Bhagavad Gita - Chapter 6 - Shloka (Verse) 35

व्याख्या--'असंशयं महाबाहो मनो दुर्निग्रहं चलम्'--यहाँ 'महाबाहो' सम्बोधनका तात्पर्य शूरवीरता बतानेमें है अर्थात् अभ्यास करते हुए कभी उकताना नहीं चाहिये। अपनेमें धैर्यपूर्वक वैसी ही शूरवीरता रखनी चाहिये।अर्जुनने पहले चञ्चलताके कारण मनका निग्रह करना बड़ा कठिन बताया। उसी बातपर भगवान् कहते हैं कि तुम जो कहते हो, वह एकदम ठीक बात है, निःसन्दिग्ध बात है; क्योंकि मन बड़ा चञ्चल है और इसका निग्रह करना भी बड़ा कठिन है।
'अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते' अर्जुनकी माता कुन्ती बहुत विवेकवती तथा भोगोंसे विरक्त रहनेवाली थीं। कुन्तीने भगवान् श्रीकृष्णसे विपत्तिका वरदान माँगा था (टिप्पणी प0 370)। ऐसा वरदान माँगनेवाला इतिहासमें बहुत कम मिलता है। अतः यहाँ 'कौन्तेय' सम्बोधन देकर भगवान् अर्जुनको कुन्ती माताकी याद दिलाते हैं कि जैसे तुम्हारी माता कुन्ती बड़ी विरक्त है, ऐसे ही तुम भी संसारसे विरक्त होकर परमात्मामें लगो अर्थात् मनको संसारसे हटाकर परमात्मामें लगाओ।मनको बार-बार ध्येयमें लगानेका नाम 'अभ्यास' है। इस अभ्यासकी सिद्धि समय लगानेसे होती है। समय भी निरन्तर लगाया जाय, रोजाना लगाया जाय। कभी अभ्यास किया, कभी नहीं किया--ऐसा नहीं हो। तात्पर्य है कि अभ्यास निरन्तर होना चाहिये और अपने ध्येयमें महत्त्व तथा आदर-बुद्धि होनी चाहिये। इस तरह अभ्यास करनेसे अभ्यास दृढ़ हो जाता है।
अभ्यासके दो भेद हैं--(1) अपना जो लक्ष्य, ध्येय है, उसमें मनोवृत्तिको लगाये और दूसरी वृत्ति आ जाय अर्थात् दूसरा कुछ भी चिन्तन आ जाय, उसकी अपेक्षा कर दे, उससे उदासीन हो जाय।
(2) जहाँ-जहाँ मन चला जाय, वहाँ-वहाँ ही अपने लक्ष्यको, इष्टको देखे।उपर्युक्त दो साधनोंके सिवाय मन लगानेके कई उपाय हैं; जैसे--

श्रीभगवान् बोले कि जैसे तू कहता है यह ठीक ऐसा ही है हे महाबाहो मन चञ्चल और कठिनतासे वशमें होनेवाला है इसमें ( कोई ) संदेह नहीं। किंतु अभ्याससे अर्थात् किसी चित्तभूमिमें एक समान वृत्तिकी बारंबार आवृत्ति करनेसे और दृष्ट तथा अदृष्ट प्रिय भोगोंमें बारंबार दोषदर्शनके अभ्यासद्वारा उत्पन्न हुए अनिच्छारूप वैराग्यसे चित्तके विक्षेपरूप प्रचार ( चञ्चलता ) को रोका जा सकता है। अर्थात् इस प्रकार उस मनका निग्रह निरोध किया जा सकता है।

Accepting the question, He raises the reply—'Sri Bhagavan' etc. Regarding where there is absence of doubt, He says—'Manah' etc. (Mind is fickle).

Then how does restraint of the mind happen? To this He says—'Kintu' (But) etc. He illustrates the nature of practice (Abhyasa) generally—'Abhyaso nama' etc. By the phrase 'in some plane of the mind' (kasyanchit chittabhumau), an unspecified object of meditation is indicated. The repetition of similar thought-modifications, uninterrupted by dissimilar thought-modifications, is implied (to complete the sentence). 'Chittasya' (of the mind)—the genitive case is to indicate that the thought-modification (pratyaya) is a modification of the mind itself.

