Bhagavad Gita - Daily - II 2:62 II

April 18, 2009

|| Shree Hari ||

Ram Ram

|| 2:62 & 2:63 ||

dhyaayato vishayaan pumsah, sangas teshoopajaayate

sangaat sanjayate kaamah, kaamaat krodho 'bhijaayate || 62 ||

krodhaad bhavati sammohah, sammohaat smriti-vibhramah

smriti-bhramshaad buddhi-naasho, buddhi-naashaat pranashyati || 63 ||

" Thinking constantly (chintan) on the objects of senses, a man develops

attachment for them; from the attachment springs desire, and from desire

(obstruction in fulfillment) ensues anger. From anger arises delusion

(foolishness); from delusion, confusion of memory; which results in loss of

reasoning/discrimination (Viveka), and with loss of reasoning/discrimination, he

goes to complete ruin. "

Comment:

Let alone the enjoyment of sense pleasures, but simply by thinking passionately

about them, the spiritual seeker marches towards ruin. The reason is that

thinking about the pleasures is not in any way less than enjoying them.

From " Gita Prabodhani " in Hindi, page 59-60 by Swami Ramsukhdasji

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Chapter 2, Verse 62 is as follows;

DhyaayataH = of the musing

Vishayaan = objects of senses

PunsaH = of man

SangaH = attachment

Teshu = in them

Upajaayate = arises

Sangaat = from attachment

Sanjaayate = is born

KaamaH = desire

Kaamaat = from desire

KrodhaH = anger

Abhijayaate = arises

English translation:-

A man musing on sense objects develops attachment for them, desire arises from

attachment and from desire anger sprouts forth.

Here is the genesis of the basic human problem. The verses 62 and 63 offer the

descent of man from his initial unblemished divine state, to the state of

absolute delusion typically followed by the complete destruction of the deluded

person.

Lord Krishna is trying to communicate to Arjuna that even the noblest men have

fallen prey to their desires, which resulted into their total destruction in

this world.

A human being has been gifted with freedom of thought, freedom of expression and

freedom of action. However, the result or the outcome of his /her every action

is certainly beyond the scope of human capabilities. Please refer verse 66 in

chapter 18 in Shreemad Bhagawad Geeta, wherein Lord Krishna tells Arjuna

" Moksha-YiShyaami, Maa ShuchaH " i.e. Stop grieving over things beyond your

control, leave them to Me and I will offer you salvation.

In the verse 62, Lord Krishna explains the genesis of the common problem that

afflicts every human being. The sense organs of a human being push him towards

sense objects and a wavering and impetuous human mind gets pulled towards the

sense objects by dragging the intellect along with it, while constantly thinking

about those sense objects. With the passage of time, as more and more thoughts

flow towards the sense objects a fatuous attachment is generated towards the

sense objects to the exclusion of all other noble thoughts. When the process of

such blinding attachment is well crystallized, it transforms into a burning

desire for the immediate acquisition, un-interrupted enjoyments and permanent

possession of the sense objects. Any person or any action that creates

impediments that leads to the non-fulfillments of those burning desires, anger

erupts just like random volcanic eruptions and the person resorts to all kinds

of selfish, brutish and wolfish animal instincts and behaviours.

For spiritual development, we need to excel our self. We cannot delegate that

responsibility to any other person. A person who masters the art and science of

conquering his anger can become a Yogi provided all his physical, mental and

intellectual energies and pursuits are directed towards that aim.

Lord Krishna cautions Arjuna to manage and control all his desires and elevate

him to divine glory otherwise the untamed and uncontrolled desires will

certainly hurl Arjuna into permanent disgrace.

Thanks & Best Regards,

Shrikant Joshi

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|| Shree Hari ||

Ram Ram

All Sadhaks can participate in discussion / clarification of the verses.

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From Gita Talk Moderators

Ram Ram

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April 18, 2009

|| Shree Hari ||Ram Ram

Link: — When a striver devotes himself heart and soul to God, his senses are controlled and his relish (taste) for sense enjoyments disappears. But what about those who do not devote themselves to God? The answer is provided in these two verses.

|| Gita 2:62 and 2:63 ||

dhyaayato vishayaan pumsah, sangas teshoopajaayatesangaat sanjayate kaamah, kaamaat krodho 'bhijaayate || 62 ||krodhaad bhavati sammohah, sammohaat smriti-vibhramahsmriti-bhramshaad buddhi-naasho, buddhi-naashaat pranashyati || 63 ||

"Thinking constantly (chintan) on the objects of senses, a man develops attachment for them; from the attachment springs desire, and from desire (obstruction in fulfillment) ensues anger. From anger arises delusion, confusion of memory; which results in loss of reason/discrimination (Viveka), and with loss of reason/discrimination, he goes to complete ruin."

