Bhagavad Gita - Chapter 6 - Shloka (Verse) 36

व्याख्या--असंयतात्मना योगो दुष्प्रापः--मेरे मतमें तो जिसका मन वशमें नहीं है उसके द्वारा योग सिद्ध होना कठिन है। कारण कि योगकी सिद्धिमें मनका वशमें न होना जितना बाधक है उतनी मनकी चञ्चलता बाधक नहीं है। जैसे पतिव्रता स्त्री मनको वशमें तो रखती है पर उसे एकाग्र नहीं करती। अतः ध्यानयोगीको अपना मन वशमें करना चाहिये। मन वशमें होनेपर वह मनको जहाँ लगाना चाहे वहाँ लगा सकता है जितनी देर लगाना चाहे उतनी देर लगा सकता है और जहाँसे हटाना चाहे वहीँसे हटा सकता है।प्रायः साधकोंकी यह प्रवृत्ति होती है कि वे साधन तो श्रद्धापूर्वक करते हैं पर उनके प्रयत्नमें शिथिलता रहती है जिससे साधकमें संयम नहीं रहता अर्थात् मन इन्द्रियाँ अन्तःकरणका पूर्णतया संयम नहीं होता। इसलिये योगकी प्राप्तिमें कठिनता होती है अर्थात् परमात्मा सदासर्वत्र विद्यमान रहते हुए भी जल्दी प्राप्त नहीं होते।भगवान्की तरफ चलनेवाले वैष्णव संस्कारवाले साधकोंकी मांस आदिमें जैसी अरुचि होती है वैसी अरुचि साधककी विषयभोगोंमें नहीं होती अर्थात् विषयभोग उतने निषिद्ध और पतन करनेवाले नहीं दीखते। कारण कि विषयभोगोंका ज्यादा अभ्यास होनेसे उनमें मांस आदिकी तरह ग्लानि नहीं होती। मांस आदि सर्वथा निषिद्ध वस्तु खानेसे पतन तो होता ही है पर उससे भी ज्यादा पतन होता है रागपूर्वक विषयभोगोंको भोगनेसे। कारण कि मांस आदिमें तो यह निषिद्ध वस्तु है ऐसी भावना रहती है पर भोगोंको भोगनेसे यह निषिद्ध है ऐसी भावना नहीं रहती। इसलिये भोगोंके जो संस्कार भीतर बैठ जाते हैं वे बड़े भयंकर होते हैं। तात्पर्य है कि मांस आदि खानेसे जो पाप लगता है वह दण्ड भोगकर नष्ट हो जायगा। वह पाप आगे नये पापोंमें नहीं लगायेगा। परन्तु रागपूर्वक विषयभोगोंका सेवन करनेसे जो संस्कार पड़ते हैं वे जन्मजन्मान्तरतक विषयभोगोंमें और उनकी रुचिके परिणामस्वरूप पापोंमें लगाते रहेंगे।तात्पर्य है कि साधकके अन्तःकरणमें विषयभोगोंकी रुचि रहनेके कारण ही वह संयतात्मा नहीं हो पातामनइन्द्रियोंको अपने वशमें नहीं कर पाता। इसलिये उसको योगकी प्राप्तिमें अर्थात् ध्यानयोगकी सिद्धिमें कठिनता होती है।

परंतु जिसका अन्तःकरण वशमें किया हुआ नहीं है उस मनको वशमें न करनेवाले पुरुषद्वारा अर्थात् जिसका अन्तःकरण अभ्यास और वैराग्यद्वारा संयत किया हुआ नहीं है ऐसे पुरुषद्वारा योग प्राप्त किया जाना कठिन है अर्थात् उसको योग कठिनतासे प्राप्त हो सकता है यह मेरा निश्चय है। परंतु जो स्वाधीन मनवाला है जिसका मन अभ्यासवैराग्यद्वारा वशमें किया हुआ है और जो फिर भी बारंबार यत्न करता ही जाता है ऐसे पुरुषद्वारा पूर्वोक्त उपायोंसे यह योग प्राप्त किया जा सकता है।

Having stated that the attainment of Yoga is easy for one of controlled mind, He shows the contrast (negative instance) with 'Yah punah' etc.

Restating the first half (of the verse) which is intended to present the contrast, he explains it as 'Asamyata' (unrestrained) etc.

He explains the second half, which is intended to explain the positive connection (Anvaya) mentioned earlier, with 'Yastu' (but he who) etc.

Even when the control of the inner instrument (mind) is established, one must remain committed to dispassion etc.—this he states with 'Yatata' (striving).

The 'Upaya' (means) is the restraint of the mind preceded by dispassion etc.

