Acharya Prashant explains two verses from the second chapter of the Shrimad Bhagavad Gita. The first verse states that for a person who does not grasp objects through the senses, the objects fade away, but the attachment to them remains. However, for a person of steady wisdom, even this attachment is eliminated upon realizing the Supreme. The second verse says that the senses are so powerful and swift that they can forcibly carry away the mind of even a wise person who is trying to control them. Acharya Prashant elaborates on these two points: first, not grasping objects through the senses, and second, the realization of the Supreme. He explains that the senses possess a tremendous capacity to abduct everyone. The senses are so strong and fast that they can forcibly take away the mind of even a wise person who tries to control them. The power of the senses comes from the tendency (vritti) that sits behind them, which in turn is driven by the ego (aham). The ego, feeling incomplete, seeks objects for its fulfillment. The ego sends a message through the vritti to the senses, which then act like servants to find objects. Therefore, for the power of the senses to manifest, both the inner tendency and the outer object are required. He advises that the first step is to protect oneself from sense objects, especially when one knows their own weakness and lack of practice. He compares this to avoiding a slippery, mossy slope, as one is bound to fall. He criticizes the modern spiritual notion of 'no suppression,' arguing that it is often misused as a license for indulgence. He clarifies that these thoughts and desires are not truly one's own but are imposed. To give them free rein is to fan someone else's fire. Therefore, suppression and pacification are necessary and beneficial methods, a fundamental principle in Indian thought which advises avoiding bad company (kusangati). However, merely removing the objects is not enough, as the inner tendency or hunger (vritti) remains, causing inner turmoil. So, while removing the wrong, one must also bring in the right. This is where the realization of the Supreme comes in. Realizing the Supreme means eliminating the very feeling of incompleteness that drives the vritti. Since the Supreme is formless and attributeless, it cannot be an object for the senses or mind. The way to it is through 'satsangati'—associating with that which reminds one of the Supreme. The essence of the teaching is that it is not enough to just cut off from bad company; one must also connect with good company. If you are removing the wrong, you must also bring in the right.