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The entire spiritual pursuit and perfection rest upon the fusion of the emotional mind with the rational intelligence. For a discriminating thinker, the whole subject of spiritual wisdom and attainment is thus a pursuit and achievement of the intelligence and mind. This subtle integration clinches the issue. Make no mistake about it.

Dear and blessed souls:

Harih Om Tat Sat.

Sri Krishna goes on to describe the subtle distinctions Sthita-prajña and Sthita-dhee embody in them. Sthita-prajñatā leads to Sthita-dheetva and both instantly bestow a personal expansion and stability which distinguish one from ordinary people.

Universal fondness and expansion of the Knower

Thus, in verse 2.57, Krishna pictures how the one, whose Consciousness is stable and poised, lives and moves with a unique expansion that graces his mind and intelligence: Sthita-prajña inevitably becomes ‘anabhisnehaḥ’. This is a very special word which points to the universal expansion of the Knower’s fondness. While ordinary people have their specific, special fondness restricted to their family members and their welfare alone, the mind of the Knower with stable wisdom will have an expansion embracing the whole world. As he is, so he thinks others also are. There is, he feels, nothing special or additional about his needs and welfare.

Is it not true that all equally require food, shelter and clothing? The senses of all interact with the world alike. Mind and intelligence function equally in all. The air they breathe, the water they drink, the various kinds of food they eat, the earth on which they live and move, all these are the same. Gravity acts on all bodies alike. Thus, where is any distinction between one and another? Thinking thus, the usual constriction of the mind falls and expansion reigns with its unique inspiration and splendour. The whole life and experience begin to display a subtle reform.

Dissolution of selfishness and dawning of expansion are natural to the Knower. It is characteristic of the Self and Self-realization.

Rarity or apoorvatā of Bhagavad Gita

Every scriptural text will have something in the way of uniqueness, apoorvatā, rarity, in its content and message. Sensory control, indriya-nigrahaḥ, is the rare excellence of Bhagavad Gita. In the next verse 2.58 Krishna speaks emphatically about senses being under the control of the Knower, Yogi. For, only for one with sufficient sense-control, the prajñā (Consciousness) becomes steady.

Krishna cites the turtle to illustrate how dexterous the seeker should be in gaining sense-control. Turtle has a shell on top covering its entire body. Whenever troubled or assailed, it instantly withdraws its limbs and rests underneath the shell to remain safely. Its control is on all its organs. Krishna says the sthitadhee must also be able to withdraw in the same manner his senses from the objects.

Control or moderation should be wholesome, not piecemeal. Of the five senses, not one should be left out. Eyes, ears, nose, tongue and skin must be equally under the Knower’s control. Mastery over the senses must be like what the turtle displays. Such sense regulation is quite possible for the discreet seeker.

Regulation leads to refinement and reform

For such a sense-regulated individual alone, sthitaprajñatā and sthita-dheetva become relevant, meaningful. Mind is inside the body. If anything can draw it out forcefully, it is the senses. The control is not in the senses, but in the mind itself. And it works through intelligence and the discrimination it generates and provides.

Mind should be integrated well with intelligence and its discretion. Senses should be integrated with a disciplined and moderated mind. When the desired integration is gained, interactions will become very healthy and progressive. No trouble or torment will be encountered at all.

The entire spiritual pursuit and perfection rest upon the fusion of the emotional mind with the rational intelligence. For a discriminating thinker, the whole subject of spiritual wisdom and attainment is thus a pursuit and achievement of the intelligence and mind. This subtle integration clinches the issue. Make no mistake about it.

Senses rob the mind

Because of the relevance and importance of sensory regulation, Krishna discusses the subject further in the next five verses. This section, called Sthita-prajña prakaraṇa, forms the core of Sri Krishna’s message. He highlights the force and influence of the senses in verse 2.59 – how deep is the effect the senses have over the mind! Both as an exposure and warning, Krishna says, the way to gain sensory regulation is not external or physical. Even if you physically restrain the senses by allowing them not to have any contact with objects, it will not work. The attraction towards the objects is in the mind. You have to remove the seed from the mind itself. So, while any forced physical control may physically distance the objects, the craving will still linger inwardly in the seeker.

If this inner hunger or passion has to really drop, there is only one way. The mind and the mind-process will have to be dissolved into their very source, in the blissful Self. By the consequent subtle impact, the mind will relinquish its undue attraction to physical objects. Are not any growth and development always from inside to outside?

