signs of a good doctor

1) Jo patient ko na loote

2) Jo hamesha patient ke bhalai ke bareme soche

3) Jo khudke benefit bareme km soche

4) 

PRESCRIPTION (P-DRUG)

 

Hypertension Treatment

• Country Differences:

  • In the USA: ACE inhibitors (e.g., Lisinopril) are often the first choice for hypertension due to high prevalence of comorbid conditions like diabetes.
  • In India: Calcium channel blockers (e.g., Amlodipine) are commonly preferred due to cost-effectiveness and better efficacy in salt-sensitive hypertension.

• Doctor Differences:

• A cardiologist may prefer beta-blockers (e.g., Metoprolol) for a patient with coexisting heart disease.
• A general practitioner might choose a diuretic (e.g., Hydrochlorothiazide) due to affordability and simplicity.

In contrast, countries relying on the WHO Model List of Essential Medicines may prefer Hydrochlorothiazide due to its inclusion as a cost-effective option.

Impact of Treatment Guidelines

Treatment guidelines provide evidence-based recommendations that directly influence P-drug selection.

• Example 3: Hypertension

• USA (ACC/AHA Guidelines): Recommends ACE inhibitors (Lisinopril) or ARBs (Losartan) as first-line P-drugs for hypertension, especially in patients with diabetes or chronic kidney disease.
• UK (NICE Guidelines): Suggests calcium channel blockers (Amlodipine) as the first choice for hypertension in older adults or Black patients.
• India: Diuretics (Hydrochlorothiazide) are often selected due to affordability and inclusion in national guidelines.

Understanding Clinical Guidelines

• Example 1: Hypertension Treatment

• Doctor A: Interprets the American Heart Association (AHA) guidelines and emphasizes ACE inhibitors (Lisinopril) for hypertension in diabetic patients due to their protective renal effects.
• Doctor B: Focuses on the same guidelines but prefers ARBs (Losartan) because they are equally effective and have a lower risk of cough as a side effect.

"All diseases need not to be treated with a drug."

• Example 1: Hypertension

  • Non-drug approach: Lifestyle modifications such as regular exercise, low-sodium diet, weight loss, and stress reduction can be effective in controlling mild hypertension.
  • Rationale: Drugs may not be immediately necessary, especially in borderline cases.

PDL MR COMMUNICATION

 

https://iris.who.int/bitstream/handle/10665/69177/WHO_EDM_PAR_2004.3_eng.pdf?sequence=1

Ethical criteria for medicinal drug promotion

https://iris.who.int/bitstream/handle/10665/38125/924154239X_eng.pdf?sequence=1&isAllowed=y

INDIAN MEDICAL COUNCIL (Professional Conduct, Etiquette and Ethics) Regulations, 2002

(AMENDED UPTO 8th OCTOBER 2016) 

https://www.nmc.org.in/wp-content/uploads/2017/10/Ethics-Regulations-2002.pdf

The Gazette of India

https://www.nmc.org.in/documents/e_Gazette_Amendments/Ethics%20-%2010.12.2009.pdf

Code of Medical Ethics Regulations, 2002

https://www.nmc.org.in/rules-regulations/code-of-medical-ethics-regulations-2002/

LOK SABHA UNSTARRED QUESTION NO.4422 TO BE ANSWERED ON 19TH JULY, 2019 UNETHICAL PRACTICES 4422. SHRI SYED IMTIAZ JALEEL: 

https://sansad.in/getFile/loksabhaquestions/annex/171/AU4422.pdf?source=pqals

Indian Medical Council (Professional Conduct, Etiquette and Ethics) Regulations, 2002 (Published in Part III, Section 4 of the Gazette of India, dated 6th April, 2002) MEDICAL COUNCIL OF INDIA NOTIFICATION New Delhi, dated 11th March, 2002

https://wbconsumers.gov.in/writereaddata/ACT%20&%20RULES/Relevant%20Act%20&%20Rules/Code%20of%20Medical%20Ethics%20Regulations.pdf

