaunteya

abhyāsena

by practice

tu

but

kaunteya

O son of Kuntī

vairāgyeṇa ca gṛhyate

vairāgyeṇa

by detachment

ca

also

gṛhyate

can be so controlled .

Important Words

asaṁśayam — undoubtedly
A-sam-śaya, 'without doubt.' Kṛṣṇa opens by conceding the difficulty completely. He does not minimize Arjuna's complaint — He affirms it. Yes, undoubtedly difficult. The teacher dignifies the student's honesty.
durnigraham — difficult to curb
Dur-ni-graha — 'hard to seize-and-hold.' The same root as Arjuna's nigraham two verses earlier. Kṛṣṇa accepts Arjuna's word for the problem; what He will change is the prognosis. The vocative mahā-bāho frames the answer: a great-armed warrior knows that difficulty is not impossibility.
calam — flickering
Echoes 6.34's cañcalam. Kṛṣṇa concedes every adjective Arjuna applied. The mind is restless, strong, difficult to curb — and yet.
abhyāsena — by practice
Instrumental of abhyāsa — 'repeated effort.' The first of the two prescribed instruments. Note the suffix: it is the practice itself, not the result of practice, that does the work. Repeating is sufficient.
vairāgyeṇa — by detachment
Instrumental of vairāgya — 'absence of coloring.' Rāga is coloring (literally), the dyeing of the mind by attraction. Vairāgya is its bleaching. Practice plus bleaching. The two-word formula of the chapter.
gṛhyate — can be so controlled
Passive of √grah — 'is grasped, is seized.' Kṛṣṇa returns to Arjuna's metaphor of catching the wind, and quietly answers: yes, the wind can in fact be caught — by these two.

Lord Śrī Kṛṣṇa said: O mighty-armed son of Kuntī, it is undoubtedly very difficult to curb the restless mind, but it is possible by suitable practice and by detachment.

Purport

The difficulty of controlling the obstinate mind, as expressed by Arjuna, is accepted by the Personality of Godhead. But at the same time He suggests that by practice and detachment it is possible. What is that practice? In the present age no one can observe the strict rules and regulations of placing oneself in a sacred place, focusing the mind on the Supersoul, restraining the senses and mind, observing celibacy, remaining alone, etc. By the practice of Kṛṣṇa consciousness, however, one engages in nine types of devotional service to the Lord. The first and foremost of such devotional engagements is hearing about Kṛṣṇa. This is a very powerful transcendental method for purging the mind of all misgivings. The more one hears about Kṛṣṇa, the more one becomes enlightened and detached from everything that draws the mind away from Kṛṣṇa. By detaching the mind from activities not devoted to the Lord, one can very easily learn vairāgya. Vairāgya means detachment from matter and engagement of the mind in spirit. Impersonal spiritual detachment is more difficult than attaching the mind to the activities of Kṛṣṇa. This is practical because by hearing about Kṛṣṇa one becomes automatically attached to the Supreme Spirit. This attachment is called pareśānubhava, spiritual satisfaction. It is just like the feeling of satisfaction a hungry man has for every morsel of food he eats. The more one eats while hungry, the more one feels satisfaction and strength. Similarly, by discharge of devotional service one feels transcendental satisfaction as the mind becomes detached from material objectives. It is something like curing a disease by expert treatment and appropriate diet. Hearing of the transcendental activities of Lord Kṛṣṇa is therefore expert treatment for the mad mind, and eating the foodstuff offered to Kṛṣṇa is the appropriate diet for the suffering patient. This treatment is the process of Kṛṣṇa consciousness.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

35. The Lord said: O Mighty-armed, certainly the mind is difficult to control and fickle. But it can be controlled by repeated practice and by detachment.

Commentary

Accepting what Arjuna has said, Kṛṣṇa gives a conclusion. What you have said is certainly true. But though a disease may be very serious, by taking the right medicine according to the doctor’s prescription repeatedly, after a long time the disease gets cured. Similarly, thought the mind is difficult to control, it is possible to control it by repeated practice according to the direction of the guru, by constant application of the process of meditation on the Supreme Lord (abhyāsena) and by dissociation from the objects of enjoyment (vairagyeṇa). Pataṣjali says in his sūtras, abhyāsa-vairāgyābhyāṁ tan-nirodhaḥ (Yoga Sūtras 1.12): the mind is controlled by practice and detachment. Since you defeated many great warriors in battle (mahā-baho), and even defeated Lord Śiva, can you not defeat the mind? If you are able to defeat the soldier called the mind by the weapon of the great process of yoga, then you can be called “mighty-armed.” O Kaunteya, you should not fear: as you are the son of My aunt Kuntī, it is proper that I help you.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

35. The Lord said: O Mighty-armed, certainly the mind is difficult to control and fickle. But it can be controlled by repeated practice and by detachment.

Commentary

Accepting the meaning of what Arjuna spoke, the Lord replies. Certainly the mind is difficult to control. However, the mind can be controlled by renunciation arising from seeing the fault in sense objects which are different from the ātmā and by practice directed to the qualities of ātmā, with focuses solely on the self-manifesting happiness of the ātmā. The mind devoid of unsteadiness becomes easy to control. This is accomplished by counteracting the mind’s spiritual indifference with the practice of tasting the bliss of the ātmā and by counteracting its restless nature by giving up the taste for material sense objects. As disease is cured after a long time by constant application of the correct medicine under the proper directions of the expert doctor, the uncontrollable mind is controlled by practice of constant meditation on the Supreme Lord under the directions of the authorized guru and by avoiding association with the sense objects. It is possible to bring the mind within ones grasp. Pataṣjali confirms this. abhyāsa-vairāgyābhyāṁ tan-nirodhaḥ One stops the functions of the mind by practice and renunciation. Pataṣljali Yoga Sūtra 1.12 O mighty- armed Arjuna, you defeated the bravest warriors in battle, and even defeated Śiva. Will you be defeated by the mind? You are really mighty-armed if you can defeat the best of warriors, the chief combatant, the mind, with the weapon of yoga. O son of Kuntī, you should not fear to do this. I will certainly help the son of my father’s sister, Kuntī.

Bhūrijana Dāsa Gauḍīya

Commentary

Krsna agrees with Arjuna, with his analysis of the mind's conditions. But through 'abhyasa', suitable practice and 'vairagya', detachment, it can be controlled. Even if a desease is advanced, if the patient is under the care of an expert physician by regular, continuous tratment, and the right medicine (vairagya) , then even such an advanced desease can be cured. The expert physician has to be there ‑ the guru ‑ and the regular, continuous treatment ‑ the practice (abhyasa) and then detachment (vairagya). Srila Prabhupada says in his Purport: "The difficulty of controlling the obstinate mind, as expressed by Arjuna, is accepted by the Personality of Godhead. But at the same time He suggests that by practice and detachment it is possible. What is that practice? In the present age no one can observe the strict rules and regulations of placing oneself in a sacred place, focusing the mind on the Supersoul, restraining the senses and mind, observing celibacy, remaining alone, etc. By the practice of Krsna consciousness, however, one engages in nine types of devotional service to the Lord. The first and foremost of such devotional engagements is hearing about Krsna. This is a very powerful transcendental method for purging the mind of all misgivings. The more one hears about Krsna, the more one becomes enlightened and detached from everything that draws the mind away from Krsna. By detaching the mind from activities not devoted to the Lord, one can very easily learn vairagya. Vairagya means detachment from matter and engagement of the mind in spirit." And Krsna continues to explain further, about the mind,

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

Solution to mind-control – Krishna agrees that mind control is very difficult, but suggests the

possibility of control by suitable practice and detachment



Focus of Learning

(a) ‘Practice’ recommended for modern age – nine types of devotional service

First and foremost practice is hearing (sravanam)

Hearing is a powerful method for purging the mind of all misgivings

Effect of hearing – The more one hears, the more one becomes enlightened and detached from everything that draws the mind away from Krishna

(b) ‘Detachment’ – It implies detachment from matter and engagement of the mind in spirit

By detaching the mind from activities not devoted to the Lord and getting attached to devotional activities, one can very easily learn vairagya

Impersonal spiritual detachment is more difficult than attaching the mind to the activities of Krishna

(a) Mind is restless and turbulent like the wind –

For a man in the practical world who has to fight so many opposing elements, it is very difficult to control the mind

Artificially one may establish a mental equilibrium towards friends and enemies, but ultimately no worldly man can do so, for this is more difficult than controlling the raging wind

(b) Mind as strong and obstinate – Intelligence is supposed to direct the mind but the mind often

overcomes one’s own intelligence

Analogy: Just like an acute infection may surpass the efficacy of medicine, a strong mind may overcome one’s own intelligence

(c) Analogy: Mind as driving instrument of a chariot (Ref. Katha Upanisad 1.3.3–1.3.4)

Individual soul – Passenger of the chariot

Body – Chariot

Intelligence – Driver

Mind – Driving instrument

Senses – Horses

(d) Easiest way to control the mind – Chant Hare Krishna in all humility

As suggested by Lord Caitanya

Ref. SB 9.4.18-20 “sa vai manah...” Ambarisha Maharaja fixed his mind on Krishna

LINK BETWEEN TEXTS 6.35 & 6.36:

Krishna continues instructing Arjuna on the importance of mind control in the next verse.

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.35 Mahabaho, O mighty-armed one; asamsayam, undoubtedly-there is no doubt with regard to this; that the manah, mind; is durnigraham, untractable; and calm, restless. Tu, but; it-the modifications of the mind in the form of distractions-grhyate, is brought under control; abhyasena, through practice- abhyasa means repetition of some idea or thought of the mind one some mental plane ['Some mental plane' suggests some object of concentration.]-; and vairagyena, through detachment-vairagya means absence of hankering for enjoyment of desirable things, seen or unseen, as a result of the practice of discerning their defect. That mind is thus brought undr control, restrained, i.e. completely subdued. By him, however, who has not controlled his mind-

Śrī Rāmānujācārya Classical

Translation

6.35 The Lord said No doubt, the mind is hard to subdue on account of its fickle nature. However, it can be subdued with difficulty by cultivating favourable attitude in the direction of the self by repeated contemplation of Its being a mind of auspicious attributes (these being eternality, self-luminosity, bliss, freedom from Karma, purity etc.), and by the absence of hankering produced by seeing the host of evil alities in objects other than the self hankered for.

Śrī Abhinavagupta Classical

Translation

6.35 Asamsayam etc. Through an attitude of desirelessness, the craving for sense objects is destroyed. Through practice, stage after stage, the side of emancipation is occupied [by the mind]. Hence both are included. Regarding this, it has been said by the revered author of the Bhasya as : The restraint of mental modifications depends on both [the attitude of desirelessness and practice]. Hence is this solemn declaration :

Swami Sivananda Classical

Translation

6.35 The Blessed Lord said Undoubtedly, O mighty-armed Arjuna, the mind is difficult to control and restless; but by practice and by dispassion it may be restrained.

Commentary

6.35 असंशयम् undoubtedly? महाबाहो O mightyarmed? मनः the mind? दुर्निग्रहम् difficult to control? चलम् restless? अभ्यासेन by practice? तु but? कौन्तेय O Kaunteya? वैराग्येण by dispassion? च and? गृह्यते is restrained. Commentary The constant or repeated effort to keep the wandering mind steady by constant meditation on the Lakshya (centre? ideal? goal or object of meditation) is Abhyasa or practice. The same idea or thought of the Self or God is constantly repeated. This constant repetition destroys Vikshepa or the vacillation of the mind and desires? and makes it steady and onepointed.Vairagya is dispassion or indifference to senseobjects in this world or in the other? here or hereafter? seen or unseen? heard or unheard? achieved through constantly looking into the evil in them (DoshaDrishti). You will have to train the mind by constant reflection on the immortal? allblissful Self. You must make the mind realise the transitory nature of the wordly enjoyments. You must suggest to the mind to look for its enjoyment not in the perishable and changing external objects but in the immortal? changeless Self within. Gradually the mind will be withdrawn from the external objects.

Swami Gambhīrānanda Classical

Translation

6.35 The Blessed Lord said O mighty-armed one, undoubtedly the mind is untractable and restless. But, O son of Kunti, it is brought under control through practice and detachment.

Shri Purohit Swami Classical

Translation

6.35 Lord Shri Krishna replied: Doubtless, O Mighty One, the mind is fickle and exceedingly difficult to restrain, but, O Son of Kunti, with practice and renunciation it can be done.

Related values & verses

Primary values

Related values

Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Atma Nigraha (Self-control)Shaucha (Cleanliness / Purity)Dhairya (Composure / Courage)Svadhyaya (Self-study & Scripture Study)Santosha (Contentment)Seva (Service / Selfless Action)Shraddha (Faith / Reverence)Bhakti (Devotion)Brahmacharya (Self-discipline / Restraint)

Related verses

BG 6.36 BG 6.26 BG 18.52 SB 11.20.22 SB 11.29.14 SB 3.28.35 CC Madhya 22.128 CC Madhya 19.176 CC Antya 20.21 Śvetāśvatara Upaniṣad 1.14BRS 1.2.91

Stories

janaka_renunciation_middle

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Personal Guidance

Yes, it is difficult — but by suitable practice and by detachment, it can be controlled.

Practical Applications

Practice (abhyāsa) and detachment (vairāgya) — both, together.
Don't substitute one for the other.
Treat the formula as Kṛṣṇa's clear answer.

Reflection Questions

Which of the two — practice or detachment — is currently weaker in me?
What single thing could strengthen the weaker?

Analogy

A river in flood cannot be dammed in a day, but two well-placed banks of stone, kept up year after year, eventually channel it. Abhyāsa is one bank; vairāgya is the other. Either bank alone collapses. Both together, raised steadily, turn the wild river into a working irrigation. Kṛṣṇa hands Arjuna the two banks and stops the conversation.

Stories

Patañjali's Two Banks (as named in his Yoga-sūtra)

Patañjali, in Yoga-sūtra 1.12 — abhyāsa-vairāgyābhyām tan-nirodhaḥ — gives precisely the same prescription Kṛṣṇa gives here. The classical commentaries link the two passages: the Gītā's compact formula expanded into the Sūtras' detailed treatment.

The Gauḍīya tradition then specifies what each leg looks like in bhakti: abhyāsa is the daily chanting and hearing; vairāgya is the steady reduction of asat-saṅga. Both banks are walked at once. Neither alone holds the river.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.36

↗

అసంయతాత్మనా యోగో దుష్ప్రాప ఇతి మే మతి: । వశ్యాత్మనా తు యతతా శక్యోఽవాప్‍తుముపాయత: ॥ ౩౬ ॥

asaṁyatātmanā yogo

[asamyataatmanaa yogo]

duṣprāpa iti me matiḥ

[dushpraapa iti me matih]

vaśyātmanā tu yatatā

[vashyaatmanaa tu yatataa]

śakyo ’vāptum upāyataḥ

[shakyo ’vaaptum upaayatah]

Word-for-word

asaṁyata — unbridled ātmanā — by the mind yogaḥ — self-realization duṣprāpaḥ — difficult to obtain iti — thus me — My matiḥ — opinion vaśya — controlled ātmanā — by the mind tu — but yatatā — while endeavoring śakyaḥ — practical avāptum — to achieve upāyataḥ — by appropriate means .

Blended reading (Sanskrit + English inline)

asaṁyatātmanā yogo

asaṁyata

unbridled

ātmanā

by the mind

yogaḥ

self-realization

duṣprāpa iti me matiḥ

duṣprāpaḥ

difficult to obtain

iti

thus

me

My

matiḥ

opinion

vaśyātmanā tu yatatā

vaśya

controlled

ātmanā

by the mind

tu

but

yatatā

while endeavoring

śakyo ’vāptum upāyataḥ

śakyaḥ

practical

avāptum

to achieve

upāyataḥ

by appropriate means .

Important Words

asaṁyata-ātmanā — by an unbridled mind
A-saṁyata — 'not held-together, not restrained.' Instrumental. The mind itself is named as the instrument of failure. Without saṁyama (restraint), yoga is duṣprāpa.
duṣprāpaḥ — difficult to obtain
Duṣ-prāpa — 'hard to attain.' Note: not impossible. The verse maintains the careful distinction: hard for the asaṁyata, possible for the vaśya.
vaśya-ātmanā — by a controlled mind
Vaśya — 'subject to control.' The opposite of asaṁyata. The same instrumental case, the same word ātmā — but the quality reversed. One word's difference, and the verse's whole prognosis reverses.
yatatā — while endeavoring
Present participle of √yat, 'to strive.' Even the controlled mind must strive. Control alone is not yoga; it is the prerequisite to yoga. Striving is still required.
śakyaḥ avāptum — practical to achieve
Śakya — 'possible, capable of being done.' The Sanskrit is precise: the verse does not say easy; it says possible. Possibility is the gift Kṛṣṇa hands Arjuna at the close of his doubt.
upāyataḥ — by appropriate means
Upāya — 'means, method.' From upa-√i, 'to approach.' Not any means — the right means. The verse closes by quietly insisting that there is a specific path; the seeker must find it, not invent one.

For one whose mind is unbridled, self-realization is difficult work. But he whose mind is controlled and who strives by appropriate means is assured of success. That is My opinion.

Purport

The Supreme Personality of Godhead declares that one who does not accept the proper treatment to detach the mind from material engagement can hardly achieve success in self-realization. Trying to practice yoga while engaging the mind in material enjoyment is like trying to ignite a fire while pouring water on it. Yoga practice without mental control is a waste of time. Such a show of yoga may be materially lucrative, but it is useless as far as spiritual realization is concerned. Therefore, one must control the mind by engaging it constantly in the transcendental loving service of the Lord. Unless one is engaged in Kṛṣṇa consciousness, he cannot steadily control the mind. A Kṛṣṇa conscious person easily achieves the result of yoga practice without separate endeavor, but a yoga practitioner cannot achieve success without becoming Kṛṣṇa conscious.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

36. It is My opinion that yoga is not possible for one whose mind is without practice and detachment. But it is possible to attain for one who endeavors and controls the mind by the intense practice.

Commentary

The Lord cites His own conclusion. Yoga is difficult for a person whose mind is not controlled by practice and detachment (asaṁyata ātmanā). Yoga or samādhi, characterized by stopping the mind, can be attained after a long time by a person who makes effort with the mind controlled (vaśyātmanā), because of intense practice (upāyataḥ).

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

36. It is My opinion that yoga is not possible for one with uncontrolled mind. But it is possible to attain for one who endeavors and controls the mind, by the proper method.

Commentary

Even if a man is wise, he cannot attain yoga, characterized by stopping the internal functions, if he does not control the mind with the practice and renunciation just mentioned. One who controls the mind by renunciation and practice with great effort (yatatā) attains yoga, using the proper method (upāyataḥ)—that is, by niṣkāma karma, a form of jṣāna, characterized by worship of Me. That is my opinion.

Bhūrijana Dāsa Gauḍīya

Translation

For one whose mind is unbridled, self‑realization is difficult work. But he whose mind is controlled and who strives by appropriate means is assured of success. That is My opinion. PURPORT The Supreme Personality of Godhead declares that one who does not accept the proper treatment to detach the mind from material engagement can hardly achieve success in self‑realization. Trying to practice yoga while engaging the mind in material enjoyment is like trying to ignite a fire while pouring water on it. Yoga practice without mental control is a waste of time. Such a show of yoga may be materially lucrative, but it is useless as far as spiritual realization is concerned. Therefore, one must control the mind by engaging it constantly in the transcendental loving service of the Lord. Unless one is engaged in Krsna consciousness, he cannot steadily control the mi Krsna conscious person easily achieves the result of practice without separate endeavor, but a yoga practitioner cannot achieve success without becoming Krsna conscious.

Commentary

Whether one practices karma‑yoga, jnana‑yoga or astanga‑ yoga, or bhakti‑yoga ‑ the same points are needed: controlling one's mind (abhyasa) and detachment from matter (vairagya). After hearing how to draw away with the difficult situations that makes yoga practice unendurable and so difficult, Arjuna asks a question:

[ E . THE DESTINATION OF THE UNSUCCESSFUL YOGI (6. 37‑45) Krsna then answers Arjuna's doubt about the destination of a unsuccessful yogi or anyone on an auspicious, spiritual path. The Lord explains that after enjoying on the higher planets, the yogi takes birth within a righteous or aristocratic family. If he is unsuccessful after a long practice, he will take birth in a family of wise transcendentalists. He will then automatically become attracted to yogic principles (even without seeking them). Then, after rigourous practice, he will attain the supreme goal. (These verses are expanded from 2 .40, which refers to the protection of one on a spiritual path). ]

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

Mind control is a must for self realization and without mind control, self-realisation is difficult work

LINK BETWEEN TEXTS 6.36 & 6.37: After understanding the formidability of the obstacles to progress in

yoga and after hearing of the processes to remove them, Arjuna speaks the next verse.

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.36 Me, My; matih, conviction; is iti, that; Yoga is dusprapah, difficult to be attained; asamyata-atmana, by one of uncontrolled mind, by one who has not controlled his mind, the internal organ, by practice and detachment. Tu, but, on the other hand; sakyah, Yoga is possible; avaptum, to be attained; yatata, by one who strives, who repeatedly makes effort; upayatah, through the means described above; and vasyatmany, by one of controlled mind, by him whose mind has been brought under control through practice and detachment. As to that, by accepting the practice of Yoga, actions leading to the attainment of this or the next world may be renounced by a yogi, and yet he may not attain the result of perfection in Yoga, i.e. full Illumination, which is the means to Liberation. Conseently, at the time of death his mind may waver from the path of Yoga. Apprehending that he may be thery ruined.

