Bhagavad Gītā

20 Week Course - Study Material

Compiled by Dr Sunderraj Ellur,
Vishwanath Belliappa & edited by Chetana Hegde
Under the guidance of Dr Thimappa Hegde
Based on the transcripts of talks given by Swami Paramarthanandaji
 Chapter 6
DHYĀNA YŌGA - ĀTMASAṀYAMA YŌGA

Om Shri Gurubhyo Namaha.

Kindly refer to our YouTube channel - Param Vedanta, for the recently
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Also, refer to our Website - www.paramvedanta.org for additional study
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CONTENTS – CHAPTER 6 - ĀTMASAṀYAMA YŌGA / DHYĀNA YŌGA

INTRODUCTION ................................................................................................ 1
WHAT MEDITATION IS FOR & WHAT IT IS NOT FOR.. ................................... 1
MEDITATION IS OF 2 TYPES FOR 2 DIFFERENT PURPOSES .......................... 1
THE FIVE MAIN TOPICS IN THIS CHAPTER .................................................... 2
1. SĀMANYA SĀDHANĀNI - BAHIRANGA SĀDHANĀNI ................................... 2
2. VISHĒSHA SĀDHANĀNI - ANTARANGA SĀDHANĀNI ................................. 2
3. DHYĀNA SWARŪPAM .............................................................................. 2
4. DHYĀNA PHALAM .................................................................................... 3
5. DHYĀNA PRATIBANDHA PARIHĀRA.......................................................... 3
BAHIRANGA SĀDHANĀNI ................................................................................ 3
TO BE DONE ALL DAY TO ACHIEVE A BALANCED MIND WHICH IS FERTILE
FOR MEDITATION .......................................................................................... 3
1. EQUANIMITY - SAMATVAM..................................................................... 3
2. SELF EFFORT & ĀTMA PRAYATNA ......................................................... 8
3. SELF GRACE - ĀTMA KRUPA ................................................................... 8
4. SELF MASTERY / INTEGRATION - JITĀTMA .......................................... 10
THE GOAL POST VERSES - BENEFIT OF JNĀNAM ........................................... 13
THE 2 STAGES OF SELF KNOWLEDGE .......................................................... 13
SAMATVAM WITH REGARDS TO INANIMATE OBJECTS .............................14
SAMATVAM WITH REGARDS TO ANIMATE BEINGS.................................... 15
ANTARANGA SĀDHANĀNI ............................................................................. 16
8 STEPS TO BE DONE IMMEDIATELY BEFORE MEDITATION ..................... 16
 1. DESA ...................................................................................................... 16
2. KALA ...................................................................................................... 16
3. ĀSANAM & DESA .................................................................................. 18
4. SARIRA STITHI....................................................................................... 19
5. PRANAYAMA - Discussed in 5.27 - Relaxed Smooth Rhythmic Even
Inhalation & Exhalation ............................................................................ 19
6. INDRIYA NIGRAHA & SARIRA STITHI ................................................... 19
7. MANONIGRAHAHA ................................................................................ 21
8. BUDDHI NISCHAYA ................................................................................ 21
BAHIRANGA SADHANANI - AGAIN - VERSES 16 & 17 ..................................... 24
5. SELF MODERATION IN EATING, SLEEP & ACTIVITY ............................. 24
DHYĀNA SWARUPAM - THE METHOD OF MEDITATION .............................. 28
THE 3 STEPS IN MEDITATION ...................................................................... 28
1. DHĀRANAM ........................................................................................... 28
2. DHYĀNAM ............................................................................................. 28
3. SAMĀDHI............................................................................................... 28
DHYĀNA PHALAM - THE 7 DEFINITIONS / BENEFITS OF NIRVIKALPA
SAMĀDHI ........................................................................................................ 32
1. CHITTA UPARAMAM - TOTAL TRANQUILITY OF MIND .......................... 32
2. ATMA DARSHANAM - PERCEIVES ATMA IN THE MIND AS WITNESS OF
THOUGHTS .................................................................................................. 32
3. ATYANTIKAM SUKHAM - LIMITLESS HAPPINESS ................................... 34
4. TATVA NISTA / STITHA PRAJNA / SAHAJA SAMADHI - ALWAYS ABIDING
IN ĀTMA SWARUPAM ................................................................................. 34
5. ATYANTIKA LABHAM - GREATEST BENEFIT ........................................... 35
6. ATYANTIKA DUKHA NIVRTTI - NOT SHAKEN BY THE GREATEST
TRAGEDY ..................................................................................................... 35
 7. DUKHA SAMYOGA VIYOGAM - DISASSOCIATION FROM ASSOCIATION
WITH SORROW ............................................................................................ 37
DHYĀNA SWARUPAM - REPEATED AGAIN FOR EMPHASIS ......................... 39
DHĀRANAM ................................................................................................. 39
DHĀRANAM & DHYĀNAM - THE METHOD ................................................. 40
STEP 1 - DISSOCIATE FROM ANĀTMA - WORLD........................................41
STEP 2 - DISSOCIATE FROM ANĀTMA - BODY ..........................................41
STEP 3 - DISSOCIATE FROM ANĀTMA - MIND ..........................................41
STEP 4 - ABIDE IN ĀTMA SWARUPAM ..................................................... 42
KRISHNA'S WARNING - KEEPING MIND ON ĀTMA IS NOT EASY - BE
VIGILANT...................................................................................................... 42
DHYĀNA PHALAM - THE QUANTUM JUMP VERSE - DO NOT THINK
MEDITATION IS ONLY WHEN ONE IS SITTING IN PADMASANA. ................. 44
RePaIR - ILOVT - Revision of Perspective and Its Response - In the Light of
Vedāntic Teaching ....................................................................................... 44
LIGHT MIND FREE FROM DISTURBANCES & GREATEST PEACE -
PRAŚĀNTAMANASAṀ & SUKHAM UTTAMAM ....................................... 45
THE JNĀNI SEES THE DIFFERENCES BUT DOES NOT DIFFERENTIATE
- SARVATRA SAMADARŚANAḤ................................................................ 49
FOR A JNĀNI THERE IS NO SEPARATION FROM ISHWARA - TASYĀHAṀ
NA PRAṆAŚYĀMI ...................................................................................... 50
THE JNĀNI ABIDES IN ME THOUGH ENGAGED IN EVERY WAY -
SARVATHĀ VARTAMĀNOPI MAYI VARTATE ............................................. 51
THE GREATEST YOGI - SARVATRA SAMAṀ PAŚYATI .............................. 52
DHYANA PRATIBANDHA NIVRTTI - OBSTACLES & REMEDIES ..................... 54
ARJUNAS QUESTION - HOW TO HANDLE THE WANDERING MIND? ......... 54
KRISHNA'S REMEDY FOR THE PROBLEM OF THE WANDERING MIND ..... 57
PRACTICE OF MEDITATION - ABHYĀSA & ................................................ 57
 DETACHMENT- VAIRĀYA .......................................................................... 57
THE YŌGA BHRASTA TOPIC ........................................................................... 60
ARJUNA'S DOUBT - WHAT WILL HAPPEN TO ONE WITH INCOMPLETE
KARMA YŌGA & INCOMPLETE JNĀNA YŌGA. ........................................... 60
KRISHNA'S OPTIMISTIC ANSWER - THERE IS NEVER A DOWNFALL FOR
THE SPIRITUAL SEEKER, HERE OR HEREAFTER. ........................................ 63
1ST POSSIBILITY - BORN IN CULTURED PROSPEROUS FAMILY ............... 64
2nd POSSIBILITY - BORN AMONG WISE SAGES ........................................ 65
THE GLORY OF DHYĀNA YŌGA ..................................................................... 69
THE MEDITATOR IS THE GREATEST YŌGI ................................................... 69
THE MEDITATOR OF GOD AS THE VERY ĀTMA IS THE GREATEST YŌGI ... 69
SUMMARY - CHAPTER 6 - DHYĀNA-YOGA ..................................................... 71
INTRODUCTION
This chapter is titled Dhyāna Yōga or Ātma Samyama Yōga.
Dhyāna and Ātma Samyama mean the same - meditation. This
chapter elaborately deals with an important spiritual sadhana –
Dhyāna or meditation.
WHAT MEDITATION IS FOR & WHAT IT IS NOT FOR..

Before discussing the role of meditation as a spiritual sadhana, we

should know what meditation is not meant for.
1. Meditation is not prescribed as a means for mōksha
(liberation). Upanishads say Jnānam alone is the means for
mōksha.
2. Meditation is not prescribed for Jnānam ; because meditation
is not considered as a pramana (means for Jnānam).
3. Meditation is not prescribed to a spiritual seeker for any
extraordinary (or mystic) experience. The subject
(experiencer) can never become an object of any experience,
ordinary and extraordinary.
4. Meditation is not for Brahman experience. The self is ever the
experiencer never the experienced
5. Meditation is not an end but only a means.
So, what is the purpose of meditation for a spiritual seeker?
MEDITATION IS OF 2 TYPES FOR 2 DIFFERENT PURPOSES

1. Jnāna yōgyatha prāpti - is the first role – it is the preparation of

the mind for spiritual knowledge, just as before sowing the
seeds the field must be prepared. Among several other
exercises for preparing the mind, meditation is also one of the
important exercises. Such preparatory meditation is called

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 upasana (Saguna Ishwara Dhyānam), and this is to be practised
before the actual study process.
2. Jnāna Nista Prāpti - Assimilation of the Self-knowledge -
Meditation after the study – the seeker using the knowledge
obtained in sravanam and refined by mananam, meditates on
Ātma Dhyānam and realises the Self (from mortality to
immortality, from finite to infinite). Such assimilatory
meditation is called Nidhidhyāsanam. Its purpose is -
a. Revising habitual self opinion or notions
b. Revising habitual emotional responses - Viparyaya
bhāvana
c. To experience Jnāna Phalam - Alert living, transactions in
keeping with teaching, Jīvan Mukti.
THE FIVE MAIN TOPICS IN THIS CHAPTER
1. SĀMANYA SĀDHANĀNI - BAHIRANGA SĀDHANĀNI

General preparation for meditation or Bahiranga Sādhanāni.

These are disciplines that must be observed throughout our
transaction. These are not the disciplines to be practised just
before meditation but are to be observed throughout our day-
to-day transactions.
2. VISHĒSHA SĀDHANĀNI - ANTARANGA SĀDHANĀNI

Specific preparation for meditation or Antaranga Sādhanāni -

These are disciplines which are to be observed just before the
actual meditation
3. DHYĀNA SWARŪPAM

Nature or process of meditation – What is meditation? Is it

concentrating on something? Is it remaining thoughtless,

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 remaining still and silent? Is it the destruction of the mind? Is it
transcending the mind?
4. DHYĀNA PHALAM

The benefit of meditation - with respect to Vedantic

meditation, not Upasana.
5. DHYĀNA PRATIBANDHA PARIHĀRA

Obstacles for meditation and their remedies - like sleep,

distraction etc.
BAHIRANGA SĀDHANĀNI
TO BE DONE ALL DAY TO ACHIEVE A BALANCED MIND WHICH IS FERTILE
FOR MEDITATION

1. EQUANIMITY - SAMATVAM
Samatvam is emotional immunity, an ability to bounce back.
The same mind which manages the day, does meditation also, so
always keep the mind calm by Karma Yōga, otherwise disturbances
of the subconscious mind pour out when the conscious mind is
quiet at meditation. I have no control on the external world so use
Karma Yōga knob and adjust my emotional responses to them.
KRISHNA GLORIFIES GRIHASTA ĀSHRAMA

श्रीभगवानुवाच
अनाश्रश्रतः कर्मफलं कार्यं कर्म करोतत र्यः ।
स संन्र्यासी च र्योगी च न तनरग्नननम चाक्रिर्यः ॥६- १॥
śrībhagavān uvāca
anāśritaḥ karmaphalaṁ kāryaṁ karma karoti yaḥ
sa saṁnyāsī ca yōgi ca na niragnir na cākriyaḥ 6.1

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He who performs actions without expectation of favourable
results, he is as good as a Sannyāsi (while being a Grihasta) not the
mere renouncer of rituals, he is a Yōgi, not the mere renouncer of
activities
This verse comes under bahiraṅga or samanya sādhanām; which is
Karma Yōga as a method of keeping the mind in equipoise.
A Karma Yōgi will say, I do not mind giving up the benefits of karma.
For a person who wants to achieve mōksha, artha and kāma are not
a priority. There is no harm in enjoying the karma phalas, but it is not
top priority. He values wealth; he values entertainment in life;
certainly, they are required; but they are not primary. A Karma Yōgi
spends more time, energy, and planning in the field of spiritual
growth and such a person is called a Karma Yōgi.
Anāshritah karma-phalam - Without depending on the fruits of
action
kāryam karma karōti yah - he who performs his bounden duty. The
activities in which the beneficiaries are more and more. Those
activities which will primarily contribute to your inner growth -
(chitta shuddhi or purification of mind) and those karmas around
pancha mahā yajñāḥ
Sah sannyāsi cha yōgi cha - He is a Sannyasi, he is a Yōgi,
Na niragnir na cākriyaḥ - Not an external Sanyasi, merely without
family without rituals but desirous of many & not externally quietly
sitting person (with the mind running all over)

WHAT ENTITLES A GRIHASTA TO BE CALLED A SANYASI?

र्यं संन्र्यासमर्तत प्राहुर्योगं तं ववद्श्रि पाण्डव ।

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 न ह्र्यसंन्र्यस्तसंकल्पो र्योगी भवतत कश्चन ॥६- २॥
yam sannyāsam iti prāhuḥ yōgam tam viddhi pāṇḍava
na hi asannyasta saṁkalpaḥ yōgi bhavati kaścana 6.2
Oh Arjuna! This which (they) call Sanyasam is that Karma Yōga alone
understands. For, nobody becomes a Karma Yōgi without
renouncing sankalpa.
In the previous verse, Krishna had mentioned that Karma Yōgi is the
real Sannyāsi , not the ochre robed person. In this verse, Krishna
justifies that statement. Krishna wants to say that external
renunciation can never be considered a real renunciation; because
self-knowledge is not connected with the external body but self-
knowledge is connected with the mind or intellect. Renunciation of
worry of the future in the mind is the real sannyāsa (renunciation).
Krishna says as long as a person has not tackled problems of
samsara; that person cannot come to self-knowledge.
Yam sannyāsam iti prāhuh - That which is called renunciation
Yōgam tam viddhi pāndava - know that, O Pandava (Arjuna), to be
Yōga
Na hi asannyāsta-sankalpah - He who has not renounced desires
(obsession with future)
Yōgi bhavati kashchana - does not become a (Dhyāna ) Yōgi.
What they say as renunciation, know that to be karma-Yōga, O
Paṇḍava (Arjuna)! Because anyone who has not given up desires (or
obsessions of the future) does not become a karma-Yōgi.
THE ROUTE MAP VERSE

आरुरुक्षोर्न
ुम ेर्योगं कर्म कारणर्ुच्र्यते ।

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 र्योगारूढस्र्य तस्र्यैव शर्ः कारणर्ुच्र्यते ॥६- ३॥
ārurukṣor muner yōgaṁ karma kāraṇam ucyate
yōgarūḍhasya tasyaiva śamaḥ kāraṇam ucyate 6.3
For a seeker who desires to attain a calm & purified mind (being fit
for dhyana), Karma Yōga is said to be the means. For those, who
have reached dhyāna yōga (calm & purified mind), renunciation is
said to be the means
Question is how long should Karma Yōga be practised? Right
through one’s life? Lord Krishna says no. The one who has
renounced all fruits of activities, and wishes to ascend to dispassion,
the means for it is acting as a dedication to Īśvara. But for that
person who has previously performed actions, when he has attained
purity of mind, renunciation is said to be the means for the fruition
of knowledge.
Ārurukshoh muneh Yōgam - For a seeker who is still climbing up
Yōga (Sadhaka)
Karma kāranam uchyate - action is said to be the means
Yōgāroodhasya tasya eva - For the same seeker who has attained it
(Siddha)
shama kāranam uchyate - inaction (quiescence) is said to be the
means
Karma Yōga gives rise to purity of mind. Without purity of mind, it is
not possible to do Dhyāna. Once purity of mind has been gained, one
has to seek quietude in order to gain knowledge, which will result in
the doership going away, thereby effectively causing withdrawal
from all activities.