Shastri Bhawan, New Delhi March, 2024 Subject: Uniform Code for Pharmaceutical Marketing Practices (UCPMP) 2024 — reg. Sir / Madam,

*UCPMP 2024 for website_0.pdf 

नाहं कालस्य, अहमेव कालम|

 नाहं कालस्य, अहमेव कालम|

MAI AHAM NAHI HU

MAI AATMA HU

https://acharyaprashant.org/en/articles/naaham-kaalasya-ahamev-kaalam-1_593683c

Bhagavad Gita (Chapter – 4, Verse – 7)

Whenever there is rise in evil, whenever ignorance and arrogance rise, obviously the result is suffering. The Lord does not drop physically somewhere from the heavens. The metaphor must be understood. It does not mean when there will be people of certain kinds who would be behaving in evil ways then some avatar will descend from the skies. What it simply means is that whenever the ego inflates, the consequence is suffering and suffering itself calls for its cessation. You do not like to suffer. This call of cessation of suffering itself is the coming of the Lord.

The ego is caught in a quandary. It likes to be inflated but it does not like to suffer. But the natural consequence of its own inflation is suffering. It likes to be big, it likes to act powerful, but the more powerful it acts, the more it suffers and suffering is something it does not like. So the very inflation of the ego, the very rise of ego, the very increase of evil, is also a parallel increase in the urge to dissolve the evil, the suffering, the ego. The Lord doesn’t come from anywhere; the ego sees its own futility, its vanity and surrenders. 

 “Everything we hear is an opinion, not a fact. Everything we see is a perspective, not the truth.” [Marcus Aurelius]

ETHICAL

 censure

‍ˈसे᠎̮न्‌श(र्‌)

written

verb

to tell somebody, in a strong and formal way, that he/she has done something wrong

अनुचित काम करने के लिए किसी की भर्त्सना करना

घोर निंदा, भर्त्सना

written

‍ˈरिट्‌न्‌

adjective

expressed on paper; not just spoken

लिखित रूप में व्‍यक्त (न कि मौखिक रूप में)

sober

‍ˈसोब(र्‌)

adjective

adjective: sober; comparative adjective: soberer; superlative adjective: soberest

1.

(of a person) not affected by alcohol

not funny; serious

मज़ाक़िया नहीं; गंभीर

(of a colour) not bright or likely to be noticed

(रंग) चमकीला या भड़कीला नहीं; सौम्‍य

solicit

सˈलिसिट्‌

verb

1.

formal

to ask somebody for money, help, support, etc.

धन, सहायता, समर्थन आदि माँगना

ethical

‍ए᠎̮थि़क्‌ल्‌

adjective

1.

connected with beliefs of what is right or wrong

उचित-अनुचित के विचार से संबंधित; नैतिक

That is an ethical problem.

That is an ethical problem.

2.

morally correct

नैतिक दृष्टि से उचित, नैतिकतापूर्ण

adjective. pertaining to or dealing with morals or the principles of morality; pertaining to right and wrong in conduct. being in accordance with the rules or standards for right conduct or practice, especially the standards of a profession: It was not considered ethical for physicians to advertise.

zooooooooooooot

Hum log zoot nahi bol skte yaar 

Lekin hum zoot sun skte hai but there is a skill to catch this zoot.

Hum silent log hai

We are not violent type people.

Kr Bhai bakwas jitni krni hai utni.

Kuchh log hote hai jo jhut nahi bol skte or 

Kuchh log hote hai jo sach bolna nahi chahte .

Hame kya Krna hai ?

MR ka zoot pakdna hai 

Q for the benefit of the patient.

Hum zoot bol nahi skte lekin aap sach bhi to nahi bol rhe ho

Hum sirf Sach bol skte hai.

Tn zoot bolnu nahi h pn 

w log tn yo zoot h yo (yo zoot nahi h) bol bol h.

Hunger is truth (sach m yar ghani bhuk lagi h)

You are hollow and empty is truth 

There is void in you (with whatever you try to fill it, it's not going to become full.) void=gap=emptiness=vacancy

Your senses are hungry for knowledge

RAM NAM SATYA HAI.

