Conquering the self as taught in the Bhagavad Gita
Very few people realise a profound truth: our greatest enemy is not outside us, but within. This is not a modern psychological insight, nor a personal conjecture. Lord Krishna articulates this clearly in the Bhagavad Gita: “For one who has not conquered the mind, the mind alone becomes the enemy” (6.6). When consciousness-comprising the mind, senses, and intelligence-remains unconquered, it works against the individual. How many among us can genuinely claim mastery over all three? Perhaps none. Consider first the mind. We allow it almost unchecked freedom. Thousands of thoughts pass through it daily-many impulsive, unhealthy, and often crossing the boundaries of maryada (social and moral restraint). We justify this freedom by assuming that thoughts are private and inconsequential. Yet two critical truths are ignored: God is witness to the mind, and karma is generated even at the mental level. Every harmful action is first conceived subtly in thought. If thoughts truly had no consequence, how would we explain the deep physical and psychological illnesses that arise from prolonged negative thinking?
Clearly, the mind can harm us profoundly. The senses fare no better. Our lack of restraint is evident everywhere — from gluttony at buffet tables to secret indulgences that defy medical advice, such as diabetics consuming sweets in the dead of night. Our eyes roam freely, objectifying others, with technology offering endless temptation. Even touch, taste, and comfort-seeking become excesses, rendering the body incapable of basic physical discipline. Hearing, too, is easily exploited-false praise inflates the ego, and most of us relish it unquestioningly. Thus, the senses, when ungoverned, deepen our bondage.
What, then, of intelligence? If it were truly active, would it permit such anarchy? Intelligence is meant to guide the mind and restrain the senses, yet we often invert this hierarchy. “My mind wants this” becomes justification enough. Goals are postponed because tapasya — discipline and effort — is inconvenient. Sleep is sacrificed for late-night entertainment, despite knowing its vital role in health. In such choices, intelligence itself becomes an accomplice to self-destruction. The Gita, however, does not merely diagnose the problem; it offers the remedy. Lord Krishna advises taking refuge in Him in all respects (18.62). This path is demanding but achievable through consistent practice (abhyasa) and detachment (vairagya) (6.35-6.26). The mind will wander; our task is to gently but firmly bring it back. Reducing excessive desires is essential, for an overcrowded mind cannot be disciplined. As the mind becomes steady, the senses naturally fall into line-taste moderates, vision purifies, and hearing becomes discerning. Intelligence, too, is refined by aligning with scriptural guidance (16.24), satsang, and humble inquiry from genuine gurus (4.34). Prayer cultivates humility, dissolving ego. As Tulsidas reminds us, God responds to humility, not arrogance. The rewards are immense. Krishna declares that one who has conquered the self remains peaceful amid pleasure and pain, honour and dishonour, and such a person is accompanied by God Himself (6.7). This divine companionship is intimate and transformative, leading to jeevan-mukti-liberation while living (5.28). Ultimately, by mastering mind, senses, and intelligence, we cease to be our own enemy and become our greatest ally. I write this with conviction-and with practice already under way.
The writer is a spiritual teacher; views are personal
