Bhagvad Gita - Chapter: 6 Dhyana Yogah

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि |
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शन: ||29||

The yogi sees himself in all beings and all beings in himself. He sees the same everywhere, maintaining an equal vision.

Sama-darśanaḥ: Equal vision or equanimity.
Sarva-bhūtāni: All living beings.

Unity with all beings is described here, portraying the yogi’s expanded awareness. This verse aligns spiritual realization with universal compassion and connectedness.

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यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति |
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ||30||

One who sees Me in everything and everything in Me, I am never lost to him, nor is he ever lost to Me.

Praṇaśyāmi: Perish or lost.
Sarvatra: Everywhere or in all.

The idea of seeing God in everything introduces the theme of divine immanence. Krishna emphasizes that such vision leads to an unbreakable bond with the divine.

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सर्वभूतस्थितं यो मां भजत्येकत्वमास्थित: |
सर्वथा वर्तमानोऽपि स योगी मयि वर्तते ||31||

The one who worships Me as residing in all beings, established in unity, that yogi remains in Me, whatever the condition may be.

Ekatvam: Oneness or unity.
Bhajati: Worships or adores.

Worshiping the divine in all beings is presented as the highest form of yoga. This verse links personal devotion to universal love, broadening the scope of spiritual practice.

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आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन |
सुखं वा यदि वा दु:खं स योगी परमो मत: ||32||

O Arjuna, the highest yogi is one who sees the pleasure and pain of others as his own, considering everything as equal.

Ātmaupamyena: By comparison with oneself.
Samaṁ: Equal or impartial.

Equality in experiencing joy and sorrow of others defines the highest yogi. This verse ties spiritual maturity to empathy and selflessness, extending beyond personal liberation.

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अर्जुन उवाच योऽयं योगस्त्वया प्रोक्त: साम्येन मधुसूदन |
एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम् ||33||

O Krishna, this yoga of equality that You have expounded, I do not see its stability due to the restlessness of the mind.

Caṅcalatvāt: Due to restlessness or instability.
Sāmyeṇa: With equality or balance.

Arjuna’s doubt about yoga reflects the challenges practitioners face with mental instability. This verse introduces the tension between theory and practice in spiritual growth.

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चञ्चलं हि मन: कृष्ण प्रमाथि बलवद्दृढम् |
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ||34||

The mind is unsteady, turbulent, and powerful, O Krishna. I think restraining it is as difficult as controlling the wind.

Pramāthi: Agitating or turbulent.
Vāyuḥ: Wind or air.

Arjuna’s analogy of the mind to the wind illustrates its uncontainable nature. This heartfelt confession sets the stage for Krishna’s practical advice on overcoming mental struggles.

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श्रीभगवानुवाच असंशयं महाबाहो मनो दुर्निग्रहं चलम् |
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ||35||

Undoubtedly, O Mighty-armed, the mind is restless and difficult to control, but it can be mastered by practice and detachment.

Abhyāsena: Through practice.
Vairāgya: Detachment or renunciation.

Krishna reassures Arjuna that with consistent practice and detachment, even the restless mind can be controlled. This verse emphasizes hope and effort in overcoming obstacles.

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