Gita 2.48

Sadhak: "Guru, Krishna says 'yoga is equanimity.' But I have heard yoga defined as union with God, or as physical postures, or as meditation. Which is correct?"

Guru: "All these definitions point to different aspects of a single reality. Union with God produces equanimity; physical postures help stabilize the body for meditation; meditation cultivates the inner stillness that manifests as equanimity. Krishna here gives the practical definition—if you want to know whether someone is in yoga, check their equanimity in success and failure. Definitions describe; equanimity demonstrates."

Sadhak: "How is equanimity different from not caring? If I am the same in success and failure, doesn't that mean the outcome doesn't matter to me?"

Guru: "Profound question. The outcome matters—you still prefer success, you still work for it, you still want your efforts to bear fruit. But the outcome doesn't condition your inner state. Think of a mother playing a game with her child. She plays to win—there is no game otherwise. But if she loses, is she devastated? Her peace is not staked on winning. She cares about the game; she is not hostage to it. This caring-without-attachment is samatva."

Sadhak: "The verse says 'established in yoga' first, then 'perform actions.' How do I establish myself in yoga before I act?"

Guru: "This is the key insight. Before every significant action, pause. Take a breath. Remind yourself: I will do my best; the result is not in my control. Feel your feet on the ground, the steadiness of your body, the presence of this moment. This is mini-establishment in yoga. Over time, through practice of meditation, self-inquiry, and continuous application, this establishes as your baseline state. You act from equanimity, not toward it."

Sadhak: "Krishna calls Arjuna 'Dhananjaya'—conqueror of wealth. Why this name here?"

Guru: "Every name in the Gita is chosen precisely. Arjuna has conquered external wealth—kingdoms, glory, reputation. Now Krishna points him toward the wealth that matters: inner conquest. 'You have conquered gold, Dhananjaya. Now conquer the fluctuations of your mind. You have won battles. Now win the war within—against your own reactivity, your own conditioning.' The true wealth is equanimity; no external victory can grant it."

Sadhak: "'Abandoning attachment'—saṅgaṁ tyaktvā—how do I actually do this? Attachment seems to arise automatically."

Guru: "Attachment arises automatically because it is a habit of mind. You break habits not by suppressing them but by cultivating counter-habits. Every time you notice attachment arising—'I need this to succeed,' 'I'll be devastated if this fails'—catch it. Label it: 'attachment.' Then consciously release: 'I will do my best; the result is offered.' This is practice. At first it feels mechanical. With repetition, it becomes natural. Attachment loses its grip through exposure and conscious release."

Sadhak: "Is equanimity something I achieve once and then have forever, or do I have to keep working at it?"

Guru: "At the highest level, equanimity becomes sahaja—natural, effortless, always-present. But for most seekers, it is a practice that deepens over time. You will have moments of complete equanimity, then slip into reactivity, then practice back toward balance. The trajectory is generally toward more stability, but with ups and downs. Do not be discouraged by lapses; they are part of the path. What matters is the direction, not the perfection."

Sadhak: "What about when the stakes are very high? A soldier in battle, a surgeon in operation, a parent with a sick child. Can equanimity be maintained then?"

Guru: "These are precisely the situations where equanimity is most valuable. The soldier who panics dies. The surgeon who trembles from fear harms the patient. The parent who falls apart cannot care for the child. High stakes demand more equanimity, not less. This is why warriors, surgeons, and emergency responders train so intensively—training builds the equanimity that allows effective action under pressure. The Gita is battlefield wisdom; it was designed for high-stakes situations."

Sadhak: "Some people seem naturally equanimous while others are reactive. Is this teaching only for certain temperaments?"

Guru: "Temperaments vary, but equanimity is available to all. Some may find it easier; others may need more practice. But the human capacity for stability, for witnessing, for not being identified with every passing emotion—this is universal. It is not a special gift for special people; it is your birthright as a conscious being. Temperament determines starting point, not destination."