PriyankaSrivastava

The Decision to Avoid When High on Emotions: The Inverse Relationship Between Emotion and Logical Thinking

Emotions play a significant role in our lives, influencing our thoughts, actions, and decision-making processes. When we experience intense emotions, whether negative or positive, they can significantly impact our ability to think critically and logically. In such heightened emotional states, our judgment can become clouded, leading to potentially regrettable decisions. This article explores the importance of recognizing and managing our emotions when making choices, highlighting the inverse relationship between emotions and logical, critical thinking.

The Influence of Emotions on Decision Making

Emotions are a natural part of the human experience and can provide valuable insights into our inner thoughts and desires. However, when we allow emotions to overpower our rationality, they can hinder our ability to think logically and critically. Both negative and positive emotions can be equally disruptive in decision-making processes.

Negative Emotions:
When we are overwhelmed by anger, depression, or any other negative emotion, our thoughts tend to become clouded by biases, distorted perspectives, and impulsive tendencies. Our focus shifts from analyzing the situation objectively to dwelling on our emotional state, leading to irrational decisions that we might later regret. Negative emotions can amplify our perception of risks and threats, making us more prone to taking defensive or overly cautious actions.

Positive Emotions:
On the other end of the spectrum, overwhelming happiness or excitement can also impede our ability to think critically. While positive emotions are generally more desirable, they can lead to overconfidence and a disregard for potential consequences. The euphoria experienced during these moments can blind us to potential pitfalls, causing us to make impulsive choices without carefully considering the long-term implications.

The Inverse Relationship: Emotions vs. Logical Thinking

Emotions and logical thinking operate on opposite ends of a spectrum. When our emotions are running high, our capacity for logical reasoning diminishes. Conversely, engaging in critical thinking can help regulate and manage intense emotions effectively. Here’s how this inverse relationship manifests:

Impaired Judgment:
When we are in an emotionally charged state, our cognitive processes become compromised. We become less able to evaluate situations objectively, weigh the pros and cons, and consider alternative perspectives. Decisions made solely based on emotions often lack sound reasoning and foresight, which can lead to undesirable outcomes.

Reduced Problem-Solving Abilities:
Logical thinking and critical analysis are crucial for effective problem-solving. However, emotional highs can hinder our ability to identify and evaluate potential solutions objectively. We may become fixated on a single course of action or struggle to think creatively and flexibly, limiting our problem-solving capacity.

Impulsive Behavior:
Emotions can fuel impulsive behavior, as they tend to prioritize immediate gratification over long-term consequences. High emotional states can lead to rash decisions made without careful consideration of the potential risks and downsides. This impulsive behavior can lead to regret, damaged relationships, or adverse outcomes.

Managing Emotions and Enhancing Decision-Making

Recognizing the inverse relationship between emotions and logical thinking is the first step toward making better decisions. By employing strategies to manage emotions effectively, we can enhance our decision-making processes:

Self-awareness:
Developing self-awareness allows us to recognize and acknowledge our emotional states. By observing our feelings without judgment, we can gain better control over them, preventing them from hijacking our decision-making process.

Time and reflection:
When emotions are running high, it is important to create space for reflection and allow time to pass before making any significant decisions. Stepping back from the situation can provide a clearer perspective, allowing for more balanced and rational thinking.

Seek diverse perspectives:
Engaging with others who can provide diverse viewpoints can counterbalance our emotional biases. By actively seeking alternative perspectives, we can broaden our understanding and make more informed decisions.

Implement decision-making frameworks:
Adopting decision-making frameworks, such as cost-benefit analysis or SWOT analysis, can provide a structured approach to decision making. These frameworks help us consider multiple factors objectively, minimizing the influence of emotional biases.

Conclusion

While emotions are an integral part of being human, they can impair our ability to think critically and make sound decisions. Acknowledging the inverse relationship between emotions and logical thinking is crucial in avoiding regrettable choices. By developing self-awareness, practicing reflection, seeking diverse perspectives, and employing decision-making frameworks, we can navigate our emotions more effectively and make decisions that align with our long-term goals and values.