BAKI SAB MITHYA HAI.

Jo RAM KA NAHI WI KISI KAM KA NAHI.

YE TERA KAM HAI -- YE TERI DUTY HAI -- YE TERA DHARMA HAI. (RELIGION) RIGHTEOUSNESS 

EYE EXPERIMENT

 CILIARY MUSCLE CONTRACT FOR NEAR VISION

CILIARY MUSCLE RELAX FOR DISTANT VISION

Mechanism:

• Normal Accommodation: The ciliary muscle contracts temporarily to allow the lens to thicken for near focus and then relaxes to flatten the lens for distant focus.
• Spasm of Accommodation: Persistent contraction of the ciliary muscle keeps the lens in a rounded state, reducing the eye's ability to relax for distant vision.

Cycloplegia

Cycloplegia refers to the paralysis of the ciliary muscle, resulting in the loss of accommodation. This prevents the lens from changing shape to focus on near objects, effectively rendering the eye focused only for distance vision.

Medical Representatives

 

Examples of Unethical Behavior

• Offering expensive gifts, free vacations, or monetary incentives.
• Exaggerating drug benefits or omitting critical safety data.
• Using false pretexts (e.g., fake surveys) to gain access to HCPs.
• Criticizing competitors’ products without evidence.

MANDL'S THROAT PAINT

 

medicinal preparation containing iodine.

Mnemonic for Mechanism

"Ions Denature Membranes and DNA"

• Ions: Oxidation by iodine ions.
• Denature: Proteins and enzymes are denatured.
• Membranes: Lipid damage increases permeability.
• DNA: Direct damage halts replication.

Oxidation of Cellular Components

• Iodine acts as a strong oxidizing agent.
• It disrupts the sulfhydryl (-SH) groups in enzymes and proteins of microorganisms, leading to the inactivation of these vital components.
• Sulfhydryl (-SH) groups, present in the amino acid cysteine, play a critical role in the structure and function of enzymes and proteins in microorganisms.

Basic Information

• Symbol: I
• Atomic Number: 53
• Physical State: A shiny, purple-black solid at room temperature that sublimates into a violet gas.

 Forms of Iodine

• Elemental Iodine (I2): Used in antiseptics and laboratory settings.
• Povidone-Iodine: A stabilized form for medical applications.
• Potassium Iodide (KI): Used in supplements, radioprotection, and hyperthyroidism treatment.
• Lugol’s Solution: A mixture of iodine and potassium iodide for therapeutic uses.

Iodine (I₂) vs. Iodide (I⁻)

Iodine and iodide are two forms of the same element, but they differ in their chemical structure, properties, and uses. Here’s a comparison:

• Iodine (I₂):

  • Molecular form of iodine.
  • Exists as a diatomic molecule (I₂).
  • Neutral, non-ionized form.
  • Insoluble in water but soluble in organic solvents like alcohol.

• Iodide (I⁻):

• Ionic form of iodine.
• A negatively charged ion.
• Water-soluble due to its ionic nature.

Biological Role

• Iodine (I₂):

  • Not directly used in the body; must be converted to iodide (I⁻) to participate in physiological processes.

• Iodide (I⁻):

• Absorbed in the gastrointestinal tract.
• Taken up by the thyroid gland for the synthesis of thyroid hormones (T3 and T4).

5. Safety and Toxicity

• Iodine (I₂):

  • Direct exposure can irritate the skin, eyes, and respiratory tract.
  • Overuse in antiseptics may lead to iodism (toxicity).

• Iodide (I⁻):

• Safer for internal use.
• Chronic high doses can disrupt thyroid function (hyperthyroidism or hypothyroidism).

Mnemonic to Remember

"Iodine for Outside, Iodide for Inside":

• Iodine (I₂): Topical and external antiseptic.
• Iodide (I⁻): Internal use for thyroid and deficiency treatment.

