magnificent art of S style. accepted the mental state of Arjun and approved of it. Arjun said that the mind is unsteady and difficult to control. The Blessed Lord by saying 'undoubtedly' for once put stamp of his approval on the statement of Arjun. But simultaneously he provided the solution by suggesting that it may be difficult to subdue the mind but not impossible to do so. Those who are under the impression that the mind is of such nature and will remain so; for them this works as a motivation. Taking it to be so, one should not associate oneself with the instability of the mind. The mind is unsteady-it is true but this is not its innate nature; it is the superimposition of the world on it which can be dispelled.

On observing hot water one should not jump to the conclusion that the nature of the water is hot. Water by its very nature is cool. It would have got heated by the heat of fire or the sun. Heat is the nature of fire which was imposed on the water. Keep it away from heat for some time and the water will revert to its real cool nature. Similar is the state of the mind. The engrossment in worldly thoughts has made the mind unstable and wavering. The world by its nature is ever changing and if the mind associates with it, it is bound to become unstable itself. This is the very unsteadiness of the mind. Detach the mind from the world. The mind will start becoming serene and stable. Towards this end is the inspirational assurance of the preacher of the Gita:

Practice and dispassion are two clear and straight aids for subduing the mind. Birth after birth this imposition on the mind has become strengthened and nothing can be achieved within a short time! Repeated practice! One has to engage in practice repeatedly and patiently. The mind has to be made to understand again and again! The practice of reciting the name of the Lord with reverence constantly should be resorted to. The pious scriptures should be studied to evaluate oneself. The practice of concentrating on the qualities of the Lord as the revered one should be resorted to.

The ego or 'Iness' is a normal weakness of the mind. Repeatedly, advise the mind that-'Iness' is meaningless and without substance; whatever is there is "you and you alone"...you and you...keep on giving the mind such positive and pure thoughts. The mind has become unsteady because of the world; now it has to be withdrawn and taken away from the world and has to be turned in the direction of divine emotions. It is necessary to engage repeatedly in such a practice.

How will the mind withdraw from the world? For this is required another aid-dispassion! Dispassion is the joy of life! Dispassion is the art of living life! The word dispassion at times creates agitation. Dispassion is sometimes taken in a complicated sense. On being confronted with the word dispassion, different pictures start emerging. Nothing is so; the state in which an object is, to accept it in that form is dispassion. The world is ever changing, perishable and is transitory; for this reason it may be right and good for the purpose of interaction, but it is not worth making the mind dwell in it. Grasping this fact one should engage in right and appropriate interactions in the world and at the same time remain vigilant. Where is the difficulty involved in this?

The worldly relations are limited to the body, are of the body and for the body. The world is not a companion in the further journey. Everything is of this world, till this world-and who is the companion and support in the further journey? Is it not right to reflect on this and to accept the world in this form? Just this is what dispassion is all about.

The worldly relations are born of selfishness. Till the time one's motives are being served by the person involved, the relationship is sustained till then. Therafter...? The relationships are found to be breaking and disturbed. By accepting this, should come mental awareness.

The end result of the world is that of sorrow (dukhalayam shashvatam Gita 8/15) (anityam asukham Gita 9/33). For this one should maintain interaction in the world; interact actively with awareness but with no hope-expectation of happiness. The expectation of happiness invariably creates clinging towards the world, and the mind finds itself just entangled in the world.

With such thoughts the mind can become cautious of attachment and egoism pertaining to this world. Just this is what dispassion is in true sense. While in this world one does become worldly but attache oneself with the one who can become ours and in every state and circumstance He can give us company-that is only the Supreme. Time and again such a practice and such a thought can subdue the mind easily. Remain vigilant and live life with careful deliberation. Associate yourself with such invaluable inspirations from the Gita. Keep practising. By practising nothing remains impossible; always remain optimistic and enthusiastic. In this context, the Lord is relating a matter of essence in the following verse-