Śrī Rāmānujācārya Classical

Translation

6.36 Yoga is hard to attain even in spite of great efforts by one of unrestrained self, i.e., of unrestrained mind. But the same Yoga which is of the form of sameness of vision can be attained by proper means by one who is striving, whose 'mind is subdued,' i.e., by one whose mind is conered by works (Karma Yoga) taught before, which is of the nature of My worship and which includes within itself knowledge (Jnana). Then Arjuna puts estions in order to hear the greatness of Yoga, as it really is, which he has already heard about at the beginning of the teaching, 'Here there is no loss of effort' (2.40). There the greatness of Karma Yoga as inclusive of knowledge of the self with Yoga as its culmination was taught. This alone is the real greatness of Yoga.

Śrī Abhinavagupta Classical

Translation

6.36 Asamyata - etc. In do way whatsoever, is the Yoga attainable for a man with uncontrolled self i.e., for a man without desirelessness. One, with subdued self : one, with an attitude of desirelessness. By him who exerts : by him who has practice. By means : by undertaking the means enjoined in many scriptures of the Siddanta and the rest.

Swami Sivananda Classical

Translation

6.36 I think Yoga is hard to be attained by one of uncontrolled self, but the self-controlled and striving one can attain to it by the (proper) means.

Commentary

6.36 असंयतात्मना by a man of uncontrolled self? योगः Yoga? दुष्प्रापः hard to attain? इति thus? मे My? मतिः opinion? वश्यात्मना by the selfcontrolled one? तु but? यतता by the striving one? शक्यः possible? अवाप्तुम् to obtain? उपायतः by (proper) means.Commentary Uncontrolled self he who has not controlled the senses and the mind by the constant practice of dispassion and meditation. Selfcontrolled he who has controlled the mind by the constant practice of dispassion and meditation. He can attain Selfrealisation by the right means and constant endeavour.

Swami Gambhīrānanda Classical

Translation

6.36 My conviction is that Yoga is difficult to be attained by one of uncontrolled mind. But it is possible to be attained through the (above) means by one who strives and has a controlled mind.

Shri Purohit Swami Classical

Translation

6.36 It is not possible to attain Self-Realisation if a man does not know how to control himself; but for him who, striving by proper means, learns such control, it is possible.

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Personal Guidance

For one whose mind is unbridled, yoga is hard to attain — but for the self-controlled, it is attainable by the right means.

Practical Applications

Recognize that mind-control precedes yoga, not follows it.
Build the foundation of self-control first.
Trust that the right means deliver.

Reflection Questions

What basic self-control still needs to be built?
What right means am I underusing?

Analogy

An untrained horse cannot win the race; a trained horse, given the right path, almost cannot lose. The verse separates the two clearly. Kṛṣṇa does not promise yoga to anyone who keeps an unbridled mind. He does promise it to anyone who first does the basic bridling and then applies the right means. The promise is conditional, not magical.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.37

↗

అర్జున ఉవాచ అయతి: శ్రద్ధయోపేతో యోగాచ్చ‍‍లితమానస: । అప్రాప్య యోగసంసిద్ధిం కాం గతిం కృష్ణ గచ్ఛతి ॥ ౩౭ ॥

arjuna uvāca

[arjuna uvaacha]

ayatiḥ śraddhayopeto

[ayatih shraddhayopeto]

yogāc calita-mānasaḥ

[yogaach chalita-maanasah]

aprāpya yoga-saṁsiddhiṁ

[apraapya yoga-samsiddhim]

kāṁ gatiṁ kṛṣṇa gacchati

[kaam gatim krishna gachchati]

Word-for-word

arjunaḥ uvāca — Arjuna said ayatiḥ — the unsuccessful transcendentalist śraddhayā — with faith upetaḥ — engaged yogāt — from the mystic link calita — deviated mānasaḥ — who has such a mind aprāpya — failing to attain yoga - saṁsiddhim — the highest perfection in mysticism kām — which gatim — destination kṛṣṇa — O Kṛṣṇa gacchati — achieves .

Blended reading (Sanskrit + English inline)

arjuna uvāca

arjunaḥ uvāca

Arjuna said

ayatiḥ śraddhayopeto

ayatiḥ

the unsuccessful transcendentalist

śraddhayā

with faith

upetaḥ

engaged

yogāt

from the mystic link

yogāc calita-mānasaḥ

calita

deviated

mānasaḥ

who has such a mind

aprāpya yoga-saṁsiddhiṁ

aprāpya

failing to attain

yoga - saṁsiddhim

the highest perfection in mysticism

kāṁ gatiṁ kṛṣṇa gacchati

kām

which

gatim

destination

kṛṣṇa

O Kṛṣṇa

gacchati

achieves .

Important Words

ayatiḥ — the unsuccessful transcendentalist
A-yati — literally 'one without endeavor' or 'one whose endeavor has failed.' From √yat, the same root as 6.36's yatatā. Arjuna asks about the one whose striving has slackened.
śraddhayā — with faith
Instrumental of śraddhā — 'placed-heart, trust.' Crucial: the man in question is not faithless. He began with śraddhā. The fear is about the faithful who fall short, not the indifferent.
upetaḥ — engaged
Past participle of upa-√i, 'gone-up-to, approached.' The seeker had approached the path. He was inside it. The question is what happens to one who has entered and not finished.
calita-mānasaḥ — who has such a deviating mind
Bahuvrīhi — 'one whose mind has wavered.' The same root √cal that names the chapter's central enemy. The mind that Kṛṣṇa diagnosed in 6.26 has won the round in this hypothetical case.
aprāpya — failing to attain
A-prāpya, 'not having reached.' Gerund. The very prāpya that 6.36 said was śakya (possible) here remains aprāpya — unreached. The verse asks what becomes of one who falls inside that gap.
gatim — destination
From √gam — 'going, destination.' Where does he land? The question is post-mortem. Arjuna is asking after the last gate, not the next milestone. The same word will appear in 6.40 (durgatim) and 6.45 (parām gatim) — three uses, three different destinies hinging on the seeker's effort.

Arjuna said: O Kṛṣṇa, what is the destination of the unsuccessful transcendentalist, who in the beginning takes to the process of self-realization with faith but who later desists due to worldly-mindedness and thus does not attain perfection in mysticism?

Purport

The path of self-realization or mysticism is described in the Bhagavad-gītā. The basic principle of self-realization is knowledge that the living entity is not this material body but that he is different from it and that his happiness is in eternal life, bliss and knowledge. These are transcendental, beyond both body and mind. Self-realization is sought by the path of knowledge, by the practice of the eightfold system or by bhakti-yoga. In each of these processes one has to realize the constitutional position of the living entity, his relationship with God, and the activities whereby he can reestablish the lost link and achieve the highest perfectional stage of Kṛṣṇa consciousness. Following any of the above-mentioned three methods, one is sure to reach the supreme goal sooner or later. This was asserted by the Lord in the Second Chapter: even a little endeavor on the transcendental path offers a great hope for deliverance. Out of these three methods, the path of bhakti-yoga is especially suitable for this age because it is the most direct method of God realization. To be doubly assured, Arjuna is asking Lord Kṛṣṇa to confirm His former statement. One may sincerely accept the path of self-realization, but the process of cultivation of knowledge and the practice of the eightfold yoga system are generally very difficult for this age. Therefore, despite constant endeavor one may fail, for many reasons. First of all, one may not be sufficiently serious about following the process. To pursue the transcendental path is more or less to declare war on the illusory energy. Consequently, whenever a person tries to escape the clutches of the illusory energy, she tries to defeat the practitioner by various allurements. A conditioned soul is already allured by the modes of material energy, and there is every chance of being allured again, even while performing transcendental disciplines. This is called yogāc calita-mānasaḥ: deviation from the transcendental path. Arjuna is inquisitive to know the results of deviation from the path of self-realization.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

37. Arjuna said: O Kṛṣṇa, what is the destination of one who, though having faith, does not continue the endeavor, because of unsteady mind, and does not attain the goal of yoga, samādhi?

Commentary

You have said that yoga can be attained by a person who endeavors through practice and detachment. What happens to the person who does not endeavor, who does not practice, and does not have detachment? He puts in only a little effort (ayatiḥ). [Note: The prefix a in the word ayatiḥ indicates “a little” rather than “no”, as in a phrase like “colorless porridge,” which actually means “porridge with insufficient color.”] He starts the practice of yoga with faith in the yoga scriptures, and is therefore not an imposter. But, he deviates from yoga, for his mind turns to objects of enjoyment because of lack of practice and detachment. Thus he does not attain complete perfection (saṁsiddhim). [Note: Sam stands for samyak, complete.] But he has attained some results, since he has begun the first stage of progressing in yoga, after the stage of aspiring for yoga.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

37. Arjuna said: O Kṛṣṇa, what is the destination of one who, though having faith, does not fully endeavor, because of unsteady mind, and does not attain the goal of yoga, seeing ātmā?

Commentary

It has been repeatedly said that niṣkāma karma which contains within it jṣāna, and which culminates in aṣtāṅga yoga, destroys all miseries and enables one to see oneself and paramātmā. Previously Kṛṣṇa spoke of the power of niṣkāma karma when he said nehābhikrama-nāśo’sti. Arjuna now asks a question to hear again the powers of karma yoga. Man attains yoga with effort, through renunciation and practice. What is the fate of one who in the beginning is endowed with faith in the scriptures describing yoga (śraddhayā), but who puts only a little effort (ayatiḥ) into the practice of his dharma and whose mind is disturbed by sense objects (calita mānasaḥ) because of the lax effort in practice of aṣṭaṅga yoga, who does not attain fully the final result of yoga in the form of purification of the heart and seeing ātmā, though he gets some result (yoga saṁsiddhim)? After death, what is the destination of the person who has faith and practices a little, who begins but not does get the final result, O Kṛṣṇa? Ayatiḥ means little effort rather than no effort, as in anudārā yuvatiḥ, a young girl with slender waist. (Pāṇini 2.2.6) (The word aprapya has been similarly treated in this verse.)

Bhūrijana Dāsa Gauḍīya

Commentary

The person who Arjuna is talking about he has practiced but his mind has defeated him before his success. But he has made some progress. He is got some away from material life due to his practice but his mind ultimately, or at least temporarly, defeated him ‑ what happens to such a person? Then Arjuna clarifies his question further,

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

COMMON THEME: Arjuna inquires about the fate of one fallen from the path of self realization. Is he a

failure, both materially and spiritually?

One may begin the process with faith, but later desist due to worldly mindedness (6.37)

Analogy: Does such a man perish like a riven cloud with no position in any sphere? (6.38)

Arjuna expresses that only Krishna can dispel this doubt completely (6.39)

PLEASE NOTE: Purports for Texts 6.37 – 6.39 are presented in their individual ‘Focus of Learning’ boxes

below

LINK BETWEEN TEXTS 6.37 & 6.38:

Arjuna clarifies his question in the next verse





Focus of Learning

(a) Basic principle of self-realisation

Knowledge that the living entity is not this material body

He is different from the body and his happiness is in eternal life, bliss and knowledge

This eternal like is transcendental, beyond both body and mind

(b) How to pursue self-realisation – 3 possible paths:

Path of knowledge (Jnana-yoga)

Practice of eight-fold yoga system (Astanga-yoga)

Devotional service (Bhakti-yoga)

(c) Similarities in these paths

In each of these processes one has to realize:

The constitutional position of the living entity

His relationship with God

And the activities whereby he can re-establish the lost link and achieve the highest perfectional stage of Krishna consciousness

All 3 processes assure success sooner or later (This reassures the point made in Bg. 2.40: “Even a little endeavor on the transcendental path offers great hope for deliverance”

(d) Bhakti-yoga is the most suitable path in this age – Because it is the most direct method of God

realisation

(e) Why does Arjuna ask this question – Although Bg. 2.40 provides full guarantee on the

transcendental path, still Arjuna wants to be reassured because one may sincerely accept the

process but still fail for many reasons

Especially the jnana-marg and the astanga-yoga are very difficult for this age

First of all one may not be sufficiently serious about following the process

Even after constant endeavor one may deviate because to pursue the transcendental path is more or less to declare war on the illusory energy

(f) Importance of “Yogac calita-manasah” – Deviation from transcendental path

A conditioned soul is always allured by the modes of material energy

And there is every chance of being allured again even while performing transcendental disciplines

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.37 O krsna, aprapya, failing to achieve; yoga-sam-siddhim, perfection in Yoga, the result of Yoga, i.e. full Illumination; kam gatim, what goal; gacchati, does one attain; who, though upetah sraddhaya, possessed of faith, belief in God and in the other world; is ayatih, not diligent, devoid of effort on the path of Yoga; and, at the time of death, too, calita-manasah, whose mind becomes deflected; yogat, from Yoga, (i.e.) whose memory has been lost?

Śrī Rāmānujācārya Classical

Translation

6.37 - 6.39 Arjuna said What way does he go, who has embarked on Yoga endowed with faith, but who by inadeacy of exertion in practice, does not gain success in Yoga and has his mind wandering from Yoga? Does he not perish like a small piece of cloud torn from a large mass of cloud - perish without reaching another large mass of cloud? Now does he not fall away from both (sides)? He has no support and is confused on the path leading to the Brahman. He is without any support in the sense that Karma or rituals which constitutes the means of heaven etc., does not give support for a person who is devoid of attachment to fruits; for Karma is the means for generating its own fruits. He is also confused in the path leading to the Brahman on which he has just begun to traverse; He has lost his way. Does he then get lost by falling down from both sides, these being attainment of heaven on the one hand and liberation on the other. Does he not thus perish? You should remove this doubt altogether from my mind; for there is no other remover of this doubt than You, who always perceive directly all matters simultaneously.

Śrī Abhinavagupta Classical

Translation

6.37 See Comment under 6.39

Swami Sivananda Classical

Translation

6.37 Arjuna said He who is unable to control himself though he has the faith, and whose mind wanders away from Yoga, what end does he, having failed to attain perfection in Yoga, mee,t O Krishna?

Commentary

6.37 अयतिः uncontrolled? श्रद्धया by faith? उपेतः possessed? योगात् from Yoga? चलितमानसः one whose mind wanders away? अप्राप्य not having attained? योगसंसिद्धिम् perfection in Yoga? काम् which? गतिम् end? कृष्ण O Krishna? गच्छति meets.Commentary He has faith in the efficacy of Yoga but he is not able to control the senses and the mind. He has no concentration of mind. His mind wanders away when the last breath departs from his body and he loses the memory also. Having failed to achieve perfection in Yoga? i.e.? Selfrealisation or the knowledge of the Self? what path will he tread? and what end will such a man,meet

Swami Gambhīrānanda Classical

Translation

6.37 Arjuna said O krsna, failing to achieve perfection in Yoga, what goal does one attain who, though possessed of faith, is not diligent and whose mind becomes deflected from Yoga?

Shri Purohit Swami Classical

Translation

6.37 Arjuna asked: He who fails to control himself, whose mind falls from spiritual contemplation, who attains not perfection but retains his faith, what of him, my Lord?

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Padaseva Pr BG 06-37 Oriya - Athagarh
His Grace Padaseva Prabhu· Oriya
Prabha Vishnu Pr BG 06-37 - 1998-08-05 Ekaterinburg
His Grace Pariksit Prabhu· 1998-08-05· English
Rasika Govinda Pr BG 06-37 - 2017-05-27
His Grace Rasika Govinda Prabhu· 2017-05-27· English
Rasika Govinda Pr BG 06-37 Tamil - 2017-05-27
His Grace Rasika Govinda Prabhu· 2017-05-27· Tamil
Sarvabhauma Pr Hindi BG 06-37 - Mauritius Palmore
His Grace Sarvabhauma Prabhu· Hindi
Shubha Krishna Pr BG 06-37 Hindi
His Grace Shubha Krishna Prabhu· Hindi
BBS BG 06-37 German
His Holiness Bhakti Bhusana Swami· German
BCS BG 06-37 - About Ujjain - 2005-09-15 Ujjain
His Holiness Bhakti Charu Swami· 2005-09-15· English
BCS BG 06-37 - Krishna%27s Final Instruction-Just Surrender - 2005-09-15 Ujjain
His Holiness Bhakti Charu Swami· 2005-09-15· English
Bhakti Vikas Sw BG 06-37 - Falling Down and Getting Up - 2009-09-23 Baroda
His Holiness Bhakti Vikas Swami· 2009-09-23· English
Bhakti Vikas Sw BG 06-37 - Struggling is not Failure in Varnasrama - 2013-11-24
His Holiness Bhakti Vikas Swami· 2013-11-24· English
Bhakti Vikas Sw Hindi BG 06-37 - Falling Down and Getting Up - 2009-09-23 Baroda
His Holiness Bhakti Vikas Swami· 2009-09-23· Hindi
DMS BG 06-37-44 - Who Is The Enjoyer
His Holiness Devamrita Swami· English
JAS BG 06-37 - 2009-09-22 Dubai
His Holiness Jayadvaita Swami· 2009-09-22· English
JAS BG 06-37 - 2006-11-28
His Holiness Jayadvaita Swami· 2006-11-28· English
PrahladAnS BG 06-37 Slovenian Translation - Korak po koraku - 2020-05-19 ISKCON Slovenia
His Holiness Prahladananada Swami· 2020-05-19· Slovenian
PrahladAnS BG 06-37 - One step at a time - 2020-05-19 ISKCON Slovenia
His Holiness Prahladananada Swami· 2020-05-19· English
Romapada Sw BG 06-37-40 - Knowing Your Destination What Happens If You Don%E2%80%99t Make It - 1987-02
His Holiness Romapada Swami· English
SNS BG 06-37 - Arjunas Doubts - 2012-06-14
His Holiness Sacinandana Swami· 2012-06-14· English
SNS BG 06-37-47 - Samstags fest - 1989-12-23 Berlin DE
His Holiness Sacinandana Swami· 1989-12-23· English
Sukadeva Sw Telugu BG 06-37
His Holiness Sukadeva Swami· Telugu

Personal Guidance

Arjuna asks: what happens to the seeker who has faith but fails to attain perfection — does he lose both worlds?

Practical Applications

Honor the question — many seekers worry about half-finished journeys.
Bring this fear to Kṛṣṇa rather than letting it stop you.
Notice that even Arjuna voiced this concern.

Reflection Questions

Have I feared half-finishing the spiritual journey?
What does Kṛṣṇa's reply offer?

Analogy

A traveler who sets out toward a distant city but, weary, sits down at noon by the road — Arjuna asks whether such a one has lost both the home he left and the city he aimed for. The fear is honest. The verse honors it: the chapter will end with Kṛṣṇa's answer, but first the fear must be spoken in clear words.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.38

↗

కచ్చ‍ిన్నోభయవిభ్రష్టశ్ఛిన్నాభ్రమివ నశ్యతి । అప్రతిష్ఠో మహాబాహో విమూఢో బ్రహ్మణ: పథి ॥ ౩౮ ॥

kaccin nobhaya-vibhraṣṭaś

[kachchin nobhaya-vibhrashtash]

chinnābhram iva naśyati

[chinnaabhram iva nashyati]

apratiṣṭho mahā-bāho

[apratishtho mahaa-baaho]

vimūḍho brahmaṇaḥ pathi

[vimoodho brahmanah pathi]

Word-for-word

kaccit — whether na — not ubhaya — both vibhraṣṭaḥ — deviated from chinna — torn abhram — cloud iva — like naśyati — perishes apratiṣṭhaḥ — without any position mahā - bāho — O mighty-armed Kṛṣṇa vimūḍhaḥ — bewildered brahmaṇaḥ — of transcendence pathi — on the path .

Blended reading (Sanskrit + English inline)

kaccin nobhaya-vibhraṣṭaś

kaccit

whether

chinnābhram iva naśyati

na

not

ubhaya

both

apratiṣṭho mahā-bāho

vimūḍho brahmaṇaḥ pathi

vibhraṣṭaḥ

deviated from

chinna

torn

abhram

cloud

iva

like

naśyati

perishes

apratiṣṭhaḥ

without any position

mahā - bāho

O mighty-armed Kṛṣṇa

vimūḍhaḥ

bewildered

brahmaṇaḥ

of transcendence

pathi

on the path .