Regulation, not forceful withdrawal

Sensory regulation also is subject to the same process. So, engage the mind in truthful introspection and lead it to the inmost Self-merger. The experience that results will sublimate and maturate the mind, which will then irresistibly drop all its object-fascinations.

What needs to be done is to provide to the mind the necessary exposure of the inner Self-merger. That will bring about the desired psychological revolution.

In summary, therefore, do not fight with the mind. Do not also try to force physical control and distancing. Mind being an internal presence, the treatment given to it anytime should also be internal. Tattva-manana, truthful-introspection, is the only way to purify, sublimate and enrich the mind, to make it exclusively devoted to the Self and its realization. Sooner or later the seeker must take up meditational practice and dissolve all mental and intellectual functions (citta-vṛttis) and abide in the blissful Self, the pure Consciousness. Only then the mind will outlive all its cravings for sensory objects.

Truthful introspection leads to inner mastery

In verse 60, see how Krishna emphatically points that senses are turbulent. Senses have the power to snatch the mind violently! Even when one is quite wise, his intelligence sharp and he strives well, the senses may rob the mind forcefully away. Mind is single alone but the senses are multiple, fivefold. Imagine what a victim the mind is before the senses! There are ample instances, where the sight of an object or a person completely overwhelms the mind, making it a slave instantly. This is all the more evident in the case of men and women attracted to one another.

King Shantanu and his amorous downfall

Shantanu was a great king of Hastinapura dynasty. He derived his name, because his presence was radiating peacefulness all around. Such a towering personality went once hunting in a forest. There he happened to see a fisher girl, Satyavati by name. The sight enslaved Shantanu. He wanted to make her his consort. She was the pet of her father. The father was quite circumspect in handing over his daughter to such a powerful and famous king. For, where was the ordinary fisherman living in a humble thatched hut and where reigned the Hastinapura dynasty with its glorious palace and royal inmates!

Astuteness of the fisherman

The difference was too much, yet, the king became helpless in seeking his daughter’s hand. The father clearly said: “When my daughter is married to you and begins her life in the palace, even I have to hesitate to come there just to have a look at her. The royal pomp and glory are too powerful and you, though a king, may not be able to withstand their pressure in following the dictates of propriety in your dealings with your queen, my daughter!

“So, I am apprehensive about the fate of the son to be born to my daughter. I want a clear promise that her son would inherit the throne of Hastinapura from you. O King, be kind enough to grant my wish, before I agree to give my daughter’s hand to you. Is it not natural for a father to be concerned with his daughter’s welfare after her marriage?”

Shantanu caught in grave dilemma

King Shantanu did not give his nod to the fisherman. He already had Gangadutta (another name for Bheeshma, meaning the one gifted by Ganga) as his beloved, illustrious son. Shantanu wanted him, being the eldest son, to inherit the throne. How could he break the line and glory of inheritance? He bent his head in helpless humiliation and turned back to the palace.

Nonetheless, the great King was unable to withstand his sensory pull to Satyavati. The agitation, helplessness and disappointment were explicit on his face and it reflected everywhere in the palace. Gangadutta got quite concerned about his father’s unprecedented plight. The father would not talk to his son about his heart’s torment. The son was wise and persistent enough to know from the ministers the inner story of his father’s plight.

Gallantry of the son

He straight drove to the fisherman and gave him the promise that he would not seek to inherit the throne. The fisherman acknowledged Gangadutta’s stand, also praised him. But the gloom of suspicion on his face did not abate. Gangadutta persisted to know the cause of the father’s dilemma. The fisherman divulged his heart: “I agree, you will honour your word. I have no anxiety about it. But how can I dismiss the thought of your sons claiming the throne? In a palace hosting both the king and the princes, my daughter with her background will not be able to gain her way. It would be a helpless situation. Understand my forethought and concern. How can I concede to the alliance, with such a gloom looming over it?”

Gangadutta realized the gravity of the fisherman’s stand and instantly said: “I shall remain a lifelong celibate.” At this, the skies declared “Gangadutta is Bheeshma, the great.”

Purport of the episode

See, how powerful are the senses and how pitiably even a single sense can subdue the mind to a grave slavery! Krishna’s words of caution are springing from the great depth of understanding of the inner human personality. The turbulent senses may suddenly rob the mind forcefully. Seekers have to dwell upon this warning consistently to save themselves from the danger of such perilous sensory assault!