'Asamyatam'—meaning he whose mind is not brought under control by practice and dispassion—by him, the Yoga described by 'Atmaupamyena' (by comparison with oneself, etc.) is 'dushprapah'—impossible to attain.

But 'vashikritachittena'—by one whose mind is brought under control—'upayatah'—meaning through the means in the form of practice and dispassion—and 'bhuyo'pi yatata'—meaning by one making effort (repeatedly)—Yoga is capable of being attained.

And nor is the mind ever controlled by itself alone.

Because of the prohibition stated in the Brahma (Purana): "For men devoid of desire for the auspicious, for those who hate the Lord of Lakshmi (Ramapati), and indeed for atheists, then Liberation is not proper (possible)."

'Asamyatatmana' means 'ajitachittena'—by one whose mind is unconquered.

'Vashyatmana' means 'jitachittena'—by one whose mind is conquered.

'Upayatah' means—from the means in the form of practice (Abhyasa) and dispassion (Vairagya).

The Blessed Lord said—'Asamyatatmana'—meaning by one whose mind is unconquered, even with great strength ('mahata api balena'), Yoga is indeed difficult to attain.

But 'Upayatah' (by the means)—'Vashyatmana'—meaning by one who has conquered the mind through the previously described Action (Karma) which is in the form of My worship and contains knowledge within it; by such a 'striving person' ('yatamane'), this very Yoga of equal vision is possible to attain.

Now, Arjuna asks (in the next verse) to hear in its true nature the glory of Yoga which was heard earlier in verses like "Nehaabhikramanasho'sti" (Gita 2.40).

For there, the glory of Karma Yoga was spoken of as containing Self-knowledge within it and having Yoga as its culmination (head); and that is indeed the glory of Yoga itself.

However, this much is the certainty here, He says with 'Asamyatatmana' etc.

'Asamyatatma'—he whose 'Atma', meaning the mind, is uncontrolled ('asamyata') by practice and dispassion in the manner described; by such a person this Yoga is 'dushprapa'—impossible to attain.

(But) he whose 'Atma', meaning the mind, is 'vashya'—obedient/under control—by practice and dispassion; by that person, and further while striving ('prayatnam kurvata') through this very means, Yoga is possible to attain.

Now, restating what was explicitly spoken by Arjuna, the Lord states the means desired to be known in two verses. There, He explains the two words 'durnigraham' (difficult to restrain) and 'chalam' (moving) as a restatement of the proposition and reason spoken by Arjuna, with the words 'chalasvabhavataya' (due to the moving nature). 'Asamshayam' (Undoubtedly)—this is intended as a partial acceptance, meaning 'it 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' 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' (6.36). 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' (O mighty-armed one) 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' (previously stated) etc.

The sentiment is that Action (Karma Yoga) alone, characterized as mentioned, is the means for mind control; Abhyasa and Vairagya are stated as limbs (subsidiaries) of that very thing. The meaning is: one should practice Yoga while striving.

