Sankhya Yoga

Chapter 2 – Sankhya Yoga

Arjuna refuses to fight in the battle field as he has to fight with his gurus, relatives, friends

 and cousins. He thinks about the consequences of the war and is overwhelmed with sorrow.

He puts his bow and arrow down and tells Krishna that he would not battle.

Bhagavat Gita Chapter 2 – Verse 1

On Seeing Arjuna overwhelmed with pity, grief-stricken mind and eyes full of tears.  Shree Krishna spoke the following words.

Bhagavat Gita Chapter 2 – Verse 2

Shri Krishna says “Dear Arjuna! In this complicated and critical situation, from where did you get this confusion? This confusion does not suit an honorable person who lives by high standards and morals. This will cause you disgrace and also block the path to heavens.”

Explanation: Krishna says the situation is critical. It is because the blowing of conch shell indicates the beginning of the war. It was too late for Arjuna to think about the consequences. It is like we are in the exam hall, receiving the question paper but we start to think that I shouldn’t have taken this subject.  If backs out of this war, it is an insult to a Kshathriya like him. 

Bhagavat Gita Chapter 2 – Verse 3

Shree Krishna says “Arjuna! You are a great warrior who makes your enemies suffer in the war. Do not behave like a coward and it doesn’t suit you. Abandon your meager depression and rise!”

Bhagavat Gita Chapter 2 – Verse 4

Arjuna says “Krishna! you who destroyed a demon named Madhu! My worshipable great grandpa Bhishma and Guru Dhronacharya are with my enemies. How could I attack them with my arrows in the war?”

Bhagavat Gita – Chapter 2 – Verse 5

Arjuna says “Dhronar, Krupachariyar and Bhisma are noble gurus and highly experienced elders. It would be definitely better to eat food in this world by begging, than to kill them and enjoy life. If we kill them, we will be enjoying the things and pleasures that are stained with their blood.”

Explanation: Arjuna is comparing living life by begging with killing the gurus. In this world, living by begging is the lowest point for anyone. He believes that the act of killing the gurus is even worse than begging. (lower than the lowest).

Bhagavat Gita – Chapter 2 – Verse 6

War is between Kauravas and Pandavas. Pandu’s sons are Pandavas (5 of them) and Dhritharashtra’s sons are kauravas (100 of them). Pandu and Dhritharashtra are brothers which means Kauravas and Pandavas are cousins. Arjuna  is one of the Pandavas.

Arjuna tells Krishna “At the end of this war, we might conquer them or they might conquer us. We do not know which one is better among these two. We certainly do not want to live after killing the sons of Dhritharashtra. Yet they stand before us in this battlefield to fight against us.”

Explanation: Arjuna is feeling conflicted because even if he wins, it is by killing all his loved ones and the victory will not give him any happiness. The thought of slaying his loved ones gives him grief and sorrow.

Bhagavat Gita – Chapter 2 – Verse 7

Arjuna tells Krishna, “I lost my natural Kshathriya qualities due to compassion. My mind is confused about my duty. Tell me for certain what is absolutely good for me. I am your disciple. I surrendered to you. Please guide me!”

Explanation: Arjuna feels helpless due to his inner conflict between his duty as a Kshatriya and his compassion for his family. Now Arjuna surrenders to Shree Krishna and seeks guidance.

This war happened approximately 5000 years ago. Environment that we live in now and our lifestyle changed dramatically over time. But the human mind and the internal conflicts remain the same.  We all have been in Arjuna’s situation at some point in life being unable to decide and need guidance.

Bhagavat Gita – Chapter 2 – Verse 8

Arjuna says, “Even if I get a prosperous earthly kingdom with no enemies and, even if I were to rule the heavens, I do not find anything that can remove the sorrow that dries up the senses of my body and my mind.”

Add-on:  Here I am giving a note about Sanjaya, a simple yet blessed person. I tried my best to provide it as short as it can be. 

King Dhritarashtra was blind, so he could not  be physically present on the battlefield. Sanjaya, the charioteer of the king of Dhrathrashtra. Dhritarashtra was anxious to know what was happening on the battlefield.

Sanjaya was granted a divine vision by sage Vyasa, which provided him with the ability to see from afar (through his mind) so he could narrate the events of the battle to king Dhratharashtra. In the modern world, it is like we watch the World Cup Live in the television; Sanjaya was able to watch the Kurukshetra war LIVE through his mind.

Sanjaya was a blessed soul as he was the only one who was able to hear Krishna’s preachings directly other than Arjuna! According to the Mahabharata, the entire Bhagavad Gita is narrated by Sanjaya to King Dhritharashtra as he sees the events LIVE.

Bhagavat Gita – Chapter 2 – Verse 9

Sanjaya, who was watching all that was happening in Kurukshetra, said to Dhritarashtra:

Arjuna, the one who torments his enemies in the war, the one who has conquered sleep, has spoken all his grief and confusion to Krishna,  the master of the mind and senses. After having spoken, Arjuna tells Krishna, “I will not battle” and remains silent. 

Explanation: Though Arjuna seeked for Krishna’s guidance, at this point his grief-stricken and confused mind has taken control over him and tells Krishna “I will not battle”.  

We all know eventually the war happened, Arjuna fought in the battle, and Pandavas won the war. But how did Krishna convince Arjuna? 

Bhagavat Gita – Chapter 2 – Verse 10

Sanjaya said, “O Dhritharashtra! Descendent of the Bharata king’s dynasty! On Seeing the overwhelmed Arjuna who was standing in the middle of Pandava and Kaurava armies Krishna spoke these words with a charming smile” 

Explanation: Sanjaya refers to the Bharata dynasty here. Because in the battlefield, both sides belong to the Bharata dynasty, same lineage, same blood. Yet they are ready to kill each other.

Krishna gives a sweet, charming smile which indirectly indicates that he has a simple solution for Arjuna’s highly overwhelmed state. 

Bhagavat Gita – Chapter 2 – Verse 11

Krishna says, “Arjuna! You grieve for those people who need not be grieved. At the same time, You speak like a scholar. The scholars do not worry about the dead or the living.”

Bhagavat Gita – Chapter 2 – Verse 12

Krishna says, “I have never ceased to exist. Likewise you and all these kings on this battlefield never ceased to exist. In the future also, we all will never cease to exist.”

Explanation: Krishna gives the headlines here. He is getting into details in the subsequent verses.

Bhagavat Gita – Chapter 2 – Verse 13

Krishna continues, “This body keeps changing states from childhood to youth and to old age. But the “it” that is embodied inside the body remains the same. 

Even if childhood ceases, “it” is still there. Even when youth ceases, “it” is there. Similarly, even if this body ceases to exist, “it” remains. A stable minded person is not confused about this transmigration.”

Explanation: In this sloha, Krishna says that “it” which is embodied inside this body is indestructible.

Bhagavat Gita – Chapter 2 – Verse 14

Krishna continues, “Arjuna! The senses connect with the external world through seeing, hearing, smelling, tasting and touching things (living/non-living). We develop a like or dislike for those things, resulting in pleasure or pain. Like the heat and cold we feel, pleasure and pain are temporary – they appear and disappear. Never mind them!”

Explanation: 

Krishna says to Arjuna, Do not focus on what is happening in the external world. It will keep on changing. Thus the pleasure and distress caused by this external world will also be changing –  it will appear and disappear. Hence Krishna is making us to focus on the inside – the “it”

Bhagavat Gita – Chapter 2 – Verse 15

After saying “Be indifferent to pleasure and pain”, Krishna continues, “Arjuna! He who is unafflicted by the impact of pleasure and pain and be in a  firm and steady mind is considered to be eligible for immortality.”

Bhagavat Gita – Chapter 2 – Verse 16

Krishna continues, “There is no possibility of a non-existent object to exist. There is no possibility of an existing object to non-exist. Prophets/seers are those who investigate the true meaning of what exists, what does not exist and know its final outcome.”

Explanation: Krishna urges us to investigate what does EXIST indeed. In verse 13, Krishna said that “the it” is indestructible. In verse 14, he said that everything in this world is temporary. In verse 16, Krishna says that the “it”” is the only existing thing; all the things other than “it” (including the body) are non-existent things that can appear and disappear. 

A prophet/seer is the one who could see the thing that exists beyond what we perceive with our senses and consider to be all that exists. 

Bhagavat Gita – Chapter 2 – Verse 17

Krishna continues, “Understand that the “it”, which pervades all that exists here, is indestructible. No one or nothing is near capable of destroying this indestructible “it””

Explanation: 

All Pervading – Permeating and pervading everything we can feel, perceive and see.

Why does this sloka say that there is no near capable – because the “it” is all-pervading. there can be no one who has the power to destroy it; There can be no weapon that can destroy.

Bhagavat Gita – Chapter 2 – Verse 18

Krishna continues, “The “it” that is embodied in this body, is immutable, indestructible and indefinable. You can do nothing to “it”  (verse 17). As this body is perishable, Arjuna! Fight!”

Explanation:  

This sloka sounds simple. But this has in depth meaning. 

In order for a object to become non-existent, it can happen in 3 ways:

1. Non-permanency: By undergoing change (When Milk becomes curd, it loses its existence as milk)
2. Destructible: By complete destruction of the form (We break a building using a crane and it is considered to be destroyed)
3. Definable: Every object has a defined functionality and the function ceases (there is a small crack in the pot, it cannot retain water and thus loses its functionality; It cannot be used as a pot any more and loses its existence)

The sloka says, the “it” is permanent, indestructible and indefinable – defying all the 3 ways above.

What is going to be non-existent, you are going to make it non-existent.

—

Additional notes on Verse 18

Permanent – time cannot change it. We say that change is permanent. But the “it” does not change over time. (point #1 above)

Indestructible – cannot be destroyed because the “it” has no form (point #2 above)

Indefinable – cannot be destroyed because the “it” has no defined functionality (point #3 above)

Bhagavat Gita – Chapter 2 – Verse 19

Krishna continues, “He who considers that he is killing the “it” and also one who thinks that the “it” is being killed, both are not aware of the truth. There is no killing of “it” and also the “it” does not get killed”

Explanation: Sloka says that there is no action of killing the “it”. There is no such effect as “it” gets killed. If someone thinks that they can do this action and can cause the effect, then they are not aware of the truth.

