Chapter 6 (Dhyana Yoga) • Verse 7
जितात्मनः प्रशान्तस्य परमात्मा समाहितः।
शीतोष्णसुखदुःखेषु तथा मानापमानयोः॥
jitātmanaḥ praśāntasya paramātmā samāhitaḥ
śītoṣṇa-sukha-duḥkheṣu tathā mānāpamānayoḥ
"For one who has conquered the mind, the Supersoul is already reached, for such a person has attained tranquility. To such a person, happiness and distress, heat and cold, honor and dishonor are the same."
Chapter 6 is called Dhyana Yoga—the yoga of meditation. In it, Krishna provides detailed instructions on meditative practice and describes the characteristics of one who has achieved yoga (union).
This verse follows immediately after Verse 6.6, which states that the mind is the best friend of one who has conquered it, and the worst enemy of one who hasn't. Verse 6.7 now describes the fruits of that conquest: tranquility, connection to the Divine, and equanimity in all circumstances.
Together, these verses paint a complete picture: first conquer the mind (6.5-6), then experience the resulting peace and spiritual connection (6.7), and finally manifest this inner state through equal treatment of all dualities.
| jita-ātmanaḥ | of one who has conquered the self/mind (jita = conquered; ātman = self) |
| praśāntasya | of one who is perfectly peaceful, tranquil (pra = completely; śānta = peaceful) |
| paramātmā | the Supreme Self, the Supersoul (param = supreme; ātmā = self) |
| samāhitaḥ | completely absorbed in, attained, reached, established |
| śīta-uṣṇa | cold and heat |
| sukha-duḥkheṣu | in happiness and distress |
| tathā | similarly, likewise |
| māna-apamānayoḥ | in honor and dishonor (māna = honor; apamāna = dishonor) |
The verse follows a beautiful logical structure: First the cause (jita-ātmanaḥ—having conquered the mind), then the inner result (praśāntasya—becoming peaceful), then the spiritual consequence (paramātmā samāhitaḥ—connection to the Supreme), and finally the external manifestation (equanimity in dualities).
The term "jita-ātmanaḥ" is central to understanding this verse. What does it mean to conquer the self?
In this context, the "self" to be conquered is not the true Self (the eternal soul) but the lower nature: the restless mind, unruly senses, and fluctuating emotions. These are the forces that ordinarily control our experience and actions.
उद्धरेदात्मनात्मानं नात्मानमवसादयेत्।
uddhared ātmanātmānaṁ nātmānam avasādayet
"Let one elevate oneself by one's own mind, not degrade oneself."
The previous verses make clear that this conquest is self-achieved. We use the higher aspect of mind to discipline the lower aspects. It's an internal transformation, not an external imposition.
The verse states that for the self-conquered person, "paramātmā samāhitaḥ"—the Supreme Self is attained or established. This is a profound statement.
In Gita philosophy, Paramatma refers to the Supreme Being present within all living beings as the inner witness and guide. While the individual soul (jivatma) is a tiny part of the divine, the Paramatma is the complete Divine presence within.
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति।
īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati
"The Supreme Lord dwells in the hearts of all living beings, O Arjuna."
The Paramatma is always present, but our restless mind acts like static that blocks the signal. When the mind is conquered and becomes peaceful (praśānta), we naturally become aware of what was always there. It's not that we attain something distant—we realize something immediately present.
The verse lists three pairs of opposites in which the self-mastered person remains equal:
Physical discomfort, adversity
Physical discomfort, intensity
Pleasant experiences
Painful experiences
Respect, praise, recognition
Disrespect, criticism, rejection
These three pairs cover the major categories of duality:
Being equal in these dualities doesn't mean:
It means:
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत॥
mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ
āgamāpāyino 'nityās tāṁs titikṣasva bhārata
"O son of Kunti, the contacts of the senses with their objects, which give rise to feelings of cold and heat, pleasure and pain, are transient and come and go. Bear them patiently, O Bharata."
The foundation of equanimity is understanding that all experiences are temporary. Cold passes, heat passes, pleasure passes, pain passes. Nothing lasts. When we deeply understand this, we don't cling or flee—we simply experience.
How does one actually develop the equanimity described in this verse?
Daily meditation trains the mind to remain stable amid changing mental content. In meditation, we practice not reacting to thoughts and sensations—the same skill needed for life's larger dualities.
Regularly reflect on the temporary nature of all experiences. Every pleasure you've had ended. Every pain ended. This current experience will also end. This understanding naturally loosens attachment and aversion.
Use minor discomforts as training: slight cold, mild hunger, small disappointments. Practice remaining present without immediate reaction. Build capacity gradually.
Throughout the day, step back into witness mode: "I am aware of this sensation of cold." "I am aware of this feeling of happiness." The awareness that observes is itself unchanging—that's your true position.
When swept by praise or blame, remember: you are not the temporary person being praised or blamed—you are the eternal witness. This reorientation naturally produces equanimity.
Professionals face constant dualities: successful projects and failures, praise from bosses and criticism, promotions and setbacks. The person established in equanimity works excellently without being emotionally capsized by outcomes.
Relationships bring love and conflict, appreciation and disappointment. Equanimity allows deep engagement without the desperate clinging that often destroys intimacy.
Physical illness brings obvious dualities of comfort and pain. Those with inner equanimity can face health challenges with courage and peace, focusing on what's controllable without being consumed by what isn't.
Social media creates constant streams of "honor and dishonor"—likes, comments, followers, criticism. The Gita's teaching on equanimity is an antidote to the emotional volatility these platforms can create.
Bhagavad Gita 6.7 describes the state of one who has achieved inner mastery. Such a person remains tranquil in all dualities—cold and heat, happiness and distress, honor and dishonor. Having conquered the mind, they are connected to the Supreme (Paramatma) and established in perfect equanimity regardless of external circumstances.
Jita-atma means "one who has conquered the self" or "one who has mastered the mind." In this context, it refers to a person who has gained control over the lower nature—the restless mind, unruly senses, and fluctuating emotions—and established themselves in the higher Self. This self-conquest is the foundation for true spiritual realization.
This equanimity develops through understanding the temporary nature of all experiences and identifying with the eternal soul rather than the body-mind. Through meditation, self-inquiry, and consistent practice, one develops the ability to witness experiences without being overwhelmed by them. The yogi doesn't suppress feelings but maintains inner stability amidst their fluctuation.
No. The Gita doesn't advocate emotional suppression. Verse 2.14 acknowledges that sense contacts naturally give rise to feelings—this is expected. The teaching is about not being disturbed by these feelings, not about eliminating them. It's the difference between feeling cold and being miserable about feeling cold.
The Paramatma (Supreme Self) dwells within all beings but is typically obscured by mental restlessness. When the mind is conquered and becomes peaceful (praśānta), this restlessness settles like muddy water becoming clear. The Paramatma that was always present becomes perceivable. Self-conquest removes obstacles to realization; it doesn't create what wasn't there.
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