Chapter 2 Sankhya Yoga

Question 1

2-1 Despite the negativity on the outside, when does the inner strength come?

Sañjaya says:
Seeing Arjuna overcome with pity, depressed, bewildered, and his eyes filled with tears, Kṛṣṇa spoke these words: (1)

Answer 1

When we begin our spiritual path. Sanjay talks about Arjuna sobbing and is completely distressed and how despite this, he feels that Krishna’s victory is inevitable. Literal victory in the war but I interpret the victory of Arjuna on his spiritual path as well.

Question 2

2-2 Krishna’s first words: what does he immediately do? What role does He play for the first time?

Lord Kṛṣṇa says:
Where has this weakness come from, O Arjuna? It is not
worthy of a noble person like you. Such faintheartedness
will not lead to the attainment of Heaven but to dishonor.
(2)

Answer 2

Krishna immediately breaks Arjuna’s pattern of self-pity and weakness. “What has happened to you? The middle of the battlefield is no place to be feeling this weak!”

Have to be strong to achieve the four Divine qualities: Moksha (salvation), Dharma (virtue), Artha (wealth), and Kama (enjoyment).

Krishna is speaking for the first time as the Guru and not as the cousin/friend. “These excuses are nothing, your dharma is to fight!”

Question 3

2-3 What does Krishna mean when He says to attack the enemies?

Do not give in to this unmanliness, O Arjuna, it does
not befit you. Throw away this weakness and arise, O
vanquisher of enemies! (3)

Answer 3

Krishna means the outer enemies on the battlefield in this scenario but He also means the inner negative qualities. Be in your power and remove these enemies.
Krishna reminds Arjuna of who he is and how people fear him and his Gandiva.

Question 4

2-4,5 Does Arjuna immediately get on board and prepare to fight? What is Arjuna’s wisdom in this moment?

Arjuna says:
O Kṛṣṇa, destroyer of enemies, how can I fire arrows
against Bhīṣma and Droṇa in battle? These men are
worthy of my worship. (4)

It would be better to live a life as a beggar than to slay
these great souls who are my teachers. Even if they are
tainted with the desire for wealth, by slaying them I would only be enjoying blood-stained pleasures. (5)

Answer 4

No, Arjuna protests. People on the other side are the elders and worthy of deep respect, the Gurus and teachers. Even though Dronacharya and Kripacharya have fallen low, Arjuna would rather live on alms than dishonor them! But who is the greatest Guru/Teacher? God Himself! Who has just become Arjuna’s Guru.

Even though Arjuna still trying to reason with Krishna in his unsettled state of mind with one foot in and one foot out of the war, he is wise because he knows deep down that he must let go of all this.

Question 5

2-6 When does confusion happen?

We do not know, which of the two is better for us —
killing them or being killed by them. After slaying the
sons of Dhṛtarāṣṭra standing here before us, there would be no point in living. (6)

Answer 5

Deep confusion happens when someone is not fully dedicated. These arises this feeling of the heart, a knowing, a self-confidence and then the mind reasons. (Even though Arjuna’s outside attachment to the world isn’t for personal gain, it is still the mind reasoning) This confusion marks the beginning of one’s search for truth.

Question 6

2-7 Arjuna turns to Krishna as Guru/Disciple relationship. What does this look like? What does it mean when Arjuna takes refuge?

With my heart overcome by weakness and my mind
confused about my duty, I urge you to tell me clearly what is good for me. I am your disciple and I take refuge in you. Please teach me. (7)

Answer 6

Arjuna expresses vulnerable feelings to Krishna Who doesn’t say nice things back. This humbles Arjuna to solidify the Guru relationship.
By taking refuge, he completely accepts Krishna’s superiority. Arjuna’s whole attitude changes. - When you have the desire to go deeper and deeper within the heart, one happily surrenders their live to God.

Question 7

2-8 Arjuna declares that he does not want to fight. Then what does he do as a sign of going forward with the Guru?

