Hour 7 Meditation – Dhyana in the Bhagavad Gita

Dhyana in the Bhagavad Gita

Dear Seeker on the Path,

As we proceed with this holy journey of meditation, we now come to one of the greatest spiritual gems of India—the Bhagavad Gita. While in the Upanishads the teachings are imparted amidst peaceful forests to quiet students, the wisdom of the Gita is imparted amidst the battleground, amidst strife, bewilderment, and catastrophe.

And perhaps this is why the Gita’s lesson on Dhyana (meditation) is so acutely pertinent to us today. We too are standing in the middle of wars—between duty and lust, clarity and muddle, silence and din. And as Arjuna, we too need to learn to discover that inner quietness in the midst of action, that profound core of awareness which remains unshaken by the turmoil outside.

Let us now enter the Gita’s sacred heart—the path of Dhyana Yoga.

The Bhagavad Gita: A Song of Inner Awakening

The Bhagavad Gita (which translates as “The Song of the Divine”) is a conversation between Lord Krishna and the warrior Arjunaon the field of Kurukshetra. It is more than just a religious book—it is a map of consciousness, leading us from bondage to freedom.

Although meditation permeates the 700 verses of the Gita, its most intense teachings regarding meditation are in Chapter 6, entitled “Dhyana Yoga”—The Yoga of Meditation. 

The Background: Why Dhyana Today?

In the previous chapters of the Gita, Krishna already discussed:

Karma Yoga – the path of selfless work

Jnana Yoga – the path of knowledge and discrimination

Bhakti Yoga – the path of love and surrender

Now, in Chapter 6, Krishna presents a quieter, more profound way—Dhyana Yoga—in which the seeker no longer acts or reasons, but just sits, observes, and identifies with the Self.

Dhyana: Krishna’s Vision of Meditation

Let us grasp Krishna’s instructions on meditation step by step.

1. Who is the real Yogi? (Gita 6.5 – 6.10)

Krishna redefines yoga—not posture or renunciation—but self-mastery.

“Uddhared ātmanātmānaṁ nātmānam avasādayet

Ātmaiva hyātmano bandhur ātmāiva ripur ātmanaḥ”

(Gita 6.5)

“Lift yourself by your Self. Do not degrade yourself. The Self alone is your friend, and the Self alone is your enemy.”

This is the start of meditation—turning inward, taking responsibility for one’s own inner state.

A yogi, Krishna explains, is not one who avoids the world, but one who remains in it without being perturbed. Such a person is unattached to likes and dislikes, fear and attachment.

2. The Posture and Discipline of the Meditator (Gita 6.10 – 6.15)

Krishna provides practical instructions on how to meditate:

“Let the yogi sit in solitude, alone, with mind and senses controlled, free from desires and possessiveness.” (6.10)

“In a clean place, establish a steady seat… neither too high nor too low… with firmness, practice the Yoga of the Self.” (6.11–12)

Here we find the initial development of asana, pratyahara, and dharana—central branches of the subsequent Ashtanga Yoga system in Patanjali’s Yoga Sutras.

Krishna also speaks of the equable inner condition of the meditator:

“One who eats too much or too little, sleeps too much or too little, cannot be a yogi. But one who is moderate in food, sleep, and actions, becomes a master of meditation.” (6.16–17)

This is the start of sattva—the middle way of balance, harmony, and natural simplicity.

3. The Inner State of Dhyana (Gita 6.18 – 6.20)

Now Krishna outlines the experience of meditation itself:

“When the mind, controlled from all action, rests in the Self alone, free from all cravings… that is the supreme Yoga.” (6.18–19)

He uses the analogy of a flame:

“Just as a lamp in a calm location does not waver, thus is the yogi whose mind is regulated and immersed in the Self.” (6.19)

This is a vivid picture of inner calm. Dhyana is not focus; it is immersion, where the mind is like a steady flame, no longer agitated by thoughts.

“With that state, the yogi realizes the infinite bliss beyond the senses and known only by pure consciousness.” (6.20)

This bliss is not external—it is the joy of being.

4. The Path of Return: Mindfulness and Non-Attachment (Gita 6.26)

Even when entering meditation, the mind can wander. Krishna offers a gentle reminder:

“Whenever the turbulent mind strays, let the yogi guide it gently back to the Self.” (6.26)

This is not a stern practice, but loving recall—a constant turning inward. This is mindfulness.

5. The Fruit of Meditation (Gita 6.27 – 6.28)

What is the result of meditation practiced regularly?

“The yogi whose mind is stilled, whose passions are subdued, who is sinless, attains the boundless joy of union with Brahman.” (6.27)

“Always meditating, the yogi sees the Self in all beings and all beings in the Self.” (6.29)

This culminates in the supreme fruit of Dhyana: Universal Love and Non-Dual Vision—perceiving no separation, no otherness.

6. Who is the Greatest Yogi? (Gita 6.47)

Krishna concludes the chapter with a breathtaking declaration:

“Of all yogis, the one who surrenders to Me with full faith and devotion, constantly meditating on Me, is the highest of all.” (6.47)

Here Krishna brings together Dhyana Yoga and Bhakti Yoga. Meditation is not longer mere self-effort—it is a romance with the Divine.

When the ego drops away, and meditation becomes surrender, the meditator merges into the Beloved.

Osho’s Reflections on the Gita and Dhyana

Osho, in his talks on the Gita, particularly “Geeta Darshan”, stresses:

Krishna is not preaching renunciation, but complete presence in life.

Meditation is not against action, but the quiet center amidst action.

Real Dhyana occurs when there is no doer, but pure witnessing only.

Osho aptly put it:

“Krishna’s Gita is the first flower of a new kind of religion—not of escapism, but of total involvement with awareness.”

Practice: Gita-Inspired Dhyana

 “I am not the body, not the mind. I am the Self.”

Sit comfortably in a pure, quiet area.

Let the breath come naturally.

Gently repeat to yourself:

“I am not the body, not the mind. I am the witnessing Self.”

Whenever a thought comes up, come back to the silent awareness.

Feel the openness behind thoughts.

Rest in That.

Begin with 20 minutes per day. Make this your inner sanctuary.

Contemplation Questions

Can I act in the world without attachment to outcome?

Can I be still in the midst of my hectic day?

What is surrendering—to meditate not on God, but as God?

Conclusion: Dhyana is Union, Not Escape

The Bhagavad Gita teaches us that meditation is not an escape from life, but a more profound engagement with its reality. It is not sitting quietly with eyes closed—but being fully alive, fully aware, fully present.

Dhyana, in Krishna’s language, is becoming the flame that neither flickers nor fears, whether on the battlefield or in the forest.

Meditation, therefore, is not about fleeing the world. It is about discovering your inner center, and from that center, loving all of life—peacefully, kindly, mindfully.

Let Krishna’s flute beckon you within. Let Arjuna’s bravery stir in you.

The battlefield is yours.

As is the silence.