Mnemonic for Lugol's Iodine Uses

"Thyroid, Topical, Test"

• Thyroid: Hyperthyroidism, thyroid storm, radioprotection.
• Topical: Antiseptic for wounds and infections.
• Test: Schiller’s test for cervical health.

Mnemonic to Remember

"Lugol for the Thyroid, Mandl for the Mouth"

How Iodine Penetrates Microorganisms Quickly

Iodine's rapid penetration into microorganisms is due to its unique chemical properties and mechanism of action. Here's an explanation:

 Molecular Size and Solubility

• Small Molecule: Iodine (I₂) is a small, non-polar molecule that can easily pass through cell membranes, especially lipid layers.
• Lipid Solubility: It dissolves well in the lipid bilayer of microbial membranes, facilitating quick entry into cells.

Oxidative Properties

• Iodine is a strong oxidizing agent.
• Once inside the microorganism:
  • It reacts with and disrupts sulfhydryl (-SH) groups in proteins.
  • It modifies nucleic acids, damaging DNA and RNA.
• These reactions occur rapidly, leading to microbial inactivation within seconds to minutes.

 Disruption of Cell Membranes

• Iodine interacts with the lipids in microbial membranes, compromising their structural integrity.
• This increases membrane permeability, allowing further penetration and leakage of cellular contents.

Iodide Conversion

• In solutions (e.g., Lugol’s iodine or povidone-iodine), iodine dissociates into free iodine (I₂) and iodide ions (I⁻):
  • Free Iodine (I₂): Penetrates rapidly due to its non-polar nature.
  • Iodide (I⁻): Provides sustained action by continuously releasing iodine.

---

5. Synergistic Effects

• Iodine attacks multiple cellular targets simultaneously (proteins, enzymes, nucleic acids), overwhelming the microorganism and accelerating its destruction.

Mnemonic for Oxidation

"LEO the lion says GER"

• Loss of Electrons is Oxidation.
• Gain of Electrons is Reduction.

 Why Iodine Is an Effective Oxidizing Agent

• Electronegativity: Iodine is sufficiently electronegative to accept electrons but less reactive than chlorine, making it safer for certain applications.
• Stability of Iodide ($I^-$): Once reduced, iodide ions are stable in aqueous solutions.

What Does "Electronegativity" Mean?

Electronegativity is the ability of an atom to attract shared electrons toward itself in a chemical bond. It is a fundamental concept in chemistry that explains how atoms interact in molecules.

Mnemonic for Periodic Trend

"FONCl BrISCH"

• Fluorine > Oxygen > Nitrogen > Clorine > Bromine > Iodine > Sulfur > Carbon > Hydrogen.

This is the order of decreasing electronegativity for commonly encountered elements.

CHARIOT

 उपनिषदों में कहा गया है कि 

एक रथ है, 

जिसे पाँच घोड़े खींच रहे हैं; 

घोड़ों के मुँह में लगाम है, 

जो सारथी के हाथ में है; 

रथ के पीछे एक यात्री बैठा है। 

आदर्श रूप से, यात्री को सारथी को निर्देश देना चाहिए, जो फिर लगाम को नियंत्रित करेगा और घोड़ों को सही दिशा में ले जाएगा। 

हालाँकि, इस मामले में, यात्री सो गया है, और इसलिए घोड़े नियंत्रण में हैं।

dhh

Gjccb

खत

 खत शब्द के कई मतलब हो सकते हैं: 

खत का मतलब पत्र या चिट्ठी होता है. 

खत का मतलब आघात, प्रहार, घाव, या चोट भी होता है. 

खत का मतलब दो चीज़ों के टकराने या किसी कड़ी चीज़ के टूटने से उत्पन्न शब्द भी होता है. 

खत का मतलब किसी चीज़ के गिरने या टूटने से उत्पन्न ध्वनि या शब्द भी होता है. 

खत का मतलब ठोकने-पीटने से पैदा होने वाली आवाज़ भी होता है. 

