In plain words
The principle that restrains all the senses, the principle by which you have brought all the senses under your own control, is itself this Yoga. Right after that comes Mahat-tattva. What is this Mahat-tattva? It is a most sacred state. It is a divine state. It is an ever-new state. No one can describe its state as this or that. So the form of this Buddhi is joined with śraddhā, with Ṛta, with Satya, with Yoga, with the power of Mahat. When we liken Buddhi, joined with all such powers, only to discerning the eternal from the ephemeral, how much we belittle Buddhi! So every man speaks of mind, Buddhi, citta and senses. We must try to recognise the right meaning of each word.
The Nature of the Mind
This nature of the mind too is just like that. We think the mind is nothing but a gathering of resolves. No, no. It is not merely resolves alone; actions too have gathered in it: that itself is the nature of this mind. When mind and Buddhi both become one, humanness itself becomes a void. This void state itself they called Mokṣa. Today the mind and Buddhi of men are not becoming one. The nature of this mind is very strange. It is ever restless, unsteady. It has a headstrong character. It has the character of spreading everywhere. Who can restrain such a mind? People think they are somehow trying to restrain it. It is impossible. So you need not make the least effort to restrain the mind. The mind that follows Buddhi will of its own accord follow after us. It comes under control with ease. So doing sādhanas for the sake of restraining the mind is a great mistake. The nature of the mind is not like that. It is restless, unsteady, impermanent, unpleasant. How can we restrain such a mind? The master of this mind is Buddhi. The master of this Buddhi is the Ātma. That has no master. They said, Master the mind be a master mind. This itself they have been calling the Ātma. They have been proving that this alone is Satya. Search for truth is search for God.