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Ch 6 · Dhyāna-Yoga
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Bhagavad Gītā Chapter 6, Verse 10: Krishna to Arjuna — Dhyāna-Yoga

Bhagavad Gītā 6.10Chapter 6 · Dhyāna-Yoga · Krishna → Arjuna · Tāta · anuṣṭubh
योगी युञ्जीत सततमात्मानं रहसि स्थितः ।
एकाकी यतचित्तात्मा निराशीरपरिग्रहः ॥
yogī← yogin(28 verses)nominative masculine singular nounyogi (yoga + -in 'possessor of')attested in commentariesadvaitaध्यायी युञ्जीत समादध्यात् सततं सर्वदा आत्मानम् अन्तःकरणं रहसि एकान्ते गिरिगुहादौ स्थितः सन् एकाकी असहायःviśiṣṭādvaitaउक्तप्रकारकर्मयोगनिष्ठः सततम् अहरहः योगकाले आत्मानं युञ्जीत आत्मानं युक्तं कुर्वीत स्वदर्शननिष्ठं कुर्वीत इत्यर्थःśuddhādvaitaइत्यादिनामत्संस्थामधिगच्छति 15 इत्यन्तेन yuñjīta← √yuj(47 verses)present optative 3rd person singular verbto yoke, join, engage in (verbal root)attested in commentariesadvaitaसमादध्यात् सततं सर्वदा आत्मानम् अन्तःकरणं रहसि एकान्ते गिरिगुहादौ स्थितः सन् एकाकी असहायःviśiṣṭādvaitaआत्मानं युक्तं कुर्वीत स्वदर्शननिष्ठं कुर्वीत इत्यर्थःdvaitaसमाधियोगयुक्तं कुर्यात्bhaktiसमाहितं कुर्यात्advaita-bhaktiक्षिप्तमूढविक्षिप्तभूमिपरित्यागेनैकाग्रनिरोधभूम्यां समाहितं कुर्यात् satatam← satatam(7 verses)always, constantlyattested in commentariesviśiṣṭādvaitaअहरहः योगकाले आत्मानं युञ्जीत आत्मानं युक्तं कुर्वीत स्वदर्शननिष्ठं कुर्वीत इत्यर्थः ātmānaṃ← ātman(114 verses)accusative masculine singular nounthe Self, soul; one's own self rahasi← rahaslocative neuter singular nounsecrecy, secret placeattested in commentariesadvaitaएकान्ते गिरिगुहादौ स्थितः सन् एकाकी असहायःviśiṣṭādvaitaजनवर्जिते निःशब्दे देशे स्थितः एकाकी तत्रापि न सद्वितीयः तत्रापि यतचित्तात्मा यतचित्तमनस्कः निराशीः आत्मव्यतिरिक्ते कृतśuddhādvaitaस्थितः आत्मानं सततं युञ्जीतadvaita-bhaktiगिरिगुहादौ योगप्रतिबन्धकदुर्जनादिवर्जिते देशे स्थितः एकाकी त्यक्तसर्वपरिग्रहजनः संन्यासी चित्तमन्तःकरणमात्मा देहश्च संय sthitaḥ← √sthā(27 verses)nominative masculine singular participle nounto stand, remain (verbal root)attested in commentariesadvaitaसन् एकाकी असहायःviśiṣṭādvaitaएकाकी तत्रापि न सद्वितीयः तत्रापि यतचित्तात्मा यतचित्तमनस्कः निराशीः आत्मव्यतिरिक्ते कृत्स्ने वस्तुनि निरपेक्षः अपरिग्रśuddhādvaitaआत्मानं सततं युञ्जीतbhaktiसन्नेकाकी सङ्गशून्यः यतं संयतं चित्तमात्मा देहश्च यस्य निराशीर्निराकाङ्क्षो निराहारो वा अपरिग्रहः परिग्रहशून्यश्चadvaita-bhaktiएकाकी त्यक्तसर्वपरिग्रहजनः संन्यासी चित्तमन्तःकरणमात्मा देहश्च संयतौ योगप्रतिबन्धकव्यापारशून्यौ यस्य स यतचित्तात्मा
ekākī← ekākinnominative masculine singular nounalone, solitary (eka 'one' + -ākin)attested in commentariesadvaitaअसहायःviśiṣṭādvaitaतत्रापि न सद्वितीयः तत्रापि यतचित्तात्मा यतचित्तमनस्कः निराशीः आत्मव्यतिरिक्ते कृत्स्ने वस्तुनि निरपेक्षः अपरिग्रहः तद्advaita-bhaktiत्यक्तसर्वपरिग्रहजनः संन्यासी चित्तमन्तःकरणमात्मा देहश्च संयतौ योगप्रतिबन्धकव्यापारशून्यौ यस्य स यतचित्तात्मा yata← √yam(9 verses)compound participle (compound member)to restrain, control (verbal root); also: which (relative)-citt← citta(12 verses)compound (compound member)mind, thought, consciousness, mental substanceātmā← ātman(114 verses)nominative masculine singular nounthe Self, soul; one's own self nirāśī← nirāśī(2 verses)nominative masculine singular nounwithout expectation (nis- + āśīs 'desire')r aparigrahaḥ← aparigrahanominative masculine singular nounnon-acceptance, freedom from possessionsattested in commentariesadvaitaपरिग्रहरहितश्चेत्यर्थःviśiṣṭādvaitaतद्व्यतिरिक्ते कस्मिंश्चिद्bhaktiपरिग्रहशून्यश्च
spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip
meaning

The yogi should dwell in solitude, continuously collect the mind, and hold no craving and no possessions.