Even if I win a prosperous kingdom unchallenged on this Earth or even if I have lordship over the gods, I cannot see how this grief drying up my senses can be dispelled. (8)

Answer 7

He doesn’t want to fight even though he doesn’t want material gain or even Heaven. Here, he creates his own reality of happiness like people today who work 5 days a week and get drunk and eat meat 2 days.

Arjuna goes silent, which is the true refuge.
This means that he is truly ready to listen to Krishna’s instructions.

Question 8

2-9,10 Krishna smiles here. What is the significance of this?

Sañjaya says:
Having spoken so to Śrī Kṛṣṇa, Arjuna, the conqueror of
sleep and the vanquisher of enemies said, “I will not fight” and became silent. (9)

O king, as Arjuna was grieving between the two armies,
Kṛṣṇa, whilst smiling, spoke the following words. (10)

Answer 8

Krishna is happy because He has waited to see this readiness in His devotee. “Hey! Now you are ready!” When the disciple is ready, the Guru has the same smile.

Arjuna’s silence and Krishna’s confirmation show that when one is confused, hold tightly to the feed of God.

Question 9

2-11 What is the signal for the actual start of the Bhagavad Gita?

Lord Kṛṣṇa says:
Whilst grieving for those who should not be grieved for,
your words appear wise. But the learned lament neither
for the dead nor for the living. (11)

Answer 9

It starts with Krishna’s smile - everything before this moment has only been a preparation. This is the first line of discourse.

Krishna the great observer has been watching Arjuna and tells him to listen to the great knowledge he already has inside. Often we do something we know we shouldn’t do. “Oops I did it again!”

Krishna says there is not beginning, no end, no birth, no death. Everything in this world changes, except God. You are not the body.

Question 10

2-12,13 What does Krishna say about the identity?

There never was a time when I did not exist, nor you, nor
any of these kings. Nor will there be any time in the future when all of us shall cease to be. (12)

Just as the embodied Self passes through childhood, youth and old age, so too at death It passes into another body. A wise man is not bewildered by these events. (13)

Answer 10

There was never a time where we did not exist, will exist long after we “die” - just playing a game/drama down here. Why grieve?

Only the body grows from youth to old age but the soul is eternal. Krishna tells Arjuna not to see the world in a low state of mind, the soul moves from one body to another.

Question 11

2-14,15 What is the relationship between the sense organs/sense objects and the opposites of duality?

Where does Arjuna’s effort come into play here?

What is the purpose of Krishna repeating the same point of our eternal nature again and again to Arjuna?

The contact of senses with their objects, O Arjuna, give
rise to feelings of cold and heat, pleasure and pain. They
come and go; they are impermanent, so endure them
without being disturbed. (14)

One who is unaffected by these, O best of men, and to
whom pain and pleasure are the same, that steadfast
person alone is worthy of immortality. (15)

Answer 11

When one gives attention to the outside (sense organs meeting sense objects), one becomes bound by the opposites of duality (hot and cold, pleasure and pain). It is unhealthy to dwell on the temporary nature - only leads to suffering.

Krishna tells Arjuna to make an effort to see objects of pain and pleasure as limited. - When we change the feeling in the mind, we can rise above it.
Equal in Pleasure and Suffering.
“Make yourself apt for immortality” - Krishna is really talking about the Grace of God here, but Arjuna is so focused on the outside reality.

Krishna keeps telling Arjuna “You are eternal” which is the same as Arjuna does in chapter 1 about his grief.

Arjuna’s mind has to accustom itself to a certain reality otherwise it forgets easily.

Question 12

2-16 When Arjuna feels grief towards attacking Bhishma, it opens the door to give Krishna the ability to hint at something greater. What is it?

The unreal can never come into being, and the real never ceases to be. This is the conclusion of those who have seen the Truth. (16)

Answer 12

In the grief of Arjuna’s, Krishna says that the purpose of Bhishma’s existence is to do what Krishna has commanded him to do. Krishna hints at the Grace of God without explicitly saying it.