Bhagavat Gita – Chapter 2 – Verse 20

Krishna continues, “ The “It” never appears and also The “it” never disappears. It never had existence as a being, substance, image or form. Hereafter as well, it will never have. “It” is not born. It does not even appear to be self-evident. It does not undergo changes.  It is Indestructible. It is endless. It is beyond time. Having no connection with the body, but the source of arising, subsisting and passing away of a body, the “it” is indestructible. Only the body perishes.”

A very difficult verse. I have tried to explain as much as possible.

Explanation:

“It” does not appear : Only non-existence can be born or appear. For a being or thing to be born/arise, the thing/being must have been non-existent before. The “It” has always been there. So the “it” never appears.

“It” does not disappear – only the thing/being which appears can pass away. If there is birth then there is death. The “It” does not appear; So the “it” does not disappear.

There was no existence as being matter, or form – Electric wire has current. We connect the new TV to the plug. TV will work. As the TV gets older, it gets repaired. We’ll throw it away. TV appeared, lived, died. Did the current, which was the basis for TV work, manifest as TV? Did the current take the TV form? NO. Similarly, the “it” which is the source of a being or object has never existed as an object or a being.

Beyond Time – Time is the space in which a thing appears and disappears. If a guest comes to our house for 2 days, we call his stay from his arrival to departure. When a person dies, the interval between his appearance and disappearance is called his lifetime. The duration of a stage play is from when the actors appear on stage until they finally say goodbye (disappear from stage). The “It” which does not appear or disappear  is beyond time.

All things (living/non-living) right from galaxy to air bubbles, will have 3 functions – Birth/appearing, sustenance and death/destruction. Trinity – Brahma, Vishnu, Shiva roles do not apply to the “it”. All these 3 functions are based on time. The “it” is beyond the time definition  and time concept is not applicable as it does not get  influenced by these 3 functions.

Bhagavat Gita – Chapter 2 – Verse 21

Krishna continues, “Arjuna! one who knows “it” as indestructible, immutable, unborn and timeless, how and whom can he kill? By whom he will be killed? “

Krishan consolidates sloka 19 and 20 into sloka 21 and gives the emphasis that “it” is  indestructible, immutable, never born and beyond time. 

Bhagavat Gita – Chapter 2 – Verse 22

Krishna continues, “Just as old worn-out clothes are released and other new clothes join the man, so these old worn-out bodies are released and other new bodies join the ‘it’.”

Explanation:

The dress from a wardrobe which is just an object, gets a life, value, meaning and functionality when it is attached to a person’s body. When it gets worn out, the dress is trashed. SImilarly, when the body attaches with the “it”, the body gets life.  When the body is worn out, it is released and destroyed. 

More Thoughts:

In a serial light bulb set, current is there in the wire. The bulbs are removed when it is fused out. The bulbs are added if there is a need for more light. Similarly, the “it” is there like a current. New bodies get attached to the “it” and get life. The worn-out bodies are released and destroyed.

A thought from a logical perspective. The “it” does not hop from one body to another.  In 1980, the world population was approximately 4.4 billion. In 2024, it is approximately 8.1 billion. If the “it” hops from one body to another, then the population should have remained the same.  

Bhagavat Gita – Chapter 2 – Verse 23

Krishna continues, “ The “it” cannot be cut into pieces by weapons; Cannot be burnt by fire; Cannot be dissolved by water; Cannot be evaporated by air.”

This verse beautifully encapsulates the permanent nature of the “it” in contrast to the impermanent nature of the body. The “it” cannot be made nonexistent by harming using weapons, being burnt by fire, getting dissolved in the water or getting evaporated by air. 

The sloha talks about the destruction that can be caused by 4 elements out of panchabootham and how they cannot make the “it” Non-Existent.

Land – Weapons are made using the ores from the land. A person can be hurt even by a wooden log. Trees are part of land.

Water – Things like sugar, salt can get dissolved in the water and vanish.

Air – Things like camphor or petrol can evaporate in the air and become non-existent.

Fire – Fire destroys all the things (living/non-living) by burning them.

The “it” cannot be made non-existent by any of these 4 elements. The 5th element Aaksham does not directly destroy things in the same way as other elements.

Bhagavat Gita – Chapter 2 – Verse 24

Krishna continues, “

1.Nothing can cut the “it” into pieces and make it non-existent; Nothing can burn the “it” and destroy it; Nothing can dissolve the “it” and make it non-existent ; Nothing can evaporate the “it” and make it non-existent; 

2.“It” is immutable, all-pervading, fixed, immovable, ever existing”

Explanation: At first glance, this slokam looks like the 23rd slokam. But it has more depth.

In the 23rd sloka, Krishna says that all four of the PanchaBhoothams cannot make the “it” non-existent. Here he says that nothing can make the “it” non-existent. Krishna has a visionary. He knew that this human race would invent new weapons and powers of destruction beyond the Pancha Bhootas.

Acid, Chemical compounds, chemical weapons, Biological weapons, Radiation (atomic bomb), Electrocution, Missile, Laser gun – no new invention will destroy “it” and make it non-existent.

Part – 2

Since the “it” cannot be destroyed by the Pancha Bhootas, we may ask why can’t the “it” be one of the Pancha Bhootas. Through the 2nd part of this sloka, Krishna assures us that “it” cannot be one of the Pancha Bhootas.

*immutable – The land is always changing. But the “it” is immutable. So the “it” is not land.

*all Pervasive – Akasham (space) pervades everything. Once an object fills a space, there is no Akasham. But “it” is everywhere and always pervading. So the “it” is not the Akasham either.

*Fixed – Water cannot remain in one state. But “it” is fixed. So the “it” is not water either.

*immovable – Air keeps moving. But “it” is immovable. So the “it” is not air either.

*ever existing – fire appears and disappears in an instant. It flickers. But the “it” is ever existing. So the “it” is not fire either.

Bhagavat Gita – Chapter 2 – Verse 25

Krishna continues, “The “it” is imperceptible to the five senses; Inconceivable even by thought; The “it” is not anything unnatural just because it cannot be perceived by the senses; Grieving after knowing the “it” is unreasonable.”

Explanation:

*imperceptible to the five senses: we perceive things or objects only through 5 senses that are seeing, tasting, hearing, smelling, touching/feeling. We cannot comprehend the “it” through these 5 senses.

*Inconceivable even by thought: sometimes we may imagine/assume things by connecting the learned information when we are not able to perceive them by senses. For example, the pain/sorrow suffered by others can be assumed/imagined through their expression even though we didn’t undergo the same pain. But the “it” cannot be  assumed/imagined through our intellect. 

*not anything unnatural: Because we are unable to perceive it by senses or intellectually imagined, it is not something unnatural like a ghost or demon.

Bhagavat Gita – Chapter 2 – Verse 26

Krishna continues,, “Incase, if you think that birth and death cannot be changed (birth and death cycle cannot be stopped), Valorous!  Even then also you don’t need to worry.”

Explanation:

Arjuna grieves over those who are going to die in battle.  If he still worries about something called death without understanding the depth of the concept of birthless and indestructible “It”, this sloka is the answer. 

Arjuna thinks that something is born and perishable. In that case too, Krishna says he need not worry. A deeper explanation is in the upcoming slokas.

Bhagavat Gita – Chapter 2 – Verse 27

Krishna continues, “Everything that is born will die. Everything that passed away will be born.  This can never be rectified. It is meaningless for you to worry about it.”

Explanation:

The seed that is born in the fruit (appearance) dies (disappearance) to become a plant, and again becomes a seed in the fruit (appearance).  Appearance → disappearance → appearance is a cycle. This is the law of nature. This cannot be changed.

Bhagavat Gita – Chapter 2 – Verse 28

All created things (living and non-living things) are first non-appearing, appearing in-between and finally non-appearing. Arjuna! What is there to worry about?

Explanation:

Birth → death → Birth is a cycle and in this cycle things change from one form to another.  By the death of milk,  yogurt is born. By the death of yogurt, butter is born. By the death of butter, ghee is born. By disappearance of one form of the matter, another form of the matter appears. As per science, this is the law of conservation of energy. Energy cannot be created or destroyed; it can only be transformed from one form to another.

Bhagavat Gita – Chapter 2 – Verse 29

Krishna continues, “One who discerns and investigates THIS (what is taught from verse 16 to verse 28) is filled with amazement. One who discusses THIS speaks with awe and admiration.  One who hears THIS is astonished and impressed. But no one knows the deeper meaning of these teachings; Nor they try to implement.

Explanation:

Here “THIS” represents what is taught from verse 16 to verse 28. Learning happens in 3 ways. First way is by observing the surroundings and questioning what is happening around us. The second way is by participating in discussions and debates. The third way is by listening to someone’s teachings.  Even though people learn these teachings with awe and astonishments, no one realizes the depth. 

Bhagavat Gita – Chapter 2 – Verse 30

(What has been said so far is only a shorter version. Although verse-29 has indicated that this should be learned in detail and in depth, Krishna continues again based on what has been briefly said so far.)

Krishna continues, “Arjuna! Even though the body is constantly changing and subject to the cycle of disappearance, appearance and disappearance, it is impossible to destroy anything because the embodied “it” which is immutable being the fundamental essence/support of all. It is meaningless for you to grieve over the destruction of any living or non-living thing.”

Explanation:

Even though living and non-living things undergo changes, they can never be destroyed because “it” is the fundamental essence (underlying current) of all living and non-living things.

Bhagavat Gita – Chapter 2 – Verse 31

Before we get into sloha 31, we may have a few questions.

Krishna tells “nothing can be destroyed. So fight.” 

We may think, “if nothing can be destroyed, why should Arjuna fight and kill?”  

People may ask, “Does Krishna encourage killing?”

Answer is in this sloha…

Krishna continues, “There is no room for second thought with respect to specific duty. A soldier has no other better opportunity than fighting a war against injustice.”