Bhāṣyakāra purports

  • Śaṅkaraadvaita

    The meditator (yogī) must continuously apply the inner organ (antaḥkaraṇa) in solitude — a cave or mountaintop — having renounced all association, all craving (vīta-tṛṣṇā), and every last possession (parigraha-rahita). Śaṅkara insists the qualifiers 'solitary' and 'withdrawn' together signal complete renunciation (saṃnyāsa), not merely physical aloneness. Without that renunciation, the so-called yoga is still ego-driven motion, not the stillness that opens the way to non-dual knowledge (jñāna).

  • Rāmānujaviśiṣṭādvaita

    The karma-yogin who has ripened through dedicated action now turns inward: stationed in a silent, unpeopled place, truly alone (na sa-dvitīyaḥ — not even a second companion), with mind and senses restrained, he holds the self in continuous vision (svadārśana-niṣṭhā). Rāmānuja reads 'nirāśīḥ' as total indifference to every object other than the ātman, and 'aparigrahaḥ' as freedom from even subtle proprietorship. This inward abiding is the proximate condition for bhakti-yoga, not a terminal state — it purifies the aspirant to receive Bhagavān's grace.

  • Madhvadvaita

    *Yogī yuñjīta satatam ātmānam* — Madhva's bhāṣya opens with *samādhiyoga-prakāram āha*, announcing that what follows specifies the *prakāra* (mode or manner) of *samādhi*-yoga. The verb *yuñjīta* is read as *samādhiyogayuktaṃ kuryāt* — one should render the mind (*ātmānam*, i.e., *manaḥ*) concentrated in *samādhi*-yoga. Jayatīrtha presses the necessity of a fresh injunction: since *uddharet* (6.5) already ordained yoga in general, why is *yuñjīta* re-stated here? His answer — *prakāra-kathanāya vidhyanuvāda* — the re-statement (*anuvāda*) of the injunction is for the sake of specifying the *prakāra*, the exact form the practice takes. Against the objection that *yuñjīta* names only *yoga-mātra* (yoga in general) and so cannot mean *samādhi* in particular, Jayatīrtha replies: *sāmānya-śabdo 'pi prakaraṇād viśeṣe avatiṣṭhate* — even a general term, by force of context (*prakaraṇa*), settles into its specific sense. The *ātman* here is explicitly glossed as *manaḥ*: the *jīva* (individual self), irreducibly *paratantra* (eternally dependent) in relation to *svatantra* Hari, collects the mind not as an autonomous act but as an act of subordination — *samādhi* is the instrument of Hari's service, and the discipline of *ekākī yata-cittātmā nirāśīr aparigrahaḥ* (solitude, restrained mind-and-self, desirelessness, non-possession) removes what scatters it from that service.

    divergence: Contaminated rendering imported a meta-note acknowledging Madhva's bhāṣya brevity and projecting a 'doctrinal extension' from general Dvaita tenets without grounding the reading in the bhāṣya's own Sanskrit moves. Repaired rendering anchors to *samādhiyoga-prakāram āha*, *samādhiyogayuktaṃ kuryāt*, *prakāra-kathanāya vidhyanuvāda*, *sāmānya-śabdo 'pi prakaraṇād viśeṣe avatiṣṭhate*, and the explicit gloss *ātmānam = manaḥ*, all drawn verbatim from Madhva and Jayatīrtha.

  • Vallabhaśuddhādvaita

    Vallabha frames this verse as describing the yogin who is ascending (yoga-ārūḍha) into Kṛṣṇa's own nature — solitary sitting and continuous engagement are not austerities imposed from outside but expressions of the self resting in the prasāda (grace) that Kṛṣṇa already pours out. The aspirant's effort (yuñjīta) is real, yet its energy is entirely Kṛṣṇa's gift; without that prasāda, no technique yields siddhi. NOTE: Vallabha's bhāṣya covers verses 10–13 as a block, so fine-grained word-level divergence is interpolated from Puṣṭi-mārga principles.

  • Śrīdharabhakti

    Śrīdhara identifies the subject as the already-established yogin (yoga-ārūḍha) and reads the verse as the full prescription for his ongoing practice: mind (manaḥ) must be made continuously collected (samāhita), dwelling in solitude free of all company (saṅga-śūnya), body and inner organ jointly restrained (yata-citta-ātmā), free of craving (nirāśīḥ) — which Śrīdhara glosses as either desirelessness or even abstention from food — and utterly without possessions (aparigrahaḥ). The bhakti inflection appears in his insistence that this entire prescription culminates in the verse-group closing with 'sa yogī paramo mataḥ' — the supreme yogin is ultimately the devotee.

  • Madhusūdanaadvaita-bhakti

    Madhusūdana reads the verse as the summit-prescription for the yoga-ārūḍha: the yogin must lift the mind out of its three defective conditions — kṣipta (scattered), mūḍha (dull), vikṣipta (distracted) — and lodge it firmly in the ekāgra-nirodha state (one-pointed cessation). The solitude is qualified: a mountain-cave free of 'wicked persons who obstruct yoga' (yoga-pratibandha-durjanādi-varjita). Desire and possession are renounced not arbitrarily but because even scripturally-permitted possessions become obstacles (yoga-pratibandha) when they occupy mental bandwidth. This double lens — Advaita's rigorous mental taxonomy plus bhakti's teleology of 'sa yogī paramo mataḥ' — is Madhusūdana's signature move.

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