Thus far, we have learnt about Sankhya, Buddhi, Karma, Karma Sanyasa, Jnana Karma Sanyasa yogas where Sri Krishna’s core message is centred around the awareness of the immutability of atma (why this is important becomes quite apparent) and focus on Nishkama Karma. While the physical action of performing the action can be achieved, one needs to prepare and train the mind. This is the focus of the chapter which focusses on the aspects of Dhyana or Meditation.
Before we get into an analysis of this chapter, I would like to share a couple of personal anecdotes. I feel this is perhaps one of the most powerful chapters of Srimad Bhagwad Gita and has influenced many works worldwide. When I read Rudyard Kipling’s famous poem IF, I instantly felt that the same was very heavily influenced by this chapter of Gita.
Dhyana or meditation is such a simple, yet perhaps the most difficult practice to master. We learn the various stages of dhyana, yoga, sanyasa and samadhi in this chapter and how they are intertwined. Early on in the chapter, Sri Krishna clearly identifies the analogy:
यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव ।
न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन ॥ 6.2॥
What is known as sanyās is non-different from Yog, for none become yogis without renouncing worldly desires.
Sanyasa and Yoga are not different or separate concepts, but intertwined with giving up the worldly desires. However, the focus still is on the material world outside the body.
Sri Krishna gets into the subtle text and delivers perhaps the punch of Srimad Bhagwad Gita - My most favorite and often quoted verse of Gita which is also my preferred verse for representing this chapter:
उद्धरेदात्मनात्मानं नात्मानमवसादयेत् ।
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मन: ॥ 6.5॥
Elevate yourself through the power of your mind, and not degrade yourself, for the mind can be the friend and also the enemy of the self.
The external world could be masked, but unless we control the inner world within, nothing will change. The inner world is under the control of the most powerful aspect of the creation i.e. atma. One needs to understand that atma behaves as we feed the same. Feed with dharma and Neeti, it will do good. Feeding the atma with vice, jealousy, lust will only amplify the same. In some western philosophies, there is a concept of dark wolf and fair wolf i.e. 2 wolves inside the body, which in my view is a different manifestation of the aforementioned verse of Srimad Bhagwad Gita.
Sri Krishna goes onto explain that mortals see the possibilities as different i.e. hot vs cold, joy vs sorrow, but a true yogi elevates himself above all these mundane differentiation.
जितात्मन: प्रशान्तस्य परमात्मा समाहित: ।
शीतोष्णसुखदु:खेषु तथा मानापमानयो: ॥ 6.7॥
The yogis who have conquered the mind rise above the dualities of cold and heat, joy and sorrow, and honor and dishonor. Such yogis remain peaceful and steadfast in their devotion to God.
In the next couple of verses (6.8 - 6.10), Sri Krishna cements this concept by saying that for a true yogi, dirt, stone and gold are same and so are sinners and pious. In other words, Yogis elevate their consciousness above the differentiations and completely engage themselves in mediation with a controlled mind.
The next question that crops up: How to perform Dhyana? What is the right procedure for the same ? Sri Krishna gives a very elaborate and detailed explanation on these concepts across 10 verses 6.11 - 6.20. However, towards the end of this explanation he describes the ultimate state of Yoga - Samadhi.
सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम् ।
वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वत: ॥ 6.21॥
In that joyous state of Yog, called samadhi, one experiences supreme boundless divine bliss, and thus situated, one never deviates from the Eternal Truth.
Wandering Mind
Saint Tyagaraja (Tyagabrahma) created Endaro Mahanubhavulu .. as one of the pancharatna kritis. In this famous composition, there is a beautiful phrase:
Manasa vana chara vara sancharamu nilipi
Moorthi paguga podaganevaa
These are great men… who have been able to control the monkey like senses and think of lord Rama clearly
Mind has been compared to a jumping monkey in many literary and historical works. This was also emphasized by Sri Krishna in this beautiful verse:
यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् ।
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् ॥ 6.26॥
Whenever and wherever the restless and unsteady mind wanders, one should bring it back and continually focus it on God.
