Kṛṣṇa is the lord of the senses; Arjuna is one who has brought the senses under control. That is why Kṛṣṇa bears the name Hṛṣīkeśa and Arjuna the name Guḍākeśa. When Arjuna considered what the real cause of sorrow is, he could see that the body is the cause of sorrow, that rāga and dveṣa are the cause of the body, and that the notion of auspicious and inauspicious is the cause of rāga and dveṣa. The jīva, in delusion, has built up notions of favourable and unfavourable. Naturally, hatred settles on whatever is thought bad, and liking on whatever is thought good. But in God’s sight there is no such thing as “this one is good, that one is bad”. The cause of it is the dual outlook: thinking there are two where only one entity exists. It was from being in this state that Arjuna had so far been sunk in ignorance. The first cause of ignorance is the lack of tattva-jñāna. Even what tattva means, many people explain in many ways. But the final conclusion on any subject is this: overpowered by ignorance, the jīva is born and dies time after time, sinking and surfacing in the ocean of sorrow. So if ignorance is wiped out, man can win release from sorrow. Yet in the world, people keep devising many treatments for this enveloping ignorance, practising them and preaching them, repeating words like parrots. But all these experiments are like putting collyrium in the eyes for a stomach-ache: the trouble is one thing and the treatment another. How can there be a cure? When the pain is understood and the right medicine given, the illness is cured. Such a divine physician none can be but Nārāyaṇa alone. Here He found the medicine fit for Arjuna’s affliction and fed it to him directly, and with that medicine all the impurity within came out. Wishing to know the inner secret of the sore that would not burst under surface remedies, Kṛṣṇa Paramātma questioned him in this way.