bhgavatham uddahava's question to Lord Krishna and His Answer

 What is  the strength of Vishnu ?

     Vathath Vishnor Bala Mahuhu. Air (breath) is the strength of Vishnu. Visnu lives in every being as air.Vishnu carries or moves the body as a living force. Bodies weight is not felt when the living being is alive because of this air or breath. Once when the living person dies after the last breath we need more persons to lift the body. 

which is labham. Gain?

Labhome  Bakthi ruthama. 

  The almighty will give mukthi because it is liberation for the Jeeva. But Bhakthi is not easily given because the Jeeva  brings the Almighty into his fold thereby Bhagagavan loses His swathanthra as the Bhaktha binds Him with his Bhakthi. Hence Bhakthi is the best Gain for a Jeeva.

Association with Divinity gives value to the object

  Association with Divinity gives value to the object

     The object acquires value on account of the position it occupies.

Rat -  we trap with a mouse trap and send out. When it is associtated with Vinayaka as its vahana, we worship and offer pranams.

Snake - We try to beat it with a stick or engage a snake-charmer to catch it and take away from our sight. When the snake adorns the neck of Lord Shiva as Kaantthaabharana, we offer salutations to it. Serpent if leaves the position it becomes food for Garuda. But the snake enjoys the reverence and respect when it is occupying the supreme position. 

        It is only when we are in the divine presence and under the divine care, we are respected and revered. We can afford to feel proud of our association with divinity. When we come out of it we become petty individuals. 

        Even a small object that comes  into contact with God acquires great value. Even a stone lying on the roadside exposed to the sun and rain, when chiselled into an idol by a sculptor and installed in a temple, is worshipped as a deity.

Sama chitta and Sangha Chittha

      Offer all your karmas to God and do the karmas constantly contemplating on God. For all this, sense control is essential. When you make an effort to gradually bring your senses under control, you will not have any difficulty. Then you will become a sthithaparajna ( one who is established firmly in constant integrated awareness). 

 You can Develop samachittha ( an equanimous mind). 

You are at present troubled by sangha chittha ( a mind engrossed in the external world). The sangha (external world) is constantly changing. It is impermanent. It is not real. Therefore, realise your innate atmatathwa that is real and permanent.

The sole mirror for God's reflection - A pure heart.

     The nature of the Bhuthakasa is illusory created by the objective world. 

Bhutakasa - existing like a drop of water in Chitthakasa. It is existing as a micriscopic entitiy in chitthakasa. Bhutakasa is inert,

     In this inert bhutakasa, divinity is permeating as the inner consciousness. In order to recognise this inner consciousness, the bhutakasa can be taken as a basis to some extent. 

    In the sareera there is sareeri (indweller). 

The chitthakasa and bhutakasa is like a mirror. The bimba (object) is like a chidakasa.

    The consciousness of the chidakasa flows into the chitthakasa and bhuthakasa.  You cannot decorate the image, which is nothing but a reflection. 

Why ego

     Bhutakasa - has Sun and Moon, innumerable planets and galaxies. There are innumerable living beings. All this objective world is but a drop in this bhutakasa.

      In this vast objective expanse of the Universe, the earth is hidden somewhere in a corner.

In this country there is a small country.

In that small country there is a small region.

In that small region there is a small district. 

In that small district, there is a small village. 

In that small village there is a small house.

In that small house yours is a small body living. 

     Is it not a matter of ridicule for your small body to get puffed up with pride and ego, against the backdrop of a vast expanse of this universe?

     We must be able visualise the integral form of the three, namely, bhuthakasa, chiththakasa and chidakasa in the objective world. 

The waking state is is bhutakasa.

The dream state is chiththakasa.

The deep sleep and thuriya ( the fourth state of atmic conciousness is the chidakasa. 

     But there is a subtle difference here. The sushupthi (deep sleep)  is not exactly equal to thuriya sate, 

Sushupthi is a deep sleep state which is neither fully waking state nor fully dream state, Ananda we derive out of this state is not perceptible. We will be able to describe it, only after we come to the waking state.