He defines the nature of dispassion (Vairagya)—'Vairagyam' etc. The absence of thirst (desire) for those (seen and unseen enjoyments) is named 'Vairagya'—this is the connection. He suggests the cause for that—'Dosha' etc. Seeing defects in objects—objects of desire—is practiced; from that, absence of thirst arises.

He points out what is being restrained—'Vikshepa' etc. When that is grasped, i.e., restrained, upon the restraint of the mind, what would happen to it? In anticipation of this, He says—'Evam' (Thus) etc. By the restraint of the mind's wandering through dispassion caused by practice, the mind, with its modifications restrained, becomes averse to objects and established within—this is the meaning.

Appreciating the question, the Blessed Lord said. 'Asamshayam' (Undoubtedly)—there is no doubt in this matter that the mind is moving and difficult to restrain. Although it is difficult to restrain, 'tathapi tu' (yet, however), by 'Abhyasa' (practice)—characterized by the repetition of similar thought-modifications regarding an object in a mental plane, uninterrupted by dissimilar thought-modifications—and by 'Vairagya' (dispassion)—which is the absence of thirst due to the practice of seeing defects in seen (earthly) and unseen (heavenly) enjoyments—it (the mind) is 'grihyate' (grasped/controlled). The meaning is that abandoning distraction etc., it becomes restrained.

In the first half, by addressing him as 'Mahabaho' (O mighty-armed one), He implies: If even by you—who have mighty arms, are exceedingly strong, and have conquered the Nivatakavachas etc.—this is being said, then there is no doubt regarding the difficulty of restraining the mind. The restraint of the mind is not accomplished by the strength of arms etc., but is accomplished by practice and dispassion.

Just as the sage Durvasa, whom it was difficult ('durghata') even for exceedingly powerful kings to induce to dwell in their homes, was made to reside in her home and was pleased by your mother Kunti—an 'abala' (a woman/one without physical strength)—through dispassion towards objects and by the practice of service to him without abandoning her dedication to serving; similarly, you are her son, and thus are capable of restraining even the difficult-to-restrain mind by the means spoken by Me—implying this, He says 'He Kaunteya' (O Son of Kunti).

Having accepted the difficulty of grasping the mind, the Lord said. Even though it is so, still by 'Abhyasa' (practice) and 'Vairagya' (dispassion) combined together, even the difficult-to-restrain mind is restrained.

There, 'Abhyasa' is the name for the repetition of similar thought-modifications in a certain plane of the mind. 'Vairagya', however, is the absence of thirst (desire) resulting from seeing defects in seen and unseen desired enjoyments along with their means.

In this regard, just as a farmer directing canal water into fields closes the gate of one (channel) and opens another, similarly, by Vairagya the stream of sense-objects is blocked, and by Abhyasa the stream of auspiciousness is opened; thus both are necessary.

And so states the Sutra: "Abhyasavairagyabhyam tannirodhah" (The restraint of that [mind] is by practice and dispassion).

The Blessed Lord said—There is no doubt here that the mind is indeed difficult to restrain due to its moving nature;

however, by the orientation (turning towards) generated by the practice [of meditating] on the Self as the mine of virtues (gunakara), and by the absence of thirst (dispassion) generated by seeing the nature of being a mine of defects (doshakara) in objects other than the Self, it is somehow grasped (brought under control).

Accepting the fickleness etc. stated (by Arjuna), the Blessed Lord spoke the means of mind control—'Asamshayam' (Undoubtedly).

That which you say, that it is impossible to restrain the mind due to fickleness etc., is undoubtedly true; nevertheless, it is grasped, i.e., restrained, by 'Abhyasa' (practice)—which is the repetition of the mental modification taking the form of the Supreme Self, preceded by not thinking of sense-objects—and by absence of thirst (dispassion) for objects.

