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Bhagavad-gītā 6.34

चञ्चलं हि मन: कृष्ण प्रमाथि बलवद्दृढम् । तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥ ३४ ॥
cañcalaṁ hi manaḥ kṛṣṇa
[chanchalam hi manah krishna]
pramāthi balavad dṛḍham
[pramaathi balavad dridham]
tasyāhaṁ nigrahaṁ manye
[tasyaaham nigraham manye]
vāyor iva su-duṣkaram
[vaayor iva su-dushkaram]
Word-for-word
cañcalam — flickering hi — certainly manaḥ — mind kṛṣṇa — O Kṛṣṇa pramāthi — agitating bala - vat — strong dṛḍham — obstinate tasya — its aham — I nigraham — subduing manye — think vāyoḥ — of the wind iva — like su - duṣkaram — difficult .
Blended reading (Sanskrit + English inline)
cañcalaṁ hi manaḥ kṛṣṇa
cañcalam
flickering
hi
certainly
manaḥ
mind
kṛṣṇa
O Kṛṣṇa
pramāthi balavad dṛḍham
pramāthi
agitating
bala - vat
strong
dṛḍham
obstinate
tasyāhaṁ nigrahaṁ manye
tasya
its
aham
I
nigraham
subduing
manye
think
vāyor iva su-duṣkaram
vāyoḥ
of the wind
iva
like
su - duṣkaram
difficult .
Important Words
  • cañcalam — flickering
    Returns from 6.26. The same word Kṛṣṇa applied — Arjuna takes it up. He is not inventing his diagnosis; he is repeating his teacher's diagnosis back to him with the weight now of personal experience.
  • pramāthi — agitating
    From pra-√math, 'to churn, to torment.' The mind doesn't just move; it churns — actively distresses. Arjuna names a second property beyond flickering.
  • bala-vat — strong
    Bala — strength; vat — possessor. The mind is not a small thing to be brushed aside. It is bala-vat, a strong rival. Arjuna respects the enemy.
  • dṛḍham — obstinate
    From √dṛh, 'to be firm.' Ironic: dṛḍha is the very quality the yogī is supposed to cultivate (6.24's niścayena). Arjuna says the mind has stolen the yogī's own virtue and uses it against him.
  • vāyoḥ iva — like the wind
    The famous simile. Vāyu — wind — is the classical type of the uncatchable. The verse offers the simile not to dramatize but to draw an exact analogy: catching the mind is at least this hard.
  • su-duṣkaram — very difficult
    Su (intensifier) + duṣ (bad) + √kṛ (do) — 'very hard to do.' Arjuna places the strongest negative intensifier the language allows. The verse leaves no room for false comfort.
The mind is restless, turbulent, obstinate and very strong, O Kṛṣṇa, and to subdue it, I think, is more difficult than controlling the wind.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Arjuna's diagnosis of the mind is unsparing: cañcala, pramāthin, balavat, dṛḍha — four hammer-blows. Restraining it, he says, is like trying to hold back the wind. The honesty of the question is the door through which Kṛṣṇa's most practical answer (6.35) walks in.
Further notes (विवरण · Vivaraṇa)
Four adjectives in one half-verse, all naming an irritating feature of mind: it wanders, it churns up (pramāthin → pramatha-bhūta), it is stronger than you, and once seized by a notion it will not let go. The wind simile inverts 6.19 (lamp in a windless place) — Arjuna says the room is a gale. One of the most quoted verses in modern psychology of meditation.
Prose order (अन्वय · Anvaya)
हे कृष्ण! हि मनः चञ्चलं प्रमाथि बलवत् दृढं (अस्ति), तस्य निग्रहं वायोः इव सुदुष्करं अहं मन्ये।
he kṛṣṇa! hi manaḥ cañcalaṃ pramāthi balavat dṛḍhaṃ (asti), tasya nigrahaṃ vāyoḥ iva suduṣkaraṃ ahaṃ manye|
O Kṛṣṇa, the mind is indeed restless, churning, strong, and obstinate; I consider its restraint as hard as restraining the wind.
Word split (पदच्छेद · Padaccheda)
चञ्चलं हि मनः कृष्ण प्रमाथि बलवत् दृढम् । तस्य अहं निग्रहं मन्ये वायोः इव सुदुष्करम् ॥
cañcalaṃ hi manaḥ kṛṣṇa pramāthi balavat dṛḍham | tasya ahaṃ nigrahaṃ manye vāyoḥ iva suduṣkaram ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
चञ्चलम् cañcalam चञ्चल (adj.) nom.sg. (nominative singular)n. restless, flickering
हि hi ind. (indeclinable) indeed
मनः manaḥ मनस् (n.) nom.sg. (nominative singular) the mind
कृष्ण kṛṣṇa कृष्ण (m.) voc.sg. (vocative singular) O Kṛṣṇa
प्रमाथि pramāthi प्र + √मथ् adj. nom.sg. (nominative singular)n. churning, turbulent
बलवत् balavat बलवत् (adj.) nom.sg. (nominative singular)n. powerful
दृढम् dṛḍham दृढ (adj.) nom.sg. (nominative singular)n. obstinate, unyielding
तस्य tasya तद् (dem. (demonstrative) pron. (pronoun)) gen.sg. (genitive singular)n. of it
अहम् aham अस्मद् (pron. (pronoun)) nom.sg. (nominative singular) I
निग्रहम् nigraham निग्रह (m.) acc.sg. (accusative singular) restraint, holding back
मन्ये manye √मन् pres. (present) 1sg.ātm. (ātmanepada / middle voice) I consider
वायोः vāyoḥ वायु (m.) gen.sg. (genitive singular) of the wind
इव iva ind. (indeclinable) as if
सुदुष्करम् suduṣkaram सु + दुष्कर (adj.) acc.sg. (accusative singular)n., karmadhāraya cpd. (compound) very hard to do
Purport