Question 13

2-17 What is the relationship between the body, senses (mind included), and Prakriti and Consciousness (life principle)?

Mention of Bhishma’s true essence and how it ties into this.

It is indestructible and pervades the whole material
universe. None can cause the destruction of the
imperishable Self. (17)

Answer 13

The perishable body, senses, and mind are all under control of Prakriti which is under control of consciousness.

Bhishma’s essence, is the supreme spirit which is under control of the immortal spirit. How can he go to Hell? He can’t really because the soul can’t be touched.

Question 14

2-18,19,20 What is the relationship between the limitations and the meaning of life?

The material bodies of the Self are said to have an
end, while the Self Itself is eternal, indestructible and
incomprehensible. Therefore, fight O Arjuna. (18)

One who believes that the Self can kill, and one who
thinks It can be killed — both are in ignorance; for the
Self neither slays nor is It slain. (19)

The Self is never born and It never dies. It has always
existed and will never cease to exist. It is unborn, eternal,
everlasting and most ancient. It is not killed when the
body is slain. (20)

Answer 14

We are here to recognize the limitation of the outside reality and then use it to do our dharma. So fight!
Do your Sadhana, do your maximum! On then will God reveal Himself.
Soul is pure always and doesn’t go through any modifications. Krishna just reminds Arjuna of things he already knows at this point.
The Sould is not born of God but came out of Him. It has always existed. The body has been given to you to realize this truth of your Self (capital S)

Question 15

2-21,22,23 Who is killing who? What is the One reality that Krishna talks about when making this point?

What is the Soul’s perspective of the body? and can qualities of the soul affect the physical body?

Arjuna, if one knows this Self to be indestructible,
unborn, unchanging and eternal, how and whom does one cause to be killed, and whom does one kill? (21)

As a person casts off worn-out garments and puts on
new ones, so does the embodied Self cast off Its worn-out bodies and enter into new ones. (22)

Weapons do not cut the Self; fire does not burn It, water
does not wet It, and wind does not dry It. (23)

Answer 15

With the right awareness, we see that there’s only one Divine Spirit. Why fear to let go and transcend the outside reality? Devote yourself completely to your sadhana and embrace life. Let the Divine reveal Himself to you.

From the soul’s perspective, the body is like a piece of clothing. Go from one to the next until we attain God.

Soul is unaffected by the elements of this world but can influence the elements of the physical body: Saint Haralambis was shot at by soldiers and untouched. He was realized.

Question 16

2-24,25 Expand on the idea of the stillness of the Soul when compared to the material world. And this relationship to the Mind.

It cannot be cut; It cannot be burnt; It cannot be wetted, and It cannot be dried. It is eternal, all-pervading, fixed, immovable and everlasting. (24)

This Self is said to be unseen, inconceivable and
unchanging. When you understand this, you should no
longer grieve. (25)

Answer 16

The Soul is ever-focused in stillness - whatever is bound by vibration is in constant change. In other words: Limited existence.

The Soul can’t be conceived or comprehended by the mind. How can a mind that’s always jumping from one through to another be still and perceive the unmovable?
One has to go deep into Sadhana/meditation and when the mind is calm, the sould reveals itself.

Question 17

2-26,27,28 What is the relationship between grief and acceptance?

What is death? and how does it relate to the idea of life as a dream?

Even if you consider this Self to repeatedly go through
birth and death, O Arjuna, still you should not lament.
(26)

For death is indeed certain for everything that is born,
and re-birth is certain for that which has died; therefore, you should not grieve for what is unavoidable. (27)

O Arjuna! All beings have a beginning that is unknown, a middle that is known and an end which is also unknown. So why lament over this? (28)

Answer 17

When we learn to accept life, everything as the Will of God, as a present from God, then we will be free from grief like Arjuna is experiencing.

The drama of birth and death doesn’t have anything to do with the soul. Soul’s only aim is to attain the Supreme Lord and death is inevitable. So why have sorrow?
The Sould manifests in a body to do its karma and doesn’t hang onto it when passing to the next one. In this way, life is like a dream in that it only appears real during it but before and after it is not real.
The more Krishna talks, the more futile it seems to lament for killing his family on the battlefield.