The meaning is: by countering 'Laya' (sluggishness/sleep) through practice, and by countering 'Vikshepa' (distraction) through dispassion, the mind, having its modifications ceased, remains transformed in the form of the Supreme Self.

It is stated in the Yoga Shastra: "The state of the mind void of modifications, taking the form of Brahman, is called the Samadhi named Samprajnata."

Now, restating what was explicitly spoken by Arjuna, the Lord states the means desired to be known in two verses. There, regarding the two words 'durnigraham' (difficult to restrain) and 'chalam' (moving), He explains them as a restatement of the proposition and reason spoken by Arjuna, with the words 'chalasvabhavataya' (due to the moving nature). The word 'Asamshayam' (Undoubtedly) is intended as a partial acceptance, meaning "this is true". He shows the distinction intended by the word 'tu' (but) with 'tathapi' (even so). Since practice done favorably would indeed be the cause of inclination towards that, He manifests the specific practice and its fruit with 'Atmanah' etc. Here, the 'attributes' (guna) are eternality, nature of knowledge, nature of bliss, not being subject to karma, purity, etc. 'Kathanchit' (somehow) is for the sake of attention.

Thus, the means of grasping the mind has been stated. And then, He establishes the meaning stated in 'I do not see [the stability] of this...' (6.33) in a specific context with the verse 'Asamyata...'. Because it is the context of mind-control, and due to the force of the juxtaposition of the words 'asamyata' (unrestrained) and 'vashya' (controllable), here the word 'Atma' refers to the mind. He explains what is indicated by the address 'Mahabaho' with 'mahatapi balena' (even by great strength). The sentiment is: "That which is possible by a means (strategy) is not possible by valor" (Panchatantra).

By 'Me matih' (My opinion), absence of doubt is intended; thus He says 'dushprapa eva' (is indeed difficult to attain). 'Upayatastu vashyatmana'—this is a demonstration of the syntax to be explained. Its explanation is 'purva' etc. The sentiment is that Action (Karma Yoga) alone, characterized as mentioned, is the means for mind control, whereas Abhyasa and Vairagya are stated as limbs (subsidiaries) of that very thing. The meaning is: one should practice Yoga while striving.

