Sanjaya said: To the grieving Arjuna, who was overpowered thus by sympathy, with tears dimming his vision, Madhusudana (Krishna) spoke thus:

Mahabharata war was unprecedented, no doubt. But even more so was what took place just before the arrows were discharged. Arjuna, proficient with rare archery skills, was the one from whom exemplary fighting excellence was expected. He was the one to determine the fate of the whole encounter. But lo, how he sits now! He was smitten hard by sympathy. His eyes were full of tears, and mind agitated to the core. What a stunning contrast! In a place meant to display and witness the best of fighting skill, adventure and excellence, the illustrious fighter Arjuna sits aggrieved and agitated. Who but Krishna is there to see the plight and address the victim! Krishna began to speak.

Lord Krishna said: From where has this unmanliness befallen you, Arjuna, in this critical hour? Neither is it honoured by the wise, nor does it lead to heaven. It only brings disrepute.

Here is the grand beginning of Bhagavad Gita, the exemplary war dialogue. How well Krishna uses the war language and diction to address Arjuna's plight! Krishna pinpoints the irrelevance of Arjuna's derogatory stand, calling it sheer unmanliness, inconsistent with where he is and what he has come there for! With war cries raised and conches blown from both sides of the army, every fighter will be bubbling with war fervour to twang his bow and send arrows at the opponents fiercely. On such a momentous occasion, how could a war hero be given to this kind of imbecile reluctance? Warfield is for fighting alone, not for sympathy. None can honour, permit or condone Arjuna displaying mental adversity like this, says Krishna.

Do not give vent to this kind of unmanliness, O Partha (Arjuna). It does not behove you the least. Such meanness of heart is trifling indeed. Eschew it outright, and get up, O scorcher of enemies!

This is the one message for the whole humanity any time anywhere in the world! On any account whatever, do not become weak or get shaken. There is nothing in this world which has not occurred earlier. Any adversity will pass, as it has come. Human mind has the potential to forbear and outlive it, if but it wills. Have confidence in yourself, in Nature, which has moulded your being. Do not feel forlorn or shaken by any episode at all. This is the attitude to enrich and elevate one in all circumstances. The advice is not merely for one Arjuna, but to the whole humanity for ever. The effect of Krishna’s words was instant, wholesome. On just hearing them, Arjuna’s tears stopped and he became curious to know further. Emotional mind gave place to rational introspection, making him an ardent seeker, yearning to know how could he take up the task, extremely afflicting as it was!

Arjuna said: How can I, O Madhusudana, counter Bheeshma and Drona with arrows, those who deserve worship from me, O Arisudana (Krishna)?

Krishna derived the epithet Madhusudana, after slaying the demon called Madhu. Bheeshma and Drona are adorable on all accounts. As King Shantanu’s son, Bheeshma was protecting Hastinapura, ensuring the dynasty’s welfare. He continued his role, even when the grandchildren parted their ways. Adhering to Dharma, he made it clear to Duryodhana: “Your cause being wrong, you will be destroyed. I cannot be averse to Pandavas and their righteous stand”. He was blessing Yudishthira, though he had to fight for Duryodhana. How could Arjuna aim arrows at such a great one? His was a dharmic enquiry, no more an emotional one.

Instead of killing these high-souled Teachers, it is better to live here on alms. After killing the Teachers, whatever we enjoy in this world will be stained by their blood. We will also have abandoned dharma and moksha of the fourfold purusharthas, clinging only to artha and kama.

Arjuna's zeal takes him to further important thoughts in the matter, which cannot be set aside easily: “In the impending war, Bheeshma and Drona have to be killed as part of the fighting mission. Rather than committing such a heinous crime, it is better to be a mendicant and go begging for livelihood. “Moreover, should I fight and win the battle, that success will be stained with their blood. We would also be guilty of abandoning dharma and moksha of the four purusharthas (Fourfold pursuit of human life - dharma, artha, kāma and moksha).”

We do not know which indeed is better, more virtuous – whether we should win or they should win over us. After killing whom, we do not aspire to live, those very souls are standing in front on the side of Dhritarashtra.

Arjuna reminds Krishna that he has stationed the chariot in front of Bheeshma and Drona, who command the enemy's army. In order to penetrate the enemy formation, he has to contend them first. Well, using his skill and merit, cannot Arjuna fight the opponents, avoiding efficiently Bheeshma and Drona, dealing only with the rest? That will not be feasible, says Arjuna, as the two are standing right in front. He does not find any escape in the matter. Being so, he is unable to say whether winning the war is better or letting them win!

Overpowered by narrow-mindedness, deluded I am in adjudging the right path of dharma. So, I beseech you to tell me decisively what will fetch lasting good. I am your disciple. Instruct me, who has taken refuge under you, my Teacher.

Arjuna confesses he is deluded and cannot decide anything. His mind is constricted. He is unable to think broadly. The path of dharma is not clear to him. So, he is asking Krishna to tell him the right course of action to follow. He yearns for lasting good and benediction. He wants decisive advice. "Instruct me, a humble disciple, O benevolent Teacher." Thus the whole dialogue is between Teacher Krishna and student Arjuna. It is a human interaction. To attribute anything else to it will be disharmonious! In the short while in Kurukṣetra battlefield, what transpired is something extremely rare, great and glorious. It is a historic episode sparkling in our age-old history, that intercepted the war after war cries had been sounded. It was triggered when heroic Arjuna wanted to examine the armies at the eleventh hour in order to devise his strategy for the unprecedented war. But, what he saw unnerved him totally. He felt he should not proceed with the war, come what may. He opened his heart to Kṛṣṇa, saying he would retreat, keeping his bow and arrow down. The great hero sat, unable to stand. Kṛṣṇa admonished him in the most severe terms, pointing his wrong and urging him to outlive his unjust sympathy. Arjuna instantly heeded. But the question of how to fight the great adorable grandfather and teacher refused to leave his heart. He set forth his resistance and doubt in unambiguous terms. But what is epoch-making is the fact that by the time he concluded his words, Arjuna had become a full seeker of śreyas, felicity. Any time, any place is fit to seek the supreme good of human life, as Arjuna did in Kurukṣetra. The supreme good is supreme for everyone everywhere. To seek it is the privilege and fortune of the human. Every circumstance or opportunity will only help and facilitate it, as did the Kurukṣetra warfield!

I do not see anything to redress the sorrow scorching my senses. Gaining unrivalled kingship on earth or lordship over gods above, will be of no avail to me.

Arjuna still felt impelled to specify what he desperately needed! As grief was scorching his body and mind, unless he is cooled, he could not think of wielding weapons. He, however, adds: "Tempt me not with regaining the prosperous kingdom by winning the war, or attaining the highest heaven by dying in the battle. Both are possibilities only if I can stand up and fight, which I am unable to." Arjuna clearly denounces the religious reward of heaven, signifying that the dialogue is not religious at all. He needs emergent relief for his distress, here and now.

Sanjaya said: Having told Krishna (Hrishikesha, Lord of the senses) like this, Arjuna (Gudakesha, conqueror of sleep), the tormenter of enemies, became silent telling Govinda (Krishna), "I shall not fight."

For an illustrious fighter like Arjuna, having come to the battlefield with additional battling merits, to refuse to fight is unthinkable. It reveals human personality is incomplete and incapable without the inner spiritual treasure, which Arjuna had missed all along. Now his hollowness is revealed, to his own bewilderment. After articulating his distress to Krishna, he felt bold and confident to say 'I shall not fight at all'. Many face grave sorrows during their life and interactions. But they are mostly emotional susceptibilities or outbursts. Like all other impacts, they pass, without delivering a lasting benefit. Arjuna's is an exception. He says he will not fight, but seeks an immediate solution to his grave plight.

