श्रीभगवानुवाच ।
असंशयं महाबाहो मनो दुर्निग्रहं चलम् ।
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ।। ६.३५ ।।

असंयतात्मना योगो दुष्प्राप इति मे मतिः ।
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः ।। ६.३६ ।।

śrī-bhagavān uvāca
asaṁśayaṁ mahā-bāho mano durnigrahaṁ calam |
abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate || 6.35 ||

asaṁyatātmanā yogo duṣprāpa iti me matiḥ |
vaśyātmanā tu yatatā śakyo’vāptum-upāyataḥ || 6.36 ||

Krishna hears Arjuna’s question. He is quite artful and considerate in treating the doubts. Any question arises but from the questioner. It has to be considered as a part of the questioner’s personality. To remove a doubt is verily to assuage the doubter.

Conscious of this fact, Krishna compliments Arjuna first and then confirms his doubt, only to clarify immediately that the samatva-yoga is very much attainable. He points out the two distinct qualities that empower one to attain this yoga without fail:

It is true, O mighty armed, that it is very difficult to control the mind. The mind, by nature, is extremely restless. But, with the right attempt and practice, coupled with ample dispassion, any mind can be sublimated. For one without regulated behaviour, samya yoga is hard to achieve. But for one with a regulated personality, it can be gained with skilful ease.

Herein reign the wisdom and compassion of Krishna, the Instructor. He does not denounce the question or discredit the questioner. On the other hand, he only confirms what Arjuna apprehends – that the mind is certainly given to swinging and swerving. Arjuna’s estimate about applicability of yoga is quite rational. Spirituality is considered to be a subtle subject, hence abstruse. Despite being so, the true seeker must be able to go into it and grasp the points. Arjuna has succeeded at least in grasping the mind’s subtlety and complexity in the yoga context.

Mind is indeed desultory. But that does not prevent the true seeker from achieving the necessary mind-control or mind-sublimation. One important factor, says Krishna, in yoga practice is perseverance, endeavour. The seeker should pursue the samya-yoga relentlessly. Consistency and dedication (abhyasa) are indispensable. Once these are ensured, the rest will easily follow. Another factor, adds Krishna, is the cultivation of dispassion. The two together – abhyasa and vairagya – he assures, will nurse and strengthen the mind to achieve the samyayoga. They have the power to purify the mind and protect it against all possible adversities of the world objects.

Krishna adds that in pursuing and achieving samya-yoga, the well-regulated person excels. Others will but fail. The watchword is wholesome regulation (vasyatmatva) in interaction and in all aspects of one’s life. Human life is intended to attempt and gain regulation and refinement. In achieving both, moderation is indispensable at every stage.

Krishna has briefly expressed his confirmation of Arjuna’s views, and then he affirms his own. Whatever Krishna or any true Instructor says is to be received, absorbed and pursued. Every iota of spiritual instructions is meant for actual daily practice.

Arjuna became more alert. When he thinks of putting the message into practice, he finds the probabilities not encouraging. Has not many a seeker too felt dissuaded by similar notional impediment? The pursuit is not a short-term matter. Abhyasa denotes definite commitment – sustained attempt and adherence to it. How long will it take to complete and conclude? This brings indefiniteness, and hence elusiveness too. To take up yoga means to drop other things. Krishna had already emphasized this point right in the beginning. His words were:

He also categorically said:

To take up yoga in all earnestness is to give up the conventional rituals and belief in their hold. However hoary and adorable these may be, the true seeker with discrimination must bid goodbye to them. Only then the mind will get attuned to yogic orientation. Then, will not there surely be a spell or duration in which the practice and support so long preserved cease, and the new one is not yet stabilized? Will not the seeker be stranded—neither here nor there’? Is not this intermediate period risky?

Suppose the seeker is not able to survive this and does not complete his yoga-sadhana before he drops his body. What would follow? Having left his earlier refuge, at the same time the higher goal not attained, will he not be meandering, helpless without shelter?

Whatever be the truth of the matter, Arjuna’s mind could not but apprehend such a danger, the transitional risk. Mind is given to thinking. And the thoughts about future always hold the unpredictable, the assortment of uncertainties. In thinking about the past, mind is clear because the events that have already taken place alone, it has to recount. The present is also unmistakable, because everything is tangible, clear like day. But the future is not so perceptible. So, one’s mind can become vary and turbulent in its imagination. Arjuna’s is no exception. And so comes his next question on the indefiniteness about the safe outcome and reward of spiritual pursuit.