When one is enlightened, jñāna-dīpite, the light of knowledge is awakened, then ātma-saṁyama-yogāgnau, controlling the senses and offering in the fire of yoga. So the Patañjali system is explained in the purport, that controlling the inner different kinds of . . . five kinds of, prāṇa-apāna-vāyu. That is a mechanical system. That is approved also. That helps controlling the senses. But there is another process that is called this bhakti-yoga system, that not only controlling the senses but to give engagement to the senses.
Simply by artificial controlling . . . just like a child. The mind is just like child—sometimes accepting something, sometimes rejecting something. Saṅkalpa-vikalpa. That is the business. So it is very difficult to control the mind. Arjuna, when he was asked to control the mind by yoga practice, he said, cañcalaṁ hi manaḥ kṛṣṇa pramāthi balavad dṛḍham: "My dear Kṛṣṇa, You are asking me to control the mind, but I think it is impossible. Especially we are in the political field, royal order. We have to deal with so many political subject matter." So he said that:
- cañcalaṁ hi manaḥ kṛṣṇa
- pramāthi balavad dṛḍham
- tasyāhaṁ nigrahaṁ manye
- vāyor iva su-duṣkaram
- (BG 6.34)
"I do not think mind can be controlled. It is very, very difficult, as difficult as to control the breeze or wind, strong wind blowing. It is not possible to control them." That was the verdict of Śrī Arjuna. It will be explained in the Sixth Chapter.
Actually, it is very difficult to control the mind. So artificially, by controlling the breathing system, there is the process, but still, it is difficult. As I explained yesterday, even a great yogī like Viśvāmitra, he also failed. There are many instances. There was another, Saubhari Muni. He was practicing yoga system within the water. And as soon as he was little agitated by the fish, he wanted to come out and marry, and one king's daughter . . . he wanted to marry all the eight daughters. So there are many instances like that. It is very difficult to control the mind. But our process, as it is stated here, that ātma-saṁyama-yogāgnau. Ātma-saṁyama. Saṁyama, control. The mind is the principal sense. Indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ (BG 3.42). Mind is the central figure of all the senses. Just like madman, because he cannot fix up his mind, he cannot work properly. Therefore he is called madman. So our process is that we cannot control the mind. But if we engage the mind on the lotus feet of Kṛṣṇa, then everything is controlled. Kṛṣṇa will help. If some way or other you engage your mind at the lotus feet of Kṛṣṇa, sa vai manaḥ kṛṣṇa-padāravindayoḥ (SB 9.4.18), then gradually everything will be controlled.
There is another version, that sevonmukhe hi jihvādau (Brs. 1.2.234). Jihvādau, to control the jihvā. The jihvā means the tongue. It is very difficult to control the jihvā. People do not know it, but actually this is there. Everyone becomes a servant of the senses just beginning from the tongue. They cannot control the tongue. They eat anything and everything. Therefore they cannot control others senses also. This is the experience of big, big yogīs. Therefore in the yoga practice, yama-niyama . . . in yoga practice also, it is forbidden, not to allow the tongue to eat anything and everything. No. That is not possible. Similarly, we also ask our devotees not to allow your tongue to touch anything except kṛṣṇa-prasādam. Tongue's two business: eating, tasting something, and vibrating sound. So if we can control the tongue not to touch anything which is not offered to Kṛṣṇa, and if we do not allow the tongue to talk anything except Kṛṣṇa, Hare Kṛṣṇa mahā-mantra, then you become the greatest yogī. The greatest yogī. Simply two things.