Question 18

2-29,30 How does one marvel at the wonders of the soul? How does the reality relate to our perspective of outside diversity?

One person sees the Self as a wonder, likewise another
speaks of It as a wonder; still another hears of It as
a wonder. But even after hearing of It, no one truly
understands It. (29)

The Self is in all bodies, O Arjuna. It is eternal and
indestructible, therefore it is not right for you to feel grief for any living being. (30)

Answer 18

You can’t experience the soul if you are focused on the outside world. The soul can’t be comprehended with words, only explained. Normally you need to mind to know something. But you have to go deep inside to enter the quietness to perceive the soul. Then you actually see the brightness of the soul.

In all the bodies of all the human beings, there is only one supreme soul - we only see differences due to ignorance of the truth - there isn’t any diversity in reality.

Question 19

2-31 What is the importance of doing your duty in life?

Furthermore, considering also your own personal duty,
you should not hesitate. For a kṣatriya (warrior), there is
nothing superior to fighting in a righteous war. (31)

Answer 19

There is nothing more wonderful and righteous than to do your duty in life. It is the only thing that will lead to your satisfaction.
Imagine a doctor puts you to sleep and cuts you open during an operation, then he says “Oh I can’t look at it” and runs away!

Question 20

2-32,33 How can this war be seen as a gift? and what does it mean to fail in life, leading to an eventual failure to do our dharma?

Happy are the kṣatriyas, O Arjuna, at such an opportunity. A war such as this, that comes of its own accord, opens the gates to Heaven. (32)

But if you do not fight this righteous war, you will be
turning away from your duty and will lose your honor.
Therefore, you will accumulate sin. (33)

Answer 20

This war gives Arjuna the chance to do his dharma - to accept life. By accepting what God gives you, you show Him that you’re ready for a greater purpose. The “Righteous war” refers to the dharma one has to do in life.

If we fail to first accept what God gives us, then we won’t realize our dharma, we’ll fail in life.
Arjuna is afraid of the sin he will incur by killing others, but really it is the opposite - Sin comes if he runs away.

Question 21

2-34,35,36 How does Krishna use reverse psychology with Arjuna?

Then people will forever speak of your disgrace, and for an honorable man, dishonor is worse than death. (34)

The great warriors will think that you have fled from the
battlefield in fear. These men who held you in high regard will then speak in contempt of you. (35)

Your enemies will condemn your ability. They will use
words which should never be uttered. What could be more painful than that? (36)

Answer 21

He calls Arjuna a pussy, and says that everyone will call him a coward, speak ill of him etc which will also happen in Heaven. - People who commit suicide try to run away but only delay…the next life will be worse.

Krishna attacks Arjuna’s honor saying that if he runs, people won’t know his intentions. They’ll be pitied by the Kauravas and the war will become Adharmic (Check this?)

Krishna keeps making Arjuna feel guilty saying that they’ll disrespect his bow. When you accept what God gives you to do in life, it brings great honor - speaking to Arjuna here in warrior language.

Question 22

2-37,38 You should be equal in loss and victory. Does Krishna reveal the outcome of the battle beforehand? How does karma tie into our overall attitude/intentions?

If slain, you shall gain Heaven; if victorious, you shall
enjoy the Earth. Therefore, arise O Arjuna, and resolve to
fight. (37)

Considering pleasure and pain, gain and loss, victory and
defeat to be the same, prepare yourself for battle. If you
act in this way, you will not incur sin. (38)

Answer 22

Krishna says: “If slain you’ll go to Heaven and if victorious, you’ll inherit the earth.” This gets rid of Arjuna’s worry about his victory. Basically, he’s already won Heaven.

Fight and cultivate a feeling of equanimity - point of view of your soul - just a play a drama. Krishna isn’t telling him to fight to gain something. When we are equal in loss and victory, grief and happiness, we aren’t bound to the results of the battle and karma only comes due to our expectation.

