Control of the Mind Practice and detachment

   Those who have faith in the Gita, faith in Sanatan Dharma, faith in India, faith in the valour and valour of their ancestors, their religious devotion and scholarship, are entitled to it.
Lord Krishna said - First learn to concentrate your mind.

Vyavasaatmika buddhirekeh Kurunandan.
Bahushakha hyantashcha buddhayo'vyavasayinaam. (2/41)

If the mind is not concentrated, then a storm of thoughts will keep rising in the mind in infinite ways, many branches will sprout from each of those thoughts. On hearing the flowery voice, the mind's attachment to various subjects will keep increasing. Therefore, first learn to concentrate the mind. A business-oriented mind. A mind focused on the purpose.
But how can one have such a mind? How can the mind be concentrated? The mind is fickle, its fickleness is fast, is full of force and keeps churning the mind. The Lord says, yes, certainly the mind is fickle. It is very difficult to control it.

"Abhyasen tu kaunteya vairaagyena cha grihyate.'' (6/35)

It can be controlled only by practice and detachment. Practice of repeatedly concentrating and controlling the mind. This is the first stage of yoga sadhana. Those who are wise, saints, devotees, endowed with the sanskars of past lives, their mind is easily under control. So they are not seen doing this initial stage, primary practice of yoga sadhana in this birth. Because they have already done yoga sadhana in their previous birth. They have practiced. This much yoga sadhana is basic, essential in every path of sadhana. Be it the path of knowledge, the path of devotion, the path of action.
Therefore, remember again that Arjuna has only one doubt, on hearing which God said-

“Asanshyam mahabaho, mano durnigraham chalam.”

O Mahabahu Arjuna, this doubt of yours is correct. The only doubt on hearing which God says that yes, it is correct. So what does the Gita say about this difficult and fickle mind? Practice and strengthen detachment.
What is meant by practice? What is meant by detachment? If we take the popular meaning of detachment that after that one should wear a loincloth and leave, then Arjuna would have done the same. He says that now I have to make my mind strong, so let's go, I have already kept the Gandiva. That's it. At that time there was a great tradition of renunciation. There were many ashrams. He could have gone somewhere as a sanyasi. But he did not go, right? This means that the way the Bhagavad Gita preaches renunciation and practice, the renunciation that Bhagavad Gita teaches, the meaning of renunciation by Lord Shri Krishna, makes a person capable of fighting, is able to identify the enemy properly and defeat him, is able to gain more and more knowledge of weapons and scriptures, becomes adept in the art of war, is able to follow his own religion, he gets energy, strength, brilliance, determination, firmness in following religion, valor, bravery. This is such renunciation. Bhagavad Gita preaches such renunciation, rules such renunciation, disciplines such renunciation, which ignites the brilliance of a person, makes the intellect of a person brilliant, alerts the conscience of a person. It removes his attachment and makes him steadfast and unwavering towards the fulfillment of his duty. For himself. It makes us capable of our self existence. For following our own religion, for our clan and our caste and our society, for our nation and for this entire universe. The original meaning of caste is nation i.e. common ancestor-tradition.
For the rotation of the universe cycle, God says:-

Evam Pravartita Chakram Naanuvartayatih Ya:.
Aghayurindriyaramo Mogham Parth Sa Jeevati. (3/16)

God has cautioned that the universe cycle which is being started is started by me, it is the duty of every person to follow it otherwise he lives in vain. So renunciation means to know your role in the rotation of this universe cycle. Not to wander here and there from it. The mind should not wander in other subjects, desires should not arise, attachment and greed should not engulf it, there should be detachment from them, this is renunciation. For that, the means of penance and strength required, the practice of knowledge, awakening of memory. Through this practice and detachment, the mind can be controlled. By having the knowledge of one's own religion, one can follow one's own religion.
What has Lord Shri Krishna said in the Gita to control the fickleness of the mind? Because without controlling the fickleness of the mind, without concentrating the mind, without making the mind alert and capable, you cannot acquire any knowledge. You will listen and forget. And if your mind is not fickle, you are like Yudhishthir, then you can gain a lot of knowledge even on the basis of one sentence. That is why before discussing any knowledge, it is necessary that we discuss the topic that how the mind is made strong and strong. How can it be concentrated. How can one remain focused on the subject. How is the mind calmed. The most important thing to know in this topic is that what is the nature of the control of the mind that has been talked about in the Gita? Generally, after reading that there is advice in the Gita on controlling the mind, people think that if they do not feel like studying or do not feel like doing any other activity or do not feel like meditating or if they need a formula to concentrate on mathematics, philosophy or science, then they should take the help of the Gita. Certainly, the Gita will be helpful in all these subjects as well. But the special concentration that is talked about here in the Gita, that process is difficult, it is not easy, this should be known. Because after listening to the Lord's advice on yoga, Arjun says-