Krishna (Hrishikesha) spoke these words, as if smilingly, to him, who was standing aggrieved between the two armies.

Sanjaya says: Lord Krishna responds to Arjuna smilingly. Sanjaya's words are pregnant with import. Krishna was happy that here now he has the opportunity to crown his dear Arjuna with the ultimate spiritual glory! Arjuna, in great distress, has laid his weapons down, expressing his resolve not to fight. But in all this, Krishna could only find a very meaningful note to fill in what his friend gravely lacked, and smile at it heartily! Arjuna had been close to Krishna for long. Krishna had gone out of the way to meet Arjuna’s needs, displeasing even his brother Balarama and others. But never had Arjuna enquired about śreyas (felicity), although Krishna was waiting for him to do so all along. Now as the charioteer, when he (Krishna) steered matters discreetly. Arjuna realizes his lack, and yearns to redress it instantly. In confessing his grave inner hollowness as well as seeking to fill it earnestly, Arjuna stands as an eternal model for all!

Lord Krishna said: You are grieving for those who should not be grieved for at all. The spiritually wise grieve not for the living or the dead!

Krishna makes Arjuna introspect over his grief. Intelligence alone introspects. It can be on an act, emotion, thought or understanding. Outcome will be the same. Grief is common. Everyone can reflect upon it. The first chapter is Vishāda Yoga, grief yoga, for this reason. Grief, introspected over, will take one to the inner blissful Self, redressing grief for ever. Krishna says: “Bheeshmā and Drona do not grieve. Why then grieve over them? Are not war and its consequences alike for them and you? They have no delusion in this. Shed your delusion too, and be wise like them.” The wise grieve not for the living or the dead. The dead ever outnumber the living. Life and death are mutual. If none dies, where will even ants crawl on this earth? What you need is right understanding.

There was no time when I was not, you were not, or these kings were not. Nor shall all of us ever cease to be.

Krishna imbues the true identity of man. Everyone is 'existence', which cannot be otherwise. Either you are for ever, or you are not at all. Existence-cum-non-existence cannot be. A thing does not change its original nature. Krishna points: “Hear Me well. There was no time when I was not. This is true of you as well as these venerable persons. As now, we were present earlier, we will also be in future. None will ever be absent. To be present means to be ever so. Existence is unbroken.” Everyone says 'I am'. What does 'I' denote? Not the body, mind, intellect or ego. For, they are all 'mine'. 'Mine' cannot be 'I', the Subject. Whatever is 'mine' is an object. 'Am' denotes existence, presence. What exists is the 'I', not the body, the object, a 'mine'. Discern the difference by truthful introspection. This is Sāṅkhya, Upaniṣadvidyā, the Soul-knowledge, gained only by repeated introspection. Everyone says 'I', but none reflects upon it tenaciously!

Just as the one dwelling in the body undergoes childhood, youth and old age, so too is the transition from the body. The wise one is not deluded about it.

Death is no extinction. It is but a transition. Be relieved. None will ever die. Krishna says: “The whole Nature, all its creations, are transforming every moment. Changefulness is the beauty of creation. Nothing remains still or un-transforming. “Can you imagine a newborn baby not changing at all? Growth is change, transition. The child grows into the next stage, becomes an adolescent, an adult, then an old-aged, finally leaves the body. “Death is the last visible transition. The ever-present Self, the 'I', is not affected in the process. It is the same throughout, and will be so at death too.” The wise people do not grieve over death. The born will have to grow, decline and depart. There is nothing disorderly in this. Think beyond what the eyes show. By introspection alone true understanding is gained.

Contacts between the senses and their objects, O son of Kunti, produce sukha-duhkhas (joy and sorrow), like cold and heat. O Bharata, they come and go, hence are transitory. You must forbear them.

How well does Krishna define life, briefly, but completely. For everyone, life is an interaction between his senses and the world-objects around. This irresistibly brings happiness and unhappiness at the mind level, which are like cold and heat to the body. They continue to come and go. None can intercept the process. Knowing this, develop tolerance, and learn to coexist with them. This knowledge, infused to the mind, will make it forbear the sukha-duḥkha incidences easily. Sukha-duḥkhas alternate. One rises and sets, then the other emerges, only to subside. As such, they are 'transitory'. Knowing this, be at home with them. Sukha is pleasing. Trouble is only with duḥkha. Its impact will lessen with this vision, with intelligence acting on the mind and knowledge removing delusion!

Whoever is not tormented by these, O Purusharshabha (Arjuna), that wise human, equanimous in sukha-duḥkhas, is fit for immortality, liberation.

Life is experiential as well as interactional. It is in the nature of sense-object contact, resulting in sukha-duḥkha alternates. There is no third experience in life. If this be so, and the plight is unpreventable, should not the wise person accept and reconcile with it? Do not strive to prolong sukha, or to avoid duḥkha, as both are impossible. In fact it is each that brings the other. Hence both are complementary to each other. Discern this fact and nurture equalness towards both. Drop the prejudice to duḥkha, and the preference to sukha will naturally fall. Sukha surges and subsides, then duḥkha surfaces. Thus in between, there is a middle presence. It is that which brings the next set of sukha-duḥkhas. For sukha as well as duḥkha, the source thus is the middle presence. Focus on it, not on the fleeting experiences. The evenness, equipoise, you feel will grow, making you greatly stable and fit for liberation.

The 'unreal' has no expression. The 'real' will never cease to be. By experts in the knowledge of Truth, the difference between the two (the Real and the Unreal) has clearly been ascertained.

'Real' denotes that which is ever present. 'Unreal' denotes that which is never present. They are opposites. Apply the principle to the world, fleeting constantly. Any change implies extinction of whatever is, and emergence of something else. World is thus not Real. Is it unreal then? No. We notice it, hence cannot dismiss it. So, it is neither Real nor Unreal; hence indescribable, an illusion. When our intelligence analyses it, it loses credibility, like darkness when examined with light; like dream on waking up from it. Such vanishing existences are part of our life and experience. Apply this to sukha-duḥkhas. Both of them go on vanishing. Their substratum alone survives intact. That is the real, and sukha-duḥkhas a mere illusion. Sensory knowledge is not final, conclusive. We have intelligence as well, to evaluate and adjudge it properly.

Know that, by which all this is permeated, to be indestructible, imperishable. None will be able to destroy this permeating presence.

The hands of a clock go on moving. To notice their movement, there should be a non-moving dial beneath. Likewise, the changeful world must have a stable substratum. Or else the changes will be unnoticeable. If all the constituents of the world are noticeably changing, to enable the process there must be an unchanging substratum. It should be such as to be present throughout the earth, water, air, fire and space. This means it has to be all-pervasive, hence indestructible too. None will be able to destroy it by any means. So stable and enduring it is. Our whole body is constantly changing. Millions of cells are used up and replenished every day. Even then, the 'I' shining in it has not changed the least. Every one experiences this. As is the substratum 'I' present in the body, so is it in the whole world. War and death will not touch or involve it the least. It is imperishable to the core.

But these bodies in which dwells the eternal, indestructible and immeasurable Self, are said to be terminable. Hence fight, O descendent of Bharata!

While the all-permeating presence is indestructible, the bodies it permeates are subject to birth, growth, decline and death. In fact, the body, if not permeated by the indestructible Soul, would not be present at all. Body and Soul thus are complementary. Anything born and growing will have decline and death too. Thus birth and death enable and fulfill each other. While Soul is indestructible, bodies are destructible. All the warriors assembled here have come with their individual resolve to fight and kill others or get killed by them. They cherish death in the battlefield as the most creditable, rewarding. The war is fought between bodies, not between souls. Soul is just one, all-permeating. It cannot fight or get involved in fight. Know this well and fight with poise and resolve. That is the characteristic as well as the merit of a kshatriya. Do not condemn or disclaim it.