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No scripture prescribes meditation first. Vedas start with Karma
Kānda. In Bhagavat Gītā, meditation starts in the 6th chapter alone.
In Patānjali Yōga Sūtra, meditation is the 7th step.

THE LITMUS TEST VERSE ON WHEN TO SWITCH OVER FROM KARMA TO RENUNCIATION.

र्यदा हह नेग्न्िर्यार्थेषु न कर्मस्वनष

ु ज्जते ।
सवमसंकल्पसंन्र्यासी र्योगारूढस्तदोच्र्यते ॥६- ४॥
yadā hi nendriyārtheṣu na karmasv anuṣajjate
sarvasaṁkalpasaṁnyāsī yōgarūḍhas tadocyate 6.4
Indeed, when one is interested neither in sense-objects nor in (their)
pursuits, then that renouncer of all Sankalpa is said to be one who
has purified his mind and attained Jnana Yōgyatha
In this verse, Krishna says, when one has to switch over from Karma
Yōga Pravrttiā Mārga to Jnāna Yoga Nivrtti Mārga . So test for inner
growth is detachment
Krishna says,
yadā hi nēndriyārthēṣu na karmasvanuṣajjatē - when one is
interested neither in sense-objects nor in (their) pursuits
sarva saṅkalpaḥ Sannyāsi - then that renouncer of all Sankalpa.
Yōgarūḍhastadōcyatē - is said to be one who has purified his mind
and attained Jnana Yōgyatha.
With this Krishna completes the topic of the first
general discipline – bahiranga sādhanāni – meaning- enjoy
equanimity of mind, enjoy balance of mind, avoid extremes of
reaction, avoid even the worry about the future, by being a Karma
Yōgi. It is called samatvam. This is the first sādhana.

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2. SELF EFFORT & ĀTMA PRAYATNA

3. SELF GRACE - ĀTMA KRUPA

उद्िरे दात्र्नात्र्ानं नात्र्ानर्वसादर्येत ् ।

आत्र्ैव ह्र्यात्र्नो बन्िरु ात्र्ैव ररपरु ात्र्नः ॥६- ५॥
uddhared ātmanātmanaṁ nātmanam avasādayet
ātmaiva hy ātmano bandhur ātmaiva ripur ātmanaḥ 6.5
Refine not weaken your body-mind complex by yourself. You
yourself alone are your true enemy and your true friend also
In this verse, Krishna is introducing two more bahiranga sādhanās.
First of these is self-effort – prayatna – using our free will
appropriately. This verse is important because Krishna clearly says,
we all have our own free will.
Many people think that everything is already predetermined; that
we don't have any choice at all. What is going to happen tomorrow,
is pre-determined. Therefore, what is the use of doing anything? This
fatalism is never supported by our scriptures, but because we talk
about fate, people misunderstand that scriptures talk about
fatalism.
DIFFERENCE BETWEEN FATE AND FATALISM

When we talk about fate, we talk about fate as one of the factors
which influences the future. This is a balanced view. Fate is defined
as prarabdha karma purva karma phala. This is a healthy attitude.
Then, what is fatalism? Fatalism means believing that fate is the only
factor which determines our future. The healthy attitude is seeing
that fate is one of factors, but not the only factor. If fate is one of
the factors, what is the other factor? Our own free will, our effort is
the second factor. We don't say fate is not there, but what we assert
is fate is not the only factor. By using free will appropriately, we will
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be able to either eliminate fate or we will be able to reduce the
intensity of fate.
That is why we divide fate into three types – powerful fate, medium
fate and feeble fate. The powerful fate we cannot stop; medium
ones we can manage and feeble ones we can eliminate using our
free will. Therefore Krishna emphasizes the appropriate
employment of our free will in this verse.
Our future is neither totally controlled by fate, nor is it totally
controlled by free will. It is going to be the resultant of the fate and
free will; and therefore freewill has got a contributory role in
determining our future.
Since the free will has got a contributory role, an āsthika puruṣaḥ,
one who follows Vedic teaching - always has an attitude that I can
take charge of my life; and that is why our goals are called
puruṣārtaḥ. Puruṣārtaḥ means goals which are sought after by
human beings and the goals which are accomplished by human
beings. We do not say goals are the gift of the Lord. We do not say
that Bhagavān sits above the cloud and just looks at you and says,
have this mōkṣam. Mōkṣa is puruṣārtaḥ and it is to be chosen and
accomplished by me.
“And Arjuna”, says Krishna, “I expect you to be the chooser of your
future and once you believe in free will and you have decided to
choose your future, I am ready to help you," because the Lord can
help only those who are willing to put forth the necessary effort. A
guru can help only those students who believe in themselves.
Krishna says,
Na Ātmanam avasādayet - First refine your instruments, integrate
your personality. What do you mean by refinement? Every organ
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must be healthy. Never ignore your health, keep body-mind sense
complex healthy. Mental health is psychological sanity. I should be
psychologically sane.
Ātmaiva hyātmanō bandhu - Ātma here means your own
instruments i.e. body, mind, senses, intellect complex. (stūla sūkṣma
śarīram; kārya kārana sangāthaḥ); so your own Ātma is your true
friend
Krishna says: Get up; start walking; Ātmaiva hyātmanō bandhu, you
are your true friend and
Ātmaiva ripurātmanaḥ - you alone are your enemy also.
So you are your friend; you are your enemy. When you are your
friend, you can make the whole world friendly to you; and when you
are your enemy you will convert the whole world against you. It all
depends upon your approach and therefore Ātmaiva ripurĀtmanaḥ.
Uddharet ātmanaa ātmaanam - Let a man lift himself by his own
mind alone
na ātmaanam avasaadayet - let him not lower himself
Ātmaa eva hi ātmanah bandhuh - for this mind alone is the friend of
oneself
ātma eva ripuh ātmanah - and this mind alone is the enemy of
oneself.
4. SELF MASTERY / INTEGRATION - JITĀTMA

बन्िुरात्र्ात्र्नस्तस्र्य र्येनात्र्ैवात्र्ना ग्जतः ।

अनात्र्नस्तु शत्रत्ु वे वतेतात्र्ैव शत्रव
ु त ् ॥६- ६॥
bandhur ātmatmanas tasya yenātmaivātmanā jitaḥ

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 anātmanas tu śatrutve vartetātmaiva śatruvat 6.6
The self is a friend of the Self for him who has mastered the Self by
the Self. But, the unmastered Self is in enmity of the very self &
would remain like an enemy
In the previous verse, Lord Krishna said I am my friend and I am my
enemy (Here, “I” means my body, mind, sense complex). Here he is
explaining further on how I can myself be both my friend and
enemy. This sounds contradictory because 'friend-ness' and 'enemy-
ness' are opposite attributes. Normally we find a person who is a
friend and is not an enemy. We don't say that the same person is
both friend and enemy.
To this Krishna answers which is the universal law. Any instrument
is both our friend and our enemy. Like the knife, electricity, atomic
energy or even the LPG cylinder. Using kitchen analogy, LPG is a
friend as well as the enemy. It is how you handle it. A well-handled
instrument which is under my control is a friend to me. Atomic
energy, a knife, electricity, in fact, every scientific advancement is a
blessing only when we know how to use that advancement. The
very same instrument can be deadly if we do not know how to use
it. Therefore, a managed body-mind complex is my friend and a
mismanaged body-mind complex is my enemy. A body-mind
complex under my control is my friend but a body-mind complex
beyond my control is an enemy.
Krishna says -
bandhurātmātmanastasya yenātmaivātmanaa jitah.- Meaning,
one’s own organs are a friend when mastered well. Jitah means
mastered. The capacity to direct the instruments of the body in the
right direction means we have control over them.

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Anātmanaha tu means an uncontrolled body-mind complex.
Anātma means Ajitātma – the person for whom the body-mind
complex is not under control. For such a person his own body-mind
complex becomes his own enemy like 'satruvat' or an external
enemy.
bandhuh ātma ātmanah tasya - The mind is the friend of oneself
yena ātma eva ātmanā jitah - for him whose mind is conquered by
the Self
anātmanah tu satrutve - But to the unconquered mind, as an enemy
varteta ātma eva satrutvat - stands the same Self – like an external
foe.

ग्जतात्र्नः प्रशान्तस्र्य परर्ात्र्ा सर्ाहहतः ।

शीतोष्णसुखदःु खेषु तर्था र्ानापर्ानर्योः ॥६- ७॥
jitātmanaḥ praśāntasya paramātma samāhitaḥ
śītoṣṇasukhaduḥkheṣu tathā mānāpamānayoḥ 6.7
One who has self-mastery is tranquil. In him, the Paramātma is very
clearly evident in heat and cold, pleasure and pain, as well as in
honour and dishonour. In a calm mind focus can more easily shift
from thoughts to the witness of thoughts. Vedanta is turning
attention to ātma evident all along - like the hand to light. Turbulent
mind is buried in thoughts. A calm mind can listen to teacher & focus
on teaching better too
Lord Krishna explains how one who has conquered the mind is one’s
own friend. Mastery over the mind is the basic qualification that one
should gain so that one remains in a composed state of mind even
in the advent of unpleasant situations. Therefore, one should aim at
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gaining such mastery. Unless you put yourself to test on how much
mastery we have over body, mind and senses, we cannot know its
importance. Hence, we need to voluntarily choose certain practices
like fasting, meditation, observing silence etc.
Jitātma means one who has mastered his mind.
Jitātmanah prashaantasya - Having conquered his mind, he is full of
peace
paramātmaa samaahitah - For him, Paramātma is clearly evident &
he is ready for Vedānta
shītah-ushnah sukhah-duhkheshu - in cold and heat, pleasure and
pain
tathā māna-apamaan-ayoh - as also in honour and dishonour

THE GOAL POST VERSES - BENEFIT OF JNĀNAM

ज्ञानववज्ञानतप्ृ तात्र्ा कूटस्र्थो ववग्जतेग्न्िर्यः ।

र्युक्त इत्र्युच्र्यते र्योगी सर्लोष्टाश्र्काञ्चनः ॥६- ८॥
jñānavijñānatṛptātma kūṭastho vijitendriyaḥ
yukta ity ucyate yōgi sama loṣṭrāśmakāñcanaḥ 6.8
One whose mind is satisfied through Jñāna and Vijñāna, who is
steady (and) who has mastered the sense organs is called a Yōgi. A
Yōgi is one for whom a lump of earth, stone and gold are the same.
THE 2 STAGES OF SELF KNOWLEDGE

The disciplined person goes through two stages of self-knowledge

- 1. The first stage is called jñānam and
2. The second stage is called vijñānam.
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When you say I am the body, and I have Consciousness, it is Jñānam.
So Consciousness is taken as part of the body, and we take ourselves
to be the physical body. This is called Jñānam.
Vijñānam is instead of saying that I am the body and I have
Consciousness, I change it and say, I am the Consciousness Principle,
and I have got this body as a temporary instrument of knowledge.
Like the spectacles.

SAMATVAM WITH REGARDS TO INANIMATE OBJECTS

thr̥pthaḥ; - means contended, happy, fulfilled.

Who will be able to get this knowledge?
Vijitēndriyaḥ, - Only the person who has mastered himself. He has
mastered the body-mind complex. That person alone will become
jñāna vijñāna thr̥pthaḥ
Ātma - here means the one whose mind is fully satisfied with this
wisdom; and therefore
kūṭasthaḥ; - means unshaken by any event that happens in his life
real Yōgi is one who has this wisdom; and as a result of this wisdom;
what type of mind, he enjoys;
Sama lōṣṭāśma kāñcanaḥ;- samaḥ means equanimous; the same
type of mind, equanimous mind towards what? towards three
things; lōṣṭā means a clod of earth; mud which does not have any
value, then aśma, which means stones or bricks, which have got
some value; because you can build a house and then the next one,
kāñcanaḥ which means gold, which has got more value.
Jñānavijñānatṛptātma - Who is satisfied with knowledge and
wisdom
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kūṭastho vijitendriyaḥ - who remains unchanging, victorious over
the senses
yukta ity ucyate Yōgi - such a person is a real Yōgi. To him,
sama loṣṭrāśmakāñcanaḥ - a clod of earth, a stone and gold are the
same

SAMATVAM WITH REGARDS TO ANIMATE BEINGS

सुहृग्न्र्त्रार्यद
ुम ासीनर्ध्र्यस्र्थद्वेष्र्यबन्िुषु ।
सािष्ु ववप च पापेषु सर्बद्
ु श्रिववममशष्र्यते ॥६- ९॥
suhṛnmitrāryudāsīnamadhyasthadveṣyabandhuṣu
sādhuṣv api ca pāpeṣu samabuddhir viśiṣyate 6.9
He whose mind is the same with regard to well-wishers, friends,
enemies, neutrals, meditators, hateful ones, relations, the righteous
and even the unrighteous excels.
In this verse, Krishna says that a man of perfection regards all
relationships with an equal love and consideration, be they friends,
or foes, or indifferent or neutral, or hateful, or nearest relations. In
his equal-vision, all of them are equally important and he embraces,
in his Infinitude, all of them with the same warmth and ardour. His
love knows no distinction between the righteous and the
unrighteous, the good and the bad.
In the right understanding of his own Self and the resulting
realisation of his own Self, he becomes the Self everywhere. He
discovers essential unity in the perceived diversity and a subtle
rhythm in the obvious discord in the world outside.
To him, who has realised himself to be the Self which is all-
pervading, the entire universe becomes his own Self, and therefore,
his relationship with every other part of the universe is equal and
same. Whether I get wounded in the hand or the leg, on the back or
15
in the front, on the head or on the shoulder, it is the same to me,
since I am equally identifying with my head, my trunk, and my legs,
as myself.
Suhṛt – one who helps without expecting anything in return.
Mitra – one who does good on account of affection
Ari – a person who because of ingrained cruelty, does evil to one
irrespective of any harm committed by oneself.
Udāsīna – one who is indifferent towards both disputants.
Madhyastha – an arbiter who wishes well for both disputants.
Dvēṣya – one who returns another’s harm
Bandhu – relative who does good.
Sādhu – one who acts according to scriptures.
Pāpi – one who violates scriptures.
Towards all these different people, one who has
sama-buddhi - one whose mind is not concerned with who a person
is or of what kind are his actions, one who is devoid of rāga and
dvēṣa under all conditions. Such a person
visiṣyate - excels or
vimucyate – becomes liberated.