पूर्व श्लोक के अभ्यास में अत्याधिक बल दिया गया था परन्तु अभ्यास क्या है इसका निर्देश नहीं किया गया। किसी शब्द की परिभाषा तर्क या युक्ति के अभाव में कोई भी शास्त्रीय ग्रन्थ पूर्ण नहीं माना जा सकता। विचाराधीन श्लोक में भगवान् श्रीकृष्ण अभ्यास का अर्थ स्पष्ट करते हैं।असंयत मन का अर्थात् विघटित व्यक्तित्व का पुरुष अध्यात्म साधना के लिए आवश्यक सजगता उत्साह और सार्मथ्य से रहित होता है और इस कारण वह आत्मसाक्षात्कार के शिखर तक नहीं पहुँच पाता।जो व्यक्ति शारीरिक सुखों में आसक्त होकर विषयों का दास बन जाता है अथवा कामुक मन के गाये मृत्युगीत की शोकधुन पर नृत्य करता है अथवा मदोन्मत्त बुद्धि की विकृत दुष्ट और अन्तहीन इच्छाओं को पूर्ण करने हेतु इतस्तत भ्रमण करता रहता है उस पुरुष में न वह शान्ति होती है और न स्फूर्ति जो उसे अन्तरात्मा के मन्दिर तक पहुँचाने के लिए उद्यत कर सके।जब तक इन्द्रियां वश में नहीं होतीं तब तक मन के विक्षेप शान्त नहीं हो सकते। विक्षेपयुक्त मन के द्वारा न श्रवण हो सकता है न मनन और न निदिध्यासन ही। इन तीनों के बिना आवरण शक्ति की निवृत्ति नहीं हो सकती। आवरण और विक्षेप ये क्रमश तमोगुण और रजोगुण के कार्य हैं। हम देख चुके हैं कि इन दो गुणों को वश में किये बिना सत्वगुण का प्रभाव साधक में दृष्टिगोचर नहीं होता।वादविवाद की सामान्य पद्धति के अनुसार अपना मत प्रस्तुत करते समय प्रतियोगी के तर्कों का खण्डन इस प्रकार करना होता है कि वह दोनों मतों के अन्तर को देखकर हमारे दृष्टिकोण की युक्तियुक्तता एवं स्वीकार्यता को समझ सके। इसी पद्धति का उपयोग करते हुए दूसरी पंक्ति में भगवान् श्रीकृष्ण कहते हैं परन्तु स्वाधीन मन वाले प्रयत्नशील पुरुष द्वारा किये गये उपाय से योग प्राप्त होना संभव है। इन्द्रियों को उनके विषयों से पराङमुख करना आध्यात्मिक जीवन का प्रथम सोपान है जो मन को सत्याभिमुख किये बिना संभव नहीं हो सकता।लौकिक जीवन में भी त्याग और तप के बिना कोई भी लक्ष्य प्राप्त नहीं होता । चुनाव के समय एक प्रत्याशी का और परीक्षा के पूर्व एक विद्यार्थी का जीवन अथवा एक अभिनेता या नर्तकी का रंगमंच पर प्रथम कार्यक्रम प्रस्तुत करने के पूर्व का जीवनये कुछ उदाहरण हैं जिनमें हम देखते हैं कि अपनेअपने कार्य क्षेत्रों में सफलता पाने के लिए ये सभी लोग सामान्य भोगमय जीवन को त्यागकर कठिन परिश्रम करते हैं। यदि केवल सामान्य और अनित्य लौकिक वस्तु या कीर्ति प्राप्त करने के लिए भी इतने बड़े त्याग तप और संयम की आवश्यकता होती है तब नित्य अनन्त अखण्ड आत्मानन्द की प्राप्ति के लिए कितने अधिक आत्मसंयम की आवश्यकता होगी इसकी कोई भी व्यक्ति सहज ही कल्पना कर सकता है।इसका अर्थ यह नहीं हुआ कि साधक को सभी विषयों को पूर्णतया त्याग देना चाहिए। परन्तु प्राय साधकों की यही धारणा बन जाती है।धर्म या साधना के नाम पर अनेक साधक कुछ काल तक अत्यन्त कठोर तप का जीवन जीते हैं जिसमें शरीर को क्लेश देना शारीरिक आवश्यकताओं एवं प्रवृत्तियों का सर्वथा त्याग और दमन करना सम्मिलित है। इस प्रकार स्वयं पर आसुरी और आत्मघातक अत्याचार करने पर निश्चय ही एक समय यही दमित प्रवृत्तियां भयंकर रूप में फूटकर बाहर निकल पड़ती हैं।कहीं ऐसा न हो कि गीता का अध्येतावर्ग भी इसी भ्रामक विचार की बलि बन जाये भगवान् कहते हैं कि इस योग को प्रयत्नशील साधक उचित उपाय के द्वारा प्राप्त कर सकता है। केवल चित्रपट देखने न जाने अथवा खेलकूद को त्यागने से ही कोई विद्यार्थी परीक्षा में उत्तीर्ण नहीं हो सकता क्योंकि उसके साथ ही अध्ययन में समय का सदुपयोग करना नितान्त आवश्यक होता है। एक बात और भी है कि गणित की परीक्षा हो और विद्यार्थी भूगोल का अध्ययन कर रहा हो तो उसे कोई विशेष सफलता नहीं मिल सकती। उचित प्रयत्न के द्वारा ही सफलता प्राप्त की जा सकती है।इसी प्रकार वैषयिक भोग के त्यागरूप तप के द्वारा संचित शक्ति का उपयोग साधक को निदिध्यासन में करना चाहिए जिसका फल आत्मसाक्षात्कार अर्थात् स्वस्वरूप की पहचान है। ऐसा साधनसम्पन्न व्यक्ति इस योग को प्राप्त कर सकता है आनन्दकन्द भगवान् श्रीकृष्ण का यह आशावादी तत्त्वज्ञान है।इन दो श्लोकों के द्वारा भगवान् श्रीकृष्ण अर्जुन के प्रश्न का उत्तर देते हैं और आगे के प्रकरण से यह सिद्ध होता है कि अर्जुन उनके उत्तर से सन्तुष्ट हो जाता है।एक प्रश्न फिर भी रह जाता है कि उस पुरुष की गति क्या होती है जो संयमित होकर योगाभ्यास करता है परन्तु योगफल प्राप्त करने के पूर्व ही योग से विचलित हो जाता है

Therefore, this is the declaration—'Asamyata' etc. 'Asamyatatmanah'—meaning by one who is devoid of dispassion (avirakta); attainment of Yoga is not possible in any way.