Explanation:

Krishna emphasizes that decision making about an action should be based on a specific duty which varies depending on a person’s job, position, place and time. 

For example, When a soldier is on the border of the country, it is his duty to kill the enemy. When the same person visits his hometown, it is not his duty to kill people in that place. 

Similarly, the duty of a soldier differs from the duty of a doctor. It is the duty of a doctor in the medical camp to save the wounded enemy.

Bhagavat Gita – Chapter 2 – Verse 32

Krishna continues about duty.

Krishna says, “Arjuna! As a soldier you should be glad to receive this rare opportunity of war, like the opening of the gates of heaven, by chance; Do not grieve.”

Description:

So it does not matter whether those who kill, those who are killed, or those who are punished are our relatives or friends. Krishna emphasizes that only duty is important.

Bhagavat Gita – Chapter 2 – Verse 33

Krishna says, “Whereas if you do not perform your specific duty as a soldier by not fighting in this war for justice, you will not only lose your honorable reputation but also become accountable for wrongdoing.”

Explanation:

This sloka says that if you fail to do your specific duty, then the good is lost and the bad comes along with it and there is loss in both ways. This is not just for Arjuna. Same for us as well. For example, as a mother or father, if we fail to do our duty at home, the children go down the wrong path and not only lose the good future of the children, but also bring disgrace in the society.

Bhagavat Gita – Chapter 2 – Verse 34

Krishna continues, “Also, people will speak of your infamy for ever and ever. To an honorable man, Such an infamy is far worse than death.”

Bhagavat Gita – Chapter 2 – Verse 35

Krishna continues, “As you are popular among the General of chariots, who adore you, they will assume that you withdraw from the battlefield because you cannot live up to your standards.  They will no longer regard you as someone of importance.”

Explanation:

The high level people like pioneers and leaders create the standards/principles OR they maintain the existing standards/principles. When the set standards are not followed by the pioneers/leaders, the principle itself will lose its value. 

Krishna stresses that sticking to the specific duties are important for all but it is more important for leaders and pioneers.

Bhagavat Gita – Chapter 2 – Verse 36

Krishna continues, “And your non-admirers, will utter derogatory words and mock at you (make fun of you) for your error in judging the cause. What could be more painful than that?”

Explanation:

In the previous sloha, Krishna Says that the admirers of Arjuna would assume that Arjuna is not standing up to the standards and quitting even though they are fighting for the right cause. Thereby they will lose faith in the cause.

In this sloha, Krishna says that the Non-admirers will mock Arjuna thinking that he left the war because he felt his cause was wrong. It implies that the Non-admirers perceive Dhuriyodhana’s cause is correct. 

 Being mocked for errors in judging the cause is the worst and painful.

Bhagavat Gita – Chapter 2 – Verse 37

Until now, Krishna has explained the importance of duty. He has spoken of the harms that may result from neglecting one’s duty. In this verse, he answers the question of what are the benefits of performing one’s duty.

Krishna continues, “If you die in the battle (according to the Vedas) you will attain heaven. Otherwise, if you win, you will rule the world. So stand up and fight with determination without any confusion.”

Explanation:

This verse is so important that Krishna does not suggest or say these motivational gains for Arjuna to fight.  According to worldly custom, doing duty certainly has some benefits. It is in anticipation of this benefit that everyone undertakes any duty or action. In the following slokas, Krishna tells us the higher state beyond ‘doing the duty with the expectation of benefit and the consequences of it’.

Bhagavat Gita – Chapter 2 – Verse 38

The previous sloka says, when doing a duty, we will expect an outcome (success or failure) according to worldly norms.  If you consider the outcome, you become responsible for the consequences.

Krishna continues, “If you engage in war, treating gain and loss, victory and defeat as one thing, as stated (in Sloka 2.14) that there is neither pleasure nor pain, you will not be held accountable for the following damages.”

Explanation:

At the beginning of these teachings, in Sloka 2.14, 2.15, Krishna said that happiness and sorrow are caused by the interaction of the senses; they are impermanent so fight regardless. In continuation with that, In this verse, he says that the outcome of an action, whether success or failure, and the resulting gain and loss are not to be considered; They have no existence; There is no difference between them.

If Arjuna fights for the sake of gains like heaven or earth, he is responsible for the consequences that Arjuna initially worried about (chapter 1, slokam 2.1 – 2.8). If we act without consideration of benefits, we are not responsible for the consequences.

Although it is said here that we should stay unbiased with happiness-sorrow, gain-loss, success and failure, we have to explore them deeply.

Bhagavat Gita – Chapter 2 – Verse 39

Krishna continues, “Thus far I have imparted to you the knowledge of wisdom (buddhi). By applying the wisdom learned through this, in the action, you will be detached from the action itself.”

Description:

In the previous sloka, Krishna said that you will not be affected by the effects of action. In this sloka he says that You will be detached from the action itself. Only the introduction is given here. In the upcoming verses, he will describe how this can be accomplished.

To explain this, I would like to tell a true story here. In America, a man who witnessed a five-year-old child being abused by another man, had beaten him (bad person) to death. The judge refused to register the crime as the judge felt that he had nothing to do with the act (murder) even though he had committed the murder. 

Bhagavat Gita – Chapter 2 – Verse 40

In the previous verse, Krishna said, “By applying the knowledge of wisdom (intelligence) in the action,  you will be detached from the action itself.”

Krishna continues, “Efforts taken in this endeavour will not go in vain. And there will be no hurdle or disappointment in attaining the result. Even a tiny effort in this spiritual path can protect against great dangers.”

Description:

As students transition to high school, the teacher would warn, “It’s not as easy as the previous grades; But if you work hard and make efforts, you will get admission in a good college and also earn a scholarship. “

Similarly, Krishna, who has laid the foundation of spirituality so far, is giving this sloka here because he is going to say it in detail from now on (transition). Krishna said, “Although they may seem impractical and difficult to follow, none of our efforts will be wasted; The result is certain; There will be no ill effects. There will be no disappointment,” he assures. What he refers to as danger is the feeling of turmoil and insecurity created in our mind by this world.

Bhagavat Gita – Chapter 2 – Verse 41

Sloham 39: By applying the knowledge of wisdom (intelligence) in the action,  you will be detached from the action itself.

Sloham 40: Efforts taken in this endeavour will not go in vain

Krishna continues, “When a method is based on intellectual wisdom and analytically proven, there can be only one such method (the method mentioned in verse – 39). When no definite conclusion can be reached without analysis,  it leads to innumerable conclusions with many possible routes. ”

Explanation: 

When it is God’s command, we have to believe it, and there comes something called faith.  But Krishna is not talking about faith here. He says that it is an intellectual method of analyzing and knowing what is right. This method is similar to how the shape of the earth, trigonometry and atomic theory were investigated and concluded. Before it was concluded that this was the shape of the earth, many different ideas floated around the world.

Bhagavat Gita – Chapter 2 – Verse 42

Krishna continues, “Those who teach all such wrong methods (many branches) will do propaganda by saying fascinating words.

As part of those many branches, some, without a thorough knowledge of the vedic scriptures, without proper understanding and reasoning, will cite some fascinating passages of the Scriptures admiringly and argue that the Vedic word cannot be anything other than that.”

Explanation:

The first line applies to all people who preach wrongly. The second line refers to the specific branch that refers to people who firmly believe in certain parts of the scriptures and consider them to be beneficial.

fascinating Words – Get big benefits with our methodology. (He elaborates on the benefits in verse 43)

A person points to the moon with their index finger and says, “See the moon,” but the observer, instead of looking at the moon, focuses on the tip of the finger and mistakes it for the moon.

We stand at the navigational board that gives direction to Tirupati or Thiruthani, and decide to stay where the board is thinking that this is Tirupati or Thiruthani,

Likewise, The scriptures show the way to wisdom. But we stop at the places of guidance, that is, at the parts of the scriptures where we can expect results.

Bhagavat Gita – Chapter 2 – Verse 43

In the previous sloka, Krishna said that some people would use certain parts of the Vedas and use fascinating words to do propaganda. In this sloha, he elaborates on which parts of the Vedas are used, what are those fascinating words and how they use them for propaganda.

Krishna continues, “They will preach to those who are controlled by desires that the great thing to attain in life is heaven, which is the result of our good deeds in this life. In order to increase good deeds, if we perform the rituals, sacrifices, fasts mentioned in the Vedas along with other good deeds, we will achieve all the pleasures, wealth and riches in this life and also in heaven.”

Explanation: Desire is like a fire which increases in intensity no matter what is put into it and does not diminish. Actions done with the expectation of results will fuel our desires more and more. Also no material things can give constant (24 X 7) happiness and peace.That’s why the super rich billionaires and celebrities are also in distress.

In olden days, heaven was used to refer to a place with highest pleasure. In heaven all kinds of food, good music, all day games, good bedding and perfumes, luxurious vehicles and everything that we desire will be brought to us.  All the pleasures of the five senses will be available.

In this post-covid life, all kinds of food including continental are available to order. All kinds of fun available through mobile phones. Even the most ordinary person experiences all these.

In fact we live in a world which is equivalent to 100 heavens. But, we all suffer from mental stress and loss of mental health. Worldly things cannot satisfy the mind. If the mind is to be corrected, higher spiritual teachings are required.

Bhagavat Gita – Chapter 2 – Verse 44

Krishna continues, “When enslaved and immersed in the desires and needs of wealth, it clouds our analytical ability and steals our discern. Therefore, it is impossible for us to attain the samadhi or equanimity of the intellect in the analytically concluded path mentioned in Sloka 2.41.”

Explanation: 

When we do actions having benefits (wealth and riches) in mind, we become enslaved to the riches, and the mind gets carried away with them.  As we continue on this path, the mind becomes restless, leading to suffering. None of those paths are beneficial. (as mentioned in 2.42, 2.43).

The only alternative to this suffering is the analytically concluded method mentioned in 2.41 (i.e. learning spiritual wisdom and applying that knowledge to whatever we do in life). 