Wound

The Wound: A Metaphor for Emotional Healing

Introduction:

Wounds, whether physical or emotional, are an inevitable part of life. Just as our body has a remarkable ability to heal physical wounds, our emotional wounds also possess the capacity to heal. However, it is important to acknowledge that emotional wounds often require our attention and understanding to facilitate the healing process. This blog explores the parallel between physical and emotional wounds, highlighting the significance of time, understanding, and self-care in the journey towards emotional healing.

The Nature of Wounds:

When we sustain a physical wound, we understand that it requires immediate attention and treatment. Ignoring or neglecting the wound can lead to complications such as infection or further damage. Similarly, emotional wounds, though invisible to the eye, demand our acknowledgment and care. It is crucial to recognize that emotional wounds are valid and need to be addressed rather than suppressed or dismissed.

The Healing Process:

When a physical wound is treated with medicine, it gradually heals from within. During this process, a scab may form, indicating the body’s attempt to protect and regenerate the damaged area. While this phase can be uncomfortable, it is a sign that healing is underway. In the same way, emotional wounds also require time and self-care to heal. Suppressing or avoiding emotional pain only prolongs the healing process. Instead, allowing ourselves to acknowledge and experience our emotions enables us to confront and eventually overcome the pain.

The Burden of Untreated Wounds:

If a physical wound is left unattended, it may develop an infection, causing additional discomfort and potentially worsening the injury. Likewise, when emotional wounds are left untreated, they can manifest in various detrimental ways. Unresolved emotional pain may lead to stress, anxiety, depression, or even physical health problems. It is crucial to prioritize our mental and emotional well-being by addressing the wounds we carry within.

The Bursting Point:

Sometimes, physical wounds reach a point where they burst open, releasing built-up pressure and allowing for proper healing. Similarly, emotional wounds may also have a bursting point. This can manifest as an emotional outburst, a cathartic release of pent-up emotions, or a profound realization that prompts us to seek help and embark on the path to healing. It is important to embrace these moments and recognize them as opportunities for growth and self-discovery.

Time and Understanding:

Just as physical wounds require time to heal, emotional wounds also need time and patience. Healing cannot be rushed or forced. It is a gradual process that varies for each individual. Alongside time, understanding plays a vital role in emotional healing. By practicing self-compassion and seeking support from loved ones or professionals, we can gain insights and perspectives that aid our healing journey.

Conclusion:

Wounds, whether physical or emotional, are an inherent part of the human experience. By acknowledging the parallels between physical and emotional wounds, we can better understand the importance of tending to our emotional well-being. Like physical wounds, emotional wounds require attention, time, and understanding to heal properly. By embracing our emotions, seeking support, and practicing self-care, we can navigate the healing process and emerge stronger and more resilient individuals.

Remember, time and understanding have the power to heal everything. Let us be kind to ourselves and others as we tend to the wounds that exist within us, paving the way for personal growth and well-being.

The Selfish Husband: A Tale of Absence and Neglect

Introduction

Marriage is often seen as a partnership built on love, trust, and mutual support. However, there are times when one spouse’s selfishness can create significant strain in the relationship. This article delves into the unfortunate story of a selfish husband who consistently failed to be there for his wife, from her illness to pregnancy. His self-centered behavior not only left his wife feeling neglected and unsupported but also highlighted a lack of empathy and consideration. Through this narrative, we hope to shed light on the importance of selflessness and empathy in maintaining a healthy and fulfilling marital bond.

A Marriage Unbalanced

In any partnership, it is crucial for both individuals to show compassion and care, especially during challenging times. Unfortunately, this particular husband seemed to prioritize his own needs and desires over those of his wife. From the moment her illness struck, he was nowhere to be found. Rather than providing emotional support or attending doctor’s appointments, he retreated into his own world, leaving his wife to cope with her struggles alone.