Yoyam yogastvaya proktah saamyena Madhusudan.
Etasyaham na pashchami chanchalatvātsthitim sthiraam. (6/33)

O Krishna! How can the mind be stable in the yoga you have preached? The mind is fickle.
Here it should be kept in mind that who is saying this? This is being said by the brave Arjuna who, when Guru Dronacharya had tested him to pierce the eye of a bird, could only see the eye of the bird. Other people could see the tree, then the bird sitting in it and its eye as well. But Arjuna said that he could only see the eye of the bird and aimed the arrow at it.
Similarly, in the yajna in which Arjuna had won Panchali, he had to aim an arrow at the eye of the fish by looking at its reflection in the oil cauldron below. It is clear that Arjuna's concentration was unparalleled. Therefore, Arjuna is not talking about the kind of restlessness that ordinary people's minds are experiencing.
That is why, when we read any scripture, we must always read its background and the essence of its philosophy. Even if we read any modern book, we should first read its preface, where the author explains the essence of the book.
So, keeping in mind that Arjuna is well-read, has good sanskars, is endowed with religious wisdom, is virtuous, serious, a great warrior, noble and patient, an unparalleled archer, and a knower of religious scriptures, his doubt is very broad. Arjuna is talking about the background of sanskars and knowledge in the mind and then the mind is becoming restless with a view to a particular goal. There is a definite context to his doubt. Therefore, to calm the mind at such a time, comprehensive and detailed knowledge is required. Without that knowledge, the mind cannot be calmed by just one common practice. Only the foolish mind can be calmed by simple practice. For the one who is never affected by the world, simple practice is sufficient. But for a person with immense intellectual consciousness, only immense knowledge can become a factor for peace of mind. Hence, practice in this context means repeated self-study. Repeated self-study of the scriptures which are the basis of knowledge is practice.
Similarly, renunciation should also be understood well. Vairagya means concentration of mind on the highest goal, concentration on one's own religion, businesslike intellect. Performing one's duty with this intelligence. This is real renunciation. God himself says-

anashrit: karmfalam karyam karmam karoti ya:. sa sanyasi ch yogi ch na niragni: na chakriya:.. (6/1)

(One who does his duty without depending on the results of his actions is a sannyasi and a yogi. One who only abandons yajna and other worldly activities is not a sannyasi.)
If a sannyasi does not make special efforts for self-knowledge and following his own religion after assuming the garb of a sannyasi, then it is not renunciation, but merely an attraction towards it because of the pleasure he feels in the external activities of the sannyasi ashram. There are many people who do not have the desire for a normal worldly or household life and feel attracted to it after seeing the life of sannyasis or people living in monasteries. They do not have any other sexual desire, but a life of enjoyment is visible and if one takes sannyas due to its attraction, then it is not called renunciation. Because if that kind of renunciation had been preached, then Arjuna would have said at the end of the Gita that all your preaching is acceptable. Now I take renunciation and after becoming a sannyasi, I will practice the scriptures daily. But after listening to the teachings of practice and detachment, he finally said that after listening to your teachings and your blessings, all my doubts have been dispelled, attachment has ended, the memory of duty has awakened and now I will fight.

Nashto moh: smritirlabdha tvatprasadanmaayachyut.
Sthitosmi gata sandeh: karishye vachanam tava. (18/73)

So it is clear that this detachment gives strength to follow the religion. Those whose svadharma is only self-knowledge and who have repaid all the three debts - debt to the gods, debt to the sages and debt to the ancestors, have completed all their remaining duties, they can only engage themselves in the practice of self-knowledge. But if all the three debts are remaining, then detachment means - concentration in following the religion and practice of professional intelligence.
Here one more thing is to be remembered, we have to do our work without depending on the fruit of our work. This does not mean that we should not think about the fruit of our work, we should not pay attention to the fruit of our work. God has not said this anywhere. We will always have to keep the fruit of our work in mind. Because good work will have good results and bad work will have bad results.
So we should always think that the work that I am going to do is good, good, dharma, duty. Not worrying about the fruit of our work is negligence. To consider the fruit of our work as our right is arrogance. So neither negligence nor arrogance should be done. The duty is to do the work and it should not be done by depending on the fruit of our work. The fruit of our work is in the hands of God. There will be a discussion about it in the next issue.