Swami Brahm Bodhi

When the Gita speaks of self-restraint, it does not speak of harsh discipline, punishment, or inflicting pain upon oneself. It speaks in a very natural, very human way. To keep one’s senses, one’s mind, and one’s desires within a reasonable and ethical boundary—this is true self-restraint. It is not suppressing the mind; it is guiding it. It is not destroying the senses; it is giving them their proper place.

In the second chapter, the Lord says:

“Rāga-dveṣa-viyuktais tu viṣayān indriyaiś caran
Ātma-vaśyair vidheyātmā prasādam adhigacchati.” (2.64)

One who moves among sense-objects, free from attachment and aversion, with senses held under self-control—such a person attains inner calm, a quiet joy.
This is the first note of self-restraint: no pressure, no violence—only clarity and balance.

In the sixth chapter the Lord offers a deeper insight:

“Uddhared ātmanātmānaṁ nātmānam avasādayet,
Ātmāiva hyātmano bandhur ātmāiva ripur ātmanaḥ.” (6.5)

A person must lift oneself by one’s own mind, not degrade oneself. The mind is indeed one’s friend, and the mind is also one’s enemy. The day the mind receives the right direction, the path becomes easier.

And then He adds:

“Tatraikāgram manaḥ kṛtvā yata-cittendriya-kriyaḥ.” (6.12)
Make the mind one-pointed.
Restrain the senses.
This is the foundation of yoga.

A few verses later He states:

“Bandhur ātmātmanas tasya yenātmaivātmanā jitaḥ.” (6.6)

One who has mastered the mind finds the greatest ally within oneself.

All these verses carry the same message—
The mind is not to be hurt but understood.
The senses are not to be crushed but held in balance.
This is the spirit that flows throughout the Gita.

Now the opposite—Self-mortification

In the broader Indian tradition, severe austerities—fasting, bodily hardship, difficult vows—were sometimes considered great achievements.
But the Gita takes a very different and very compassionate view.

The Lord says:

“Karśayantaḥ śarīrasthaṁ bhūta-grāmam acetasaḥ,
Māṁ caivāntaḥ-śarīrasthaṁ tān viddhy āsura-niścayān.” (17.6)

Those who, out of ignorance, torture their own bodies should know that they also torment Me, who dwell in that very body. Such tendencies are called demonic.

He adds:

“Mūḍha-grāhenātmano yat pīḍayā kriyate tapaḥ,
Parasyotsādanārthaṁ vā tat tāmasam udāhṛtam.” (17.19)

Austerity performed foolishly, causing pain to oneself or to others—this is called tāmasik tapas, the lowest form of austerity.

Here the Lord speaks in the voice of a compassionate teacher:
“Do not hurt yourself.
I am not pleased by pain.
I am pleased by love.
I dwell in restraint, not in self-violence.”

The Gita’s Final Conclusion

God is not pleased with those who torture their bodies.
He is pleased with those
who remove the suffering of others,
who become a reason for someone’s smile,
who keep their senses and mind in healthy balance,
who live with harmony, clarity and peace.

This is the Gita’s teaching on self-restraint—
a discipline that uplifts the self,
never one that breaks it.