Whoever knows this Soul as killer and whoever knows It as killed, both of them do not know the truth. The Soul neither kills nor can be killed.

The difference between the imperishable Soul and the perishable body has been made clear. In the war and the resultant deaths, bodies alone are involved, not the Soul, which dwells in the bodies. War is orderly for the fighting community. To perceive it as disorderly is wrong. Let bodies fight other bodies and fall dead. The process involves bodies alone, not their animating presence, the ‘I’. Do not ascribe bodily fighting to the Self, which is distinct from the body. If anyone regards the indestructible ‘I’ as killing or getting killed, it will be to denounce the unborn and unaffected nature of the ‘I’. That will be absolutely wrong, untrue. The war is righteous for Arjuna. Deluded mind alone views it as not. This is the time for Arjuna to drop the lower view and imbibe the higher one, says Krishna.

The Soul is not born, nor does It ever die. After having been present, It will not cease to be either. Unborn, ever present, permanent, most ancient, It is not killed when the body is killed.

This is the crux of the Sāṁkhya exposition. Through rational enquiry and introspection, it unearths the singular, all-fold presence, which endures always, does not become extinct at all. To grasp and realize it is the key to fulfilment of human life. The war will last a few days. Except the few winning survivors, all warriors in both armies will die. Unless the spiritual truth of the Self, the ‘I’, is assimilated well, weakness, confusion and delusion will not leave. Krishna repeats that the Self is unborn, undying, ever-present and eternal. Even when the body is slain, It will not be slain. So, be free of all grief.

How can one who knows this indwelling presence as indestructible, eternal, unborn and inexhaustible ever kill another or cause another to kill?

The solution Arjuna needs to redress his grief, doubt and constriction is not physical, like abandoning the war and becoming a mendicant. He should gain true spiritual wisdom about the lasting presence in the body. That alone will remove all causes for agitation and delusion. Knowledge is the real goal of human life. Know the 'I' to be indestructible, eternal, unborn, irreducible. Then the thought of one killing another, and the other getting killed, does not arise. How can the Self-Knower be killing anyone or causing another to kill? Krishna is stating a fact, not inciting Arjuna to kill! Stripped of war context, it means 'how can one act, or cause another to act'. No action can befall the Self. Actions are in the sensory, oral, mental and intellectual levels, and rest on these instruments alone. Nothing touches and involves the Self!

As clothes put on the body are discarded and new ones worn instead, so the indwelling spirit leaves aging bodies, and takes up new ones.

Krishna showed death is not an extinction, instead a transition alone (2.13). He continues the same thread. Like birth, death also is a regular and fulfilling factor in life and its display. It is like discarding used clothes and wearing new ones. Body is just a dress to the Self. It is like waves rising, moving to the shore and subsiding. Sea and waves go together. Birth and death of bodies are also alike. Sea is visible, but the inner Soul is invisible. Our intelligence can perceive truths far better than the senses. The senses can know only gross and fragmented existence. It is for the intelligence to comprehend the Subject consciousness on which the whole world display appears to be.

Weapons do not pierce the indwelling Soul, nor does fire burn It. Neither water wets It, nor wind dries It.

After explaining the mere transitional nature of death and birth, Krishna explains that in between the two, i.e. during life, the Self is not affected by any event or episode occurring to the body. The whole creation consists of pañca-bhūtas. Arrows and other weapons are made mostly of earth's substances. Arrows empowered by water, air and fire are also there. None of these, says Krishna, can hurt the Self. Look at space. Is it affected by the other four elements? How many celestial masses revolve together in space! They inflict no damage to space. The Self is even more subtle, impenetrable and sustaining. Solid weapons, flowing water, blowing air and burning fire cannot hurt It. By this knowledge, be strong, stable and poised. This verse read, learnt and repeated, instils ineffable strength and stability to the mind, intelligence and heart. Be nourished by these. Cherish them well.

This Soul cannot be cut, burnt, wetted or dried. This is eternal, everywhere present, unshakeable, unmoving and ever prevailing.

The whole world is but pañca-bhūtas. Of these, space is actionless, not involved in any activity. The rest four cannot the least touch or affect the imperishable Soul, the substratum of all. Among the pañca-bhūtas, space is the subtlest, permeating and transcending all others. None of the other four can affect it the least. But space is not sentient. Compared to space, the Soul, cid-ākāśa, sentient sky, is even more unaffecTable. Our body is made up of matter and energy. Matter and energy cannot hurt or wound the subtlest and all-pervading Self. As the senses cannot reveal the Soul, the task of Self-perception shifts to the inner mind and intelligence. Krishna lists qualities of the Self, to help seekers in their efforts to perceive the Self. The seeker has to contemplate upon these qualities - unborn, eternal, changeless, unshakeable - imbibe them and make them his own!

This Self is said to be indistinct, unthinkable, changeless. Knowing this to be so, you ought not to grieve.

Krishna takes Arjuna step by step to the Self. Space is all-pervading, as we can understand. In what way is Self different from space? Space is distinct to our senses. We distinguish the objects only due to the space in between and surrounding them. Objects are situated in space. Objects and space are equally visible. We can also understand that space is all-pervading. ‘Unthinkability’ is thus not applicable to space. But the Self is indistinct to senses and mind alike. The seeker needs a great deal of exposure and rumination to gain a clear idea of the Self, a difficulty not there in the case of space. Space is also changeless, as the Self is. But Self is sentient. Mind is not able to grasp it, because it is its own source, and hence unthinkable, as Upanishads declare: “Wherefrom words along with the mind recoil”. What an apt description!

Even if you think of the Soul as ever getting born or ever dying, then too, O Mahabahu (Arjuna), you should not grieve like this.

After exposing the imperishable Soul, Krishna brings a set of facts and reasoning, to confirm what he has already conveyed. By this, he holds that the Soul-vision has no conflict with the lines of reasoning and evaluation about the evident facts and truths of life. Everyday one witnesses birth and death of many bodies. This is attributable to the same Self. One may hastily think the Soul is born and also dies every day. Even if this view is allowed, argues Krishna, there is no ground for lamenting death. Even if the Soul is taken as being born and dying ceaselessly, is there any ground, he asks, for grieving as Arjuna does? Bodies are born, and then they grow. At one time their growth ceases, and decline takes over, following which death befalls. What is wrong or disharmonious in this orderly course of events? Where is the cause for grief over it? See the whole process together, not in a fragmented way.

For one born, death is certain. For one died, birth is also sure. Over this unpreventable plight, therefore, you ought not to grieve.

See how emphatically does Krishna speak: 'Arjuna, think of the matter in a simple, straightforward manner. Even if the Soul is ceaselessly getting born and equally dying, one should only accept it as its nature, characteristic. It would then mean that death will follow birth and birth will follow death, making both events mutual, complementary. They are like the two sides of a coin. Either cannot but lead to the other. The two fulfil each other. “Therefore, anyone born has to die, and the dead has to be born. As births are numerous, countless, deaths also will be. Who will get born where, and who will die where, cannot be ascertained. “Suffice it to say then that birth and death, which are but complements, cannot be tempered with. Allow both to be in their place and role. Where is the question of grieving over either? Discretion demands you remain stable and poised over the unpreventable.”

The beginning of all beings is indistinct. Their end too is unknown. The middle state, namely the duration called life, is alone distinct. This being so, what is the point in grieving?

