Bhagavad-gita As It Is - Macmillan 1972 Edition -- Prabhupada Books (52 page)

Bg 6.34

TEXT 34

TEXT

cañcalaṁ hi manaḥ kṛṣṇa

pramāthi balavad dṛḍham

tasyāhaṁ nigrahaṁ manye

vāyor iva su-duṣkaram

SYNONYMS

cañcalam
-flickering;
hi-
certainly;
manaḥ
-mind;
kṛṣṇa
-O Kṛṣṇa;
pramāthi-
agitating;
balavat-
strong;
dṛḍham-
obstinate;
tasya-
its;
aham-
I;
nigraham
-subduing;
manye
-think;
vāyoḥ
-of the wind;
iva
-like;
suduṣkaram
-difficult.

TRANSLATION

For the mind is restless, turbulent, obstinate and very strong, O Kṛṣṇa, and to subdue it is, it seems to me, more difficult than controlling the wind.

PURPORT

The mind is so strong and obstinate that it sometimes overcomes the intelligence, although mind is supposed to be subservient to the intelligence. For a man in the practical world who has to fight so many opposing elements, it is certainly very difficult to control the mind. Artificially, one may establish a mental equilibrium toward both friend and enemy, but ultimately no worldly man can do so, for this is more difficult than controlling the raging wind. In the Vedic literatures it is said:

ātmānaṁ rathinaṁ viddhi śarīraṁ ratham eva ca
buddhintu sārathiṁ viddhi manaḥ pragraham eva ca
indriyāṇi hayānāhur viṣayāṁs teṣu gocarān
ātmendriya-mano-yukto bhoktety āhur manīṣiṇaḥ.

"The individual is the passenger in the car of the material body, and intelligence is the driver. Mind is the driving instrument, and the senses are the horses. The self is thus the enjoyer or sufferer in the association of the mind and senses. So it is understood by great thinkers." Intelligence is supposed to direct the mind, but the mind is so strong and obstinate that it often overcomes even one's own intelligence. Such a strong mind is supposed to be controlled by the practice of
yoga,
but such practice is never practical for a worldly person like Arjuna. And what can we say of modern man? The simile used here is appropriate: one cannot capture the blowing wind. And it is even more difficult to capture the turbulent mind. The easiest way to control the mind, as suggested by Lord Caitanya, is chanting "Hare Kṛṣṇa," the great
mantra
for deliverance, in all humility. The method prescribed is
sa vai manaḥ kṛṣṇa-padāravindayoḥ:
one must engage one's mind fully in Kṛṣṇa. Only then will there remain no other engagements to agitate the mind.

Bg 6.35

TEXT 35

TEXT

śrī-bhagavān uvāca

asaṁśayaṁ mahā-bāho

mano durnigrahaṁ calam

abhyāsena tu kaunteya

vairāgyeṇa ca gṛhyate

SYNONYMS

śrī bhagavān uvāca-
the Personality of Godhead said;
asaṁśayam
-undoubtedly;
mahā-bāho
-O mighty-armed one;
manaḥ
-mind;
durnigraham
-difficult to curb;
calam
-flickering;
abhyāsena
-by practice;
tu
-but;
kaunteya
-O son of Kuntī;
vairāgyeṇa
-by detachment;
ca-
also;
gṛhyate
-can be so controlled.

TRANSLATION

The Blessed Lord said: O mighty-armed son of Kuntī, it is undoubtedly very difficult to curb the restless mind, but it is possible by constant practice and by detachment.

PURPORT

The difficulty of controlling the obstinate mind, as expressed by Arjuna, is accepted by the Personality of Godhead. But at the same time He suggests that by practice and detachment it is possible. What is that practice? In the present age no one can observe strict rules and regulations, such as placing oneself in a sacred place, focusing the mind on the Supersoul, restraining the senses and mind, observing celibacy, remaining alone, etc. By the practice of Kṛṣṇa consciousness, however, one engages in nine types of devotional service to the Lord. The first and foremost of such devotional engagements is hearing about Kṛṣṇa. This is a very powerful transcendental method for purging the mind of all misgivings. The more one hears about Kṛṣṇa, the more one becomes enlightened and detached from everything that draws the mind away from Kṛṣṇa. By detaching the mind from activities not devoted to the Lord, one can very easily learn
vairāgya. Vairāgya
means detachment from matter and engagement of the mind in spirit. Impersonal spiritual detachment is more difficult than attaching the mind to the activities of Kṛṣṇa. This is practical because by hearing about Kṛṣṇa one becomes automatically attached to the Supreme Spirit. This attachment is called
pareśānubhūti
spiritual satisfaction. It is just like the feeling of satisfaction a hungry man has for every morsel of food he eats. Similarly, by discharge of devotional service, one feels transcendental satisfaction as the mind becomes detached from material objectives. It is something like curing a disease by expert treatment and appropriate diet. Hearing of the transcendental activities of Lord Kṛṣṇa is therefore expert treatment for the mad mind, and eating the foodstuff offered to Kṛṣṇa is the appropriate diet for the suffering patient. This treatment is the process of Kṛṣṇa consciousness.