A Lack of Shared Experiences

True companionship is built upon shared experiences and making memories together. In this story, the husband’s lack of involvement extended beyond his wife’s illness. Simple activities like going to watch her favorite movie or accompanying her to the temple were met with indifference or outright refusal. His interests took precedence, forcing his wife to comply with his choices and stifling her own desires.

Pregnancy: A Lone Journey

The period of pregnancy is a transformative and vulnerable time for a woman. During this phase, a supportive partner can make a significant difference in both physical and emotional well-being. Regrettably, the selfish husband in question failed to recognize the importance of being present during this crucial time. He neglected his responsibilities, leaving his wife to navigate the challenges and joys of pregnancy alone.

Missed Opportunities for Moral Growth

Partnerships often present opportunities for personal growth and development. By supporting each other and engaging in shared activities, couples can learn valuable moral lessons together. However, in this relationship, the husband’s selfishness denied his wife these opportunities. By consistently dismissing her desires and disregarding her needs, he undermined the potential for growth and mutual understanding.

The Impact of Selfishness

The consequences of selfishness in a relationship can be far-reaching. In this case, the wife experienced feelings of loneliness, emotional neglect, and a lack of support. Over time, such a toxic dynamic can erode trust and love, leading to resentment and dissatisfaction. It is crucial for partners to recognize the impact their actions have on their loved ones and strive for a more selfless approach to marriage.

Conclusion

A healthy marriage is built upon a foundation of selflessness, empathy, and shared experiences. Unfortunately, the story of the selfish husband in this article illustrates how self-centered behavior can fracture a relationship. By failing to be there for his wife during her illness, pregnancy, and in day-to-day activities, he displayed a disregard for her well-being and desires. This narrative serves as a reminder to all couples about the importance of putting aside personal interests and supporting one another through life’s challenges. A truly fulfilling and lasting marriage requires genuine care and consideration for one another’s needs and dreams.

Universal Law of Oneness

All heavenly bodies follows some universal laws, laws made by the Divine Power. If we follow the Divine Universal laws we can master our life.. One of the such law is Law of Oneness.

If we see the universe we see it as whole consist of many solar system, planets , satellites, stars, space and other heavenly bodies. If any of planets go out of orbit it will be disastrous for the whole solar system.

When we see Earth we see it as whole consist of hills, plains, desserts, water bodies, air, if any of the parts depletes it’s disastrous for the whole earth.

When we see ourselves we see our body as whole our different parts of body though some big some small as cells but each of them have important functions to do we cannot say I love my heart hate my kidney to be he perfectly healthy we need all the organs and parts to function well. If a single cell become dysfunctional we get sick.

Even our soul is said to be one with God. We can practice Oneness with God through meditation.

All great men believed in oneness.

Albert Einstine once said“A person experiences life as something separated from the rest – a kind of optical delusion of consciousness. Our task must be to free ourselves from this self-imposed prison, and through compassion, to find the reality of Oneness.”

Joy is the realisation of the truth of oneness, the oneness of our soul with the world and of the world-soul with the supreme lover.

— Rabindranath Tagore

Vivekananda said “All differences in this world are of degree, and not of kind, because oneness is the secret of everything.” “We all are so deeply interconnected; we have no option but to love all.”

We are a network. If a single network is disturbed there will be Imbalance. So, we must accept the uniqueness of others and feel the connection of oneness with one another and live in harmony this is the Universal Law if anyone goes against this law the consequences will be for all.

That’s why it’s said we are one.

Everyone and everything is connected in the world we live in. Every thought, word, or action of ours will take effect on others. As everything and everyone is connected to each other subconsciously, we should start thinking about the good in others and be wise.

To know more about oneness and about self read my book ” Ancient Indian Secret to Happiness” available on Amazon.

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Book Launch ” Leader of all Leaders” Inspired by Bhagwat Gita

Today I’m so happy to share with you my book release which is now available on Amazon and Flipkart both in print and e- book.

I have always been inspired by Indian mythology and it’s stories. This book of mine is inspired by Bhagwat Gita. The secret knowledge of Bhagwat Gita has inspired us from centuries also inspiring today and will inspire in future. Before writing this book I read Bhagwat Gita 2- 3 times, taken diploma course in Bhagwat Gita from ISKON, each time I read I was filled with new insights. There are 700 shokas in Bhagwat Gita sung by Lord Krishna himself. In this book I have selected some of them.