Thuriya is called the superconscious state. It is only in this state of divine consciousness, we can experience the bliss then and there.

What is samadhi?

     To develop an equanimous mind (sama chittha) even during the waking state, even while he is conscious, is samadhi. 

     To treat happiness and sorrow, pleasure and pain, profit and loss, friends and foes with the equanimity and to attain where neither one is elated nor depressed over such opposites - that state is samadhi.

Sama Chiththa is the characteristic of a Sthithaprajna

     In order to earn divine grace, one must undertake number of karmas. That is why, while describing the characteristics of a sthithaprajna (one who is established in constant integrated awareness) Krishna exhorted Arjuna, " Oh! Arjuna! There is no use merely depending upon the body, mind and intellect. See good; do good; be good; then only, you will be able to realise unity, that is Divinity. Realise the unity in diversity. It is only when you are able to cultivate these qualities, you will become dear to Me. The chief characteristic of a sthithaprajna is to develop an unwavering and steady mind under all circumstances. Cultivate at all times and all places sama chiththa (equanimous mind)."

Savikalpa and Nirvikalpa

Savikalpa -  a state where there are sankalpa (resolution)                            and Vikalpa (negation - uncertainty, change)

Nirvikalpa - a state which transcends sankalpa and vikalpa. It                     is beyond two. Changeless and motionless.That                       does not undergo vikalpa (change) is nirvikalpa.To                     attain  that state is the characteristic of a                                   Sthithaprajna. 

The way Arjuna became a sthtithaprajna

    Arjuna obeyed the commands of Krishna, followed his teachings and completely surrendered unto Him in the end saying "Karishye vachanam thava" (I will do according to your dictates). He told Krishna " Swami! I will do whatever you say. That alone is the path laid down for me". This type of surrender is the chief characteristic of a sthithaprajna. For such a person, there are no feeling of "I" and "Mine". There is neither pride nor ego in him.

    Among the sadgunas mentioned in the Bhakti yoga, santhushti (contentment) is the most important. Without this, there cannot be peace and happiness to an individual. I often say this " who is the greatest man in this world? He who is fully satisfied is the greatest man". We must cultivate this quality.

    Whoever keeps the eternal atma thatwa in view, will only enjoy lasting peace and happiness. Such an atma soudha (mansion of atma) is the most beautiful mansion. There is no greater or more beautiful mansion in this world.

    We cannot experience the essence of Bhagavad Gita, simply by memrorising and chanting the 700 slokas contained in it. 

     You must cultivate the good qualities of a true Bhakta as enunciated in the Bhakti Yoga. 

     You must make an effort to understand the atma thathwa.

First and foremost, you must try to control your desires in a gradual manner. 

You must make an effort to win God's love and His acceptance. It is not enough if you love God. You must also strive to see that God's love flows on to you. 

     There is no use of crying "Oh God! you are mine." You must be able to hear from His divine voice, His acceptance and assurance that you really belong to Him. That is what we have to strive for. For this purpose, you must cultivate good qualities.

                     

      

SENSE CONTROL

                                                        SENSE CONTROL

         The root cause for all our sorrows is the weakness of our senses. We must keep them strong and engage them in sacred karmas. We must ever be on our gaurd to see that they do not stray into perverted ways. Bhagavad Gita has emphasised sense control and not sense extinction. It has never advised karma thyaga (renunciation of actions). It has advised only karmaphala thyaga (renunciation of the fruit of our action).This subtle distinction must be understood properly. We have to engage ourselves in doing karmas. Sri Krishna himself has emphasised as under.

Na mey paartha asti karthavyam thrishu lokeshu kinchana

Naanavaaptham avaapthvyam vartha evacha karmani.

 " I have no karhavyam (duty) to perform. I have nothing to achieve. Still, I am doing karmas. Then why don't you also do karmas? 

   We have to make use of the indriyas, but in "maathrah"  i.e., within a measure or a limit. Sri Krishna advised to make use of our senses without allowing them to stray into perverted ways. This is the most important message of the Gita.