Krishna is presenting a very pragmatic point of view. To be able to deal with any event, process or development with mastery, one must have full knowledge of it. It is knowledge alone that shapes and determines one’s ability to handle life. The beginning of all beings, including humans, upon earth is unknown. We only know they are. Wherefrom has each come, what was it prior to its birth, is not within our knowledge. What will follow death is also equally unknowable. With both pre-birth and post-death factors shrouded in full mystery, can we ever think of dealing with the middle-tenure with any meaning or real purpose? Before lamenting about life, this fact of total unknowability about it should be given its place and worth. You will then find that you have no ground or need to sorrow over any note of life.

Rarely one sees this Soul as wonderful, speaks of It as wonderful, hears about It as wonderful. And even after hearing none comes to know It well.

Like verse 2.20, this too is a restatement of Kaṭhopanishad (1.2.7): It is very rare that one succeeds in realizing the Soul well. The one dedicated and equipped to expose the Soul to others is also equally rare, and hence a wonder. Wonderful again is the one, who fervently listens to the exposition. To discard all other interests and be devoted only to Self-knowledge is exceptional. Hence a wonder! One exponent can enable many to hear the exposition and feel drawn to the Self. And many may also come to listen to the exposure. Yet, alas, none pursues it tenaciously and gains Self-realization and fulfillment!

In the body of all, the indwelling Self is ever indestructible. Hence you must not grieve over any being.

Bodies are evidently many. But the Soul in all these is one. It is indestructible. Fixing the mind firmly on this truth, outlive the idea of many souls. To help the process, think of space. In contrast to air and water, space is very subtle; it penetrates and surrounds all objects. Can there be any doubt about it? Water and air can be separated by their containers. But the subtle, pervasive space, cannot be. This is not hard to understand. The all-pervading Soul is also singular. To think of each body having its soul, separate from those of the rest, is irrational. But senses cannot perceive this truth. Intelligence has to reflect cogently and get at it. It is like thinking of numbers and finally hitting at infinity, which cannot be shown or displayed. That is why Krishna discusses the subject repeatedly. He asserts the truth, also makes the intelligence reason it out cogently.

Considering the ethical propriety of your own conduct, you should not vacillate. For a fighter, there is no greater good than a righteous, ethically proper war like this.

Krishna now brings various worldly considerations confirming Arjuna’s need, benefit and obligation to fight. The spiritual call made on the ground of the imperishable Soul is not the least contrary to worldly considerations and compulsions. Both are harmonious. War is a part of public administration and an undeniable need of lawful rule. Freedom and safety of citizens rest upon police and military. Human tendencies are strangely divergent, and may lead to destruction, if not checked firmly, as happened with Krishna’s clan itself in the end. Rule of law is a must. Mahabharata war was righteous for Pandavas. For the kshatriyas, there is nothing more noble and rewarding than taking part in a righteous war. Good kshatriyas always prefer to die fighting, not lying in their house. To disregard this call will only bring disorder, says Krishna. What a strong, irrefutable persuasion!

Immensely fortunate are the kshatriyas (warring community), who get the opportunity to fight a war of this kind, which chance has brought, opening the gates to heaven.

Krishna reminds Arjuna that Arjuna did not love or seek the war at all. Duryodhana’s enmity towards Pandavas began right from his childhood. At the time the kingdom was partitioned, King Dhritarashtra had driven them off to the barren land of Indraprastha. There Pandavas strove hard and prospered. Seeing the fortune during Yudhishthira’s Rajasūya Yāga, Duryodhana became sleepless. Shakuni, his uncle, prompted him to invite Yudhishthira for dice play, cheated him by foul means, and sent Pandavas for a long forest exile followed by a risky incognito life. On Pandavas’ return, Duryodhana did not part with his kingdom, saying “fight and get it”. Thus the war has come unsought, by chance. Only fortunate kshatriyas will have such a grace. It is undoubtedly an open door to heaven, the place for the virtuous, points Krishna.

If you will not fight this dharmic (righteous) war, then you will be incurring sin, as it will mean disregarding your own duty and fame.

Krishna adds what would be the outcome if Arjuna did not fight the war, instead left it altogether and escaped disreputably. Any instruction becomes effective only when the advantage and reward for its compliance are spelt forth. Simultaneously the consequences of non-compliance as well must be made clear. Both together persuade the mind effectively! The outcome for not heeding the call of war is extremely threatening, warns Krishna. War is only instrumental. The actual focus is Arjuna’s mind. The question is more of forsaking svadharma, Arjuna’s own inborn duty. His widespread repute would also be at stake. Both together would lead him to incalculable sin, meaning calamitous consequence. It will affect Arjuna and his team, as also the people in general, who have great regard for Arjuna. Should he not consider all this and arrive at the right decision?

The whole society will spread interminable ill-fame about you. For anyone honoured widely, such disrepute would be worse than death.

Krishna equally emphasizes the dark side of life, especially if Arjuna escapes from the battlefield. Krishna points: “Such timidity, reluctance and fear will become a subject for the whole society to talk about. Arjuna, do not think the news of your abandoning the war, if resorted to, will remain restricted to the fighters here. It will gain widespread derision, and all without exception will be blaming you in one voice. “There is a flair in people. Many may refuse to acknowledge one’s greatness and fame. But they cherish his blame or disrepute. Thus many will rejoice in discussing your blemishes. This is the way of the world. Do not fail to understand it in time. “Imagine how would you feel then! For anyone widely acclaimed, to fall a victim to such an eventuality would be verily intolerable. It would be worse than death. And what would be the redress then? Rather than repenting later, be wise now itself to act with discretion.”

The great chariot fighters will regard you as having retreated from war out of fear. Having held you in great esteem so far, they would talk very lightly about you.

Krishna has more to say about the adverse effects of relinquishing the war. His statement is again solely based on social and secular considerations. Maharathis, mighty chariot warriors, who hold Arjuna in high esteem, are looking forward to his distinguished performance in Kurukshetra, where he has to contend many of his own elders. The presence of these elders makes the opponents formidable in every way. They all must be wondering how their Arjuna would be facing them and what all would transpire in the battles, before Arjuna excels them and wins. In case Arjuna withdraws from the war, Maharathis would think that the retreat is only due to fear. When they speak in exceedingly belittling terms, how will Arjuna’s heroic mind take to it? With forethought, avoid such a plight, warns Krishna. How excellently Krishna analyses the adverse prospects!

Those who dislike you will indulge in ineffably malicious gossip about you, condemning your skill and merit. Is there anything more miserable?

Krishna climaxes his secular and worldly arguments by citing the instance of those who already dislike Arjuna and refuse to concede his skills and excellences. They do not recognize his status as an unparalleled war hero. It is the way of the world that no one will be liked by all, nor will all dislike one. The world is always an admixture of opposites. Krishna reminds his friend: “Those who dislike you, will find a timely opportunity to blame you with vengeance. It is unthinkable as to what all they will speak and spread, deriding and condemning your worth and status. Their words will be blasphemous for the gentry. “To come to know that people are indulging in such blasphemy is too unsettling and tormenting. For an honourable person, is there anything worse than this? Why give room for any such unnecessary gossip?”

If slain, you will attain heaven. If you win, you will enjoy the prosperous earth. Therefore, by all means, O son of Kunti, get up with full resolve to fight.

Krishna first exposed the spiritual truth of life. Everyone is the Soul, and therefore has no death or destruction at all. He also presented worldly and social viewpoints, to confirm that for a kshatriya to fight in battlefield is the proper and rewarding course. To breathe his last at home is shameful for a fighter. His fulfilment consists in fighting righteously for safeguarding society’s welfare. Here, the war was thrust on Pandava brothers despite their having tried to avoid it. The only way now is to fight, as is the wont. Eventually, Arjuna could not have won the war solely based on his own skills. Every time Krishna had to interfere with expedient measures. Knowing all this well, Krishna concludes: “Should you fight and die, heavens will greet you, or else prosperity will grace you. In either case, you will lose nothing. Get up then to fight.” What a succinct exhortation!