The challenge which I faced while writing book was managing my two kids my younger son is 2 years of old and very mischievous, when he used to sleep I use to write whether it was at 6 a.m or 2 p.m or 1 a.m. My elder son is not that mischievous but still I had to accompany him on his online classes and studies.My joy of writing and enthusiasm was greater than my challenges so, was able to complete my book in less than 1 month although the idea was there before a month.

My interest in Bhagwat Gita aroused when I started following Dr. Vivek Bindra and his Business lessons motivation from Bhagwat Gita and also when I associated with ISKON taken online Diploma in Bhagwat Gita now pursing Upadhi in Bhagwat Gita.

To read my book click here👇

https://www.walnutpublication.com/book/9789391522544/

It’s also available on Amazon and Flipkart.

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WHO WAS THE GREAT ARCHEOR ARJUN OR KARAN?

During his battle in Mahabharata with Arjuna, when Karna was busy removing the chariot wheel from the mud. During this time, he was shot by Arjuna, on the advice of Krishna. However, one should remember that Karna did the same thing to Abhimanyu (Arjuna’s son).

This, instance give rise to a thought that Karan was no inferior to Arjun as warrior.

But,there are many instances where Karan was defeated by Arjuna.

1. When Dronacharya asked KAURAVA and Pandavas to arrest Drupad and bring before him. Kauravas went first along with them Karan also went but they were defeate.

2. When Gandharvs attacked Kauravas they were gain defeated. Pandavas then defeated Gandjarav .

3. At end of the agyatwas Arjun again defeated Kauravas in which Karan was present .

• Dronacharya was once humiliated ny King Drupad so to take revenge he saw the potential in Arjun, and knew this would be the man who could help him avenge the humiliation. He trained Arjun in the skills of archery and shastra vidya, made him the best archer as promised. When the time came for Guru Dakshina,Drona asked his students to defeat Drupad and capture him alive. Duryodhan and his brothers Karn was also part of thie army took up the challenge first, and declared war on Drupad, however they were beaten in battle. That is when Arjun along with Bheem, attacked Drupad’s army, defeated him, and bought him as a prisoner to Drona. So, we can see here Arjun was great warrior.

• After Pandavas lost in dice game and went on for exile, Duryodhana planned to humiliate Pandavas by showing them the luxuries enjoyed by all Kauravas and Karna. So all of them had set to forest where Pandavas were living. In the course of Journey, Duryodhana abducted a lady without knowing that she was a Gandharva. Then Gandharvas attacked entire Kauravas and Karna. Kauravas and Karna got defeated. Karna tried run away from battle-field after getting defeated by Chitrasena but he couldn’t since Gandharvas captured all Kauravas and Karna.

On knowing this, Yudhishtira asked Arjuna to free them since its Hastinapur which would be insulted.

Arjuna followed his eldest brother’s order and first requested Chitrasena to release Kauravas and Karna. Chitrasena rejected and asked Arjuna to fight with him in order to free Kauravas and Karna.

Thus a battle took place. Arjuna defeated many warriors. Chitrasena became invisible and started fighting with Arjuna. Arjuna used Shabdavedi astra and captured Chitrasena. During the fight with Chitrasena, Arjuna had performed extremely impossible feats as he killed 10 lakh Gandharvas (4.5 akshouni) in single shot by using Agneyastra. Apart from Arjuna, no warrior ever achieved this impossible feats even in dreams.

Finally Arjuna made Kauravas and Karna free. Chitrasena got impressed with Arjuna’s skills and granted him Sammohanastra.

So,we see here also that Arjun was great warrior of his time.

• Once, Brihannala and Uttar reaches to face Kauravas, Duryodhan, Shakuni and Dushyasan laughs on the young prince Uttar as he came with a woman to fight against them.