भगवान् श्रीकृष्ण अर्जुन को पूर्णरूप से जानते थे वह एक वीर योद्धा कर्मशील साहसी और यथार्थवादी पुरुष था। ऐसे असामान्य व्यक्तित्व का पुरुष जब गुरु के उपदिष्ट तत्त्वज्ञान से सहमत होकर उसकी सत्यता या व्यावहारिकता के विषय में सन्देह करता है तब गुरु में भी मन के सन्तुलन तथा शिष्य की विद्रोही बुद्धि को समझने और समझाने की असाधारण क्षमता का होना आवश्यक होता है। गीता में इस स्थान पर संक्षेप में स्थिति यह है कि भगवान् के उपदेशानुसार मन के स्थिर होने पर आत्मानुभूति होती है जबकि अर्जुन का कहना है कि चंचल मन स्थिर नहीं हो सकता अत आत्मानुभूति भी असंभव है।जब अर्जुन के समान समर्थ व्यक्ति किसी विचार को अपने मन में दृढ़ कर लेता है तो उसे समझाने का सर्वोत्तम उपाय है प्रारम्भ में उसके विचार को मान लेना। विजय के लिए सन्धि दार्शनिक शास्त्रार्थ में सफलता का रहस्य है और विशेषकर इस प्रकार पूर्वाग्रहों से पूर्ण स्थिति में जो अज्ञानी के लिए स्वाभाविक होती है। इस प्रकार महान मनोवैज्ञानिक श्रीकृष्ण प्रश्न के उत्तर में असंशयं कहकर प्रथम शब्द से ही अपने शक्तिशाली प्रतिस्पर्धी को निशस्त्र कर देते हैं और फिर महाबाहो के सम्बोधन से उसके अभिमान को जाग्रत करते हैं। भगवान् स्वीकार करते हैं कि मन का निग्रह करना कठिन है और इसलिए मन की स्थायी शान्ति और समता सरलता से प्राप्त नहीं हो सकती।इस स्वीकारोक्ति से अर्जुन प्रशंसित होता है। महाबाहो शब्द से उसे स्मरण कराते हैं कि वह एक वीर योद्धा है। भगवान् के कथन में व्यंग का पुट स्पष्ट झलकता है दुष्कर और असाध्य कार्य को सम्पन्न कर दिखाने में ही एक शक्तिशाली पुरुष की महानता होती है न कि अपने ही आंगन के उपवन के कुछ फूल तोड़कर लाने में निसन्देह मन एक शक्ति सम्पन्न शत्रु है परन्तु जितना बड़ा शत्रु होगा उस पर प्राप्त विजय भी उतनी ही श्रेष्ठ होगी।दूसरी पंक्ति में भगवान् श्रीकृष्ण सावधानीपूर्वक चुने हुए उपयुक्त शब्दों का प्रयोग करते हैं जिससे अर्जुन का मन शान्त और स्थिर हो सके ।हे कौन्तेय मन को वश में किया जा सकता है। अभ्यास और वैराग्य के द्वारा प्रारम्भ में उसे वश में करके पूर्णतया आत्मसंस्थ कर सकते हैं यह भगवान् की आश्वासनपूर्ण स्पष्टोक्ति है।बाह्य विषयों में आसक्ति तथा कर्मफलों की हठीली आशा ये ही दो प्रमुख कारण मन में विक्षेप उत्पन्न होने के हैं। इसके कारण मन का संयमन कठिन हो जाता है। यहाँ वैराग्य शब्द से इनका ही त्याग सूचित किया गया है। श्री शंकराचार्य के अनुसार अभ्यास का अर्थ है ध्येय विषयक चित्तवृत्ति की पुनरावृत्ति। सामान्यत ध्यानाभ्यास में इच्छाओं के बारम्बार उठने से यह समान प्रत्यय आवृत्ति खण्डित होती रहती है। परिणाम यह होता है कि पुनपुन मन ध्येय वस्तु के अतिरिक्त अन्य विषयों में विचरण करने लगता है और मनुष्य का आन्तरिक सन्तुलन एवं व्यक्तित्व भी छिन्न भिन्न हो जाता है।इस दृष्टि से अभ्यास वैराग्य को दृढ़ करता है और वैराग्य अभ्यास को। दोनों के दृढ़ होने से सफलता निश्चित हो जाती है।शास्त्रीय ग्रन्थों में प्रयुक्त शब्दों के क्रम की ओर ध्यान देना चाहिए क्योंकि उनमें महत्व की उतरती सीढ़ी में शब्दों का क्रम रखा जाता है । कभीकभी साधकों के मन में यह प्रश्न आता है कि क्या वह मन में स्वाभाविक वैराग्य होने की प्रतीक्षा करें अथवा ध्यान का अभ्यास प्रारम्भ कर दें। अधिकांश लोग व्यर्थ ही वैराग्य की प्रतीक्षा करते रहते हैं। गीता में अभ्यास को प्राथमिकता देकर यह स्पष्ट किया गया है कि अभ्यास के पूर्व वैराग्य की प्रतीक्षा करना उतना ही हास्यास्पद है जितना कि बिना बीज बोये फसल की प्रतीक्षा करना।हमको जीवन का विश्लेषण और अनुभवों पर विचार करते रहना चाहिए और इस प्रकार जानते रहना चाहिए कि हमने जीवन में क्या किया और कितना पाया। यदि ज्ञात होता है कि लाभ से अधिक हानि हुई है तो स्वाभाविक ही हम विचार करेगें कि किस प्रकार जीवन को सुनियोजित ढंग से व्यवस्थित किया जा सकता है और अधिकसेअधिक आनन्द प्राप्त किया जा सकता है। इसी क्रम में फिर शास्त्र का अध्ययन प्रारम्भ होगा जो हमें जीवनादर्श के आश्चर्य नैतिक मूल्यों की शान्ति आत्मसंयम के आनन्द आत्मविकास के रोमान्च और अहंकार के परिच्छिन्न जीवन के घुटन भरे दुखों का ज्ञान करायेगा।जिस क्षण हम अपनी जीवन पद्धति के प्रति जागरूक हो जाते हैं उसी क्षण अभ्यास का आरम्भ समझना चाहिए। इसके फलस्वरूप सहज स्वाभाविक रूप से जो अनासक्ति का भाव उत्पन्न होता है वही वास्तविक और स्थायी वैराग्य है। अन्यथा वैराग्य तो मूढ़ तापसी जीवन का मिथ्या प्रदर्शन मात्र है जो मनुष्य को संकुचित प्रवृत्ति का बना देता है इतना ही नहीं उसकी बुद्धि को इस प्रकार विकृत कर देता है कि वह उन्माद तथा अन्य पीड़ादायक मनोरोगों का शिकार बन जाता है। विवेक के अभ्यास से उत्पन्न वैराग्य ही आत्मिक उन्नति का साधन है। बौद्धिक परिपक्वता एवं श्रेष्ठतर लक्ष्य के ज्ञान से तथा वस्तु व्यक्ति परिस्थिति और जीवन की घटनाओं के सही मूल्यांकन के द्वारा विषयों के प्रति हमारी आसक्ति स्वत छूट जानी चाहिए। जीवन में सम्यक् अभ्यास और स्थायी वैराग्य के आ जाने पर अन्य विक्षेपों के कारणों के अभाव में मन अपने वश में आ जाता है और तत्पश्चात् वह एक ही संसार को जानता है और वह है सन्तुलन और समता का संसार।तब फिर आत्मसंयमरहित पुरुष का क्या होगा

