These verses of Shri Gitaji are a strong support for the seeker on the path of spirituality. For reaching the goal of Brahmn, the seeker can keep these with himself as his spiritual wealth or as the most reliable associates or can also treat them as his spiritual directory. In fact this is the most precious and important treasure of the seeker. To care for them and to keep them safe is the duty of every seeker. Deliberate on them sequentially.

First of all, it is the issue of the state of pure intellect! This is the foundation of the seeker on the spiritual journey. By pure intellect we mean a discerning and satvic intellect! The discrimination of the intellect should always be in an awakened state. If discrimination is dormant then even one step cannot be taken rightly on the spiritual path. With the aid of an awakened intellect, it can be well understood that the Supreme is the goal of life. The possibility of reaching the goal can only arise when there is a firm determination for reaching the goal. After making the goal firm, there should be no impatience nor any restlessness! Single-pointedness should be firmly maintained; external attractions should not cause one to become restive soon. The senses should not be under subjugation to speech, touch, form, taste and smell. The web of sensual objects is very powerful; without our being aware, they may draw us towards themselves and entangle us. This often happens with several of the advanced seekers; that is why it is specially essential to be alert.

The preacher of the Gita after great deliberation has used the words 'dhrityatmanam niyama cha' (controlling oneself with a firm and steady will) and then the words 'sabdaadin visayanstyaktava' (renouncing sounds and other objects of the senses). Often while relinquishing sensual objects there develops a mental aversion. That is why after this are used the words 'ragadvesau vyudasya cha' (to give up both aversion and liking). If there is attachment for a sensual object, then towards it, will increase the attraction; the disposition will remain entangled there, but if aversion persists then still the thoughts will be centred there. One has to avoid this only. Whether thoughts are in the form of likes or dislikes, it is still a cause for bondage and destruction. The abidance should be in the Lord; the goal is not to remain entangled in the worldly objects but to attain the Supreme–maintain such an attitude. Then easily will the disposition rise above likes and dislikes, will remain protected from the attraction of sensual objects like sound, etc. and will keep on progressing towards the Divine state ahead.

There should be no turmoil of likes and dislikes inside nor any restlessness because of the attraction of sensual objects–the inner solitude will be accomplished by itself. Solitude means that where all tendencies, deformities, thoughts, uncertainties, indecisiveness are done away with in the spirit of the Divine. Externally also, one would feel good to sit in a clean and solitary place. This is a natural state; till the time the mind is not at peace then even the external solitude will not be satisfying. It will be difficult to remain and be alone; the disposition will keep on getting pulled here and there in several directions. But inside, the purity of intelligence and the single-pointedness of the emotions of the mind, will make one relish the outward solitude too. Sometimes this should be so; one should observe oneself by drawing oneself out of the crowd of family, conduct and world. Do not be under the impression that I am a householder what have I to do with solitude? These are useless thoughts; save yourself from them. There should be restraint even in eating habits. One should consume pure and satvic food, that too according to the need. There should be no tendency to overeat! 'Laghvasi'–the diet should be limited and regulated. Do not eat to your capacity, but only as much as you can digest.

There should be control on the body, speech and mind. To speak whenever and whatvever comes to one's mind, the mind somewhere or the other getting subject to the dispositions and the senses wandering freely–this should not be so. It is necessary to restrain all these three. They should be reined in by the power of discrimination. This will become possible only when 'dhyanyogaparo nityam', i.e. constant refuge in the yoga of meditation. The question might arise that one can meditate only for a particular period of time. How is it possible to be devoted to meditation all the time? For some time sit peacefully with a concentrated mind. But it is essential to derive full benefit from meditation for the mind to remain constantly in the spirit of the divine. While sleeping or being awake, eating, drinking, coming and going or doing anything the mind should be engaged in the thoughts of the divine–this is the state of remaining ever in the yoga of meditation. A question may again arise, that it is the tendency of the mind to remain engrossed in worldly anxieties and thoughts or in the thoughts of sensual objects. How is it possible to keep such a mind immersed in the thoughts of the Lord continuously? The answer to this very simple question is in the next feature–'vairagyamsamupasritah' (to take refuge in dispassion). The body may be engaged in worldly transactions, but the mind should not cling onto worldly beings and objects; the mind should be non-attached and uninvolved. The detachment of the mind from the world is the real dispassion; there is no relationship of renunciation to outward conduct or activities; the relation is with the mind. The mind should grasp that this world is transient and perishable; just the Supreme is the eternal, imperishable, permanent power. The world can only keep one entangled in the chain of pleasure; pain and birth and death. Permanent peace and the supreme status is possible only through the Lord–this thought on becoming firm, there would be the refuge in dispassion; the mental state of being dedicated to the yoga of meditation will naturally and automatically develop.

On acquiring body and the material objects and beings associated with them to develop a sense of importance for them, to consider oneself great due to them, to demonstrate one's superiority due to power of wealth, power of following, power of means or power of status and fame, etc. is arrogance, to keep on taking pride in them is conceit. All the time living in desires, to maintain the yearning for more and more in the mind, to have desire and remain engaged in their fulfilment is the state of craving. If the desire remains unfulfilled, or there develops some hurdle or there is no favourability at that time to be anguished inside is wrath and if the desire is fulfilled at that time the attachment which is there towards the desired object is termed as attachment or longing. The tendency to accumulate that object due to attachment is termed as sense of possession.

The preacher of the Gita has motivated here for giving them up all. All these tendencies are destructive, and are a hurdle for the seeker in spiritual discipline. It is surprising why after relating the issue of remaining in solitude, taking refuge in dispassion and being dedicated to the yoga of meditation was providing such a guideline considered necessary? In fact, this is the depth of the thoughts of the Krishna of the Gita. If all has been said and the seeker does not take care of this, if such tendencies linger on inside, then what kind of dispassion and what will be the state of meditation? All this will become possible only when all these tendencies are given up in toto. So long as these tendencies persist inside the mind will be in the state of restlessness, will be unstable and agitated. On giving up these only will the state of peace and tranquility be possible. That is why, after describing this the Lord has used the word 'shanto' which implies full of peace, totally in the state of serenity and along with this has stated 'brahmbhuyaya kalpate' (worthy of becoming Brahmn).

Brahmn is not distant and separate. It is very near and dwells inside us. There is no attainment of the unattained but it is the unravelling of the already attained. The mind is fickle, unstable and full of impurities; that is why the experience of the Supreme cannot be had. Allow this impurity of the mind to get removed; then the mind will become tranquil and stable and in it will be experienced directly and clearly the Brahmic essence! In the afternoon is kept a tub of water under the sun. If the water is dirty or impure or is very unstable, even on being right under the sun the reflection will not be seen. Allow the water to become clear and still; after this there is nothing else to be done. Observe carefully; you will find the sun clearly reflected in the water. The same is the situation here; deliberate on it. These three verses are powerful illuminators or source of inspiration for the seeker on the spiritual path. If one seriously desires to attain the Brahmic state then make these three verses as guiding lights of your path; keep them in front of yourself always as ideals and keep examining yourself in the mirror of inspiring signs given in these three verses; success will lie in wait for you; have faith.