The Gita presents control of mind and senses not as a single technique, but as an integrated discipline in which insight, action, devotion, and practice mutually support one another. A central emphasis falls on *abhyāsa* (steady practice) and *vairāgya* (detachment): through repeated effort to bring the mind back from distraction, combined with a deliberate loosening of attachment to sensory pleasures, the inner restlessness gradually subsides. This is reinforced by *buddhi-yoga*, the cultivation of discriminating intelligence that sees the difference between the eternal Self and the transient play of body, mind, and sense-objects, and learns to maintain equanimity in pleasure and pain, gain and loss. As this understanding deepens, the senses lose some of their power to drag the mind outward.

Alongside this, the text recommends a disciplined outer life that supports inner mastery. Moderation in food, recreation, sleep, and work stabilizes the body–mind system, while conscious restraint of the senses—likened to a tortoise withdrawing its limbs—prevents them from overwhelming even a discerning person. Ethical living and adherence to dharma cultivate qualities such as self-control, fearlessness, and calmness, which naturally weaken the hold of craving and agitation. In this way, the regulation of daily habits becomes a concrete means of training both mind and senses.

Karma-yoga, the path of selfless action, is another crucial means of control. By performing one’s duty without clinging to the fruits of action, and by offering all work to the Divine as a kind of inner sacrifice, the practitioner gradually erodes ego-centered desire and fear. Acting in this spirit of non-attachment reduces the emotional turbulence that normally follows success and failure, and thereby steadies the mind. Renunciation here does not mean abandoning action, but relinquishing possessiveness over outcomes while continuing to act responsibly.

The Gita also places great weight on devotion and meditation as direct disciplines of attention. Fixing the mind on Krishna through remembrance, contemplation, and loving devotion gathers scattered mental energies into a single, uplifting focus. Seated meditation, supported by a quiet place, an upright posture, and regulated breath, trains the mind to return again and again to its chosen point of concentration whenever it wanders. Over time, this combination of devotion, meditation, and right understanding allows the practitioner to withdraw the senses from lower fascinations and orient them toward a higher, unifying reality, thereby bringing the mind under gentle but firm control.