   Bhagavad Gita has described the atma thathwa as follows:

    Atma thathwa which is self effulgent is placed in deha (body) which has nine holes. This deha is covered with  mamathwa which is nothing but ignorance. This is Maya, another form of divinity. 

    When maya of mamathwa is removed, you will find nine jyothis. 

    When dehathma bhava is broken, you will find only one single  jyothi i.e., one Atma jyothi (atma thathwa). Only one atma jyothi comes out of nine holes of your body. 

eyes   - reflection

ears    - reaction

mouth - resound

    Thus what you experience through your senses is only the reflection, reaction and resound of that Atma jyothi.

    As long as body is there the jyothis appear different.

    Break the dehabhimana (body attachment) you will be able to witness atma thathwa.

    The atma thathwa is permeating every living being. This is called Samathwa ( the principle of spiritual equqlity) This is called as yoga (union with God). Samathwa yoga Uchhyathe.

    What is the goal of this human birth? Human life is not meant for man becoming pasu (an animal). Instead, man should transform himself into Pasupathi (master of the animals i.e., Lord Shiva). Manava (man) is born to attain Madhavathwa (divinity); but, not for degenerating himself into a danava (demon). Everyone must realise this truth that human birth is given to us to attain this noble goal.Jesus Christ also spoke about this. He said, " Man lives not by bread alone. There is something higher and nobler in him."

Kama is the captain of all bad qualities.

     In the first instance, the captain called kama makes a hole in the wall of the house and enters into it. Immediately after him, the other enemies of krodha (anger), lobha (greed) and dwesha (hatred) also enter. As soon as these enemies enter, man loses his wisdom and power of discrimination and surrenders himself to the enemies. Consequently, he breaks his promise and changes his firm resolve. The root cause for all these calamities is kama (desire).

     This rampart of the body is built with flesh, blood and bones. As long as the dehi ( the indweller) resides in this deha (body), it will spread fragrance of different kinds. Once the dehi leaves it putrifies emitting foul smell. " It is a leather bag of nine holes, not the resplendent diamond studded vessel". Such a body if engaged in sacred and divine pursuits, it transforms itself into a temple where the divine atma resides as the indweller. 

    Deha is given for realising the dehi ( the indweller divine atma). This is the reason why you are granted more intellengence than the birds, beasts and animals.

     The kama (desire) which fritters away his inner faculties must be removed first. It does not mean that you should not have desires. Without desires, man cannot live. But, those desires must be with good intentions and properly channelled to help others lead an ideal life. This is the real human nature.

Work must be transformed into worship

    Whatever activity he undertakes, whether small or big, if it is done with a feeling of dedication and to please God, his life will be sanctified. Every act of man must be transformed into a divine act. Work must be transformed into worship. Whatever activity is undertaken, it must be analysed first whether it befits him or not, as a human being.

     The unity in diversity

      There is a downpour outside.Water is seeping through the tiles fixed to the roof of your house. Similarly water is seeping through the asbestos sheets and the roof slabs of your neighbouring houses.Water drops are falling from the branches of the trees. We think the water is leaking from the tiles, asbstos sheets roof slabs and tree branches.Strictly speaking, it is rain water from the clouds. The same rain water seeps through the tiles. sheets, roof slabs and tree branches. This princple of unity in diversity must be recognised. (Atma thathwa) When you realise this unity, the diversity is removed. When diversity goes. kama (desire) disappears. When desire disappears, there is no chance for krodha (anger) to persist. When kama and krodha are destroyed, atma janana will be revealed to you as your own individual self.  By sadhana and enquiry, we must realise the principle of unity of the divinity in us.

     Whatever actions we perform, if they are performed as offerings to God, their value will be increased by that assoiciation with God. Those karmas will acquire sanctity.

     

GOD IS SADGURU AND JAGADGURU

                 GOD IS SADGURU AND JAGADGURU

                     Moha is the reason for sorrow

     Every body (deha) is impermanent. Death is certain for the body. Inspite of knowing that death is certain for every being, if he cries for the dead person, it is because of this person developed moha for the body of that person, who died. Thus, the reason for this sorrow is only moha ( delusion) and not prema (love).