Duryodhan wanted to kill Uttar so as to incite Pandavas to reveal themselves for a fight but Bhishma does not allow them to do so.

Brihannala (Arjun) anxiously waits for sunset while Uttar becomes frightened and unable to get courage in facing or dealing with Kauravas. Brihannala urges him a lot to stand up and use his arrow but couldn’t usher confidence in him.

Duryodhan rings his bell for the second time and Brihannala also sees that sunset is approaching very near and then takes back the chariot making Uttar relieved.

Brihannala goes to fetch his Gandhiv from Agnidev and Uttar sees him worshipping Agnidev. Arjun speaks to Agnidev that his Agyatvas has ended with the sunset so he can use his Gandhiv against Kauravas.

Agnidev blesses him with Gandhiv.

Thus, at this time Arjun reveals himself to Uttar. He then twangs his Gandhiv (Gandhiv ka Tankaar) and produces a wave in the sky making Kauravas informed about him. Arjun then goes back with Gandhiv in the
chariot to face Kauravas alongwith Uttar.

He defends well against Kauravas army, Duryodhan, Dushyasan and Shakun’s attack with ease leading to their dismay. Sooner then, Karna – friend of Duryodhan comes in and challenges Arjun. Both begin to fight directly using their respective well-equipped Divyastra.

Pitama Bishma understands the gravity of the situation and also Arjun’s might and in order to save his sons and army, Bhishma produces a wall between Arjun and Karna ongoing fight equipped with Divyastra.

Bhishma requests Arjun to withdraw and stop the fight by acknowledging that if he didn’t stop then he will kill all his sons in this war. Arjun humbly agrees to stop the fight after Bhishma’s heed but takes a promise from him that in future fight he will not stop him against Kauravas. Bhishma agrees to Arjun’s demand and this led to fight between Arjun and Kauravas via Karna being stopped.

So, here also we can see Arjun was the great warrior.

BAD ASSOCIATION GIVES BAD RESULT

Story of Karan Association with Duryodhana:-

Karna He is the spiritual son of the Vedic deity- Surya (“sun god”) and princess Kunti (mother of the Pandavas), and thus a demigod of royal birth. Kunti was granted the boon to bear a child with desired divine qualities from the gods and without much knowledge, Kunti invoked the sun god to confirm it if it was true indeed. Karna was secretly born to an unmarried Kunti in her teenage, fearing outrage and backlash from society over her premarital pregnancy, Kunti had no choice but to abandon the newly born Karna adrift in a basket on the Ganges, in the hope that he finds foster parents The basket discovered and Karna is adopted and raised by foster Suta parents named Radha and Adhiratha Nandana of the charioteer and poet profession working for king Dhritarashtra.

Karna grows up to be an accomplished warrior of extraordinary abilities, a gifted speaker and becomes a loyal friend of Duryodhana. He was appointed the king of Anga (Bihar-Bengal) by Duryodhana. Karna joined the Duryodhana’s side in the Kurukshetra war. He was a key warrior who aimed to kill 3rd Pandava Arjuna but dies in a battle with him during the war.

He is a tragic hero in the Mahabharata, He meets his biological mother late in the epic, and then discovers that he is the older half-brother of those he is fighting against. Karna is a symbol of someone who is rejected by those who should love him but do not given the circumstances, yet becomes a man of exceptional abilities willing to give his love and life as a loyal friend. His character is developed in the epic to raise and discuss major emotional and dharma (duty, ethics, moral) dilemmas.

But, according to Bhagwat Gita he was under the wrong influence and on wrong association because of which he, was killed on Krishna’s instruction by Arjuna. There are many instances where we can see he was wrong.

1.He didn’t oppose Duryodhana when Draupati was disrobed.

2.When he encouraged Duryodhana for disrobing Draupati saying her Vaisaya (hooker)

3.He didn’t oppose when Sakuni who Cheated in dice game.

4.Krishna being a Supreme Lord when asked Karana to leave the side of Duryodhana and come to Pandavas side he refused and said he will fight from Duryodhana’s side knowing he has wrong intensions.

