श्रीभगवानुवाच |
असंशयं महाबाहो मनो दुर्निग्रहं चलम् |
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ||६-३५||


śrībhagavānuvāca .
asaṃśayaṃ mahābāho mano durnigrahaṃ calam .
abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate ||6-35||



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 !

Shri Purohit Swami

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.

Sri Abhinav Gupta

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 :

Sri Ramanuja

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.

Sri Shankaracharya

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-

Swami Adidevananda

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.

Swami Gambirananda

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.

Swami Sivananda

6.35 The Blessed Lord said Undoubtedly, O mighty-armed Arjuna, the mind is difficult to control and restless; but by practice and by dispassion it may be restrained.


Swami Sivananda

6.35 असंशयम् undoubtedly? महाबाहो O mightyarmed? मनः the mind? दुर्निग्रहम् difficult to control? चलम् restless? अभ्यासेन by practice? तु but? कौन्तेय O Kaunteya? वैराग्येण by dispassion? च and? गृह्यते is restrained. Commentary The constant or repeated effort to keep the wandering mind steady by constant meditation on the Lakshya (centre? ideal? goal or object of meditation) is Abhyasa or practice. The same idea or thought of the Self or God is constantly repeated. This constant repetition destroys Vikshepa or the vacillation of the mind and desires? and makes it steady and onepointed.Vairagya is dispassion or indifference to senseobjects in this world or in the other? here or hereafter? seen or unseen? heard or unheard? achieved through constantly looking into the evil in them (DoshaDrishti). You will have to train the mind by constant reflection on the immortal? allblissful Self. You must make the mind realise the transitory nature of the wordly enjoyments. You must suggest to the mind to look for its enjoyment not in the perishable and changing external objects but in the immortal? changeless Self within. Gradually the mind will be withdrawn from the external objects.