A restless mind immersed in wealth cannot explore, understand and grasp the analytical method. If we do not understand, we cannot apply in life.  There is no possibility of attaining samadhi state unless the analytically concluded method is exercised.

Attachment to things → restless mind → unfocused intellect → no understanding of analytically concluded method → ​​no samadhi state

Detachment to things → Calm mind → focused intellect → Understanding the analytically concluded method → ​​Applying it in life → Samadhi state

Bhagavat Gita – Chapter 2 – Verse 45

Krishna continues, “The Vedas are about the three gunas of sattva, rajas and tamas. Forget about the understandings of those three gunas. Similarly, do not mind the duality of good deeds and bad deeds. You will be established in the unmodified pure state of Sattva. Instead of striving to be a fortunate person by accumulating wealth and safeguarding it, be absorbed only in the “it” which is the Self that illuminates you from within.”

Explanation:

According to Vedas,  Sattva is the highest level of gunas, rajas is the middle level and tamas is the lower level. If we do good deeds, we will attain a higher level in the next birth. For example, from Rajas we reach Sattva, from Sattva we reach heaven. The Vedas also say that if we do bad things, we will descend, for example, if we are in Rajas we will attain Tamas.

The Vedas say, “We attain one of the three gunas (sattva, rajas, and tamas) as a result of duality (good and bad deeds). Wealth and destiny will be according to those three gunas attained.  That is, if you want a good birth, do good deeds.”

Krishna says, “Do not think about the duality; do not think about the three gunas that are the result of those duality (verses 2.38, 2.39); do not think about the wealth and fortune that are the result of the three gunas. Do not consider them as the purpose of your life. According to the Vedas, three gunas change from birth to birth. But if you adopt the analytically concluded method, you will remain in sattva consistently. Let go of all objectives of getting benefits and their means; instead hold on to the objective of being abide in the “it”.

Bhagavat Gita – Chapter 2 – Verse 46

In the previous verse, Krishna told us to abide in the “it”, and in this verse, he talks about the supreme state of being abiding in the “it”.

Krishna continues, “In a place surrounded on all sides by overflowing water, a small spring like a well serves no purpose; so the Vedas are of no use to one who has realized the Brahman.”

Explanation:

For a person living in a land surrounded by the river Ganga, his house’s well water is useless for him. That means the benefit of the river Ganga is thousand times more than the benefits he gets from that well water. Veda is like a well. Reading and knowing the scriptures and applying them in life will be beneficial. But that benefit is limited. Krishna says how high and noble that state is when those who realized Brahmam (the “it”) by following the analytically concluded path, and abiding in the “it”.

The state attained by the experience of the Vedas cannot be compared with the state of Brahman-realization (supreme consciousness). A state attained by abiding in the “it” is incomprehensible.

“It” – is denoted by many words like Atman, Brahman, Self, Param Jyoti.

Bhagavat Gita – Chapter 2 – Verse 47

A subtle, tricky yet profound verse

Krishna continues, “You have control and right only in your duties. You have no control or right over the results of actions.

That being the case, Do not choose a state of inactivity thinking that the action or deed  (effect) becomes meaningless when we don’t have ‘the right over the fruits of an action (cause)’.”

Explanation:

Why does Krishna say that you have no power and right in the results of actions? 

Our actions alone cannot be the sole cause of any outcome or result. Even if we intend to perform an action, the consequences of that action are influenced by countless visible and invisible forces, such as the people around us, their thoughts, actions, nature, the universe. 

Everything that happens in this universe occurs in a systematic and orderly manner, governed by other forces of the universe. We have no control over it. That’s why no one can predict what will happen no matter how much skill and power they have.

For example, can we say with certainty that by planting and maintaining  a mango tree, it will yield 1000 kilograms of fruit or 2000 mangoes? Even a skilled Sachin Tendulkar cannot say with certainty that he will score 119 runs in this cricket match, can he?

A person can be certain about the outcome only when the universe is under his control and authority. Therefore, we do not have control over the result of an action. We are just an instrument/tool in making things happen. When countless forces are the cause of an action and results, how can we claim ownership of its outcome? Hence, we have no control and rights in the results.

Why does he say “do not be in the state of inactivity”?

Just because the outcome is uncertain and we cannot claim a right to the benefit, does not mean that we should refrain from performing our duties. As Krishna says in Slokam-2.31, deciding an action is not based on the selfish benefits we may or may not get from doing an action; It must be based on one’s specific duty imposed by that particular time, place and circumstance.

“He explains why one should not remain inactive in Chapter 3.”

Bhagavat Gita – Chapter 2 – Verse 48

Krishna continues, “A person who is in a yogic state performs his work by discarding all related attachments and loyalties. Be indifferent or neutral to accomplishment or non accomplishment of the undertaken work. That state of indifference or neutrality is called Yoga (and the person in that mindset is called yogic state person).”

First part of the verse: (cause of actions – why actions are done?)

Actions are performed for two major categories of causes.

1. Actions are performed having results or benefits in mind. For example, winning a business deal will result in profit; writing an exam will earn me promotion. In the previous verse, Krishna emphasized that work should be done without expecting the result or benefits (fruits of an action).
2. Actions are also done due to attachment or loyalty. That is, by having attachment/loyalty  to relationships, bond, affection, individual person, language, religion, race, ‘I’ ego, pride. There are no selfish benefits in doing these types of actions. For example, during an actor’s film release, fans pour gallons of milk over the giant cutouts of the actor, buying an expensive dress for a son or daughter, throwing big parties to show status. In this sloka, Krishna emphasizes that all such attachments or loyalties should also be discarded in doing the work.

Having asked us to discard all benefits or outcomes in doing work in previous verse (verse 2.47), Krishna is reiterating us to discard all the attachments and loyalties related to performing a work.

Second part of the verse: (Effect – Completion/Incompletion)

When an action is done, the effect happens in two stages. The first stage is the state of accomplishment- ie. action is complete or action is incomplete. The second stage is the state of results – i.e. the state of getting success or failure; or gain or loss.

For example, if we are writing a story, the first stage is either the story is completed or the story is left unfinished. A second stage is getting appreciation or being criticized after the story completion.

Having asked us to be neutral or indifferent to the results of the actions of either success or failure, in this verse Krishna reiterates us to be neutral or indifferent to the fulfillment or break in accomplishing a work done. 

This balanced state of mind is called yoga. He who abides in this yoga can do only actions with no attachments Or one who does actions with no attachment is in the yogic state.

 How to be indifferent?

By now, In several verses Krishna told us to be indifferent of happiness and grief, profit and loss, success and failure. But isn’t it human nature to be happy when something good happens and to be sad when something bad happens. 

In this sloha, Krishna tells us to be in a neutral state of mind. As this state is important and is the base for subsequent slohas, explanation is provided here

Being indifferent or in Neutral state – Explanation

Being in a neutral state is being unaffected by any situation. This balanced state of mind is yoga. For example, a person who is not involved in politics, does not get affected by who wins among the two strong parties. However, he may get emotional when his favorite athlete wins or loses. 

Even for a person who is not affected by anything like movies, politics, sports or religion, when a close friend or relative hurts his feelings, it gives a pain. So, whatever we value, it affects us.

When we lose a competition in the outside world, we feel sad. But when we lose a game at home with our children, we feel happy. Both are failures, yet our perception differs based on the value/assessment we give for success or failure. Our emotional state also changes based on this judgment. If we remove this system of value or assessment, we would become indifferent to any outcome. It is the attachment we have to something that leads us to assign value to the results of our actions.

In today’s world, we either celebrate or grieve over what we perceive as good or bad, success or failure. It creates an imbalance, restlessness and oscillation in the mind. Any form of imbalance causes turbulence, and mental illness.  Nothing can harm us when we are in a balanced state of mind. The more we learn more about “It” (Atman, Parabrahmam) the more it will lead us to the path of neutral state.

Bhagavat Gita – Chapter 2 – Verse 49

Buddhi Yoga – This has been explained in detail in the last status post. In short, Buddhi Yoga is doing actions with a balanced, neutral, and indifferent state of mind. Analytically concluded method shows ways to reach Budhi yoga.

Krishna continues, “Buddhi yoga is a boon, divine grace and the rest of the actions are at the farthest extreme of this, which is a cursed state. Hence Arjuna!, firmly hold on to the safe and holistic (wholeness), wellbeing state of Buddhi Yoga. People who do things having results of their actions in mind are in a pitiful state needing grace and mercy.

.Explanation: Krishna explains the good effects of being in buddhi yoga. A boon is something that grants us everything we desire and expect. It serves as a form of protection, assures us that we face no problems in any way. It shields us from harm and brings us true well-being. A curse, on the other hand, is something that brings trouble and danger, affecting us in negative ways. 

Buddhi yoga is a boon, offering us protection and well-being. Everything we do without applying Buddhi Yoga is considered a curse, leading us away from true peace and harmony.

Why is not practicing actions through Buddhi Yoga considered a curse?

Actions performed with the expectation of benefit or out of attachment are like a curse.

• Success or reward is like an intoxicating drug. It never seems enough, and the mind always craves for more. After winning in a regional competition, the desire arises to win at the state level and then at the national level. Once all victories are achieved, we resolve to win even better the next year.
• When the goal is to achieve success through hard work, it brings mental stress, anxiety, and restlessness. 
• When success is the only focus and have no concern for anything else, they will not hesitate to stoop to any low level. To justify their actions, they use polished words like skill, smartness, strategy, business ethics, tactics, and diplomacy.
• If failure occurs, the mind becomes disheartened, and we lower our self-esteem.
• Actions done to please those we love bring great happiness, while actions done for those we dislike bring deep sorrow. Happiness is a trap that leads to suffering. This results in a lack of peace of mind.
• With all these mental disturbances,   mental peace and spiritual progress become impossible.

Whether we win or lose, the ego, fear, anger, greed, deception, hatred, and obsession continue to follow us. 

All of these extend like a spider’s web, endlessly expanding once they’ve been set in motion. 

They grip us like holding onto a tiger’s tail—no matter how much we want to let go, we can’t. 