तू इस मन का दास ना बन

 

मन के बहकावे में ना आ

मन राह भुलाये भ्रह्म में डाले,
तू इस मन का दास ना बन,
इस मन को अपना दास बनाले,

https://bhajanganga.com/bhajan/lyrics/id/31634/title/Man-ke-bahkave-me-na-aa

Sanatan Dharma

 

• Sanatan Dharma is based on a vast body of scriptures, including:
• The Vedas (Rigveda, Yajurveda, Samaveda, Atharvaveda)
• The Upanishads (philosophical texts exploring spiritual knowledge)
• The Bhagavad Gita (a dialogue on dharma and righteousness)
• The Ramayana and Mahabharata (epics illustrating dharma)
• The Puranas (mythological and historical stories)

Synonyms for Sanatan:

1. Eternal
2. Timeless
3. Perpetual
4. Unchanging
5. Everlasting
6. Infinite
7. Ageless
8. Primordial
9. Ancient
10. Universal

Synonyms for Sanatan Dharma:

1. Eternal Law
2. Eternal Order
3. Universal Religion
4. Primordial Tradition
5. Timeless Path
6. Vedic Dharma
7. Hindu Dharma (often used interchangeably, though Sanatan Dharma has a broader meaning)
8. Righteous Path
9. Cosmic Law
10. Ancient Wisdom

"कलियुग केवल नाम अधारा। सुमिर सुमिर नर उतरहिं पारा॥"

 यह पंक्ति हमें सिखाती है कि जीवन में भगवान के नाम का स्मरण करना ही सच्ची भक्ति और मोक्ष का मार्ग है। यह जीवन को पवित्र, शांतिपूर्ण, और सशक्त बनाता है। नाम जप से आत्मा और परमात्मा का मिलन संभव है, और यही जीवन का सबसे बड़ा उद्देश्य है। 🙏

पंक्तियों का अर्थ:

1. "कलियुग केवल नाम अधारा":

   • अर्थ: इस कलियुग (वर्तमान युग) में केवल भगवान के नाम का स्मरण (जप) ही मोक्ष और भक्ति का आधार है।
   • भावार्थ: यह युग धर्म-कर्म की जटिल विधियों का पालन करने के लिए कठिन है। ध्यान, यज्ञ, और तप की जगह अब केवल भगवान के नाम का सुमिरन ही जीवन को पवित्र और मुक्त करने का मार्ग है।

2. "सुमिर सुमिर नर उतरहिं पारा":

   • अर्थ: भगवान के नाम का बार-बार स्मरण (सुमिरन) करने से मनुष्य संसार-सागर से पार हो सकता है।
   • भावार्थ: यह संसार एक कठिन सागर की तरह है, जिसमें दुख, मोह, और माया के बंधन हैं। भगवान का नाम स्मरण वह नाव है, जो इस सागर से पार ले जाती है।

"काग दही पर जान गँवायो"

 "काग दही पर जान गँवायो" एक लोक कहावत है, जो अपनी साधारण भाषा में एक गहरा और व्यावहारिक संदेश देती है। इसका अर्थ और भावार्थ मानवीय स्वभाव और जीवन की मूर्खतापूर्ण आदतों को उजागर करता है। आइए इसे विस्तार से समझते हैं:

---

शाब्दिक अर्थ:

• काग: कौआ, जिसे भारतीय संस्कृति में चतुर और चालाक माना जाता है।
• दही: दूध से बनी एक पोषक वस्तु।
• जान गँवायो: अपने प्राण खो देना।

अर्थ: कौए ने दही को प्राप्त करने के चक्कर में अपनी जान गँवा दी।

---

भावार्थ:

यह कहावत हमें सिखाती है कि:

1. अति लोभ घातक है:

   • किसी भी वस्तु के प्रति अत्यधिक लालसा (जैसे कौए का दही पाने का प्रयास) व्यक्ति के लिए घातक हो सकती है।
   • लोभ और लालच से प्रेरित कार्य अक्सर विनाशकारी होते हैं।

2. मूर्खता से बचना:

   • कौए का दही पाने का प्रयास उसकी मूर्खता को दर्शाता है। कई बार हम भी अनावश्यक और तुच्छ चीजों के पीछे भागते हैं, जिससे हमारी ऊर्जा और समय बर्बाद होता है।

