Contemporary scholarly and practical interpretations for modern seekers.
Swami Chinmayananda
# BG 6.25 — Commentary Translation
According to the preceding verses, the goal of yoga is for the mind to become established in its own true nature. This state has been described as the form of supreme bliss. However, merely presenting the theoretical exposition of this subject without demonstrating the means to attain this state is not particularly useful for practitioners.
In the two verses under consideration, the subtle art of meditation is described. A detailed examination is found in these verses regarding how to concentrate the mind, and then, through that collected consciousness, how to meditate upon the atman and become one with it.
One must renounce all desires entirely and bring the senses under proper control, withdrawing them from their objects. Since every word of this verse points to the gateway of success, it requires explanation. Here it is specifically stated that the complete renunciation of all desires is essential. From this, no practitioner should harbor any doubt regarding the nature of the state of self-realization. By "complete," it is meant that in the final stage of meditation, the practitioner must even renounce the desire for the perfection of yoga itself.
Here, the renunciation of desire is presented as an extremely important necessary quality. However, unfortunately, those lacking discrimination have not paid attention to the specific qualifier given to desire and have distorted the meaning of the scriptures. They have understood it to mean that the scriptures teach a life without ambition, and because of this contrary notion, they become trapped in the inertia of tamas.
Special attention must be given to the qualifier "born of resolve." In the commentary on the second verse of this chapter, the meaning of the word "resolve" has already been explained. From that perspective, the meaning here is that one must renounce those desires which, born from the conviction that happiness lies in sense objects, create countless distractions in the mind.
If a person succeeds in renouncing these resolve-born desires, then the mind acquires such capacity and firmness that it can establish mastery over the senses. First, bring those wild horses of the senses under control, and then it becomes easy to withdraw them from all objects.
It is an experienced truth that the mind, weakened by its own self-created distractions, cannot keep the senses under its control. Through the renunciation of desire, it acquires this capacity. However, this power and peace of mind is not obtained through hastily performed actions or imagination, nor through any mysterious esoteric practice. Here it is clearly stated that the practitioner should gradually calm the mind.
Undoubtedly, by restraining the sense-oriented tendencies of the senses, some degree of mental peace is obtained. Then there is a need to make this peace stable and firm. In explaining the means for this, the Lord says: one should establish the mind in the atman through an intellect endowed with patience. In the course of practice, this teaching has great importance.
First, restrain the senses through the mind, and then establish the mind in the atman through the more subtle, discriminative intellect. It is only through the renunciation of all mental modifications except that which is directed toward the object of meditation that the mind can be controlled. The flow of mental modifications is called the mind; therefore, through continuous inquiry into the nature of the atman, the mind will become established in the atman itself. When it becomes completely established in the atman, it becomes immersed in a divine, transcendent peace. Through conscious human effort, one can reach this state, which is the final rung of meditation yoga.
While teaching this yoga, which is to be practiced by all seekers, the Lord cautions them that after reaching the supreme state of yoga described above, one should not contemplate any other subject.
After attaining this peaceful moment, no other duty or goal remains for the practitioner. One need only be vigilant that no new stream of mental modifications begins and that the peace of mind remains firm. "Knock and the door shall open unto you"—this is the Lord's assurance.
In no scripture of the world is such an extensive exposition of instructions related to the method of meditation yoga found in merely two verses. Even in the Gita itself, such a description is not given elsewhere. From this perspective, these two profound verses are incomparable and unique.
For those practitioners engaged in yoga whose minds are restless and unsteady, the means are explained in the next verse.
This interpretation draws on a specific tradition and may not represent the view of any single school. For authoritative guidance within a specific tradition, seek a qualified teacher.