BG 6.6

6.6 Tasya, of him; yena, by whom; jitah, has been conered, subdued; his eva atma, very self, the aggregate of body and organs; that atma, self; is bandhuh, the friend; atmanah, of his self. The idea is that he is a coneror of his senses. Tu, but; anatmanah, for one who has not conered his self, who has no self-control; atma eva, his self itself; varteta, acts; satruvat, like an enemy; satrutve, inimically, with the attitude of an enemy. As an enemy, who is different from oneself, does harm to oneself, similarly one's self behaves like an enemy to oneself. This is the meaning. [If the body and organs are under control, they are helpful in concentrating one's mind on the Self; but, if they are not under control, they oppose this concentration.]

6.6 The mind is the friend of him by whom the mind has been conered. But for him whose mind is not conered, the mind, like an enemy, remains hostile.

6.6 To him who has conquered his lower nature by Its help, the Self is a friend, but to him who has not done so, It is an enemy.

6.6 To him who has conquered his lower nature by Its help, the Self is a friend, but to him who has not done so, It is an enemy.

6.6. The self is the friend of that Self by Which the self has been verily subdued; but [in the case of] a person with an unsubdued self, the self alone would abide in enmity like an enemy.

6.6 The mind is the friend of him by whom the mind has been conered. But for him whose mind is not conered, the mind, like an enemy, remains hostile.

6.6 Of him, by whom has been conered his very self by the self, his self is the friend of his self. But, for one who has not conered his self, his self itself acts inimically like an enemy.

6.6 A person whose mind is conered by himself in relation to sense-objects, has that mind as his friend. In the case of one whose mind is not conered in this way, his own mind, like an enemy, remains hostile. The meaning is that it acts, against his attainment of supreme beatitude. It has been stated by Bhagavan Parasara also: 'The mind of man is the cause both of his bondage and his release. Its addiction to sense objects is the cause of his bondage; its separation from sense objects is the means of one's release' (V. P., 6.7.28). The proper condition for the beginning of Yoga is now taught:

6.5-6 Uddharet etc. Bandhuh etc. In this [path] there is no other means excepting the self i.e. nothing but one's mind. Indeed the subdued mind is a friend and it lifts up [the Self] from the highly dreadful cycle of birth and death. But the unsubdued one does the act of enmity as it throws [the Self] down in the horrible hell. The characteristic mark of the subdued-minded man is this :

6.6 Tasya, of him; yena, by whom; jitah, has been conered, subdued; his eva atma, very self, the aggregate of body and organs; that atma, self; is bandhuh, the friend; atmanah, of his self. The idea is that he is a coneror of his senses. Tu, but; anatmanah, for one who has not conered his self, who has no self-control; atma eva, his self itself; varteta, acts; satruvat, like an enemy; satrutve, inimically, with the attitude of an enemy. As an enemy, who is different from oneself, does harm to oneself, similarly one's self behaves like an enemy to oneself. This is the meaning. [If the body and organs are under control, they are helpful in concentrating one's mind on the Self; but, if they are not under control, they oppose this concentration.]

For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his mind will remain the greatest enemy.