The Lord gives us a very striking example to bring home, in all its tragic vividness, the wasteful self-destruction of the life of one who lacks self-control. IndriyaaNaam hi charathaam yanmanO(a)nu vidheeyathae Thadasya harathi prajnaam vayurnavam ivambbasi - 2.67 Verily, that mind, which follows the wandering sense organs, carries away the wisdom of that person, just as the wind (carries away) the boat on the waters. It is the nature of the mind to accept anything that promises happiness. This is not to the discredit of the mind, for its nature is to enjoy. If the senses draw the mind to the joys of their objects, this similarly is no discredit to the senses. They are like ready servants, waiting to serve the mind. As a ship is carried away by the wind, so is the mind completely carried away by the senses in the direction of the objects of the senses. The next verse advises control over the senses for safety's sake. Thasmadyasya mahabahO nigrhithani sarvas(h)a: IndriyaaNiindriyaarthaebhya:thasy prajna prathishtithaa 2.68 Oh Arjuna ! Therefore the knowledge of that person, whose sense organs are completely withdrawn from the sense objects, becomes firm. This verse presents the conclusion of the last six verses. It gives the quintessence of the entire scheme of fulfilment in life, which is to channel the mind into more blissful regions of experience than sensory life. When the intellect is resolute, the senses lose their relationship to the objects. The following verse distinguishes between the fields of life of the enlightened and the ignorant. Yaa nis(h)aa sarva bhoothanam, hasyam jagarti samyami Yasyam jagrathi bhoothani, saa nis(h)aa pas(h)yaathO munae 2.69 The sage is awake to that Self which is night for all beings. For the wise sage that (world of duality) is night to which all beings are awake. Here, the sage (samyami) is not a recluse, but rather a man of calm, far-seeing prudence and wisdom. The light in which the established intellect behaves is not perceived by the ignorant. The light in which the ignorant behaves is looked upon as darkness by the enlightened. The next verse shows very clearly that self-awareness of the realised is like an ocean, which will accept any stream of desires and will satisfy it without being affected. Apurnyam achalaprathishtam, samudramaapa; yadvat Tadvatkama yam pravis(h)anthi sarvae, sa shaanthimapnothi na kamakami 2.70 Just as water enters into the ocean from all directions, but is yet unaffected, all sense objects enter the wise man. Such a person enjoys peace unlike one who desires sense objects. The ocean accepts the rivers as they come and denies no stream, rushing in; yet its status remains unaffected. Such is the state of eternal peace for the established intellect. The next verse gives the technique of maintaining such a permanent state of peace in the midst of activity. Vihaya Kaman ya: sarvan, pumamscharathi nisprhah NirmamO nirahankaara: sa s(h)aanthimathigachchathi 2.71 Having given up all sense objects, that person who moves without desire and without the notion of "I" and "mine", enjoys peace. This verse, in its sum total, advises that all our suffering in the world is caused by our own egocentric misconception and consequent arrogance, characterised by our ever increasing desires. The devotion to knowledge is extolled as follows: Aesha brahmi sthithi: partha, nainaam prapya vimuhyathi Sthithvasyam anthakale(a)pi brahmanirvaaNam rachathi 2.72 Oh Arjuna! This is called Brahma sthithi. Having attained this, a person never gets deluded. Being established in this, even at the time of death, he attains oneness with Brahman. On reaching the life of Brahma-sthithi, one lives the life of jivan-muktha (liberated while living), even at the fag-end of his journey. After death, he becomes one with Brahman called videha-mukthi. Love, Chithra.