5. Karan didn’t opposed killing Abhymanyu who just 16 years by cheating breaking the rules.

So, we can say Karana’s association with Duryodha (bad company) gave him the bad result (fate).

How to fix the mind on Krishna consciousness.

BG 12.9: If you are unable to fix your mind steadily on Me, O Arjun, then practice remembering Me with devotion while constantly restraining the mind from worldly affairs.

Fixing the mind upon Shree Krishna is the perfection of sādhanā (spiritual practice), but immediately on beginning the path, we cannot expect to become perfect.

So, what should those people do, who cannot perfectly fix their mind on God?

Shree Krishna states here that they should endeavor to remember Him with devotion. As the saying goes, “Practice makes perfect.” This is called abhyāsa yog, or “union with God through repeated practice.” Each time the mind wanders toward other objects and ideas, the devotee must strive to bring it back to God through remembrance of His Names, Forms, Virtues, Pastimes, Abodes, and Associates.

Jagadguru Shree Kripaluji Maharaj emphasizes this repeated practice in his instructions for sādhaks:
jagata te mana ko haṭā kara, lagā hari meñ pyāre
isī kā abhyāsa puni puni, karu nirantara pyāre (Sādhanā Karu Pyāre)

“O dear one, remove the mind from the world and fix it on God. Practice this constantly, again and again!”

BG 12.10: If you cannot practice remembering Me with devotion, then just try to work for Me.

Thus performing devotional service to Me, you shall achieve the stage of perfection.
The instruction to practice to remember God is also often easier said than done.

The mind is made from the material energy Maya and it naturally runs toward the material objects of the world, while taking it toward God requires conscious and determined effort.

We may hear the instruction that we should think of God, and we may desire to implement it, but when we get absorbed in our work, God slips out of the mind.

So what should those people do who find it difficult to practice the remembrance of God at all times of the day?

Shree Krishna answers this question in the above verse.

Those who cannot constantly remember God should practice to simply work for Him. In whatever work they perform, they should cultivate the intention that they are doing it for the pleasure of the Lord, as stated previously in verses 9.27 and 9.28.

In household life, a major portion of one’s time goes in the maintenance of the family. One should keep doing the same work, but change the internal consciousness. Rather than doing it out of bodily attachment for them, one should develop the consciousness that the family members are all children of God, and one has a responsibility to take care of them for His pleasure.

One has to continue earning one’s living, but again, a modification can be done in the consciousness with which one works. Rather than thinking that it is for the purpose of earning money for worldly enjoyment, one can think, “I wish to maintain my family and myself with the earnings to enable us all to engage in devotion. And whatever I can save, I will donate in the service of God.”

Similarly, the bodily processes of eating, sleeping, bathing, etc. cannot be given up. But here again, we can develop divine consciousness, “I need to keep my body healthy so that I can serve God with it. That is why I will carefully do the tasks required for its maintenance.”

When we practice working for the pleasure of God, we will naturally stop engaging in selfish activities and move toward those that are more in the nature of devotional service.

In this way, by performing all actions for the exclusive satisfaction of the Supreme Lord Krishna, our mind will become steady and we will soon be able to focus upon Him.

Then, gradually love for God will manifest within the heart, and we will gain success in constantly thinking of Him.

BG 12.11: If you are unable to even work for Me in devotion, then try to renounce the fruits of your actions and be situated in the self.

Beginning with verse 12.8, Shree Krishna gave three ways for Arjun’s welfare. In the third, He asked Arjun to work for Him. However, that also requires a purified and resolute intellect.

Those who are not yet convinced about their relationship with God, and have not yet made God-realization the goal of their lives, may find it impossible to work for His pleasure.

Therefore, Shree Krishna now gives the fourth alternative for welfare.

He says, “Arjun keep doing your works as before, but become detached from the fruits of your actions.”

Such detachment will purify our mind from the modes of ignorance (tamas) and passion (rajas), and bring it to the mode of goodness (sattva).

In this way, renouncing the fruits of our efforts will help remove worldliness from our mind and strengthen the intellect.

