In today’s world, individuals are relentlessly burdened by a multitude of challenges — ranging from financial strain, relationship conflicts, and workplace stress to mental and physical health concerns. These issues are further compounded by ineffective governance, inadequate education and healthcare systems, lawlessness, delayed justice, unsanitary environments, and poor infrastructure.

Many graduates, despite their academic qualifications, lack practical skills, face limited job opportunities, and often find themselves entangled in untrustworthy associations. Adding to this distress is the persistent global unrest, marked by violent conflicts and frequent wars—often rooted in ego, ignorance, religious intolerance, and the failure of diplomatic dialogue. Despite the United Nations’ earnest efforts, the scale and depth of prevailing ignorance and unrest far outweigh what current global mechanisms can adequately address. Collectively, these factors make the pursuit of peace and inner tranquillity feel increasingly elusive.

Yet, despite the overwhelming nature of these problems, our enlightened ancestors had already diagnosed their origins. Through deep spiritual insight, they identified five fundamental root causes — the Pancha Kleshas. According to ancient wisdom, by addressing these core afflictions, all external problems can be resolved at their root. Let us now explore these Kleshas and understand the urgent and sustained inner transformation required to overcome them.

AVIDYĀ (IGNORANCE)
Avidyā is the lack of knowledge about our true nature and the consequent identification with the impermanent aspects of our being. This ignorance leads to attachment and desire and is considered the root of the other four Kleshas in yogic philosophy. It causes us to believe that things are permanent when, in reality, everything is subject to constant change.

To overcome suffering, we must first overcome ignorance. This is done by gaining knowledge of our true Self. The yogic philosophy proclaimed by Lord Krishna in the Bhagavad Gita teaches us that we are not our bodies or even our minds. Rather, we are eternal spiritual beings with a stable energetic essence, unaffected by external circumstances. Once we realize this truth, we cease to identify with transitory experiences and free ourselves from attachment to impermanent things.

ASMITA (I-AM-NESS)
Asmita is the second Klesha — the false identification with ego and the projections of the mind. It refers to the way we mistake our temporary roles or beliefs as our true identity. These self-definitions may be internal or external, such as “I am a doctor” or “I am not good enough,” “I don’t have enough money,” and so on.

When we identify with these labels, we become imprisoned by them. We spend our lives trying to maintain or protect these illusions, fearing their loss. But nothing is permanent — except the true Self. This ego-driven identity becomes the root of suffering when these self-perceptions are challenged or changed. Yogic wisdom, as taught in the Bhagavad Gita, helps us transcend the ego (ahamkara) and realize that we are akarta — non-doers — free from limited identifications.

RAGA (ATTACHMENT)
Raga is attachment — a craving for possessions, people, experiences, or ideas. This desire to possess inevitably leads to suffering when those things are lost, denied, or changed. Overcoming Raga involves cultivating detachment through spiritual discipline.

Detachment doesn’t mean renouncing life or ambition. Rather, it means we should not tether our happiness to impermanent things. Joy should arise from inner stability, not from external conditions. Yoga shows us how to connect with the eternal Self, transcending the temporary and learning to enjoy life without becoming enslaved by it.

DVESHA (AVERSION)
Dvesha, or aversion, is the deep-seated resistance or dislike toward painful or negative experiences. It manifests as anger, hatred, fear, and resentment. These reactions intensify suffering and obstruct inner peace.

To overcome Dvesha, we must develop understanding and compassion. By recognizing the root of our aversions, we can gradually dissolve them. Compassion allows us to empathize with others, even those who hurt us, and to respond with calm rather than reaction. Karma Yoga, as expounded by Lord Krishna, helps us transcend all dualities — Raga and Dvesha, pleasure and pain, success and failure — thereby making us Stitaprajña (steadfast in wisdom).

ABHINIVESHA (THE FEAR OF DEATH)
Abhinivesha is the deep-rooted fear of death — the clinging to life and resistance to change. Even though we intellectually understand that death is inevitable, our subconscious resists this truth. We fear the unknown, preferring the familiar over the uncertain.

This fear is not just about death but about change itself. We avoid transformation because we fear loss — of identity, security, and control. To transcend Abhinivesha, we must realize that death is a natural transition. Sankhya Yoga, the path of knowledge and discrimination, provides the clarity needed to detach from this fear and recognize the soul’s eternal nature.

SOLUTION
When discussing the creation of a sustainable and thriving society, the key lies in ensuring that citizens, officers, and leaders are all aligned in purpose. Citizens must overcome sectarian toxicity, take responsibility for their actions, and positively contribute to their communities. Officers, especially those in senior positions, must uphold integrity, serving with dedication and fairness. Leaders—whether in politics or business—must make decisions for the collective welfare and serve as moral exemplars.

A robust, harmonious society emerges when all three sectors—citizenry, administration, and leadership—collaborate and fulfill their respective obligations.

PLAN OF ACTION
Thus, the concept of establishing the International School for Bhagavad Gita was developed to educate people globally on the principles of Karma and Dharma. This institution will provide essential spiritual and ethical leadership training to business leaders, politicians, celebrities, and their families.

Some may argue that the projected budget of ₹520 crores is excessive. However, we believe this is a modest investment for the profound and lasting transformation it can bring to individuals and society. This amount is small compared to the vast sums spent on events like the Krishna and Godavari Pushkarams in Andhra Pradesh or the construction of statues and temples that may contribute little to humanity’s inner growth.

We invite the support and collaboration of dharmic organizations, state and central governments, and socially conscious individuals across India to bring this vision to life. Together, we can offer a lasting solution to the divisiveness and unrest that threaten global and personal peace.