Comment: —

'dhyaayato vishayaan pumsah, sangas teshoopajaayate ' — When a man does not devote himself to God viz., when he does not think, meditate or concern himself with God, then he thinks about the objects of senses. On one side there is Paramatma (God) and another side is the world. When he leaves the dependency of Paramatma, then he takes the support of only the world and only thinks about the world, because nothing else remains except the world to contemplate on. In this manner, by continuously thinking about worldly objects, he develops attachment, attraction and liking for them. Due to this attachment, he begins to enjoy, serve, devote and implicitly rely on (sevan karnaa) those sense-objects. This enjoyment whether it be mental or physical, the resulting pleasure, enhances the liking/dearness (priyataah) for that object. Due to this enhanced liking/fondness, he repeatedly dwells on those sense-objects. Now, the enhanced attachment persists, whether he enjoys the sense-objects or not. This is a rule.

'Sangaatsanjayate kaamah' — By developing attraction/attachment for sense objects, the desire arises to acquire and enjoy those sense-objects.

'kaamaat krodho 'bhijaayate'— On continuing to get things for the gratification of desires, one develops greed and one who creates an obstacle in the possibility of its gratification, becomes a victim of anger.

Desire is such a thing that when any obstacles arise in it's fulfillment, it surely leads to anger. If some obstacles arise in its gratification of desire for respect and honour on the ground of caste, stage of life and virtues etc., that too causes anger.

Desire is a rajasika (mode of passion) trait; delusion a tamasika (mode of ignorance) one, and anger lies between the two.

If you are angry at anytime about any thing, it means that you have attachment (raag - passion, desire, love, liking) for something or the other. If you become angry on seeing a man who does unlawful and dishonest things, then you are attached to justice, policy, ethics etc. If you get angry on one who defames you, it means that you are attached to respect, attention, honor etc. If you are enraged with a person who censures you, it proves you are attached to praise. If you are angry at one who commits mistakes, then you are attached to the pride of being flawless and so on.

'Krodhadbhavati sammohah'— From anger, ensues delusion. In fact, delusion ensues from desire, greed, anger and attachment. Just like -

(i) Delusion born of desire, veils discrimination and so a man goaded by desire performs undesirable actions.

(ii) Out of anger, a deluded person utters harsh and pinching words, to even friends and loved ones, and engages wrong and inappropriate behaovior.

(iii) Delusion born of greed makes a man blind and he cannot distinguish between the real and the unreal, the right and the wrong and he cheats others by using fraudulent methods.

(iv) Delusion born of attachment, creates partiality as he lacks sense of equanimity.

Now the question arises, why Lord Krsna has said that delusion ensues from anger while it ensues from desire, greed and attachment, as well. If we give a serious thought, we come to know that goaded by desire, greed and attachment, a man thinks of his own selfish motive and pleasure, while in anger he thinks of doing evil to others. Thus, delusion born of anger is more disastrous, than that born of the other three. Therefore Lord Krsna has said that delusion ensues from anger.

'sammohaat smriti-vibhramah'—From delusion arises confusion of memory. It means that a man forgets his aim to attain salvation, or to follow the spiritual path, in accordance with the ordinance of the scriptures etc.

'Smrtibhrarhsad buddhinasah'—From loss of memory arises loss of reason viz., a man cannot discriminate between right and wrong.

'Buddhinasatpranasyati'—Loss of discrimination paves the way to self-destruction.

Therefore, it is obligatory for all strivers to devote themselves heart and soul to God, in order to escape self-destruction.

Simply by dwelling in the objects of senses, leads to attachment; attachment leads to desire; desire to anger; anger to delusion; delusion to loss of memory; loss of memory to loss of reason and finally, loss of reason leads to utter ruin. Though, it takes time to describe this order yet the rise of these propensities leading to the destruction of man is, as fast as death caused by an electric shock.

From "The Bhagavadgita - Sadhak Sanjivani" in English, page 217-219 by Swami Ramsukhdasji