They are like an invisible whirlpool in the sea; once trapped, escape becomes impossible. 

Considering all these difficulties, actions driven by the expectation of reward or attachment will lead to a prison in the depths, from which there is no escape, no matter how hard we try.

Bhagavat Gita – Chapter 2 – Verse 50

In the previous sloka Krishna said that the actions done in Buddhi Yoga are a boon and rest of the actions are a curse. 

Krishna continues, “Those who abide in Buddhi Yoga do actions by applying it, and are freed from the concept of good deeds and bad deeds. So hold on to Buddhi Yoga.

When compared to other actions, actions done in Buddhi Yoga are the **only ones** exempted from the definitions of good deeds and bad deeds, free from these constraints and thus attain a state of invulnerability.”

Explanation:

Krishna said that when you do actions in Buddhi yoga, you will not be responsible for the consequences (2.38), and you will be detached from the action itself (2.39). In this sloka, He says that the concept of good deeds and bad deeds are not applicable to the actions done in Buddhi Yoga.

Good Deeds and Bad Deeds:

This society defines actions as good deeds and bad deeds for social morality. For Example, Helping others, forgiving etc. are defined as good deeds, while harming others, stealing, etc. are defined as bad deeds. We live by this definition.

Sloha – First Part:

The actions done in Buddhi Yoga only, do not fall under the social definition of good deed and bad deed. For example, just as a judge in a court acts with a neutral mind, so do those in Buddhi Yoga act from a balanced and neutral state of mind. 

Let us say a judge impartially sentences a murderer to death. The world does not view the judge as an evil person, nor is he hailed as good. People  will say that he has fulfilled his duty correctly. Similarly, a person who does actions in Buddhi Yoga is completely freed from the concept of good deeds and bad deeds.

Sloha – Second Part:

As actions performed in Buddhi yoga are free from the concept of good deeds and bad deeds, they are freed from the constraints. Hence they become immune and protected.

The owner of a company operates independently, free from the rules and regulations of the company.  Similarly, the one who is in Buddhiyoga is exempted from the laws of this society which are Good deeds-Bad deeds, and because of that exemption. As these laws do not control him, he is unaffected by it.

Bhagavat Gita – Chapter 2 – Verse 51

In the previous Slohas, Krishna guided us where Buddhi Yoga will take us. He said it is a boon, and goodness that will free us from the constraints  and definitions of good deeds and bad deeds.

Krishna continues, “He who practices Buddhi Yoga from the moment the action/task arises and is accustomed to rejecting all consequences of the action, will have his subconscious mind conditioned to be detached from the consequences of the action.

That kind of a mind completely and permanently frees all the attachments and bonds of this life (jenma) without any residues/remains, with no chances of recurrence of these bonds. This liberation is the ONLY PATH to attain a state of free from suffering.”

Explanation:

First part of the verse:

Rejecting the results of an action at the moment an action arises means renouncing the desire for the outcomes even before we begin the task. For example, Let us assume that we are participating in a competition and didn’t win a prize. It is a good mindset to think, “The prize is just an object, so what if I don’t get it, I learned a lot by participating in it”. But what Krishna says is that as soon as the thought of participating in that competition arises,  reject the  consequences with no thought about winning or losing. Focus only on doing the action.

Who can do this? one who naturally rejects the consequences of action from the subconscious mind can accomplish this. Performing tasks naturally from the subconscious mind refers to actions that we do automatically without conscious thought, like reflex actions. For example, When the clothes we are wearing move out of place, our hands automatically adjust them without any conscious thought. Similarly, when the wind blows, we automatically close our eyes. Once we learn to ride a bicycle, it becomes effortless to maintain balance. In the same way, through continuous practice, we can train our subconscious mind to ignore or reject the outcomes of actions.

Second Part of the Verse:

By conditioning the subconscious mind, a person who has learned to naturally disregard the results of actions will gain permanent liberation from all attachments and bonds in this life. It is this liberation that leads a person to a state which is free of suffering.

In our day to day life, we all experience suffering and insecure feelings in mind. When we try to relieve this suffering, we often add more suffering and insecurity. However, there is only one way to free ourselves from all the suffering and insecurity of this life, and that is by achieving permanent and irreversible liberation from all attachments.

This can only be attained through a conditioned mind. Is it possible to condition the mind? Yes, it is. By practicing the analytically concluded method from the very moment we decide to take an action and applying analytical knowledge in our actions, we can reject the results at every stage (beginning, continuation, and end) of an action. By doing this continuously, it becomes a habit and the mind becomes naturally detached.

This analytical knowledge is acquired by reading the Bhagavad Gita, analysing what we have learned, and applying the wisdom gained to the events of our daily life.

This verse summarizes the teachings of the Bhagavad Gita. It encapsulates both our ultimate goal and how to achieve it in just two lines. If we constantly keep this verse in mind, we will have a focused and determined mind, which will help us not only study the Bhagavad Gita but also apply it in our lives.

Bhagavat Gita – Chapter 2 – Verse 52

In the previous sloha, having said that one who renounces the fruit of the work before even the action/task is started, and by applying the analytically balanced intellect, will have his subconscious mind conditioned to be detached from the consequences of the action, which will permanently root out all bonds and attachments and will attain a state of no suffering; now Krishna tells us the way to retain/maintain the state of no suffering and also describes the successive state (next state to No suffering)

Krishna continues, “Once you have navigated through and crossed the thick forest of desires, affection, attachments, and obsession with virtues by practicing Buddhi Yoga, you will no longer feel the need or interest to learn further from spiritual teachings – Let it be the knowledge that has already been taught or something that is new to be taught in the future.”

Explanation:

Learning (knowing and understanding) Bhagavad Gita, comparing it with the events in daily life and analysing it and then applying it in performing actions (Example: doing actions without any consideration like seeking benefits or for any affection) will take us to a state of neutrality or indifference. This is called Buddhi Yoga.

After that, he who repeatedly applies Buddhi Yoga in actions, makes it a habit to reject the consequences before the action begins, will have his subconscious mind conditioned to be indifferent to the consequences of the actions, and becomes free from ALL attachments. He then  attains a state of no suffering.

It is a state of completeness. After attaining this state, there is no further need for gaining knowledge. For example, after completing a college degree and earning the Gold Medal, we no longer require school books or the college books that helped us earn that degree as there is no need for further knowledge that can be gained through those books or any other related books.

Similarly, when traveling through a wild forest, a map is crucial for navigation. Once we EXIT THE FOREST, the map is no longer needed. After exiting the forest, if someone even offers to show us different paths or shortcuts within the forest, we would have no interest in learning them, as there will be no need for it.

Likewise, after attaining the state of completeness, we do not need any further spiritual knowledge. Even if someone repeats the Bhagavad-gita to us and discusses it or argues about the slohas, we will have no interest or involvement in it.

The sloha says “the knowledge that has already been taught” – it refers to the already taught spiritual texts like Bhagavad-gita, that led us to attain Buddhi Yoga.

“something that will be taught in the future” – it means searching for and learning new spiritual texts that we have not learned so far. Krishna says, there will be no need or interest for either of  these – past and future spiritual teachings.

Listening and learning these things over and over again may confuse our mind and make us deviate from the state of neutrality/indifference. So there is no need to try to acquire new knowledge that can affect the established, stable intellect.

Bhagavat Gita – Chapter 2 – Verse 53

In the previous verse, Having said that “When you have crossed through the thick forest of desires, attachment, affection, obsession with virtues by practicing Buddhi Yoga, then you will have no interest to learn further from spiritual teachings”

Krishna continues, “Even when wrong or contradictory spiritual teachings are expounded on you, having the steady mind to continue to remain in unwavering neutrality and having non-replaceable buddhi will ensure attaining the final emancipation of Yoga.”

Explanation:

Learning the Bhagavad Gita → Understanding → **Comparing and analyzing with the daily events of life (this is Buddhi) → Applying Buddhi and attaining neutrality and indifferent state** → subconscious mind conditioned to do actions with no consideration like seeking benefits or affection  And attaining suffering-free state → Yoga

For example when there is no wind, the flame of a burning lamp stands steady like a picture. Imagine that even when a heavy wind is blowing and the flame is un-flickering. In the same way, the neutrality achieved through Buddhi Yoga should remain constant and unwavering even when it is disturbed by other wrong teachings.  (Neutrality gets affected due to a wavering mind).

If the neutrality of the buddhi is disturbed, the conclusions formed through analytical thinking will be displaced by other thoughts. Just as a rocket weighing thousands of tons can be moved from one place to another, similarly, the buddhi gained by our analytical understanding can also be shifted and displaced by different thoughts if the mind is not fixed, firm and steady.

Krishna says that when you are steadfast in the – Non wavering (Nischalam) neutrality, and immovable (achalam) buddhi, then you will attain Yoga.

What is Krishna referring to as yoga here?

“Yoga” or “Yogam”  is a broad spectrum term used in various contexts in our lives; But in Bhagavad Gita it is used in many senses. In this verse, Yoga refers to the ultimate and highest stage of the spiritual journey. Let us explore further here.

In this universe, things and beings will be at peace as long as the equilibrium (balanced state) remains. When the balance is disturbed, imbalance occurs which causes desperation, that is the desperation to revert back to a balanced state. Desperation is a painful longing/yearning. This desperation generates energy within the imbalanced things, compelling them to take action. In other words, it provides the energy needed to return to equilibrium, guiding things back toward balance.  This energy is what powers everything – from living beings to non-living things, from the visible to the invisible, and from atoms to the entire universe.

For example, an atom has no electrical charge as long as the number of protons and electrons are equal. However, when electrons that are loosely attached to the atom get separated, they become desperate, and begin to run generating electricity. In other words, when balance is disturbed, calmness is lost and energy is generated. A greater imbalance leads to a higher electrical current (high energy).

Similarly, we live with the assumption that we are separate or different from the “it,” which leads to desperation. Our desperation overwhelms us, making us restless, by which we get energized, and constantly striving to be balanced. This search is fulfilled only by realizing who we really are. Yoga is the state where desperation vanishes, and a neutral state is attained. Atma Jnana (Analytically concluded buddhi) – self-realization only will provide an unwavering, solid state of neutrality and indifference which will free us from the desperation.