Here is the answer—'Asamshayam' (Undoubtedly) etc.

By 'Vairagya' (dispassion), eagerness for objects is destroyed. By 'Abhyasa' (practice), the side of Moksha (liberation) is made the object (of the mind) gradually; thus, the mention of both is made.

And it is stated by His Holiness the Commentator (Bhashyakara)—"The restraint of mental modifications depends on both."

The verse 'Samyata...' (referring to 'Asamyata...' in 6.36) seems futile—suggesting the doubt to be removed by it, he states the purport with 'na cha' (and not) etc.

Just as a mad elephant becomes calm by itself when exhausted, so too the mind, satisfied with objects, might become controlled by itself at some point; so what is the need for practice etc.? The meaning is that this is certainly not so.

Why? To this, he says 'Shubha' (good/auspicious) etc. 'Sada' (always) is connected with the earlier part.

By this, it is suggested that 'desire for good' (shubhechha) etc. is also implied here. Since the regulation of the mind is the seed of liberation, it (the regulation) is spoken of as 'Mukti' (liberation).

Resolving this objection, Sri Bhagavan said—"Samyag viditam te" (Well known to you)—meaning the movement of the mind is well known to you; "You will be able to restrain the mind"—with such satisfaction He addresses him. "O Mahabaho" (O Mighty-armed)—whose arms are great, having fought even with Mahadeva Himself—thus He indicates unsurpassed excellence. Due to the strength of Prarabdha karma, for one of uncontrolled self, it is "Durnigraham"—impossible to restrain even with difficulty; "Pramathi, Balavat, Dridham" (Turbulent, Strong, Obstinate)—condensing these three adjectives, this is said. "Chalam"—the mind is fickle by nature—regarding this "Asamshayam"—there is no doubt indeed. "You speak this truly indeed"—this is meaning.