3. लालच का परिणाम:

• लालच के कारण अक्सर हम अपनी महत्वपूर्ण चीजों (जैसे समय, संबंध, या जीवन) को दांव पर लगा देते हैं।

एक बार एक कवि हलवाई की दुकान पहुंचे, जलेबी ली और वहीं खाने बैठ गये।

इतने में एक कौआ कहीं से आया और दही की परात में चोंच मारकर उड़ चला। हलवाई को बड़ा गुस्सा आया उसने पत्थर उठाया और कौए को दे मारा। कौए की किस्मत ख़राब, पत्थर सीधे उसे लगा और वो मर गया।

– ये घटना देख कवि हृदय जगा। वो जलेबी खाने के बाद पानी पीने पहुंचे तो उन्होंने एक कोयले के टुकड़े से वहां एक पंक्ति लिख दी।

“काग दही पर जान गँवायो”

– तभी वहां एक लेखपाल महोदय, जो कागजों में हेराफेरी की वजह से निलम्बित हो गये थे, पानी पीने आए। कवि की लिखी पंक्तियों पर जब उनकी नजर पड़ी तो अनायास ही उनके मुंह से निकल पड़ा, कितनी सही बात लिखी हैं ! क्योंकि उन्होंने उसे कुछ इस तरह पढ़ा –

“कागद ही पर जान गंवायो”

– तभी एक मजनू टाइप लड़का पिटा-पिटाया सा वहां पानी पीने आया। उसे भी लगा कितनी सच्ची बात लिखी हैं। काश उसे ये पहले पता होतीं, क्योंकि उसने उसे कुछ यूं पढ़ा था –

“का गदही पर जान गंवायो”
———————————————
इसीलिए संत तुलसीदासजी ने बहुत पहले ही लिख दिया था –

“जाकी रही भावना जैसी,
प्रभु मूरत देखी तिन तैसी”!

q q q

Ye nahin Krna hai bolne ke bad bhi 

q 

mind wahin krne lagata hai 

As if by force 

Vit D

D: Design 

D: Decide (intellect) (Convince that world is not mine)

D: Desire (Mind) (Destroyer of knowledge & realisation)

Define 

Disease 

Death 

1. All it takes is 
2. a willingness 
3. to pay 
4. a little attention 
5. to the inner mechanism (MOA).

It doesn’t take any great intellect or qualifications to create something wonderful. It just takes absolute devotion towards what you wish to do. Once your energies get focused in one direction, everything works for you. 

In the yogic lore, they say the moment you touch the dimension of chitta, which is beyond memory, understanding, boundaries, education, or knowledge, then God will become your slave. The Rally is a demonstration of that – it has moved the entire nation.

ONLY SEE ME

 

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज |
अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुच: ||18.66||

अनन्याश्चिन्तयन्तो मां ये जना: पर्युपासते |
तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ||9.22||

Jo paramatma se jud jata hai, wo duniya se mud jata hai. Chapter 1 : Arjun Viṣhād Yog

He now says that he is going to reveal the science of working without desire for rewards. 

This requires detachment from the fruits of actions. 

Such detachment comes by practicing discrimination (identification) with the intellect. 

He asks Arjun to perform his deeds without any attachment to their fruits.----> MIND

The intellect should be used to control the desire for rewards from work. -----> Intellect (Poison)

Buddhi yog is the art of detaching the mind from the fruits of actions, by developing a resolute decision of the intellect that all work is meant for the pleasure of God.

So Shree Krishna advises Arjun to give up concern for the results and instead focus solely on doing a good job. The fact is that when we are unconcerned about the results, we are able to focus entirely on our efforts, and the result is even better than before.

A humorous acronym for this is NATO or Not Attached to Outcome.

our senses, mind, and intellect are inert; God energizes them with his power and puts them at our disposal. As a result, only with the help of the power we receive from him, are we able to work.

