Now by training the mind, jitātmana, one who has conquered over the mind, jitātmanaḥ praśāntasya... Praśānta means he has become in equilibrium, praśānta. Praśānta. Because mind is dragging me always in nonpermanent things. Harāv abhaktasya kuto mahad-guṇā manorathenāsati dhāvato bahiḥ (SB 5.18.12). Asati manorathena. By the chariot of the mind. So long we are seated on the chariot of the untrained mind, unbridled mind, the mind will drag me to things which are nonpermanent. But my whole business is that I am permanent, I am eternal. Somehow or other, I have got this attachment for nonpermanent things. So I have to get out of this entanglement. So if my mind is not trained up, then the mind's business will be to drag me to nonpermanent things. Harāv abhaktasya kuto mahad-guṇāḥ. But this mind, as I told you the other day, can be very easily trained up if we fix up in our minds, on the fort of the mind, a great soldier, Kṛṣṇa. Just like if the fort is defended by a great general, then there is no question of entering of the enemy, similarly, if we put Kṛṣṇa on the fort of the mind, then there is no chance of entering of the enemies. Sa vai manaḥ kṛṣṇa-padāravindayoḥ (SB 9.4.18). That day we have explained.
And if we do not do that harāv abhaktasya kuto mahad-guṇāḥ. Mahad-guṇāḥ means the material acquisition, material education, material wealth, or so many material qualification. That will not help me to control my mind. That is not possible. Only thing is that if I put on the mind Kṛṣṇa, or God, harāv abhakta..., Kṛṣṇa consciousness, then my mind will be very easily conquered.
So jitātmanaḥ praśāntasya. Praśānta means who has ceased to desire material enjoyment. Bhavantam evānucaran nirantaraṁ praśānta-niḥśeṣa-mano-rathāntaram. A devotee to the Lord, bhavantam evānucaran nirantaram, that "When I shall be able to act twenty-four hours in Your service, or when I shall be able to think of You cent percent?" And praśānta-niḥśeṣa-mano-rathāntaram. Mano-rathāntaram means mind is dragging me in so many imaginations; so many plan-making business we have got, so many plan-making business. That is called mano-rathāntaram. Just like I go on some chariot, on some car, in several places. So mind is... The same thing is described. Māyā....yantrārūḍhāni māyayā (BG 18.61). So we are traveling like that, that way. But as soon as I am able to fix my mind on the lotus feet of Kṛṣṇa in Kṛṣṇa consciousness, it become jitātmanaḥ. Jitātmanaḥ means conquered. And then my mind becomes clear of all the engagements of nonpermanent things. Praśāntasya. Jitātmanaḥ praśāntasya paramātmā samāhitaḥ. That is possible...
Paramātmā means Supersoul. We have several times told you that Paramātmā is with me. The same thing. Paramātmā is sitting with me in the heart. I, the soul, the atomic spark, spirit spark, that is also in this heart, and side by side, in the similar smallest way, the Supreme Lord is also with me. Paramātmā samāhitaḥ. This paramātmā samāhitaḥ is the yoga. Now, Kṛṣṇa will gradually come, Paramātmā. The yoga system is, meditation means to control all the senses and concentrate the mind to focus on the Paramātmā. That is the whole yoga system. So here it is hinted, paramātmā samāhitaḥ, "completely absorbed in the Paramātmā." Praśānta. Praśānta means ceases, cease from all nonpermanent activities. And jitātmanaḥ. Jitātmanaḥ means conquered over the senses. So
- jitātmanaḥ praśāntasya
- paramātmā samāhitaḥ
- śītoṣṇa-sukha-duḥkheṣu
- tathā mānāpamānayoḥ
- (BG 6.7)
Śītoṣṇa-sukha... Duality. Duality. We have got in this material world duality. Just like this is now summer season; then again we will have winter season, snowfall. Śīta uṣṇa. Śīta means winter season, and uṣṇa means summer season. Śītoṣṇa-sukha-duḥkheṣu. Similarly, happiness and distress. Happiness and distress. Tathā mānāpamānayoḥ. Similarly, honor and dishonor. Because in this world, the world of duality, dual world, everything is to be understood by duality. We cannot understand what is honor if there is no dishonor. If I am not insulted, I cannot understand what is honor. So mānāpamānayoḥ. Similarly, I cannot understand what is misery if I have not tasted happiness. Or I cannot understand what is happiness if I have not understood misery. So similarly... I cannot understand what is cold if I have not tasted hot. This world is, world is of duality. So one has to transcend. So long this body is there, this duality feeling will continue.