Evenize your mind towards sukha and duḥkha, gain and loss, victory and defeat, and then engage in war. Thus you will not incur sin.

Having exposed the spiritual and secular aspects of the whole subject, Krishna summarises the Sāṅkhya (wisdom) teachings, focussing their application to the battle front, something not found in Vedic Upaniṣads. Sukha-duḥkhas are the only resultant of all sensory interactions, which constitute the world and our life alike. With both inevitable, nothing needs to be done to have them or not to. As without duḥkha, sukha cannot be, duḥkha is not undesirable. And as sukha is always followed by duḥkha, it is not specially desirable either. Be equal-minded to both. This even-mindedness is applicable to all events, situations and ventures. Krishna mentions an assortment of these: Gain and loss in one's field of activity; victory and defeat invariably met by all. All these, despite their nature and relevance, result in sukha-duḥkhas alone. This mental duo becomes the sole focus of spiritual sādhanā.

This, as told, is the wisdom of the Self. Hear now the wisdom of yoga, equipped with which, O Partha (Arjuna), you will cut asunder the bondage of karma (action).

Arjuna is in Kurukshetra to fight the war. Krishna stresses that there is no question of escaping from it. But what Krishna straightaway exposed is the core of spiritual wisdom, the immortal nature of the Self, the 'I' identity of everyone. Wisdom can be pursued only by the intelligence. That requires a certain seclusion and inner absorption, for which Arjuna and those like him will not have opportunity at all. So Krishna has to present an alternate pursuit coupled with activity. That alone will be suitable and practical for the people of the world. Krishna thus shifts from the wisdom pursuit, Sāṅkhya yoga, to the pursuit of actions, Karma-yoga. But he underscores both as verily pursuits of the intelligence. Either it is nurturing the Soul-buddhi, as in Sāṅkhya, or Yoga-buddhi, as in Karma-yoga. Both equally enrich and elevate the seeker, leading him to the Self. Which pursuit is suited to a seeker will depend on his fitness.

In this yoga path, there is no loss of effort, nor any adverse outcome. Even a small measure of this yogic pursuit will save one from mighty fear.

Krishna speaks about two dangers, which the performance of action involves any time. They are called abhikrama-nāśa and pratya-vāya. The first one refers to loss of whatever effort is made to achieve the desired outcome for the act. Pratya-vāya denotes adverse result. Both are inherent in the performance of activities. Loss of effort is common in the field of agriculture. The crop raised by sowing seeds, nurtured with care, caution and nutrition, is suddenly affected by pests, drought, floods, etc. It renders the efforts made a total waste. Pratya-vāya, adverse result, is common in medical treatment. Sometimes a drug wrongly given can prove fatal. In spite of all precautions, these two possibilities can never be safeguarded against fully. But in the case of the outcome of Karma-yoga, says Krishna, both the fates are not there at all. The result is immediate and experiential.

In this (yoga path) there is but one factor - resoluteness of intelligence. Comprehensions of the un-resolute are multi-branched and endless.

In the beginning itself, Krishna makes it clear that Karma-yoga does not consist in performing work ceaselessly, which, however, everyone does irresistibly. It truly consists in adopting the yogic attitude and refinement, which is a qualitative inner enrichment to our mind and intelligence. Transforming karma into Karma-yoga is truly an embellishment the intelligence has to gain, by dint of introspection and evaluation. Karma-yoga thus consists in making the intelligence more and more enlightened and equanimous alike. In the matter of being active and vibrant, none has any option at all, as Nature forces us to be active, by its sattva-rajas-tamo-guṇas. What is to be done is, while doing activities, the mind and intelligence should resolutely remain focussed on the Self. If this is not ensured, the mind and intelligence will become multi-directional, paving the way for distraction, dismay and destruction.

Those unwise people who expatiate on the flowery words (eulogizing statements) of the Vedic rituals, believing that there is nothing greater or superior, O Partha, to them the resoluteness of intelligence will not dawn, because their mind is driven only by desires for wealth and enjoyment, and they are interested only in heaven, rebirth, and fruits of actions. Being extremely passionate about enjoyment and prosperity, their heart is robbed away by sensory indulgences.

Pursuit of rituals driven by desires for enjoyment here or hereafter is adverse to spiritual progress and enrichment. Vedic performances are, by their very nature, directly opposed to the spiritual path leading to the supreme good, because the basis for pursuing the rituals is desire for worldly enjoyment. Practitioners of Vedic rituals are blinded and refuse to think or enquire about anything further, although Vedic Upaniṣhads speak clearly about the higher vision. As this world will be lost when the body falls, their yearning is to ensure similar prosperity in the higher worlds. Heavens and heavenly life allure them in such a psychological context. The basic factor is that they refuse to think well and be guided by discrimination (viveka). As one distinguishes between white and black, fragrance and foul smell, the intelligence should learn to discriminate between the fleeting and the lasting, the immediately pleasant and the lastingly beneficial. But the ritualistic people refuse to take up this kind of essential introspection. So, resoluteness of intelligence never occurs to them, says Krishna categorically. Vedic rituals are an involvement mental path of desire, greed and possessiveness, whereas the spiritual path leading to Self-realization is solely based upon discrimination and inner enrichment. What helps and intensifies the process is dispassion towards the fleeting world-objects as well as the promised other-worldly enjoyments after the body falls. In fact, this is what Arjuna confirmed in Kurukshetra: "Neither do I cherish prosperity here, nor am I attracted by enjoyments in the highest of heavens. I only want śreyas, the ultimate auspicious goal of human life." Is this not a conclusion his intelligence arrived at by evaluating matters properly, after he heard what Krishna said in the way of admonition? Spiritual quest is for those who have the qualities of discrimination and dispassion, which rituals cannot deliver any time. As long as the mind craves for fleeting sensory enjoyments, it will not be able to realise the imperishable joy within, which is independent of the external objects. The earlier a seeker knows this, the better.

Vedas deal with and bestow only such things as come under the three guṇas constituting Nature. Be indifferent to the very guṇas. Rising above pairs of opposites, dwell constantly in the true being, leaving all concern for preserving whatever possessions you have (kṣema) and gaining whatever you further need (yoga). Be self-regulated and have an integrated personality.

Vedas carry inexplicable sanctity, making people adore and faithfully adhere to their dictates as well as messages. Even today the place, importance and relevance of the Vedas continue undiminished. But, see how Krishna evaluates them stating that they deal with and further only the actions of the three guṇas, amidst which we already are. What we need is redemption from their binding power, which Vedic rituals are not capable of providing. So, be indifferent to the actions of the guṇas. Transcend all dual projections. Remain anchored in the true identity. Be self-disciplined and integrated. This is real spirituality.

When everywhere it is flooded, of what use is a well? That would be the case with Vedas for a spiritually enlightened Brāhmaṇa. (Vedas with their promises are irrelevant to him.)

In the light of true spiritual wisdom, which reveals the Self and its glory, the Vedas lose their relevance. They can give nothing more than what Self-knowledge will. Self-realizational fulfilment is like water flooding all places. One amply gets the same water everywhere. Self-realizational contentment is so full, abundant. Vedas prescribe a variety of rituals for a number of results. Each has to be performed first and its outcome awaited. Most benefits are only after the performer sheds his body. It is like digging a well for drinking water, making a tank for bathing, a lake for still larger purposes, and needing a river for agriculture and irrigation. In spite of all these, whether one will strike or have abundant water as he desires is a big question! Equally indefinite are the results of Vedic rituals and promises!

Your fitness, maturity, is only to pursue activities, active life (karma-niṣṭhā), and not for exclusive wisdom and contemplation (jñāna-niṣṭhā). But while doing activity, foster not any delusional clinging to its outcomes of sukha and duḥkha, the dual mental responses. These responses should not be the motivation for work. At the same time, be not given to inactivity, idleness.