Important Words

ubhaya-vibhraṣṭaḥ — deviated from both
Ubhaya — 'both'; vi-bhraṣṭa — 'fallen-away.' The compound names the specific fear: not failure on one front but on two — the abandoned material world and the unreached spiritual one.
chinna abhram iva — like a torn cloud
Chinna — 'cut'; abhra — 'cloud'; iva — 'like.' Arjuna's simile, in answer to Kṛṣṇa's earlier dīpa-image of 6.19. The fear has its own image. The disciple has learned to teach in metaphor too.
naśyati — perishes
From √naś — 'to vanish.' The same root Kṛṣṇa will use, with a negative, in 6.40 (na vināśaḥ). Arjuna sets up the very word that Kṛṣṇa will negate. The verse holds the question that 6.40 will dissolve.
apratiṣṭhaḥ — without any position
A-pratiṣṭhā — 'without a standing-place.' Pratiṣṭhā is the firm ground. Arjuna's fear is the fear of homelessness in both worlds — no pratiṣṭhā here, none there.
vimūḍhaḥ — bewildered
Vi-√muh — 'thoroughly deluded.' Not a chosen wandering but a confused one. The torn-cloud image is doubled by this: the failed seeker is not just torn but disoriented.
brahmaṇaḥ pathi — on the path of transcendence
Brahman — the transcendent; path — the road. The fear is specifically about the spiritual road, not any old road. Confusion in this domain is the worst kind because there is no fallback.

O mighty-armed Kṛṣṇa, does not such a man, who is bewildered from the path of transcendence, fall away from both spiritual and material success and perish like a riven cloud, with no position in any sphere?

Purport

There are two ways to progress. Those who are materialists have no interest in transcendence; therefore they are more interested in material advancement by economic development, or in promotion to the higher planets by appropriate work. When one takes to the path of transcendence, one has to cease all material activities and sacrifice all forms of so-called material happiness. If the aspiring transcendentalist fails, then he apparently loses both ways; in other words, he can enjoy neither material happiness nor spiritual success. He has no position; he is like a riven cloud. A cloud in the sky sometimes deviates from a small cloud and joins a big one. But if it cannot join a big one, then it is blown away by the wind and becomes a nonentity in the vast sky. The brahmaṇaḥ pathi is the path of transcendental realization through knowing oneself to be spiritual in essence, part and parcel of the Supreme Lord, who is manifested as Brahman, Paramātmā and Bhagavān. Lord Śrī Kṛṣṇa is the fullest manifestation of the Supreme Absolute Truth, and therefore one who is surrendered to the Supreme Person is a successful transcendentalist. To reach this goal of life through Brahman and Paramātmā realization takes many, many births ( bahūnāṁ janmanām ante ). Therefore the supermost path of transcendental realization is bhakti-yoga, or Kṛṣṇa consciousness, the direct method.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

38. Does he not disappear like a fragmented cloud, the yogī who fails in both ways, not having achieved the goal, and bewildered about the method of achieving Brahman,?

Commentary

Kvacit indicates only a question. Having failed on both sides, having given up the path of karma and taken completely to the path of yoga, and having given that up also, does he not disappear like a cloud which separates from the original cloud and does not become another cloud, but instead disappears in the middle of the sky? The difficulty is that from having entered the path of yoga, one develops a desire of give up enjoyment of material objects, and because of lack of real detachment also, has a desire to enjoy those objects. Because of not doing activities leading to Svargaloka and also not completing the practice of yoga leading to liberation, he attains neither Svarga nor liberation. Thus, becoming bewildered in the method of attaining Brahman, not having achieved the goal (apratiṣtḥaḥ), does he get destroyed or not? This I ask You.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

38. Does he who is bewildered about the method of achieving Brahman, who fails in both ways, not having achieved the goal, not disappear like a fragmented cloud?

Commentary

In this verse Arjuna elaborates on his question. He does not get svarga by his execution of niṣkāma karma, nor does he get a vision of the ātmā from perfecting yoga. Not having grasped either of these, does he perish or not? Will he be destroyed like a cloud which separates from one cloud and disappears before joining another cloud? Why should he have this worry? Because he is bewildered about the method of attaining brahman.

Bhūrijana Dāsa Gauḍīya

Commentary

Such a person has given up his prescribed duties to practice yoga. He has given up the results coming from such prescribed duties and then is taking to the yoga practice, he is gone to the forest... and then gives up yoga. What happens with such a person? He is not a materialist and is spiritualist. Will he become like a riven cloud without any position in any sphere? Arjuna continues,

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

COMMON THEME: Arjuna inquires about the fate of one fallen from the path of self realization. Is he a

failure, both materially and spiritually?

One may begin the process with faith, but later desist due to worldly mindedness (6.37)

Analogy: Does such a man perish like a riven cloud with no position in any sphere? (6.38)

Arjuna expresses that only Krishna can dispel this doubt completely (6.39)

PLEASE NOTE: Purports for Texts 6.37 – 6.39 are presented in their individual ‘Focus of Learning’ boxes

below

LINK BETWEEN TEXTS 6.37 & 6.38:

Arjuna clarifies his question in the next verse





Focus of Learning

(a) Basic principle of self-realisation

Knowledge that the living entity is not this material body

He is different from the body and his happiness is in eternal life, bliss and knowledge

This eternal like is transcendental, beyond both body and mind

(b) How to pursue self-realisation – 3 possible paths:

Path of knowledge (Jnana-yoga)

Practice of eight-fold yoga system (Astanga-yoga)

Devotional service (Bhakti-yoga)

(c) Similarities in these paths

In each of these processes one has to realize:

The constitutional position of the living entity

His relationship with God

And the activities whereby he can re-establish the lost link and achieve the highest perfectional stage of Krishna consciousness

All 3 processes assure success sooner or later (This reassures the point made in Bg. 2.40: “Even a little endeavor on the transcendental path offers great hope for deliverance”

(d) Bhakti-yoga is the most suitable path in this age – Because it is the most direct method of God

realisation

(e) Why does Arjuna ask this question – Although Bg. 2.40 provides full guarantee on the

transcendental path, still Arjuna wants to be reassured because one may sincerely accept the

process but still fail for many reasons

Especially the jnana-marg and the astanga-yoga are very difficult for this age

First of all one may not be sufficiently serious about following the process

Even after constant endeavor one may deviate because to pursue the transcendental path is more or less to declare war on the illusory energy

(f) Importance of “Yogac calita-manasah” – Deviation from transcendental path

A conditioned soul is always allured by the modes of material energy

And there is every chance of being allured again even while performing transcendental disciplines

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

Sri Shankaracharya did not comment on this sloka

Śrī Rāmānujācārya Classical

Translation

Sri Ramanuja did not comment on this sloka

Śrī Abhinavagupta Classical

Translation

Sri Abhinavgupta did not comment on this sloka

Swami Sivananda Classical

Translation

Swami Sivananda did not comment on this sloka

Commentary

Swami Sivananda did not comment on this sloka

Swami Gambhīrānanda Classical

Translation

Swami Gambirananda did not comment on this sloka

Shri Purohit Swami Classical

Translation

Shri Purohit Swami did not comment on this sloka

Related values & verses

Related values

Anahankarah (Freedom from False Ego)

Related verses

BG 6.37 BG 18.66 BG 9.31 SB 1.5.17 SB 5.19.27 SB 11.23.57 CC Madhya 22.22 CC Madhya 22.65 CC Antya 3.86 Muṇḍaka Upaniṣad 1.2.7Kaṭha Upaniṣad 1.1.20

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Personal Guidance

Bewildered on the path of Brahman — does he not perish like a torn cloud, with no place anywhere?

Practical Applications

Speak your fears in spiritual language so they can be answered in spiritual language.
Don't keep fears underground; they grow there.
Voice them and let Kṛṣṇa's reply quiet them.

Reflection Questions

What fear is mine that has stayed underground?
Whom could I voice it to?

Analogy

A cloud torn in mid-sky by contrary winds — neither rain to ground, nor full body to the cloud-bank — Arjuna offers Kṛṣṇa his own simile. The image is precise: the failed seeker has lost the earth of material aim and the sky of spiritual attainment both. The verse asks whether such a torn cloud has any place at all left to it.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.39

↗

ఏతన్మే సంశయం కృష్ణ ఛేత్తుమర్హస్యశేషత: । త్వదన్య: సంశయస్యాస్య ఛేత్తా న హ్యుపపద్యతే ॥ ౩౯ ॥

etan me saṁśayaṁ kṛṣṇa

[etan me samshayam krishna]

chettum arhasy aśeṣataḥ

[chettum arhasy asheshatah]

tvad-anyaḥ saṁśayasyāsya

[tvad-anyah samshayasyaasya]

chettā na hy upapadyate

[chettaa na hy upapadyate]

Word-for-word

etat — this is me — my saṁśayam — doubt kṛṣṇa — O Kṛṣṇa chettum — to dispel arhasi — You are requested aśeṣataḥ — completely tvat — than You anyaḥ — other saṁśayasya — of the doubt asya — this chettā — remover na — never hi — certainly upapadyate — is to be found .

Blended reading (Sanskrit + English inline)

etan me saṁśayaṁ kṛṣṇa

etat

this is

me

my

saṁśayam

doubt

kṛṣṇa

O Kṛṣṇa

chettum arhasy aśeṣataḥ

chettum

to dispel

arhasi

You are requested

aśeṣataḥ

completely

tvad-anyaḥ saṁśayasyāsya

tvat

than You

anyaḥ

other

saṁśayasya

of the doubt

asya

this

chettā na hy upapadyate

chettā

remover

na

never

hi

certainly

upapadyate

is to be found .

Important Words

saṁśayam — doubt
Sam-śaya — 'lying-together, suspension between two possibilities.' Not ignorance — a specific suspended state. Arjuna names his doubt as saṁśaya, the precise term that Kṛṣṇa will eventually instruct him (4.42) to slice with the sword of knowledge.
chettum — to dispel
Infinitive of √chid, 'to cut.' Doubt is not soothed; it is cut. The verb anticipates the gītā-jñāna-asi of 4.42. The same root will return.
arhasi — You are requested / You are qualified
From √arh — 'to be worthy, to be entitled.' A doubled meaning: 'You alone are the worthy one; therefore, please cut it.' Arjuna's address has both deference and pleading.
aśeṣataḥ — completely
A-śeṣa, 'without remainder.' The cut must be total — no fragment of the doubt to grow back. Same word as the aśeṣataḥ of 6.24. The chapter's vocabulary of completeness.
tvat anyaḥ — other than You
Tvat — 'than You'; anya — 'other.' The exclusivity is explicit. Arjuna names that no other resource exists for this question. The deepest doubts are not solved by reading more; they are solved by speaking to the right Person.
upapadyate — is to be found
Upa-√pad — 'to come near, to be available.' Passive. The verse closes by saying that no other dispenser of this answer comes within reach. Kṛṣṇa is the unique source — and so the next verse, 6.40, is the unique answer.

This is my doubt, O Kṛṣṇa, and I ask You to dispel it completely. But for You, no one is to be found who can destroy this doubt.

Purport

Kṛṣṇa is the perfect knower of past, present and future. In the beginning of the Bhagavad-gītā, the Lord said that all living entities existed individually in the past, they exist now in the present, and they continue to retain individual identity in the future, even after liberation from the material entanglement. So He has already cleared up the question of the future of the individual living entity. Now, Arjuna wants to know of the future of the unsuccessful transcendentalist. No one is equal to or above Kṛṣṇa, and certainly the so-called great sages and philosophers who are at the mercy of material nature cannot equal Him. Therefore the verdict of Kṛṣṇa is the final and complete answer to all doubts, because He knows past, present and future perfectly – but no one knows Him. Kṛṣṇa and Kṛṣṇa conscious devotees alone can know what is what.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

39. You should fully destroy my doubt, O Kṛṣṇa. No one can be the destroyer of this doubt except You.

Commentary

Etat (etan) stands for etam (accusative case). śrī-bhagavān uvāca

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

39. You should fully destroy my doubt, O Kṛṣṇa. No one can be the destroyer of this doubt except You.

Commentary

The use of etad, a neuter form, instead of the masculine (etam), is poetic license. No one other than You can destroy this doubt, since You are omniscient and the Lord of all beings, while others, such as sages, are not the Supreme Lord and have little knowledge.

Bhūrijana Dāsa Gauḍīya

Commentary

And Krsna addresses Arjuna,

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

COMMON THEME: Arjuna inquires about the fate of one fallen from the path of self realization. Is he a

failure, both materially and spiritually?

One may begin the process with faith, but later desist due to worldly mindedness (6.37)

Analogy: Does such a man perish like a riven cloud with no position in any sphere? (6.38)

Arjuna expresses that only Krishna can dispel this doubt completely (6.39)

PLEASE NOTE: Purports for Texts 6.37 – 6.39 are presented in their individual ‘Focus of Learning’ boxes

below

LINK BETWEEN TEXTS 6.37 & 6.38:

Arjuna clarifies his question in the next verse





Focus of Learning

(a) Basic principle of self-realisation

Knowledge that the living entity is not this material body

He is different from the body and his happiness is in eternal life, bliss and knowledge

This eternal like is transcendental, beyond both body and mind

(b) How to pursue self-realisation – 3 possible paths:

Path of knowledge (Jnana-yoga)

Practice of eight-fold yoga system (Astanga-yoga)

Devotional service (Bhakti-yoga)

(c) Similarities in these paths

In each of these processes one has to realize:

The constitutional position of the living entity

His relationship with God

And the activities whereby he can re-establish the lost link and achieve the highest perfectional stage of Krishna consciousness

All 3 processes assure success sooner or later (This reassures the point made in Bg. 2.40: “Even a little endeavor on the transcendental path offers great hope for deliverance”

(d) Bhakti-yoga is the most suitable path in this age – Because it is the most direct method of God

realisation

(e) Why does Arjuna ask this question – Although Bg. 2.40 provides full guarantee on the

transcendental path, still Arjuna wants to be reassured because one may sincerely accept the

process but still fail for many reasons

Especially the jnana-marg and the astanga-yoga are very difficult for this age

First of all one may not be sufficiently serious about following the process

Even after constant endeavor one may deviate because to pursue the transcendental path is more or less to declare war on the illusory energy

(f) Importance of “Yogac calita-manasah” – Deviation from transcendental path

A conditioned soul is always allured by the modes of material energy

And there is every chance of being allured again even while performing transcendental disciplines

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.39 O krsna, arhasi, You should; asesatah, totally; chettum, eradicate, remove; etat, this; samsayam, doubt; me, of mine. Hi, for; na tvad anyah, none other than You, be he a sage or a god; upapadyate, can be; chetta, the despeller, the destroyer; asya, of this; samsayasya, doubt. Therefore you Yourself should dispel (the doubt). This is the meaning.

Śrī Rāmānujācārya Classical

Translation

6.37 - 6.39 Arjuna said What way does he go, who has embarked on Yoga endowed with faith, but who by inadeacy of exertion in practice, does not gain success in Yoga and has his mind wandering from Yoga? Does he not perish like a small piece of cloud torn from a large mass of cloud - perish without reaching another large mass of cloud? Now does he not fall away from both (sides)? He has no support and is confused on the path leading to the Brahman. He is without any support in the sense that Karma or rituals which constitutes the means of heaven etc., does not give support for a person who is devoid of attachment to fruits; for Karma is the means for generating its own fruits. He is also confused in the path leading to the Brahman on which he has just begun to traverse; He has lost his way. Does he then get lost by falling down from both sides, these being attainment of heaven on the one hand and liberation on the other. Does he not thus perish? You should remove this doubt altogether from my mind; for there is no other remover of this doubt than You, who always perceive directly all matters simultaneously.

Śrī Abhinavagupta Classical

Translation

6.37-39 Ayatah etc. upto na hyupapadyate. Even if his mind has moved away from the Yoga, he had reached, the faith in [his] mind is not lost. for, a person - even if he has achieved the Yoga - makes all [achievements] useless, if his faith is completely lost. That has been said :- 'Even after attaining the perfect knowledge, if it gets vitiated due to the caprices of mind, that very moment it perishes soon, just as a heap of cotton does due to fire'. If a complete success in the Yoga has not been achieved, then having come out of this [material] world, and having not yet got himself absorbed in the Brahman, would he get lost ? Or, because he has not yet got established in the Brahman, does he permanently get destroyed as the other world (heaven) is [also] ruined for him ? This is the estion. On this [estion], the conclusion -

Swami Sivananda Classical

Translation

6.39 This doubt of mine, O Krishna, do Thou dispel completely; because it is not possible for any but Thee to dispel this doubt.

Commentary

6.39 एतत् this? मे my? संशयम् doubt? कृष्ण O Krishna? छेत्तुम् to dispel? अर्हसि oughtest? अशेषतः completely? त्वत् than Thou? अन्यः another? संशयस्य of doubt? अस्य of this? छेत्ता dispeller? न not? हि verily? उपपद्यते is fit.Commentary There can be no better teacher than Thee for Thou art the omniscient Lord. Thou alone canst dispel this doubt. A Rishi (seer)? a Deva (god)? or a Muni (sage) will not be able to destroy this doubt.

Swami Gambhīrānanda Classical

Translation

6.39 O Krsna, You should totally eradicate this doubt of mine. For, none other than Yourself can be the dispeller of this doubt!

Shri Purohit Swami Classical

Translation

6.39 My Lord! Thou art worthy to solve this doubt once and for all; save Thyself there is no one competent to do so.

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Personal Guidance

Only You, O Kṛṣṇa, can dispel my doubt completely — there is no one else.

Practical Applications

Trust that some doubts can only be dispelled by Kṛṣṇa Himself.
Bring such doubts directly into prayer and reading the Gītā.
Don't outsource the deepest doubts.

Reflection Questions

What doubt of mine would only Kṛṣṇa's voice resolve?
What is my discipline for inviting that voice?

Analogy

A man cornered by a question no one in his village can answer climbs the hill to the one teacher who knows. Arjuna's instinct here is exact: some doubts cannot be talked through with anyone less than the source. The verse models what to do with the deepest fear — bring it directly to Kṛṣṇa.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.40

↗

శ్రీభగవానువాచ పార్థ నైవేహ నాముత్ర వినాశస్తస్య విద్యతే । న హి కల్యాణకృత్కశ్చిద్దుర్గతిం తాత గచ్ఛతి ॥ ౪౦ ॥

śrī-bhagavān uvāca

[shree-bhagavaan uvaacha]

pārtha naiveha nāmutra

[paartha naiveha naamutra]

vināśas tasya vidyate

[vinaashas tasya vidyate]

na hi kalyāṇa-kṛt kaścid

[na hi kalyaana-krit kashchid]

durgatiṁ tāta gacchati

[durgatim taata gachchati]

Word-for-word

śrī - bhagavān uvāca — the Supreme Personality of Godhead said pārtha — O son of Pṛthā na eva — never is it so iha — in this material world na — never amutra — in the next life vināśaḥ — destruction tasya — his vidyate — exists na — never hi — certainly kalyāṇa - kṛt — one who is engaged in auspicious activities kaścit — anyone durgatim — to degradation tāta — My friend gacchati — goes .

Blended reading (Sanskrit + English inline)

śrī-bhagavān uvāca

śrī - bhagavān uvāca

the Supreme Personality of Godhead said

pārtha naiveha nāmutra

pārtha

O son of Pṛthā

na eva

never is it so

iha

in this material world

na

never

amutra

in the next life

vināśas tasya vidyate

vināśaḥ

destruction

tasya

his

vidyate

exists

na hi kalyāṇa-kṛt kaścid

na

never

hi

certainly

kalyāṇa - kṛt

one who is engaged in auspicious activities

kaścit

anyone

durgatiṁ tāta gacchati

durgatim

to degradation

tāta

My friend

gacchati

goes .

Important Words

pārtha — O son of Pṛthā
Vocative — Kṛṣṇa calls Arjuna by his mother's name, an affectionate address. The reassurance that follows is wrapped in tenderness, not lecture. The form of the address signals the warmth of the answer.
iha na amutra — neither here nor in the next life
Iha — 'in this world'; amutra — 'in the other world.' Arjuna had asked (6.38) about both worlds being lost. Kṛṣṇa answers in the same vocabulary: neither here nor there — neither lost.
vināśaḥ — destruction
Vi-nāśa — 'utter ruin.' The negation of the naśyati Arjuna used in 6.38. Kṛṣṇa picks up the exact word the disciple feared and places na in front of it. Precise pastoral surgery.
kalyāṇa-kṛt — one who is engaged in auspicious activities
Kalyāṇa — 'welfare, the good'; kṛt — 'doer.' The well-doer. Note: the verse describes him by what he does, not by what he has achieved. The promise rests on the doing, not on the outcome.
durgatim — to degradation
Dur-gati — 'bad destination, ill fate.' The opposite of the gati Arjuna asked after in 6.37. Kṛṣṇa names the destination Arjuna feared and removes it from the table.
tāta — My friend / My dear
Affectionate address. Originally meaning 'father' but used as an endearment to a younger man — 'my son, my dear.' The single word does as much work as the doctrine: Arjuna is being held, not corrected. The closing verb gacchati echoes Arjuna's gatim gacchati in 6.37; the conversation's grammar mirrors its emotional arc.

The Supreme Personality of Godhead said: Son of Pṛthā, a transcendentalist engaged in auspicious activities does not meet with destruction either in this world or in the spiritual world; one who does good, My friend, is never overcome by evil.

