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Great minds discuss ideas.

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Small minds discuss people.

Lord Krishna acknowledges and acquiesces in Arjuna’s point – indeed, it is very difficult to control the mind. However, it is not impossible. Krishna reveals the secret for controlling the mind – it is possible by suitable practice (abhyāsena) and detachment (vairāgyeṇa). (BG 6.35) Success is assured for a rigid practitioner. Yoga is difficult for one whose mind is uncontrolled. But, one who strives to control the mind by right means (śakyo ’vāptum upāyataḥ) is assured of success. (BG 6.36)

What could be considered a suitable practice?

In this context, it is worthwhile for us to ascertain the suitability of a practice. Two factors are important to consider: (1) applicability of the practice for a particular age, and (2) our own qualification to adopt the practice. In Srimad Bhagavatam (SB 4.3.52), it is clearly stated that although the process of meditation may be suitable for the Satya-yuga (about 2 million years ago), the process of performing expensive sacrifices may be appropriate for the Tretā-yuga (about 1 million years ago), and the process of deity worship may be recommended for the Dvāpara-yuga (>5,000 years ago), for the present age of Kali (kalau), chanting the names of Krishna (hari-kīrtanāt) is considered as the most suitable practice.

Krishna has innumerable names and so a natural follow-up question can be raised: which names of Krishna are most suitable for chanting? The chanting of the Hare Kṛṣṇa mahā-mantra (Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare) is particularly recommended for this age in the Kali-santarana Upanisad.

As far as our qualification is concerned, there is absolutely no qualification necessary for chanting the Hare Kṛṣṇa mahā-mantra. This is confirmed in Śikṣāṣṭaka 2 (Cc Antya 20.16). Therefore, both from the perspective of the applicability of practice for the current age and our own qualification, chanting of the Hare Kṛṣṇa mahā-mantra is most suitable.

Making the practice effective

As discussed in a yoga section, a practice can be made effective by 4 methods: (1) doing it for a prolonged period, (2) doing it regularly, (3) prioritizing it over other activities, and (4) doing it with a strong sense of reverence (especially toward the object of practice).

The detachment factor

Alongside a suitable practice, we also need detachment for success. Generally, we want the objects of our desire and we want them immediately. Even if we may choose appropriate desirables, any delay in getting them makes us impatient and kills our enthusiasm and confidence. Detachment is needed to overcome our distractions (or to select the most suitable object to desire) and to tolerate our slow rate of progress (or to sustain enthusiasm, confidence, and patience) on the spiritual path. Detachment from the so-called attractive objects of this material world is practiced by cultivating our attachment toward spiritual objects (such as the Holy Name, the beautiful form of the Supreme Lord, various services that we are instinctively drawn toward, etc.). Detachment is also a natural outcome of the aforementioned suitable practice (as confirmed by SB 1.2.7).

1. Control the senses (viniyamya) by the mind by (i) practicing yoga with determination (niścayena) and without deviation (‘nirviṇṇa-cetasā), and (ii) abandoning all material desires born of mental speculation (tyaktvā sarvān aśeṣataḥ). (BG 6.24)
2. Fix the mind exclusively on the goal of the spiritual self: Gradually, step by step, become fixed on the ultimate purpose by the intelligence with full conviction. (BG 6.25)
3. Bring the wandering mind under the control of the spiritual self: Whenever and wherever the mind wanders, detect it, and bring the mind under the control of the self. (BG 6.26)

Notice the similarity between this section and a section in Chapter 2, wherein Krishna gives the formula for controlling our senses. In summary, the senses are going to be in control only if the mind is in control, and the mind is going to be in control only if it is connected with the divine self. Our divine self is uncovered by reconnecting with the source of our existence, Krishna. A suitable practice is recommended in the next section.