The import of the first line of this verse is greatly misunderstood. Between the path of exclusive wisdom (jñāna-niṣṭhā) devoid of activity, and the path through activity (karma-niṣṭhā), says Krishna, Arjuna is now fit only for active life, not for jñāna-niṣṭhā. The question is: Will not such active involvement torment and bind one? Krishna says, it is enough if the performer fosters no delusional clinging to the results of whatever he does. So, Krishna gives four complementary instructions: 1. Arjuna is fit only for karma-niṣṭhā. 2. He must not cling to resulting gain. 3. He should not be motivated by preferred outcome. 4. He must not cling to inactivity.

Do all your acts, but remaining established in yoga, leaving the usual delusional clinging. Preserve an even attitude to fruition and non-fruition of whatever you do. Such evenness is defined as yoga.

Do all your activities, but with yogic attitude and orientation, which are inner. The yoga part is not in the senses that act, but in the mind and the intelligence that activate them. It consists in removing the delusional clinging to the fruition and non-fruition of actions. In fruition one becomes elated, and in non-fruition, depressed. This is the effect delusional clinging thrusts on the performer. Krishna exhorts the seeker to cultivate even-mindedness in this regard. The seeker should learn to welcome and accept whatever result his action fetches. If the mind allows you to do this, there is no delusional clinging. If it does not, then clinging is strong. Such steady evenness, instead of hindering your activity, will render it more effective. You become more efficient. Everything is done better, with ease and poise.

O Dhananjaya (Arjuna), the usual course of activity, which fixes your attention on the fleeting external results alone, is far inferior to buddhi-yoga, wherein the intelligence preserves evenness. Seek refuge under yoga-buddhi. Those clinging only to objective results are miserly. (They lose the benefit of inner enrichment and lasting fulfilment.)

Arjuna first sought refuge under Krishna, admitting his own weakness and delusion, and seeking to be led to the supreme good and felicity. Krishna responds to this. Pointing impropriety in Arjuna’s grief and the need for equal vision, Krishna revealed the Self, the core of human personality. He lifts Arjuna from kārpaṇya-doṣa (narrow-mindedness) to clarity and expanse. In Sāṅkhya as well as Karma-yoga, samatva (evenness) is the core content. By applying the intelligence alone (buddhi-yoga), samatva can be gained. Thus buddhi-yoga alone counts in true spiritual practice. Consequently all rituals and allied practices become far inferior, as a means to gain the spiritual goal.

One with intelligence attuned to yoga outlives both virtue and vice. Therefore, dedicate yourself to yoga. Yoga is verily dexterity in performing all kinds of actions.

To leave vice is the initial step in spirituality. The seeker has to equally outlive virtue as well. Then alone will he beget redemption. True spiritual goal, the whole theme of Bhagavad Gita as well, is to transcend dvandvas (pairs of opposites). The world is profuse with plurality, which resolves into two religious postulates, virtue and vice, with their visible and invisible effects. We first strive to rid vice, preferring virtue all the while. This is but the lower level in the spiritual ascent. Only when the mind stops looking to virtue also, the seeker attains real freedom and the resulting joy and ease. Pāpa, sin, is undesirable, while puṇya, merit, is desirable. To get to a level not yearning for puṇya too is par supreme. It raises the seeker to the lofty level of transcendence. How cherishable is such a state!

The wise, given to reflection and rumination, abandon the usual results of actions, and get freed from the cycle of birth, activity and bondage, to reach the torment-free supreme abode.

Introspect over all activities and find out how they uniformly fetch pleasant and unpleasant outcomes. All that the seeker has to do is cultivate evenness to what is done and whatever subjective effect it fetches. This applies to all actions and their results. What difference can any activity then verily bring about? Each and all bring the same internal results. And evenness towards them will instil and promote such a strong sense of harmony that all differences will simply dissolve. The mind will become peaceful and harmonious towards all. Birth itself is the first and last bondage. As the entire course of life follows birth, one should understand that birth itself is the real bondage. The freedom buddhi-yoga and evenness deliver is wholesome, as it puts a stop to the body identity. The 'I' becomes a witness to the changes in the body-mind personality.

When your intelligence, crosses the quagmire of delusion, then will you grow indifference to whatever you have heard and are yet to hear.

When the seeker pursues his spiritual sādhanā rigorously, mind and intelligence are the only factors to be dealt with finally. And intellect’s doubts are the final obstacles. This has to become clear to the seeker. The ultimate doubts are caused by the differing statements of the scriptures themselves, which are the ultimate spiritual source of guidance. What to do then with the conflicting scriptural statements? It becomes a quagmire, which the seeker finds extremely hard to cross. Krishna says, it is the basic delusion that about the Self that distracts the seeking mind this way and that. When the seeker is able to rid of his delusion, then will he become so confident and clear that he will grow indifference to all doubts and enquiries, even if they are caused by scriptures: “Enough of it all. I have to realize I am the Self, not the body. This direct experience alone will fill me in full. The mind has to be still and intelligence doubt-free. I am quite stable now.”

When your intelligence, flung by the conflicting views of scriptures, becomes steady and stable within, then will you attain yoga, the spiritual communion.

Link this verse with the one on vyavasāyātmikā buddhiḥ (2.41). Yoga-siddhih is verily the resolute nature of intelligence, its unflickering state. When thus inner stability and poise come to be, stop all efforts and seeking. This is itself the goal, the state to be experienced, realized. This is when the Consciousness animating and activating the body, functioning as mind, intelligence and ego, suspends all functioning, it reveals its own sublime nature, content and character. Yoga is no other than this kind of inner poise, stillness and absorption. Do not look for any other Self. Discern the outcome well and be settled inwardly. Various notions about the Self serve only to distract the mind. The real yoga is the unswerving state of the intelligence. Do not look for anything else!

Arjuna said: How will you, O Keshava, describe the one of stable consciousness (Sthita-prajña) absorbed in meditation? What does the one with stable intelligence (Sthita-dhee) speak? How does he rest? And how does he interact with the world?

Arjuna apparently grasped Krishna’s instructions well. So he asks Krishna to describe the state of one in Self-absorption. He wants to know the interactional effects of such a state. How does a Knower’s speech differ? If the Sthita-prajña wakes up and remains active for a while, he will also have to rest for a while. How will his rest differ from that of others? How does he ensure that his interactions do not dislodge his spiritual attainment, instead reinforce it? What is the secret of a Knower’s active and interactive life? Normally people will grumble about their life, even when they are fortunate! None feels any fulfilment at all. How will the Sthita-dhee be different?

Lord Krishna said: When one relinquishes all desires engendered by the mind, and remains contented in his own within, he is said to be a Sthita-prajña, one with steady consciousness.

For the mind to get absorbed within, the seeker has to leave all desires, secular and spiritual alike. Desires have no ground in a truly seeking mind, as the Self is unchanging, always blissful. Besides the Self, the seeker needs nothing to make him full. As he is already the Self, where is the question of desiring it at all? He thus thinks: “Desires grip me, because I fail to introspect properly. Even when I desire an object, it will not enter me to give delight. My Self is delight personified. Why then make the error of desiring anything else? In sleep, am I not contented fully? Here now remaining wakeful, I shall plunge into myself.” Such introspection leads to dropping of all desires, making one immersed wakefully into the Self.

With the mind not smitten by duḥkhas, fostering no desire for sukhas, he who rises above attraction, fear and anger is a Sthita-dhee.