Purport

In the Śrīmad-Bhāgavatam (1.5.17) Śrī Nārada Muni instructs Vyāsadeva as follows: tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer bhajann apakvo ’tha patet tato yadi yatra kva vābhadram abhūd amuṣya kiṁ ko vārtha āpto ’bhajatāṁ sva-dharmataḥ “If someone gives up all material prospects and takes complete shelter of the Supreme Personality of Godhead, there is no loss or degradation in any way. On the other hand a nondevotee may fully engage in his occupational duties and yet not gain anything.” For material prospects there are many activities, both scriptural and customary. A transcendentalist is supposed to give up all material activities for the sake of spiritual advancement in life, Kṛṣṇa consciousness. One may argue that by Kṛṣṇa consciousness one may attain the highest perfection if it is completed, but if one does not attain such a perfectional stage, then he loses both materially and spiritually. It is enjoined in the scriptures that one has to suffer the reaction for not executing prescribed duties; therefore one who fails to discharge transcendental activities properly becomes subjected to these reactions. The Bhāgavatam assures the unsuccessful transcendentalist that there need be no worries. Even though he may be subjected to the reaction for not perfectly executing prescribed duties, he is still not a loser, because auspicious Kṛṣṇa consciousness is never forgotten, and one so engaged will continue to be so even if he is lowborn in the next life. On the other hand, one who simply follows strictly the prescribed duties need not necessarily attain auspicious results if he is lacking in Kṛṣṇa consciousness. The purport may be understood as follows. Humanity may be divided into two sections, namely, the regulated and the nonregulated. Those who are engaged simply in bestial sense gratifications without knowledge of their next life or spiritual salvation belong to the nonregulated section. And those who follow the principles of prescribed duties in the scriptures are classified amongst the regulated section. The nonregulated section, both civilized and noncivilized, educated and noneducated, strong and weak, are full of animal propensities. Their activities are never auspicious, because while enjoying the animal propensities of eating, sleeping, defending and mating, they perpetually remain in material existence, which is always miserable. On the other hand, those who are regulated by scriptural injunctions, and who thus rise gradually to Kṛṣṇa consciousness, certainly progress in life. Those who are following the path of auspiciousness can be divided into three sections, namely (1) the followers of scriptural rules and regulations who are enjoying material prosperity, (2) those who are trying to find ultimate liberation from material existence, and (3) those who are devotees in Kṛṣṇa consciousness. Those who are following the rules and regulations of the scriptures for material happiness may be further divided into two classes: those who are fruitive workers and those who desire no fruit for sense gratification. Those who are after fruitive results for sense gratification may be elevated to a higher standard of life – even to the higher planets – but still, because they are not free from material existence, they are not following the truly auspicious path. The only auspicious activities are those which lead one to liberation. Any activity which is not aimed at ultimate self-realization or liberation from the material bodily concept of life is not at all auspicious. Activity in Kṛṣṇa consciousness is the only auspicious activity, and anyone who voluntarily accepts all bodily discomforts for the sake of making progress on the path of Kṛṣṇa consciousness can be called a perfect transcendentalist under severe austerity. And because the eightfold yoga system is directed toward the ultimate realization of Kṛṣṇa consciousness, such practice is also auspicious, and no one who is trying his best in this matter need fear degradation.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

40. O son of Pṛthā, he does not meet destruction in this life or the next. One who has done the auspicious work of yoga does not meet an unfortunate end, O My son.

Commentary

He does not have destruction in this life (iha) or the next (amutra). Having performed yoga which gives auspiciousness (kalyāṇa-kṛt), he does not attain a destination of suffering.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

40. The Lord said: O son of Pṛthā, he does not fail to attain material or spiritual goals. One who has done the auspicious work of yoga is not deprived of the benefits, O My son.

Commentary

Being asked, the Lord answers. Such a yogī has no loss of the happiness of svarga in the material world or seeing paramātmā in the spiritual world. It is certain that eventually he will attain all of this, for (hi) one who begins this performance of yoga, which is the correct method for attaining the highest benefit (kalyāṇa-kṛt), is not deprived of either the material or spiritual benefits (durgatim). Kṛṣṇa addresses Arjuna as tāta to express affection, because He regards him as His son. Tata means father. Lengthening the first syllable so that it becomes tāta indicates “someone dear to the father.” The father or senior addresses the junior son or pupil as tāta out of mercy.

Bhūrijana Dāsa Gauḍīya

Commentary

There are a few interesting sanskrit words here: 'Kalyana‑krt' ‑ one who is engaged in any auspicious activities (not only engaged in the practice of yoga). What he gains, he keeps it, is his. Auspicious refers to any yoga path not just astanga‑yoga. 'Tata' ‑ 'my friend'. But in a special affectionate means like a father addressing his son, or a spiritual master very affectionately addresses his disciple. Because Arj questions has made Krsna's heart very soft. And very affectionately, He says: "Don't worry, don't worry. One who does good is never overcome. Don't worry!" But what happens to him? He is never overcome and he does dissipate, but what does happen to him? There are two stages depending upon the advancement of a transcendentalist. In Text 41, the less advanced stage is described and in Text 42, the more advanced stage is described.

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

Lord answers – A transcendentalist engaged in auspicious activities meets no destruction either in this

world or in the spiritual world

Focus of Learning

(a) Why only Krishna and no one else can satisfy this doubt

Because He knows past, present and future

Also no-one is equal to or above Krishna, certainly the so-called great sages and philosophers who are at the mercy of material nature cannot equal Him

Conclusion – Verdict of Krishna is the final and complete answer to all doubts, because He knows everything but no-one knows Him

(b) On what basis does Arjuna expect Krishna to know everything

Because Krishna in Bg. 2.12 explains the eternal individuality of every living entity

This shows that Krishna must be the knower of past, present and future

Thus Arjuna expects Him to reveal the future of unsuccessful transcendentalists

(c) Conclusion of the purport

Krishna and Krishna conscious devotees alone can know what is what

(a) Two ways of progress in life – material and spiritual

Materialistic path – No interest in transcendence, but more interest in material advancement by economic development or promotion to higher planets

Path of transcendence – On this path one has to ceases all activities and sacrifice all forms of so-called material happiness

(b) Arjuna compares failed transcendentalist to a ‘riven cloud’ – because he apparently loses both

connections, material happiness or spiritual success, just like a cloud deviated from a small cloud,

does not even join a big one and it is blown away by the wind

(c) “Brahmanah pathi” – This phrase refers to the “Path of transcendental realization”

It involves knowing oneself to be spiritual and...

To be a part and parcel of the Supreme Lord, who is manifested as Brahman, Paramatma and Bhagavan

(d) Ultimate goal of successful transcendentalists – Surrender unto Supreme Personality of Godhead

Because Lord Krishna is the fullest manifestation of the Absolute Truth

To reach this goal of life through Brahman and Paramatma realizations takes many many births (Ref. Bg. 7.19 “bahunam...”)

Conclusion – Supermost path of transcendental realisation is bhakti-yoga, the direct path

(a) Supporting verse to emphasize the all-auspicious nature of transcendental path – Ref. SB 1.5.17

“tyaktva sva-dharmam...”. It can be explained as follows:

Role of material duties – For material prospects there are many activities, both scriptural and customary

Expectation of this verse from a transcendentalist – He is supposed to give up all material activities for the sake of spiritual advancement

Argument offered by conditioned soul – Krishna consciousness may offer the highest perfection if completed, but if one does not attain the perfectional stage, then he loses both materially and spiritually

Scriptural understanding:

One has to suffer – Scriptures recommend that one has to suffer the reaction for not executing prescribed duties, therefore one who fails to discharge transcendental activities properly becomes subjected to these reactions

Still no loss – Because the Bhagavatam assures that ▪

Even though one may be subjected to the reaction for not perfectly

executing prescribed duties, he is still not a loser,

▪

Because auspicious Krishna conscious activities is never forgotten and one

so engaged will continue to be so even if he is low born in the next life

Material perfection without Krishna consciousness – On the other hand one who simply follows strictly the prescribed duties, need not necessarily attain auspicious results if he is lacking in Krishna consciousness

(b) Two divisions of humanity

Regulated – Those who follow the prescribed duties according to scriptural injunctions

Their activities are all auspicious, because these activities gradually elevate them to Krishna consciousness

Non-regulated – Those who are engaged simply in bestial sense gratification without any knowledge of next life or any concept of spiritual salvation

Their activities are never auspicious because while enjoying animal propensities they perpetually remain in material existence and thus they are always miserable

They can be civilized or uncivilized; educated or uneducated; strong or weak

(c) Followers of path of auspiciousness can be further divided into three sections:

Followers of scriptural rules and regulations for enjoying material prosperity – Two Types:

Fruitive workers – They may be elevated to higher planets, but because they are not free from material existence, they are not following the truly auspicious path

Those who desire no fruit for sense gratification

Seekers of ultimate liberation from material existence

Devotees in Krishna consciousness

(d) The only auspicious activities in real sense are those which lead one to liberation – any activity

not aimed at ultimate self-realisation or liberation from material bodily concept is inauspicious

(e) Only auspicious activity – Factually only activities in Krishna consciousness are auspicious

Eightfold yoga system – even such a yogi, being directed towards the ultimate realisation of Krishna consciousness is also following the auspicious path and need not fear degradation

(f) “The perfect transcendentalist under severe austerity” – Anyone who voluntarily accepts all

bodily discomforts for the sake of making progress on the path of Krishna consciousness

LINK BETWEEN TEXTS 6.40 & 6.41: After allaying Arjuna’s fears that a fallen yogi loses everything,

Krishna next describes the ‘destiny of such a transcendentalist’ in Texts 6.41 – 6.45

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.40 O Partha, eva vidyate, there is certainly; na vinasah, no ruin; tasya, for him; iha, here, in this world; or amutra, hereafter, in the other world. Ruin means a birth inferior to the previous one; that is not there for one who has fallen from Yoga. Hi, for; na kascit, no one; kalyana-krt, engaged in good; gacchati, meets with; durgatim, a deplorable end; tata, My son! A father is called tata because he perpetuates himself (tanoti) through the son. Since the father himself becomes the son, therefore the son also is called tata. A disciple is called putra (son). [Sri krsna addressed Arjuna thus because the latter was his disciple.] But what happens to him?

Śrī Rāmānujācārya Classical

Translation

6.40 The Lord said Neither here nor there is destruction for him who has begun Yoga with faith and has then fallen away from it. The meaning is that there is no destruction either in the form of failure of attainment of desires or in the form of Pratyavaya, which means the attainment of what is undesirable because of defects in the performance of works. Therefore no one who practises this incomparably auspicious Yoga ever comes to an evil end in the present, past or future. Sri Krsna explains how this is so:

Śrī Abhinavagupta Classical

Translation

6.40 Partha etc. The idea [here] is : There is no [estion of] destruction for the fallen-from-Yoga, either is this world or in the other; because his faith is not lost. He has indeed performed as auspicious act of seeking the Bhagavat, and that act is not of perishing nature as the Agnistoma sacrifice etc., are.

Swami Sivananda Classical

Translation

6.40 The Blessed Lord said O Arjuna, neither in this world, nor in the next world is there destruction for him; none, verily, who does good, O My son, ever comes to grief.

Commentary

6.40 पार्थ O Partha, न not, एव verily, इह here, न not, अमुत्र in the next world, विनाशः destruction, तस्य of him, विद्यते is, न not, हि verily, कल्याणकृत् he who does good, कश्चित् anyone, दुर्गतिम् bad state or grief, तात O My son, गच्छति goes.Commentary He who has not succeeded in attaining to perfection in Yoga in this birth will not be destroyed in this world or in the next world. Surely he will not take a birth lower than the present one. What will he attain, then? This is described by the Lord in verses 41, 42, 43 and 44. Tata: son. A disciple is regarded as a son.

Swami Gambhīrānanda Classical

Translation

6.40 The Blessed Lord said O Partha, there is certainly no ruin for him here or hereafter. For, no one engaged in good meets with a deplorable end, My son!

Shri Purohit Swami Classical

Translation

6.40 Lord Shri Krishna replied: My beloved child! There is no destruction for him, either in this world or in the next. No evil fate awaits him who treads the path of righteousness.

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)Abhaya (Fearlessness)

Related verses

BG 9.31 BG 18.66 BG 2.40 SB 1.5.17 SB 5.19.27 SB 11.14.18 CC Madhya 22.65 CC Madhya 22.145 CC Antya 3.86 Kaṭha Upaniṣad 1.1.27Śvetāśvatara Upaniṣad 2.16

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Personal Guidance

Kṛṣṇa replies: there is no destruction for the well-doer, here or hereafter; one who works for spiritual elevation never meets evil.

Practical Applications

Trust this guarantee — sincere effort is never wasted.
Read this verse during dark moments of self-doubt.
Encourage others who fear half-finishing.

Reflection Questions

Where do I doubt the guarantee 'no destruction for the well-doer'?
What would believing it allow?

Analogy

A seed sown in good soil and then washed away in a flood is not lost — it sprouts somewhere downstream, often in better ground than it was planted in. The well-doer's effort, Kṛṣṇa says, has exactly this resilience. No flood erases it. The verse is one of the most reassuring lines in the whole Gītā and is meant to be carried in the pocket of every faltering devotee.

Stories

Bharata Mahārāja and the Deer

Bharata Mahārāja, the great king who renounced his throne for spiritual practice, became attached at the end of his life to a small orphan deer he had rescued. Dying with the deer on his mind, he took a deer's body in his next life — apparently a fall from yoga.

But the Bhāgavatam shows that even as a deer he remembered his sādhana, kept away from bad association, and in his next human birth (as Jaḍa Bharata) emerged as a fully realized saint. Na hi kalyāṇa-kṛt kaścit durgatim gacchati — even a yogī seemingly fallen does not, in the end, fall to durgati. The seed sprouted downstream.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.41

↗

ప్రాప్య పుణ్యకృతాం లోకానుషిత్వా శాశ్వతీ: సమా: । శ‍ుచీనాం శ్రీమతాం గేహే యోగభ్రష్టోఽభిజాయతే ॥ ౪౧ ॥

prāpya puṇya-kṛtāṁ lokān

[praapya punya-kritaam lokaan]

uṣitvā śāśvatīḥ samāḥ

[ushitvaa shaashvateeh samaah]

śucīnāṁ śrīmatāṁ gehe

[shucheenaam shreemataam gehe]

yoga-bhraṣṭo ’bhijāyate

[yoga-bhrashto ’bhijaayate]

Word-for-word

prāpya — after achieving puṇya - kṛtām — of those who performed pious activities lokān — planets uṣitvā — after dwelling śāśvatīḥ — many samāḥ — years śucīnām — of the pious śrī - matām — of the prosperous gehe — in the house yoga - bhraṣṭaḥ — one who has fallen from the path of self-realization abhijāyate — takes his birth .

Blended reading (Sanskrit + English inline)

prāpya puṇya-kṛtāṁ lokān

prāpya

after achieving

puṇya - kṛtām

of those who performed pious activities

lokān

planets

uṣitvā śāśvatīḥ samāḥ

uṣitvā

after dwelling

śāśvatīḥ

many

samāḥ

years

śucīnāṁ śrīmatāṁ gehe

śucīnām

of the pious

śrī - matām

of the prosperous

gehe

in the house

yoga-bhraṣṭo ’bhijāyate

yoga - bhraṣṭaḥ

one who has fallen from the path of self-realization

abhijāyate

takes his birth .

Important Words

prāpya — after achieving
Gerund of pra-√āp — 'having attained.' The fallen yogī attains something, not nothing. Arjuna feared an emptiness; the answer begins with an attainment.
puṇya-kṛtām — of those who performed pious activities
Puṇya — 'merit'; kṛt — 'doer.' Genitive plural — the planets of the merit-makers. Even a yogī who fell from yoga has accumulated puṇya. The accumulated good takes him somewhere good.
śāśvatīḥ samāḥ — many years
Śāśvatīḥ — 'long-lasting, perennial'; samāḥ — 'years.' The duration of the heavenly stay is substantial. The verse acknowledges that the unfinished yogī does enjoy a real interval of celestial life before returning.
śrī-matām — of the prosperous
Śrī-mat — 'one endowed with Śrī (Lakṣmī, prosperity).' The next birth is in a rich house. Note the wording: not just rich, but graced. Śrī is auspicious wealth, not mere money.
yoga-bhraṣṭaḥ — one who has fallen from the path of self-realization
Bhraṣṭa — 'fallen.' The technical Gītā term for the seeker who started and did not finish. The verse names him explicitly so there is no ambiguity about whom this promise covers.
abhijāyate — takes his birth
Abhi-√jan — 'to be born forth, to be born onto.' The fall is into a new birth, not into oblivion. The verb is gentle: 'is born,' not 'is hurled.'

The unsuccessful yogī, after many, many years of enjoyment on the planets of the pious living entities, is born into a family of righteous people, or into a family of rich aristocracy.

Purport

The unsuccessful yogīs are divided into two classes: one is fallen after very little progress, and one is fallen after long practice of yoga. The yogī who falls after a short period of practice goes to the higher planets, where pious living entities are allowed to enter. After prolonged life there, one is sent back again to this planet, to take birth in the family of a righteous brāhmaṇa Vaiṣṇava or of aristocratic merchants. The real purpose of yoga practice is to achieve the highest perfection of Kṛṣṇa consciousness, as explained in the last verse of this chapter. But those who do not persevere to such an extent and who fail because of material allurements are allowed, by the grace of the Lord, to make full utilization of their material propensities. And after that, they are given opportunities to live prosperous lives in righteous or aristocratic families. Those who are born in such families may take advantage of the facilities and try to elevate themselves to full Kṛṣṇa consciousness.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

41. After attaining the worlds of the pious and living there for long years, the fallen yogī is born in the house of the religious and wealthy.

Commentary

Then what destination does he attain? He attains the planet where those who perform aśvamedha sacrifices go (puṇya-kṛtān lokān). The result of yoga is both liberation and material enjoyment. In this case, the imperfect yogī, having desire for enjoyment, having fallen from yoga, attains material enjoyment. The perfected yogī however, because of not having desires for material enjoyment, attains liberation. Some yogīs, even though perfected, by fate have a desire to enjoy, and then accept such enjoyment. Examples are Kardama Muni and Saubhari. Such fallen yogīs (after enjoying materially) are born in the houses of those performing proper religious acts (śucīnām) and who are wealthy merchants or kings (śrīmatām).

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

41. After attaining the worlds of the pious and living there for long years, the fallen yogī is born in the house of the religious and wealthy.

Commentary

This verse speaks of the fallen yogī’s acquisition of material happiness. Becoming lax in performance of his dharma because of material desires, he attains and enjoys those desirable objects, the worlds of those who offer horse sacrifices (puṇya kṛtām lokān), through the power of his execution of his niṣkāma dharma aiming at the ātmā. Staying on those planets many years (śāśvatīḥ samāḥ usitvā), enjoying until his desire for enjoyment ceases, that fallen yogī, with no more desires, going from those planets, is born in the house of a wealthy person (śrīmatām) who engages in dharma, suitable for yoga practice (śucīnām), by the power of his incomplete yoga practice. This verse shows the result for the yogī who fell after practicing for a very short time.

Bhūrijana Dāsa Gauḍīya

Commentary

'Prapya punya‑krtam lokan' ‑ what happens to him? He goes to the place where pious performers of the 'asvamedha‑ yajna' goes. He goes to the planets of the pious entities and enjoys delights. Then, he takes either a pious birth (sucinam) or a prosperous birth (sri‑matam) ‑ this is the one who is fallen after a short practice, from the yoga practice. Srila Prabhupada says in his Purport: "The unsuccessful yogis are divided into two classes: one is fallen after very little progress, and one is fallen after long practice of yoga. The yogi who falls after a short period of practice goes to the higher planets, where pious living entities are allowed to enter. After prolonged life there, one is sent back again to this planet, to take birth in the family of a righteous brahmana vaisnava or of aristocratic merchants. The real purpose of yoga practice is to achieve the highest perfection of Krsna consciousness, as explained in the last verse of this chapter. But those who do not persevere to such an extent and who fail because of material allurements are allowed, by the grace of the Lord, to make full utilization of their material propensities. And after that, they are given opportunities to live prosperous lives in righteous or aristocratic families. Those who are born in such families may take advantage of the facilities and try to elevate themselves to full Krsna consciousness."

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

Fate of unsuccessful yogi who falls after short practice:

Enjoys on heavenly planets for many many years

Then again he is sent to this planet and takes birth in a rich (aristocratic merchants) or pious (righteous Brahman vaishnavas) family – to use the facilities to elevate to Krishna Consciousness LINK BETWEEN TEXTS 6.41 & 6.42: The destination of the more advanced yogis is explained as follows.

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.41 Prapya, attaining, reaching, lokan, the worlds; punya-krtam, of the righteous, of the performers of the Horse-sacrifice, etc.; and usitva, residing there, enjoying the stay; for sasvatih, eternal; samah, years; (then,) when the period of enjoyment is over, the yoga-bhrastah, man fallen from Yoga, the one who had set out on the path Yoga, i.e. a monk-as understood from the force of the context [From Arjuna's estion it minght appear that he was asking about the fate of people who fall from both the paths, viz that of Karma and of Meditation. But the possibility of getting ruined by performing actios (rites and duties) according to Vedic instructions does not arise, since their results are inevitable. However, the estion of ruin is relevant in the case of a monk, for on the one hand he has renounced actions, and on the other he may fail to attain perfection in Yoga in the present life. Hence, the Lord's answer relates to the fall and ruin of a monk alone.]; abhijayate, is born; gehe, in the house; sucinam, of the pious, who perform actions according to scriptural instructions; and srimatam, who are prosperous.