Bg 6.36

TEXT 36

TEXT

asaṁyatātmanā yogo

duṣprāpa iti me matiḥ

vaśyātmanā tu yatatā

śakyo 'vāptum upāyataḥ

SYNONYMS

asaṁyata-
unbridled;
ātmanā-
by the mind;
yogaḥ-
self-realization;
duṣprāpaḥ
-difficult to obtain;
iti
-thus;
me-
My;
matiḥ
-opinion;
vaśya
-controlled;
ātmanā-
by the mind;
tu-
but;
yatatā
-while endeavoring;
śakyaḥ-
practical;
avāptum-
to achieve;
upāyataḥ
-appropriate means.

TRANSLATION

For one whose mind is unbridled, self-realization is difficult work. But he whose mind is controlled and who strives by right means is assured of success. That is My opinion.

PURPORT

The Supreme Personality of Godhead declares that one who does not accept the proper treatment to detach the mind from material engagement can hardly achieve success in self-realization. Trying to practice
yoga
while engaging the mind in material enjoyment is like trying to ignite a fire while pouring water on it. Similarly,
yoga
practice without mental control is a waste of time. Such a show of
yoga
practice may be materially lucrative, but it is useless as far as spiritual realization is concerned. Therefore, the mind must be controlled by engaging it constantly in the transcendental loving service of the Lord. Unless one is engaged in Kṛṣṇa consciousness, he cannot steadily control the mind. A Kṛṣṇa conscious person easily achieves the result of
yoga
practice without separate endeavor, but a
yoga
practitioner cannot achieve success without becoming Kṛṣṇa conscious.

Bg 6.37

TEXT 37

TEXT

arjuna uvāca

ayatiḥ śraddhayopeto

yogāc calita-mānasaḥ

aprāpya yoga-saṁsiddhiṁ

kāṁ gatiṁ kṛṣṇa gacchati

SYNONYMS

arjunaḥ uvāca-
Arjuna said;
ayatiḥ-
unsuccessful transcendentalist;
śraddhayā-
with faith;
upetaḥ-
engaged;
yogāt-
from the mystic link;
calita-
deviated;
mānasaḥ-
of one who has such a mind;
aprāpya-
failing;
yoga-saṁsiddhim-
highest perfection in mysticism;
kām-
which;
gatim
-destination;
kṛṣṇa
-O Kṛṣṇa;
gacchati-
achieves.

TRANSLATION

Arjuna said: What is the destination of the man of faith who does not persevere, who in the beginning takes to the process of self-realization but who later desists due to worldly-mindedness and thus does not attain perfection in mysticism?

PURPORT

The path of self-realization or mysticism is described in the
Bhagavad-gītā.
The basic principle of self-realization is knowledge that the living entity is not this material body but that he is different from it and that his happiness is in eternal life, bliss and knowledge. These are transcendental, beyond both body and mind. Self-realization is sought by the path of knowledge, the practice of the eightfold system or by
bhakti-yoga.
In each of these processes one has to realize the constitutional position of the living entity, his relationship with God, and the activities whereby he can reestablish the lost link and achieve the highest perfectional stage of Kṛṣṇa consciousness. Following any of the above-mentioned three methods, one is sure to reach the supreme goal sooner or later. This was asserted by the Lord in the Second Chapter: even a little endeavor on the transcendental path offers a great hope for deliverance. Out of these three methods, the path of
bhakti-yoga
is especially suitable for this age because it is the most direct method of God realization. To be doubly assured, Arjuna is asking Lord Kṛṣṇa to confirm His former statement. One may sincerely accept the path of self-realization, but the process of cultivation of knowledge and the practice of the eightfold
yoga
system are generally very difficult for this age. Therefore, despite constant endeavor, one may fail for many reasons. First of all, one may not be following the process. To pursue the transcendental path is more or less to declare war on illusory energy. Consequently, whenever a person tries to escape the clutches of the illusory energy, she tries to defeat the practitioner by various allurements. A conditioned soul is already allured by the modes of material energy, and there is every chance of being allured again, even while performing transcendental disciplines. This is called
yogāt calita-mānasaḥ:
deviation from the transcendental path. Arjuna is inquisitive to know the results of deviation from the path of self-realization.