If one does anything in the spirit of serving God, one doesn’t create any karma.

Question 23

2-39 What does Yoga mean and how does it relate to your spiritual discipline?

This knowledge which has been taught to you so far
is based on Sāṅkhya [1]. Now listen to the teaching
concerning karma-yoga. When you act with this
knowledge, O Arjuna, you will be free from the bonds of action. (39)

Answer 23

Yoga is of equal attitude, it means equanimity. Your spiritual discipline is your overall attitude of equanimity - if you are the same in heat and cold, pleasure and pain, neither desire Heaven nor the Kingdom. And also the amount of focus towards the form of God.

Question 24

2-40 Very general mention of Karma Yoga in terms of the impact our effort brings.

There is nothing to lose in this endeavor nor is there any failure. Even a little practice of this yoga saves one from great danger. (40)

Answer 24

Whatever you do in this world, when you sow a seed here, the result of the seed will be there. Even if you fail to protect the seed, it will grow. No loss of effort. When you make an effort, you are showing an interest of advancing which will help you towards liberation.

Question 25

2-41 When does the mind become a single-pointed mind, and what is true Yoga?

O Arjuna, on this path the resolute mind is one-pointed;
but the thoughts of the irresolute are many-branched and endless. (41)

Answer 25

The mind becomes single-pointed when it is calm and focused on one goal. When you’re unattached to your actions and unattached to the results of your actions. In this sphere, nothing can shake a person whose mind is focused on God.

Then if there is a mishmash of stimuli, the wise one can take it and separate everything - This is Yoga! Yoga is learning to focus the mind - can’t have one foot in two boats. Faith need only be like a mustard seed, He just asks you to be single-minded.

Question 26

2-42,43,44 People can twist the idea of life being an actual dream and use the teachings of the Vedas for their own personal gain. How do they do this?

Those who are unwise rejoice at the flowery words of the Veda, declaring “there is nothing superior to this!” (42)

Such people are full of desires and have heaven for their goal. Seeking pleasure and power, they teach that the performance of various rituals leads to higher rebirth. (43)

Those who cling to pleasure and power and are attracted to these teachings cannot develop the resolute will of a concentrated mind. (44)

Answer 26

People who say the world is unreal and who also say the goal of life is to attain Heaven are ignorant of the Truth. They use the teachings of the Vedas for their own personal gain.

If you look past the pleasures of this world, and remain untouched by it, this brings salvation.

Question 27

2-45 What are the gunas and how to we transcend them?

The Vedas deal with the three guṇas, O Arjuna. You must free yourself from these guṇas and from the pairs of opposites. Being ever established in the sattva guṇa, do not care about acquiring things nor about protecting what has been acquired – instead, be established in the Self. (45)

Answer 27

Everything in this world functions because of the three gunas: sattva, rajas, tamas. To rise, you have to go above them. It’s not the outside thing we take in, it’s all about the attitude of the mind and how one perceives things and how much one is hanging onto judgement.

When we know that God is in everything: Sattva, rajas, and tamas, and move from the body consciousness by establishing yourself in the Self, if these 3 qualitie are under control then you can rise above them.

Here Krishna is revealing the soul to Arjuna. Later He’ll reveal God Himself.

Question 28

2-46 How to properly use the knowledge of the Vedas?

The purpose of a reservoir is easily met by an area flooded with water, in the same way the knowledge of the Vedas is easily met by a sage who is Self-realized. (46)

Answer 28

Take whatever you need from the Vedas which will benefit your advancement towards God realization and ditch the rest.

When you have the Divine, you don’t need all this talking - you have Him.

Question 29

2-47 What is meant when we say that we have the right to action?

You have a right to act, but not to the fruits of that action.
Do not allow rewards to be your motive for action; at the
same time do not be attached to avoiding action. (47)

Answer 29

You have the right to action but only to action, never to its fruits. Don’t let the fruits of your works be your motive and don’t be attached to inactivity. Basically: the result doesn’t depend on you, that is His business. Even if you plan plan plan and get a good result, you’re still sad because it happened in the opposite way.