     It is said Beauty is Bliss and Bliss is Beauty. Neither can exist without the other. Only Atma has both bliss and beauty. Since it has both it is permanent ; eternal. This atma has no vikara (change). As it has no akara (form) , it has no vikara. Eternal bliss emerges from one's own "hridaya" , every individual enjoys the same bliss in this universe, which is nothing but reflection of the inner bliss. This hridaya ananda is the resplendent, self-effulgent and all pervading light. 

      People may say, Swami is advocating sense control and brain control; will it not be a living death for us after controlling our senses. Our swami says for them as follows:

     I once again emphasizing the fact that I am not advising you to remove the senses; let them remain as they are. Make use of them when required. But, apply brakes in times of danger; i.e., when evil thoughts prompt you to act in evil ways through the sense organs. In such situations, apply brakes and control your senses. On the other hand, if the brakes themselves are removed, there will be greater danger to your vehicle. " A bullock that is not tied to the yoke, a horse without a bridle, a car without brake and a human being without sense control are most dangerous," it is said.

wick - sense control  is needed - jeewan jyothi  (the light of life) will shine

for this earthern plate- vairagya is necessary to hold it.

you must have oil - devotion (Bhakti)

     After all these things are available, there must be someone to light the lamp. Only then will the lamp glow. The one that lights the lamp is God. 

     Arjuna had bhakti and vairagya. Along with that, Krishna advised him to develop sense control. The lamp is now ready in Arjuna, with the earthern plate, wick and oil in position. Now Krishna lighted the lamp.(knowledge)

    There is knowledge. There is also an intention to learn. Can the knowledge be aquired? No. There must a teacher to teach that knowledge. He is the Guru. He is the Jagadguru. He is verily God. If you want to recognise the atma sathya (atmic truth) that pervades and guides the whole universe and if you want to perform all your karmas (actions) in the right spirit, you must have a sadguru (great spiritual teacher). He is the guru of gurus, the jagadguru. He is verily God.

     If ajnana (ignorance) is removed by jnana (knowledge or wisdom), then all our sorrows will also be removed. said the Lord. 

     In accordance with declaration " Mamaivaamso Jeevaloke Jeevabhoothah Sanathanah" (all living beings are a part of mine and they are as eternal as I am) (Bhagavad Gita 15th chapter 7th sloka) . There is no doubt at all in saying that humanness is divinity. Man x infinity = God. Since he is human he tends to forget Infinity and experiences only human nature, keeping his individual goal in mind. If he is to experience Infinity, he has to contemplate on the divinity in humanity.

     Mind alone is responsible for bondage or liberation. This truth has been conformed by the sruthi (vedas) and smrithi (sastras or scriptures). when the mind stops functioning ( free from thoughts), all the indriyas automatically stop functioning and come to a standstill. All the indrias in our body are under the control of the mind. However the mind has two forms, impure and pure. When the mind comes under the control of the senses, it becomes impure mind. When it comes under the control of the intellect, it becomes pure mind.

     The mind is full of sankalpas (resolutions) and vikalpas (negations). That which contemplates is called mind. There is no specific form for the mind. If you turn it towards maanavathwa (humanness), the impurities of the senses can be avoided to a certain extent. You must make an effort to gradually keep the mind away from these impurities.This sadhana is called dhyana (meditation). This is also called yoga.

     The body requires proper rest, similarly the mind requires peace. How does the mind acquire peace? It is only when sankalpa and vikalpa are controlled. A mind which always runs after sense objects can be diverted to pure thoughts by a practice of sense control. This is called Abhyasayoga (the yoga of practice). 

     In daily life, for a person travelling in the ocean of samsara, self control and knowledge about the Atma, i.e., the power of discrimination as to what is permanent and what is impermanent, are very necessary. Without this human life will be meaningless. Man has to achieve two things- freedom outside and inner freedom. Control of senses is necessary for leading a happy life in the outside world. Similarly, for achieving inner peace mental freedom is essential. 