The mind is so strong and obstinate that it sometimes overcomes the intelligence, although the mind is supposed to be subservient to the intelligence. For a man in the practical world who has to fight so many opposing elements, it is certainly very difficult to control the mind. Artificially, one may establish a mental equilibrium toward both friend and enemy, but ultimately no worldly man can do so, for this is more difficult than controlling the raging wind. In the Vedic literature ( Kaṭha Upaniṣad 1.3.3–4) it is said: ātmānaṁ rathinaṁ viddhi śarīraṁ ratham eva ca buddhiṁ tu sārathiṁ viddhi manaḥ pragraham eva ca indriyāṇi hayān āhur viṣayāṁs teṣu gocarān ātmendriya-mano-yuktaṁ bhoktety āhur manīṣiṇaḥ “The individual is the passenger in the car of the material body, and intelligence is the driver. Mind is the driving instrument, and the senses are the horses. The self is thus the enjoyer or sufferer in the association of the mind and senses. So it is understood by great thinkers.” Intelligence is supposed to direct the mind, but the mind is so strong and obstinate that it often overcomes even one’s own intelligence, as an acute infection may surpass the efficacy of medicine. Such a strong mind is supposed to be controlled by the practice of yoga, but such practice is never practical for a worldly person like Arjuna. And what can we say of modern man? The simile used here is appropriate: one cannot capture the blowing wind. And it is even more difficult to capture the turbulent mind. The easiest way to control the mind, as suggested by Lord Caitanya, is chanting “Hare Kṛṣṇa,” the great mantra for deliverance, in all humility. The method prescribed is sa vai manaḥ kṛṣṇa-padāravindayoḥ: one must engage one’s mind fully in Kṛṣṇa. Only then will there remain no other engagements to agitate the mind.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
34. The mind is fickle, agitating, strong and firm. I think it is more difficult to control than the wind.
Commentary

In this verse, Arjuna speaks of the fickle mind. “But Arjuna, it is possible to control the mind by the discriminating intellect, according to the scriptures. The śruti says: ātmānaṁ rathinaṁ viddhi śarīraṁ ratham eva ca The soul is the passenger, and the body is the chariot. Kaṭha Upaniṣad 1.3.3 The smṛti says: āhuḥ śarīraṁ ratham indriyāṇi hayān abhīṣūn mana indriyeśam vartmāni mātrā dhiṣaṇaṁ ca sūtam Transcendentalists who are advanced in knowledge compare the body, which is made by the order of the Supreme Personality of Godhead, to a chariot. The senses are like the horses; the mind, the master of the senses, is like the reins; the objects of the senses are the destinations; intelligence is the chariot driver; and consciousness, which spreads throughout the body, is the cause of bondage in this material world.” SB7.15.41 “But the mind very strongly agitates the intellect (pramāthi) [Note: Pra stands for prakarṣeṇa, very strongly. Math means to churn.].” “How can that happen?” “Just as a strong disease does not recognize the medicine which is supposed to cure it, the strong mind by its very nature ignores the discriminating intellect (balavat). Moreover, the mind is very firm, like iron which is impossible to pierce by the fine needle of intellect (dṛḍham). I consider it is difficult to overcome the mind by aṣṭāṅga-yoga. That is like trying to control the violent wind in the sky by stopping the breath with kumbhaka.”