Then, the purified intellect will more easily be able to comprehend transcendental knowledge, and we will be able to move to the higher levels of sādhanā.

BG 12.12: Better than mechanical practice is knowledge; better than knowledge is meditation. Better than meditation is renunciation of the fruits of actions, for peace immediately follows such renunciation.

Many people are at the level of mechanical practice. They perform the rituals enjoined by their religious creed, but do not engage their mind in God.

When they purchase a new house or a new car, they call the Pundit to perform the pūjā (worship) ceremony. And while the Pundit performs the pūjā, they sit and talk in the other room or sip a cup of tea. For them, devotion is nothing more than performing the empty ritual. It is often performed by way of ceremonial habits that have been passed on from parents and elders.

Performing rituals mechanically is not a bad thing, for after all, something is better than nothing. At least such people are externally engaging in devotion.

However, Shree Krishna says that higher than mechanical practice is the cultivation of spiritual knowledge.

Knowledge bestows the understanding that the goal of life is God-realization and not material progress.

One who is versed in knowledge goes beyond the empty rituals and develops the desire to purify the mind. But mere knowledge by itself cannot cleanse the heart. And thus, Shree Krishna says that higher than the cultivation of knowledge is the process of engaging the mind in meditation.

By practically controlling the mind through meditation, we begin to develop detachment from worldly pleasures. When the mind develops some measure of the quality of detachment, we can then practice the next step, which is renunciation of the fruits of actions. As explained in the previous verse, this will help remove worldliness from the mind and strengthen the intellect for the subsequent higher stages.

BG 12.20: Those who honor this nectar of wisdom declared here, have faith in Me, and are devoted and intent on Me as the supreme goal, they are exceedingly dear to Me.

Shree Krishna concludes the chapter by summing up His answer to Arjun’s question.

At the beginning of the chapter, Arjun had asked Him regarding whom He considered superior—those who are devoted to His personal form through bhakti-yog, or those who worship the formless Brahman through jñāna-yog.

Shree Krishna responded in the second verse that He considers them to be the highest yogis who steadfastly engage in devotion upon His personal form.

He then continued on the topic of bhakti by explaining first the means of performing devotion and then the qualities of His devotees. He now ends with the affirmation that the supreme path of spirituality is bhakti.

Those who make the Supreme Lord as their goal and cultivate devotion with great faith, imbued with the virtues mentioned in the previous verses, such devotees are exceedingly dear to God.

Śrī brahma-saṁhitā 5.1
īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam
Kṛṣṇa

Who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all causes.

Good and healthy relationship with God and everyone else is the foundation of peace and happiness.

How do they go beyond the bondage of the guṇas?

BG 12.8: Fix your mind on Me alone and surrender your intellect to Me. There upon, you will always live in Me. Of this, there is no doubt.

Having explained that worship of the personal form is better, Shree Krishna now begins to explain how to worship Him.

He asks Arjun to do two things—fix the mind on God and also surrender the intellect to Him.

The function of the mind is to create desires, attractions, and aversions. The function of the intellect is to think, analyze, and discriminate.

The importance of the mind has been repeatedly stated in the Vedic scriptures:

chetaḥ khalvasya bandhāya muktaye chātmano matam
guṇeṣhu saktaṁ bandhāya rataṁ vā puṁsi muktaye (Bhagavatam 3.25.15)

“Captivity in Maya and liberation from it is determined by the mind. If it is attached to the world, one is in bondage, and if the mind is detached from the world, one gets liberated.”

mana eva manuṣhyāṇāṁ kāraṇaṁ bandha mokṣhayoḥ (Pañchadaśhī)

“Bondage and liberation are decided by the state of the mind.”

Mere physical devotion is not sufficient; we must absorb the mind in thinking of God. The reason is that without the engagement of the mind, mere sensory activity is of no value.

For example, we hear a sermon with our ears, but if the mind wanders off, we will not know what was said. The words will fall on the ears but they will not register. This shows that without engaging the mind the work of the senses does not count.