Sthita-prajña will, no doubt, have to wake up from his absorptional stillness, as from sleep, to be active; yet his spiritual sublimity will continue to grace him. Interactional outcomes, sukha-duḥkhas, will not dwindle, but will not cause either allurement or abhorrence in him. His interactions will be far greater in scope and potential, with corresponding sukha-duḥkhas. But they will not the least deter his performance. As against the Sthita-prajña stillness, absorption, he will have the new interactional sublimation, enrichment and delight. Duḥkhas will not devour his mind, nor will sukhas inundate him. He will comfortably float on both, like an expert swimmer in deep and flowing waters. Instead of abandoning interaction, he will rise above the triple urges of the mind - desire, hatred and fear - becoming steady or stable-minded, Sthita-dhee. In Sthita-prajña state the mind-functions cease fully, whereas in the Sthita-dhee state, they will be sublime and fulfilling!

He who transcends his constricted fondness, and does not unduly compliment or condemn whatever auspicious or inauspicious meets him, his consciousness is stable and steady.

Outliving the usual constrictions imposed by selfishness, his mind becomes more and more expansive and assimilative. Wakefulness, the expression of sattva-guṇa, floods him with more and more wisdom and joy. Interacting freely with persons, places and events, he neither relishes nor resents any of their outcomes specially. Everything comes naturally, in its due course. Interactional effects no more can toss him. Sthita-prajñatā, absorptional stillness, helps and guides his interactions, and interactional sublimity facilitates further inner absorption. The two complement each other, like night and moon, lotus and the lake. Self is the sole source of contentment and fulfilment for him. With his changed perception and inner expansion, he is able to assimilate all ups and downs. Complimenting or condemning none, he lives and moves as a glorious Sthita-dhee model!

When one is able to withdraw completely his five senses from their respective objects, just like the turtle does its limbs at will with facility, his consciousness has become steady.

Krishna brings the turtle to exemplify the efficiency and effectiveness of the Sthita-dhee. It is a fact that one’s interaction with the world is primarily in and through the senses, which are five. This makes the interactions fivefold. Hence, to moderate and sublimate interactions, one has to focus on his senses alone. Shut your eyes; no visual object will act on you. The same principle applies to the other senses. Sensory indulgence can enslave one to any extent. Therefore, to be effective and successful in life, the only way is to gain sufficient sense-control, nay moderation. Sensory withdrawal can be had, says Krishna, as does the turtle withdraw its limbs. Let not the world frighten you. The senses connecting you to the world are in and with you, giving ample scope for your spiritual effectiveness and mastery.

By not indulging in sensory delights, the objects apparently recede, but leaving behind the lingering taste for them. But the taste too vanishes after realizing the supreme Truth.

Physical sensory control is effective and helpful, no doubt. But it does not complete the process and pursuit of spiritual sādhanā and bestow fulfilment. True realization, consequent enrichment and inner fullness will alone wipe out the lingering for sensory thrills. Personal absorptional sādhanā leading to Sthita-prajñatā is, however, the decisive factor in spiritual seeking. Krishna’s dialogue exposes the subject, no doubt. This alone is what Krishna could do before the actual Kurukṣhetra battle began. Arjuna did derive adequate insight, clarity and inner strength to fight. But all this does not invalidate the place and purpose of spiritual contemplation and the still absorptional Self-experience it fetches. Krishna wants to emphasize this point. By firsthand inner spiritual experience alone will the subtle notes of desire be extinct. In other words, Sthita-prajñatā is indispensable for a seeker.

O son of Kunti, senses are strong, turbulent. They violently pull away the mind of even a discreet and striving seeker.

Krishna has so far been emphasizing evenness of mind towards sukha-duḥkhas, the only two mental responses to all the interactional outcomes. From the mind-plane, he makes a significant paradigm shift to the sensory plane. Spirituality thrives on sensory control and refinement. Bhagavad Gita as a scientific treatise, śāstra, must and does have its rarity, called apoorvatā. It is sensory control and regulation, a discipline and refinement Krishna stresses throughout. Senses are very powerful and dominant in involving the mind and making it outward. However discreet one may be, senses persist in getting the mind allured to one object of pleasure or another. Spiritually viewed, the role of the senses is to rob the mind thus, persuading it to be crazy for fleeting sensory indulgences. The tussle is ceaseless, and any extent of caution will not be in excess. But the reward for heeding it will be supreme!

Restraining all of them (senses), remain self-collected, focussing on Me (the Supreme). Whose senses are under control, his consciousness is steady.

Each of the five senses has its unique sway over the mind. All of them have, therefore, to be regulated alike by discretion and caution. One or another sense is far more powerful in the non-human beings. The huge tusker is led to the pit by the female elephant, tied near the camouflaged trap, because of his extra fondness for her touch. The hunter shoots the deer, making the animal spellbound by playing his pipe to allure the beautiful animal. The moth flies into the blazing fire, unable to control its craze for light. The angler catches the fish with his bait, because it has a strong pull for taste. And the bee by its love for fragrance, meets death by its craving for the champa-flower, which is deadly poisonous to it. With five senses staring at him all along, what is the plight of the intelligent human? Each sense bringing destruction to non-humans, how threatened is human life!

By reflecting upon the sensory objects, begins the clinging towards them. From it, crops up desire, then flare up hatred and anger.

Senses, by revealing the objects, set the scene for attraction, no doubt. But it does not take place all of a sudden. The sensory perception initiates a process, involving one’s external and internal personality alike. This process leads the mind, tied to the senses, to think fondly of the object in front. The indulgence lingers, forging a strong delusional clinging, which gets deeper and deeper. It then grows into desire, passion, and swells up as powerful, insatiable greed. Whatever is desired, cannot often be acquired instantly. Sometimes, the effort for acquisition becomes a struggle. Desire being intense, whenever it gets hindered, which is often the case, the urge transforms into a powerful opposite emotion, namely hatred and anger. What grows as desire and greed itself becomes hatred and anger. The transformation is instantaneous. And its effects too violent, sweeping, tumultuous!

From anger springs forth strong delusion, from which arises forgetfulness about oneself, which leads to loss of discrimination. Thence follows total destruction.

Anger is blinding, causing lips and cheeks to tremble, and eyes turn blood-red. Breath turns heavy, instigating violence. All this casts a spell of delusion, leading to disarray and unruly behaviour. Losing all sense of proportion, restraint and discrimination, the angry individual swings into acts of cruelty, forgetting himself and the surroundings. Intelligence is the last faculty to guide the mind, senses and body. It loses its place, worth and strength in such a blinding spell and fails to apply its discrimination. And lo, follows the precipitous fall, destruction! The seeker should repeatedly dwell upon the whole sequence of how an initial sensory urge can cast its deluding note, capturing the mind and intelligence and subjecting one’s inner personality to such helplessness and downfall.

With senses brought sufficiently under self-control, hence freed from the grip of attraction and repulsion, he who deals with world objects with self-restraint, attains placidity.

With all this said, is there any cause for undue alarm? No, says Krishna. That is why he enlightens and cautions the seekers, empowering them to grow inwardly and gain elegance and mastery in dealing with life. Mind employs the senses, enabling them to perceive and interact with objects. Rāga and dveśa (like and dislike) are two psychological urges the mind generates. Knowing this well, be watchful to sublimate them constantly, avoiding all possible slips and errors. Let senses interact with objects, but in the process attraction and repulsion should not overpower the mind. As to sukha-duḥkhas, be even-minded to rāga-dveṣas too. Sensory interactions can bring sukha or duḥkha alone. Why then foster undue attraction or repulsion at all? When moderation and evenness adorn the mind, it will generate placidity, which the mind cherishes and yearns to preserve!

In such placidity, dissolution of all sorrows takes place. For one with a placid mind, the intelligence soon becomes poised, steady.