Bg 6.38

TEXT 38

TEXT

kaccin nobhaya-vibhraṣṭaś

chinnābhram iva naśyati

apratiṣṭho mahā-bāho

vimūḍho brahmaṇaḥ pathi

SYNONYMS

kaccit-
whether;
na-
not;
ubhaya-
both;
vibhraṣṭaḥ-
deviated from;
chinna-
fallen;
abhram-
cloud;
iva-
likened;
naśyati-
perishes;
apratiṣṭhaḥ
-without any position;
mahā-bāho-
O mighty-armed Kṛṣṇa;
vimūḍhaḥ-
bewildered;
brahmaṇaḥ-
of Transcendence;
pathi
-on the path.

TRANSLATION

O mighty-armed Kṛṣṇa, does not such a man, being deviated from the path of Transcendence, perish like a riven cloud, with no position in any sphere?

PURPORT

There are two ways to progress. Those who are materialists have no interest in Transcendence; therefore they are more interested in material advancement by economic development, or in promotion to the higher planets by appropriate work. When one takes to the path of Transcendence, one has to cease all material activities and sacrifice all forms of so-called material happiness. If the aspiring transcendentalist fails, then he apparently loses both ways; in other words, he can enjoy neither material happiness nor spiritual success. He has no position; he is like a riven cloud. A cloud in the sky sometimes deviates from a small cloud and joins a big one. But if it cannot join a big one, then it is blown away by the wind and becomes a nonentity in the vast sky. The
brahmaṇaḥ pathi
is the path of transcendental realization through knowing oneself to be spiritual in essence, part and parcel of the Supreme Lord who is manifested as Brahman, Paramātmā and Bhagavān. Lord Śrī Kṛṣṇa is the fullest manifestation of the Supreme Absolute Truth, and therefore one who is surrendered to the Supreme Person is a successful transcendentalist. To reach this goal of life through Brahman and Paramātmā realization takes many, many births:
Bahūnāṁ janmanām ante.
Therefore the supermost of transcendental realization is
bhakti-yoga
or Kṛṣṇa consciousness, the direct method.

Bg 6.39

TEXT 39

TEXT

etan me saṁśayaṁ kṛṣṇa

chettum arhasy aśeṣataḥ

tvad-anyaḥ saṁśayasyāsya

chettā na hy upapadyate

SYNONYMS

etat-
this is;
me-
my;
saṁśayam-
doubt;
kṛṣṇa
-O Kṛṣṇa;
chettum-
to dispel;
arhasi-
requested to do;
aśeṣataḥ-
completely;
tvat-
Yourself;
anyaḥ-
without;
saṁśayāsya-
of the doubt;
asya-
of this;
chettā-
remover;
na-
never;
hi-
certainly;
upapadyate-
to be found.

TRANSLATION

This is my doubt O Kṛṣṇa, and I ask You to dispel it completely. But for Yourself, no one is to be found who can destroy this doubt.

PURPORT

Kṛṣṇa is the perfect knower of past, present and future. In the beginning of the
Bhagavad-gītā,
the Lord said that all living entities exist individually in the past, that they exist now in the present, and that they continue to retain individual identity in the future, even after liberation from the material entanglement. So He has already cleared up the question of the future of the individual living entity. Now, Arjuna wants to know of the future of the unsuccessful transcendentalist. No one is equal to or above Kṛṣṇa, and certainly the so-called great sages and philosophers who are at the mercy of material nature cannot equal Him. Therefore the verdict of Kṛṣṇa is the final and complete answer to all doubts because He knows past, present and future perfectly-but no one knows Him. Kṛṣṇa and Kṛṣṇa conscious devotees alone can know what is what.