ANTARANGA SĀDHANĀNI
8 STEPS TO BE DONE IMMEDIATELY BEFORE MEDITATION

1. DESA

2. KALA
Kala is not discussed by Krishna, but, has to be supplied here
based in the system of Sage Patanjali
र्योगी र्युञ्जीत सततर्ात्र्ानं रहमस ग्स्र्थतः ।

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 एकाकी र्यतश्रचत्तात्र्ा तनराशीरपररग्रहः ॥६- १०॥
yōgi yuñjīta satatam ātmanaṁ rahasi sthitaḥ
ekākī yatacittātma nirāśīr aparigrahaḥ 6.10
Remaining alone in solitude with a restrained mind and body,
without any desire, and without any possession, a Yōgi should
constantly engage (in meditation).
A Yōgi, should constantly get his mind absorbed, by staying in a
secluded place, alone, as a monk who has renounced all homes and
relatives; with a mind and body controlled, free from hankering
owing to his firmness in dispassion, and free from acquisitions,
which is an impediment to Yōga even if sanctioned by scriptures.
A person who is alone, who remains in a quiet place, and who has
the attributes of a Yōgi, can meditate constantly, whereas a person
who has a home and family cannot. It is impossible.
Although Krishna’s advice may look as though applicable for a
sannyāsī, it is applicable even for the married ones, who can also be
an ekāki, by freeing himself from the duties and roles temporarily.
Therefore, a married man has to drop his roles and duties for some
time in order to meditate.
Yōgi yuñjīta satatam – Let the Yōgi constantly keep his mind steady
Ātmanaṁ rahasi sthitaḥ - remaining by himself in solitude
ekākī yatacittātma – Alone, with mind and body controlled,
nirāśīr aparigrahaḥ - free from anxiety and free from greed.
Therefore, while a married man is also qualified to meditate,
provided he has mastery over his body and mind, drops his roles and
duties for the time being, and has a quiet place to sit and meditate
17
for a period of time, all by himself, alone. He should also make sure
that his possessions do not get reminded during meditation, and
remain alert to bring back his mind on the object of meditation in
such an eventuality.
Without these qualifications, if one tries to meditate, one will end
up only fretting and fuming inside, because just by closing the eyes,
all longings swell up, and create so much disturbance that one
cannot remain sitting.
3. ĀSANAM & DESA

शच
ु ौ दे शे प्रततष्ठाप्र्य ग्स्र्थरर्ासनर्ात्र्नः ।
नात्र्युग्च्ितं नाततनीचं चैलाग्जनकुशोत्तरर् ् ॥६- ११॥
śucau deśe pratiṣṭhāpya sthiram āsanam ātmanaḥ
nātyucchritaṁ nātinīcaṁ cailājinakuśottaram 6.11
In a clean spot, one should firmly fix one’s own seat which consists
of cloth, skin and kusa-grass, one over the other, and which is
neither too high nor too low. Sleeping causes Tamo Guna tendency
and standing Rajo Guna tendency, so sitting is correct
In this verse, Krishna gives another condition with regard to the
place of meditation.
śucau dēśē pratiṣṭhāpya - place should be clean physically and also
clean spiritually. Spiritual cleanliness means the place should invoke
only religious or spiritual thoughts in your mind. Set up one’s firm
seat, which is neither too high nor too low, and covered with cloth,
hide and kuśa grass. The traditional seat is described as caila-ajina-
kuśa-uttaram, in the reverse order, meaning, a grass mat, skin and
soft cloth. This is prescribed because meditation should not be done
on damp ground. This kind of āsana was used at that particular time,
and this does not mean it is mandatory.

18
sthiram āsanam Ātmanaḥ - a firm seat for oneself
nātyucchritaṁ nātinīcaṁ - neither too high, nor too low,
4. SARIRA STITHI

5. PRANAYAMA - Discussed in 5.27 - Relaxed Smooth Rhythmic Even Inhalation &

Exhalation

तत्रैकाग्रं र्नः कृत्वा र्यतश्रचत्तेग्न्िर्यक्रिर्यः ।

उपववश्र्यासने र्यञ्
ु ज्र्याद्र्योगर्ात्र्ववशद्
ु िर्ये ॥६- १२॥
tatraikāgraṁ manaḥ kṛtvā yatacittendriyakriyaḥ
upaviśyāsane yuñjyād yōgam ātmaviśuddhaye 6.12
Seated there on the seat, having restrained the activities of the mind
and sense organs, and having made the mind one-pointed, one
should practice dhyana yōga for mental purification
In this verse, Krishna is giving what the seeker should practise in his
seat of meditation. Having made the body steadfast in posture, how
one should employ his mind and intellect in the process of divine
contemplation and meditation is the theme being discussed here.
The first instruction given is that ‘you should make the mind single-
pointed.’
tatraikāgraṁ manaḥ kṛtvā - Having made the mind one-pointed
yatacittendriyakriyaḥ - one who has controlled the mind and senses
upaviśyāsane yuñjyād - being seated on the seat, let him practice
Yōgam Ātmaviśuddhaye - Yōga for the purification of the mind.
6. INDRIYA NIGRAHA & SARIRA STITHI

सर्ं कार्यमशरोग्रीवं िारर्यन्नचलं ग्स्र्थरः ।

सम्प्प्रेक्ष्र्य नामसकाग्रं स्वं हदशश्चानवलोकर्यन ् ॥६- १३॥
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 samaṁ kāyaśirogrīvaṁ dhārayann acalaṁ sthiraḥ
saṁprekṣya nāsikāgraṁ svaṁ diśaś cānavalokayan 6.13
(remaining) firm, holding the trunk, head, and neck erect and
steady, and not looking around, one should look at the tip of one’s
own nose (as it were)
In this verse, Krishna is talking about posture. Sitting down is the
ideal posture for meditation. Indeed, not lying or standing on that
seat, having the functions of the mind and organs under control, he
should practice meditation, for the purpose of purification of the
internal organs. However, this is just a suggestion and not a
commandment. Meditation is done with the mind and not the
posture.
The upper body should be firm and erect
kāya - Body
Śirogrīvam - Neck and head.
All should be straight, perpendicular to the ground. This posture is
important because breathing will be even only when the body is
straight.
One must withdraw the sense organs from the sensory field. This
amounts to withdrawing the mind from the sense organs.
Krishna is specific about the eyes in this śloka. The eyes are the most
powerful sense organ. One should prevent the eyes from
wandering.
For this, Krishna suggests that one should focus the eyes on the tip
of one’s own nose. This should be interpreted as “as though”
looking at the tip of one’s nose. This really means that the eyes
should be partially closed.
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samaṁ kāyaśirogrīvaṁ - Keeping erect his body, head and neck,
dhārayann acalaṁ sthiraḥ - holding them still and steady,
saṁprekṣya nāsikāgraṁ svaṁ - gazing at the tip of the nose
diśaś cānavalokayan - without looking in all the directions

7. MANONIGRAHAHA

8. BUDDHI NISCHAYA

प्रशान्तात्र्ा ववगतभीर्ब्मह्र्चाररव्रते ग्स्र्थतः ।

र्नः संर्यम्प्र्य र्ग्च्चत्तो र्युक्त आसीत र्त्परः ॥६- १४॥
praśāntātma vigatabhīr brahmacārivrate sthitaḥ
manaḥ saṁyamya maccitto yukta āsīta matparaḥ 6.14
Remaining a brahmacari (without any relationships at least during
meditation - becoming a mental brahmachari) with a calm mind
without anxiety (of past) or worries (of future) and restraining the
mind, the disciplined one should remain with the mind (fixed) on me
(and) with Me as the supreme (goal)
The mind receives disturbances from various quarters. When the
mind is preoccupied with the daily transactions, the negative
emotions stay dormant. During meditation, when the mind is quiet
and withdrawn from activities, these emotions may rush from the
subconscious mind to the surface. Fostering these negative feelings
can add burden to the mind causing it to be incapable of meditation.
One must understand that intelligently learning from the negative
experiences will result in inner growth. When one surrenders all the
worries, pain, insults, failures etc. to the Lord (at least temporarily
during meditation) thanking him for those experiences that will lead
to the inner growth, the mind becomes peaceful.
21
To the relaxed mind free of these disturbances the present is now
available fully for meditation.
Brahmacārī means a student - Brahma means the Vedas or scriptures
and cārī means a person leading the way of life to be able to study
the scriptures. To facilitate maximum absorption of the scriptures,
various disciplines are prescribed.
In the Brahmacharya āśhrama, the student was not allowed any
relationship except with God, the Guru and the śāstras. His goal was
to master the śāstras under the tutelage of the Guru invoking the
grace of God.
In Sannyāsa āśhrama also, the relationships are broken. The
significance is that in Advaita, there is no relationship because a
relationship requires a minimum of two. Therefore, in the
Brahmacharya as well as the Sanyāsa āśhramas, there is only
scriptural study and no worldly relations.
In our tradition, whenever there were studies, the other
relationships were cut off. Similarly, during meditation, one should
cut off all the relationships. One must cease to be a gṛhastha during
meditation.
Therefore, one should withdraw the mind from all the relations and
invoke the relationship with God and dwell upon Him. This is the only
relationship that travels from janma to janma. All the other
relationships are temporary. During meditation, one should have
only this relationship.
praśāntātma vigatabhīr- serene-minded and fearless, without
anxiety

22
brahmacārivrate sthitaḥ - Free from all relationships other than God,
Guru & Sastras
manaḥ saṁyamya maccitto - having controlled the mind, now the
mind is free and available, think of Me
yukta āsīta matparaḥ - balanced, let him sit, having Me as his
supreme goal.

र्युञ्जन्नेवं सदात्र्ानं र्योगी तनर्यतर्ानसः ।

शाग्न्तं तनवामणपरर्ां र्त्संस्र्थार्श्रिगच्छतत ॥६- १५॥
yuñjann evaṁ sadātmanaṁ yōgi niyatamānasaḥ
śāntiṁ nirvāṇaparamāṁ matsaṁsthām adhigacchati 6.15
Thus engaging the mind (in meditation) constantly with a restrained
mind, the Yōgi, attains peace which belongs to ME and which
culminates in liberation.
The Lord is presented in three different ways according to the level
of the student – manda, madhyama and uttama. The perception of
God differs according to the level of spiritual progress. The manda
adhikari, or student meditates on iṣṭa devatā, one God with form.
This is ekarūpa dhyāna. When a person is advanced, the Lord
becomes viśvarūpaḥ. He sees the Lord as the very creation itself.
This is a madhyama adhikāri who practices anekarūpa dhyāna .
The one, who has studied the Upanishads and Vedanta, is prescribed
arūpa dhyāna or formless Īśvara. Such a student is an uttama
adhikari. When one meditates on formless God, the division
between the meditator and the meditated disappears.
One obtains peace when one meditates with self-restraint and with
discipline. The more one meditates, the more peaceful the mind
becomes.
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When peace comes from the external environment alone, it is
temporary because once the environment changes, the peace also
goes away.
The only one unchanging and permanent is the Lord. Therefore, the
peace derived from meditating on the Lord is permanent. This peace
is jīvan mukti. Once the meditator dies, this jivanmukti culminates
into videha mukti – this means that there is no more re-birth.
yuñjann evaṁ sadātmanaṁ - Thus always keeping the mind engaged
in meditation
Yōgi niyatamānasaḥ - the Yōgi, with his mind controlled, (attains)
śāntiṁ nirvāṇaparamāṁ - peace, culminating in the highest state of
liberation
matsaṁsthām adhigacchati - he attains, which belongs to Me
8. BUDDHI NISCHAYA conviction regarding the necessity and the
utility of meditation is needed, else one is restlessness & starts
loukika planning (this aspect will come later)

BAHIRANGA SADHANANI - AGAIN - VERSES 16 & 17

5. SELF MODERATION IN EATING, SLEEP & ACTIVITY

WHAT SHOULD NOT BE DONE..

नात्र्यश्नतस्तु र्योगोऽग्स्त न चैकान्तर्नश्नतः ।

न चातत स्वप्नशीलस्र्य जाग्रतो नैव चाजनुम ॥६- १६॥
nātyaśnatas tu yogosti na caikāntam anaśnataḥ
na cātisvapnaśīlasya jāgrato naiva cārjuna 6.16
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Dhyana yōga is possible neither for one who eats too much nor for
one who does not eat at all; neither for one who sleeps too much
nor for one who is ever awake, Oh! Arjuna.
The one who overeats cannot succeed in spirituality, especially in
meditation. Overeating is not only harmful to physical health it is
also considered a type of sin (pāpa). People die of overeating in
some places and of malnutrition in other places. If the food gets
distributed properly, both can benefit.
The śāstras prescribe dividing the stomach into four parts: half of
the stomach should be filled with solid food, the third quarter with
water and the last quarter should be left empty. When one is no
longer hungry, but can still eat more, one should stop eating. The
rule is that one should not feel the discomfort after eating. Before
eating one has the discomfort of hunger. One should avoid
acquiring the discomfort of overeating after removing the
discomfort of hunger.
One should avoid fasting too much. Total fasting over a long period
of time is against nature and therefore, is not in conformance with
what the śāstras prescribe. One will be unable to meditate with
hunger because it is likely that he will think of food.
The one who sleeps too much and the one who does not sleep at all
also cannot succeed in meditation. Too little sleep is against nature.
When meditating, one may fall asleep.
For those people who do not follow these in moderation,
meditation is not possible.
nātyaśnatas tu yogosti - Yōga is not possible for him who eats too
much,

25
na caikāntam anaśnataḥ - nor indeed for him who does not eat at all
na cātisvapnaśīlasya - Neither is it for one who sleeps too much
jāgrato naiva cārjuna - nor for him who remains ever awake, O
Arjuna

WHAT SHOULD BE DONE...

र्युक्ताहारववहारस्र्य र्युक्तचेष्टस्र्य कर्मसु ।

र्यक्
ु तस्वप्नावबोिस्र्य र्योगो भवतत दःु खहा ॥६- १७॥
yuktāhāravihārasya yuktaceṣṭasya karmasu
yuktasvapnāvabodhasya yogo bhavati duḥkhahā 6.17
Dhyana yōga becomes the destroyer of sorrow for one who is
moderate in eating and recreation, who is moderate in sleeping and
waking, (and) who is moderately engaged in actions.
In this verse, moderation is emphasized. Moderation in eating,
sleeping and entertainment/recreation. One should be moderate in
activities also [balance in work and personal life]. The śāstras have
limited influence over people because of the loss of its prominence.
One must dedicate some time for Satsang so that one is always
reminded of the real goal in life.
Not only must we be moderate in our activities but be careful in
choosing the right field of activity. We must also see that the efforts
that we put into that activity are moderate (cestasya).
When Krishna wants to indicate the absolute necessity for
moderation regarding sleep and wakefulness, the phrases which he
uses are very significant.