Let us consider three scenarios below for comparison.

1. A mother loses a child in a carnival. She will search for her child with desperation. As soon as she finds and unites the child, her grief subsides and she calms down.
2. A wife misunderstands her husband, and despite living under the same roof, they are mentally separated. One day, she comes to understand the truth about her misunderstanding of him, and the distance or differences between them vanishes. Her sorrow and desperation disappear as she reunites with her husband.
3. Out of habit, we place our sunglasses on top of our head. Sometimes we forget that it is there and start searching for it in desperation, thinking we have lost it. Once we realize that it is right on our head, the search and desperation vanish.

Example 1: Connecting with something that is physically different from us.

Example 2: Connecting with something that is mentally separate from us.

Example 3: Connecting with something that is part of ourselves.

Yogam/Yoga is realizing we are the “it”. It is not a union with something physically or mentally different from us as in examples 1,2. This is similar to the union described in Example 3. Yogam/Yoga is the realization of, ‘we are “that”  (the “it”) ‘ which we haven’t realized before. Until this state of consciousness is reached, our desperation, the seeking that comes along with it, the restlessness it causes, the energy, the flow, all persist and keep magnifying. But when an unwavering, firm, fixed neutralized buddhi is attained through Atma Jnana, all forms of desperation dissolve and there is only peace remaining. That is the yogic state of complete self-realization.

Bhagavat Gita – Chapter 2 – Verse 54

In the previous sloha 2.53, Krishna concluded, “when an unwavering, firm, fixed neutralized buddhi is attained through Atma Jnana, all forms of desperation dissolve and there is only peace remaining. That is the yogic state of complete self-realization.”

Arjuna asks, “Krishna!  For the one who is firmly fixed in supreme gnanam (wisdom), what are the qualities of the ‘State of Samadhi’ (neutrality) of the person. In his ‘Steady Intellect’ state, How will he react and express to the stimulants from the outside world? What will be his inner mind state and internal composition? What will be his proactive engagement and actions?”

Explanation:

In the previous sloka 2.53 as the final conclusion, Krishna said that through Athma Gnanam (Spiritual Wisdom and practice) one realizes the “it” and attains yoga.

When we hear about Yogis or Gnanis, we would like to know what their state of being is, how was that yogic state possible? through what way they attained that state? That is what Arjuna is asking in this sloha. These questions are raised in the Bhagavad Gita to understand the unique knowledge that was instrumental in becoming a Yogi/Gnani. Basically, by knowing the signs of their nature and behaviour and the reasonings behind those nature and behaviour will help us to follow those rational paths to become one among them. That is the sole purpose of spiritual texts like Bhagavad Gita.

In this verse, Arjuna asks a series of questions about a person with a firm intellect:

1. Reactive behavior: When Gnanis or Yogis come across favorable or unfavorable circumstances and things in the external world, how do they respond? How are they affected by these situations, and how do they respond to those impacts? What is their behavior, reaction, or response like? Do they have desires for material things? How would they respond if asked, “Do you want a position?” What would be their reaction if someone dies in front of them? How do they respond if they are respected? How do they react if they are disrespected or insulted?

2. Inner being or internal composition: We can observe or feel someone’s reactions and behaviors when they are influenced by the outside world. But what about their inner state when there are no disturbances from the outside world? We cannot sit quitely when there is no one at home and there is no work to do. Similarly, when the yogis are alone in the forest, how would they behave in such situations? What would their state of mind be? Do they also have the worries, desires, unfulfilled desires, inferiority complex, superiority complex, longing, dissatisfaction, disappointments, anger, deceit, regrets, and inner conflicts as we do?

3. Proactive Engagements: We often take the initiative and perform actions in life, but what about the Gnanis? Do they remain inactive? Do they engage in actions and tasks? If they do, what is the reason behind (or what motivates) to take such actions? When they carry out tasks, do they feel sad or guilty if something goes wrong? Similarly, do they feel pride when they accomplish something good? Do they get angry if something obstructs their efforts?

Arjuna basically asks “Reaction – No Action – Proaction” of Yogis.

Bhagavat Gita – Chapter 2 – Verse 55

In the previous verse, Arjuna enquired about the reaction and expression, the inner state of mind, and the proactive engagements and actions of yogis / gnanis who are firmly fixed in supreme Gnanam (wisdom) – “State of Samadhi”.

Krishna replies, “One who is not having any pursuit of pleasure and completely devoid of its needs, – Arjuna, beware! Those are mind-created pursuits of pleasure – at the same time, he who is completely satisfied in being the Atma itself, by realizing through the Wisdom of the Atma is called Gnani/sthithapragna”.

In this verse, Krishna answers the question, what their “inner state of mind” is like.

Explanation:

The word “Atma” : Introduction

For the first time, Krishna uses the words   “Atma”, “Atman” in this verse. The term “Atma” or “Atman” is often inaccurately translated into English as “Soul”. By the term “Soul”, we are prejudiced by its meaning that the soul takes birth, resides in the body, leaves the body at death. If there are unfulfilled desires, it suffers, and when we perform ancestral karmas and rituals, it visits us. In some other beliefs, the soul awaits judgement after death. This image has been seeded in most of us. Let us not be bothered about what meaning the word ‘Soul’ carries. It is important to be clear that the Atma referred by Krishna is not the soul. Here, the “Atma” that Krishna refers to is related to the vast and boundless wisdom explained about the “it” in the verses 2.12 to 2.25, which cannot be confined within a definition. When the word “Atma” appears in this verse or in the subsequent verses, we must keep this explanation in mind. If we apply the image and thoughts that we already acquired all our life, as “Atma as soul ” , we will miss the real, higher meaning, which the Atma Gnana expounds.

Although the term “Atma” is mentioned in this verse, there is no specific name or form for the “it”/”that”. For this reason, Krishna continued to speak of “that” and has not explicitly used the word “Atma” until now. The Upanishads also say “Tat Tvam Asi” – “You are that”. Although referred by different ways across various contexts, the “that” is known by many names such as Atman, Brahman, Parabrahman, Brahma, Krishna, Shiva, Param, Param Jyoti, and Parashakti, depending on the need and circumstance. From this verse onward, Krishna explains the nature of the Atma Gnani and the relationship between “that” and the Atma Gnani, here he refers to “that” as “Atman” or “Atma”.

In this verse, Krishna has used the words – “pursuit of pleasures” – “mind created” –  “satisfaction” – “who has become Atma by the wisdom of the Atman”. Each has a deeper meaning.

1. Pursuit of pleasures:

This verse states that Yogis or Gnanis are those who have completely abandoned all pursuits of pleasures, remaining entirely free from them. The original shloka uses the term “Kaamam” (lust). We have often been taught that Kaamam refers to desires, particularly physical desires, and it is generally perceived as something negative. However, in the four life pursuits—Dharma (Righteousness), Artha (Wealth), Kama (Pleasure), and Moksha (Liberation)—the term Kaamam signifies pleasure, rather than just lust or physical craving.

Kama (desire) or anything that provides pleasure is referred to as pursuit of pleasure. Here, we need to examine what pleasure truly means. Does pleasure exist as an independent feeling in this world? The answer is no—it does not exist on its own.

Let’s see when the feeling of pleasure arises:

• When we experience relief from mental pain such as sorrow or suffering.
• When a sense of insecurity disappears, and we feel safe.
• When cravings, longingness, desire, dreams, goals, disappointments, struggles, losses, or emptiness are resolved or fulfilled.

In short, pleasure is nothing but the relief from pain (mental pain / pain in the mind). It is a derived or secondary meaning.

Examples:

1. a) If the marriage arranged for their son or daughter is cancelled at the last minute on the wedding day, the parents will feel unbearable pain. But when another good life is established, the pain of the mind is relieved and brings joy.

b) A lover who has separated from his beloved suffers in pain. When they reunite, the pain of the mind is relieved and brings joy.

2. The family system provides a sense of security for us. When a father leaves his family and goes abroad for work, the feeling of insecurity in the mind gives a pain. However, when he returns, the insecurity  is restored, bringing happiness.
3. a) A child who has longed for a toy for a long time experiences the pain of unfulfilled desire.When the child finally gets the toy, the pain of longing is relieved and brings joy.

b) When a student’s dream of becoming a doctor comes true, it gives joy.

2. Pleasures originated in the mind:

In the verse, Krishna emphasizes to Arjuna that pleasures arise from the mind.

Here, Krishna does not address the pains caused by the body, i.e. the basic needs for maintenance of the body such as hunger and thirst. Providing relief for these bodily needs and pains will not be considered as pleasures. However, while eating to satisfy hunger is a necessity of the body, eating for taste is NOT the need. It is a need or desire of the mind.

Everything else is related to the mind, which is why anxiety is referred to as mental worry. As mentioned earlier, desires, longings, dreams, and the sense of security all arise from the mind. The mind itself has no fixed source or base. The feelings that arise within it are limitless and unstable. It keeps changing. The level of the mind’s needs increase and decrease. So it leaves  us exhausted  from endlessly chasing pleasures that provide only temporary relief from suffering and pain.

Listening to music, wearing expensive clothes, attending grand parties and celebrating festivals are all pursuits of pleasures caused by the mind. The question may arise  “Listening to music gives me pleasure. why should I give it up?”. The moment the thought of listening to a particular song arises in our mind, a signal is created in the mind. This is the beginning of the pain in the mind. From then on, every moment of delay creates agitation, anxiety, and stress. We do not feel this change in our mind as it is at a very subtle level. When we finally listen to the song after a few minutes, our mental state undergoes major changes according to that song effect. When we are listening to the music so deeply, if someone stops the song, the anger that comes at that time will reveal how disturbed our mind is! The moment we finish listening to the song, the mind is relieved from pain. After that, it reaches a peaceful state – only until the next pain appears. This peaceful state is called satisfaction. We forget about one thing in this whole process. Pain arises in the mind, the mind goes through many agitations, the pain is relieved and then the mind becomes calm. But even before all this happened, our mind was in a state of undisturbed peace. In our day today life,  we create and relieve thousands of such pains just like we thought listening to music as a pursuit of pleasure. This is like we blow bubbles in soapy water and pop them ourselves.

