योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन।
एतस्याहं न पश्यामि चञ्चलत्वात् स्थितिं स्थिराम्।।6.33।।
6.33 Arjuna said O Madhusudana (Krsna), this Yoga that has been spoken of by You as sameness, I do not see its steady continuance, owing to the restlessness (of the mind).
6.33 Arjuna said This Yoga of eanimity taught by Thee, O Krishna, I do not see its steady continuance, because of the restlessness (of the mind).
6.33. Arjuna said This Yoga of eal-mindedness which has been spoken of by You, O slayer of Mandhu, I do not find [any] proper foundation for it, because of the unsteadiness of the mind.
6.33 यः which? अयम् this? योगः Yoga? त्वया by Thee? प्रोक्तः taught? साम्येन by eanimity? मधुसूदन O slayer of Madhu? एतस्य its? अहम् I? न not? पश्यामि see? चञ्चलत्वात् from restlessness? स्थितिम् continuance? स्थिराम् steady.Commentary As the mind is restless? impetuous and unsteady I find it difficult to practise this Yoga of eanimity declared by Thee. O my Lord? I cannot have steady concentration of the mind? as it wanders here and there in the twinkling of an eye.
6.33 O Madhusudana, ayam, this; yogah, Yoga; yah proktah, that has been spoken of; tvaya, by You; samyena, as sameness; na pasyami, I do not see, I cannot conceive;-what?-etasya, its; sthiram, steady, undisturbed; sthitim, continuance; cancalatvat, owing to the unsteadiness of the mind, which is well known.
6.33 See Comment under 6.34
6.33 Arjuna said This Yoga as explained by you consists in maintaining eality of vision everywhere, viz., i) among themselves which have been so far known to be of different kinds such as gods and men, and ii) between the individual selves and the Supreme, in so far as (a) all the selves are of the same form of knowledge, and (b) in so far as the individual self (i.e., the released soul) and the Supreme are alike free from Karma. I do not see how this Yoga can be steadily established in my mind, fickle as the mind is.
Seeing that would be difficult to attain such equal vision, Arjuna speaks. “I do not see the permanence of this yoga which has achieved equal vision. This yoga will not last forever. This state will last for three or four days. Why? Because the mind is unsteady (cancalatvat). You spoke of seeing the happiness and distress of all living entities of the world as one’s own happiness and distress. One can maintain such equal vision for friends or neutral persons, but for enemies, those who wish to cause you harm, for those who hate you or criticize you, it is not possible. It is not possible for me to see as equal, at all times, the happiness and distress of Yudhisthira and Duryodhana. Even if by intelligence you see equally the jiva, paramatma, pranas, senses and bodily elements of oneself and ones enemies, that lasts only for two or three days, because the fickle mind is stronger than the discriminating intellect. One sees that the mind, attached to material enjoyment, overcomes the intellect.”
The yoga or the science of the individual consciousness attaining communion with the ultimate consciousness spoken previously by Lord Krishna was considered in the mind of Arjuna to be almost impossible to achieve. Equanimity, fixing the mind exclusively on the atma or soul, regarding all living entities as oneself are difficult to maintain with permanence due to the nature of the mind.
Some doubts are spoken to Lord Krishna by Arjuna who exclaims that he is unable to become established in equanimity due to the restless nature of the tempestuous mind. In the Vyasa Yoga it states that in the absence of regulated practice and subsequently gradual renunciation it is not possible to become firmly establishes in the sate of equanimity.
There is no commentary for this verse.
It is considered by Arjuna that this yoga or the science of the individual consciousness attaining communion with the ultimate consciousness instructed by Lord Krishna and the beholding of all living entities with the same equal vision is next to impossible. Such yoga characterised by fixed mental discipline he could not comprehend as being steady and stable due to the nature of the mind.
Yo’yam yogastwayaa proktah saamyena madhusoodana; Etasyaaham na pashyaami chanchalatwaat sthitim sthiraam.
arjunaḥ uvācha—Arjun said; yaḥ—which; ayam—this; yogaḥ—system of Yog; tvayā—by you; proktaḥ—described; sāmyena—by equanimity; madhu-sūdana—Shree Krishna, the killer of the demon named Madhu; etasya—of this; aham—I; na—do not; paśhyāmi—see; chañchalatvāt—due to restlessness; sthitim—situation; sthirām—steady