This problem is again restated by Arjuna:
चञ्चलं हि मन: कृष्ण प्रमाथि बलवद्दृढम् ।
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥ 6.34॥
The mind is very restless, turbulent, strong and obstinate, O Krishna. It appears to me that it is more difficult to control than the wind.
Controlling the mind is the core concept of this chapter i.e. Dhyana Yoga. How to achieve the same? By realizing that the root cause of all pleasure and pain is the same i.e. Atma and its control is the core concept, my preferred verse always was 6.5 .
Notable Mention
In the last part of this chapter, Arjuna poses 2 existential questions. For the first challenge, Arjuna through verses 6.33 and 6.34 describes the challenges of a wandering mind, for which Sri Krishna agrees to the conundrum (6.35 - 6.36) that this indeed is a challenge, but practice and detachment are the path towards realisation.
असंयतात्मना योगो दुष्प्राप इति मे मति: ।
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायत: ॥ 6.36॥
Yog is difficult to attain for one whose mind is unbridled. However, those who have learnt to control the mind, and who strive earnestly by proper means, can attain perfection in Yog. This is My opinion.
Next Arjuna poses the most common and relevant question of our times. We start a lot of things, but never get to a completion. Sometimes it’s due to lack of motivation. Sometimes circumstances change. What happens in this case? Isn’t such a person deprived of spiritual and material richness?
कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति ।
अप्रतिष्ठो महाबाहो विमूढो ब्रह्मण: पथि ॥ 6.38॥
Does not such a person who deviates from Yog get deprived of both material and spiritual success, O mighty-armed Krishna, and perish like a broken cloud with no position in either sphere?
Sri Krishna answers this question through a series of verses where he describes the cycle of births and how good karma in one birth can lead to a potential better birth so that we can attain the supreme once we burn our residual karma. These verses (6.41 - 6.45) are a good explanation for the concept of prarbdha karma and how this can be the reason why some people get endowed with certain Vidya quickly.
Just before the conclusion of the chapter, Sri Krishna clearly highlights why he prefers Yogis. It needs to be remembered that Sri Krishna is also YOGESHWARA.
तपस्विभ्योऽधिकोयोगी ज्ञानिभ्योऽपिमतोऽधिक:।
कर्मिभ्यश्चाधिकोयोगी तस्माद्योगीभवार्जुन॥ 6.46॥
A yogi is superior to the tapasvī (ascetic), superior to the jñānī (a person of learning), and even superior to the karmī (ritualistic performer). Therefore, O Arjun, strive to be a yogi.
In a nutshell this chapter focuses on preparing our inner world to walk on the path to become a Yogi and elevate oneself above the clutches of Maya where the differentiation just vanish.
Please do share your view on the choice of shloka and my interpretations thereof. I would like to get your thoughts and feedback and maybe we discover something hidden in Srimad Bhagwad Gita.
Sarvam Sri Krishnaarpanamastu
Verses and meanings from:
- https://www.holy-bhagavad-gita.org/
Comments
I had a slightly different thought process.
Chapter 6, Dhyana Yoga.
Arjuna seeks to understand the relationship between action (karma) and dhyana, and how an ordinary individual can traverse the path to self-realization.
These eight verses capture the essence of Dhyana Yoga's teachings on meditation, mind control, and self-realization. Each includes the original Sanskrit, transliteration, translation, and significance.
Verse 6.5 - The Self as Friend or Enemy
उद्धरेदात्मनात्मानं नात्मानमवसादयेत् ।
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥ 6.5 ॥
Let one raise oneself by one's own Self; let one not degrade oneself. For the Self alone is the friend of the self, and the Self alone is the enemy of the self.
This foundational verse establishes personal responsibility for spiritual progress. It teaches that liberation and bondage both originate from within—our mind can be our greatest ally or worst adversary. This empowers individuals to take charge of their spiritual evolution.