Even though it is so, by the Yogi of "Samyatatma" (controlled self)—whose sole means is Samadhi—"Abhyasena" (by practice) and "Vairagyena" (by dispassion) "Grihyate"—it is restrained, that mind is made void of all modifications; this is the meaning. To indicate the distinction of the restrainer who has a controlled self from the non-restrainer of uncontrolled self, the word "Tu" (But) is used. To teach the combination of Practice and Dispassion in the restraint of the mind, the word "Cha" (And) is used. "O Kaunteya"—"You are the son of My father's sister, (so) you must definitely be made happy by Me"—by indicating this relationship of affection, He consoles him. Here, by the first half, it is stated that 'violent/forceful restraint' (Hatha-nigraha) of the mind is not possible; and by the second half, that 'gradual restraint' (Krama-nigraha) is possible.

For restraint of the mind is twofold: by force and by order (gradual means). There, the organs of knowledge like eyes, ears etc., and organs of action like speech, hands etc. are restrained by force merely by blocking their physical sockets/orifices. By that example, the delusion of the fool arises that "I will restrain the mind also by force." And it cannot be restrained like that, because its locus, the heart-lotus, is impossible to block. And therefore, gradual restraint alone is proper.

This very thing Lord Vasishtha said: "Sitting again and again, by the knower of the mind, repeatedly; the mind cannot be conquered without a blameless method (Yukti). Like an intoxicated elephant without a goad. Attainment of spiritual knowledge and association with the holy; complete abandonment of latent impressions (Vasanas), and restraint of the vibration of Prana; these are the strong methods for the conquest of the mind, indeed.

Those who, while these methods exist, control the mind by force; they, abandoning the lamp, destroy darkness by collyrium (black soot)." In gradual restraint, "Attainment of spiritual knowledge" is one means. That (knowledge) indeed teaches the falsity of the Seen, and the supreme reality, supreme bliss, and self-luminosity of the Seeing Entity (Self). And that being so, this mind, realizing the absence of purpose in the Seen objects which are its domain due to their falsity; and realizing that the Seeing Entity, which has purpose and is of the nature of supreme reality and bliss, is not its domain due to being self-luminous; calms down by itself like fire without fuel.

But he who does not understand the Truth properly even when taught, or who forgets, for both of them "Association with the holy" is the only means. For the holy ones teach and remind again and again. But he who, being afflicted by bad vasanas like pride of learning etc., does not enthusiastic to follow the holy ones, for him "Abandonment of Vasanas" by the previously stated discrimination is the only means.

But he who cannot abandon them due to the excessive strength of Vasanas, for him "Restraint of the vibration of Prana" is the only means. Since vibration of Prana and Vasana are instigators of the mind, upon their restraint, peace of mind is accomplished.

He (Vasishtha) himself said this: "Two seeds of the mind-tree are vibration of Prana and Vasana. And when one of them decays, quickly both perish. By firm practices of Pranayama and by the method given by the Guru; by the yoga of Asana and Diet, the vibration of Prana is restrained. Due to unattached behavior, due to avoiding the thought of the world; due to seeing the destruction of the body, Vasana does not proceed. From the complete abandonment of Vasana, the mind attains the state of no-mind; and from the restraint of the vibration of Prana also; (so) do as you wish.

I consider only this much as the form of the mind, O Raghava; which is the feeling (bhavana) of an object internally due to object-ness and due to taste (attachment). When nothing is felt/thought of which is of the form of acceptable or rejectable; when one remains abandoning everything; then the mind is not born. Due to being without Vasana, when the mind does not think constantly; then no-mind-ness arises which bestows the state of the Supreme Self."

Here, only two means are concluded: Practice for the sake of restraining the vibration of Prana, and Dispassion for the sake of abandoning Vasanas. Association with the holy and attainment of spiritual knowledge are included in those two alone, as they are established otherwise (as helpers) by producing Practice and Dispassion. Therefore indeed, the Lord mentioned only two: "By Practice and Dispassion." Therefore indeed Lord Patanjali aphorized: "Their restraint is by Practice and Dispassion."