Śrī Rāmānujācārya Classical

Translation

6.41 This person, who had wandered away from Yoga because of desire for whatever kind of enjoyments, he will gain those very enjoyments through the excellence of Yoga alone. Having attained to the worlds of those who do meritorious acts, he will dwell there for a long time, i.e., till his desire for such enjoyments gets exhausted. Then, devoid of desire for these enjoyment, this person who has swerved from Yoga at the very beginning of Yoga, is born, by virtue of the excellence of Yoga, in a family of those who are competent to practise Yoga.

Śrī Abhinavagupta Classical

Translation

6.41 Prapya etc. Of Sasvata of Visnu (personal god). [His] years : three years of Visnu. Of the pure persons : of those whose mind is prone to touch (to meditate upon) the body (amsa) of the Lord.

Swami Sivananda Classical

Translation

6.41 Having attained to the worlds of the righteous and having dwelt there for everlasting years, he who fell from Yoga is rorn in a house of the pure and wealthy.

Commentary

6.41 प्राप्य having attained? पुण्यकृताम् of the righteous? लोकान् worlds? उषित्वा having dwelt? शाश्वतीः everlasting? समाः years? शुचीनाम् of the pure? श्रीमताम् of the wealty? गेहे in the house? योगभ्रष्टः one fallen from Yoga? अभिजायते is born.Commentary Yogabhrashta one who has fallen from Yoga? i.e.? one who was not able to attain perfection in Yoga? or one who climbed a certain height on the ladder of Yoga but fell down on account of lack of dispassion or slackness in the practice (by becoming a victim to Maya or his turbulent senses).The righteous Those who tread the path of truth? who do virtuous actions such as charity? Yajna? rituals? worship of the Lord? and who act in accordance with the prescribed rules of the scriptures.Everlasting years means only a considerably long period but not absolutely everlasting.The pure those who lead a pure? moral life those who have a pure heart (free from jealousy? hatred? pride? greed? etc.). (Cf.IX.20?21)

Swami Gambhīrānanda Classical

Translation

6.41 Attaining the worlds of the righteous, and residing there for eternal years, the man fallen from Yoga is born in the house of the pious and the properous.

Shri Purohit Swami Classical

Translation

6.41 Having reached the worlds where the righteous dwell, and having remained there for many years, he who has slipped from the path of spirituality will be born again in the family of the pure, benevolent and prosperous.

Related values & verses

Related values

Tyaga (Renunciation / Letting Go)Ahimsa (Non-violence / Compassion)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)

Related verses

BG 9.20 BG 6.43 BG 8.25 SB 3.32.2 SB 5.19.22 SB 11.23.56 CC Madhya 24.178 CC Madhya 22.44 CC Madhya 8.128 Chāndogya Upaniṣad 5.10.7Bṛhadāraṇyaka Upaniṣad 4.4.5

Concepts

YajnaDharma

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Personal Guidance

The unsuccessful yogi, after enjoying many years on the planets of the pious, takes birth in a household of righteous, prosperous people.

Practical Applications

Trust that even partial progress carries forward across lives.
Don't measure success by this life alone.
Plant seeds knowing the harvest may come in another season.

Reflection Questions

What seeds have I been impatient to harvest?
What would changing my time-horizon free?

Analogy

An apprentice who must leave the workshop before finishing his piece is not banished — he is sent on holiday until his hands are rested, and then welcomed back with a better master. The fallen yogī's interval on the higher planets is exactly such a holiday. The work resumes. The continuity is not broken; it is paused.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.42

↗

అథవా యోగినామేవ కులే భవతి ధీమతామ్ । ఏతద్ధి దుర్లభతరం లోకే జన్మ యదీదృశమ్ ॥ ౪౨ ॥

atha vā yoginām eva

[atha vaa yoginaam eva]

kule bhavati dhīmatām

[kule bhavati dheemataam]

etad dhi durlabha-taraṁ

[etad dhi durlabha-taram]

loke janma yad īdṛśam

[loke janma yad eedrisham]

Word-for-word

atha vā — or yoginām — of learned transcendentalists eva — certainly kule — in the family bhavati — takes birth dhī - matām — of those who are endowed with great wisdom etat — this hi — certainly durlabha - taram — very rare loke — in this world janma — birth yat — that which īdṛśam — like this .

Blended reading (Sanskrit + English inline)

atha vā yoginām eva

atha vā

or

yoginām

of learned transcendentalists

eva

certainly

kule bhavati dhīmatām

kule

in the family

bhavati

takes birth

dhī - matām

of those who are endowed with great wisdom

etad dhi durlabha-taraṁ

etat

this

hi

certainly

durlabha - taram

very rare

loke janma yad īdṛśam

loke

in this world

janma

birth

yat

that which

īdṛśam

like this .

Important Words

yoginām — of learned transcendentalists
Genitive plural — 'of yogīs.' The family the bhraṣṭa enters is itself a family of yogīs. Not merely pious or wealthy but actively spiritual. The next life is among one's true peers.
dhī-matām — of those endowed with great wisdom
Dhī — 'intellect, wisdom'; mat — 'possessor.' The family is not only spiritual but wise. The double qualification protects against the misreading that any religious family qualifies.
durlabha-taram — very rare
Dur-labha — 'hard to attain'; -taram — comparative suffix. 'Even rarer.' The previous verse named one option as the destination; this verse names a second, rarer one. The grading is deliberate.
loke — in this world
Locative of loka — 'world.' Such a birth is rare in the loka. The verse acknowledges that this circumstance, were it common, would empty the world of seekers. Its very rarity is part of how the system works.
janma yat īdṛśam — birth such as this
Janma — birth; yat — which; īdṛśa — 'of-this-kind.' The grammar lingers on the demonstrative: a birth like this one. The verse points at it carefully, signaling the high stakes.

Or [if unsuccessful after long practice of yoga] he takes his birth in a family of transcendentalists who are surely great in wisdom. Certainly, such a birth is rare in this world.

Purport

Birth in a family of yogīs or transcendentalists – those with great wisdom – is praised herein because the child born in such a family receives a spiritual impetus from the very beginning of his life. It is especially the case in the ācārya or gosvāmī families. Such families are very learned and devoted by tradition and training, and thus they become spiritual masters. In India there are many such ācārya families, but they have now degenerated due to insufficient education and training. By the grace of the Lord, there are still families that foster transcendentalists generation after generation. It is certainly very fortunate to take birth in such families. Fortunately, both our spiritual master, Oṁ Viṣṇupāda Śrī Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, and our humble self had the opportunity to take birth in such families, by the grace of the Lord, and both of us were trained in the devotional service of the Lord from the very beginning of our lives. Later on we met by the order of the transcendental system.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

42. Or, if he has practiced a long time, he is born in the family of intelligent yogīs. Such a birth is more difficult to obtain in this world.

Commentary

The destination of yogīs who fell after doing a little practice has been described in the previous verse. This verse describes the different destination of yogīs who fell after practicing for a long time. They are born in the families of yogīs such as Nimi.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

42. Or, if he has practiced a long time, he is born in the family of skilful yogīs. Such a birth is more difficult to obtain in this world.

Commentary

This verse describes the result of the yogī who fell after practicing a long time. He is born in a family of yoga teachers (dhīmatām), in a family which practices yoga (yogīnām). He then praises these two types of birth. Such a birth in a family suitable for yoga (previous verse) or in a family practicing yoga, because of the strength of impressions of previous yoga practice, is very rare for normal men.

Bhūrijana Dāsa Gauḍīya

Commentary

Then what happens after taking such a birth?

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

Fate of unsuccessful yogi who falls after long practice:

Birth in the family of transcendentalists who are surely great in wisdom (6.42)

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.42 Athava, or; bhavati, he is born; kule, in the family; dhimatam, of wise; yoginam, yogis; eva, only, who are poor-which is different from the family of the prosperous. Etat janma, such a birth; yat idrsam, as is of this kind-a birth that is in the family of poor yogis, in a family as described; is hi, surely; durlabha-taram, more difficult to get, as compared with the earlier one; loke, in the world. Becuase,

Śrī Rāmānujācārya Classical

Translation

6.42 If one swerves from the right path at an advanced stage of Yoga, he will be born in a family of wise Yogins who practise Yoga and are themselves capable of teaching Yoga. Thus, these two types of birth - one in the family of those who are fit to practise Yoga and the other in that of accomplished Yogins - are hardly met with among common people in this world. But Yoga is of such great potentiality that even this rare blessing is achieved through it.

Śrī Abhinavagupta Classical

Translation

6.42 Atha va etc. If emancipation is destined to come to him by way of difference (or in grades), then he is rorn nowhere but in a family of the men of Yoga. That is why (the Lord) says : 'For, this birth is more difficult ot get'. Indeed in the house of the rich there are necessarily many obstacles.

Swami Sivananda Classical

Translation

6.42 Or he is born in a family of even the wise Yogis; verily a birth like this is very difficult to obtain in this world.

Commentary

6.42 अथवा or? योगिनाम् of Yogis? एव even? कुले in the family? भवति is born? धीमताम् of the wise? एतत् this?,हि verily? दुर्लभतरम् very difficult? लोके in the world? जन्म birth? यत् which? ईदृशम् like this.Commentary A birth in a family of wise Yogis is more difficult to obtain than the one mentioned in the preceding verse.

Swami Gambhīrānanda Classical

Translation

6.42 Or he is born in the family of wise yogis [Persons possessing knowledge of Brahman. (S. concedes that some rare householders also can have this knowledge, and he cites the instances of Vasistha, Agastya, Janaka and Asvapati of olden days, and Vacaspati and the author of Khanada of recent times.)] only. Such a birth as is of this kind is surely more difficult to get in the world.

Shri Purohit Swami Classical

Translation

6.42 Or, he may be born in the family of the wise sages, though a birth like this is, indeed, very difficult to obtain.

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Related values

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Related verses

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ISKCON Pune· English

Personal Guidance

Or one is born in a family of transcendentalists with great wisdom — such birth is even more difficult to obtain.

Practical Applications

If born into devotional family, recognize the rare grace.
Don't take such birth for granted.
Use it accordingly — with seriousness.

Reflection Questions

Have I appreciated the grace of my circumstances?
What seriousness does that grace require?

Analogy

A scholar who could not finish his book in one lifetime is reborn into a family of scholars — the library is already open when he arrives. The yoga-bhraṣṭa born into a family of transcendentalists is that scholar. The unfinished manuscript is on the desk. The dictionary is already at hand. The verse calls such a birth rarer than rare for exactly this reason.

Stories

Vyāsadeva's Lineage

Śukadeva, the speaker of the Bhāgavatam, was born to Vyāsadeva — a literal birth in a family of transcendentalists 'great in wisdom.' Vyāsa was the compiler of the Vedas; his son walked out of the womb as a paramahaṁsa, requiring no instruction, only the right setting for his pre-existing realization to manifest.

The Bhāgavatam (1.4) frames Śukadeva's birth precisely as the durlabha-taram of this verse — a kind of birth so rare that even the Vedas catalogue it as exceptional. Yoga-bhraṣṭa from a previous life, reactivated in the most fertile possible soil.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.43

↗

తత్ర తం బుద్ధిసంయోగం లభతే పౌర్వదేహికమ్ । యతతే చ తతో భూయ: సంసిద్ధౌ కురునన్దన ॥ ౪౩ ॥

tatra taṁ buddhi-saṁyogaṁ

[tatra tam buddhi-samyogam]

labhate paurva-dehikam

[labhate paurva-dehikam]

yatate ca tato bhūyaḥ

[yatate cha tato bhooyah]

saṁsiddhau kuru-nandana

[samsiddhau kuru-nandana]

Word-for-word

tatra — thereupon tam — that buddhi - saṁyogam — revival of consciousness labhate — gains paurva - dehikam — from the previous body yatate — he endeavors ca — also tataḥ — thereafter bhūyaḥ — again saṁsiddhau — for perfection kuru - nandana — O son of Kuru .

Blended reading (Sanskrit + English inline)

tatra taṁ buddhi-saṁyogaṁ

tatra

thereupon

tam

that

buddhi - saṁyogam

revival of consciousness

labhate paurva-dehikam

labhate

gains

paurva - dehikam

from the previous body

yatate ca tato bhūyaḥ

yatate

he endeavors

ca

also

tataḥ

thereafter

bhūyaḥ

again

saṁsiddhau kuru-nandana

saṁsiddhau

for perfection

kuru - nandana

O son of Kuru .

Important Words

buddhi-saṁyogam — revival of consciousness
Buddhi + sam-yoga — 'thorough joining of intelligence.' The new birth is met with a re-yoking of the prior intelligence. Saṁyoga is not a fresh joining; it is a re-joining — the seam picks up where it left off.
labhate — gains
From √labh — 'to obtain.' He gains, not regains. The verse insists: the buddhi from before is now obtained as a fresh resource in the new life. What was earned does not have to be earned again.
paurva-dehikam — from the previous body
Pūrva-dehika — 'belonging to the prior body.' A specific technical adjective. The verse is theologically precise: this is consciousness carried across the body-change, not consciousness arising from the new body.
yatate — he endeavors
From √yat — 'to strive.' The same root as the yatatā of 6.36. The reborn yogī picks up the work of striving. The progress is real but the work is not over.
bhūyaḥ — again
Adverb — 'once more.' The verse names that the striving recurs. There is no romance of automatic perfection on rebirth; the labor continues, only from a higher starting line.
saṁsiddhau — for perfection
Locative of saṁsiddhi — 'complete perfection.' The destination remains the same: full siddhi. The fall did not lower the goal; it only delayed the journey.

On taking such a birth, he revives the divine consciousness of his previous life, and he again tries to make further progress in order to achieve complete success, O son of Kuru.

Purport

King Bharata, who took his third birth in the family of a good brāhmaṇa, is an example of good birth for the revival of previous transcendental consciousness. King Bharata was the emperor of the world, and since his time this planet has been known among the demigods as Bhārata-varṣa. Formerly it was known as Ilāvṛta-varṣa. The emperor, at an early age, retired for spiritual perfection but failed to achieve success. In his next life he took birth in the family of a good brāhmaṇa and was known as Jaḍa Bharata because he always remained secluded and did not talk to anyone. And later on he was discovered as the greatest transcendentalist by King Rahūgaṇa. From his life it is understood that transcendental endeavors, or the practice of yoga, never go in vain. By the grace of the Lord the transcendentalist gets repeated opportunities for complete perfection in Kṛṣṇa consciousness.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

43. In those two situations, he attains the state of his previous birth along with faith in Paramātmā, and strives again for complete perfection, O son of the Kurus.

Commentary

In these two types of birth (tatra), he attains the state of mind of his previous life (paurva-dehikam) with faith in the Paramātmā (buddhi-saṁyogam).

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

43. In those two situations, he attains the state of his previous birth and a relation with ātmā and paramātmā using his intelligence, and strives again for complete perfection, O son of the Kurus.

Commentary

The Lord then speaks of the sādhana caused by practice in his previous birth, in order to speak about his attainment of spiritual happiness. In both types of birth, he attains the state of his previous birth; and by his intelligence he develops a connection with yoga, his own ātmā and paramātmā (buddhi saṁyogam). He tries even harder to attain perfection in the form of seeing ātmā and paramātmā in his pure heart (saṁsiddhau), as if waking up from sleep, in order that he will not fall down again.

Bhūrijana Dāsa Gauḍīya

Commentary

From his previous 'samskaras' or impressions with his consciousness, he immediatly takes it up again.

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

COMMON THEME: After getting opportunities in the appropriate families, they begin their yoga practice

from wherever they left off

One revives the divine consciousness of their previous lives

Automatically they are attracted to yogic principles – Even without seeking them

They always stand above the ritualistic principles of the scriptures

Thus they try to make further progress to achieve complete success



Focus of Learning

(a) Examples of family of transcendentalists

Acharyas and Goswamis

Srila A.C Bhaktivedanta Prabhupada and Srila Bhaktsiddhanta Sarasvati Goswami Maharaja taking birth in Vaishnava families

(b) Nowdays the Acharyas and Goswamis families have degenerated – due to ‘insufficient education’

and ‘training’

(a) The real purpose of yoga-practice – To achieve the highest perfection of Krishna consciousness

(Ref. Bg. 6.47)

(b) What about those who fail to reach that goal because of material allurements

By grace of the Lord they are allowed to make full utilization of their material propensities in the heavenly planets

Then they are given prosperous lives in righteous or aristocratic families

One must take advantage of these facilities and try to elevate to Krishna consciousness

LINK BETWEEN TEXTS 6.44 & 6.45:

Finally, the next verse explains how and when the yogi will achieve his ultimate goal

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.43 Tatra, there, in the family of yogis; labhate, tam buddhisamyogam, he becomes endowed with that wisdom; paurva-dehikam, acired in the previous body. And yatate, he strives; bhuyah, more intensely; tatah, than before, more intensely than that tendency acired in the previous birth; samsiddau, for, for the sake of, perfection; kuru-nandana, O scion of the Kuru dynasty. How does he become endowed with the wisdom acired in the previous body? That is being answered:

Śrī Rāmānujācārya Classical

Translation

6.43 - 6.44 There, in that existence, he regains the mental disposition for Yoga that he had in the previous birth. Like one awakened from sleep, he strives again from where he had left before attaining complete success. He strives so as not to be defeated by impediments. This person who has fallen away from Yoga is borne on towards Yoga alone by his previous practice, i.e., by the older practice with regard to Yoga. This power of Yoga is well known. Even a person, who has not engaged in Yoga but has only been desirous of knowing Yoga, i.e., has failed to follow it up, acries once again the same desire to practise Yoga. He then practises Yoga, of which the first stage is Karma Yoga, and transcends Sabda-brahman (or Brahman which is denotable by words). The Sabda-brahman is the Brahman capable of manifesting as gods, men, earth, sky, heaven etc., namely, Prakrti. The meaning is that having been liberated from the bonds of Prakrti, he attains the self which is incapable of being named by such words as gods, men etc., and which comprises solely of knowledge and beatitude. After thus describing the glory of Yoga the verse says:

Śrī Abhinavagupta Classical

Translation

6.43 See Comment under 6.45

Swami Sivananda Classical

Translation

6.43 Thee he comes in touch with the knowledge acired in his former body and strives more than before for perfection, O Arjuna.

Commentary

6.43 तत्र there? तम् that? बुद्धिसंयोगम् union with knowledge? लभते obtains? पौर्वदेहिकम् acired in his fomer body? यतते strives? च and? ततः than that? भूयः more? संसिद्धौ for perfection? कुरुनन्दन O son of the Kurus.Commentary When he takes a human body again in this world his previous exertions and practice in the path of Yoga are not wasted. They bear full fruit now? and hasten his moral and spiritual evolution.Our thoughts and actions are left in our subconscious minds in the form of subtle Samskaras or impressions. Our experiences in the shape of Samskaras? habits and tendencies are also stored up in our subconscious mind. These Samskaras of the past birth are revivified and reenergised in the next birth. The Samskaras of Yogic practices and meditation and the Yogic tendencies will compel the spiritual aspirant to strive with greater vigour than that with which he attempted in the former birth. He will endeavour more strenuously to get more spiritual experiences and to attain to higher planes of realisation than those acired in his previous birth.

Swami Gambhīrānanda Classical

Translation

6.43 There he becomes endowed with that wisdom acired in the previous body. and he strives more than before for perfection, O scion of the Kuru dynasty.

Shri Purohit Swami Classical

Translation

6.43 Then the experience acquired in his former life will revive, and with its help he will strive for perfection more eagerly than before.

Related values & verses

Related values

Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)

Related verses

BG 4.9 BG 6.44 BG 8.6 SB 1.5.17 SB 5.19.27 SB 3.31.22 CC Madhya 22.25 CC Madhya 20.122 CC Madhya 24.194 Bṛhadāraṇyaka Upaniṣad 4.4.5Chāndogya Upaniṣad 4.10.5

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Personal Guidance

Endowed with consciousness from his previous body, he reactivates his prior spiritual progress and strives further.

Practical Applications

Trust that no spiritual effort is lost; it returns.
Recognize spiritual instincts as remembrance, not invention.
Strive 'further' rather than 'from scratch.'

Reflection Questions

What spiritual instincts of mine feel like remembrance?
What does 'striving further' look like, vs. 'starting over'?

Analogy

A musician who left his instrument in the corner before sleeping picks it up in the morning and his hands remember the scale before his mind does. The reborn yogī's consciousness, on contact with the new body, does that same picking up. The previous progress is muscle-memory at the level of the soul.

Stories

Prahlāda from the Womb

Prahlāda, while still in his mother Kayādhū's womb, had received teachings on Viṣṇu from Nārada Muni. Born, he emerged with that consciousness intact, devoted to the Lord from infancy in defiance of his demon-father.