     For every human being, whether he is asthika or nasthika, sense control is very essential. When the senses are agitated and crave for sensual pleasures, several weaknesses will arise in man. When the human body thus becomes weak, he will not be able to undertake any activity. His condition will be miserable.

     Truly speaking, man cannot achieve even a small task without the support of Divine Power. Take for instance, Arjuna's case. He was able to perform many heroic deeds and  fight the battle of Mahabharatha and vanquished the enemies. But, after Lord Krishna left for his heaven abode, Arjuna could not fight with the forest tribals and rescue gopikas while bringing gopikas to Hastinapura. What is the reason? All the while, Arjuna was under the impression that it was all the strength of his own mighty shoulders that won him many battles.  Arjuna was able to win many battles by the power granted to him by the God. ( deivabala).

    Man is able to perform all his activities only because of the support and sustenanace provided by God residing as the indweller, as atma swarupa in him.

    Either you have to turn your vision towards God or you must use your intellect and develop knowledge. If none of these methods is employed, then ignorance remains as it is. That is why Sri Krishna advised Arjuna to develop his Jnana. If dehabimana is to go, first the raga and dwesha (attachment and hatred) have to go. If ajnana has to be destroyed, jnana has to be developed. That is why it is said jnana (knowledge) alone can confer liberation.We must be able to recognise the divinity i.e., atma thathwa, by process of enquiry. 

     Every individual must devote three fourth of his time to enquiry and one fourth to sadhana. When these two are combined, human life will become meaningful. Do not engage your body in useless pursuits. Engage yourself in purposeful karmas. Only then will your life be sanctified.

Uttaradhimath Swami's discourse

                        Narada's birth (uttaradi math Swami's discourse)

Narada narrated this 

     In my previous birth I was born to a dasi. My mother and myself were doing service to the Yathis. During Chathurmasa vrata I heard the discourses and upadesas of the Yathis sitting in a corner outside. Then myself and my mother cleaned the leaf in which the Yathis and others took their food. I developed bhakti by hearing the upadesas. The bhakti increased two folds and three folds.On the final day of the Chatur Masa vrata Yathi called me and keeping his hand on  my head instructed me to keep the upadesas in mind and do sadhana to realise the sakshatkara the God. For that my mother was a hindrace. My mother died by the snake bite. I thought that it was the sankalpa of the God to help me to do sadhana for the realisation by doing dhyana.So I was not worried.  I thought that by these upadesas vairagya  was developed.  After roaming from one place to another and forests I sat down under Aswatha tree and did dhyana. I had the dahrshan of sakshatkara which lasted for a short time. I felt very sorry. Paramatma told me that I gave you this darshan to make me to understand what is ananda I enjoy by my darshan of the sakshatkara. The Almighty has advised me to do sadhana further. You will get my darshan and and big position. You will have the memory of the smarana of the previous birth. Then I  took birth from the lap of Bramhan as Narada. I became virakthi sigamani. Paramahamsa sanyasi. I am able to narrate the various avathara of the Almighty. This Bhagya I got because of the seva done by me for the sathpurushas.

         So the seva has to he done for the sathpurushas.

       Anna Suddha

     We must eat food prepared by the people who are having good and pure thoughts. We should not eat food prepared by persons having evil thoughts.

     Bhishma preached dharma while he was lying on the  bed of arrows awaiting for his death. At that time Draupadi asked him why he was keeping quiet when her vasthra was removed in the open court in front of all. Bhishma replied that it was due to the blood running in him by partaking the food prepared and served from the palace of Duryodhana who had evil thoughts and demonic feelings and hatred.

   Then Draupadi questioned the reason for the preaching  dharma now. 

   Bhishma replied " the blood which was in my body has oozed out by the arrows of your husband Arjuna which pierced my body. When I was thirsty, Arjuna gave me water by piercing the land with his arrow which was Ganga water and purified me. These are the reasons for my state."

      So we have to partake food prepared by people with good thoughts and intentions and also offering the food to the almighty chanting Krishnarpanam. Even, when we drink water we should offer to God chanting Krishnarpanam. 