26
Swapna is the term used for indicating that total conscious life of
the ego's active experience in the world.
Avabōdha, the term used here, echoes the scriptural goal explained
as absolute Knowledge.
To all intelligent and serious students of the Upanishads, the term,
as used here, carries a secret message; that the meditator should
not over-indulge either in the life of misapprehensions nor in those
deep silent moments of pure meditation - the moments of
avabōādha. Krishna indicates that sadhakas, during their early
practices, should not over-indulge in the world of their perceptions
nor try to practise meditation for too long and weary hours and
force inner silence.
yuktāhāravihārasya - For one who is moderate in eating and
recreation
yuktaceṣṭasya karmasu - who is moderate in exerting himself in
actions
yuktasvapnāvabodhasya - who is moderate in sleep and in
wakefulness
yogo bhavati duḥkhahā - Yōga becomes the destroyer of pain.
Āhāra means food.
Vihāra means movement. One should have both these regulated.
Ceṣṭa means effort. One’s efforts must be moderate, having fixed
time, even in other karmas such as repeating praṇava, recitation of
Upaniṣads etc. Similarly,
svapna means sleep

27
avabodha means wakefulness. One should have both these also
moderated. To him, comes
Yōga, through the intensity of spiritual disciplines, not to anyone
else.
The effect of such a Yōga is the destruction of sorrows, because it
leads to knowledge of Brahman, which is the means of destroying
ignorance, the cause of all sorrows of mundane existence.

DHYĀNA SWARUPAM - THE METHOD OF MEDITATION

THE 3 STEPS IN MEDITATION

1. DHĀRANAM

2. DHYĀNAM

3. SAMĀDHI

र्यदा ववतनर्यतं श्रचत्तर्ात्र्न्र्येवावततष्ठते ।

तनःस्पह
ृ ः सवमकार्ेभ्र्यो र्युक्त इत्र्युच्र्यते तदा ॥६- १८॥
yadā viniyataṁ cittam ātmany evāvatiṣṭhate
niḥspṛhaḥ sarvakāmebhyo yukta ity ucyate tadā 6.18
When the restrained mind abides in the Atma itself, then ( the
meditator) who is detached from all sense-objects is called a yogi.
The character of a Jñāni is described as one who is totally free from
any longing for desirable objects. He may have desires, due to
prārabdha, but they don’t bind him anymore since his sense of
fullness and completeness does not depend upon its fulfilment.
An ajñāni lives a life of fulfilment of desires, since he has not
recognized the fullness which is his nature. Thus he is always

28
seeking security and happiness from the external world by seeking
them constantly, and in the process gets bound.
External objects have an objective value, but what ceases by
understanding their innate defects is the subjective additional
value that we place on them as a source of security and happiness.
We need to remember that a wise man does cognize the objective
value of gold, as compared to clod of earth, but the sense of
security and happiness that the gold gives him is no more than that
of the clod of earth.
Objective values of objects in the creation will not be denied by a
wise man, for he would have dismissed Īśvara’s creation by doing
so.
yadā viniyataṁ cittam - When with the mind perfectly controlled,
Ātmany evāvatiṣṭhate - one rests in the Self alone,
niḥspṛhaḥ sarvakāmebhyo - free from the longing for all objects of
desire,
yukta ity ucyate tadā - then it is said that he is “one absorbed in
Ātma”.
1. DHĀRANAM - Bringing the focus of thoughts (from Anatma
Body-Mind-Word (niḥspṛhaḥ sarvakāmebhyah - line 3) on to
Atma (Viniyata Chittam here - line 1)
2. DHYĀNA - Retaining thoughts on Atma ( Atmani Eva
Avathistathe - line 2) by opposing the disturbance of Vijatiya
Pratyavaya Pravaha - of flow of dissimilar thoughts
3. SAMADHI - Sajatiya Pratyaya Pravaha (flow of similar thoughts
without Vijatiya Pratyavaya Pravaha) (Yukta - line 4)

29
 र्यर्था दीपो तनवातस्र्थो नेङ्गते सोपर्ा स्र्त
ृ ा ।
र्योश्रगनो र्यतश्रचत्तस्र्य र्युञ्जतो र्योगर्ात्र्नः ॥६- १९॥
yathā dīpo nivātastho neṅgate sopamā smṛtā
Yōgino yatacittasya yuñjato Yōgam Ātmanaḥ 6.19
The following simile is mentioned for the restrained mind of a Yogi:
it is like a lamp in a windless spot (which) does not flicker, who is
practising dhyana yōga of the Ātma
This verse describes a true Yōgi who has mastered the art of
controlling the mind. Here Lord Krishna uses a metaphor of a lamp.
When a lamp is kept in an open place, it flickers because of the
disturbing breeze. The direction in which the lamp will flicker is
unpredictable.
In meditation, our thoughts are like a flickering lamp. Although our
thought is on the object of meditation, some other thoughts come
and disturb that meditative thought. We are not even aware that
we have drifted. When the flame is protected by an enclosure, the
flame is steady.
Krishna says that this steady flame corresponds to nirvikalpa
samādhi. At this time, Ātma related thoughts are not disturbed by
anātma related thoughts. Vairagya (detachment) and bhakti
(devotion) are the two enclosures that one can provide the mind
to protect it from disturbance.
Our worries are because of our inability to face both the actual and
imaginary future. The imaginary future tends to be more
disturbing. Therefore, one must surrender to God (bhakti).
Attachment is the second source of a disturbance where one
worries about his dear ones. In such a situation, at least during
meditation, trust them to the guardianship of the Lord.

30
yathā dīpo nivātastho - As a lamp placed in a windless place
neṅgate sopamā smṛtā - does not flicker – this is a simile that is
used
Yōgino yatacittasya - to describe the Yōgi of controlled mind
yuñjato Yōgam Ātmanaḥ - practising the Yōga of the Self
TYPES OF SAMĀDHI

SAVIKALPA SAMĀDHA

Thoughts abiding in God without distractions - Sajatiya Pratyaya

Pravaha - Flow of similar thoughts, is savikalpa samadhi. Initially
1. Effort is there
2. The division is there.
NIRVIKALPA SAMĀDHI

Gradually deliberate effort is not there,

I as a separate entity is forgotten,
I become one with the set up.
I become one with the object of meditation; and this
absorption wherein I forget the surroundings, this Self-
forgetfulness is called nirvikalpa samādhi.
In the nirvikalpaka samādhi also, thoughts are there; meditator is
there; but because of the absorption, both are not prominently felt.
Nirvikalpa Samādhi is not a part of Dhyāna Swarupam, but it is
Dhyāna phalam.
Vēdāntic meditation is impossible without studying Vēdānta under
a Guru as sajatiya pratyaya pravaha of Ātma - flow of similar thoughts
of Ātma cannot happen.
A Vēdāntic student mentally goes back to the class and recollects
what all he has heard - He is the witness of his thoughts of the nature

31
of changeless consciousness unaffected by the type of thoughts.
When the mind continually dwells on that, it is called sajātīya
pratyaya pravāhaḥ, without vijātīya prathyayaḥ means a dissimilar
thought.
This sajātīya prathyaya pravaḥ, this flow of thought alone, gradually
becomes stronger and stronger; and more and more effortless. In
savikalpa samādhi, I am absorbed deliberately, and then nirvikalpa
samādhi, I am absorbed spontaneously in which my willpower is not
required.
When will is required it is savikalpa samādhi, when the will is not
required it is nirvikalpa samādhi. And this nirvikalpaka samādhi is
supposed to be the culmination of the aṣṭāṉga yōgaḥ; and therefore
the 8 stages are called aṉga; and the nirvikalpaka samādhi is called
aṉgi. The 9th one is aṉgi, the destination; the eight ones are the
aṉgās, the stepping stones.
Krishna wants to define that nirvikalpa samādhi in these verses
beginning from 20 to 23, 7 definitions of samādhi.

DHYĀNA PHALAM - THE 7 DEFINITIONS / BENEFITS OF

NIRVIKALPA SAMĀDHI
1. CHITTA UPARAMAM - TOTAL TRANQUILITY OF MIND

2. ATMA DARSHANAM - PERCEIVES ATMA IN THE MIND AS WITNESS OF

THOUGHTS

र्यत्रोपरर्ते श्रचत्तं तनरुद्िं र्योगसेवर्या ।

र्यत्र चैवात्र्नात्र्ानं पश्र्यन्नात्र्तन तुष्र्यतत ॥६- २०॥
yatroparamate cittaṁ niruddhaṁ yōgasevayā
yatra caivātmanātmanaṁ paśyann ātmani tuṣyati 6.20

32
That state of mind is Nirvikalpa Sāmadhi when - one has Citta
Uparama Total tranquillity of Mind & Atmanam Pasyan Atma
Darsanam (with help of mind in the mind) & rejoices in self from
purnatvam.
(1 and 2 benefits of nirvikalpa samadhi)
st nd

That state of mind is nirvikalpa sāmadhi when -

yatroparamate cittaṁ niruddhaṁ yōgasevayā - When the mind
attains total tranquillity, restrained by the practice of Yōga
yatra caivātmanātmanaṁ paśyann ātmani tuṣyati - When, seeing the
Self (Ātma) by the Self (mind), one is satisfied in his own Self
(purnatvam of Ātma swarupam)
Tranquillity is attained by withdrawing the mind from the worldly
roles. Every role must be discarded during meditation. The
restrained mind remains calm and enjoys the inner silence.
Cittaṃ uparamanam is the total tranquillity or relaxation of the
mind. Jnani’s mind is not a thoughtless one, but one that is free of
disturbing thoughts. One can have thoughts with a quiet mind.
Nididhyāsana is a quiet mind with Vedantic thoughts. In fact, the
mind is quiet because of the Vedantic thoughts. Silencing the mind
is not the primary objective; one will only get temporary relief. To
achieve Vedāntic benefits, one has to recollect the Vedāntic
teachings in the mind. One “sees” the Ātma in his mind as revealed
by the Guru and the śāstras during śravaṇam. Therefore, without
Vedānta śravaṇam, Ātma Dhyāna is not possible. Without this, Ātma
will just be a whimsical imagination, but not as revealed by the
śāstras. Ātma resides in the mind as the witness of our thoughts;
one identifies with Ātma and witnesses the thoughts. Therefore the
second feature of Samadhi is Ātma darśanam.
33
In nididhyāsanam, the noises must be removed from the mind. In the
silent mind, the teachings have a greater impact and therefore it
takes a stronger root. During śravaṇam, the knowledge transfer
takes place, but during nididhyāsanam, the knowledge becomes
more powerfully registered and becomes jñāna niṣṭhā.

3. ATYANTIKAM SUKHAM - LIMITLESS HAPPINESS

4. TATVA NISTA / STITHA PRAJNA / SAHAJA SAMADHI - ALWAYS ABIDING

IN ĀTMA SWARUPAM

सख
ु र्ात्र्यग्न्तकं र्यत्तद् बद्
ु श्रिग्राह्र्यर्तीग्न्िर्यर् ् ।
वेवत्त र्यत्र न चैवार्यं ग्स्र्थतश्चलतत तत्त्वतः ॥६- २१॥
sukham ātyantikaṁ yat tad buddhi grāhyam atīndriyam
vetti yatra na caivāyaṁ sthitaś calati tattvataḥ 6.21
That state of mind is Nirvikalpa Sāmadhi when - one appreciates
sukham ātyantikaṁ that limitless ananda which is beyond sense
organs and which is grasped by the intellect, and remaining (in
which) one does not slip from (his) true nature. He will sthitaś na
calati tattvataḥ never get out of this knowledge, even during intense
transactions in life; in the worst crisis at any time.This is called tatva
niṣta.
(3 and 4 benefits of nirvikalpa samadhi)
rd th

That state of mind is nirvikalpa sāmadhi when -

sukham ātyantikaṁ yat tad buddhi grāhyam atīndriyam - one
appreciates infinite bliss which is grasped by the pure intellect, and
transcends the senses

34
vetti yatra na caivāyaṁ sthitaś calati tattvataḥ - Knowing That and
established in It, one (the ‘last thought’) never moves out of that
Reality;
Two more features of nirvikalpaka samādhi are given in this verse:
Ātyantika sukham and Tattva niṣṭhā
Ātyantika sukham means limitless Ānanda (fulfilment). Ānanda is
different from experiential sense pleasures which are finite in terms
of time and place. Ānanda does not come under experiential
pleasure.
If a person gets the greatest pleasure (only) in Samadhi, it is also
limited sense pleasure. If he loses that pleasure when he comes out
of Samadhi, then he does not have Ānanda. It is Ānanda born of
knowledge (intellect or wisdom) that one was pūrṇa before
Samadhi, during Samadhi and after Samadhi.
Knowledge does not change before or after samadhi.
This fulfilment or pūrṇatvam born of wisdom is ātyantika sukham.
Tattva niṣṭhā is the second feature of nirvikalpa samādhi. The one
who remains in this absorption or niṣṭhā does not deviate into
anātma even in the midst of intense worldly transactions. Tattva
here means Ātma. At the end of nididhyāsanam he does not ever
forget his true nature. This is called Sahaja samādhi. When the
identification with the Ātma is there all the time even when
performing worldly transactions, it is Sahaja samādhi. Being in the
permanent state of samādhi is tattva niṣṭhā or sthitaprajñā.

5. ATYANTIKA LABHAM - GREATEST BENEFIT

6. ATYANTIKA DUKHA NIVRTTI - NOT SHAKEN BY THE GREATEST TRAGEDY

35
 र्यं लब्धध्वा चापरं लाभं र्न्र्यते नाश्रिकं ततः ।
र्यग्स्र्ग्न्स्र्थतो न दःु खेन गुरुणावप ववचाल्र्यते ॥६- २२॥
yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ
yasmin sthito na duḥkhena guruṇāpi vicālyate 6.22
That state of mind is Nirvikalpa Sāmadhi when - one does not
consider any other attainment to be superior to that nādhikaṁ
lābhaṁ and remaining in which one is not shaken even by great
calamity na duḥkhena guruṇāpi vicālyate
(5 and 6th benefits of nirvikalpa samadhi)
th

That state of mind is nirvikalpa sāmadhi when -

yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ - one thinks
there is nothing superior to it worth obtaining;
yasmin sthito na duḥkhena guruṇāpi vicālyate - Wherein
established, he is not moved even by the heaviest of sorrow.
A person who attains pūrṇatvam does not need or miss anything in
life. When one does not miss anything in life, all pleasures that he
receives as a result of puṇya become luxury in life.
Luxury is that which one enjoys thoroughly when available and
does not miss when it is not available
[Need is that which one misses badly when not available].
For a jñāni, everything in life is luxury.
Having attained pūrṇatvam, he sees the other gains as
insignificant. Pūrṇatvam is the highest gain (accomplishment) in
front of which all the other gains are insignificant. Therefore, it is
ātyantika lābha.