By having the right to action we have the freedom of choice. This is unique to the human being who can choose to pray and do acts that will help us advance towards realization.

If you work but your mind is only focused on what you want to gain, you’ll never be free. There are entire 3 day seminars about how to do just that. Low level…

When we focus our mind on what we want, there will always be doubt about whether you do it properly or not because of this deep fear of unknowing the outcome you won’t do it effectively.

Question 30

2-48,49 When we cease to have likes and dislikes, then we are free from…

Pride and Ego in the context of the fruits of our actions

Established in yoga and abandoning attachment, perform your duty. See success and failure with an even mind. This equanimity is the meaning of yoga. (48)

Arjuna, action done with attachment to the results is far
inferior to this yoga. Seek refuge in that equanimous state. Those who are motivated by the fruits of action are pettyminded. (49)

Answer 30

joy and sorrow. This is unattachment to the fruits of the action, and whatever we do is Yoga.
But as long as there is judgement, it’s impossible to attain God. Have to constantly practice indifference to success and failure in action.

If you do anything with a mode of attaining something, pride and ego arise “I have done this”
Once the “I” comes, we start comparing “If I do that much, I’ll get that much”.

Whatever you do, do with a selfless motive.

Question 31

2-50,51 What is the Yogi’s relationship to virtues and sinful deeds?

Remaining equal-minded, one rises above righteous and
unrighteous deeds. Therefore, devote yourself to this yoga, for yoga is the true way of performing action. (50)

The wise who are established in this state, renounce the
fruits of action, and are freed from the bondage of rebirth. They go to the abode beyond all suffering. (51)

Answer 31

All virtues and sinful deeds, even one’s from past lives in the form of tendencies are let go of by a Yogi. He renounces these tendencies from the mind itself, which breaks the connection with these actions.

When he does something good, he doesn’t sit there and feel good, he removes even that feeling. Often when we help someone, always expect a “thank you”.

If you train your mind to see equality, yoga of equanimity is very easy. The sages unite their reason and will with the Divine. Otherwise you become a slave to the mind.

Question 32

2-52 What does a purified mind look like?

When your intellect has passed beyond the forest of
delusion, you will be indifferent to what you shall hear in
the future and what you have already heard. (52)

Answer 32

With Yoga and equanimity reigning supreme, you realize there’s no “good” or “bad”. When someone flatters you or doesn’t flatter you it makes no difference. When the mind is completely focused on the Divine, the scriptures don’t make any difference - you do your job with such devotion and eagerness solely to serve and please God.

Renounce any merit the mind is thinking it may gain by serving God.

Question 33

2-53 Relationship between calming the mind and focusing it on God. Can you do one without the other?

When you are no longer perplexed by the words of the
Vedas and remain unshaken with a concentrated mind,
then you will have achieved success in yoga. (53)

Answer 33

Practice meditation on God and be firmly concentrated on God alone. When the mind has changed its state and way of viewing life, it has to focus on something new. Otherwise it goes back to its past activities.

The mind is like a naughty child - we have to consciously give it a toy to play with so it doesn’t start fussing. Through Yoga, you attain perpetual and complete union with God

With the power and energy of discrimination and dispassion, you are fully concentrated on God. This happens when the mind is free from the three gunas: impurity, distraction, and obscurity.

Question 34

2-54,55,56 What are the signs of someone who is perfectly stable is God Consciousness?

Arjuna says:
O Kṛṣṇa, what are the defining qualities of one who has
achieved this realisation? How does he speak? What is his language like? How does he sit and how does he move? (54)

The Lord says:
When one gives up all desires arising in the mind, O
Arjuna, when one satisfies himself by the Self alone, then one is said to be of steady wisdom. (55)

One whose mind is not perturbed by pain, who does not run after pleasures, who is free from desire, fear and anger – such a person is a sage of steady intellect. (56)

Answer 34

Arjuna wants to know how does this person walk and talk? We only transform by daily self-introspection. Someone who is realized is free of karma and can do an action society doesn’t agree with and be free.

