FolioCorpusBhagavad-gītā

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.
Related values & verses
Related values
Prema (Divine Love)Dhairya (Composure / Courage)Tyaga (Renunciation / Letting Go)Dana (Charity / Generosity)Karuna (Kindness / Compassion)Anahankarah (Freedom from False Ego)
Related verses
BG 2.56 BG 12.13 BG 14.24 SB 11.13.36 SB 3.25.21 SB 11.19.36 CC Madhya 8.188 CC Madhya 19.149 CC Madhya 23.111 Kaṭha Upaniṣad 1.2.20Īśa Upaniṣad 7
Related lectures
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

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