'Vashyatmana'—meaning by one possessing dispassion. 'Yatamanena'—meaning by one endowed with practice.

'Upayatah'—meaning by resorting to the means prescribed by various scriptural doctrines (Siddhanta) etc.

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).

Regarding what you said—"Since actions that have begun to bear fruit (Prarabdha karma) are stronger even than Knowledge of Reality, and mental modifications arise to yield their results, how can their restraint be accomplished?"—to that, it is said: Even when the direct realization of Reality (Tattvasakshatkara) has arisen, if the 'Atma'—the inner instrument (mind)—is not restrained ('samyata') by practice and dispassion due to attachments like explaining Vedanta or due to defects like laziness, then for that 'Asamyatatma' (one of uncontrolled mind), even if he possesses realization of Truth, 'Yoga'—the cessation of mental modifications—is 'dushprapah', impossible to attain even with difficulty. If you argue that this is due to the fickleness of the mind caused by Prarabdha karma, then regarding that, 'Me matih'—My opinion is that it is indeed so.

By whom then is it attained? He says—'Vashyatmana tu'—by one whose 'Atma'—inner instrument—is 'Vashya' (under control/obedient), devoid of dependence on objects, due to the destruction of latent impressions (vasanas) through the maturity of dispassion. The word 'tu' (but) is to indicate the distinction from the 'Asamyatatma' or for emphasis. Even being such (controlled), 'Yatata'—by one striving—meaning, even when the stream of objects is blocked by dispassion, by one performing the aforementioned 'Abhyasa' (practice) to open the stream of the Self—Yoga, the cessation of all mental modifications, is capable of being attained; meaning, it is possible to attain it by overpowering even the Prarabdha karmas which are the causes of the mind's fickleness.

How can there be an overpowering of the exceedingly strong Prarabdha karmas? It is stated—'Upayatah'—from the means. The 'means' is human effort (Purushakara); and that human effort (in the form of Yoga), whether secular or Vedic, is stronger than Prarabdha karma. Otherwise, there would be the contingency of futility of secular efforts like agriculture etc. and Vedic efforts like the Jyotistoma sacrifice etc. Everywhere, due to the consumption (paralysis) caused by the dilemma of the existence or non-existence of Prarabdha—(thinking) "If Prarabdha exists, fruit will come from that alone, what is the use of human effort? And if it does not exist, fruit is impossible anyway, so what is the use of it?"—(effort would be abandoned, which is incorrect). If you say that Karma, being itself of the nature of the unseen (Adrishta), is incapable of generating fruit without the conjunction of seen means, and therefore human effort is required in agriculture etc.? Then the solution is the same in the practice of Yoga; for Jivanmukti (liberation while living), which is to be accomplished by it, is also of the nature of specific happiness and thus included in the fruits of Prarabdha karma.

Or, just as the fruit of Prarabdha karma is assumed to be stronger than Tattvajnana because it is seen (experienced), similarly let the practice of Yoga be stronger even than that (Prarabdha) karma, because the superiority of scriptural effort over it (karma) is seen everywhere. And so Bhagavan Vasistha has said: "O Delighter of the Raghus (Rama)! Everything here in this world is always attained by human effort ('Paurusha') applied rightly. Human effort is known to be of two kinds: contrary to scripture (uchhastra) and according to scripture (shastrita). Of these, the one contrary to scripture leads to evil, and the one according to scripture leads to the highest truth. Contrary to scripture—forbidden by scripture—leads to evil, i.e., hell. According to scripture—enjoined by scripture—leads to the highest truth through the purification of the inner instrument, i.e., to Moksha, the supreme among the four goals of life." "The river of Vasanas (impressions) flows through both good and evil paths; it should be joined to the good path by human effort." "O best of the strong! By human effort ('purushartha'), redirect your mind which is engrossed in evil (objects) down into the good alone." "O crusher of foes! When, by the force of practice, your rising vasanas go (towards the good) quickly ('drak'), then know that to be the success of practice." (Here, the 'good' vasana remains). "Even when in doubt, accumulate only the good abundantly. Dear one! When good vasanas increase, there is no fault whatsoever." "As long as you are of an unrefined mind and the That-state (Tat-pada) is unknown to you, follow that which is determined by the Guru and scriptural evidences. Thereafter, having become one whose impurities are ripened (destroyed) and having certainly realized the Reality, you, free from anxiety ('niradhina'), should abandon even that heap of good vasanas."

