Gita : Ch-6. Slo-33.

Srimad Bhagavad-Gita :


Chapter-6. ( Dhyana-yogam )


Slokam - 33. (  When  Lord   ended   the   details   of   "Utthama-Yogi" , Arjuna  had  a doubt, that  is   this   possible? , then  the question from Arjuna :   "O Krishna the system of yoga which you have summarized appears impractical and unendurable to me, for the mind is restless and unsteady.")

"Soon  after  Lord  finished   the  the  lakshana-s ( qualities ) of  a  supreme  Yogi,  Arjuna had  a  doubt,  that  is  this  possible!  contoling  the  mind,  then  keep  it  peaceful,  later  become  balanced  minded,  O, this  is  very  tedious  and  difficut!!, having  this  in  mind,  Arjuna  said" : ( now  read  the  following )



arjuna uvaca :


yoyam    yogastvaya    proktah    samyena     madhusudana,


ethasyaham    na    pasyami    cancalatvat     sthitim     sthiram.





arjuna uvaca   =   Arjuna   said :

madhusudana   =   Hey Krishna;

samyena   =   generally   (  the  " sarvatra-samadharsanam" );

tvaya    proktah   =   as   you   advised ( described   by   you );

yah   ayam   yogah   =   this    system   of    yogam   ( mysticism );

ethasya   =   of   this;

sthiram     sthitim    =   stable    situation   (  practical   side );

cancalatvat   =   due    to    being   the   restless    mind;

aham    na     pasyami   =   I   do   not    see.




The system of mysticism described by Lord Krishna to Arjuna beginning with the words sucau dese and ending with yogi paramah is here being rejected by Arjuna out of a feeling of inability. It is not possible for an ordinary man to leave home and go to a secluded place in the mountains or jungles to practice yoga in this age of Kali.


The present age is characterized by a bitter struggle for a life of short duration. People are not serious about self-realization even by simple, practical means, and what to speak of this difficult yoga system, which regulates the mode of living, the manner of sitting, selection of place, and detachment of the mind from material engagements.


As a practical man, Arjuna thought it was impossible to follow this system of yoga, even though he was favorably endowed in many ways. He belonged to the royal family and was highly elevated in terms of numerous qualities; he was a great warrior, he had great longevity, and, above all, he was the most intimate friend of Lord Krishna, the Supreme Personality of Godhead.


Five thousand years ago, Arjuna had much better facilities then we do now, yet he refused to accept this system of yoga. In fact, we do not find any record in history of his practicing it at any time. Therefore this system must be considered generally impossible in this age of Kali.


Of course it may be possible for some very few, rare men, but for the people in general it is an impossible proposal. If this were so five thousand years ago, then what of the present day? Those who are imitating this yoga system in different so-called schools and societies, although complacent, are certainly wasting their time. They are completely in ignorance of the desired goal.


Some doubts are spoken to Lord Krishna by Arjuna who exclaims that he is unable to become established in equanimity due to the restless nature of the tempestuous mind. In the Vyasa Yoga it states that in the absence of regulated practice and subsequently gradual renunciation it is not possible to become firmly establishes in the sate of equanimity.


It is considered by Arjuna that this yoga or the science of the individual consciousness attaining communion with the ultimate consciousness instructed by Lord Krishna and the beholding of all living entities with the same equal vision is next to impossible. Such yoga characterised by fixed mental discipline he could not comprehend as being steady and stable due to the nature of the mind.


The yoga or the science of the individual consciousness attaining communion with the ultimate consciousness spoken previously by Lord Krishna was considered in the mind of Arjuna to be almost impossible to achieve. Equanimity, fixing the mind exclusively on the atma or soul, regarding all living entities as oneself are difficult to maintain with permanence due to the nature of the mind.

Arjuna  once  more  clarify  his  doubt  in  the  next  slokam.....

 To be continued  ...