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
34. The mind is fickle, agitating, strong and firm. I think it is more difficult to control than the wind.
Commentary

In this verse Arjuna explains about the mind. The mind by nature is fickle. “But here is an objection. The śruti says: ātmānaṁ rathinaṁ viddhi śarīraṁ ratham eva ca buddhiṁ tu sārathiṁ viddhi manaḥ pragraham eva ca indriyāṇi hayān āhur viṣayāṁs teṣu gocarān ātmendriya-mano-yukto bhoktety āhur manīṣiṇaḥ Know that the ātmā is the passenger, and the body is the chariot. Know that the intelligence is the driver and the mind is the reins. The senses are called the horses and the sense objects are called the pasturing grounds. The wise say that the enjoyer is the ātmā connected wtih the senses and the mind. Kaṭha Upaniṣad 1.3.3 Here it is said that the mind is controlled by the intelligence. Therefore it is possible to control the mind by the discriminating intelligence.” ”No, the mind is a harasser (pramāthi). It harasses even the discriminating intelligence. Why? Because it is strong (balavat). It is like a strong disease that gives no regard to the medicine which is supposed to alleviate the disease. Moreover it is firm (dṛḍham). Like iron it cannot be pierced by the discriminating intelligence. Therefore I think that the mind is as difficult to control as the wind, even by the process of yoga. It is not possible to hold the wind in ones hand. Please tell me the method for controlling the mind.”

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Nature of mind

Restless and turbulent – like wind (Analogy)
Strong and obstinate

Focus of Learning

(a) Which yoga system is being reject here

The one described by Lord Krishna from Text 6.11 (“sucau dese...”) to Text 6.32 (“...yogi paramah”)

(b) Preaching application: If Arjuna rejects, what to talk of modern man with all incapabilities of Kali-

yuga

Characteristics of Kali-yuga
Bitter struggle for a life of short duration
People are not serious about self-realisation even by simple practical means,
What to speak 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
Superexcellent abilities of Arjuna as compared to men of Kali-yuga
He belongs to the royal family
He was a great warrior
He had great longevity and
Above all he was the intimate friend of Lord Krishna

(c) Modern imitation yoga schools are thus condemned because they are completely ignorance of

the desired goal

PRACTICAL APPLICATION OF SECTION IV

Arjuna’s rejection of the astanga-yoga path is significant – Arjuna was a thoroughly qualified person from a high parentage. If even he could not follow this righteous path, what to speak of the people of Kali-yuga, who are less qualified in so many ways. Therefore, in this age, the yogic path is not a suitable means to transcendental realisation
In Kali-yuga the “suitable practice” to control the mind is devotional service, starting with chanting the holy names. Detachment comes easily when one is attached to the devotional service to Krishna

LINK BETWEEN TEXTS 6.34 & 6.35: Texts 6.33 and 6.34 are Arjuna’s response to Krishna’s question:

“Why don’t you just control your mind with your intelligence?” The next verse answers the following

question: “If controlling the mind is possible, by what means can I do it?”

