In Chapter 2 through Chapter 5, Krishna has hinted that successful practice of yoga involves disciplining the mind, especially by purposefully rising above the dualities of this world, and by becoming aloof from the demands of the senses to engage with sense objects. Now, in Chapter 6, Krishna focuses more on the process of reining in one’s mind so that it can be directed toward spirit. This culminates in meditation—deeply fixing the mind on a single object of attention, without interruption. If we compare with Patañjali Yogasūtra, the latter locates dhyāna as the seventh of the eightfold progression of yoga practices (aṣṭāṅga-yoga). Thus, it is associated in that text with near perfection, which is reached in the eighth and final stage, samādhi, complete absorption of consciousness in the object of meditation.

This chapter in the Gītā also introduces specific practices for becoming successful in the practice of yoga—practices that echo other important aspects of the classical eightfold yoga system such as being properly seated for meditation (āsana) and practicing moderation in bodily activities, especially eating and sleeping. These practices can bring steadiness of mind, compared to an unflickering lamp screened from the wind (6.19). But why make so much effort to control the mind? Krishna describes the reward: For the mind to be fixed in this way is to experience boundless, unshakable joy (6.21-22), whereby one is in full connection (yoga) with spirit (brahman). Moreover, such a person sees the divine presence (bhagavān) in all beings, never losing sight of him (6.30).

At this point, one might have the same doubt as Arjuna, who considers it hopeless to try to draw the mind away from external and internal distractions: “This yoga seems impractical, for the mind is inherently resistent to control. To restrain the mind seems more difficult than controlling the wind.” Krishna acknowledges the difficulty, but he insists that with a twofold effort, namely, engaging in persistent practice and resolute cultivation of dispassion, the mind can indeed be captured (6.34-35). Alright, Arjuna thinks, maybe it is possible to be successful in this practice for exceptional persons, but what about us ordinary people? If one is not successful before the end of one’s life, what happens then? Doesn’t one become like a scattered cloud, with all one’s yoga practice scattered to the winds (6.37-38)?

Krishna reassures Arjuna: True, it may take more than one life—possibly even several lives—to become fully successful in yoga; but there is never any loss on the path of yoga. Every step of progress in yoga leads one to a position of greater opportunity to continue one’s practice. For example, after practicing yoga in this life, in the next life one may be born into a pure and prosperous home (so that one need not be distracted from yoga practice by pursuit of basic necessities); or, one may even be born into a family of wise spiritualists (6.41-42). Sooner or later yoga practitioners will attain the highest goal (6.45).

Krishna ends the chapter by praising yoga practitioners as being greater than ascetics, professors, and ritualists. He concludes, “Therefore, Arjuna, be a yogī. And among all yogīs, I consider one to be the best whose inner being has resorted to me and who faithfully reveres me” (6.46-47). In this way Krishna prepares readers for the following six chapters—the middle six chapters—of the Gītā, in which one learns how yoga is especially about connecting one’s consciousness with the transcendent consciousness of yogeśvara, the master of yoga, who is bhagavān, the all-transcendent person.