6.8 Meditation

32. We consider all the limbs of our body as ours, and are equally concerned if any of them is damaged. We are incontrovertible in the conviction that the harm done to any of our limbs is harm done to ourselves. Similarly, those who see God in all beings consider the joys and sorrows of others as their own. Therefore, such yogis are always the well-wishers of all souls and they strive for the eternal benefit of all. This is the sama-darśhana (equality of vision) of perfected yogis.

33. Arjun speaks this verse, beginning with the words yo yam, "This system of Yog," referring to the process described from verse 6.10 forward. Shree Krishna has just finished explaining that for perfection in Yog we must:

— subdue the senses

— give up all desires

— focus the mind upon God alone

— think of him with an unwavering mind

— see everyone with equal vision

Arjun frankly expresses his reservation about what he has heard by saying that it is impracticable. None of the above can be accomplished without controlling the mind. If the mind is restless, then all these aspects of Yog become unattainable as well.

34. Arjun speaks for us all when he describes the troublesome mind. It is restless because it keeps flitting in different directions, from subject to subject. It is turbulent because it creates upheavals in one's consciousness, in the form of hatred, anger, lust, greed, envy, anxiety, fear, attachment, etc. It is strong because it overpowers the intellect with its vigorous currents and destroys the faculty of discrimination. The mind is also obstinate because when it catches a harmful thought, it refuses to let go, and continues to ruminate over it again and again, even to the dismay of the intellect. Thus enumerating its unwholesome characteristics, Arjun declares that the mind is even more difficult to control than the wind. It is a powerful analogy for no one can ever think of controlling the mighty wind in the sky.

In this verse, Arjun has addressed the Lord as Krishna. The word "Krishna" means: karṣhati yogināṁ paramahansānāṁ chetānsi iti kṛiṣhṇaḥ "Krishna is he who forcefully attracts the minds of even the most powerfully-minded yogis and paramahansas." Arjun is thus indicating that Krishna should also attract his restless, turbulent, strong, and obstinate mind.

35. Shree Krishna responds to Arjun's comment by calling him Mahābāho, which means "Mighty armed one." He implies, "O Arjun, you defeated the bravest warriors in battle. Can you not defeat the mind?"

Shree Krishna does not deny the problem, by saying, "Arjun, what nonsense are you speaking? The mind can be controlled very easily." Rather, he agrees with Arjun's statement that the mind is indeed difficult to control. However, so many things are difficult to achieve in the world and yet we remain undaunted and move forward. For example, sailors know that the sea is dangerous and the possibility of terrible storms exists. Yet, they have never found those dangers as sufficient reasons for remaining ashore. Hence, Shree Krishna assures Arjun that the mind can be controlled by vairāgya and abhyās.

Vairāgya means detachment. We observe that the mind runs toward the objects of its attachment, toward the direction it has been habituated to running in the past. The elimination of attachment eradicates the unnecessary wanderings of the mind.

Abhyās means practice, or a concerted and persistent effort to change an old habit or develop a new one. Practice is a very important word for sādhaks. In all fields of human endeavor, practice is the key that opens the door to mastery and excellence. Take, for example, a mundane activity such as typing. The first time people begin typing, they are able to type one word in a minute. But after a year's typing, their fingers fly on the keyboard at the speed of eighty words a minute. This proficiency comes solely through practice. Similarly, the obstinate and turbulent mind has to be made to rest on the lotus feet of the Supreme Lord through abhyās. Take the mind away from the world—this is vairāgya—and bring the mind to rest on God—this is abhyās. Sage Patanjali gives the same instruction:

"The perturbations of the mind can be controlled by constant practice and detachment."

36. The Supreme Divine Personality, Shree Krishna, now gives the link between the control of the mind and success in Yog. He says that those who have not learnt to bridle the mind through abhyās and vairāgya find great difficulty in the practice of Yog. But those who have brought the mind under their control through persistent effort can achieve success by adopting the proper means. The perfect process has already been described by him from verses 6.10 to 6.32. It includes subduing the senses, giving up all desires, focusing the mind upon God alone, thinking of him with an unwavering mind, and seeing everyone with equal vision.

This statement creates a doubt in Arjun's mind regarding the sādhak who is unable to control the mind, and he now questions Shree Krishna in this regard.

37. The journey toward God-realization begins with śhraddhā (faith). Many sincere souls develop faith in the divine knowledge of the scriptures by virtue of the sanskārs of their past lives, or the association of saints, or reversals in the world, etc. There can be many reasons that create the śhraddhā required to begin the journey. However, if these aspirants do not put in the necessary effort and become ayatiḥ (lax), then the mind remains chalit (restless). Such aspirants are unable to complete the journey in this life. Arjun inquires into the fate of such sādhaks.

38. The desire to attain success is natural to the jīva. It comes from being a part of God, who is all-perfect, and hence the soul too wishes to be perfect and successful like its source—God. Success can be attained in two realms—material and spiritual. Those who consider the world to be a source of happiness strive for material advancement. And those who consider spiritual wealth to be the real treasure worthy of possessing, strive for it by rejecting material endeavors. However, if such spiritualists fail in their attempt, they are apparently left with neither spiritual nor material assets. Thinking in this manner, Arjun asks whether their position is like that of a broken cloud. A cloud, which breaks away from the group of clouds, becomes worthless. It neither offers sufficient shade, nor does it increase its weight and become rain-bearing. It merely blows in the wind and perishes like a non-entity in the sky. Arjun asks whether the unsuccessful yogi suffers a similar fate, with no position in any sphere.