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
6.34 Hi, for, O Krsna-the word krsna is derived from the root krs [Another derivative meaning may be-'the capacity to draw towards Himself all glorious things of this and the other world'.], in the sense of 'uprooting'; He is Krsna because He uproots the defects such as sin etc. of devotees-; manah, the mind; is cancalam, unsteady. Not only is it very unsteady, it is also pramathi, turbulent. It torments, agitates, the body and the organs. It brings them under extraneous control. Besides, it is balavat, strong, not amenable ot anybody's restraint. Again, it is drdham, obstinate, hard as the (large shark called) Tantu-naga (also known as Varjuna-pasa). Aham, I; manye, consider; tasya, its-of the mind which is of this kind; nigrahah, control, restraint; to be (suduskaram, greatly difficult;) vayoh iva, as of the wind. Control of the wind is difficult. I consider the control of the mind to be even more difficult than that. This is the idea. 'This is just as you say.'
Śrī Rāmānujācārya Classical
Translation
6.34 For the mind, which is found to be fickle even in matters incessantly practised, cannot be firmly fixed by a person in one place. It agitates that person violently and flies away stubbornly elsewhere. Regarding such a mind, which by nature is fickle even in matters practised, I regard that its restraint and fixing in the self, which is of ite opposite nature, is as difficult as restraining a strong contrary gale with such things as a fragile fan etc. The meaning is that the means for the restraint of the mind should be explained.
Śrī Abhinavagupta Classical
Translation
6.33-34 Yo' Yam etc. Cancalam etc. By this and which, the two words denoting [respectively] what is actually perceived and what is not perceived, the following is indicated : Thanks to the series of methods spoken just before by the Bhagavat, the Brahman is of course clear and has been no doubt shown as if by perception. Yet, It remains at agreat distance due to the unsteadiness and wickedness of the mind, and It behaves as if It is beyond perception. [Destructive] : The mind destroys both the visible and invisible [ends of man's action]. Strong : Powerful. Obstinate : impossible to ward off from evil acts. Now the answer -
Swami Sivananda Classical
Translation
6.34 The mind verily is restless, turbulent, strong and unyielding, O Krishna: I deem it as difficult to control it as to control the wind.
Commentary

6.34 चञ्चलम् restless? हि verily? मनः the mind? कृष्ण O Krishna? प्रमाथि turbulent? बलवत् strong? दृढम् unyielding? तस्य of it? अहम् I? निग्रहम् control? मन्ये think? वायोः of the wind? इव as? सुदुष्करम् difficult to do.Commentary The mind constantly changes its objects and so it is ever restless.Krishna is derived from Krish which means to scrape. He scrapes all the sins? evils? and the causes of evil from the hearts of His devotees. Therefore He is called Krishna.The mind is not only restless but also turbulent or impetuous? strong and obstinate. It produces violent agitation in the body and the senses. The mind is drawn by the objects in all directions. It works always in conjunction with the five senses. It is drawn by them to the five kinds of objects. Therefore it is ever restless. It enjoys the five kinds of sensobjects with the help of these senses and the body. Therefore it makes them subject to external influences. It is even more difficult to control it than to control the wind. The mind is born of Vayutanmatra (wind rootelement). That is the reason why it is as restless as the wind.

Swami Gambhīrānanda Classical
Translation
6.34 For, O Krsna, the mind is unsteady, turbulent, strong and obstinate. I consider its control to be as greatly difficult as of the wind.
Shri Purohit Swami Classical
Translation
6.34 My Lord! Verily, the mind is fickle and turbulent, obstinate and strong, yea extremely difficult as the wind to control.
Related values & verses
Related values
Prema (Divine Love)Kshama (Forgiveness / Patience)Anahankarah (Freedom from False Ego)Ahimsa (Non-violence / Compassion)Arjava (Simplicity / Straightforwardness)Shraddha (Faith / Reverence)Svadhyaya (Self-study & Scripture Study)
Related verses
BG 3.39 BG 3.40 BG 6.26 SB 5.11.12 SB 11.23.48 SB 11.13.30 CC Madhya 13.137 CC Antya 1.150 CC Madhya 22.30 Kaṭha Upaniṣad 1.3.4Muṇḍaka Upaniṣad 3.2.2
Related lectures
Personal Guidance
The mind is restless, turbulent, obstinate, very strong — to control it is harder than controlling the wind.
Practical Applications
  • Honor the difficulty; don't expect quick mastery.
  • Treat each small mind-controlled moment as victory.
  • Don't flagellate yourself over the wind's strength.
Reflection Questions
  • Have I been too harsh with my untamed mind?
  • What gentleness without permissiveness is asked?
Analogy

Ask any sailor how easy it is to catch the wind in a bag. Arjuna's image is no exaggeration — and the verse is precious because Kṛṣṇa does not correct it. He does not say 'you are wrong, the mind is easy.' He will say in the next verse, 'yes, it is difficult, but…' The honesty of the problem is preserved.

📝 My note

Source: vedabase.io

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