तत्र स्थितौ यत्नोऽभ्यासः ॥१३॥
13. Continuous struggle to keep them (the Vrittis) perfectly restrained is practice.
What is practice? The attempt to restrain the mind in Chitta form, to prevent its going out into waves.
स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः ॥१४॥
14. It becomes firmly grounded by long constant efforts with great love (for the end to be attained).
Restraint does not come in one day, but by long continued practice.
दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम् ॥१५॥
15. That effect which comes to those who have given up their thirst after objects, either seen or heard, and which wills to control the objects, is non-attachment.
The two motive powers of our actions are (1) what we see ourselves, (2) the experience of others. These two forces throw the mind, the lake, into various waves. Renunciation is the power of battling against these forces and holding the mind in check. Their renunciation is what we want. I am passing through a street, and a man comes and takes away my watch. That is my own experience. I see it myself, and it immediately throws my Chitta into a wave, taking the form of anger. Allow not that to come. If you cannot prevent that, you are nothing; if you can, you have Vairāgya. Again, the experience of the worldly-minded teaches us that sense-enjoyments are the highest ideal. These are tremendous temptations. To deny them, and not allow the mind to come to a wave form with regard to them, is renunciation; to control the twofold motive powers arising from my own experience and from the experience of others, and thus prevent the Chitta from being governed by them, is Vairāgya. These should be controlled by me, and not I by them. This sort of mental strength is called renunciation. Vairāgya is the only way to freedom.
- Swami Vivekanadna
The Complete Works of Swami Vivekananda/Volume 1/Raja-Yoga/Patanjali's Yoga Aphorisms - Concentration: Its Spiritual Uses
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