BG 6.35

6.35 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-

6.35 The Lord said The mind is hard to subdue and fickle, no doubt, O mighty-armed one, but , O son of Kunti, by practice and by the exercise of dispassion it can be brought under control.

6.35 Lord Shri Krishna replied: Doubtless, O Mighty One, the mind is fickle and exceedingly difficult to restrain, but, O Son of Kunti, with practice and renunciation it can be done.

6.35 Lord Shri Krishna replied: Doubtless, O Mighty One, the mind is fickle and exceedingly difficult to restrain, but, O Son of Kunti, with practice and renunciation it can be done.

6.35. The Bhagavat said O mighty-armed ! No doubt, the mind is unsteady and is hard to control. But it is controlled by practice and through an attitude of desirelessness, O son of Kunti !

6.35 The Lord said The mind is hard to subdue and fickle, no doubt, O mighty-armed one, but , O son of Kunti, by practice and by the exercise of dispassion it can be brought under control.

6.35 The Blessed Lord said O mighty-armed one, undoubtedly the mind is untractable and restless. But, O son of Kunti, it is brought under control through practice and detachment.

6.35 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.

6.35 Asamsayam etc. Through an attitude of desirelessness, the craving for sense objects is destroyed. Through practice, stage after stage, the side of emancipation is occupied [by the mind]. Hence both are included. Regarding this, it has been said by the revered author of the Bhasya as : The restraint of mental modifications depends on both [the attitude of desirelessness and practice]. Hence is this solemn declaration :

6.35 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-

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