There is a total cessation of desires in the mind. The bhakta perceives God’s true nature within the Self. True intelligence and wisdom come when you find God within yourself - the mind can’t understand.

When the mind is fully absorbed in the Divine, one’s speech is always for the greater good and one becomes like a ‘Muni’ Great Sage allowed to help others.

Question 35

2-57,58,59 How does a realized soul react to agreeable and disagreeable situations? How do they align their senses differently that others?

He who has no attachment anywhere, who, when
encountering the agreeable or the disagreeable feels
neither attraction nor aversion – his wisdom is firmly
established. (57)

When one is able to withdraw the senses from the objects of senses on every side, as a tortoise withdraws its limbs, then one’s wisdom is firmly established. (58)

Although the objects of the senses can be given up by one who practices abstinence, the attachment for them can still persist. But when one sees the Supreme Lord, such attraction is naturally renounced by the embodied soul. (59)

Answer 35

When a realized soul encounters something agreeable or disagreeable, he feels neither attraction nor aversion - true wisdom. Many people are wise in many things but if you say something they don’t like, they fight back.

The realized souls withdraw senses from sense objects to deprive them of their power to distract the mind and intellect. When the mind is focused on the Self, nothing can distract it/move it. People sit to meditate but the mind goes all over the place.
-Guruji mentioned in Satsang that you can still enjoy people/situations in this state (if I understand correctly) just don’t get attached.

Each of the senses has a different food. For the ears, it’s sound, nose is smell, etc. If all of these are renounced, all our concentration automatically focuses on attaining one food: God Himself.

Question 36

2-60,61 Can everyone who has the knowledge of “good” and “not good” let go of the senses?

How do the senses affect the mind, if not under control?

The turbulent senses, O Arjuna, forcefully carry away
the mind of even a wise person, despite him continually
striving to control them. (60)

Having controlled all the senses, one should abide in
the state of meditation, having Me as the supreme goal;
for one who has controlled his senses, wisdom is firmly
established. (61)

Answer 36

Even these people are still often unable to let go of the senses.

The senses carry away the mind of such a person and they cannot rest stable in God.
When you serve the Lord, shouldn’t expect anything, not even a blessing because you can’t make any kind of deal with Him. Then there would be expectation, not real love. I think this statement is tied to the passage about the senses to link the mind in as the sixth sense/ (Verify?)

True longing for God can happen when nothing carries away the mind. Create a conscious image to give the mind: starts with Japa: chanting the Name of God and train yourself to control your mind, heart, and senses.

Question 37

2-62,63 What is the link between sense objects, attachment, desire, anger, and discrimination?

When one deliberates upon sense-objects, attachment to
them arises; from attachment comes desire, from desire
arises anger. (62)

From anger arises delusion; from delusion, there is
loss of memory; from loss of memory the destruction
of discrimination occurs; and with the destruction of
discrimination, one is lost. (63)

Answer 37

When the mind dwells on sense objects, it creates attachment, and from attachment, desire arises. From desire, anger comes forth. Everyone on the battlefield in front of Arjuna represents qualities that arise due to desires.

It just takes one desire an then more will arise. It will never be enough. One will become greedy every time. When a hindrance appears in fulfilling these desires, anger shows up. and when this happens, you are deprived of the power of discrimination.
In this state, can’t think/heed consequences of actions due to anger and forget about relationships, job in life, etc. Failure to control the senses means that one is reduced to this state, an animalistic state.

Question 38

2-64,65 How does a realized soul manage sense objects and senses? What does “like” and “dislike” mean for such a soul?

But one who is self-controlled, moving among the
sense-objects with the senses under restraint, free from
attraction and aversion, attains tranquility. (64)

In that state of serenity, all sorrow is overcome. For that
person who has a serene mind, realisation soon becomes well established. (65)

Answer 38

You can still enjoy what you have, it’s a gift from God. Just don’t become a slave to it.

