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1000
GĪTĀ-RAHASYA OR KARMA-YOGA
अर्जुन उवाच । $$ योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन ।
एतस्याहं न पश्यामि चञ्चलत्वास्थिति स्थिराम् ॥ ३३॥ चञ्चलं हि मनः कृष्ण प्रमाथि बलवद् दृढम् ।। तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥ ३४ ॥
श्रीभगवानुवाच। असंशयं महाबाहो मनो दुर्निग्रहं चलम् । अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥ ३५॥ असंयतात्मना योगो दुष्पाप इति मे मतिः ।
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः॥३६॥
Arjuna said :-(33) O Madhusūdana, I do not think that this Yoga (that is, Karma-Yoga), acquired by sāmya (that is, by Equability of Reason), which You have preached will last permanently, having regard to the inconstancy of the Mind); (34) because, O Krsna ! the Mind is volatile, .rebellious, powerful, and drdha (that is, difficult to mould); I think that the control of it is as difficult as of the wind, (that is, as trying to bind the wind in an envelope).
[The word "yoga' in the 33rd stanza must be taken as meaning 'Karma-Yoga'; because, it is qualified by the adjective by means of sāmya', that is, by means of Equability of Reason'. Although the samādhi according to the Patañjala-Yoga has been described in the foregoing lines, yet, the Pātañjala-Yoga is not meant by the word 'yoga' in these stanzas%3; because, in Chapter II, the Blessed Lord has Himself defined Karma-Yoga as: "samatvam yoga uccyate" (2.48), that is, "Equalness of Reason, or Equability, is known as 'Yoga'". The Blessed Lord admits the
correctness of the doubt of Arjuna and says-] The Blessed Lord said :-(35) O Mighty-armed Arjuna, there is not the slightest doubt that the Mind is volatile, and that .controlling it, is difficult; but, O Kaunteya, it can be kept under control by abhyāsa (that is, by practice-Trans.), and by vairagya (that is, absence of Desire-Trans.). (36) That man whose Inuer Sense (antahkarana) is not within control,
