asaṃyatātmanā yogo duṣprāpa iti me matiḥ .
vaśyātmanā tu yatatā śakyo.avāptumupāyataḥ ||6-36||
I think Yoga is hard to be attained by one of uncontrolled self, but the self-controlled and striving one can attain to it by the (proper) means.
In simple words
Krishna is honest: "Yoga is very difficult for someone who has no self-control — I agree with that. But the person who has self-discipline and keeps trying will reach it through the right approach."
Word-by-word meanings
असंयतात्मनाby a man of uncontrolled selfयोगःYogaदुष्प्रापःhard to attainइतिthusमेMyमतिःopinionवश्यात्मनाby the selfcontrolled oneतुbutयतताby the striving oneशक्यःpossibleअवाप्तुम्to obtainउपायतःby (proper) means
Contemporary scholarly and practical interpretations for modern seekers.
Swami Sivananda
6.36 असंयतात्मना by a man of uncontrolled self? योगः Yoga? दुष्प्रापः hard to attain? इति thus? मे My? मतिः opinion? वश्यात्मना by the selfcontrolled one? तु but? यतता by the striving one? शक्यः possible? अवाप्तुम् to obtain? उपायतः by (proper) means.Commentary Uncontrolled self he who has not controlled the senses and the mind by the constant practice of dispassion and meditation. Selfcontrolled he who has controlled the mind by the constant practice of dispassion and meditation. He can attain Selfrealisation by the right means and constant endeavour.
Swami Chinmayananda
This interpretation draws on a specific tradition and may not represent the view of any single school. For authoritative guidance within a specific tradition, seek a qualified teacher.
# BG 6.36 — Commentary Translation
The previous verse emphasized practice with great force, yet did not define what practice truly is. No scriptural text can be considered complete without the logical definition of its terms. In the verse under consideration, Lord Sri Krishna clarifies the meaning of practice.
A person whose mind is uncontrolled—whose personality is fragmented—lacks the vigilance, enthusiasm, and capacity necessary for spiritual discipline, and therefore cannot ascend to the summit of Self-realization. One who becomes enslaved to sensory pleasures through attachment to bodily comforts, or who dances to the mournful dirge of death sung by a lustful mind, or who wanders aimlessly fulfilling the distorted, wicked, and endless desires of an intoxicated intellect—such a person possesses neither the peace nor the vitality that could propel him toward the temple of the inner Self.
Until the senses are brought under control, the agitations of the mind cannot be stilled. A mind afflicted by distraction cannot engage in hearing the teachings, nor in reflection upon them, nor in meditation. Without these three, the veiling power cannot be overcome. Veiling and distraction are respectively the functions of tamas and rajas. We have seen that without subduing these two qualities, the influence of sattva cannot manifest in the seeker.
Following the customary method of philosophical discourse, when presenting one's own view, one must refute the opponent's arguments in such a way that by observing the distinction between both positions, he may understand the rationality and acceptability of our perspective. Using this very method, in the second line, Lord Sri Krishna says: Yet through effort and proper means, the person of disciplined will and earnest endeavor can attain yoga. Turning the senses away from their objects is the first step of spiritual life, which is impossible without directing the mind toward truth.
Even in worldly life, no goal is achieved without renunciation and austerity. The life of a candidate before an election, a student before an examination, or an actor or dancer before their first performance on stage—these are examples wherein we see that all these people renounce their ordinary, pleasure-seeking lives and engage in rigorous effort to succeed in their respective fields. If such great renunciation, austerity, and restraint are necessary merely to attain some ordinary and impermanent worldly object or fame, then one can easily imagine how much greater self-mastery is required to attain eternal, infinite, and unbroken bliss of the Self.
This does not mean the seeker should completely renounce all objects. Yet this very misconception often takes root in practitioners. In the name of dharma or spiritual practice, many seekers live lives of extreme austerity for a time, which includes tormenting the body, completely renouncing and suppressing bodily needs and tendencies. When one thus inflicts such demonic and self-destructive violence upon oneself, inevitably these suppressed tendencies will eventually burst forth in terrible form.
Lest the students of the Gita also fall victim to this delusive thinking, the Lord says that the seeker of earnest effort can attain this yoga through proper means. A student cannot pass an examination merely by avoiding cinema or giving up games, for he must also make proper use of his time in study. Moreover, if a mathematics examination is approaching and the student studies geography, he will gain no particular success. Success is attained only through appropriate effort.
Similarly, the seeker should employ the energy accumulated through the austerity of renouncing sensory pleasures in meditation, whose fruit is Self-realization—the recognition of one's true nature. Such a disciplined person can attain this yoga. This is the optimistic wisdom of Lord Sri Krishna, the source of bliss.
Through these two verses, Lord Sri Krishna answers Arjuna's question, and the subsequent discourse shows that Arjuna becomes satisfied with His answer.
One question still remains: What is the destiny of that person who practices yoga with discipline but deviates from yoga before attaining its fruit?