शनैः शनैरुपरमेद् बुद्ध्या धृतिगृहीतया।
आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत्।।6.25।।
।।6.25।।धैर्ययुक्त बुद्धिके द्वारा संसारसे धीरेधीरे उपराम हो जाय और परमात्मस्वरूपमें मन(बुद्धि) को सम्यक् प्रकारसे स्थापन करके फिर कुछ भी चिन्तन न करे।
If the mind should become unfocused due to the influence of latent impressions in the mind from past activities; then one unperturbed should firmly bring the mind back by concentration and refocusing meditate on the atma or soul while withdrawing the mind away from the external impressions of the subtle body. This will manifest gradually by degrees and should not be expected to happen immediately. The way of confirming if the external impressions of the subtle body have been evaporated is being given by Lord Krishna with the words na kincid api cintayet meaning one will think of nothing but the atma. Having attained communion with the ultimate consciousness perceived spontaneously by a focused and tranquil mind one should desist even from all conceptions of meditation that present the person meditating as different form the object of meditation or otherwise as the individual consciousness being different from the atma.
The word sarvan means all desires in every sphere of endeavour. The word asesatah means complete cessation of all desires. The word manasaiva means by the sole strength of the mind only is restraint possible. Spiritual intelligence is the instrument for restraining the mind as well as restraining the sense. This is what Lord Krishna is indicating.
Desires are of a two-fold nature. Sparsa-ja which arise from the impulses of the physical body or and sankalpa-ja which arise from the impulses of the mind or mental origin. Sparsa-ja includes desires for cold or for hot, or for sweet or for salty, or the lack of such. Sankalpa-ja includes desires for wealth, fame, dominion, progeny and such. With great effort it is possible to abandon the desires of the mind by avoiding to think about them. It is also possible to resist the sensations of pleasure and pain with an attitude of indifference; but between the two the desires of the mind are more easy to abandon because it is not possible to avert the sensations of the body. Thus it is necessary to comprehensively and systematically neutralise the senses from their external corresponding sense objects. This should be undertaken gradually by degrees with determination and a resolute will. Then in due course of time the mind will be weaned from all things except the eternal atma or soul and absorbed exclusively in the atma, one thinks of nothing else. This is the meaning Lord Krishna intended.
Desires are of a two-fold nature. Sparsa-ja which arise from the impulses of the physical body or and sankalpa-ja which arise from the impulses of the mind or mental origin. Sparsa-ja includes desires for cold or for hot, or for sweet or for salty, or the lack of such. Sankalpa-ja includes desires for wealth, fame, dominion, progeny and such. With great effort it is possible to abandon the desires of the mind by avoiding to think about them. It is also possible to resist the sensations of pleasure and pain with an attitude of indifference; but between the two the desires of the mind are more easy to abandon because it is not possible to avert the sensations of the body. Thus it is necessary to comprehensively and systematically neutralise the senses from their external corresponding sense objects. This should be undertaken gradually by degrees with determination and a resolute will. Then in due course of time the mind will be weaned from all things except the eternal atma or soul and absorbed exclusively in the atma, one thinks of nothing else. This is the meaning Lord Krishna intended.