Of those previously mentioned modifications—fivefold as Proof, Error, Imagination, Sleep, and Memory; infinite; 'afflicted' (Klishta) due to demoniac nature and 'unafflicted' (Aklishta) due to divine nature—the restraint of all of them, the transformation named 'Subsidescence' (Upashama) like fire without fuel, happens by the combination of Practice and Dispassion. That is stated in Yoga Bhashya: "The river of the mind flows both ways; it flows for welfare and it flows for sin. There, the one gravitating towards Kaivalya and sloping towards Discrimination is flowing for welfare. But the one sloping towards Non-discrimination and gravitating towards Samsara is flowing for sin. There, by Dispassion the flow of objects is blocked. And by the practice of Vision of Discrimination, the flow of welfare is opened; thus the restraint of mental modifications depends on both."

Regarding 'gravitating' (pragbhara) and the word 'sloping' (nimna), it is explained in "Then the mind is inclined towards discrimination..." (6.25 comm.). Just as by blocking a river current possessed of intense speed by building a dam, and by digging a canal, another oblique current facing the field is generated; similarly, by blocking the object-current of the mind-river by Dispassion, and by the practice of Samadhi, the 'Flow of Tranquility' is accomplished; thus due to the difference in function (dvara), it is a combination indeed. If they had one function, there would be an option like between rice and barley.

For activities like Mantra-repetition, meditation on Deity etc., 'Practice' defined as repetition is possible. But for Samadhi which is the cessation of all activities, what indeed is the Practice?—to remove this doubt, he aphorized Practice: "There, the effort for stability is Practice." 'There'—in that (restraint); the stability in the form of 'flow of tranquility' of the modification-less mind in the Seer, the Pure Conscious Self, established in its own nature; the 'effort' for that—the enthusiasm of the mind—of the form "I will restrain the mind, which has the nature of flowing outward due to natural fickleness, by all means." That, being repeated, is called Practice.

"But that, practiced for a long time, uninterruptedly, and with respect, is of firm ground." Practiced for a long time without dejection; practiced uninterruptedly due to absence of breaks; and practiced with respect and excess of faith. That practice becomes 'of firm ground'—incapable of being moved by the vasana of object-pleasure. If not for a long time; even if for a long time but practiced with breaks; and in the absence of excess of faith—due to non-removal of Laya (sleep), Vikshepa (distraction), Kashaya (attachment), and Rasasvada (enjoyment of bliss)—due to the strength of waking-state impressions, the practice being of 'unfirm ground' would not be for fruit; thus the triad is cited.

Dispassion is twofold: Lower (Apara) and Higher (Para). The Lower is fourfold by the distinction of Yatamana-samjna, Vyatireka-samjna, Ekendriya-samjna, and Vashikara-samjna. There, with the intention of accomplishing the higher stage by conquering the previous stage, he aphorized only the fourth: "Of one thirstless for seen and heard objects, the Vashikara-samjna is Dispassion." Women, food, drink, power etc. are 'seen' objects. Heaven, bodiless-ness, merger in nature etc. are 'heard' (scriptural) objects due to being Vedic; in both of them, while thirst (desire) actually exists, due to the gradation of discrimination, the triad of Yatamana etc. occurs. "What is essential and what is non-essential in this world—I will know this through Guru and Shastra"—this effort is 'Yatamana'. "Among the defects previously existing in my mind, these are ripened (destroyed) by the practiced discrimination, these are remaining"—this discrimination like a doctor is 'Vyatireka'. By the realization of the painful nature of the tendency towards seen and heard objects, the remaining of thirst in the mind alone merely as eagerness, even though not generating the activity of external senses, is 'Ekendriya'. Total thirstlessness even in the mind due to emptiness of thirst—the mental modification opposed to thirst, of the form of clarity of knowledge—is 'Vashikara-samjna' Dispassion; it is the internal means for Samprajnata Samadhi, but external for Asamprajnata.

For that (Asamprajnata), the internal means is Higher Dispassion alone. And that he aphorized: "That is Higher, the thirstlessness for Gunas due to the realization of the Purusha." By the skill in Samprajnata Samadhi, the 'Khyati'—direct realization—of the Purusha distinct from the Pradhana (Nature) consisting of the three Gunas arises. And from that, the thirstlessness that happens regarding all dealings of the three Gunas, that is 'Para'—Supreme, resultant Dispassion. And due to the maturity of the calming of the mind caused by the maturity of that (Para Vairagya), there is Kaivalya without delay.