    Whatever we partake food or water must taken as prasadam.

      Poothani the demon came to feed poisonous milk to Lord Krishna.

      Who is this Poothani? Poothani  was the demon Thataki who was killed by Lord Rama. She took birth as Poothani in her next birth and wanted to take revenge by feeding poisonous milk, as Krishna was a child. 

     Once Oorvasi Angel in heaven in the palace of Indra, mated with one Gandhrva Danduri in front of Kubera without his consent. Kubera cursed for her bad behviour in front of him without any respect, to take birth as a demon who will have ugly appearance  loosing her  beauty as  she was proud of her beauty and did not behave properly in front of the person like Kubera. 

    Poothani came to Gokulam as a very charming and beautiful lady. Many gopikas gave their children to her for feeding milk. But all the children died. When she came to feed Lord Krishna she was killed. Here both Oorvasi and Poothani were in the same body. Oorvasi a devotee of Vishnu wanted to feed milk but Poothani wanted to add poison. So Krishna sent Oorvasi to her abode in heaven and sent Poothani to Naraka.

   We have to learn that we should not be proud of our appearance or any other qualities and also behave properly with respect in front of elders. The Lord gives his blessings and excuse if we have good thoughts.

The Characteristics of a Sthithaprajna

                                                      The Characteristics of a Sthithaprajna

    Sri Krishna exhorted Arjuna to firmly establish in atma sthithi (the nature of Atma) and perform all his actions. The actions will be fruitful if he has swaswarupa smriti (awareness of one's own self). Then the actions will not blind the person. To perform such actions control of senses is very essential. Whoever has such control, is sthithaprajna. (one who is firmly established in constant integrated awareness).

     The main characteristic of sthithaprajna is to maintain equanimity, 

i.e. to take heat and cold, happiness and sorrow, honour and dishonour and profit and loss with the same sense with equanimity and constantly engross himself in the awareness of one's own Self. As long as the man is bound by the dehathma bhava he cannot attain such a state of sthithaprajna.

     There is only one thing in this universe, which is beyond the panchabhuthas, that is Divinity. Therefore aspire for divinity, keep it as your goal and perform the duties ordained on you. Actions (karmas) coupled with jnana are the best. Jnana (wisdom) means realising the unity of divinity. Actions meant to realise the atma thathwa are supreme. You perform actions. But, consider them as actions to please God and carry on your activities. Thus explained Lord Krishna to Arjuna.

     There are no objects, individuals or things in this world, which are true and eternal. There is nothing in this outer world which is not in you. That which is all-pervading, which you are not aware of at the moment, is Sathyam, Sivam and Sundaram. Therefore, make an effort to realise that Sathyam(truth), Attain that Divinity, Sundaram (beauty). Do your duty. Thus, Lord Krishna taught so many things to Arjuna including the characteristics of  sthithaprajna and instilled a sense of confidence in him to get ready for the balltle.

     Sri Krishna further exhorted Arjuna " keep your aim firmly fixed on Me," obey my command and perform your duty.

     One who lives in the awareness of the atmathathwa and ignores worldly pleasures is called sthithaprajna.

     A sthithaprajna means a sarvasanga parithyagi (a total renunciant). You perform all actions. Engage yourself in worldly activities. But, fix your aim on the atmathathwa.

     Lord Krishna played the grand game as a chariator to remove the dehatma bhava of Arjuna and firmly install him in paramathma thathwa.

Lord Krishna exhorted Arjuna thus. The world is impermanent and gives you unhappiness only.  Therefore, seek refuge in the true and eternal Divinity. God is the only one who does not undergo change. He is the eternal and self-effulgent flame. Seek refuge in that flame. That is the paramjyothi.(supreme light).  That is the jivana jyothi (the light of life). That is the akhanda jyothi (the eternal light). That is the adwaitha jyothi    ( the light of non-dualism). Seek refuge in that jyothi. Thus the Lord Krishna taught in ever so many ways and dispelled the darkness of ignorance prevailing in his heart.