Verse 6.6 - The Conquered Mind as Friend
बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः ।
अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् ॥ 6.6 ॥
For one who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, the mind remains the greatest enemy.
This verse clarifies that the mind becomes a friend only when conquered through discipline. An uncontrolled mind creates suffering and perpetuates ignorance. This distinction motivates practitioners to undertake the challenging work of mind-training.
Verse 6.7 - Equanimity of the Self-Realized
जितात्मनः प्रशान्तस्य परमात्मा समाहितः ।
शीतोष्णसुखदुःखेषु तथा मानापमानयोः ॥ 6.7 ॥
One who has conquered the mind and attained tranquility has realized the Supreme Self and remains balanced in cold and heat, pleasure and pain, honor and dishonor.
This verse describes the state of the self-realized yogi—established in equanimity regardless of external circumstances. Such a person has transcended dualities and remains anchored in the unchanging Self.
Verse 6.17 - Moderation: The Key to Success
युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु ।
युक्तस्वप्नावबोधस्य योगो भवति दुःखहा ॥ 6.17 ॥
Yoga becomes the destroyer of sorrow for one who is moderate in eating and recreation, moderate in exertion in actions, and moderate in sleep and wakefulness.
This verse provides the practical foundation for successful meditation—balanced living. It democratizes yoga by showing that spiritual practice requires moderation rather than extreme austerities, making it accessible to everyone.
Verse 6.19 - The Steady Flame of Meditation
यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता ।
योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ॥ 6.19 ॥
As a lamp in a windless place does not flicker, so is the simile used for the yogi of controlled mind, practicing meditation on the Self.
This beautiful metaphor captures the quality of a meditative mind—steady, unwavering, and one-pointed. Just as a flame burns steadily without wind's disturbance, the trained mind remains focused on the Self, allowing self-awareness to shine undisturbed.
Verse 6.26 - The Core Meditation Technique
यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् ।
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् ॥ 6.26 ॥
Whenever and wherever the restless and unsteady mind wanders, one should bring it back and continually focus it on the Self.
This verse provides the core technique of dhyana—gentle, persistent redirection of attention. Rather than expecting immediate stillness, Krishna instructs practitioners to patiently bring back wandering attention each time it strays. This removes frustration from meditation practice.
Let us examine this verse from the standpoint of the sakshi.
Suppose your mind wanders into thoughts about work, money, family, or the future.
You are aware of those thoughts. The thoughts change, but their presence is known.
A thought arises — you know it.
The thought disappears — you know its disappearance.
The mind becomes restless — you know its restlessness.
The mind becomes quiet — you know its quietness.
The very fact that the mind's movements are known points to the distinction between the changing mind and the consciousness by which those movements are known.
In Advaita, the mind is an object of awareness; it is not the ultimate subject, the Atman.
Therefore, the mind's wandering does not mean that you, as consciousness, have wandered. It is the mind that wanders, and that wandering is known.
Verse 6.34 - Arjuna's Honest Doubt
चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम् ।
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥ 6.34 ॥
The mind is indeed restless, O Krishna, turbulent, powerful, and obstinate. I consider it as difficult to control as the wind.
Arjuna's honest admission resonates with every meditator's experience. This verse validates the genuine difficulty of mind control while opening the door to Krishna's practical solution. It demonstrates that doubt and difficulty are natural parts of the spiritual path.
Verse 6.35 - The Complete Solution
असंशयं महाबाहो मनो दुर्निग्रहं चलम् ।
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥ 6.35 ॥
The Blessed Lord said: Undoubtedly, O mighty-armed one, the mind is difficult to control and restless. But through practice (abhyasa) and detachment (vairagya), O son of Kunti, it can be controlled.
This verse provides the complete solution to mind control—the twin pillars of abhyasa and vairagya. Krishna acknowledges the difficulty honestly, then empowers practitioners with a practical method. Success comes from sustained, patient effort combined with gradual reduction of attachments.