Thus accepting the fickleness etc. spoken by Arjuna, the Lord states the means for its restraint—'Sri Bhagavan Uvacha Asamshayam' etc. 'O Mighty-armed one'—capable in the power of action—that which you say about the mind being difficult to restrain and fickle, that is 'asamshayam'—undoubtedly let it be exactly so.

'Tu' (But/However)—even so, 'Kaunteya'—O son of Kunti, fit only to trust My words, O son of a devotee—it is grasped by 'Abhyasa' (practice)—by the manner described earlier in 'yato yato nishchalati' (6.26), realizing the inferiority elsewhere (in objects) and through the highest knowledge, following the manner of its fickleness.

'Cha' (And)—similarly, by 'Jnana' (Knowledge), by 'Vairagya' (dispassion) towards things other than My connection, it is 'grihyate'—meaning it is brought under control.

'Asamshayam'—there is no doubt here that the mind is difficult to restrain and moving, O mighty-armed one.

'Kintu' (But)—however, by 'Abhyasa' (practice). 'Abhyasa' means the repetition of similar thought-modifications of the mind in some mental plane.

By 'Vairagya' (dispassion). 'Vairagya' means the absence of thirst (desire) arising from the practice of seeing defects in seen and unseen desired enjoyments.

And by that Vairagya, the wandering nature of the mind in the form of distraction is 'grihyate' (grasped/checked).

Thus that mind is grasped, restrained, controlled—this is the meaning.

'Yah punah asamyatatma...' (connects to the next verse).

Thus, accepting what was said by him (Arjuna), the Blessed Lord spoke of the means for its restraint with the words 'Asamshayam' (Undoubtedly) etc.

Nevertheless, restraint is achieved through Abhyasa (practice) and Vairagya (dispassion).

असंशयम् undoubtedly? महाबाहो O mightyarmed? मनः the mind? दुर्निग्रहम् difficult to control? चलम् restless? अभ्यासेन by practice? तु but? कौन्तेय O Kaunteya? वैराग्येण by dispassion? च and? गृह्यते is restrained. Commentary The constant or repeated effort to keep the wandering mind steady by constant meditation on the Lakshya (centre? ideal? goal or object of meditation) is Abhyasa or practice. The same idea or thought of the Self or God is constantly repeated. This constant repetition destroys Vikshepa or the vacillation of the mind and desires? and makes it steady and onepointed.Vairagya is dispassion or indifference to senseobjects in this world or in the other? here or hereafter? seen or unseen? heard or unheard? achieved through constantly looking into the evil in them (DoshaDrishti). You will have to train the mind by constant reflection on the immortal? allblissful Self. You must make the mind realise the transitory nature of the wordly enjoyments. You must suggest to the mind to look for its enjoyment not in the perishable and changing external objects but in the immortal? changeless Self within. Gradually the mind will be withdrawn from the external objects.

Mahabaho, O mighty-armed one; asamsayam, undoubtedly-there is no doubt with regard to this; that the manah, mind; is durnigraham, untractable; and calm, restless. Tu, but; it-the modifications of the mind in the form of distractions-grhyate, is brought under control; abhyasena, through practice- abhyasa means repetition of some idea or thought of the mind one some mental plane ['Some mental plane' suggests some object of concentration.]-; and vairagyena, through detachment-vairagya means absence of hankering for enjoyment of desirable things, seen or unseen, as a result of the practice of discerning their defect.
That mind is thus brought undr control, restrained, i.e. completely subdued.
By him, however, who has not controlled his mind-

The Lord said No doubt, the mind is hard to subdue on account of its fickle nature. However, it can be subdued with difficulty by cultivating favourable attitude in the direction of the self by repeated contemplation of Its being a mind of auspicious attributes (these being eternality, self-luminosity, bliss, freedom from Karma, purity etc.), and by the absence of hankering produced by seeing the host of evil alities in objects other than the self hankered for.