36
Remaining in this Ātma niṣṭhā, (centre of gravity or nature of
oneself), one is not shocked or shaken by the worst tragedy in life.
He knows everything in this world is subject to arrival and departure.
Since he has no tragedy in life, he attains ātyantika duḥkha nivṛttiḥ.

7. DUKHA SAMYOGA VIYOGAM - DISASSOCIATION FROM ASSOCIATION

WITH SORROW

तं ववद्र्याद्दःु खसंर्योगववर्योगं र्योगसंज्ञज्ञतर् ् ।

स तनश्चर्येन र्योक्तव्र्यो र्योगोऽतनववमण्णचेतसा ॥६- २३॥
taṁ vidyādh duḥkhasaṁyōgaviyōgaṁyōgasaṁjñitam
sa niścayena yoktavyo yogonirviṇṇacetasā 6.23
That state of mind is Nirvikalpa Sāmadhi when - there is dissociation
from association with sorrow. Dhyāna yōga leading to that should
be practised with firmness and with tireless mind.
(7 benefit of nirvikalpa samadhi- Duḥkha saṃyōga viyōgam)
th

taṁ vidyād.h duḥkhasaṁyōgaviyōgaṁ yōgasaṁjñitam - Let it be

known: “The state of disunion from union with all sorrow” – that’s
the trade-name I give to this Yōga.
sa niścayena yoktavyo yogonirviṇṇacetasā - With determination
should be practised this, Yōga, with a mind that is steady and
undespairing
So the 7 benefits of nirvikalpa samadhi are -
1. Cittaṃ uparamanam
2. Ātma darśanam
3. Ātyantika sukham
4. Tattva niṣṭhā
37
 5. Ātyantika lābhaḥ
6. Ātyantika duḥkha nivṛttiḥ
7. Duḥkha saṃyōga viyōgam
Meditation does not lead to mukti. Only knowledge gained under a
qualified Guru leads to mukti.
Vedāntic meditation is for assimilating the knowledge gained under
the teacher. Knowledge is like food. It can nourish one only when
assimilated.
The amount of knowledge assimilated is more important than the
amount acquired.
In other words, Śravaṇam replayed mentally is nididhyāsanam and
this is Vedāntic meditation.
Dwelling upon this teaching is called dhāraṇa-dhyāna -samādhi that
culminates into Dhyāna phalam (benefits) of nirvikalpaka samādhi.
One may think that happiness will “come” as a result of knowledge
and Vedāntic meditation. Anything that “comes” must also depart
some time. Any pleasure generated during meditation lasts only as
long as the conditions during meditation last. Therefore, Vedāntic
urges one to never seek mystic pleasures because they are
temporary.
The infinite ānanda is possible only if it is present here and now; not
if it arrives and departs. If one gets ānanda, one will also lose it.
Therefore, Vedanta says that this infinite ānanda, our true nature, is
not gained, but is revealed when Ātma jñāna removes the self-
imposed sorrow that covers it.
Dissociation from association with (unnatural) sorrow is Samādhi.
This is, remaining in our natural state by removing the unnatural
intruder, sorrow.

38
 Every sorrow belongs to the body, mind or the world; none of them
belongs to one’s true nature.
When one hands over all sorrows to anātma, he is ever in his true
nature. This is duḥkha saṃyōga viyōgam.
Krishna advises one to practice meditation with perseverance to
attain samādhi [through the bahiranga and antaranga sadhanas and
dhāraṇa dhyāna samadhi process]. Otherwise, Vedāntic study will
just be verbal gymnastics and will not culminate in transformation.
Information from the Gita is not the primary objective;
transformation is the primary objective.

DHYĀNA SWARUPAM - REPEATED AGAIN FOR EMPHASIS

DHĀRANAM

संकल्पप्रभवान्कार्ांस्त्र्यक्त्वा सवामनशेषतः ।
र्नसैवेग्न्िर्यग्रार्ं ववतनर्यम्प्र्य सर्न्ततः ॥६- २४॥
saṅkalpaprabhavān kāmāṁs tyaktvā sarvān aśeṣataḥ
manasaivendriyagrāmaṁ viniyamya samantataḥ 6.24
Having completely given up all desires / plans strengthened by
repeated sankalpa (during the period of meditation) one should
withdraw the group of sense organs from the external world
completely
One should turn the mind away from the worldly thoughts [body,
business, family, past, future etc.]. Kāma in this verse means one’s
future plans and expectations. One is constantly preparing for
tomorrow instead of living in the present without being aware of it.
When one prepares lifelong, when does one live? For the duration
of meditation at least, one should drop all planning [manoratham].

39
saṅkalpaprabhavān kāmāṁs tyaktvā sarvān aśeṣataḥ - Abandoning
all desires born of imagination; without reserve
manasaivendriyagrāmaṁ viniyamya samantataḥ - And even
completely restraining the whole group of senses by the mind, from
all sides.
At the time of occurrence, a thought is not powerful. It is feeble like
a ripple in the lake. A full-fledged wave does not manifest suddenly.
With the help of the wind, it gradually gains momentum and then
builds into a bigger and bigger wave.
Similarly, we make that thought stronger by building up by planning.
At the time of occurrence one should turn one’s mind away from
that thought (saṅkalpa); one should not encourage it. The thought
occurs first by itself (because of vāsanā), but it continues only with
our permission.
The external world enters the mind through one’s sense organs.
Therefore, one must close all the gates and deny permission for the
external world to enter the mind. With the help of the mind, one
should close the group of organs completely.

DHĀRANAM & DHYĀNAM - THE METHOD

शनैः शनैरुपरर्ेद्बद्
ु ध्र्या ितृ तगह
ृ ीतर्या ।
आत्र्संस्र्थं र्नः कृत्वा न क्रकंश्रचदवप श्रचन्तर्येत ् ॥६- २५॥
śanaiḥ śanair uparamed buddhyā dhṛtigṛhītayā
ātmasaṁsthaṁ manaḥ kṛtvā na kiṁcid api cintayet 6.25
Withdraw (the mind from Anatma world -body-mind by giving up
abhimana - nothing belongs to me) then withdraw by Panca Kosha
Viveka, gradually, by the intellect, which is endowed with will.
Having made the mind abide in the Ātma, one should not think of
40
anything else. Flow of Atma thoughts in exclusion of Anatma
thoughts is Nidhidhyāsanam.
In this verse, the meditation technique is described. The withdrawal
must be done gradually because one cannot directly meditate on
Ātma. It is extremely difficult to abruptly shift from the grossest
world to the subtlest Ātma. This technique is called Arundhatī
darśana nyāya which uses the process of shifting the focus of the
mind gradually to a subtler and subtler object.
STEP 1 - DISSOCIATE FROM ANĀTMA - WORLD

One should turn one’s mind away from the grossest world
reminding oneself that nothing belongs to him; everything in
the world belongs to the Lord and is given only for one’s use
[family, wealth, power etc.) When one understands this and
renounces the other relationship (at least during meditation)
one’s mind will be calm.
STEP 2 - DISSOCIATE FROM ANĀTMA - BODY

Drop the claim to the body as well by understanding that the

body is also given for one’s temporary use. Then slowly
renounce the ownership of each kośa in the same manner:
from annamaya to prāṇamaya to manomaya to vijñānamaya
and finally to ānandamaya.
STEP 3 - DISSOCIATE FROM ANĀTMA - MIND

One takes the last step - drops the identification with the mind
or the thought; instead he is aware of the thoughts in his mind.
In him, the realization sets in:-
before the thought occurs, I am;
during the thoughts, I am;

41
 after the thoughts fade, I am.
STEP 4 - ABIDE IN ĀTMA SWARUPAM

Therefore, I am the witness to the thoughts – the Consciousness or

awareness. This is the subtlest final jump.
This subtle journey takes place slowly with the use of intellect
supported by will power to sustain the journey. One should take
care not to stop and get carried away with experiences at any
intermediate level. This intellect is gained through the Vedānta; a
non-student cannot practice Vedāntic meditation.
When the mind arrives at Ātma (after the above-mentioned levels),
one should let the mind dwell on Ātma by seeing the different
features [nityaḥ, satyaḥ, nirvikāraḥ, sarvagataḥ, ekaḥ svatantraḥ
nirguṇaḥ etc.] The mind will rest or abide in Ātma. This meditation is
impossible without understanding these words from a Guru.
The mind remains in Ātma. Since Ātma is all-pervading, the mind is
never away from it. In fact, nothing can be away from Ātma. Placing
the mind on Ātma is nothing but entertaining continuous thoughts
centred on Ātma (e.g. Ahaṃ Brahmāsmi). The meditator should be
the witness to these thoughts
śanaiḥ śanair uparamed - Little by little, let him attain quietude;
buddhyā dhṛtigṛhītayā - With the intellect held in firmness
Ātmasaṁsthaṁ manaḥ kṛtvā - Having made the mind established in
the Self
na kiṁcid api cintayet - let him not think of anything else.

KRISHNA'S WARNING - KEEPING MIND ON ĀTMA IS NOT EASY - BE VIGILANT

42
 र्यतो र्यतो तनश्चरतत र्नश्चञ्चलर्ग्स्र्थरर् ् ।
ततस्ततो तनर्यम्प्र्यैतदात्र्न्र्येव वशं नर्येत ् ॥६- २६॥
yato yato niścarati manaś cañcalam asthiram
tatas tato niyamyaitad ātmany eva vaśaṁ nayet 6.26
One should bring back this fickle unsteady mind under the control
of oneself by restraining from those (objects) due to which (the
mind) goes out.
The techniques to manage distractions during meditation is
discussed in this verse:
While studying the scriptures the student follows the teacher’s
teaching that “you are Consciousness.” When the student identifies
himself closely with Consciousness as he is listening to the teacher,
śravaṇam itself becomes a meditation.
Sureshvaracharya, a direct disciple of Sankaracharya says that
continuous listening to the teachings itself is meditation. One does
not have to make a special effort to meditate. Preparations are only
incidental, and they are only support systems.
Krishna says that during meditation, the distractions will come and
the fickle and extrovert mind will wander. For example, when one
hears a horn, it may remind him of his car to give to an auto
mechanic for service. It is natural and one should not feel guilty.
At that time, one should withdraw the mind from the object of
distraction through renouncing the ownership and accepting
trusteeship. Ownership is the cause for obsession which is the cause
of distraction which then becomes an obstacle. Thus, the mind
should be brought back to Ātma.
yato yato niścarati - From whatever cause wanders away

43
manaś cañcalam asthiram - the restless and unsteady mind,
tatas tato niyamyaitad - from that let him restrain it
Ātmany eva vaśaṁ nayet - and bring it under the control of the Self
alone.

DHYĀNA PHALAM - THE QUANTUM JUMP VERSE - DO NOT

THINK MEDITATION IS ONLY WHEN ONE IS SITTING IN
PADMASANA.
RePaIR - ILOVT - Revision of Perspective and Its Response - In the Light of
Vedāntic Teaching

During sravanam, the Guru uses the Sāstram as a mirror and shows
us our true nature, being one of Ātma swarupam. During mananam
one develops doubt free conviction regarding the knowledge of
one's true nature by reflecting on the teaching by oneself or in a
satsang or with the Guru.
Vedāntic meditation or nidhidhyāsanam converts this doubt free
conviction regarding my true self into emotional strength. Prior to
nidhidhyāsanam one naturally identifies with the body-mind-
complex as oneself and is bound by limitations - this is an anomaly.
During nidhidhyāsanam one constantly strives to correct this
anomaly.
The process of Nidhidhyāsanam can be given by the acronym -

RePaIR - ILOVT
Revision of Perspective and Its Response - In the Light of Vedāntic
Teaching.

44
I strive to revise my perspective from what I have come to believe -
that I am the body-mind-complex to Ātma Swarupam about which I
have now developed doubt free conviction through Sravanam &
Mananam.
Having revised my perspective to Ātma Swarupam which is of the
nature of purnatvam, I now learn to revise my emotional response
in keeping with the purnatvam belonging to my true nature, Ātma
Swarupam.
In Vedāntic meditation the object of meditation is one's true self,
which is available at all times, everywhere. Therefore, what is
important is even if you are walking on the beach and then revising
your perspective & response, that is meditation; lying down on your
bed and again restructuring your perspective that is also meditation
only.
So meditation is the transformation of your very thinking process.
The chapter now takes an important turn to suggest that the
benefits of meditation can belong to one not just in samadhi but in
the wakeful transactional state also.

LIGHT MIND FREE FROM DISTURBANCES & GREATEST PEACE -

PRAŚĀNTAMANASAṀ & SUKHAM UTTAMAM

प्रशान्तर्नसं ह्र्येनं र्योश्रगनं सुखर्त्त

ु र्र् ् ।
उपैतत शान्तरजसं र्ब्ह्र्भत
ू र्कल्र्षर् ् ॥६- २७॥
praśāntamanasaṁ hy enaṁ yōginaṁ sukham uttamam
upaiti śāntarajasaṁ brahmabhūtam akalmaṣam 6.27
Supreme Ananda comes to this Yōgi only, who is free from
impurities (by nidhidhyāsanam), whose agītātions have subsided

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(by nidhidhyāsanam), whose mind is totally tranquil (and) who has
become Brahman.
Through the practice of nididhyāsana, the person attains the highest
peace (uttamam sukaham). This peace is not dictated by any
external factors.
When peace is “because” of a condition, that peace becomes
conditional. When that condition departs, peace also departs with
it. When one is secure because of money, the security is conditional
and therefore, not absolute.
The benefit realized from the Vedantic meditation is unconditional
fulfilment. Uttamam means that this is the highest or absolute
fulfillment. One is peaceful because that is one’s very nature. Fire is
hot unconditionally and permanently, but hot water is hot only
when in contact with fire. He is peaceful with and without an
external object.
This jñāni’s mind is free of unhealthy thoughts and is peaceful. Such
a jñāni has gone through all three phases of spiritual discipline,
namely, śravaṇam, mananam and nididhyāsanam.
To transform oneself, all of one’s thoughts must change just as the
configuration of each brick has to change to change the shape of a
building. Therefore, time and effort are required for this complete
transformation.
One is not thoughtless, but is free of disturbing thoughts. The heavy
disturbing and burdening thoughts in one’s mind are replaced by
light thoughts such as compassion, love etc.
The complete elimination of thoughts (manonāśaḥ) is not the
objective, but the removal of impurities is. This jñāni enjoys peace of

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mind by removing the rājasik and tāmasik thoughts (6 vices)
through nididhyāsanam.
praśāntamanasaṁ hy enaṁ - Verily, a mind filled with peace (comes)
to him;
Yōginaṁ sukham uttamam - the taste of Supreme Bliss (comes) to
the Yōgi –
upaiti śāntarajasaṁ - whose passions have been quietened.
brahmabhūtam akalmaṣam - He becomes Brahman who is free from
sin.
LIMITLESS HAPPINESS - ATYANTAṀ SUKHAM AŚNUTE

