Bhagavad Gītā Chapter 6, Verse 15: Krishna to Arjuna — Dhyāna-Yoga

Bhāṣyakāra purports

• Śaṅkaraadvaita

  The yogin who continuously applies the mind in the prescribed manner — yukta (joined, restrained) to the ātman — and whose manas (mind-organ) is controlled (niyata, restrained) in that very restraint, reaches śānti (cessation, quiescence): that cessation whose highest limit is nirvāṇa (liberation, complete extinguishing of saṃsāric motion), which is mat-saṃsthā — utterly dependent on Me, the Supreme Self. Śaṅkara glosses saṃsthā as mad-adhīnam: the peace does not stand on its own but is grounded in Brahman alone. No phenomenal prosperity is sought; the verse closes the section before diet-discipline begins.

• Rāmānujaviśiṣṭādvaita

  By ever directing the manas toward Me, the Puruṣottama who is the auspicious refuge (śubhāśraya) of all minds, the yogin's manas becomes niścala (unwavering) — purified by the very contact of My touch (mat-sparśa-pavītr-kṛta). He attains mat-saṃsthā-nirvāṇa-paramā śānti: peace that is supreme cessation abiding in Me, not a void-extinction but a rest within Bhagavān's own being. Rāmānuja then flags this verse as preparatory: mind-purity through concentration on the auspicious refuge is the basis; other yogic accessories follow.

• Madhvadvaita

  The Dvaita bhāṣya on this verse is terse: Madhva glosses only nirvāṇa-paramā as 'of the kind that follows after the relinquishment of the body (śarīra-tyāga),' specifying that the peace attained is post-mortem liberation — not a present-life dissolved-self but a future state following bodily death. The jīva's eternal distinctness from Hari persists; the yogin's mat-saṃsthā is therefore dwelling with Hari, never merger into Him.

• Vallabhaśuddhādvaita

  Vallabha reads mat-saṃsthā as laya — not mere dependence or dwelling but actual entry (praveśa) into Kṛṣṇa: a union surpassing even akṣara-tādātmya (identity with the immutable Brahman). The siddha-yogin, perpetually yoked, attains a paramam (supreme) mode of merger that exceeds the Advaita formless-absorption and the Vaiṣṇava residence-in-Bhagavān — it is the ecstatic dissolution into Kṛṣṇa's own being as prasāda, as grace-gift of His līlā.

• Śrīdharabhakti

  Śrīdhara introduces this verse explicitly as 'the fruit of yoga-practice (yogābhyāsa-phalam).' The yogin who applies and collects (samāhita) the mind in the described manner, and whose citta (mental stream) is altogether checked (niruddha), reaches saṃsāra-uparati — the cessation of wandering existence. He qualifies that cessation: nirvāṇa is the paramam (highest goal) contained within that peace; and mat-rūpeṇa-avasthiti — resting in My very form — is the final station. Śrīdhara's gloss is balanced: the verse declares both the negative (saṃsāra ends) and positive (resting in Bhagavān's form) dimensions.

• Madhusūdanaadvaita-bhakti

  Madhusūdana situates this verse as the fruit of saṃprajñāta-samādhi (samādhi with distinct cognitive support). The yogin who applies abhyāsa (practice) and vairāgya (dispassion) simultaneously, whose mano-vṛtti (mind-modifications) are fully arrested, reaches śānti that is sarva-vṛtti-uparati (cessation of all mental movements), flowing without break (praśānta-vāhitā), culminating in mukti through destruction of sa-kārya-avidyā (ignorance together with its effects). Mat-saṃsthā is glossed as mat-svarūpa-paramānanda: rest in the supreme bliss that is My own nature. He explicitly rejects any worldly aiśvarya (prosperity) as a possible fruit — those are mere upasarga (obstacles to liberation) at the level of samādhi.