Gita Satsang - Ch. 6 - v. 33-36 - May 19, 2001

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Namaste,

 

mat chittaaH mat gata-praaNaaH bodhayantaH parasparam.h .

kathayantaH cha maa.n nitya.n tushhyanti cha ramanti cha ..

 

shriimad-bhagavad-giitaa 10:9

 

'With their thought on Me, with their life absorbed in Me,

instructing each other, and ever speaking of Me,

they are content and delighted.'

Ch.10:v.9.

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atha shhashhTho.adhyaayaH . Chapter 6 : Verses 33-36 [with Shankara-

Bhashya, tr. Sw.Gambhirananda]

 

dhyaana-yogaH. The Yoga of Meditation

 

arjuna uvaacha .

 

yo.ayaM yogastvayaa proktaH saamyena madhusuudana .

etasyaahaM na pashyaami cha~nchalatvaatsthiti.n sthiraam.h .. 33..

 

Arjuna said:

 

33. O Madhusudana (Krishna), this Yoga that has been spoken of by You

as sameness, I do not see its steady continuance, owing to the

restlessness (of the mind).

 

O Madhusudana, ayam, this; yogaH, Yoga; yaH proktaH, that has been

spoken of; tvayaa, by You; saamyena, as sameness; na pashyaami, I do

not see, I cannot conceive;-what?-etasya, its; sthiram, steady,

undisturbed; sthitim, continuance; cha~nchalatvaat, owing to the

unsteadiness of the mind, which is well known.

 

 

cha~nchalaM hi manaH kR^ishhNa pramaathi balavad dR^iDham.h .

tasyaahaM nigrahaM manye vaayoriva sudushhkaram.h .. 34..

 

34. For, O Krishna, the mind is unsteady, turbulent, strong and

obstinate. I consider its control to be as greatly difficult as of

the wind.

 

hi, for, O Krishna-the word krishna is derived from the root kR^ish

[Another derivative meaning may be-'the capacity to draw towards

Himself all glorious things of this and the other world'.], in the

sense of 'uprooting'; He is kR^ishna because He uproots the defects

such as sin etc. of devotees-; manah, the mind; is cha~nchalam,

unsteady. Not only is it very unsteady, it is also pramaathi,

turbulent. It torments, agitates, the body and the organs. It brings

them under extraneous control. Besides, it is balavat, strong, not

amenable to anybody's restraint. Again, it is dR^iDham, obstinate,

hard as the (large shark called) tantu-naaga (also known as varuNa-

paasha).

aham, I; manye, consider; tasya, its-of the mind which is of this

kind; nigrahah, control, restraint; to be (suduskaram, greatly

difficult;) vayoh iva, as of the wind. Control of the wind is

difficult. I consider the control of the mind to be even more

difficult than that. This is the idea.

'This is just as you say.'

 

shriibhagavaanuvaacha .

 

asa.nshayaM mahaabaaho mano durnigraha.n chalam.h .

abhyaasena tu kaunteya vairaagyeNa cha gR^ihyate .. 35..

 

The Blessed Lord said:

 

35. O mighty-armed one, undoubtedly the mind is intractable and

restless. But, O son of Kunti, it is brought under control through

practice and detachment.

 

mahaabaaho, O mighty-armed one; asa.nshayam, undoubtedly-there is no

doubt with regard to this; that the manaH, mind; is durnigraham,

intractable; and calm, restless. tu, but; it-the modifications of

the mind in the form of distractions-gR^ihyate, is brought under

control; abhyaasena, through practice- abhyaasa means repetition of

some idea or thought of the mind on 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 under control, restrained, i.e. completely

subdued.

By him, however, who has not controlled his mind-

 

asa.nyataatmanaa yogo dushhpraapa iti me matiH .

vashyaatmanaa tu yatataa shakyo.avaaptumupaayataH .. 36..

 

36. My conviction is that Yoga is difficult to be attained by one of

uncontrolled mind. But it is possible to be attained through the

(above) means by one who strives and has a controlled mind.

 

me, My; matiH, conviction; is iti, that; Yoga is dushhpraapaH,

difficult to be attained; asa.nyata-atmanaa, 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; shakyaH, Yoga

is possible; avaaptum, to be attained; yatataa, by one who strives,

who repeatedly makes effort; upaayataH, through the means described

above; and vashyaatmanaa, 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. Consequently, at the

time of death his mind may waver from the path of Yoga. Apprehending

that he may be thereby ruined.

 

 

[to be cotd.

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For Gita Dhyana Shlokas/Mantras and Mahatmya

/message/advaitin/6987

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Adi Shankara's commentary, translated by Swami Gambhirananda, at URL:

[kindly supplied by Madhava-ji]

advaitinGita/Shankara1/gmbCH6.htm

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Swami Chinmayananda's commentary at URL:

[kindly supplied by Ram-ji]

advaitinGita/Chinmaya/COMM6.HTM

 

 

 

 

 

Regards,

 

s.