The Gnanis are free from all kinds of concepts such as the suffering caused by the mind, the pleasure objects that relieve it, and the pursuits of pleasure. They know that there is no such thing as pain and the relief that follows it. At the same time, they also know what gives permanent satisfaction without any effort.

If we want to follow this, it is necessary to understand and analyze what we learnt here and apply that buddhi in life to free ourselves from all mental pain and pleasure. Then, we will no longer need to seek objects of pleasure to relieve them.

3. Satisfaction:

Satisfaction is completeness; fulfillment; A state beyond which we cannot accept or we do not need anything. For example, when a person has eaten up to his brim at a party, even if we give the best sweets or expensive foods, he/she will not need them.

Do pleasures caused by the mind give satisfaction? Is it permanent? If not, how long will they remain or last?

1. The moment a desire of the mind is fulfilled, the mind never stays in a state of satisfaction. Though it may appear to be in that satisfaction state for a short while, the underlying, hidden pain soon reappears, craving the pursuit of pleasure. So it is an endless cycle. For example, we have listened to thousands of songs so far and we will continue to listen. If listening to a song provided permanent satisfaction, we would stop after hearing just one song.

2. If a desire remains unfulfilled (causing pain), we seek another need to fill that emptiness, thereby creating additional mental pain. For example, if we wish to buy a car but cannot, we shift our desire to buying a two-wheeler instead. The pain for getting a car is sidelined and the pain to get a two-wheeler is added up.This cycle continues endlessly.

The pleasures caused by the mind, the satisfaction obtained from it, are temporary; Something that brings pleasure now may later become a source of suffering, or a new desire may arise in its place. The pursuit of pleasure continues to grow endlessly, like an expanding spider web.

It is obvious that attaining complete and permanent satisfaction by chasing pursuit of pleasure is not happening even though we have created millions of new avenues for pursuit of pleasures over the last 500 years; yet we are still in a more dissatisfied and agonized state of mind than then.

4. Sthithapragna – the state of satisfaction

The one who is completely satisfied in being the Atma itself, by the knowledge of the “Atma” is the Sthithapragna. Krishna says that the Sthithapragna gets satisfaction (fulfillment) in two ways.

1.  The process of getting the short lived satisfaction is: Conceiving a pain in mind – then efforts taken to relieve that pain – pain relief – post this pain relief we feel the balance – peace – satisfaction. This process is similar to throwing a stone into a calm pond, creating ripples, and slowly calming it down again. That calmness or quietness achieved is called the Satisfaction. So, satisfaction is achieved by eradicating the pain by quenching it, or when there is no pain and pleasure.

The one who has surpassed the realm of conceived pain and the pursuit of pleasure, needs to give up or control those pursuits,  and who is not even touched by such concepts of pain and pleasure, for that Sthithapragnan, what remains is  neutrality – balance – peace – satisfaction only. That state is permanent and undiminishing. Their mind is similar to the calm pond which has never been disturbed, stays in 24 x 7 calm and satisfied serenity. 

2. At the same time, when a person has realized his own being of Atma through the wisdom of Atma, there is no room for pain or emptiness. It is a state of completeness, complete fulfillment or satisfaction (Poornam). There is nothing that exists apart from that. In 2.17, Krishna said that whatever pervades everything here is “That”. In 2.16, he said that everything in this world is temporary, and in 2.18, he said that only “That” is unchanging.

1. Such a full and wholesome (Poornam) state cannot be fulfilled any further. Only something that has a small space, gap, or is slightly lacking in volume can be filled, Isn’t it?
2. For the Gnanis, who is “That”, since everything is contained in that perfection (Poornam), there is nothing that exists apart from “That”. In such a case, what additional or new substance can exist to add to that fulfillment?.

The fulfillment that Gnanis have is the state of contentment for 24 x 7. Since we, who are not spiritually enlightened, cannot fully understand this second stage, and that is why Krishna uses the first stage, i.e., our daily lives, to explain to us the state of the Sthithapragna.
How beautifully explained! No matter how we look at it, all that remains in the pursuit of pleasure is pain only, contrary to that is the state of the Sthithapragna, which is complete satisfaction, free from both pleasure and pain.

Bhagavat Gita Chapter 2 – Verse 56

In the previous verse, having said “One who is not having any pursuit of pleasure and completely devoid of its needs, and he who is completely satisfied in being the Atma itself is called Gnani/sthithapragna”, Krisha further describes how the Gnani reacts or responds to the temptations and impulses of this world.

Krishna continues, “One who never gets mental disturbance (surge of emotions) out of any sorrowful conditions, who absolutely has no reason for any pursuit of pleasure; that are achieved by freeing oneself from likes-dislikes, fear, and anger stimulated by external world and  such a steadfast intellect person is also known as a ‘muni’.”

Explanation: 

Mental distress during sorrow: 

Having said that, any purusit of pleasure will leave us in an unfulfilled or unsatisfied state with the hidden message that pain is the one which drives the pursuit of pleasure. As pain is the one we should tackle, in this verse, Krishna further expands to explain the sources of the pains, which are the inputs from the external world. Krishan explains how an ordinary man would react to those external impulses and such reactions create mental disturbance. Such reactions of likes/dislikes, fear and anger will not be part of the Steadfast person as he has no pain or no need for pursuit of pleasure.

When sorrow or grief arises, it triggers a surge of emotions—this is what we call mental distress. For example, when a person, whose only source of income is salary, to support his family is laid off from his job, he feels shocked, disappointment, worry about family expenses, anxiety about the future, anger at the office management or the circumstances, resentment due to unexpected loss of job despite his hard work, frustration, depression, fear of not finding a new job, low self-esteem about his abilities, and many other emotions arise. But Gnanis do not feel such mental distress, that we experience in such a sad/unhappy situation. Because the impact of such situations does not cause them pain or sorrow.

No reason for pursuit of pleasure: As mentioned in the previous verse, the pursuits of pleasure are created by the mind. The Gnanis have no trace of either pain or pain relief or the temporary pleasure we get during pain relief; Hence they have no reason to pursue any pleasure.

When they have no pain/desire which is the cause, the effect of pursuit of pleasure becomes meaningless to them. 

Mental distress due to contact with external worldly objects arises in 3 ways (source).

• Like and dislike (called raga-dvesha in Sanskrit) arise in material things.
• Fear
• Anger

Source-1 → Like, dislike:

The root word for the word raga is “rung”. It means many colors – colors that give pleasure to our eyes. Raga also means a variety of sounds that arouses feelings in us, i.e. music. In this verse, the word raga refers to objects that stimulate many feelings in us by attracting us or arousing our desire. Like two sides of a coin, if there is raga (like), then dhwesha (dislike) is inevitable. What gives this like/dislike is the desire for authority of power, material objects, attraction towards men or women. The title, position, money, awards, house, vehicle, luxurious clothes, jewelry, male/female attraction, power, attachment to certain objects that we desire, all these are included in this. Any fear and anger that appears out of these material things will also fall under the category of  raga/dhwesha.

When we come into contact with the external sensory objects, as a reaction, we tend to like or dislike the material things mentioned above. Such likes and dislikes are the sources of mental disturbances, which eventually lead to a sorrowful state.

Connection with the outside world → Likes, dislikes, towards material things → mental anguish/distress → sorrow.

The mental anguish out of these likes/dislikes are disappointment, anxiety, longing, despair, self-pity, disgust, and resentment are all types of mental anguish.

For instance, when we put in great effort to earn a promotion, we experience anxiety and worry. If someone else receives it instead, we feel disappointed, frustrated, and resentful. We will be angry at the manager. Even if we do get the promotion, a new fear arises—the pressure of maintaining it.

When we have long desired an expensive piece of jewelry but our family circumstances do not allow it, we FEAR that we may never be able to own it. If someone in the family tries to stop us from receiving the jewelry that was bought for us, we feel ANGER. Both situations lead to mental distress and the final state of sorrow.

Source-2 → Fear:

Fear primarily originates from the danger to our life and body, ultimately leading to the fear of death. The hidden fear discussed in Way-1 is the fear related to worldly things whereas the fear mentioned here is the fear related to life, body, and existential threat.

1. When we are diagnosed with a disease, we are afraid that we will become disabled, will not be able to bear the pain or will die. For example, when someone is diagnosed with cancer, they fear about the pain it causes, the treatment process, the stage of the disease, and their remaining lifespan. The same kind of fear was experienced throughout the world during the spread of Covid.

2. Fear that arises when someone tries to attack us, or when we are in danger from animals or natural disasters. Example: Fear that arises when we see a snake, fear caused by storms, earthquakes, fear that arises when thieves attack, or fear experienced during times of war.

3. Fear that arises from a threat to our life position (existential threat) often originates from comparing ourselves with someone else. We are afraid that  if someone scores higher than us, our position in the class will drop. If someone more talented than us joins our office team, we fear that our promotion or job is threatened.  A wife may fear losing her marriage if her husband is involved with another woman. If a third woman joins the best friendship of two women and one of the two is affected, there arises fear of losing the friendship. If our child calls an Aunt “Mom”, we fear that our “Mom” position is threatened.

This third existential fear makes us act in ways we cannot even imagine, more than the first two. Most of the mental illnesses that exist today (anxiety, nervousness, unrest, panic attacks, etc.) are caused by this type of fear only.

Source-3 → Anger:

Sources 1 and 2 are caused by worldly matters that affect us personally and directly. We can see or feel them. But the reasons that cause anger are not always obvious. This is because many of the man-made concepts were created for our indirect protection. This includes our indirect values such as self-respect, social values, etc. We are conditioned to believe that these elements will guarantee and protect our existential stability.

When does anger arise?

• When our value/respect in society and self-respect are threatened.
• When social values such as justice and fairness are threatened.
• When others act against what we believe is good, safe, or right for our lives. Even when we act against our own beliefs, we get angry.

