यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् |
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् || 26||
yato yato niśhcharati manaśh chañchalam asthiram
tatas tato niyamyaitad ātmanyeva vaśhaṁ nayet
yataḥ yataḥ—whenever and wherever; niśhcharati—wanders; manaḥ—the mind; chañchalam—restless; asthiram—unsteady; tataḥ tataḥ—from there; niyamya—having restrained; etat—this; ātmani—on God; eva—certainly; vaśham—control; nayet—should bring
Translation:
Whenever and wherever the restless and unsteady mind wanders, one should bring it back and continually focus it on God.
Commentary:
In the previous verse, it is said that having fixed the mind in Atma nothing else should be thought of. If the mind wanders away from the target of meditation what should be done? This question is answered here. The Gita is a practical science, and so every kind of difficulty which the seeker has to face is stated and explained, and the method pointed out to overcome it.
The mind is restless and unsteady. In the beginning, it is never fixed on the object of meditation. It runs away and begins to think of one thousand things of worldly life. The seeker may become despondent that he would be never able to acquire steadiness in meditation. But there is no cause for despondency. The Lord here advises the aspirant to bring back the mind again and again, and fix it in Atma. This practice should go on as long as the mind deviates from Atma. But as long as the mind is tempted by objects of enjoyment, it would naturally run after them. So, one should enlighten the mind to understand the painful nature of worldly enjoyments (dukhadoshanudarsanam). When the mind thus understands their worthlessness and painful character, it does not run after them. As the mind rests in the Self, it experiences the higher bliss of peace, and then it would not wander away from the ‘lakshya’ (Atma).
Therefore the aspirant has to observe the activities of the mind carefully. The ignorant man identifies himself with the mind, and so he is not able to understand how the mind is misleading him in a hundred ways. The seeker gains the knowledge that the mind is betraying him, and so he looks upon its vagaries with care and caution. By observing and examining the mind, he neutralises its evil force. Desire is a form of the mind. When desires arise they should be relentlessly scrutinised and rejected. Then Atma alone shines and real peace floods the heart. So the Lord here states that the mind should be trained to rest in Atma by ceaseless practice.
The disciple was able with some difficulty to meet the Swami alone at the Belur Math to ask him some personal questions. He said: “Maharaj, I am finding it impossible to calm the mind.”
Swami Brahmananda: “Practise a little meditation and Japa every day. Never stop for a single day. The mind is like a restless child, it wants to run away. You must bring it back again and again and apply it to the meditation on the Lord. Go on this way for two or three years, and then an inexpressible joy will fill your mind. Meditation and Japa appear dry in the beginning. But still you must engage the mind in the contemplation of the Deity, like swallowing a bitter medicine. Slowly spiritual joy will grow in you. People work so hard to pass examinations! To realize God is even easier than that. Only let them call on Him with a calm, cheerful heart.”
Disciple: “Sir, your words fill me with hope. But sometimes I feel very much cast down; and I think that all my spiritual practices must be in vain since they have brought me no higher experience.”
Swami: “No, no, there is nothing to despair of. Work must have its effect. If you go on repeating His name, be it wholeheartedly or half-heartedly, it must produce results. Practise with diligence. Practise regularly for some time-you will have peace and joy. Meditation gives not only mental peace but also physical health-you will have less of disease. So one must practise meditation even for physical improvement.” (Source: Spiritual Talks by the First Disciples of Sri Ramakrishna)
He quoted from the sixth chapter of the Gitâ, interspersing the reciation with beautiful and illuminating comments:
“”Through whatever reason, the restless, unsteady mind wanders away, let him, curbing it from that, bring it under the sway of the Self alone.’
“With unflagging perseverance the mind must be again and again brought back to the Atman. It is the nature of the mind to be fickle and restless, like a naughty child that has to be pulled back by the ear to its studies. The mind must be carried even beyond the Buddhi, the determinative faculty, directly to the Atman. Of course, repeated and incessant efforts are necessary, but the mind at last will come under your control and remain calmly fixed on the Atman. At first you are to transcend Tamas, then Rajas, and finally you are to go beyond even Sattva itself. Then you realize the Self as pervading every thing. You find that He alone exists, and nothing else. And that is called the state of transcendental consciousness.
“The senses, the mind, and the intellect-we shall have to capture all these outposts of consciousness, and thus conquer lust. Lust, anger, and avarice-these are but different forms of the same thing. They are the eternal enemies of the Jnâni, and destroyers of knowledge and wisdom. Join the senses to the Lord. That is the way to teach the senses a lesson.”
“If you are in touch with the Atman, you are safe.”(Source: Spiritual Talks by the First Disciples of Sri Ramakrishna)
Related Articles:
- When the perfectly controlled mind rests in the Self free from longing for all enjoyments, then one is said to have attained yoga. (BG 6.18)
Question: What is the nature of the mind?
Answer: It is restless and unsteady.
Question: When the mind wanders away in meditation what should be done?
Answer: It should be brought back again and again and fixed in Atma.
Bhagavad Gita: Chapter 6 🔻 (47 Verses)