When the mind is pacified, the yogi experiences freedom from all internal contamination characterized by (i) the highest perfection of happiness – free from passion, and (ii) qualitative oneness. (BG 6.27–28) The perfected yogi experiences the presence of Supersoul (Krishna) in everyone and sees everything resting in Krishna, leading to equal vision. (BG 6.29–32)

Krishna describes the set-up of the meditation yoga process in great detail. He delineates the importance of both the internal and external modifications to make this process successful. We sequentially enumerate these details as follows:

1. BG 6.10: Externally, one should resign from active life and go to a secluded place (rahasi sthitaḥ), and stay alone (ekākī). Internally, one should constantly engage the body, mind, and self (ātmānaḿ), and become free from desires and possessiveness (nirāśīr aparigrahaḥ).
2. BG 6.11-12: Externally, one should reside in a sacred place (śucaudeśe), firmly fixed (sthiram) on a seat neither too high nor too low (nāty-ucchritaḿ nāti-nīcaḿ), with kuśa grass covered over by soft cloth and deerskin (cailājina-kuśottaram). Internally, the mind should be fixed on one point (tatraikāgraḿ manaḥ kṛtvā); with the mind and senses controlled (yata-cittendriya-kriyaḥ), one should practice yoga to purify the heart (ātma-viśuddhaye).
3. BG 6.13-14: Externally, the body, head, and neck should be aligned in a straight line (samaḿ kāya-śiro-grīvaḿ) at all times. Internally, one should approach the divinity with an unagitated mind (praśāntātmā), free from fear (vigata-bhī), fixed in the vow of celibacy (brahmacāri-vratesthitaḥ), with the mind subdued (manaḥ saḿyamya), meditating on Krishna (mac-citta), making Krishna the ultimate goal of life (yuktaāsīta mat-paraḥ).

When this process is done with a regulated mind, the result is (i) peace (śāntiḿ), (ii) cessation of material existence (nirvāṇa-paramāḿ), ultimately (iii) attainment of Krishna’s abode (mat-saḿsthāmadhigacchati). (BG 6.15)

What are the preconditions for the meditation yoga to give the practitioner freedom from miseries?

There are four sources of energy operative in one’s life: eating, sleeping, breathing, and meditation. Regulation in eating (āhāra), sleeping (svapna), recreation or breathing (vihāra), meditation (avabodha), and all endeavors (karma) when done in relation with the Supreme Lord (yukta) will give one freedom from miseries by the practice of the meditation yoga. (BG 6.16–17)

Krishna literally states that one should elevate oneself (ātmā) by the self (ātmanā) (BG 6.5). When the self (ātmā) is under control, it acts as the friend of the self (ātmā). Otherwise, the non-self (anātmanas) will pose as the enemy of the self. (BG 6.6) In order to properly decipher this apparent enigmatic statement, we need to understand that the self (ātmā) fundamentally refers to the soul but can also contextually refer to the body or the mind because we falsely identify with our body or mind. Non-self (anātmanas) means the illusory conception of the self and therefore non-self also refers to the body or the mind. With this understanding, we can rephrase the above statement (by considering our condition of mental misidentification) as follows: one should elevate oneself by the mind. When the mind is under control, it acts as the friend of the self. Otherwise, the mind will pose as the enemy of the self.

What are the symptoms of a person with a controlled mind or whose mind is acting as a friend?

If one has control over the mind, one has essentially realized the Supersoul (or attained samādhi). This is characterized by the tranquility of the senses (where one is unaffected by the duality of heat and cold), the tranquility of the mind (where one is unaffected by the duality of happiness and distress), and the tranquility of the intelligence (where one is unaffected by the duality of honor and dishonor). (BG 6.7)

The tranquility at the level of the senses is furthermore observable as follows: one is satisfied with one’s knowledge and realization (jñāna-vijñāna-tṛptātmā), established in self-realization (kūṭa-stha), and has equal vision toward gross objects like pebbles, stone, and gold. (BG 6.8)

When one is even more advanced in controlling one’s mind, the tranquility is exhibited at the level of the intelligence (sama-buddhi), which is characterized by an equal vision toward well-wishers, neutral, mediators, envious, friends, enemies, pious and sinners (BG 6.9). In other words, in the most advanced stage, one is expert in emotional and relationship management on a spiritual platform.

Henceforward (beginning from BG 6.10), we will see that this mind control is central to yoga practice and therefore is going to be an integral part of every aspect of the meditation yoga.

A great many people think they are thinking when they are merely rearranging their prejudices.