श्रीभगवानुवाच | असंशयं महाबाहो मनो दुर्निग्रहं चलम् | अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते
śrībhagavānuvāca . asaṃśayaṃ mahābāho mano durnigrahaṃ calam . abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate
The Blessed Lord said O mighty-armed one, undoubtedly 心 is untractable and restless. But, O son of Kunti, it is brought under control through practice and 無執着.
The Blessed Lord said O mighty-armed one, undoubtedly the mind is untractable and restless. But, O son of Kunti, it is brought under control through practice and detachment.
The constant or repeated effort to keep the wandering mind steady by constant 瞑想 on the Lakshya (centre? ideal? goal or object of 瞑想) is Abhyasa or practice. The same idea or thought of 自己 or God is constantly repeated. This constant repetition destroys Vikshepa or the vacillation of 心 and desires? and makes it steady and onepointed.Vairagya is disラジャス（激情） or indifference to senseobjects in this world or in the other? here or hereafter? seen or unseen? heard or unheard? achieved through constantly looking into the evil in them (DoshaDrishti). You will have to train 心 by constant reflection on the immortal? allblissful Self. You must make 心 realise the transitory nature of the wordly enjoyments. You must suggest to 心 to look for its enjoyment not in the perishable and changing external objects but in the immortal? changeless Self within. Gradually 心 will be withdrawn from the external objects.
The constant or repeated effort to keep the wandering mind steady by constant meditation on the Lakshya (centre? ideal? goal or object of meditation) is Abhyasa or practice. The same idea or thought of the Self or God is constantly repeated. This constant repetition destroys Vikshepa or the vacillation of the mind and desires? and makes it steady and onepointed.Vairagya is dispassion or indifference to senseobjects in this world or in the other? here or hereafter? seen or unseen? heard or unheard? achieved through constantly looking into the evil in them (DoshaDrishti). You will have to train the mind by constant reflection on the immortal? allblissful Self. You must make the mind realise the transitory nature of the wordly enjoyments. You must suggest to the mind to look for its enjoyment not in the perishable and changing external objects but in the immortal? changeless Self within. Gradually the mind will be withdrawn from the external objects.