The Bhāgavatam offers him as a paradigm of buddhi-saṁyogam paurva-dehikam — the revival, at birth, of consciousness from a previous body's spiritual contact. His sādhana did not start in childhood; it resumed there. The verse is his autobiography compressed to two lines.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.44

↗

పూర్వాభ్యాసేన తేనైవ హ్రియతే హ్యవశోఽపి స: । జిజ్ఞాసురపి యోగస్య శబ్దబ్రహ్మాతివర్తతే ॥ ౪౪ ॥

pūrvābhyāsena tenaiva

[poorvaabhyaasena tenaiva]

hriyate hy avaśo ’pi saḥ

[hriyate hy avasho ’pi sah]

jijñāsur api yogasya

[jijnaasur api yogasya]

śabda-brahmātivartate

[shabda-brahmaativartate]

Word-for-word

pūrva — previous abhyāsena — by practice tena — by that eva — certainly hriyate — is attracted hi — surely avaśaḥ — automatically api — also saḥ — he jijñāsuḥ — inquisitive api — even yogasya — about yoga śabda - brahma — ritualistic principles of scriptures ativartate — transcends .

Blended reading (Sanskrit + English inline)

pūrvābhyāsena tenaiva

pūrva

by practice

tena

by that

eva

certainly

hriyate hy avaśo ’pi saḥ

hriyate

is attracted

hi

surely

avaśaḥ

automatically

jijñāsur api yogasya

api

also

śabda-brahmātivartate

saḥ

he

jijñāsuḥ

inquisitive

api

even

yogasya

about yoga

śabda - brahma

ritualistic principles of scriptures

ativartate

transcends .

Important Words

pūrva-abhyāsena — by previous practice
Pūrva — 'former'; abhyāsa — 'practice' — the same word as 6.35's instrument. The verse names that even abhyāsa from a former life retains its instrumental power. Practice is not erased by death.
hriyate — is attracted
Passive of √hṛ — 'to carry.' He is carried by his previous practice. Note the passivity: the seeker does not choose; he is drawn. This is the technical force of saṁskāra.
avaśaḥ api — automatically
A-vaśa — 'without his own will'; api — 'even.' The double emphasis: even without willing it, even involuntarily, he is pulled. The verse honors the strange experience of being drawn to scripture before one even decided to look.
jijñāsuḥ — inquisitive
Desiderative of √jñā — 'desirous of knowing.' The category Kṛṣṇa names later in 7.16 as one of the four kinds who approach Him. The reborn yogī finds himself, in this life, a natural jijñāsu.
śabda-brahma — ritualistic principles of scriptures
Śabda — 'word, sound'; Brahman — here, the Vedas as sound. The reborn yogī transcends even the ritualistic dimension of scripture, going to the meaning rather than only the procedure. This is high theological territory.
ativartate — transcends
Ati-√vṛt — 'rolls beyond.' He moves past the merely ritual. The verse acknowledges that the karma-kāṇḍa portion of the Vedas is left behind by the one whose previous birth was already in yoga.

By virtue of the divine consciousness of his previous life, he automatically becomes attracted to the yogic principles – even without seeking them. Such an inquisitive transcendentalist stands always above the ritualistic principles of the scriptures.

Purport

Advanced yogīs are not very much attracted to the rituals of the scriptures, but they automatically become attracted to the yoga principles, which can elevate them to complete Kṛṣṇa consciousness, the highest yoga perfection. In the Śrīmad-Bhāgavatam (3.33.7) , such disregard of Vedic rituals by the advanced transcendentalists is explained as follows: aho bata śva-paco ’to garīyān yaj-jihvāgre vartate nāma tubhyam tepus tapas te juhuvuḥ sasnur āryā brahmānūcur nāma gṛṇanti ye te “O my Lord! Persons who chant the holy names of Your Lordship are far, far advanced in spiritual life, even if born in families of dog-eaters. Such chanters have undoubtedly performed all kinds of austerities and sacrifices, bathed in all sacred places and finished all scriptural studies.” The famous example of this was presented by Lord Caitanya, who accepted Ṭhākura Haridāsa as one of His most important disciples. Although Ṭhākura Haridāsa happened to take his birth in a Muslim family, he was elevated to the post of nāmācārya by Lord Caitanya due to his rigidly attended principle of chanting three hundred thousand holy names of the Lord daily: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. And because he chanted the holy name of the Lord constantly, it is understood that in his previous life he must have passed through all the ritualistic methods of the Vedas, known as śabda-brahma. Unless, therefore, one is purified, one cannot take to the principles of Kṛṣṇa consciousness or become engaged in chanting the holy name of the Lord, Hare Kṛṣṇa.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

44. He is attracted to that previous practice even against his will. Inquisitive about yoga, he surpasses the materialistic path of the Vedas.

Commentary

Attracted by previous practice, he becomes inquisitive about yoga and surpasses the path of karma mentioned in the Vedas (śabda-brahma), but this time remains fixed on the path of yoga.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

44. Definitely, he is attracted to that previous practice even without effort. Inquisitive about yoga, he surpasses the materialistic path of the Vedas.

Commentary

This verse explains the reason for his intense effort. Through his practice of yoga in the previous life, this yogī is attracted to yoga, even against his will, with some opposition (avaśo’pi). Hi (certainly) indicates that the power of yoga is an accepted fact. He is inquisitive about yoga, and inclined to practice, and surpasses (ativartate) the materialistic aspects of the Vedas (śabda brahma). He does not have faith in those aspects of the Vedas

Bhūrijana Dāsa Gauḍīya

Commentary

He is above the karma‑kanda section of the Vedas because he is on the path of yoga ‑ he is a yogi.

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

COMMON THEME: After getting opportunities in the appropriate families, they begin their yoga practice

from wherever they left off

One revives the divine consciousness of their previous lives

Automatically they are attracted to yogic principles – Even without seeking them

They always stand above the ritualistic principles of the scriptures

Thus they try to make further progress to achieve complete success



Focus of Learning

(a) Examples of family of transcendentalists

Acharyas and Goswamis

Srila A.C Bhaktivedanta Prabhupada and Srila Bhaktsiddhanta Sarasvati Goswami Maharaja taking birth in Vaishnava families

(b) Nowdays the Acharyas and Goswamis families have degenerated – due to ‘insufficient education’

and ‘training’

(a) The real purpose of yoga-practice – To achieve the highest perfection of Krishna consciousness

(Ref. Bg. 6.47)

(b) What about those who fail to reach that goal because of material allurements

By grace of the Lord they are allowed to make full utilization of their material propensities in the heavenly planets

Then they are given prosperous lives in righteous or aristocratic families

One must take advantage of these facilities and try to elevate to Krishna consciousness

LINK BETWEEN TEXTS 6.44 & 6.45:

Finally, the next verse explains how and when the yogi will achieve his ultimate goal

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.44 Hi, for; tena eva, by that very; purva-abhyasena, past practice-the powerful habit formed in the past life; hiryate, he, the yogi who had fallen from Yoga, is carried forward; avasah api, even inspite of himself. If he had not committed any act which could be characterized as unrigtheous etc. and more powerful than the tendency created by the practice of Yoga, then he is carried forward by the tendency created by the practice of Yoga. If he had committed any unrighteous act which was more powerful, then, even the tendency born of Yoga gets surely overpowered. But when that is exhausted, the tendency born of Yoga begins to take effect by itself. The idea is that it does not get destroyed, even though it may lie in abeyance over a long period. Jijnasuh api, even a seeker; yogasya, of Yoga from the force of the context, the person implied is a monk who had engaged in the path of Yoga with a desire to known his true nature, but had falled from Yoga-; ;even he, ativartate, trascends-will free himself from; sabda-brahma, the result of the performance of Vedic ritual. What to speak of him who after understanding Yoga, may undertake it with steadfastness! And why is the state of Yoga higher?

Śrī Rāmānujācārya Classical

Translation

6.43 - 6.44 There, in that existence, he regains the mental disposition for Yoga that he had in the previous birth. Like one awakened from sleep, he strives again from where he had left before attaining complete success. He strives so as not to be defeated by impediments. This person who has fallen away from Yoga is borne on towards Yoga alone by his previous practice, i.e., by the older practice with regard to Yoga. This power of Yoga is well known. Even a person, who has not engaged in Yoga but has only been desirous of knowing Yoga, i.e., has failed to follow it up, acries once again the same desire to practise Yoga. He then practises Yoga, of which the first stage is Karma Yoga, and transcends Sabda-brahman (or Brahman which is denotable by words). The Sabda-brahman is the Brahman capable of manifesting as gods, men, earth, sky, heaven etc., namely, Prakrti. The meaning is that having been liberated from the bonds of Prakrti, he attains the self which is incapable of being named by such words as gods, men etc., and which comprises solely of knowledge and beatitude. After thus describing the glory of Yoga the verse says:

Śrī Abhinavagupta Classical

Translation

6.44 See Comment under 6.45

Swami Sivananda Classical

Translation

6.44 By that very former practice he is borne on in spite of himself. Even he who merely wishes to know Yoga goes beyond the Brahmic word.

Commentary

6.44 पूर्वाभ्यासेन former practice? तेन by that? एव verily? ह्रियते is borne? हि indeed? अवशः helpless? अपि even? सः he? जिज्ञासुः he who wishes to know Yoga? अपि even? योगस्य of Yoga? शब्दब्रह्म wordBrahman? अतिवर्तते goes beyond.Commentary The man who fell from Yoga is carried to the goal which he intended to reach in his previous birth? by the force of the Samskaras of the practice of Yoga though he may not be conscious of them and even if he may not be willing to adopt the course of Yogic discipline on account of the force of some evil Karma. If he had not done any great evil action which could overwhelm his Yogic tendencies he will certainly continue his Yogic practices in this birth very vigorously through the force of the Yogic Samskaras created by his Yogic practices in his previous birth. If the force of the evil action is stronger? the Yogic tendencies will be overpowered or suppressed for some time. As soon as the fruits of the evil actions are exhausted? the force of the Yogic Samskaras will begin to manifest itself. He will start his Yogic practices vigorously and attain the final beatitude of life.Even an enirer in whom a desire for information about Yoga is kindled goes beyond the Brahmic word? i.e.? the Vedas. He rises superior to the performer of the Vedic rituals and ceremonies. He is beyond the entanglement of forms and ceremonies. He is not satisfied with mere ritualism. He thirsts for a satisfaction higher than that given by the sensual objects. He who simply wishes to know the nature of the principles of Yoga frees himself from the SabdaBrahma? i.e.? from the effects of the Vedic rituals and ceremonies. If this be the case of a simple enirer? how much more exalted should be the condition of a real practitioner or knower of Yoga or of one who is established in Nirvikalpa Samadhi He will be absolutely free from the effects of the Vedic rituals and ceremonies. He will enjoy the eternal bliss and the everlasting peace of the Eternal.An aspirant who is desirous of obtaining Moksha alone is not affected by the sin of nonperformance of action even if he renounces all the obligatory and optional or occasional duties. He goes beyond the word of Brahman (the scripture or the Vedas).When such is the case of an aspirant who is without any spiritual inclinations or Samskaras of the previous birth? how much more exalted will be the state of that student who has done Yogic practices in his previous birth? who has fallen from Yoga in his previous birth? and who has taken up Yoga in this birth? renouncing all the worldly activitiesImpelled by the strong desire for liberation he practises rigorous Sadhana in this birth. He is constrained? as it were? by the force of the good Samskaras of his previous birth to take to Yogic practices in spite of himself.In this verse the Lord lays stress on the fact that no effort in the practice of Yoga goes in vain. Even the smallest effor will have its effect sooner or later in this birth or another. Therefore there is no cause for disappointment even for the dullest type of spiritual aspirant.

Swami Gambhīrānanda Classical

Translation

6.44 For, by that very past practice, he is carried forward even in spite of himself! Even a seeker of Yoga transcends the result of the performance of Vedic rituals!

Shri Purohit Swami Classical

Translation

6.44 Unconsciously he will return to the practices of his old life; so that he who tries to realise spiritual consciousness is certainly superior to one who only talks of it.

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Related verses

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Personal Guidance

Such an aspirant is automatically attracted to spiritual principles, even without searching — by previous practice he is carried.

Practical Applications

Honor automatic spiritual attractions as carry-forward.
Don't dismiss your interests as 'just preferences' — they may be momentum.
Follow the carry-forward.

Reflection Questions

What spiritual interest of mine has felt automatic?
Am I following or resisting it?

Analogy

A child raised in a kitchen knows the smell of cardamom before he can name it — and one whiff of it in a strange city will draw him in. The yogī's previous practice is that childhood kitchen. Spiritual fragrances pull him in across the threshold of forgetting, before any new study has had time to teach him their names.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.45

↗

ప్రయత్‍నాద్యతమానస్తు యోగీ సంశ‍ుద్ధకిల్బిష: । అనేకజన్మసంసిద్ధస్తతో యాతి పరాం గతిమ్ ॥ ౪౫ ॥

prayatnād yatamānas tu

[prayatnaad yatamaanas tu]

yogī saṁśuddha-kilbiṣaḥ

[yogee samshuddha-kilbishah]

aneka-janma-saṁsiddhas

[aneka-janma-samsiddhas]

tato yāti parāṁ gatim

[tato yaati paraam gatim]

Word-for-word

prayatnāt — by rigid practice yatamānaḥ — endeavoring tu — and yogī — such a transcendentalist saṁśuddha — washed off kilbiṣaḥ — all of whose sins aneka — after many, many janma — births saṁsiddhaḥ — having achieved perfection tataḥ — thereafter yāti — attains parām — the highest gatim — destination .

Blended reading (Sanskrit + English inline)

prayatnād yatamānas tu

prayatnāt

by rigid practice

yatamānaḥ

endeavoring

tu

and

yogī saṁśuddha-kilbiṣaḥ

yogī

such a transcendentalist

saṁśuddha

washed off

kilbiṣaḥ

all of whose sins

aneka-janma-saṁsiddhas

aneka

after many, many

janma

births

saṁsiddhaḥ

having achieved perfection

tato yāti parāṁ gatim

tataḥ

thereafter

yāti

attains

parām

the highest

gatim

destination .

Important Words

prayatnāt — by rigid practice
Pra-yatna — 'thorough endeavor.' Ablative — 'by means of intensified effort.' The casual practice does not produce saṁsiddhi; rigid, sustained effort does. The verse is not soft.
saṁśuddha-kilbiṣaḥ — washed off all whose sins
Saṁ-śuddha — 'thoroughly cleansed'; kilbiṣa — 'sin, taint.' The yogī, across many births, is cleansed of every taint. The verse names the cumulative purification: each life adds another wash.
aneka-janma — after many, many births
An-eka — 'not-one,' i.e., many; janma — 'birth.' The verse is explicit about the multi-life timeline. It is one of the Gītā's clearest statements on the patience required by the path.
saṁsiddhaḥ — having achieved perfection
Past participle of sam-√sidh — 'thoroughly accomplished.' The same root as siddhi. The cumulative arc reaches its end. After many lives of prayatna, saṁsiddhi finally.
parām gatim — the highest destination
Para — 'highest, supreme'; gati — 'destination.' Answer to Arjuna's question in 6.37 (kām gatim gacchati). The yogī gets parām gatim, not durgati. The chapter's whole anxiety is here resolved.

And when the yogī engages himself with sincere endeavor in making further progress, being washed of all contaminations, then ultimately, achieving perfection after many, many births of practice, he attains the supreme goal.

Purport

A person born in a particularly righteous, aristocratic or sacred family becomes conscious of his favorable condition for executing yoga practice. With determination, therefore, he begins his unfinished task, and thus he completely cleanses himself of all material contaminations. When he is finally free from all contaminations, he attains the supreme perfection – Kṛṣṇa consciousness. Kṛṣṇa consciousness is the perfect stage of being freed of all contaminations. This is confirmed in the Bhagavad-gītā (7.28) : yeṣāṁ tv anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām te dvandva-moha-nirmuktā bhajante māṁ dṛḍha-vratāḥ “After many, many births of executing pious activities, when one is completely freed from all contaminations, and from all illusory dualities, one becomes engaged in the transcendental loving service of the Lord.”

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

45. That yogī, unlike before, striving with full effort, becoming purified of his faults and reaching full perfection after many births, finally attains the supreme goal of liberation.

Commentary

The cause of falling from the path is lack of effort. That has been mentioned before: though he has faith, he puts forth little effort (ayatiḥ). It has been mentioned that the fallen yogī with lax practice attains the practice of yoga again in the next life. However, he does not attain perfection. That will only be attained after many births when his practice becomes mature. But he does not become lax in the yoga practice, and cannot be called a fallen yogī. The perfection takes place only after many births of practice. Kardama Muni says: bahu-janma-vipakvena samyag-yoga-samādhinā draṣṭuṁ yatante yatayaḥ śūnyāgāreṣu yat-padam After many births, mature yogīs, by complete trance in yoga, endeavor in secluded places to see the lotus feet of the Supreme Personality of Godhead. SB 3.24.28 Thus it is mentioned in this verse that he does not attain perfection in one birth. He makes great effort (prayatnād yatamānaḥ) in this life, in contrast to his previous life (tu), and burns up all faults, but even then he does not attain perfection in one life. Finally, he attains liberation (parāṁ gatim).

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

45. That yogī, more than in previous life striving with full effort, becoming purified of his faults, and reaching full perfection after many births, finally attains the supreme goal.

Commentary

This verse explains the spiritual happiness he attains. He makes even more effort in this life than in his last life, out of fear of his previous obstacles. By this additional effort he purifies himself of all material desires. From achieving a mature state of yoga (saṁsiddhaḥ) after many births, he attains liberation (gatim) which is supreme— seeing his own ātmā and paramātmā (param).

Bhūrijana Dāsa Gauḍīya

Commentary

This specifically applies to those who are advanced transcendentalists like Jada Bharata. They make all endeavors in order to not fall down. They are extremelly serious. This is true for all yogis.

[ F . THE TOPMOST YOGI (6. 46‑47) A yogi is greater than an empiricist, a fruitive worker, and an ascetic. And the yogi who always thinks of Krsna within, and who with full faith worships Krsna, is in a class by himself, and is the greatest of all. ]

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

To become successful, a yoga-bhraṣṭaù (a yogī who has fallen from his practice) must work harder

than yogīs who have practiced longer. Why? Because rigid practice (prayatnāt) is more difficult to

achieve from a śucīnām birth (birth in a pious, religious family) or a śrīmatām birth (birth in a rich

mercantile or royal family) than from a birth in a yogīnāā dhīmatām family (a family of transcen-

dentalists possessing great wisdom). Children born in families of transcendentalists receive especially

deep Kṛṣṇa conscious impressions and training early in their spiritual life.

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.45 The yogi, the man of Knowledge; yatamanah, applying himself; prayatnat, assiduously, i.e. striving more intensely; and as a result, samsuddha-kilbisah, becoming purified from sin; and aneka-janma-samsiddhah, attaining perfection through many births- gathering together tendencies little by little in many births, and attaining perfection through that totality of impressions acired in many births; tatah, thery coming to have full Illumination; yati, achieves; the param, highest, most perfect; ;gatim, Goal. Since this is so, therefore.

Śrī Rāmānujācārya Classical

Translation

6.45 Because of such excellence of Yoga, through accumulation of merit collected in many births the Yogin striving earnestly, becomes cleansed from stains. Having become perfected, he reaches the supreme state, even though he had once gone astray. Sri Krsna now speaks of the superiority of the Yogin above all others because of his being devoted to the supreme goal of human existence.

Śrī Abhinavagupta Classical

Translation

6.43-45 Tatra etc. upto param gatim. For a full success : for emancipation. Being not a master of himself : Indeed being exclusively under the control of other [force], he is forcibly driven towards the practice of Yoga by that [mental impression of his] former practice. This is not an ordinary thing. For, his act of passing over what strengthens the [sacred texual] sound is only due to his desire for knowing the Yoga. He passes over, i.e., he does not undertake, what strengthens the sound i.e., that which is of the nature of hymn-recitation etc. After that : after [the rise of] desire for knowing [Yoga]. Striving by method of practice, he attains the Vasudevahood (identity with the Surpeme) at the time of destruction of his body. It should not be regarded that he has achieved success by [his pratice in] that single body gone. Instead, it should be regarded that he had practised during the course of many a life-period. Therefore, it may be conclude that the fallen-from-Yoga is he who craves continously for activities of [attaining] the Bhagavat by abandoning all other activities. The superiority (or importance) of the Yoga, [the Lord] describes:

Swami Sivananda Classical

Translation

6.45 But the Yogi who strives with assiduity, purified of sins and perfected gradually through many births, reaches the highest goal.

Commentary

6.45 प्रयत्नात् with assiduity? यतमानः striving? तु but? योगी the Yogi? संशुद्धकिल्बिषः purified from sins? अनेकजन्मसंसिद्धः perfected through many births? ततः then? याति reaches? पराम् the highest? गतिम् path.Commentary He gains experiences little by little in the course of many births and eventually attains to perfection. Then he gets the knowledge of the Self and attains to the final beatitude of life.

Swami Gambhīrānanda Classical

Translation

6.45 However, the yogi, applying himself assiduously, becoming purified from sin and attaining perfection through many births, thery acheives the highest Goal.

Shri Purohit Swami Classical

Translation

6.45 Then after many lives, the student of spirituality, who earnestly strives, and whose sins are absolved, attains perfection and reaches the Supreme.

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Personal Guidance

Striving with sincere endeavor through many births, the yogi at last attains the supreme goal.

Practical Applications

Trust the time-horizon: many births if needed.
Be patient with progress.
Each life of sincere effort moves the trajectory.

