The Thwamevaaham feeling is the Adwaithic Saranagathi, based on the realisation that all this ('Idam') is Vaasudeva and nothing less, nothing else. So long as the consciousness of the Deha or body persists, the Bhaktha is the servant and the Lord is master. So long as the individual feels that he is separate from other individuals, the Bhaktha is a part and the Lord is the whole. When he progresses to the state when he gets beyond the limits of the body as well as of "I" and "mine", then there is no more distinction; Bhaktha and Bhagavan are the same. In the Ramayana, Hanumantha achieved this third stage through Bhakthi.

This same subject is mentioned in the seventh sloka of the second chapter of the Geetha. The word Prapanna used there indicates that Arjuna has the qualification, the discipline of Bhakthi. Moreover, Arjuna had analysed his own faults and recognised them as such. Again, he had awakened from Thamas. Krishna appreciated this the moment it happened. He said, "You are called Guda-kesa, for you are Jitha-nidra - Nidra or sleep is the characteristic of Thamas; how can this Thamas overwhelm you now? It is just a temporary phase; it can never bind you fast."

If Arjuna has, by his efforts, won control over his senses and earned the name Gudakesa, Krishna is Hrishikesa, the Presiding Deity of all the senses! On the field of Kurukshethra both are in the same chariot, one as learner and the other as teacher!

What exactly is the cause of all grief? It is the attachment to the body that produces grief as well as its immediate precursors: affection and hate. These two are the results of the intellect considering some things and conditions as beneficial, and some other things and conditions as not. This is a delusion, this idea of beneficence and maleficence. Still you get attached to objects that are considered beneficial and you start hating the others. But from the highest point of view, there is neither; the distinction is just meaningless. There is no two at all; how can there be good and bad then? To see two where there is only one, that is Maya, or Ignorance. The ignorance that plunged Arjuna into grief was of this nature - seeing many, when there is only one.

Absence of the knowledge of the identity of Thath thwam (the word 'Thathwa,' used to mean principle, enshrines this great philosophical doctrine) is the cause of all ignorance. If this truth is not learnt, man has to flounder in the ocean of grief. But, if it is learnt and if man lives in that consciousness, then he can be free from grief. Many a prescription is recommended, used, published and repeated parrot-like by all kinds of quacks. But they do not go to the root of the matter; they are balms applied to the eye to cure an ache in the stomach. The disease and the drug have no coordination! The ache must be spotted and diagnosed and the drug must be such as will remove it. Then alone can it be cured. Narayana is the only medical expert who can do so. And, He has diagnosed Arjuna's illness correctly and decided on the treatment.