On the other hand, the mind is such an instrument that in it all the senses reside in the subtle form.

Thus, even without the actual sensory activity the mind experiences the perceptions of sight, smell, taste, touch, and sound.

For example, at night when we sleep our senses are inactive. Yet while dreaming, our mind experiences the objects of all the senses.

This proves that the mind has the capacity to experience all perceptions even without the gross senses.

Therefore, while noting our karmas, God gives importance to the mental works and not the physical works of the senses.
Even beyond the mind is the intellect.

We can only fix the mind upon God when we surrender our intellect to Him.

For example, we visit a doctor when we are sick. We have no knowledge of medical science ourselves, and so we follow the advice of a qualified medical doctor. The doctor checks our symptoms, looks at our medical reports, makes a diagnosis, and then prescribes the medicines. We surrender our intellect and take the medicines according to the doctor’s prescription.

In material pursuits as well, when we face situations beyond the capability of our intellect, we take guidance from a person with superior intellect.

Similarly, if we are involved in a legal case, we take the help of a lawyer. The lawyer instructs us how to handle the interrogation by the opposing lawyer. Having no knowledge of law ourselves, we surrender our intellect and simply do as the lawyer says.

In the same way, at present our intellect is subject to many defects. Akrur, the messenger of Shree Krishna to the gopis, described these imperfections of the intellect in the Bhagavatam (10.40.25):

anityānātma duḥkheṣhu viparyaya matirhyaham Akrur said:

“Our intellect is strapped with wrong knowledge. Though we are eternal souls, we think of ourselves to be the perishable body. Although all the objects of the world are perishable, we think they will always remain with us, and hence, we busily accumulate them day and night. And though the pursuit of sensual pleasures only results in misery in the long run, we still chase them in the hope that we will find happiness.”

The above three defects of the intellect are called viparyaya, or reversals of knowledge under material illusion.

The gravity of our problem is further aggravated because our intellect is habituated to this kind of defective thinking from innumerable previous lifetimes.

If we run our lives in accordance with the directions of our intellect, we will definitely not make much progress on the divine path. Thus, if we wish to achieve spiritual success by attaching the mind to God, we must surrender our intellect to Him and follow His directions. Surrendering the intellect means to think in accordance with the knowledge received from God via the medium of the scriptures and the bonafide Guru. The characteristics of a surrendered intellect are described in verse 18.66.

Will discuss in next topic…

What are the characteristics of those who have gone beyond the three guṇas? Reference Bhagwat Gita:-

BG 14.21: Arjun inquired: What are the characteristics of those who have gone beyond the three guṇas, O Lord? How do they act? How do they go beyond the bondage of the guṇas?

Shree Krishna answers his questions systematically.

BG 14.22-23: The Supreme Divine Personality said: O Arjun, The persons who are transcendental to the three guṇas neither hate illumination (which is born of sattva), nor activity (which is born of rajas), nor even delusion (which is born of tamas), when these are abundantly present, nor do they long for them when they are absent. They remain neutral to the modes of nature and are not disturbed by them. Knowing it is only the guṇas that act, they stay established in the self, without wavering.

BG 14.24-25: Those who are alike in happiness and distress; who are established in the self; who look upon a clod, a stone, and a piece of gold as of equal value; who remain the same amidst pleasant and unpleasant events; who are intelligent; who accept both blame and praise with equanimity; who remain the same in honor and dishonor; who treat both friend and foe alike; and who have abandoned all enterprises – they are said to have risen above the three guṇas.

It’s the attribute of wave to rise high, but it’s identity is no different than water/ocean.

BG 14.26: Those who serve me with unalloyed devotion rise above the three modes of material nature and come to the level of Brahman.

The above verse indicates that mere knowledge of the self and its distinction with the body is not enough. With the help of bhakti yog, the mind has to be fixed on the Supreme Lord, Shree Krishna. Then alone will the mind become nirguṇa (untouched by the three modes), just as Shree Krishna is nirguṇa.

How do they go beyond the bondage of the guṇas? Will discuss in next topic..(Bhakti Yog)