Reflection Questions

Where have I been impatient with the multi-life timeline?
What patience would I cultivate if I trusted the timeline?

Analogy

A river crosses many states, gathers many tributaries, sheds many silts — and at last arrives at the ocean. Each life's effort is one stretch of the river; many such stretches make the final reach. The verse refuses the impatient picture of one-life perfection. The river takes its course.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.46

↗

తపస్విభ్యోఽధికో యోగీ జ్ఞానిభ్యోఽపి మతోఽధిక: । కర్మిభ్యశ్చాధికో యోగీ తస్మాద్యోగీ భవార్జున ॥ ౪౬ ॥

tapasvibhyo ’dhiko yogī

[tapasvibhyo ’dhiko yogee]

jñānibhyo ’pi mato ’dhikaḥ

[jnaanibhyo ’pi mato ’dhikah]

karmibhyaś cādhiko yogī

[karmibhyash chaadhiko yogee]

tasmād yogī bhavārjuna

[tasmaad yogee bhavaarjuna]

Word-for-word

tapasvibhyaḥ — than the ascetics adhikaḥ — greater yogī — the yogī jñānibhyaḥ — than the wise api — also mataḥ — considered adhikaḥ — greater karmibhyaḥ — than the fruitive workers ca — also adhikaḥ — greater yogī — the yogī tasmāt — therefore yogī — a transcendentalist bhava — just become arjuna — O Arjuna .

Blended reading (Sanskrit + English inline)

tapasvibhyo ’dhiko yogī

tapasvibhyaḥ

than the ascetics

jñānibhyo ’pi mato ’dhikaḥ

karmibhyaś cādhiko yogī

adhikaḥ

greater

yogī

the yogī

jñānibhyaḥ

than the wise

api

also

tasmād yogī bhavārjuna

mataḥ

considered

adhikaḥ

greater

karmibhyaḥ

than the fruitive workers

ca

also

adhikaḥ

greater

yogī

the yogī

tasmāt

therefore

yogī

a transcendentalist

bhava

just become

arjuna

O Arjuna .

Important Words

tapasvibhyaḥ — than the ascetics
Ablative — 'than those of tapas.' The first of the three categories being compared. Tapasvīs are honored as a class — and the yogī is placed above them by name.
adhikaḥ — greater
From adhi — 'over, above.' The same word recurs three times in the verse, once for each comparison. The repetition is the rhetoric: three higher-thans, three honored categories transcended.
jñānibhyaḥ — than the wise
Ablative plural of jñānī. The second category — the philosophers, the seekers of impersonal Brahman. The yogī surpasses even them. Strong claim, given that jñāna is often presented as the highest path.
karmibhyaḥ — than the fruitive workers
Ablative plural of karmī. The third category — those who perform Vedic rituals for material gain. The yogī surpasses them too.
yogī bhava — just become a yogī
Imperative — bhava, 'become.' Kṛṣṇa's direct command. The whole chapter funnels into this two-word instruction. The pedagogy is complete; the call is now spoken.
arjuna — O Arjuna
Closing vocative. Kṛṣṇa names him personally. The call is not generic — it is to Arjuna, here, now, in his moment of doubt and resolution. The pronoun is the seal.

A yogī is greater than the ascetic, greater than the empiricist and greater than the fruitive worker. Therefore, O Arjuna, in all circumstances, be a yogī.

Purport

When we speak of yoga we refer to linking our consciousness with the Supreme Absolute Truth. Such a process is named differently by various practitioners in terms of the particular method adopted. When the linking process is predominantly in fruitive activities it is called karma-yoga, when it is predominantly empirical it is called jñāna-yoga, and when it is predominantly in a devotional relationship with the Supreme Lord it is called bhakti-yoga. Bhakti-yoga, or Kṛṣṇa consciousness, is the ultimate perfection of all yogas, as will be explained in the next verse. The Lord has confirmed herein the superiority of yoga, but He has not mentioned that it is better than bhakti-yoga. Bhakti-yoga is full spiritual knowledge, and therefore nothing can excel it. Asceticism without self-knowledge is imperfect. Empiric knowledge without surrender to the Supreme Lord is also imperfect. And fruitive work without Kṛṣṇa consciousness is a waste of time. Therefore, the most highly praised form of yoga performance mentioned here is bhakti-yoga, and this is still more clearly explained in the next verse.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

46. According to Me, the yogī is better than the tapasvī, better than the jṣānī, and better than the karma-yogī. Therefore be a yogī, Arjuna.

Commentary

Among those practicing karma, jṣāna, tapas and yoga, who is the best? It is My opinion that the yogī, worshipper of Paramātmā, [Note: However, many end up merging into the impersonal Brahman as stated in verse 15.] is better than the performers of austerities such as the difficult cāndrāyaṇa vrata, [Note: This is a fast in which every day food is decreased by a mouthful during the waning phase of the moon, and increased by a mouthful per day during the waxing phase.] and is better than the jṣānīs worshipping Brahman. If the yogī is better than the jṣānīs, it goes without saying that he is better than the karmīs.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

46. According to Me, the yogī is better than the tapasvī, better than the jṣānī, and better than the karma yogī. Therefore, be a yogī, Arjuna.

Commentary

Niṣkāma karma yoga which gives rise to jṣāna and culminates in aṣṭāṅga yoga is the cause of liberation. This is the final result for the fallen yogī. Having indicated this, the present verse praises the yogī. I consider this yogī who practices the yoga described by Me to be superior to those dedicated to austerities, to the jṣānis who are knowledgeable of the meaning of scriptures, and to the followers of karma who perform pious acts and sacrifice with personal desire. Having attained liberation through the appearance of ātmā jṣāna, he is superior to the performers of austerity, the jṣānīs and karmis, who have not attained liberation because of lack of ātmā jṣāna. [Note: The jṣānī and karmī mentioned, who are inferior to the yogī, are not the niṣkāma karma yogī or the jṣānī who is the result of niṣkāma karma and realized ātmā. They are those who do engage in those practices but devoid of niṣkāma karma and devoid of worship of the Lord as prescribed by the Lord in the first six chapters. The niṣkāma karma yogī, the ātma jṣānī and the aṣṭaṅga yogī are all part of the same process, culminating in realization of paramātmā.]

Bhūrijana Dāsa Gauḍīya

Commentary

The yogi, because he is concentrated on the Supersoul, is better than the karmi, tapasvi or jnani.

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

The tapasvī was mentioned in Bg. 4.28. Although he performs austerities, he has not yet acquired

knowledge. The jñānī has knowledge, and he knows śāstra, but his realization ends at Brahman.

Karmīs and even karma-yogīs tend toward fruitive activities. Therefore they act piously by digging

wells, constructing roads and offering charity. The yogī, however, knows the Supersoul. He is most

advanced. Thus this verse reveals the progressive rungs on the yoga ladder by clearly glorifying

yogīs above karmīs, jñānīs and tapasvīs. Kṛṣṇa now gives his final statement about the yogī of the

highest calibre

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.46 A yogi is adhikah, higher; tapasvibhyah, than men of austerity; he is matah, considered; adhikah, higher than, superior to; api, even; jnanibhyah, men of knowledge. Jnana here means scriptural learning. (A yogi is superior) to even those who possess that (learning). The yogi is adhikah, higher, greater; karmibhyah, than men of action-karma means Agnihotra etc.; (greater) than those who adhere to them. Since this is so, tasmat, therefore; O Arjuna, bhava, do you become a yogi.

Śrī Rāmānujācārya Classical

Translation

6.46 Whatever end of human endeavour is attained by mere austerity, by knowledge of different subjects (i.e., different from experience of the self) and by mere rituals like the horse-sacrifice etc., greater than all these is the end achieved through Yoga. Conseently the Yogin is superior to those who practise austerity, to those who possess learning and to those who perform rituals. Therefore, O Arjuna, become a Yogin. Thus, so far the vision of the self, which has been expounded in the teaching of Prajapati as forming a part of supreme Vidya, has been taught; then Sri Krsna extols that supreme Vidya:

Śrī Abhinavagupta Classical

Translation

6.46 Tapasvibhyah etc. The superiority [of Yogin] over the men of austerities has already been indicated. The knowledge is the fruit of Yoga. Hence Yogin's superiority over the men of knowledge. He is superior to men of action, because he alone knows how to perform action. The God-discarding difficult Yoga, does not itself yield success. This is stated [as]-

Swami Sivananda Classical

Translation

6.46 The Yogi is thought to be superior to the ascetics and even superior to men of knowledge (obtained through the study of scriptures); he is also superior to men of action; therefore be thou a Yogi, O Arjuna.

Commentary

6.46 तपस्विभ्यः than ascetics? अधिकः superior? योगी the Yogi? ज्ञानिभ्यः than the wise? अपि even? मतः thought? अधिकः superior? कर्मिभ्यः than the men of action? च and? अधिकः superior? योगी the Yogi? तस्मात् therefore? योगी a Yogi? भव be? अर्जुन O Arjuna.Commentary Tapasvi One who observes the austerities of speech? mind and body prescribed in chapter XVII. 14? 15 and 16.Jnani One who has a knowledge of the scriptures (an indirect knowledge or theoretical knowledge of the Self).Karmi He who performs the Vedic rituals.To all these the Yogi is superior? for he has the direct knowledge of the Self through intuition or direct cognition through Nirvikalpa Samadhi. (Cf.V.2XII.12XIII.24)

Swami Gambhīrānanda Classical

Translation

6.46 A yogi is higher than men of austerity; he is considered higher even than men of knowledge. The yogi is also higher than men of action. Therefore, O Arjuna, do you become a yogi.

Shri Purohit Swami Classical

Translation

6.46 The wise man is superior to the ascetic and to the scholar and to the man of action; therefore be thou a wise man, O Arjuna!

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)Abhaya (Fearlessness)

Related verses

BG 3.7 BG 5.2 BG 6.47 SB 11.20.7 SB 3.29.13 SB 11.14.21 CC Madhya 19.167 CC Madhya 22.21 CC Madhya 24.46 Śvetāśvatara Upaniṣad 6.23BRS 1.1.11

Concepts

Bhava

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Personal Guidance

A yogi is greater than the ascetic, the empiricist, the fruitive worker — therefore, become a yogi.

Practical Applications

Aim for yoga (devotional connection) rather than mere asceticism, scholarship, or activity.
Honor each path while pursuing the highest.
Treat 'become a yogi' as Kṛṣṇa's direct instruction.

Reflection Questions

Where have I settled for a lower path because it's familiar?
What would becoming a yogi mean for my next month?

Analogy

Three rivers — one of austerity, one of philosophical study, one of fruitive work — all run toward the sea. The yogī's stream is the fourth, and Kṛṣṇa says it cuts the most direct channel. The other three are not denied. They are honored. But the yogī is named, three times in one verse, as the higher current.

📝 My note

Source: vedabase.io

Bhagavad-gītā 6.47

↗

యోగినామపి సర్వేషాం మద్గ‍తేనాన్తరాత్మనా । శ్రద్ధావాన్భజతే యో మాం స మే యుక్తతమో మత: ॥ ౪౭ ॥

yoginām api sarveṣāṁ

[yoginaam api sarveshaam]

mad-gatenāntar-ātmanā

[mad-gatenaantar-aatmanaa]

śraddhāvān bhajate yo māṁ

[shraddhaavaan bhajate yo maam]

sa me yukta-tamo mataḥ

[sa me yukta-tamo matah]

Word-for-word

yoginām — of yogīs api — also sarveṣām — all types of mat - gatena — abiding in Me, always thinking of Me antaḥ - ātmanā — within himself śraddhā - vān — in full faith bhajate — renders transcendental loving service yaḥ — one who mām — to Me (the Supreme Lord) saḥ — he me — by Me yukta - tamaḥ — the greatest yogī mataḥ — is considered .

Blended reading (Sanskrit + English inline)

yoginām api sarveṣāṁ

yoginām

of yogīs

api

also

sarveṣām

all types of

mad-gatenāntar-ātmanā

mat - gatena

abiding in Me, always thinking of Me

antaḥ - ātmanā

within himself

śraddhāvān bhajate yo māṁ

śraddhā - vān

in full faith

bhajate

renders transcendental loving service

yaḥ

one who

mām

to Me (the Supreme Lord)

sa me yukta-tamo mataḥ

saḥ

he

me

by Me

yukta - tamaḥ

the greatest yogī

mataḥ

is considered .

Important Words

yoginām api sarveṣām — of all types of yogīs
Yoginām — of yogīs; api — also; sarveṣām — of all. The phrase is exhaustive: every kind of yogī the chapter has surveyed is now placed under one rubric so that one type can be lifted above all others.
mat-gatena antaḥ-ātmanā — abiding in Me, always thinking of Me, within himself
Mat-gata — 'gone to Me'; antaḥ-ātmā — 'inner self.' The yogī's inner self has gone to Kṛṣṇa. Not the outer life, not the public posture — the inner self. The criterion is internal.
śraddhā-vān — in full faith
Śraddhā + vat — 'possessor of faith.' The path is faith-borne. Without śraddhā the abiding does not hold. Kṛṣṇa names the indispensable inner attitude.
bhajate — renders transcendental loving service
From √bhaj — 'to share, to participate, to worship.' The root of bhakti. The verse's decisive verb. The supreme yogī does not merely meditate on Kṛṣṇa — he bhajati Him. Worship in the mood of loving service.
yukta-tamaḥ — the greatest yogī
Yukta + -tama — superlative suffix. 'Most yoked.' The entire chapter has been a study of who is yukta; the closing verse picks out the yukta-tama — the most yoked of the yoked. The bhakta.
mataḥ — is considered
Same word as the closing mataḥ of 6.32. Kṛṣṇa's own opinion. The verse — and the chapter — closes with the Lord's verdict in His own voice. Not negotiable, not derived. Stated.

And of all yogīs, the one with great faith who always abides in Me, thinks of Me within himself and renders transcendental loving service to Me – he is the most intimately united with Me in yoga and is the highest of all. That is My opinion.

Purport

The word bhajate is significant here. Bhajate has its root in the verb bhaj, which is used when there is need of service. The English word “worship” cannot be used in the same sense as bhaj. Worship means to adore, or to show respect and honor to the worthy one. But service with love and faith is especially meant for the Supreme Personality of Godhead. One can avoid worshiping a respectable man or a demigod and may be called discourteous, but one cannot avoid serving the Supreme Lord without being thoroughly condemned. Every living entity is part and parcel of the Supreme Personality of Godhead, and thus every living entity is intended to serve the Supreme Lord by his own constitution. Failing to do this, he falls down. The Bhāgavatam (11.5.3) confirms this as follows: ya eṣāṁ puruṣaṁ sākṣād ātma-prabhavam īśvaram na bhajanty avajānanti sthānād bhraṣṭāḥ patanty adhaḥ “Anyone who does not render service and neglects his duty unto the primeval Lord, who is the source of all living entities, will certainly fall down from his constitutional position.” In this verse also the word bhajanti is used. Therefore, bhajanti is applicable to the Supreme Lord only, whereas the word “worship” can be applied to demigods or to any other common living entity. The word avajānanti, used in this verse of Śrīmad-Bhāgavatam, is also found in the Bhagavad-gītā. Avajānanti māṁ mūḍhāḥ: “Only the fools and rascals deride the Supreme Personality of Godhead, Lord Kṛṣṇa.” Such fools take it upon themselves to write commentaries on the Bhagavad-gītā without an attitude of service to the Lord. Consequently they cannot properly distinguish between the word bhajanti and the word “worship.” The culmination of all kinds of yoga practices lies in bhakti yoga. All other yogas are but means to come to the point of bhakti in bhakti-yoga. Yoga actually means bhakti-yoga; all other yogas are progressions toward the destination of bhakti-yoga. From the beginning of karma-yoga to the end of bhakti-yoga is a long way to self-realization. Karma-yoga, without fruitive results, is the beginning of this path. When karma-yoga increases in knowledge and renunciation, the stage is called jñāna-yoga. When jñāna-yoga increases in meditation on the Supersoul by different physical processes, and the mind is on Him, it is called aṣṭāṅga-yoga. And when one surpasses the aṣṭāṅga-yoga and comes to the point of the Supreme Personality of Godhead Kṛṣṇa, it is called bhakti-yoga, the culmination. Factually, bhakti-yoga is the ultimate goal, but to analyze bhakti-yoga minutely one has to understand these other yogas. The yogī who is progressive is therefore on the true path of eternal good fortune. One who sticks to a particular point and does not make further progress is called by that particular name: karma-yogī, jñāna-yogī or dhyāna-yogī, rāja-yogī, haṭha-yogī, etc. If one is fortunate enough to come to the point of bhakti-yoga, it is to be understood that he has surpassed all other yogas. Therefore, to become Kṛṣṇa conscious is the highest stage of yoga, just as, when we speak of Himālayan, we refer to the world’s highest mountains, of which the highest peak, Mount Everest, is considered to be the culmination. It is by great fortune that one comes to Kṛṣṇa consciousness on the path of bhakti-yoga to become well situated according to the Vedic direction. The ideal yogī concentrates his attention on Kṛṣṇa, who is called Śyāmasundara, who is as beautifully colored as a cloud, whose lotuslike face is as effulgent as the sun, whose dress is brilliant with jewels, and whose body is flower-garlanded. Illuminating all sides is His gorgeous luster, which is called the brahma-jyotir. He incarnates in different forms such as Rāma, Nṛsiṁha, Varāha and Kṛṣṇa, the Supreme Personality of Godhead, and He descends like a human being, as the son of mother Yaśodā, and He is known as Kṛṣṇa, Govinda and Vāsudeva. He is the perfect child, husband, friend and master, and He is full with all opulences and transcendental qualities. If one remains fully conscious of these features of the Lord, he is called the highest yogī. This stage of highest perfection in yoga can be attained only by bhakti-yoga, as is confirmed in all Vedic literature: yasya deve parā bhaktir yathā deve tathā gurau tasyaite kathitā hy arthāḥ prakāśante mahātmanaḥ “Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed.” ( Śvetāśvatara Upaniṣad 6.23) Bhaktir asya bhajanaṁ tad ihāmutropādhi-nairāsyenāmuṣmin manaḥ-kalpanam, etad eva naiṣkarmyam. “ Bhakti means devotional service to the Lord which is free from desire for material profit, either in this life or in the next. Devoid of such inclinations, one should fully absorb the mind in the Supreme. That is the purpose of naiṣkarmya. ” ( Gopāla-tāpanī Upaniṣad 1.15) These are some of the means for performance of bhakti, or Kṛṣṇa consciousness, the highest perfectional stage of the yoga system. Thus end the Bhaktivedanta Purports to the Sixth Chapter of the Śrīmad Bhagavad-gītā in the matter of Dhyāna-yoga.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

47. But I consider he who worships Me with faith, with mind attached to Me, to be greater than all types of yogīs.

Commentary

Then is there no one better than the yogī? No, that cannot be said. In this verse the possessive case of yoginām stands for the ablative as in the previous verse as it is more suitable to the context. He who worships Me with faith is greater than all the yogīs, who are greater than the jṣānīs, tapasvīs and karmīs. The devotee is not just superior to one type of yogī, but is superior to all types of perfected yogīs—those in samprajṣata-samādhi and those in asamprajṣata-samādhi. Or another meaning is: Among all the processes (yoga) such as karma-yoga, jṣāna-yoga, tapa-yoga, aṣṭāṅga-yoga and bhakti-yoga, he who worship Me, he who is My devotee, has the best process (yuktātmā). The karmīs, tapasvīs and jṣānīs are considered yogīs. The aṣṭāṅga-yogī is a better yogī. He who practices bhakti with hearing and chanting however is the best yogī. As it is said in Bhāgavatam: muktānām api siddhānāṁ nārāyaṇa-parāyaṇaḥ sudurlabhaḥ praśāntātmā koṭiṣv api mahā-mune O great sage, among many millions who are liberated and perfect in knowledge of liberation, one may be a devotee of Lord Nārāyaṇa, or Kṛṣṇa. Such devotees, who are fully peaceful, are extremely rare. SB 6.14.5 This verse, a concise statement of bhakti which will be defined in middle six chapters, is the thread-like ornament on the neck of the devotees. The first chapter introduces the dialogue in the Gītā. The second, third and fourth chapters deal with niṣkāma-karma. The fifth deals with jṣāna and sixth with aṣṭāṅga-yoga. But the main topic of the first six chapters is karma-yoga. The commentary on the sixth chapter for the joy of the devotees has been completed by the mercy of the ācāryas.

