The Lord in the Gita declared, ‘Whoever he is, if he has control over his desires and anger, if he has subdued Raga and Dvesha, he is dear to Me.’ (DBG, p. 59)

How can man become ‘dear’ to God? The Gita emphasises two qualifications:

santustaha satatam yogi yatatma dridha-nishchayaha |

mayy arpita-mano-buddhir yo mad-bhaktaha sa me priyaha ||

(Bhagavad Gita, Chapter 12, Verse 14)

Santustaha satatam (ever contented) and Dridha Nischayam (with firm resolve). He has to be contented and cheerful always, without regard for the changing tides of fortune. It should not be a pose, a passing phase, an artificial, superficial show. The prefix sam indicates that the tushti (contentment) has to be deeply rooted in the heart manifested in and through every thought and act. The other word for contentment is trupti; the all-pervading ever-changing form of thrupthi is also denoted by the prefix sam, which changes it into. Santushti fills the heart with divine delight.

It marks a stage of detachment from the world, for the world makes one swing from pain to pleasure and back again. The devotee therefore must desist from attempts to earn joy or avoid grief. He has to be unconcerned with ups and downs. Success should not boost his ego, nor should defeat land him in dejection. Honours should not turn his head, nor dishonour make it droop. Equanimity, serenity, these are the signs of Santushti. The devotee welcomes gratefully whatever happens to him or is given to him by the Divine Will, to which he has surrendered his own will.

Dridha Nischayam (firm resolve) is the other requisite. Of course, all men possess this qualification; it is an asset that assures survival, and secures popularity and pre-eminence. Those who climb Himalayan peaks derive the tenacious courage that sustains them, from the firmness of their resolve not to turn back. Others exhibit their heroism in crossing tumultuous oceans alone. Some others resolve on exploring fearful forests. Firmness of resolution, bravery and skill are utilised even for merciless torture of others to rob them of their riches. Ignoring their inner divinity and setting aside their human-ness, some people descend to demonic levels and become fanatically cruel. We have to conclude that dhruda nischaya can serve good purposes as well as evil. (SSS Vol.19, pp. 128-129)

(See – Amazing, Dasoham, Divine Force, Invisible Motivator, Love, Near, Upasana)