र्युञ्जन्नेवं सदात्र्ानं र्योगी ववगतकल्र्षः ।

सख
ु ेन र्ब्ह्र्संस्पशमर्त्र्यन्तं सख
ु र्श्नत
ु े ॥६- २८॥
yuñjann evaṁ sadātmanaṁ yōgi vigatakalmaṣaḥ
sukhena brahmasaṁsparśam atyantaṁ sukham aśnute 6.28
Thus constantly engaging the mind (in Vedāntic meditation) the
purified Yōgi effortlessly (Krishna's Guarantee) attains limitless
ananda which arises from my owning up of higher nature
(Brahman).
Krishna conveys the same idea as presented in verse 27 [uttamam-
sukham]. The Yōgi gets infinite bliss (ānanda), peace (Shanti),
fulfilment (pūrṇatva) etc. Shanti is not jnana, but jnana-phalam.
Meditation does not bring Shanti; jnana brings Shanti. Swami
Paramarthananda gives the following example:
Jnāna is likened to water in the tank that naturally flows down. The
tap, when closed, presents an obstacle – this is similar to our habits.
Meditation is like opening the tap – i.e. removing the obstacle to
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allow the jnana (water) to flow. Gravity brings the water to you and
not the tap – the tap simply removes the obstacle.
Similarly, nididhyāsana does not produce Shanti – it simply removes
the obstacle to the flow of Shanti.
Any transformation is gradual and therefore, Shanti acquired
through Jnāna is also gradual. It takes more time because the mind
is subtle; by practising constantly, one reorients the mind,
transforms the thoughts in the light of Vedāntic knowledge to attain
shanti.
He is then gradually free from unhealthy emotions such as anger,
frustration etc. Certain transactions produce mild disturbances and
it simply requires alertness to quieten the mind. However, some
produce stronger disturbances and therefore one needs quiet time
for self-inquiry [why am I disturbed?]. This requires meditation.
Self-inquiry makes the mind stronger and mitigates the impact of
the external disturbances. This peace born out of association with
Brahman appears difficult to attain in the beginning, but over time,
it becomes effortless.
Such a Yōgi identifies with Brahman all the time (becomes one with
Brahman).
yuñjann evaṁ sadātmanaṁ - Always engaging his mind thus (in
Nidhidhyāsanam)
Yōgi vigatakalmaṣaḥ - the Yōgi is freed from sins vasanas
sukhena brahmasaṁsparśam - he effortlessly, due to owning up of
his higher nature (of Brahman)
atyantaṁ sukham aśnute - enjoys the Infinite Supreme Bliss.

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THE JNĀNI SEES THE DIFFERENCES BUT DOES NOT DIFFERENTIATE - SARVATRA
SAMADARŚANAḤ

सवमभूतस्र्थर्ात्र्ानं सवमभूतातन चात्र्तन ।

ईक्षते र्योगर्यक्
ु तात्र्ा सवमत्र सर्दशमनः ॥६- २९॥
sarvabhūtastham ātmanaṁ sarvabhūtāni cātmani
īkṣate yōgayuktātma sarvatra samadarśanaḥ 6.29
The yogi whose mind is saturated through Nidhidhyāsanam - RePaiR
- ILoVT - perceives the same Ātma (himself) in all beings and all
beings in Ātma (himself). He has the same vision everywhere.
The Yōgi recognizes himself as the Self that abides in all beings, and
all beings have their being in himself alone. A person whose mind is
resolved by contemplation sees in this manner. Such a person sees
the sameness that Ātma (himself) is in everything. Ātma is the
subject and cannot be seen as an object. However, seeing that
Ātma, subject, as the same in every other being and thing in the
world.
The ahaṁkāra limits the identification of the Ātma. When one sees
beyond the ahaṁkāra, then one sees Ātma everywhere. The
ahaṁkāra and limited seeing of Ātma as identified with one body-
mind complex is due to ajñāna, ignorance. When ignorance is
removed by knowledge of Ātma as Brahman, the only satya, truth
that there is, then sameness of vision in everything is the natural
result. Sameness of vision means seeing Ātma as the only truth that
there is, everywhere, all the time.
It takes a mind that is absolutely pure, in order to see Ātma
everywhere.
sarvabhūtastham ātmanaṁ - The Self as abiding in all beings,

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sarvabhūtāni cātmani - and all beings abiding in the Self
īkṣate Yōgayuktātma - Thus sees the one by the practice of
Nidhidhyāsanam
sarvatra samadarśanaḥ - who has equal vision towards all.
Vedāntic teaching if assimilated manifests the teaching in day to day
transactions and this is Jīvan Mukti, when unassimilated the same
old personality manifests and is just information and not
transformation. The only way to assimilate is spending time in
Nidhidhyāsanam - RePaiR - ILoVT. If we want this teaching in crisis
we must invest in Nidhidhyāsanam - RePaiR - ILoVT, during
normalcy. Give more time to Vedanta - the more you give, the more
you draw. Use Anātma for transaction but for eternal happiness
peace and security abide in the Ātma.

FOR A JNĀNI THERE IS NO SEPARATION FROM ISHWARA - TASYĀHAṀ NA

PRAṆAŚYĀMI

र्यो र्ां पश्र्यतत सवमत्र सवं च र्तर्य पश्र्यतत ।

तस्र्याहं न प्रणश्र्यामर् स च र्े न प्रणश्र्यतत ॥६- ३०॥
yo mā paśyati sarvatra sarvaṁ ca mayi paśyati
tasyāhaṁ na praṇaśyāmi sa ca me na praṇaśyati 6.30
I never disappear to a Jnāni, who sees Me everywhere and sees
everything in Me. He also did not disappear from Me. WE ARE
INSEPARABLE
The Yōgi, who by distinguishing Me from the limiting objects, sees
Me everywhere, as the supreme truth, and similarly sees everything
to be superimposed, through Māyā on Me. To such a Yōgi, I do not
become an object of indirect knowledge. For, it is surely possible to
have direct knowledge of Īśvara, in isolation, without necessarily

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seeing the union with jīva. He also does not become an object of
indirect knowledge to Me.
yo mā paśyati sarvatra - He who sees Me everywhere,
sarvaṁ ca mayi paśyati - and sees everything in Me;
tasyāhaṁ na praṇaśyāmi - I do not get separated from him
sa ca me na praṇaśyati - nor does he get separated from Me.
‘Me’ does not refer to Kṛishna, the person; this ‘Me’ is Ātma. Thus
Krishna brings in the non-difference between Īśvara and the
individual jīva, as the adhiṣṭhāna of all beings. And He is the kāraṇa
of everything.
In chapter 7 Krishna had said that the Jnāni Bhakta is verily himself.
THE JNĀNI ABIDES IN ME THOUGH ENGAGED IN EVERY WAY - SARVATHĀ
VARTAMĀNOPI MAYI VARTATE

सवमभूतग्स्र्थतं र्यो र्ां भजत्र्येकत्वर्ाग्स्र्थतः ।

सवमर्था वतमर्ानोऽवप स र्योगी र्तर्य वतमते ॥६- ३१॥
sarvabhūtasthitaṁ yo māṁ bhajaty ekatvam āsthitaḥ
sarvathā vartamānopi sa yōgi mayi vartate 6.31
Who (a Jnāni with Jnāna Nista) has attained (the vision of) oneness
worships Me as (being) present in all beings, He is a Yōgi, abides in
Me, though engaged in every way.
sarvabhūtasthitaṁ yo māṁ bhajaty ekatvam āsthitaḥ - He who
worships Me as abiding in all beings, being established in unity
sarvathā vartamānopi - whatever be his mode of living
sa yōgi mayi vartate - such a Yōgi abides in Me

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The meditator who has integrated himself in a single-pointedness
steadily contemplates (Bhajati) upon Me, the Self, which is the
essential Spark-of-Life in all forms in the world. Such an individual,
whatever be his activities in the external world, ever lives in 'Me'
through a conscious awareness of the Self.
This verse is given here mainly to indicate that the man-of-
realisation need not necessarily retire to some secret cave in some
forgotten valley of the Himalayas, but can maintain his Divine
Consciousness in all states of existence, in all conditions of life, and
under all happy or unhappy circumstances.
When a man is ill, he has to withdraw himself from the fields of
activities, strains, and exhausting recreations, and go to a
sanatorium to recuperate. Having regained his natural health, he
need not thereafter live forever in the sanatorium. On the other
hand, he should come back to his old fields of work and live,
perhaps a more active life than ever before.
THE GREATEST YOGI - SARVATRA SAMAṀ PAŚYATI

आत्र्ौपम्प्र्येन सवमत्र सर्ं पश्र्यतत र्योऽजुन

म ।
सखु ं वा र्यहद वा दःु खं स र्योगी परर्ो र्तः ॥६- ३२॥
ātmaupamyena sarvatra samaṁ paśyati yorjuna
sukhaṁ vā yadi vā duḥkhaṁ sa yōgi paramo mataḥ 6.32
Oh Arjuna! Who Keeping himself as the standard, sees (identified
with) all beings equally, whether in pleasures or in plain, HE is
considered to be the greatest Yogi
Ātmaupamyena sarvatra - Through the likeness of the Self
everywhere
samaṁ paśyati yorjuna - he who sees with Equanimity, O Arjuna,

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sukhaṁ vā yadi vā duḥkhaṁ - be it in pleasure or in pain
sa Yōgi paramo mataḥ - he is regarded as the highest Yōgi
True meditators, well-established in their intellectual
understanding and spiritual experience, intuitively recognise the
Divine Presence immanent in everything. Such men of perfection
see in all activities the glory of the Self and understand their own
bodily functions as nothing but the Grace of the Self. For them,
there is no experience but of the Divine. Everything experienced
in the gross world outside, and in the subtle realm within, is
nothing but an emanation from the Eternal Self.
The highest Yōgi, according to the Gita, is one who feels the pains
and joys of others as intimately as if they were his own. The famous
ethical rule: "Do unto others as you would have them do unto you"
is a most unpleasant instruction to the average man, because, in his
selfishness, he is easily tempted to ask why he should consider
others as himself. The uninitiated, in his instinctive selfishness,
would naturally be tempted to follow the unethical ways of life.
Why should one love one's neighbours ?
The Yōgi, after his experience of the Self, comes to recognise the
whole world as nothing but himself. As all the limbs and parts of
one's body are equally dear to an individual, one can easily
experience one's intimate identity with all the different parts of the
body. If your tongue were to be accidentally bitten by your own
teeth, you would never think of punishing the teeth for the crime
they had done, for, both IN the tongue and IN the teeth you pervade
equally. Having realised the Self, when I come to feel everywhere
the presence of Me as the Self, the whole Universe of names and
forms becomes for Me the one integrated form, in which at all
places and at all times, "I alone AM."

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Such an individual, who has in his realisation come to feel the entire
universe as his own form, is called a true Yōgi. In short, a seer of Self-
realisation instinctively becomes a divinely compassionate man,
producing in society more than what he consumes, and creating in
the community much more than what he destroys during his
lifetime.
“Love is his very breath, kindness his very sustenance”
Thus concluding the description of a perfect Yōgi, with a word-
picture of the perfect man's attitude to life, and his relationship with
the world outside, Krishna would fascinate any eagerly listening
student; but Arjuna, a practical man-of-the-world, immediately
discovers his incapacity to attain the goal pointed out here, and
raises his own doubts, in the form of a question.
DHYANA PRATIBANDHA NIVRTTI - OBSTACLES & REMEDIES
ARJUNAS QUESTION - HOW TO HANDLE THE WANDERING MIND?

अजुन
म उवाच
र्योऽर्यं र्योगस्त्वर्या प्रोक्तः साम्प्र्येन र्िुसूदन ।
एतस्र्याहं न पश्र्यामर् चञ्चलत्वाग्त्स्र्थततं ग्स्र्थरार् ् ॥६- ३३॥
arjuna uvāca
yaḥ ayam yōgaḥ tvayā proktaḥ sāmyena madhusūdana
etasya aham na paśyāmi cañcalatvāt sthitim sthirām 6.33
Arjuna said – Oh Krishna! Because of restlessness, I do not see the
steady existence (continued Presence) in this Yoga of SAMENESS
imparted by you as sameness (of vision).
Arjuna tauntingly points out: "this Yōga which you have been
teaching me, with such mental tranquillity, is not at all practicable."
The argument given out by Arjuna and the daring with which he
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directly faces his teacher, show the characteristic spirit of a true
student of Vedānta. Blind faith can gain no entry into the fields of
pure spirituality. The teachers are to answer and clear all the doubts
of the seekers. But, in questioning the philosophy expounded by a
teacher, the student must indicate the logical arguments by which
he had come to feel the particular weakness in that philosophy.
Here, Arjuna gives all his arguments, to show why the state of
evenness of mind would remain only a dream, as long as the human
mind was, by its very nature, 'restless' in its own agitations.
In contradicting the Krishna philosophy, Arjuna is extremely careful.
He does not say that mental equanimity cannot at all be gained
through meditation, but his doubt is, that it cannot be an experience
of "long endurance." The implication is that, even if after years of
practice the mind were to be won over, the experience of the Self
can only be momentary, and although a full 'experience' of the
Infinite can be had in that split-moment, that direct realisation could
not be maintained by the man of knowledge for any length of time,
the mind, being by its very nature, ever restless.
yaḥ ayam Yōgaḥ tvayā proktaḥ - This which is taught by Thee – the
Yōga
sāmyena madhusūdana - of Equanimity – O slayer of Madhu,
etasya aham na paśyāmi - I do not see its
cañcalatvāt sthitim sthirām - steady continuity due to restlessness
of my mind.