Examples:

1. Dignity, Shame: Dignity is a protective ring that we have created for ourselves. When that protective ring is violated, we get angry. For Example

1. If a close relative does not invite us to his  son/daughter’s wedding, we feel angry, considering it an insult.
2. When many students in a class score low marks, but the teacher points out one student and asks, “Why did you score low?”, the student may feel personally targeted and react with anger, believing they have been publicly humiliated.

2. Injustice/Unfair: We get angry when injustice happens to us, to our relatives, or to this society as a whole. For example,

1. After waiting in a long queue, we become angry when someone cuts in line.
2. We feel anger when someone sexually abuses a small child.
3. We get angry when someone violates traffic rules.
4. We get angry when the award that should have been rightfully given to our daughter goes to another child due to someone’s influence.

3. Right/Wrong convictions that we have:

1. When parents think it is right to spend money in moderation, parents get angry when their daughter spends lavishly.
2. A father expects his son to come home immediately after class, so when the son stays out late with friends, the father reacts with anger.
3. A wife who strongly disapproves of alcohol gets angry when her husband comes home drunk.
4. A teacher who believes punctuality is important feels anger when a student arrives late to class.

This does not mean that one should avoid helping someone in danger or that one should not confront injustice and wrongdoing. As stated in verse 2.31, when one performs his/her specific duties according to the situation, out of our likes, dislikes, and safety reasons we are all bound to have reactions such as anger, rage, deceit, pity, and compassion, or any other mental disturbances. That is why Krishna has been teaching Arjuna from the beginning of this chapter to remain neutral and free from all such reactive emotions and mental disturbances. 

Reaction:

Mental distress (Surge of emotions) which is the reaction to sorrow, does not exist in the Sthitaprajna.

As we have already said, the basic causes of mental distress during sorrow are:

• Like / Dislike
• Fear
• Anger

In situations where likes and dislikes arise, how do Gnanis remain without any disturbance or agitation? The root cause of likes and dislikes is the contact of our senses with the outside world. Krishna speaks about these senses and the control of the senses in the subsequent verses. In short, Gnanis do not follow any avenues of pursuit of pleasure because they have realized that any attempt at pleasure consumption can only end in pain (verse 2.55).

Regarding fear of death, In verse 2.20 Krishna said, “The “it” is neither born nor die”. Verse 2.22 says, “Just as old worn-out clothes are discarded, these old worn-out bodies are discarded and other new bodies are added to the “it”. Having realized this truth, Gnanis do not have the fear of death.

Anger due to pride and shame- Pride and shame arise because of the inferiority complex within us. Only when we feel inferior do the humiliations and being teased by others affect us. There is no inferiority or superiority complex for the Gnanis who are in the neutral state. Since they are omnipresent Atman (Ekam – One), there is no concept of division for them. The Gnanis who are in the “supreme” state do not have any thoughts of inferiority/exaltation. Therefore, humiliations do not affect them.

Core Message:

We should not lose track of the core message of this verse. We might start to think that Gnanis have renounced everything and that such a state is only attainable for them. However, that does not mean we should stop making an effort. If we continuously apply analytical knowledge that we learn here, it will become an action from our subconscious mind. By describing the qualities of Gnanis, Krishna is showing us an example, and encouraging us to practice and progress towards that state.

In this verse, Krishna mentions the name “Muni”. A Muni or sage is not someone who wears saffron color dress, has long braided hair, and holds a kamandalam (small pot that rishis carry) and a stick in his hand. Sthithapragna who is steady and firm in his high intellect is also called a Muni. His bodily features, saffron saree or torn clothes, and his possessions are not a sign; Krishna says that anyone who has an immovable, fixed, unshakeable intellect is a Muni. 

Bhagavat Gita Chapter 2 – Verse 57

In the previous verse, Krishna said “He who is not mentally disturbed by any sorrowful conditions, who absolutely has no basis for any pursuit of pleasure, who is free from the feelings of like-dislike, fear, and anger that are stimulated by the external world, is also called a ‘sage’.”

Krishna continues, “He who is free from any bondage of love and affection under all situations, while every action in this world is happening according to the laws of the universe as per the situation, who is not happy with those involved when good happens, and who does not hate the doer when bad happens, has a steadfast intellect that is established by firm and clear understanding.”

Explanation:

In the previous verse, having said that the Gnanis do not express any kind of reaction due to the objects of the world that can arouse the senses, Krishna continues in this verse and says that they do not get trapped in the magical net of attachment and affection either.

Each of us has an unbreakable attachment to someone – whether it is our mother, father, son, daughter, spouse, sibling or friend. This bond stays with us throughout our lives, lasting until death. Attachment is like a nail that sticks to our finger. How can the wise be free from such attachment?

When and how do we develop affection or hatred for someone? If someone’s actions seem to be beneficial, supportive, advantageous, or if they provide us with a sense of security, we feel affection or love towards them. If someone behaves in the opposite direction, we feel anger or hatred.

We have expectations towards any relative or with a person that we meet in our life.

1. If the person’s behavior meets our expectations, we will be satisfied and happy. We will love them.
2. If that relationship gives more than our expectations, we will develop deep love or affection.
3. If he/she behaves less than our expectations, we will feel resentment.
4. If he/she behaves completely different from what we expect, we consider it a big crime, betrayal, leading to hatred. We start to alienate them.

Examples:

1. Parents want their son to achieve top marks in class. If the son studies without distraction and gets first mark  in every exam, the parents will be satisfied and love him deeply.
2. If a husband gives everything his wife needs before even she asks and loves his wife without any shortcomings in every way, his wife will develop strong love for her husband.
3. a) If a son who consistently scores 100 marks on exams suddenly scores 98, it will cause resentment to parents.

b) When we expect a close relative to invite us to all the events of a wedding, but that relative invites us only to the Muhurta (main) ceremony, we will attend the ceremony with a sense of resentment.

4. When parents lovingly raise their daughter and arrange her wedding, but she chooses to marry someone of a different race or religion, they may feel betrayed. They will hate and reject that daughter and sometimes they dare to kill that daughter.

In the relationship between us (I / Me) and another man / woman (second person), this affection and hatred keep changing. With every event that occurs, we and that person are like two sides of a coin.

Every action that a person does, occurs only according to the laws of the universe. This concept is represented by the Domino or Rube Goldberg machine. If you drop a ball, it triggers thousands of subsequent events and leads to a goal. This universal law or destiny determines innumerable factors such as the birth nature of that person, the environment in which he grew up, life experiences, thoughts, past influences, present circumstances, needs, emotions, and feeling of insecurity. Every good and bad action he does, happens only according to his Praaptam (destiny). The person concerned does not and cannot do anything independently or personally.

We accept or reject the results of the actions according to our state of mind. Our perception of what is good or bad, superior or inferior, is shaped by what we have learned or been taught. For example, for a woman born in a middle-class family, a husband drinking alcohol is an unacceptable behavior. For a woman born in an upper-class family and raised to see drinking alcohol as a socializing necessity, a husband drinking alcohol is a part of life. It is not possible for the person concerned to change as per our thoughts and expectations.

The basis of affection or love is the feeling of security we feel toward someone. The feeling of security that someone gives us exists only in our thoughts. Based on those memories or the fantasies we create, we develop affection for them. When their behavior contradicts our imagination, the affection turns into hatred. This is why couples who once deeply fell in love and married later divorce due to resentment. It is only when we take someone’s behavior personally that we feel affection and hatred.

The airhostess/flight attendant will provide exceptional care for a passenger traveling in business class. If that person remains seated and expects the same service even after the journey ends, the flight attendant will take strict action. The flight attendant neither has affection nor hatred for that passenger. Similarly, everyone who comes into our lives, while doing actions according to their own praptham (destiny), we feel affection for them thinking that they are doing it for our welfare or we feel hatred for them thinking that they are doing it to hurt us. These two are just imaginations that are formed in our thoughts and are driving us.

In this world, the biggest problem in life today is the relationship. Human minds yearn for someone to truly love them “in a personal way” and say  “you are the only one who is important to me.” That is why when parents show more attention to one of their two children, the other child suffers and it becomes an emotional wound for life. When a wife’s devoted love for a husband changes over time and the husband comes to know that she is in a relationship with another man, it is seen as betrayal. This desperate longing for personal love drives people to commit murder or suicide. Is there such a thing in this world as love and affection that is given only to us personally? This verse says that there is no such thing. Everyone does actions according to their situation and praaptham. When their actions are good/optimal for us, we mistakenly take it as an expression of personal love for us. At the same time, when harm is done, we mistakenly take it as an expression of personal hatred towards us. Everyone acts as prisoners of circumstances at all times, forced by time. The truth is that it is not due to personal love or hatred towards us.  The Gnanis who have understood that truth do not get caught in the trap of attachment.

Just because the Gnanis do not possess love and attachment, it does not mean that they are like a wooden log or a statue, passively accepting or ignoring the suffering of others. They do not carry the burden of attachment, but they possess immense compassion. Gnanis touched and cured lepers. A Gnani upheld justice to a woman who committed adultery. This is compassion. Compassion is alleviating the pain when people are suffering and deeply concerned about people’s well-being but without any mental attachment.

Core Message: Through this verse, Krishna tells us that no one worships and does good for us out of personal devotion; nor does anyone hate us and cause harm out of personal vengeance. As explained above, we are all made prisoners of circumstances, according to the eternal law of the universe. There is no personal like or dislike here. When there is no such personal like or dislike, there is no room for us to love or hate people.

In the case of the flight attendant mentioned above – he/she has no personal like or dislike for the passenger; On seeing the flight attendant actions, we also do not feel any like or dislike for him/her. Because we treat the flight attendant neutrally. Since the Gnanis have acquired this knowledge by analyzing the truth, they treat everyone in the world with neutrality. There is no way for them to have affection or hatred for anyone, under any circumstances. When such wisdom is acquired, becomes rooted within us and conditioned (mind conditioning), it becomes the established highest wisdom due to the nature of firm and clear understanding.