Gita 06.20 – Stop outer obsession to begin inner perception

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yatroparamate cittaṁ
niruddhaṁ yoga-sevayā
yatra caivātmanātmānaṁ
paśyann ātmani tuṣyati (Bg 6.20)

Word-for-word:
yatra — in that state of affairs where; uparamate — cease (because one feels transcendental happiness); cittam — mental activities; niruddham — being restrained from matter; yoga-sevayā — by performance of yoga; yatra — in which; ca — also; eva — certainly; ātmanā — by the pure mind; ātmānam — the Self; paśyan — realizing the position of; ātmani — in the Self; tuṣyati — one becomes satisfied

Translation:
When the mind, restrained from material activities, becomes still by the practice of yoga, then the yogi is able to behold the soul through the purified mind, and he rejoices in the inner joy.

Explanation:
From this verse up to verse 23, Kṛṣṇa describes the state of samādhi as both the goal and the perfection of the yogic path. The previous verse explains how yogīs fix their consciousness on the self—yathā dīpo nivāta-stho—like a lamp in a windless place. When the mind becomes fixed, the result is yatroparamate cittaṁ niruddhaṁ yoga-sevayā.

Niruddha or nirodha is the culminating state of consciousness within the framework of yoga analysis. The stages are mūḍha, kṣipta, vikṣipta, ekāgratā, and nirodha. Mūḍha is deluded or tāmasic. Kṣipta is rājasic. Vikṣipta is inclined toward sattva-guṇa. Ekāgratā is when one is established in sattva and moving toward transcendence. Nirodha is when one has transcended the modes altogether.

Nirodha essentially means cessation, stoppage, or complete restraint. Patañjali’s Yoga-sūtra defines the perfection of yoga as citta-vṛtti-nirodha—the cessation of the movements of consciousness. Kṛṣṇa explains here that this is the state attained by the yogī. He is practically expressing the same principle here (uparamate cittaṁ niruddhaṁ) as stated in the Patañjali Yoga-sūtra (citta-vṛtti-nirodha), making it clear that this is the state of yogic perfection.

Yogic perfection has two aspects, of which Patañjali focuses on one. For example, if a person is completely absorbed in watching a movie, the first step is to recognize that the movie is not reality, that one is not a character in it, and to stop allowing one’s consciousness to be entangled in it. At this stage, the mind is no longer attracted or affected by the movie—this represents the first stage of disentanglement. The second stage is to direct the consciousness toward reality itself.

In the yoga path, at least as presented in the Patañjali Yoga-sūtra, there is no explicit explanation of who Īśvara is. Īśvara-pranidhāna—surrender to Īśvara—is definitely mentioned, and the goal of surrender is one of the elements of yoga.

At the same time, the Yoga-sūtras do not discuss who Īśvara is or what ultimate perfection in relationship with Īśvara entails. Patañjali wrote the sutras assuming that his audience already knew the identity of Īśvara. His focus was not on revealing Īśvara’s identity or glory, but on providing a methodology for practicing yoga. Consequently, the Patañjali Yoga-sūtra is not a lengthy book. The sutras themselves are very concise. Of course, commentaries on them have been elaborate, but the original text is brief.

At this stage in the Bhagavad-gītā, Kṛṣṇa also emphasizes the cessation of the negative, as He has not yet revealed Himself directly.

The phrase “yatroparamate cittaṁ” means bringing the consciousness not merely under control, but to cessation (niruddhaṁ), which can be achieved through the consistent practice of yoga (yoga-sevayā).

At that stage, it is like when one stops being infatuated with a movie and can turn attention to what else exists around oneself—yatra caivātmanātmānaṁ. One can perceive with a purified consciousness, the mind naturally turning toward the self.

We have an inner eye that must connect with the outer eye for perception to occur. By the inner eye, we do not mean the physical organ of sight, but the subtle faculty of vision. For instance, sometimes we may be looking at something, but if our mind is elsewhere, the light rays from the object may fall on our eyes, yet conscious perception does not take place. This is because the inner eye, or the mind’s eye, is focused elsewhere.

As has been discussed earlier, ‘cit’ is the faculty of consciousness of the soul, while ‘citta’ is the consciousness that is rooted in and operates through the body. For example, consider a person watching a movie. The person’s capacity to notice the movie theatre, the ceiling, the roof, the chairs, or the neighbour sitting beside them can be understood as ‘cit.’ The person’s consciousness absorbed in the movie itself—whatever impressions and experiences they gather while watching—is citta.

The emphasis here is that when citta has been restrained (niruddha), the vision can turn inward. With the inner eye, one can then perceive the self—ātmanātmānaṁ. When that happens, one delights in oneself—paśyann ātmani tuṣyati. To recognize oneself as indestructible, and to realize that bliss and consciousness reside within, is itself a joyful experience. Simply understanding oneself as an indestructible soul is a profound realization.

Of course, the joy of realizing Kṛṣṇa is even greater, but even the joy of recognizing oneself as ātma far exceeds all material pleasures. This is what is expressed in paśyann ātmani tuṣyati. At this stage, there is great inner joy that arises from one level of yogic perfection—the stage where one perceives the soul.

In conclusion, Kṛṣṇa essentially says in this verse that through the practice of yoga, the movements of consciousness within the material realm come to a stop, and one attains the stage of nirodha, as described in the Yoga-sūtras.

Once the outward gaze of the mind ceases and one turns inward, one begins to perceive the self. As mentioned in the Śrī Śikṣāṣṭakam, the mind acts like a mirror—ceto-darpaṇa-mārjanaṁ. Just as we see our reflection in a clean mirror, when the citta is purified of all contamination, the mind becomes a mirror for the soul. The soul can then perceive itself and delight in that vision.

Thank you.