Gita 06.15 – Yoga brings mental regulation and spiritual liberation
yuñjann evaṁ sadātmānaṁ
yogī niyata-mānasaḥ
śāntiṁ nirvāṇa-paramāṁ
mat-saṁsthām adhigacchati
Word-to-word
yuñjan — practicing; evam — as mentioned above; sadā — constantly; ātmānam — body, mind and soul; yogī — the mystic transcendentalist; niyata-mānasaḥ — with a regulated mind; śāntim — peace; nirvāṇa-paramām — cessation of material existence; mat-saṁsthām — the spiritual sky (the kingdom of God); adhigacchati — does attain.
Translation
Thus practicing constant control of the body, mind and activities, the mystic transcendentalist, his mind regulated, attains to the kingdom of God [or the abode of Kṛṣṇa] by cessation of material existence.
Explanation
In the previous verses (6.11–13), Krishna described how a yogi should externally practice yoga — by choosing a secluded place, sitting in a steady posture, and preparing the body and mind for meditation. In verse 14, Krishna then turns to the inner disposition of the yogi: being free from fear and desire, and focusing the mind on Him — yukta āsīta mat-paraḥ — “Be steadfast in yoga, with Me as your supreme goal.”
When one practices steadily in this way, Krishna explains, the engagement must be constant — sadā, meaning “always.” The yogi becomes niyata-mānasaḥ — one whose mind is regulated and disciplined through steady practice. The mind is, by nature, trainable; with sincere and consistent effort, it gradually becomes obedient and peaceful. It takes time, but through constant engagement (evaṁ sadātmānam), the mind comes under control, leading to a state of deep tranquility — śāntiṁ nirvāṇam.
The word Nirvāṇa has appeared several times in the Bhagavad-gītā. Its first occurrence is in 2.72:
eṣā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati
sthitvāsyām anta-kāle ’pi brahma-nirvāṇam ṛcchati
In each case, Krishna uses the expression brahma-nirvāṇam — liberation in the spiritual reality, Brahman. Although “Nirvāṇa” is often associated with Buddhism and commonly understood as the extinction of existence, Krishna employs it differently. For Him, Nirvāṇa does not signify annihilation of being, but rather the cessation of material existence — followed by entry into spiritual existence.
In this verse (6.15), Krishna uses the phrase nirvāṇa-paramām — “the supreme or transcendental Nirvāṇa.” This indicates not merely release from material bondage, but attainment of the highest spiritual peace.
Through yoga, as the mind becomes disciplined and detached, one naturally withdraws from material pursuits and pleasures; thus, material existence is brought to an end. Yet Krishna’s teaching goes beyond mere renunciation. Because the yogi also cultivates a positive spiritual focus — as stated in 6.14, yukta āsīta mat-paraḥ (“be steadfast with Me as your goal”) — the result is not only Nirvāṇa (freedom from matter), but parama — elevation to the spiritual plane of existence.
Hence, for the sincere yogi, the culmination of practice is twofold: the ending of material entanglement and the awakening into spiritual life — a life centered in Krishna, characterized by peace, fulfillment, and transcendence.
In this verse, Krishna concludes by saying: mat-saṁsthām adhigacchati — “One attains My abode.”
The phrase mat-saṁsthām literally means “situated in Me” or “attaining My state.” The specific meaning of this attainment can vary according to the yogi’s path and conception. It depends on one’s spiritual orientation — which form of yoga one practices and how one envisions Krishna.
For instance, if a yogi approaches Krishna in a utilitarian way, viewing Him merely as a means or object of meditation, then the result may be attainment of Brahman, the impersonal spiritual effulgence. However, if one cultivates a positive, personal conception of Krishna — recognizing Him as the Supreme Person — then one transcends the impersonal stage and attains Bhagavān, the Supreme Lord Himself, along with the highest form of liberation, loving union with Him.
Essentially, Krishna here emphasizes that through steady and consistent practice, the mind becomes controlled, leading to the attainment of śāntiṁ nirvāṇa-paramām — the supreme spiritual peace.
This chapter contains two key verses about the mind — 6.5 and 6.6 — both highlighting the necessity of regulating and uplifting the mind through practice. Here, Krishna reinforces that idea: by regular and sincere effort, the mind can be mastered, and through that mastery, one attains the supreme perfection.
It is significant that Krishna uses the word śāntiḥ (peace) here. This is not the peace of external conflict resolution — not the śānti of a war ending in a treaty — but the inner peace that arises from the pacification of desires. True peace is not merely the temporary stillness of the mind, but the deep calm that comes when desires themselves are transcended. This is the peace born of self-mastery and spiritual realization.
Thus, when Krishna says śāntiṁ nirvāṇa-paramām, He is describing not just the cessation of material existence (nirvāṇa), but the attainment of transcendental peace, a positive spiritual state beyond negation.
The traditional concept of Nirvāṇa often centers on a negative focus — the recognition that this world is filled with suffering and the desire to escape it. But Krishna’s teaching goes further. Nirvāṇa-paramām points not merely to freedom from suffering, but to the fulfillment that follows it — life in the spiritual reality.
It can be compared to a sick person whose first goal is to recover from illness. Liberation from disease is important, but once health is regained, the question naturally arises: How will I live now? What will I do with this new life?
In the same way, Krishna’s nirvāṇa-paramām describes not only the end of material bondage but also the beginning of a higher, spiritual existence — a life centered in Krishna, characterized by serenity, devotion, and divine fulfillment.
When a person is very ill, the immediate focus is naturally on one thing — “I just want to get better.” However, if that person also carries a promise and vision of what life will be like after recovery — how they will live, what they will do — that positive vision becomes a powerful source of motivation. It inspires them to endure the treatment and persevere through the healing process.
In the same way, the path of Jñāna or even the path of Śūnyatā (as in Buddhism) primarily emphasizes realizing that this world is a place of suffering — that our material condition is like a diseased state, and the goal is to escape it. This approach focuses largely on negation — on freedom from misery.
But the path of Bhakti offers something higher — it gives a vision of healthy life, of positive spiritual existence, of joyful engagement in loving service to the Divine. When one becomes captivated by this uplifting vision of spiritual life, renouncing the diseased material life no longer feels like deprivation; it becomes natural and effortless.
Thus, the focus of this verse is precisely that — through steady practice of yoga, one not only becomes free from material entanglement but also attains transcendental existence, a state of pure, healthy spiritual being.
Leave A Comment