For a realized soul, sense objects and senses are instruments of advancement. He can utilize these instruments because he seeks no personal gain with them. Not attached.
Even if qualities of “like and “dislike” awaken inside of him, it doesn’t mean anything.
Can think of them like a child. Children “like” one moment and “dislike” the next. Don’t keep grudges and don’t take revenge.
When the senses are disciplined, and therefore no way of liking or disliking, then the heart of the devotee becomes transparent, innocent, and pure.

Question 39

2-66,67 How would you describe “Love” relationships on the outside and what is the difference between hearth happiness and mind happiness?

There can be no realisation and no properly focused mind for one who does not engage in this practice. Without such a focused mind, there can be no peace, and without peace how can there be happiness? (66)

The roaming senses experience their objects, and when the mind follows, one’s understanding is carried away by them, just as a ship on water is carried away by the wind. (67)

Answer 39

“Love” relationships in the outside world are fake. It’s just infatuation. They long for caring or being looked after. When He is the main object of enjoyment and not this illusion we call happiness, then your heart is truly happy, you’ll always be happy. When the mind is happy, you should be careful.

It isn’t true happiness with the mind is happy, will only be short term.
The wise one uses everything around him as God’s instruments to attain God Realization. Sees God’s Hand in every aspect of life.

Question 40

2-68,69 How does our self effort affect our success in mastering the senses? What does it mean to say that the self-controlled one is awake during what is night for all beings?

Therefore, O mighty-armed one, only when one has
restrained their senses from their objects, does their
wisdom become firmly established. (68)

What is night for all beings, is actually a time of
awakening for the self-controlled, and when all beings are awake, it is night for the enlightened one. (69)

Answer 40

Control the senses of sound, touch, taste, sight, and smell without any weaknesses! Grow out of this excitement of the senses! Don’t let you mind be distracted by these impulses of the sense objects.

The self-controlled one is awake during what is night for all beings; when all beings are awake, that is the night to the enlightened one.
Here the “night” means the excitement of the outside world. The self-controlled is awake, he is vigilant, guarding. The Self is observed and controlled so he doesn’t go into temptation.
During the ‘night’ one doesn’t see, but a yogi sees even at night.
The worldly-minded man sees momentary/transient enjoyments of the world as everlasting.

Question 41

2-70,71 The Yogi vs. the splendor of the whole world. What is the outcome?

What is the danger of “I me mine”?

Just as different rivers flow into the sea which remains
full, steady and immovable, so too do desires flow into an
enlightened person. It is he who attains peace and not the one who seeks to fulfill desires. (70)

The one who has abandoned all desires and is free from any craving, and does not have any notion of ‘I’ and ‘mine’, that person alone attains real peace. (71)

Answer 41

Even if the whole world presents itself to the true yogi, it makes no difference to him. Self-controlled yogi remains calm in every situation. He knows that everything comes from God - He who gives and He who takes.

When ideas of “I”, “mine”, and “this belongs to me” are removed from the mind, one becomes peaceful. “I want this” always brings pain.
If you have this self-importance, you’ll never be able to respect others. You need to be humble.
Realized soul accepts everything about their life and when things aren’t there, they don’t worry.

Question 42

2-72 Describe the dangers of thinking?

This is the realized state, O Arjuna. Once this is attained
there is no delusion. By abiding in this state even at the
hour of death, one attains the abode of God. (72)

Answer 42

Arjuna, you are a warrior! Fight! Don’t think about it. The whole problem starts when you start thinking. When you start thinking, you start comparing, when you start comparing, you lose everything. No peace of mind. When this happens, everything is destroyed.

When you fix your mind unshakably on the image of the Divine, free from egoism, attachment and desires, you enjoy existence of Narayana eternally. Enjoy your sadhana when you do it and don’t compare yourself with anybody to see if you are superior/inferior. Don’t worry about that.