     Jnana jyothi

          If you want to light the  lamp, you must have an earthern conclave plate, a wick and oil. These three are essential. Similarly if you want to light the lamp of wisdom, the earthern plate of vairagya is most essential. Here devotion is the oil and sense control is the wick. It is only when these three come together, is possible for the atma jyothi (the light of atma the self) or jnana jyothi (the light of wisdom), or the param jyothi (the supreme divine effulgence) or the prana jyothi (the light of the life)  to glow.

     An ajnani thinks that he is enjoying the sensory objects with his senses and feels very happy; but actually, that happiness is not from the external world. It is happiness within. It is a reflection of the inner happiness.

control the senses

                                                         Control the senses

             We must be careful from the beginning not to give scope for bad thoughts to enter the mind even in small matters. A man who has become a slave to the indriyas can never recover himself. He will never be able to have happiness. First of all we must find a way out by which the senses can be controlled. When you control the senses and bring them under the care of the mind and when the mind itself is subjected to the discrimination of the intellect, you will be able to decide what is right and what is wrong, correctly.

             A person who takes the intellect as the basis, transforms himself into purushothma (the best among men). What is buddhi (intellect)? That which has the power to discriminate between permanent and impermanent. If you depend on such an intellect, it will lead you in the right path, till your last moment.

            Sri Krishna devoted a lot of time in this sankhya yoga, to the concept of sense control. Once it is achieved, the other yogas like karma or bhakti become easy. Till such time you achieve sense control, you must continue to depend upon jnana yoga. 

           Perishable objects give us only perishable happiness. Therefore, Lord Krishna exhorted Arjuna to strive for attaining true and permanent atma thathwa.This is atma jnana. Without obtaining this, there is no use of acquiring any other jnana. 

           Sri Krishna emphasised the fact "Adhyathma Vidya Vidyanam", meaning atma vidya alone is true vidya.

           Considering the body as the chariot, senses as the horses, mind as the bridle and the Intellect as the charioteer, the jiva (being) must continue his journey, sitting in this chriot. 

           You must firmly hold these horses called senses, with the bridle called the mind. There is no basis at all for the mind's wanderings. Therefore, while depending upon such a mind, one must be careful enough to hold it firmly by using the discrimination of intellect.

(Intellect should control the mind with discrimination what is right - then mind will control the senses.)

           If you really want to attain divinity, you must be free from the pancha dosha (five faults). 

1. Vaag dosha       - speaking bad words.

2. Drishti dosha     - seeing bad things

3. Kriya dosha       - doing bad deeds

4. sravana dosha  - hearing bad words

5. Mano dosha      - thinking bad thoughts.

         If you are able to remove these pancha doshas from your personality, you will become Paramathma verily.

Man should keep his tongue under control. This is the first and foremost sadhana. The reason being, the tongue has two powers , talk as well as feel the taste. Therefore, it must be always be engaged in divine activities.

         You must ensure that you do not use bad words against anybody or cause harm to anybody. Engage yourself in speaking good words, in contemplation on God and the singing the glory of God. Thereby, sanctify your time.

        Undertake sadhana to keep your senses under control, gradually. 

        For this type of sadhana abhyasa (practice)    and vairagya ( detachment) are necessary. 

       If you cultivate a sense of detachment from the objects  by developing a feeling the all that you see are impermanent objects, you can control your senses. This is abhyasa yoga. 

      We are Aryas not Anaryas. We must tread the right path. 

      We must develop purity. We must have illumination. 

In order to travel the path of righteousness, we must have illumination. And that illumination is Jnanana (wisdom). Those who have that jnana are divine beings. The rest are demons.

     Whoever controls his senses, will have the capacity to undertake any task. There is nothing which he cannot achieve. 

    " One who becomes a servant to the unsatiable desires also becomes a servant to the whole world. To the one who conquers desire, the whole world will fall at his feet."

      You should never become a servant to the senses. Instead, the senses should become servant to you. 

Thus Sri Krishna exhorted Arjuna about the sense control and desire. He instructed to acquire the jnana by which one can distinguish between atma and anatma.