My Analysis of Gita - 5: Discussion starts

At this point real discussion start. Now Arjuna has asked first question about whatever Krishna said. Till now Arjuna was lamenting which was sort of disjoint action. Then Krishna tried to convince him. Now Arjuna is counter-questioning to understand what Krishna has said till now which is proper discussion.

Arjuna said: What are the symptoms of one whose consciousness is thus merged in Transcendence? How does he speak, and what is his language? How does he sit, and how does he walk?

The Blessed Lord said: O Partha, when a man gives up all varieties of sense desire which arise from mental concoction, and when his mind finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.
One who is not disturbed in spite of the threefold misery, who is not elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.
He who is without attachment, who does not rejoice when he obtains good, nor lament when he obtains evil, is firmly fixed in perfect knowledge.
One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is to be understood as truly situated in knowledge.
The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.
The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them.
One who restrains his senses and fixes his consciousness upon Me, is known as a man of steady intelligence.


While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.
From anger, delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost, one falls down again into the material pool.

One who can control his senses by practicing the regulated principles of freedom can obtain the complete mercy of the Lord and thus become free from all attachment and aversion.
For one who is so situated in the Divine consciousness, the threefold miseries of material existence exist no longer; in such a happy state, one’s intelligence soon becomes steady.

One who is not in transcendental consciousness can have neither a controlled mind nor steady intelligence, without which there is no possibility of peace. And how can there be any happiness without peace?
As a boat on the water is swept away by a strong wind, even one of the senses on which the mind focuses can carry away a man’s intelligence.
Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.
What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.
A person who is not disturbed by the incessant flow of desires—that enter like rivers into the ocean which is ever being filled but is always still—can alone achieve peace, and not the man who strives to satisfy such desires.
A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego—he alone can attain real peace.
That is the way of the spiritual and godly life, after attaining which a man is not bewildered. Being so situated, even at the hour of death, one can enter into the kingdom of God.