Placidity of the mind has the power of allaying all sorrows and torments. Agitations and conflicts become extinct with inner placidity. Remember Arjuna’s confession, “My senses are being scorched by overwhelming grief” (2.8). He wanted Krishna to cool him. See how well Krishna fulfills this need. Through interactional sublimity dawns placidity, which dissolves all grief, torments and turbulence. The intelligence will no more be shaken by anything, as Arjuna’s was on seeing Bheeshma and Drona heading Duryodhana’s huge army. The discussion here is about Sthita-prajña and Sthita-dhee. How well does it fulfil the primary needs of Arjuna, namely cooling his anguish and making him steady-minded! Mind’s placidity has the quality of making the intelligence stable and poised.

An unregulated person (with unbridled senses) cannot have enlightened intelligence. Much less can he have meditational absorption. For the un-meditative, there will be no peace. For one missing peace, can happiness ever be?

Krishna pinpoints how Sthita-prajñatā works, and how it is related to an interactive individual. He sets forth four propositions, each leading to the next, aimed at realizing the supreme goal. All bear upon our personality. Unless the senses, which link the mind to the objects around, are regulated, intelligence will not be able to comprehend the Self properly. Meditation is the core practice, which transforms the seeker and builds in him qualitative enrichment. Peace is an inner treasure, attainment. Only when nurtured by in-depth contemplation, mind becomes pure, calm and peaceful. Without taking to inner spiritual absorption, sustainable delight cannot be gained at all. Sensory regulation, intelligentia! poise, enduring contem-plation and peacefulness are closely inter-related.

Of the roving senses, whichever the mind follows, that robs away the discrimination (wisdom), just as the gale carries away a boat on the sea.

In spiritual pursuit, Krishna emphasizes again, sensory regulation is paramount. The regulation should apply to all senses alike to an equal degree, as each of the senses is powerful to bring about havoc independently. Senses cannot function without the mind aligning itself with them. But once aligned, the senses take the upper hand and can draw the mind astray. So, one has to exercise full attention and see that all senses are equally held under check. Life of a Sthita-prajña, Sthita-dhee, the model human, Krishna emphasizes, rests upon such all-fold concern and attention. To make the point clear, he explains how a boat, when powerful wind suddenly blows its mast, loses direction and goes astray. Forestalling any such eventuality, the seeker should take enough safeguards and wisely avoid any possible downfall and danger.

Therefore, O Mahabahu (Arjuna), only when all the senses are well restrained from their respective objects, one's consciousness becomes stable and steady.

This is a summary statement of Krishna in his Sthita-prajñā exposition. As mentioned earlier, Bhagavad Gita's unique note as a śāstra, is discipline and sensory control. It is indispensable in spiritual seeking. Mind, though associated with the body, does not pose any problem, except when it is enslaved by the senses, and thereby is led astray. Unless this possibility is well safeguarded against, the mind will be in peril. That is why Krishna stresses in unmistakable terms that one can be a Sthita-prajña only when his senses are under full control and regulation. Mind is drawn only to the variety of world objects the senses together reveal ceaselessly. As long as senses work, the resultant variety cannot be avoided. Sensory regulation thus becomes paramount in every way for stable-mindedness. Do not fail to grasp this fact.

What constitutes night to all beings, in that the man of spiritual restraint is awake. Wherein beings are widely awake, the spiritually awakened sees it as night.

Krishna makes a stunning comparison and contrast illustrating the nature and elegance of a spiritual Knower. Self-delight and sensory thrill are mutually opposite, like light and darkness. The Knower finds the sensory world utterly dark, offering no interest to him. For him the inner domain holds all the brilliance and revelation. But it is utterly dark, invisible to the ordinary folk. Unable to find anything there, they reject it altogether, like darkness. It is impenetrable to them, unlike the outer world. The Knower traces everything to the mind, intelligence, and all they represent. Mind alone leads all sensory interactions, registering the resulting imprints, and shapes memory and knowledge. Intelligence sifts all mental data, generates discrimination to guide further interactions. Perception itself is an inner process, without which the outer cannot be.

As the ocean in which waters (of rivers) enter filling it to the brim remains unmoved, likewise the one into whom enter all experiences (unsought and causing no agitation), attains peace, not the one running after objects of desire.

Ordinary people have only a well-like mind, whereas the Knower’s mind is like the ocean. The seeker has to nurture his mind so well that it resembles the vast, deep sea, into which incessantly pour in a number of rivers from different directions in varying widths and depths. He must learn to interact with the world, remaining all the while unperturbed by whatever transpires and whatever impact it brings about, like the sea unmoved by the rivers’ inflow of varying intensities. Krishna’s illustration, when closely reflected upon, makes the mind grow greater and greater spiritual dimensions. No river is the least different from the sea, in content. Both are water. Vapour rising from the sea, spreads and hovers in the sky. Moved by winds, it goes up and gets cooled, to shed as rain, which falling on mountain tops forms rivulets, and flows, finding its course. With tributaries, it becomes huge, gushing into the sea. Due to its vastness and depth, the sea assimilates all the inflow, to remain unmoved, infusing its salinity to the inflow, and being one with it. Like the sea, the Knower also assimilates all interactional impacts, enhancing his vastness, depth and assimilativeness. Truly, no object from outside ever enters one’s mind. It is always one’s own response and reaction that one has to assimilate, like the sea does its rivers. Mind forms object imprints every time, and it can assimilate them also. Where is any problem then? It is sheer ignorance, delusion, that causes interactional agitations and tensions. Knowledge of oneness, same-ness, will dissolve all conflicts and confrontations. Be like the sea, vast and deep, and remain unruffled! To desire anything is redundant. Any kind of joy, satisfaction, is a creation of the mind. Knowing so, develop your joy spiritually, and be like the sea in your interactional life. Such a one, the Sthitadhee, is the model human for all times!

He who, leaving all desires, lives and moves freed from all cravings, possessiveness and ego, attains peace.

Self-realization is not restricted to exclusive meditation or still absorption. Inner spiritual absorption, no doubt, leads to Sthita-prajñatā. But the scope of spiritual sādhana is much wider. It is meant to dissolve the ego, drop possessiveness and attenuate desires. Freed of these constrictions, the Knower lives and moves with abundant flexibility, assimilation and expansion, making his life delightful, benevolent and fulfilling. Verse 54 of the 18 verses in the Sthita-prajña section, posits Arjuna’s four questions. Verse 55 answers Arjuna’s enquiry about Sthita-prajña. Verse 56 describes the Sthita-dhee, the interactive Knower. Remaining verses set forth the Sthita-dhee’s expansive, multifaceted personality, stressing the progressive astuteness and sublimation he gains and displays. Verse 70 describes the Sthita-dhee’s overwhelming interactional excellence, assimilating all inputs without any conflict. Verse 71 describes the Knower’s triple inner enrichments.

This is indeed, O Partha, the state of abidance in Brahman, the supreme Reality. Attaining this, one no more gets deluded. Even if one gains it at the end of his life, he attains redemption by uniting with Brahman.

Krishna concludes his Sthita-prajña exposition. Though spiritual life emphasizes inner meditative absorption, it really aims at enlarging one’s personality steadily, so as to realize the oneness and endless expanse of the Soul. Beginning with Ātmā, the pursuit ends with Brahman, the supreme Reality. Sthita-prajña is self-absorbed, still. Sthita-dhee is vibrant, interactive, not craving for exclusive inner absorption. The Knower lives and moves abiding in Divinity. From Ātma-sthiti he grows to Brahma-sthiti, the full expansional oneness spirituality crowns the seeker with. Even if one is able to gain it days before his body falls, he attains Brahma-nirvāṇa, redemption, assures Krishna. It assures that anyone, an ascetic as well as a non-ascetic, can, without doubt, strive for and attain it.