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

47. But I consider he who worships Me with faith, with mind attached to Me, to be greater than all types of yogīs.

Commentary

Thus in the first six chapters, the Lord has explained the process of niṣkāma karma which contains within it jṣāna, and which culminates in aṣṭāṅga yoga, for the saniṣṭha devotee. [Note: The saniṣṭha devotee is a person who follows prescribed duties without personal attachment, as an offering to the Lord, by which he attains ātmā jṣāna and may practice aṣṭaṅga yoga.] In the middle six chapters, He will explain the process of direct surrender to bhagavān meant for the pariniṣṭhita devotee. In this verse He introduces this idea in abbreviated form (sutra) by announcing the superiority of this devotee to all others. The genitive case of the words (yogīnām, meaning “of the yogīs” with possessive meaning) in this verse stands for the ablative case (“than the yogīs”), from the context of the previous verse. Thus the meaning would not be “Among all yogīs he who worships Me I consider the best.” This would indicate that the devotee would be included among those who do austerity, vedic study and yoga. Though there is superiority and inferiority in that group, they are all inferior and therefore equal. The devotee is like a golden mountain while the others are just high and low mountains. The meaning is therefore, “He who worships Me I consider to be better than all the yogīs (niṣkāma karma yogīs, jṣāna yogīs and aṣṭaṅga yogīs).” He who has firm faith in the words of śruti which indicate devotion to Me (śraddhavān), whose mind (antar ātmanā) is completely attached to Me alone (mad gatena), indicating that he cannot tolerate separation from Me for a fraction of second, serves Me (bhajate mām) through the devotional processes such as hearing. He serves Me—that form with the complexion of a blue lotus, with thick arms reaching the knees, with lotus eyes opened by the hands of the sun, with cloth shining like lightning; that form brilliant with forest garland, crown, earrings, bracelets, armlets, necklaces, kaustubha jewel and anklets, which destroys darkness in all directions with his effulgence. He serves Me, the original bhagavān, the lord of all beings, with eternal forms such as Nṛsiṁha and Rāma; the supreme lord full of knowledge and bliss in human form, who drinks milk from the breast of Yaśodā, who is addressed by such names as Kṛṣṇa; that form filled with jewel-like qualities of beauty, sweetness and charm, with such qualities as affection, which take shelter of My form which is omniscience, omnipotence, satya saṅkalpa śakti (His will is always fulfilled) personified. My devotee (pariniṣṭhita), who is dedicated only to Me, is considered to be superior to all of the different types of persons like tapasvīs and others (karmīs, jṣānis, and even the niskāma karma yogis, jṣāna yogīs and aṣṭaṅga yogīs,) by Me, who see all things simultaneously side by side. The verse is also explained as follows. “But no particular yogī is superior to the others.” This verse is recited to defeat the idea that. From comparing the successive yogas, karma yogīs are plentiful. Among all of them, he who has attained the level of meditation is considered proper (yuktaḥ). He who attains samādhi is better (yuktataraḥ). But one who has devotion, expressed in hearing, chanting and other processes, is the best (yuktatamaḥ). The word bhakti indicates service. The smṛti says: bhaja ity eṣa vai dhātuḥ sevāyāṁ parikīrtitaḥ tasmāt sevā budhaiḥ proktā bhakti-śabdena bhūyasī Since the root bhaj indicates service, the intelligent say that the word bhakti indicates service. Garuḍa Purāṇa The śruti also explains about this bhakti: śraddhā-bhakti-dhyāna-yogād avehi One brings the Lord close by faith, bhakti and meditation. Kaivalya Upaniṣad 2 yasya deve parā bhaktir yathā deve tathā gurau tasyaite kathitā hy arthāḥ prakāśante mahātmanaḥ One should have as much devotion in guru as one does in the Lord. The recited subjects of the Vedas are revealed to that great person. Śvetāṣvatara Upaniṣad 6.23 bhaktir asya bhajanaṁ tad-ihāmutropādhi-nairāsyenāmuṣmin manaḥ-kalpanam etad eva naiṣkarmyam Bhakti is worship of the Lord, concentrating the mind on Him, by renouncing all material desires for enjoyment (upādhi) in this world and the next. It alone does not accrue karmas. Gopāla Tāpaṇi Upaniṣad 1.14 ātmānam eva lokam upāsīta One should worship this Supreme Lord (ātmā) alone as the object. Bṛhad Āraṇyaka Upaniṣad 1.4.15 ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyo maitreyi This Lord, ātmā, should be seen, heard about, contemplated and should become the object of intense meditation, O Maitreyi. Bṛhad Āraṇyaka Upaniṣad 2.4.5, 4.5.6 It should be understood that this bhakti arises from the Lord’s svarūpa śakti. vijṣāna-ghanānanda-ghanā sac-cid-ānandaika-rase bhakti-yoge tiṣṭhati That form filled with spiritual knowledge and bliss is present in bhakti yoga which is also filled with eternity, knowledge and bliss. Gopāla Tāpaṇi Upaniṣad 2.79 Thus service of hearing and chanting within bhakti will reveal the face and beautiful locks of hair as well as other features of the lord of all beings, who is the very form of knowledge and bliss. However, the knowledge and bliss aspects within bhakti’s forms of hearing, chanting and other processes will be realized gradually, just as the sweetness of sugar candy can be experienced by continually eating it, as it destroys jaundice. The first chapter summarized the story surrounding the Gītā. In the second, third and fourth chapters, Mukunda spoke of karma yoga without desire for results. In the fifth chapter He explained how karma yoga contains within it jṣāna. In the sixth chapter Mukunda spoke of the illuminating nature of aṣṭāṅga yoga. Chapter 7

Bhūrijana Dāsa Gauḍīya

Commentary

The yogi is better than the karmi, tapasvi, jnani, but the one who is always thinking of Krsna, the bhakti‑yogi, he is in a class by himself. Because he is 'bhajate yo mam' ‑ he is worshiping Krsna with devotion. This type of yogi is in a class by himself. This verse completes the 'yoga‑ladder'. Because it is studied up to this point that liberation comes when one, in either niskama karma or astanga‑yoga, focus his consciousness on the Supersoul. After knowledge that one is spirit, not the body, one focus his consciousness on the Supersoul and becomes liberated. And then one is a yogi, the topmost yogi. And the one who worships Krsna is the best of all. Bhakti‑yoga is the pinnacle of the 'yoga‑ladder'. The next six chapters will describe the process of worshiping Krsna and concentrating on Him within. Srila Prabhupada says in his Purport to this Text 47: "The word bhajate is significant here. Bhajate has its root in the verb bhaj, which is used when there is need of service. The English word ``worship'' cannot be used in the same sense as bhaj. Worship means to adore, or to show respect and honor to the worthy one. But service with love and faith is especially meant for the Supreme Personality of Godhead. One can avoid worshiping a respectable man or a demigod and may be called discourteous, but one cannot avoid serving the Supreme Lord without being thoroughly condemned. Every living entity is part and parcel of the Supreme Personality of Godhead, and thus every living entity is intended to serve the Supreme Lord by his own constitution. Failing to do this, he falls down. The Bhagavatam (11.5.3) confirms this as follows:

ya esam purusam saksad atma‑prabhavam isvaram na bhajanty avajananti sthanad bhrastah patanty adhah

``Anyone who does not render service and neglects his duty unto the primeval Lord, who is the source of all living entities, will certainly fall down from his constitutional position.'' In this verse also the word bhajanti is used. Therefore, bhajanti is applicable to the Supreme Lord only, whereas the word ``worship'' can be applied to demigods or to any other common living entity. The word avajananti, used in this verse of Srimad‑ Bhagavatam, is also found in the Bhagavad‑gita. Avajananti mam mudhah: ``Only the fools and rascals deride the Supreme Personality of Godhead, Lord Krsna.'' Such fools ta upon themselves to write commentaries on the Bhagavad‑gita without an attitude of service to the Lord. Consequently they cannot properly distinguish between the word bhajanti an word ``worship.'' The culmination of all kinds of yoga practices lies in bhakti yoga. All other yogas are but means to come to the point of bhakti in bhakti‑yoga. Yoga actually means bhakti‑yoga; all other yogas are progressions toward the destination of bhakti‑ yoga. From the beginning of karma‑yoga to the end of bhakti‑yoga is a long way to self‑realization. Karma‑yoga, without fruitive results, is the beginning of this path. When karma‑yoga increases in knowledge and renunciation, the stage is called jnana‑yoga. When jnana‑yoga increases in meditation on the Supersoul by different physical processes, and the mind is on Him, it is called astanga‑yoga. And when one surpasses the astanga‑yoga and comes to the point of the Supreme Personality of Godhead Krsna, it is called bhakti yoga, the culmination. Factually, bhakti‑yoga is the ultimate goal, but to analyze bhakti‑yoga minutely one has to understand these other yogas. The yogi who is progressive is therefore on the true path of eternal good fortune. One who sticks to a particular point and does not make further progress is called by that particular name: karma‑yogi, jnana‑yogi or dhyana‑yogi, raja‑yogi, hatha‑yogi, etc. If one is fortunate enough to come to the point of bhakti‑yoga, it is to be understood that he has surpasse other yogas. Therefore, to become Krsna conscious is the highest stage of yoga, just as, when we speak of Himalayan, we refer to the world's highest mountains, of which the highest peak, Mount Everest, is considered to be the culmination. It is by great fortune that one comes to Krsna consciousness on the path of bhakti‑yoga to become well situated according to the Vedic direction. The ideal yogi concentrates his attention on Krsna, who is called Syamasundara, who is as beautifully colored as a cloud, whose lotuslike face is as effulgent as the sun, whose dress is brilliant with jewels and whose body is flower‑garlanded. llluminating all sides is His gorgeous luster, which is called the brahmajyoti. He incarnates in different forms such as Rama, Nrsimha, Varaha and Krsna, the Supreme Personality of Godhead, and He descends like a human being, as the son of mother Yasoda, and He is known as Krsna, Govinda and Vasudeva. He is the perfect child, husband, friend and master, and He is full with all opulences and transcendental qualities. If one remains fully conscious of these features of the Lord, he is called the highest yogi." This is for the one who has develloped transcendental love for Krsna. He is the highest yogi and the others are on the path towards that.

THUS ENDS THE STUDY OF CHAPTER SIX

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study Key verse

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

Even better than yogi is a devotee who worships Krishna. Topmost yogi is Bhakti-yogi – because...

He has great faith in Krishna

Takes shelter in Him (“Always abides in Me”)

Always thinks of Him (“Always thinks of Me within Himself”)

Renders loving service (“unto Me”)



Focus of Learning

(a) Importance of word ‘bhajate’

‘Bhajate’ has its root in the verb ‘bhaj’ which is used when there is a need of service

The word ‘worship’ does not convey the same meaning as ‘bhaj’

(b) Difference between ‘worship’ and ‘service’

‘Worship’ means to adore, or to show respect and honour to the worthy one

But ‘service’ with love and faith is especially meant for the Supreme Personality of Godhead

(c) ‘Service’ to Supreme Personality of Godhead cannot be avoided by a living entity

One can avoid worshiping a respectable man or a demigod and maybe called discourteous

But one cannot avoid serving the Supreme Personality of Godhead without being thoroughly condemned

Because every living entity is part and parcel of the Supreme Lord

One’s constitution is to serve the Supreme Lord

(d) Supporting verse to differentiate ‘worship’ and ‘service’ – Ref. SB 11.5.3 ‘ya esam purusham...”

By neglect of service and duty unto the Supreme Lord, one falls down from his constitution

In this verse ‘bhajanti’ is only applicable to Supreme Personality of Godhead and

The term ‘worship’ can be applied to any demigod or any living entity

Importance of word ‘avajananti’ – Only fools and rascals deride the Supreme Personality of Godhead and try to comment on Bhagavad-gita without an attitude of service

They cannot properly differentiate between the word ‘bhajanti’ and ‘worship’

(a) Yoga is defined as linking consciousness to the Supreme Absolute Truth

(b) Yoga is named differently according to different methods adopted

If linking process is predominantly fruitive acts – called Karma yoga

If linking process is predominantly empirical – called Jnana yoga

If linking process is predominantly devotional – called Bhakti yoga

(c) Bhakti-yoga is the ultimate perfection of yoga – anything short of that is imperfect

Ascetics without self knowledge – imperfect

Empiric knowledge without surrender – imperfect

Karma-yoga without Krishna Consciousness – waste of time

PLEASE NOTE: The Yoga ladder is also summarized in Summarized Theme 3A of Chapter 3 after Text 3.9

SUMMARIZED THEME 6C

COMPARISON OF DIFFERENT YOGA SYSTEMS

S.No Karma, Jnana, Astanga Yoga etc

Bhakti-yoga

They are different steps on Yoga ladder

They are progressions towards the destination of Bhakti-yoga

Goal of Yoga is Bhakti-yoga

Therefore Yoga actually means Bhakti yoga

Selfish interests

Possess material desires

Selfless

Free from all material desires

May fail to achieve success

They may stick to onepoint and fail to progress and thus they are called by that particular name

Guaranteed success

Definitely makes progress because means and end are same

When Karma yoga increases in knowledge and renunciation it is called Jnana yoga

When Jnana yoga increases in meditation, it is Astanga yoga

When Astanga yoga comes to the point of realizing Krishna, the Supreme Personality of Godhead, that is Bhakti yoga

Analogy: Krishna Consciousness is the highest rung of Yoga – e.g. Mount Everest is the highest peak of the Himalayas

END OF CHAPTER 6 



(e) What features of the Lord does the highest or ideal yogi concentrate upon – “On Krishna as

Shyamasundara” (Study purport)

(f) How to achieve highest yogic perfection as explained in this verse – Achieved by bhakti yoga

Ref. Svetasvatara Upanisad 6.23 “yasya deve...” – “Only by implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed.”

(g) Purpose of ‘naiskarmya’ (Ref. Gopala-tapani Upanisad 1.15)

To practice devotional service, free from desires of material profit, either in this life or next

Devoid of such inclinations, one should absorb one’s mind fully in the Supreme

(h) Conclusion of Yoga Ladder – It all starts from Karma-yoga without fruitive results (Niskama-

karma-yoga)

Niskama-karma-yoga + knowledge and renunciation = ‘Jnana-yoga’

Jnana-yoga + meditation = ‘Astanga-yoga’

Astanga-yoga + realisation of Krishna in devotion = ‘Bhakti-yoga’

Bhagavad Gita Notes

CHAPTER 6 Appendix

Selected Texts extracted from “Surrender unto Me”

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

6.47 Api, even; sarvesam yoginam, among all the yogis, among those who are immersed in meditation on Rudra, Aditya, and others; yah, he who; bhajate, adores; mam, Me; antaratmana,with his mind; madgatena, fixed on Me, concentrated on Me who am Vasudeva; and sraddhavan, with faith, becoming filled with faith; sah, he; is matah, considered; me, by Me; to be yukta-tamah, the best of the yogis, engaged in Yoga most intensely. [It has been shown thus far that Karma-yoga has monasticism as its ultimate culmination. And in the course of expounding Dhyana-yoga together with its ausxiliaries, and instructing about the means to control the mind, the Lord rules out the possibility of absolute ruin for a person fallen from Yoga. He has also stated that steadfastness in Knowledge is for a man who knows the meaning of the word tvam (thou) (in 'Thou are That'). All these instructions amount to declaring that Liberation comes from the knowledge of the great Upanisadic saying, 'Thou art That.']

Śrī Rāmānujācārya Classical

Translation

6.47 'Yoginam', which is the genitive case, has to be taken in the sense of the ablative. In the verses beginning with, 'He sees the self as abiding in all beings' (6.29), Yogins at four degrees of attainment have been mentioned. Since the Yogin who is now mentioned in this passage cannot be included in the four types mentioned earlier, the genitive case specifying one out of many will be inappropriate here. In 'api sarvesam,' those who practise austerities etc., are referred to by the word 'sarva' (all). According to the principle set forth, here also the case ending has to be taken as ablative. The meaning therefore is that the Yogin who is now referred to, is the most integrated compared with those mentioned earlier and all other types. Compared to this Yogin, the differences in point of superiority and inferiority among the other Yogins such as the performers of austerities etc., are of no significance like mustard-seeds compared to Mount Meru. Even though there exists smallness and bigness in relation to one another among mustard-seeds, still when compared to Meru, such distinctions among them have no significance, as they are all small compared to Meru. I consider him the most integrated who, with his innermost self, has his mind fixed on Me, on account of My being the only object of his overflowing love and also on account of his having a nature which cannot be supported by anything other than Myself; who has 'faith,' i.e., who strives rapidly to attain Me because of his being unable to bear a moment's separation from Me on account of My being very dear to him; and who 'worships Me,' i.e., serves Me with devotion and meditates on Me - Me whose sportive delight brings about the origination, sustentation and dissolution of the entire cosmos filled with multifarious and innumerable objects of enjoyment, enjoyers, means and places of enjoyment; who is untouched by any evil without exception; whose divine figure is the treasue-house of innumerable multitudes of auspicious, unlimited and unsurpassed attributes such as knowledge, power, lordship, energy, potency and splendour; whose divine figure is the treasure-house of infinite, unsurpassed attributes agreeable and highly worthy, such as radiance, beauty, fragrance, tenderness, pervading sweetness and youthfulness which are uniform, inconceivable and divine, wondrous, eternal and flawless; whose essential nature and alities transcend all thought and words; who is the great ocean of compassion, condescension, paternal love and beauty; who is the impartial refuge of all beings without exception and without considerations of any difference; who is the reliever of the distress of supplicants; who is the great, unfathomable ocean of affection for supplicants; who has become visible to the eyes of all men without abandoning His essential nature; who has incarnated in the house of Vasudeva; who has made the entire would illumined with His limitless and excellent glory; and who has satisfied the entire universe with the impeccable glory of beauty. The idea is that I, who by Myself alone see all things directly as they are, look upon him, the last mentioned type of Yogi here, as superior to all other types mentioned earlier.

Śrī Abhinavagupta Classical

Translation

6.47 Yoginam etc. He, who establishes Me in his internal organ; who is totally addicted to devotion and faith and who serves i.e., internally experiences Me alone, and not anything else, following the method of tradition, learnt by rendering service to the revered teachers-he alone among all the Yogins, is the best master of the Yoga i.e., one who is fully absorbed in the Supreme Lord. Thus the superiority of the Yoga with Godly knowledge over all [other means] has been explained.

Swami Sivananda Classical

Translation

6.47 And among all the Yogis he who, full of faith and with his inner self merged in Me, worships Me is deemed by Me to be the most devout.

Commentary

6.47 योगिनाम् of Yogis? अपि even? सर्वेषाम् of all? मद्गतेन merged in Me? अन्तरात्मना with inner Self? श्रद्धावान् endowed with faith? भजते worships? यः who? माम् Me? सः he? मे to Me? युक्ततमः most devout? मतः is deemed.Commentary Among all Yogis He who worships Me? the Absolute? is superior to those who worship the lesser gods such as the Vasus? Rudra? Aditya? etc.The inner self merged in Me The mind absorbed in Me? (Cf.VI.32)?(This chapter is known by the names Atmasamyama Yoga and Adhyatma Yoga also.)Thus in the Upanishads of the glorious Bhagavad Gita? the science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the sixth discourse entitledThe Yoga of Meditation.

Swami Gambhīrānanda Classical

Translation

6.47 Even among all the yogis, he who adores Me with his mind fixed on Me and with faith,he is considered by Me to be the best of the yogis.

Shri Purohit Swami Classical

Translation

6.47 I look upon him as the best of mystics who, full of faith, worshippeth Me and abideth in Me."

Related values & verses

Related values

Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Maitri (Friendship / Goodwill)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)

Related verses

BG 7.17 BG 9.22 BG 18.65 SB 11.14.15 SB 11.14.21 SB 3.29.11 CC Madhya 19.167 CC Madhya 22.31 CC Antya 20.39 Śvetāśvatara Upaniṣad 6.23BRS 1.1.11

Study Q&A referencing this verse

Q52. What is Yoga?

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Personal Guidance

Of all yogis, the one with great faith who always abides in Me, worships Me with transcendental loving service — he is most intimately united with Me.

Practical Applications

Treat bhakti-yoga as the supreme yoga, per Kṛṣṇa Himself.
Cultivate continuous abidance with great faith.
Make loving service, not technique, the center of practice.

Reflection Questions

Is my practice technique-centered or service-centered?
What loving service has Kṛṣṇa been calling me to?

Analogy

Among many lamps lit in a great temple, one is held closest to the deity's face — the same flame as the others, but in the position of intimate service. Kṛṣṇa here picks up that lamp from among all yogīs. The criterion is not the brightness of the flame but where it is held: antaḥ-ātmanā, within, abiding in Him, in the bhāva of loving service.

Stories

Mīrābāī

Mīrābāī of Mewar refused her husband's claim, the king's court, and the world's scorn — and held her mind on Giridhārī Gopāla with such complete bhajan that her songs are still sung as the model of unbroken inner abiding.

The Bhakti-ratnākara and other Gauḍīya sources describe her as the very embodiment of mat-gatena antaḥ-ātmanā: one whose inner self had gone fully to Kṛṣṇa, who rendered service in song and dance through every condition. Kṛṣṇa's yukta-tama 'most united' — Mīrā is the textbook portrait of it.

Haridāsa Ṭhākura's Three Lakhs (continued)

Haridāsa Ṭhākura, who appeared in the story for 6.10, returns here as well. His daily chanting of three lakhs of names, his bhajan in solitude, his unwavering loving service through tortures by the local Muslim governor and through every other test, made him in Caitanya Mahāprabhu's own words the very embodiment of this verse.

Mahāprabhu held him as nāmācārya — the teacher-by-example of the highest bhakti-yoga. Śraddhāvān bhajate yo mām: with great faith, he served. Kṛṣṇa's own assessment, sa me yukta-tamo mataḥ, was given direct enactment in Haridāsa's life.

📝 My note

Source: vedabase.io

6 · Dhyāna-yoga