चञ्चलं हह र्नः कृष्ण प्रर्ाश्रर्थ बलवद्दृढर् ् ।

तस्र्याहं तनग्रहं र्न्र्ये वार्योररव सुदष्ु करर् ् ॥६- ३४॥
cañcalaṁ hi manaḥ Krishna pramāthi balavad dṛḍham
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 tasyāhaṁ nigrahaṁ manye vāyor iva suduṣkaram 6.34
Oh Krishna! The mind is indeed fickle, turbulent, powerful (and) firm.
I consider its restraint to be very difficult like that of the wind.
The words pramāthi, balavat and dṛḍham are attributes of the mind
that Arjuna talked about. Not only is the mind cañcalam, it is also
pramāthi (tyrant). The mind has the capacity to bring one’s senses,
body, reason everything under its control; it just takes charge of
everything. Emotions like sorrow, anger are all conditions of the
mind and seem to have a hold over a person. The person’s
knowledge, language, culture are all not available at such times. All
these emotions seem to be something that does not take your
permission.
Sadness means a particular type of thinking. Without thinking one
cannot be sad. Sadness is not like hunger, sleep or thirst which
happens whether one thinks about them or not. So there seems to
be two persons, one who is cultured and another who is controlled
by emotion. And when the emotional person takes charge,
everything is gone. That is why he is referred to as a tyrant.
And to take control of this emotional person by a greater force is
not possible, for it is balavat, stronger always. And having taken
strong control the mind keeps me under its control, dṛḍham.
The mind has its roots in childhood, and has picked up all kinds of
problems from childhood onwards. As a child, one's perceptions are
limited. And to those, other perceptions are added along the way.
To control such a mind, Arjuna said, is too difficult, suduṣkaram, as
difficult as trying to catch air by hand.
Stress need not be a factor of agitation. If Arjuna, who was a
dharmātma, his mind was agitated, cañcalam, what about those
minds given to modern phenomenon called stress? Open morning
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newspaper and that’s enough to cause stress in one. Anyone living
in today’s world where the input is so much can identify with
Arjuna’s problem and ask the same question. The question was
relevant in Arjuna’s time, in Śaṅkara’s time, and even today.
Therefore, one has to know the ways of the mind by paying
attention to it and gaining a certain mastery.
cañcalaṁ hi manaḥ Krishna- Restless indeed is the mind, O Krishna
pramāthi balavad dṛḍham - turbulent, strong and unyielding;
tasyāhaṁ nigrahaṁ manye - I deem its control
vāyor iva suduṣkaram - as difficult as the control of the wind!
KRISHNA'S REMEDY FOR THE PROBLEM OF THE WANDERING MIND
PRACTICE OF MEDITATION - ABHYĀSA &

DETACHMENT- VAIRĀGYA

श्रीभगवानव
ु ाच
असंशर्यं र्हाबाहो र्नो दतु नमग्रहं चलर्Ā्् ।
अभ्र्यासेन तु कौन्तेर्य वैरानर्येण च गह्
ृ र्यते ॥६- ३५॥
śrībhagavān uvāca
asañśayaṁ mahābāho mano durnigrahaṁ calam
abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate 6.35
The Lord answered – Oh Arjuna! Undoubtedly, the mind is fickle and
difficult to restrain. Oh Arjuna, However, it can be restrained
through detachment and practice.
In this verse Lord Krishna answers Arjuna’s question about how to
manage the mind. Lord Krishna says that no doubt ( asaṁśayam) the
mind is restless and difficult to master. However, it is not impossible
to master the mind. Acceptance that the mind is restless, mind’s
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nature of agitation, is the first step to manage it. Agitation is the
nature of the mind because the mind must necessarily change. One
has to adopts a proper strategy -
Krishna tells Arjuna that the mind can be mastered by abhyāsa - the
practice of nididhyāsanam. When you have interest for something
you do not have sit in padmāsana; you do not have to close your
eyes; wherever you go; your mind will be only dwelling upon that;
whatever I love, the mind effortlessly dwells on that; it will think of
that only; similarly when I have got a value for that; the mind will
naturally run towards that just like mothers attention is always on
her child. How to develop interest in Ātma? By reading Scripture &
attending Satsanga. Therefore abhyāsa means the effort to develop
tēvra mumukshutvam, turn towards Ātma by Ātma anātma Vivēka,
away from Viparyaya of anātma.
The second remedy Krishna offers is Vairāgya. Krishna says
vairāgyeṇa ca gṛhyate; meaning, knowing the limitations of objects
and situations is very essential for one to gain mastery over the
mind. Vairāgya is nothing but the emotional growth of a person.
Vairāgya means turning away from anātma again by Ātma anātma
Vivēka Krishna is suggesting to take to Karma Upāsana Yōga till we
develop Vairāgya.
śrībhagavān uvāca - The Blessed Lord said:
asañśayaṁ mahābāho - Undoubtedly, O mighty-armed,
mano durnigrahaṁ calam - the mind is difficult to control and
restless;
abhyāsena tu kaunteya - But by practice indeed, O son of Kunti,
vairāgyeṇa ca gṛhyate - and dispassion, it can be restrained.

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 असंर्यतात्र्ना र्योगो दष्ु प्राप इतत र्े र्ततः ।
वश्र्यात्र्ना तु र्यतता शक्र्योऽवाप्तुर्ुपार्यतः ॥६- ३६॥
asaṁyatātmanā yogo duṣprāpa iti me matiḥ
vaśyātmanā tu yatatā śakyovāptum upāyataḥ 6.36
Dhyana yōga is difficult to be attained by one with an unrestrained
mind. But it can be attained by the self- controlled one who strives
through (proper) means -- this is My view.
For the man whose mind is not controlled through practice and
detachment, Yōga is hard to win. On the contrary, for those who
have brought the mind under control through practice and
detachment, with effort or repeated exertion, Yōga may be
secured, using the means already indicated.
Steadiness of mind is difficult to attain, since unsteadiness is caused
by prārabdha-karma. One whose mind has not been controlled by
abhyāsa and vairāgya, because of defects of laziness etc, he cannot
gain sarvatra sama darsanam. But one who has his mind under
control, when there has resulted in vāsanā-kṣaya as a result of
perfect vairāgya, it is possible to attain Yōga even though prārabdha-
karma causes unsteadiness of mind.
The conclusion is that, in the absence of mind control, one is not the
Yōgi of the highest class, even though he has tattva-jñāna.
asaṁyatātmanā yogo - For a man of uncontrolled self, a mind
without abhyāsa and vairāgya, Yōga (sameness of vision)
duṣprāpa iti me matiḥ - is very hard to attain; this is also My
opinion
vaśyātmanā tu yatatā - But by the self-controlled, striving one
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śakyovāptum upāyat - it is possible to obtain, by the proper means.

THE YŌGA BHRASTA TOPIC

अजन
ुम उवाच
अर्यततः श्रद्िर्योपेतो र्योगाच्चमलतर्ानसः ।
अप्राप्र्य र्योगसंमसद्श्रिं कां गततं कृष्ण गच्छतत ॥६- ३७॥
arjuna uvāca
ayatiḥ śraddhayopeto yōgac calitamānasaḥ
aprāpya yōgasaṁsiddhiṁ kāṁ gatiṁ Krishna gacchati 6.37
Arjuna asked – Oh, Krishna! (suppose there is) one who is endowed
with faith, but whose effort is insufficient (incomplete Karma Yōga
- no swarga) and whose mind has strayed away from dhyana yōga
(incomplete Jnāna Yōga - no moksha). Having not attained the
result of dhyanayōga, what goal does he attain?
ARJUNA'S DOUBT - WHAT WILL HAPPEN TO ONE WITH INCOMPLETE
KARMA YŌGA & INCOMPLETE JNĀNA YŌGA.

6th Chapter teaching is over, but Arjuna is pessimistic and has

decided he is not the one to make it to moksha, so is worried what
will happen to all his efforts. This is the topic of one who has
obstacles to spirituality. (Lack of Bahiranga Sadhana - Self grace)
Arjuna presents a hypothetical problem in this verse.
Suppose there is a man who has renounced all his karma, spiritual
social and family duties, in the hope of gaining this vision, meaning
he gave up the pursuit of artha, kāma and dharma in favour of
mokṣa, and taken to a life of sannyāsa. He has śraddhā in the
teaching, but for some reason, he was ayati, did not have the
required effort. He may have done a lot of study and meditation. Yet

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all that he has accomplished is to become more aged, tired and
frustrated (calita-mānasaḥ).
Arjuna wanted to know what would become of this frustrated
sannyāsī? What will be his life after death? Does the person just
fizzle out like a cloudlet?
This was not Arjuna’s immediate problem, but his question was
relevant in terms of what the śāstra has to say about sannyāsī who
did not make it in his pursuit? Knowledge and mokṣa are identical,
mokṣa is the end to be accomplished and knowledge is the means.
Knowledge being gained, mokṣa is gained, therefore knowledge is
the means.
arjuna uvāca - Arjuna said:
ayatiḥ śraddhayopeto - Unable to control himself, though having
faith,
yōgac calitamānasaḥ - whose mind wanders away from Yōga
aprāpya Yōgasaṁsiddhiṁ - not having attained perfection in Yōga
kāṁ gatiṁ Krishna Gacchati - to what end does he go, O Krishna?

कग्च्चन्नोभर्यववभ्रष्टग्श्छन्नाभ्रमर्व नश्र्यतत ।
अप्रततष्ठो र्हाबाहो ववर्ढ
ू ो र्ब्ह्र्णः पश्रर्थ ॥६- ३८॥
kacchin nobhayavibhraṣṭaś chinnābhram iva naśyati
apratiṣṭho mahābāho vimūḍho brahmaṇaḥ pathi 6.38
Oh Krishna! Fallen from (Jnāna Marga and karma marga) deluded in
the pursuit of Brahman, does not the supportless (yōgi) perish like
a scattered cloud?
The person being discussed here is the same sannyāsī described
previously as ayatiḥ. He has fallen from both life-styles, sannyāsa and
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karma-yōga. He renounced karma, but did not make it in
renunciation. Not only does he not have a group to identify with, he
is also deluded.
Does such a person not destroy himself, like a cloudlet, which got
separated from the large mass of cloud. So too this person dropped
out of the larger conventional society in his attempt to reach mokṣa.
Sannyāsa means no structure, you can become anything. Without a
structure, without any particular mode of life, nothing to pressure
you into doing anything, you can become lazy too. When you are
hungry, you can go do bhikṣā and then lie down again. So a person
can destroy himself.
kacchin nobhayavibhraṣṭaś - Fallen from both, does he not
chinnābhram iva naśyati - perish like a cloud
apratiṣṭho mahābāho - supportless, O mighty-armed
vimūḍho brahmaṇaḥ pathi - and deluded – in the path of Brahman?

एतन्र्े संशर्यं कृष्ण छे त्तर्

ु हमस्र्यशेषतः ।
त्वदन्र्यः संशर्यस्र्यास्र्य छे त्ता न ह्र्यप
ु पद्र्यते ॥६- ३९॥
etan me saṁśayaṁ krishna chettum arhasy aśeṣataḥ
tvadanyaḥ saṁśayasyāsya chettā na hy upapadyate 6.39
Oh Krishna! You should remove this doubt of mine completely. For,
there cannot be a remover of this doubt other than You.
In this concluding verse of this section, Arjuna asks: "this doubt of
mine, O Krishna, you should completely dispel."
Lord Krishna, alone has the pure wisdom that can clarify the doubt
and quieten the confusion/agitations caused by Arjuna. With this
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question, it becomes clear that his previous doubt has been totally
dispelled. The earlier doubt was that: "Self-Realisation is impossible,
since the mind which is ever turbulent can never be stilled." Lord
Krishna’s response seems to have convinced Arjuna.
etan me saṁśayaṁ Krishna- This doubt of mine, O Krishna
chettum arhasy aśeṣataḥ - please do Thou dispel completely;
tvadanyaḥ saṁśayasyāsya - For, other than You, there is none
chettā na hy upapadyate - who is capable of dispelling this doubt

KRISHNA'S OPTIMISTIC ANSWER - THERE IS NEVER A DOWNFALL FOR THE

SPIRITUAL SEEKER, HERE OR HEREAFTER.

श्रीभगवानुवाच
पार्थम नैवेह नार्त्र
ु ववनाशस्तस्र्य ववद्र्यते ।
न हह कल्र्याणकृत्कग्श्चद्दग
ु तम तं तात गच्छतत ॥६- ४०॥
śrībhagavān uvāca
pārtha naiveha nāmutra vināśas tasya vidyate
na hi kalyāṇakṛt kaścid durgatiṁ tāta gacchati 6.40
The Lord answered – Oh Arjuna, neither here or hereafter is there
destruction for him. Because, a doer of good does not attain an evil
end (My) son.
For the one who has chosen mokṣa-puruṣārtha, there is no looking
back, no lower birth. We need not get anxious about the result, as
long as we stick to the pursuit of mokṣa. Mokṣa will happen in due
course, in this janma or hereinafter. We are assured that our next
janma, if at all, will only get better than even this one. So the resolve
we need to make, if we need to really change our fate, is to seek and
remain in pursuit of mokṣa.

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śrībhagavān uvāca - the Blessed Lord said
pārtha naiveha nāmutra - O Partha, neither here nor in the next
Janma
vināśas tasya vidyate - is there destruction for him;
na hi kalyāṇakṛt kaścid - none verily who strives to do good,
durgatiṁ tāta gacchati - O My son, ever comes to grief.
1 POSSIBILITY - BORN IN CULTURED PROSPEROUS FAMILY
ST

प्राप्र्य पण्
ु र्यकृतां लोकानवु षत्वा शाश्वतीः सर्ाः ।
शचु ीनां श्रीर्तां गेहे र्योगभ्रष्टोऽमभजार्यते ॥६- ४१॥
prāpya puṇyakṛtāṁ lokān uṣitvā śāśvatīḥ samāḥ
śucīnāṁ śrīmatāṁ gehe yōgabhraṣṭobhijāyate 6.41
Having attained the worlds of righteous people - Heaven and having
lived (there) for many years, one who has fallen from Yōga is reborn
in the family of the cultured and prosperous, where the obstacles to
spirituality are less
In this verse Lord Krishna explains what happens to such a person,
who is a Yōga-bhraṣṭa.
He gains swarga loka due to his good deeds where he lives for a very
long time. Thereafter, he is born again in a family which is conducive
to the pursuit of knowledge in the house of a cultured & prosperous
person who is committed to dharma.
Śucīnām implies a family that has a value for values, a value for
dharma. Such a person has a great advantage as compared to
another who is born into an unsuitable family.

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However, taking birth again is only the second-best option. We
should endeavour to achieve mōksha in this janma itself, and if it
means atyanta-vairāgyā, intense detachment and objectivity, so be
it. After all, the gain is infinite happiness, so why fall for desires
which give limited happiness?
prāpya puṇyakṛtāṁ lokān - Having attained to the world of the
righteous - Heaven
uṣitvā śāśvatīḥ samāḥ - and having dwelt there for everlasting
years,
śucīnāṁ śrīmatāṁ gehe - in the house of the pure and of the
prosperous
Yōgabhraṣṭobhijāyate - is born, one who has ‘fallen from Yōga’
2 POSSIBILITY - BORN AMONG WISE SAGES
nd

अर्थवा र्योश्रगनार्ेव कुले भवतत िीर्तार् ् ।

एतद्श्रि दल
ु भ
म तरं लोके जन्र् र्यदीदृशर् ् ॥६- ४२॥
athavā yōginām eva kule bhavati dhīmatām
etad dhi durlabhataraṁ loke janma yad īdṛśam 6.42
Otherwise, he is born in the family of wise sages themselves. Such a
birth is very rare indeed in the world.
Although this option has no prosperity, one need not go insearch of
a Jnāni to have a guru.
athavā Yōginām eva - Or, even in the family of Yōgis
kule bhavati dhīmatām - or in the family of the wise, he is born;
etad dhi durlabhataraṁ - Verily, it is very difficult
loke janma yad īdṛśam - to get a birth like this in this world.
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 तत्र तं बुद्श्रिसंर्योगं लभते पौवमदेहहकर् ् ।
र्यतते च ततो भर्य
ू ः संमसद्िौ कुरुनन्दन ॥६- ४३॥
tatra taṁ buddhisaṁyōgaṁ labhate paurvadehikam
yatate ca tato bhūyaḥ saṁsiddhau kuru nandana 6.43
Oh Arjuna there, he attains association with that knowledge which
belongs to the previous body and strives more for liberation.
Tatra refers to either of the two families - cultured & prosperous or
of the wise men. There, in the present body, the buddhi connects
itself to what existed before, meaning the person picks up the
thread that he left behind in a previous birth. The person becomes
again a sannyāsī, and makes greater effort to gain more than what
was gained, for success in Yōga, meaning to gain knowledge that is
mokṣa.
Krishna says that in the new janma - two ideal conditions of
conducive environment & inclination both will be available. At
death, only the gross body withers away, while the mind with all its
faculties will travel and gain a new body. Age of mind is different
from age of body. Who is born spiritual now, would have been a
Yogabhrasta in the last life.
tatra taṁ buddhisaṁYōgaṁ - There he comes to be united with
the knowledge
labhate paurvadehikam - that he acquired in his former body,
yatate ca tato bhūyaḥ - and strives more than before
saṁsiddhau kurunandana - for perfection, O Son of the Kurus.