BG 2.51: The wise endowed with equanimity of intellect, abandon attachment to the fruits of actions, which bind one to the cycle of life and death. By working in such consciousness, they attain the state beyond all suffering.

BG 2.53: When your intellect ceases to be allured by the fruitive sections of the Vedas and remains steadfast in divine consciousness, you will then attain the state of perfect Yog.

BG 2.71: That person, who gives up all material desires and lives free from a sense of greed, proprietorship, and egoism, attains perfect peace.

यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धन: |
तदर्थं कर्म कौन्तेय मुक्तसङ्ग: समाचर ||3.9||

yajña-arthāt—for the sake of sacrifice

BG 3.9: Work must be done as a yajna to the Supreme Lord; otherwise, work causes bondage in this material world. Therefore, O son of Kunti, for the satisfaction of God, perform your prescribed duties, without being attached to the results.

मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा |
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वर: ||3.30||

BG 3.30: Performing all works as an offering unto Me, constantly meditate on Me as the Supreme. Become free from desire and selfishness, and with your mental grief departed, fight!

EXAMPLES

 अर्जुन उवाच

स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्॥2.54॥

BG 2.70: Just as the ocean remains undisturbed by the incessant flow of waters from rivers merging into it, likewise the sage who is unmoved despite the flow of desirable objects all around him attains peace, and not the person who strives to satisfy desires.

BG 2.58: One who is able to withdraw the senses from their objects, just as a tortoise withdraws its limbs into its shell, is established in divine wisdom.

TORTOISE

अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः | 

अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः || 3.36 ||

The sixteen sets of questions asked by Arjun are:

1. “What is the disposition of one who is situated in divine consciousness? (verse 2.54)

2. “If you consider knowledge superior to fruitive works, then why do you ask me to wage this terrible war?” (verse 3.1)

3. “Why is a person impelled to commit sinful acts, even unwillingly, as if by force?” (verse 3.36)

4. “You were born much after Vivasvan. How am I to understand that in the beginning you instructed this science to him?” (verse 4.4)

5. “You praised the path of renunciation of actions, and again you praised work with devotion. Please tell me decisively which of the two is more beneficial?” (verse 5.1)

6. “O Krishna, the mind is very restless, turbulent, strong and obstinate. It appears to me that it is more difficult to control than the wind.” (verse 6.34)

7. “What is the fate of the unsuccessful yogi who begins the path with faith, but whose mind deviates from God due to untamed passions, and is unable to reach the highest perfection in this life?” (verse 6.37)

8. “What is Brahman and what is karma? What is Adhibhūta, and who are the Ādhidaiva? Who is Ādhiyajña and how does he dwell in this body? O slayer of the Madhu demon, how can those of steadfast mind be united with you at the time of death?” (verse 8.1-2)

9. “Please describe to me your divine opulences, by which you pervade all the worlds.” (verse 10.16)

10. “I long to see your cosmic form, O Supreme divine Personality.” (verse 11.3)

11. “You, who existed before all creation, I wish to know who you are, for your nature and workings mystify me.” (verse 11.31)

12. “Between those who are steadfastly devoted to your personal form and those who worship the formless Brahman, whom do you consider to be more perfect in Yog?” (verse 12.1)

13. “I wish to know about Prakṛiti (Nature) and Puruśh (the enjoyer). What is the field of activities, and who is the knower of the field? What is the nature of knowledge, and the object of knowledge?” (verse 13.1)

14. “What are the characteristics of those who have gone beyond the three guṇas, O Lord? How do they act? How have they passed beyond the bondage of the guṇas?” (verse 14.21)

15. “Where do they stand who disregard the injunctions of the scriptures, but still worship with faith?” (verse 17.1)

16. “I wish to understand the nature of sanyās (renunciation), and how it is distinct from tyāg, or renouncing the fruits of actions.” (verse 18.1)

BG 3.9: Work must be done as a yajna to the Supreme Lord; otherwise, work causes bondage in this material world. Therefore, O son of Kunti, for the satisfaction of God, perform your prescribed duties, without being attached to the results.