Gita 06.26 – Expect and correct the mind’s restlessness

Audio Link: https://www.thespiritualscientist.com/gita-06-26-expect-and-correct-the-minds-restlessness/

yato yato niścalati
manaś cañcalam asthiram
tatas tato niyamyaitad
ātmany eva vaśaṁ nayet (Bg 6.26)

Word-for-word:
yataḥ yataḥ — wherever; niścalati — becomes verily agitated; manaḥ — the mind; cañcalam — flickering; asthiram — unsteady; tataḥ tataḥ — from there; niyamya — regulating; etat — this; ātmani — in the Self; eva — certainly; vaśam — control; nayet — must bring under.

Translation:
From wherever the mind wanders due to its flickering and unsteady nature, one must certainly withdraw it and bring it back under the control of the Self.

Explanation:
yato yato niścalati: Wherever and whenever the mind wanders,
manaḥ cañcalam asthiram: being flickering and unsteady,
tatas tato niyamyaitad: from there, it must be brought back under control
ātmany eva vaśaṁ nayet: and placed firmly under the control of the self alone.

The previous verse instructed us to gradually, step by step, fix the consciousness on the self. A question naturally arises: what should we do when we try, but the mind wanders? Kṛṣṇa says—yato yato—wherever and whenever the mind strays, bring it back under the control of the self.

We will discuss the restlessness of the mind (manaḥ cañcalam asthiram) in detail when Arjuna talks about cañcalaṁ hi manaḥ kṛṣṇa (Bg 6.34). At this stage, however, let us focus on yato yato—wherever and whenever the mind wanders.

Sometimes we expect that when we enter a peaceful, pure environment, our mind will automatically become calm and serene as well. We may go to a temple of the Lord, hear melodious kīrtans, see beautiful deities, and think that our mind should naturally focus on Kṛṣṇa. Yet, even in such surroundings, the mind often drifts toward sense gratification.

Why does the mind, instead of beholding the beauty of the deities, think about something entirely different? We may feel disheartened, but Kṛṣṇa teaches us to expect this and to bring the mind back under control—yato yato—wherever and whenever it wanders. This applies everywhere: even in the temple, even if a yogī is alone in the jungle, since Kṛṣṇa at this stage in the Bhagavad-gītā is speaking primarily about aṣṭāṅga-yoga.

In this context, even if a yogī retires to the jungle, away from the tempting environment of materialistic people, the mind can still be the greatest materialist within us. Due to past impressions, the mind may drift toward worldly things. Hence, Kṛṣṇa instructs that wherever the mind wanders, it must be brought back.

And whenever it wanders—while performing sādhanā, doing japa, svādhyāya, or deity worship—even at a time considered sacred, such as during brahmamuhurta—the mind may still drift. Therefore, Kṛṣṇa says: yato yato niścalati—wherever and whenever the mind wanders, bring it back intentionally under the control of the self.

To understand this, we can compare the mind to a child. As a child grows, the mother knows that, either out of foolishness or mischief, the child will get into trouble. For example, a child placed on a bed may roll toward the edge and risk falling to the ground. The mother must anticipate this and take precautions. She may place the child on a bed with sidebars for safety or put extra pillows along the edges to ensure the child does not easily fall.

The point is that when a mother takes care of her child, she anticipates the child’s nature and prepares for possible dangers. She does not become upset or act foolishly when the child misbehaves. Instead, she acts intelligently, taking precautions to protect the child from the consequences of his or her own foolishness.

Likewise, we need to be prepared, because the mind is naturally prone to foolishness. Rather than becoming irritated or frustrated by the mind’s misbehavior, we focus on anticipating it and being ready to correct it. Sometimes the child acts out of simple foolishness; other times, mischief drives the behavior. The child may enjoy creating a mess, finding amusement in disorder. Similarly, the mind can be mischievous at times, and at other times, simply foolish.

Just as a mother responds to a child’s mischief by removing the objects causing trouble, correcting the child, and guiding the child back on the right path, we must manage the mind similarly. The mother does not become so frustrated that she begins to act childishly herself. Instead, she responds maturely, understanding the child’s nature and preparing for it. In the same way, we must wisely guide the mind, knowing its tendencies, and bringing it back under control when it strays.

Kṛṣṇa points out that we should use our intelligence to parent the mind. “Parent” is usually a noun, but here it functions as a verb—the act of parenting. Using our intelligence to parent the mind means recognizing that it may sometimes generate positive thoughts, negative thoughts, or even self-destructive thoughts.

Just as a mother protects a child who is heading into danger out of foolishness, we must act promptly when we become aware of the mind’s tendencies. We evaluate whether our thoughts or actions are proper and intervene as needed. By understanding the nature of the mind in this way, we can prepare for its tendencies. Rather than expecting the mind to always behave like a “good child,” we recognize that it is more likely to act like a mischievous or unruly child.

In this way, we identify ourselves with the intelligence, not with the mind, and act using our intelligence to parent the mind. While parenting the mind, we must exercise both vigilance and diligence. Vigilance means that the intelligence remains constantly watchful, observing where the mind is heading and bringing it back when it wanders—just as a mother carefully watches her child to prevent mischief, danger, or self-harm.

Vigilance also involves anticipating that the mind may act wrongly. By expecting this, we are prepared to intervene promptly and guide the mind back under control. Vigilance is then complemented by diligence, which means we do not lose patience or become disheartened. We understand that this is a gradual process of maturation. By repeatedly bringing the mind back under control and keeping it focused on Kṛṣṇa or on purposeful, positive thoughts, the mind’s tendencies are gradually reformed, and it becomes increasingly inclined toward positivity.

Thus, we prepare for this through vigilance and diligence—by remaining watchful and ready to correct the mind’s tendencies repeatedly, whenever necessary. In this way, the child-like mind gradually matures and becomes reformed. Eventually, the mind becomes our friend, developing a natural inclination to remain fixed on Kṛṣṇa.

When this happens, our spiritual life becomes truly joyful. Indeed, our entire life is transformed, as the mind no longer directs us toward self-defeating or self-destructive tendencies but naturally guides us toward self-fulfilling and uplifting pursuits.

Thank you.