पव
ू ामभ्र्यासेन तेनव
ै हिर्यते ह्र्यवशोऽवप सः ।

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 ग्जज्ञासुरवप र्योगस्र्य शब्धदर्ब्ह्र्ाततवतमते ॥६- ४४॥
pūrvābhyāsena tenaiva hriyate hy avaśopi saḥ
jijñāsur api yōgasya śabdabrahmātivartate 6.44
Though not willing, he is drawn (towards Yōga) because of that very
previous practice. Though a curious student of Yōga (initially) he
soon goes beyond the Karmakanda of Vēdas.
In this verse, Lord Krishna describes the fate of an unfulfilled
meditator who is born into a prosperous family. Krishna says that a
yōga-bhraṣṭa will be taken away by the pursuit of knowledge,
helplessly, even if he was not interested in the Yōga (avaśaḥ api
hrīyate). Why? Because of the previous practice itself (pūrva-
abhyāsena hrīyate), the pursuit of Yōga he undertook previously.
The avaśaḥ implies that he has no control over the matter. He is
absorbed by the Yōga, taken away by it, pulled into it by the previous
practice, even if he is not interested.
He will be above Veda, meaning the karma-kāṇḍa portion. It will
cause him to give up all karmas and become a sannyāsī, and continue
his pursuit of knowledge. Nothing will interest him except Vedānta.
Once self-inquiry has begun, there is no going back. There is only
continuous pursuit of knowledge. This is the assurance given by
Krishna.
pūrvābhyāsena tenaiva - Verily, by that very former practice
hriyate hy avaśopi saḥ - he is drawn though not willing
jijñāsur api Yōgasya - he who merely wishes to know Yōga initially
śabdabrahmātivartate - goes beyond the Shabda-Brahman - karma
kānda & attains mōksha prapti

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 प्रर्यत्नाद्र्यतर्ानस्तु र्योगी संशुद्िक्रकग्ल्बषः ।
अनेकजन्र्संमसद्िस्ततो र्यातत परां गततर् ् ॥६- ४५॥
prayatnād yatamānas tu yōgi saṁśuddhakilbiṣaḥ
anekajanmasaṁsiddhas tato yāti parāṁ gatim 6.45
Striving diligently, that Yōgi who is refined through many births and
who is free from impurities attains the supreme goal consequently.
The ultimate result of this pursuit of Yōga is given by Krishna in this
verse. The Lord picks up from where he left off before Arjuna asked
the question about yōga-bhraṣṭa. Having defined Yōga as the vision
of sameness in all beings, he now talks about the Yōgi who has this
vision, first referring to him as yatamānaḥ, a person who is making
great effort and great will against all odds.
The Yōgi discussed here is also the one for whom all the impurities
such as rāga, dveṣa, pāpas and their psychological outcomes like
guilt etc. have been removed, by living a life of karma-yōga, which is
achieved over many lifetimes.
Even to desire for mokṣa, is itself not an ordinary accomplishment.
It has taken many births to come to this pursuit – aneka-janma-
saṁsiddhaḥ. In each janma the person has gained Yōga-saṁskāra,
wealth which is the qualification for knowledge.
prayatnād yatamānas tu - But, he who strives with assiduity
Yōgi saṁśuddhakilbiṣaḥ - that Yōgi is completely purified from all
sins
anekajanmasaṁsiddhas - And, (gradually) perfected through many
births,
tato yāti parāṁ gatim - he eventually reaches the highest goal.

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THE GLORY OF DHYĀNA YŌGA
THE MEDITATOR IS THE GREATEST YŌGI

तपग्स्वभ्र्योऽश्रिको र्योगी ज्ञातनभ्र्योऽवप र्तोऽश्रिकः ।

कमर्मभ्र्यश्चाश्रिको र्योगी तस्र्ाद्र्योगी भवाजन
ुम ॥६- ४६॥
tapasvibhyodhiko yōgi jñānibhyopi matodhikaḥ
karmibhyaś cādhiko yōgi tasmād yōgi bhavārjuna 6.46
Dhyana yōgi is greater than ascetics. He is considered even greater
than jñānayōgis. Dhyana yōgi is greater than Karma yōgis also.
Therefore become a Dhyana yōgi, Oh Arjuna
Krishna concludes here that a silent and quiet meditator, who
struggles hard to withdraw himself from his own false
identifications with his body, mind, and intellect, through constant
and consistent contemplation upon the nature of the Self, is ever
the best.
Thus, comparing a meditator with: (a) a man of utter self-denial, (b)
deep students of the scriptures, and (c) ritualists, Krishna concludes
his observations that a meditator alone is the best among the whole
lot, standing nearest to Truth and therefore, you be a Yōgi
(meditator), O Arjuna.
tapasvibhyodhiko Yōgi - The Yōgi is thought to be superior to
ascetics,
jñānibhyopi matodhikaḥ - and even superior to men of knowledge
karmibhyaś cādhiko Yōgi - he is also superior to men of action;
tasmād Yōgi bhavārjuna - therefore, strive to be a Yōgi, O Arjuna.
THE MEDITATOR OF GOD AS THE VERY ĀTMA IS THE GREATEST YŌGI

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 र्योश्रगनार्वप सवेषां र्द्गतेनान्तरात्र्ना ।
श्रद्िावान ् भजते र्यो र्ां स र्े र्यक्
ु ततर्ो र्तः ॥६- ४७॥
yōginām api sarveṣāṁ madgatenāntarātmanā
śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ 6.47
Even among all dhyana yōgis, that faithful one who meditates upon
ME with mind absorbed in Me is considered by Me as the best Yōgi.
Previous verse says the meditator is the greatest Yōgi, this verse
asks the meditator of what? Meditator of God as the very Ātma is
the greatest Yōgi.
In this concluding verse of the chapter, Lord Krishna insists that of
all the meditators, he who "with his inner-self (mind-and-intellect)
merged in the self, and with shraddha devotes himself to the self, is
the most firm and steadfast meditator."
The Yōgi who is being talked about is the one who contemplates
upon Krishna as the Lord, not as a particular deity. The Yōgi that
Kṛishna talks of meditates on the one who is everything, and who is
not separate from jīva, ātmā.
And who gains this yōga? Śraddhāvān, one who has an attitude born
out of appreciation that śāstra is the means for gaining the
knowledge that is mokṣa. Such a person gains the knowledge by
meditating upon Parameśvara until the identity between the jīva
and Parameśvara, as revealed by śāstra, is clear.
Yōginām api sarveṣāṁ - Even among all the Yōgis
madgatenāntarātmanā - he who is merged in Me with his inner self;
śraddhāvān bhajate yo - who, full of faith, worships Me;

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māṁ sa me yuktatamo mataḥ - he, according to Me, is the most
devout.
SUMMARY - CHAPTER 6 - DHYĀNA-YOGA
Lord Krishna introduced the topic of meditation towards the end of
the last chapter. Being an important topic, Krishna spends almost
the whole of this chapter dealing with Vedāntic meditation or
Nidhidhyāsanam.
[Here, meditation is upon the Lord as the very Self (Ātmā) of the
meditator. This is meant to assimilate the Self-knowledge gained
from the guru’s teaching. The conditioning that “I am the body” will
go only with the assimilation of the Self-knowledge. Assimilated
Self-knowledge alone can express as ānanda.]
Krishna talks about five important topics on meditation. They are:
1. Bahiraṅga-sādhanā — Those disciplines to be followed
throughout daily life which influence one’s meditation.
2. Antaraṅga-sādhanā — Those disciplines to be followed
immediately before meditation.
3. Dhyāna-svarūpam — Nature of meditation.
4. Dhyāna-phalam — Result of meditation.
5. Dhyāna-pratibandha-parihārau — Obstacle and remedy.
Bahiraṅga-sādhanā
At the outset, the Lord indicates the role of Karma Yōga in
meditation by praising the Karma Yōgī (1, 2). Karma Yōga, being a
conscious way of life, helps one in getting self-control. It converts
an extrovert mind into a contemplative mind. Once this is achieved,
one should try to lead a quieter life, because active life becomes an
obstacle to meditation (3).
Total detachment is the characteristic of a contemplative mind (4).

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Incidentally, Krishna highlights two important values viz. self-
confidence and self-control. One who lacks these two finds himself
to be an obstacle for any pursuit. On the other hand, one who enjoys
the above two virtues finds himself to be a supporting force in every
field (5, 6). Soon he is established in the vision of the Ātmā, the
vision of equality (7 to 9).
Krishna mentions a few other disciplines also, like moderation in
eating, sleeping, working and resting (16, 17).
Antaraṅga-sādhanā
The meditator has to choose a secluded, undisturbed place for
meditation (10). In that spiritually and physically pure place, he has
to fix the seat which is neither too high nor too low, neither too soft
nor too hard (11). Holding the body, neck, and head erect, he has to
fix the sight on the tip of his nose, as it were (i.e., the eyes are half-
closed) (13). Next, the meditator should withdraw the mind and
sense organs from all other activities. The breathing also should be
maintained even (refer V-27). With a calm, withdrawn, undisturbed,
tension-free, and one-pointed mind, the meditator should meditate
upon the Lord, the Ātmā (12, 14).
Dhyāna-svarūpam and Dhyana Phalam
Meditation is nothing but abidance of the withdrawn mind in the
Ātmā (18). Having given up all desires and having restrained the
senses through the mind, one should gradually bring back the mind
with the help of the discriminative intellect, step by step. Once the
mind is made to abide in the Ātmā, there should be no other thought
(25). Though the mind may get distracted, one has to bring it back
from the respective fields to one’s own Ātmā (26).
(All this presupposes a clear understanding of Vedānta. Everything,
including thoughts, is an object of the Ātmā, the Awareness. The

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Ātmā is not an object for me to be thought of, or to be experienced.
It is the very “I”).
Thus, to knock off all expectations and struggles and to abide as the
Ātmā with the knowledge that “I am the Ātmā” is true
meditation
Thus, constantly abiding in the Ātmā, the meditator comes to enjoy
permanent peace which culminates in the attainment of liberation
(videha mukti) (15). He enjoys an ever-abiding mind which is
completely satisfied with the discovery of the Ātmā (20). Since his
ānanda is not sensual, it transcends all the limits. Having discovered
this inner fullness, he never loses sight of his true nature (21, 27, 28).
Neither does he consider any other gain to be superior, nor is he
shaken by even the greatest loss (22).
This infinite ānanda will never be lost because this was never gained.
It was veiled by the false notion that “I am sorrowful”.
Once this is removed, the inner ānanda becomes evident. Thus, this
is more a dissociation from sorrow rather than association (23). (This
alone is known as jīvan mukti.) Seeing the Ātmā in all beings, and all
beings in the Ātmā, he gets established in the vision of equality (29).
This vision of the Ātmā alone is the vision of the Lord, because the
Ātmā is not different from the Lord.
Thus the meditator is ever established in the Lord in spite of his
activities (30, 31).
Being established in the Ātmā, he looks at all bodies including his
body with the same attitude of detachment. Hence he is free from
selfishness and is spontaneously established in dharma. He is a saint
(32).

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Dhyāna-pratibandha-parihārau
Now, Arjuna puts a question regarding an obstacle to meditation. It
is the problem of mental restlessness or extrovertedness. Because
of this, one finds it difficult to meditate and assimilate the Self-
knowledge. This frustrates Arjuna’s mind and he asks for a solution
(33, 34). Krishna gives two methods to solve this problem. They are
detachment and practice. When the mind is extrovert because of
desires, one has to remove it by seeing the futility of desires and
their fulfilment. This is detachment. Even a detached mind can be
restless because of past habits. This has to be gradually removed by
consistent practice alone. Thus, mental discipline requires
determination and patience (35, 36).
Still, Arjuna feels diffident and he, somehow, thinks that liberation
is not possible in one life. He desperately asks Kṛiṣhṇa—“What
happens to that seeker who has fallen from meditation? Does he not
perish like a scattered cloud?” (Arjuna feels that the meditator has
no puṇya, because he has not done any karma. He has failed to
achieve liberation also. Thus being deceived of puṇya and mokṣa, he
must face an unfortunate future, according to Arjuna.)
Not being able to accept this, Arjuna surrenders to Krishna seeking
clarification (37 to 39). Krishna consoles Arjuna by asserting that a
spiritual seeker can never have a bad lot (40). The very meditation is
a puṇya karma capable of giving heaven and later an ideal birth for
the continuation of the spiritual pursuit. The yōga bhraṣṭa (one who
has fallen from the path of spirituality) is reborn in a cultured,
prosperous family, or maybe, even in the family of a saint (41, 42).
Having got such a birth, he gets associated with the previous
wisdom at a very early age (43). Irresistibly drawn by past habits
(saṃskāras), he find his spiritual urge suddenly growing from a small
flame to a huge conflagration (44). Committing his entire life to the

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spiritual pursuit and supported by the saṃskāras of all the previous
lives, he effortlessly fulfils his mission in life (45).
Krishna concludes this chapter by praising the meditator in general
(46) and praising the meditator of Krishna-paramātmā
(Brahmātman) in particular.
Thus the sixth chapter discusses the following topics:
1. Bahiraṅga-sādhanā . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 to 9, 16, 17
2. Antaraṅga-sādhanā . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 10 to 15
3. Dhyāna-svarūpam and dhyāna-phalam . . . . . . . . . . . . . . 18 to 32
4. Dhyāna-pratibandha and parihāra . . . . . . . . . . . . . . . . . . 33 to 36
5. Yogabhraṣṭa . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37 to 45
6. Yogistuti (Praise of the yogī) . . . . . . . . . . . . . . . . . . . . . . . . 46, 47
Since the main topic here is meditation, the chapter is called
Dhyāna-yoga or Ātmasaṃyama-yoga (mastery of the mind).

||ōṃtatsaditi śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṃ

yōgaśāstrē śrīkṛiṣhṇārjunasaṃvādē ātmasamyama yōgo nāma
sasthodhyāyaha||

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Hari Om

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