Therefore, even when the Samsara located in the Witness, which is based on non-discrimination, is removed by the direct realization of discrimination (Viveka-sakshatkara), if the natural modifications of the mind established by Prarabdha karma are removed by the effort of Yoga practice, one becomes a Jivanmukta, a supreme Yogi. But in the absence of the cessation of mental modifications, even one possessing Tattvajnana is a non-supreme (lower) Yogi; this is established. The rest should be explored in detail in the 'Jivanmuktiviveka'.

Now, he who, knowing that 'the mind is fickle', remains indifferent to effort regarding practice and dispassion, he does not attain; this He states with 'Asamyatatmana' etc.

'Asamyatatmana'—by him whose self (inner instrument) is 'asamyata' (not brought under control) by practice and dispassion in the manner described—'Yoga', which is of the nature of union with Me, is 'dushprapah'—impossible to attain even with difficulty.

But 'Vashyatmana'—by one whose (mind) is brought under control by practice and dispassion, and 'Yatata'—by one making effort for the sake of union with Me—it is possible to be attained 'Upayatah' (through the means); this is 'Me matih' (My opinion).

Here, by stating it as 'His own opinion', it is implied: "Whoever strives with faith in My speech, I must necessarily effect his union (granting the fruit); therefore, mind-control should be performed.

'Asamyatatmana'—he whose 'Atma', meaning inner instrument (mind), is not controlled ('asamyata') by practice and dispassion is this 'Asamyatatma'; by that person of uncontrolled mind, Yoga is 'dushprapah'—meaning attained with difficulty; this is My opinion.

But he who is 'Vashyatma'—he whose 'Atma', meaning mind, has been brought to a state of control ('vashyatva') by practice and dispassion is this 'Vashyatma'; by that person of controlled mind, however, 'yatata'—making further effort—Yoga is capable of being attained 'upayatah'—through the means as previously described.

(Introduction to next verse): Here, because of the acceptance of the practice of Yoga, actions which are the causes for attaining this world and the next have been renounced, and yet Right Vision (Samyag-darshana)—which is the means to Liberation and the fruit of the perfection of Yoga—has not been attained; fearing the ruin of such a Yogi whose mind has swerved from the path of Yoga at the time of death, Arjuna said.

Thus, upon the restraint of the mind, that Yoga occurs through 'Samya' (equality/equanimity), not otherwise—He states this with 'Asamyatatmana' (etc.).

This is clear.

असंयतात्मना by a man of uncontrolled self? योगः Yoga? दुष्प्रापः hard to attain? इति thus? मे My? मतिः opinion? वश्यात्मना by the selfcontrolled one? तु but? यतता by the striving one? शक्यः possible? अवाप्तुम् to obtain? उपायतः by (proper) means.Commentary Uncontrolled self he who has not controlled the senses and the mind by the constant practice of dispassion and meditation. Selfcontrolled he who has controlled the mind by the constant practice of dispassion and meditation. He can attain Selfrealisation by the right means and constant endeavour.

Me, My; matih, conviction; is iti, that; Yoga is dusprapah, difficult to be attained; asamyata-atmana, by one of uncontrolled mind, by one who has not controlled his mind, the internal organ, by practice and detachment. Tu, but, on the other hand; sakyah, Yoga is possible; avaptum, to be attained; yatata, by one who strives, who repeatedly makes effort; upayatah, through the means described above; and vasyatmany, by one of controlled mind, by him whose mind has been brought under control through practice and detachment.
As to that, by accepting the practice of Yoga, actions leading to the attainment of this or the next world may be renounced by a yogi, and yet he may not attain the result of perfection in Yoga, i.e. full Illumination, which is the means to Liberation. Conseently, at the time of death his mind may waver from the path of Yoga. Apprehending that he may be thery ruined.

Yoga is hard to attain even in spite of great efforts by one of unrestrained self, i.e., of unrestrained mind. But the same Yoga which is of the form of sameness of vision can be attained by proper means by one who is striving, whose 'mind is subdued,' i.e., by one whose mind is conered by works (Karma Yoga) taught before, which is of the nature of My worship and which includes within itself knowledge (Jnana).
Then Arjuna puts estions in order to hear the greatness of Yoga, as it really is, which he has already heard about at the beginning of the teaching, 'Here there is no loss of effort' (2.40). There the greatness of Karma Yoga as inclusive of knowledge of the self with Yoga as its culmination was taught. This alone is the real greatness of Yoga.