Three verses stated in the sixth chapter of the Gita, from point of view of equal-mindedness need special deliberation. In these three verses three kinds of equality has been described. In the seventh verse, the equal-mindedness in all circumstances, in the eighth verses the same attitude towards all objects and in the ninth verse is described the equal treatment of all beings. The seventh verse has been debated upon and a special motivational indication is given after deliberation on all three verses! In the eight verse before the description of the same attitude towards material object, an important fact has been stated! This state of equal-mindedness is just not a preaching or an oral assertion, not just a literal expression but the description of the profound state of life.

"Jnanavinanatriptatma" the one who is content with the knowledge of the Self and its experience. Not just knowledge, mere oral knowledge, not just the knowledge gained from hearing and reading! It is good to have the knowledge of the Divine Truth Principle; but just this much is not acceptable to the Gita's inspirations, because merely by this one cannot find complete contentment in life. By just stating, reading, hearing the word 'jaggery' one cannot experience sweetness; it can be experienced only by tasting it. The knowledge of the Self is the state of experiencing the knowledge or tasting the sweetness of the knowledge of the Divine Truth Principle. In this is contentment and besides it, is nowhere and elsewhere it cannot be found, never!

"Kutastho vijitendriyah" the mind and all the senses being taintless! The world will contain allurements and we have to perform action while remaining in the world. The spell of action will continue. Lest the senses entangling themselves in likes and dislikes should engage in action and external attraction should assert its pull, one has to be vigilant. The mind should be like the goldsmith's anvil. So many ornaments are beaten on it while being manufactured. Situations may come and go; they will keep coming and going and one will remain stable. But these should not have any effect on the mind; it should remain unmoved in itself, then there will develop the attitude of equal treatment of all material objects!

"Samlostsmakanchanah"-clod of earth-stone-and gold all alike. From the point of view of practicality and commerce this stance will not hold good. In any case the inspiration of the Gita advocates equal-mindedness and not equal treatment! The one whose mind is in a constantly balanced state, his mind is not inclined towards indulgence but yoga, his mind is not set on worldly prosperity-but on the supremacy of the Lord. This is the state of that blessed one. If gold is there, then there should not be much attachment to it and no desire for it. Viewing mud and stone from the point of view of their utility there should be no aversion but there should be an attitude of equal treatment, equal mindedness, equal status. According to the Gita this is the distinguishing feature of the one who is united in yoga.

In the ninth verse there is an indication towards equal treatment of beings! This attitude seems to be impossible to maintain. Whether anyone is our well-wisher or holds ill-feeling towards us, whether anyone is friendly towards us or nursing enmity towards us, whether anyone is taking our side as our friend or anyone is always indifferent towards us, or if some one is playing the role of the mediator. Not just this, if on one side is a noble, saintly person and on the other is unrighteous and sinful-to maintain an attitude of equality towards all of them-for once intellect gets bewildered, the mind gets stunned on viewing these thoughts of the Gita!

At times it appears that such an ideology is beyond practicality. In practical conduct how and where is this all possible? But the Gita is the word of the Lord. This fact should never be forgotten! Why should the Blessed Lord have said something which was not practically possible. To bring spirituality, and to practise in day to day and life is the purpose of this scripture. Those who commit sinful deeds, the law should take care of them, those who entertain the feelings of hatred and enmity, should bear its burning effect, or bear the consequences of natural and divine governance. That the consequences of conduct will remain an issue of conduct; it is for all.

Here the matter being discussed pertains to abidance in yoga. If the seeker has good feelings towards his benefactor, friend, relative, etc. and makes up his mind to have ill-feelings towards the enemy, towards the one who hates, the mediator, the neutral, then what would be his mental state? Think! To abide in yoga would be far fetched, would he be able to maintain even mental peace? Attachment towards benefactors and hatred towards sinners will not allow the seeker to derive benefit of spirituality. To derive inspiration from the good attitude and feelings of well-wishers and to take caution from the hateful deeds of sinners is beneficial and necessary too; but to make our own attitude unbalanced and to spoil it, this is not right. This inspiration of the Gita is meant for this purpose. One will start naturally viewing everyone with the same attitude.

All the three verses contain the special indication towards equal-mindedness. The state of equanimity described in the seventh verse can be easily attained. A simple experiment is-all circumstances-cold and heat, pleasure and pain, honour, dishonour etc. should be viewed and accepted as divine play. This is the reality. All these situations are not in the hands of humans. Then in whose control is it? All emotions should be directed towards Him and surrendered to Him and should be received as His blessings.

The means to be adopted for attainment of the equal treatment of material objects-whatever they are, take to be the blessings of the Lord. Material objects should not be viewed as material objects; things not to be viewed as things but should be seen as the grace of the Lord. Whatever has been received or is being received and will be received, all is due to the grace of Lord Krishna.

In all beings is the same consciousness. The forms, colour, manner, caste, place, space, dress, actions, can be possibly different; it will be so in accordance with destiny; but one sameness is definite. The Supreme in the form of the Self is abiding equally and in the same manner in all