Guest guest Posted January 11, 2010 Report Share Posted January 11, 2010 Gita 3-40 Link:—In order to kill an enemy, it is necessary to know where it resides. Therefore, the Lord, in the next verse, mentions the seat of desire, the constant enemy of the wise (discerning soul). indriyaani mano buddhir asyaadhisthaa namuchyate etairvimohayatyesha jnaama, aa vritya dehinam The senses, the mind and the intellect are said to be its abode. Veiling of wisdom by the senses, mind and intellect deludes, the embodied soul. 40 Comment: — `indriyaani mano buddhir asyaadhisthaa namuchyate' — Desire, is said to have five abodes—(1) objects (Gîtâ 3/34), (2) senses, (3) mind, (4) intellect and (5) assumed ego (T) viz., doer (Gîtâ 2/59). Though it seems to reside in five abodes, yet in fact, it resides in the `assumed ego'. As it seems to abide in these five places, these are called its seats. All actions are performed, with the body, senses, mind and intellect. If desire resides in these, it hinders the performance of spiritual actions. Therefore, a Karmayogî (man of action), having abandoned attachment and the fruit of actions, performs actions, only by the body, senses, mind and intellect, for the purification of the self (Gîtâ 5/11). In fact, desire resides in the assumed ego (i.e., identification of the self with the body etc.). This ego or `I'ness, is merely assumed that, `I belong to a particular caste, creed or order of life"—this is a mere assumption, Sins perish, after bearing fruits, but desire which resides in the assumed ego, gives birth to new sins. Therefore, it is desire which binds the embodied soul. In the Mahâbhârata, it is mentioned, "In the world it is only desire which binds a man. He who is liberated from the bondage of desire, becomes eligible to attain the Eternal (Absolute)" (Úântiparva 251/7). `etairvimohayatyesha jnaama, aa vritya dehinam' — It is because of desire, that a man does what he ought not do, and does not do what he ought to do. Thus the embodied soul is deluded, by desire. In the second chapter, the Lord declared— 'From desire springs anger' (2/62) and `From anger arises delusion' (2/63). It means, that if anyone becomes an obstacle to the satisfaction of a desire, anger arises. But if the desire is satisfied, it gives birth to greed, and from greed arises delusion. Desire is, an evolute of the mode of passion, while delusion, is an evolute of the mode of ignorance.The mode of passion and the mode of ignorance, are not far from each other.* Desire, deludes the embodied soul, through senses, mind and intellect. The desire, which is an evolute of the mode of passion, is transformed into delusion, which is an evolute of ignorance. A man has a desire to enjoy sense-objects (sensual pleasures). Firstly, he does not get those desired sense-objects. However, if he gets them, they do not stay. In spite of it, he desires to get them somehow or the other, and thinks of so many devices to obtain them. Therefore, first desire attracts the senses, towards objects. Then the senses, attract the mind, while the senses and the mind attract the intellect. Thus desire, veiling wisdom, through the senses, mind and intellect, deludes the embodied soul and drives it to ruin. It is a rule that if a master terminates the service of a sincere servant, he is not likely to get such a sincere servant again. Similarly, if a servant does not carry out the order of a virtuous master and does not serve him, he will not get an opportunity to work under such good masters. In the same way, if a person by misusing the human body, instead of realizing God, wastes it in hankering after worldly pleasures, and prosperity, he will not get this human life again. It is, because of the impurity of mind, that a man rejects good things; and the mind is tainted by, desire. Therefore, first of all, an aspirant should renounce desire. `Dehinam vimohayati' — It means that, desire deludes only the embodied soul i.e., the soul which has identified itself with the body, and has accepted the relationship of `mine' with it. The Lord, at the beginning of His gospel, explained that the soul is different from the body (Gîtâ 2/11—30). This is also everyone's experience. The desire covering wisdom, deludes the embodied soul (the soul which accepts its affinity for the body), but not the pure soul. A man (the soul) assuming the body as `I `, `mine' and for `me', attaches importance to the perishable objects and gets attached to them, which, creates affinity for them. This affinity gives birth to desire. Desire, having deluded the man (embodied soul), leads him to worldly bondage. From "The Bhagavadgita - Sadhak Sanjivani" in English by Swami Ramsukhdasji ====================================To learn more -please visit Hindi website: www.swamiramsukhdasji.orgplease visit English website: www.swamiramsukhdasji.net Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 20, 2010 Report Share Posted January 20, 2010 Gita 3-40 indriyaani mano buddhir asyaadhisthaa namuchyate etairvimohayatyesha jnaama, aa vritya dehinam "The senses, the mind and the intellect are said to be its seat. By veiling the wisdom through these (senses, mind and intellect); it (desire) deludes the embodied soul." 40 Comment: — Kama (desire) appears in the following five places: (1). In objects (Gita: 3-34) 2). In senses 3). In the mind 4). In the intellect 5). In Ahm (Ego) or in Jada-Chetna Tadatmaya (imposing of inert matter on the consciousness, refer to Gita: 2-59). Since Kama (desires) appears in these five places, these are called Kama's abodes. Essentially, Kama resides in the ego (Gita: 3/42-43). From "Gita Prabodhani" in Hindi by Swami Ramsukhdasji ------------- Chapter 3 Verse 40 is as follows; IndriyaaNi = the senses ManaH = the mind BuddhiH = the intellect Asya = its AdhiShthaanam = seat / abode Uchyate = is called EtaiH = by these Vi-Mohayati = deludes EShaH = this Dnyaanam = wisdom Aavrutya = having enveloped / covered Dehinam = the embodied soul / person English translation:- The senses, the mind and the intellect are said to be its seat; by these it (desire) deludes a person (the embodied soul) by veiling his / her wisdom. Comment: Lord Krishna has repeatedly stressed the word `enemy', almost three times in the preceding verses namely 34, 37 and 39 in the Chapter 3 of Shreemad Bhagawad Geeta. Lord Krishna's objective is to clearly identify `desire' as the real culprit that is deluding Arjuna and becoming an obstacle in the path of his selfless action that is yet to be initiated by Arjuna in the epic battle. This verse number 40 clearly points out the hidden locations of `desire', the well camouflaged enemy of every person. Desire can be found at the three locations in every human personality. At the gross physical level, it can arise in any one of the sensory organs. At the emotional level, it may arise in the mind. At the thought processing level, it may arise in the intellect. These are the dens of the devil `desire' from where he plans his nefarious activities like a devious but a very efficient saboteur and in turn he undermines the true well-being of every human under delusion. The fort, that protects `desire' the enemy, needs to be spotted out before laying a siege to it. Desire, the foe has usurped the fort of the heart of every person. The foe has captivated the senses, the mind and the intellect of every human being. Per force the enemy makes the three of them to dance to his tunes. The senses are sent out on lustful missions. The mind is made to cogitate on covetous concepts. The intellect is directed on designs that are potentially brutish, wolfish and selfish in base nature. These instruments of the senses, the mind and the intellect, which are designed to serve the Supreme Being are in fact deployed to perform exactly the opposite and are mis-utilized in the reckless and shameless extravagance in every activity of a deluded person. "The mind directed to sensuous things is like a holy man living in the midst of hooligans or a wealthy man living in a slum." ……. Shri Ramakrishna Paramahansa It reminds me of the following verse no. 10 / 121 /4 from Rig-Veda; "KaamaH Tad Agre Samavartataadhi Manasaa RetaH Prathamam Yad Aaseet; SataH Bandhum Asati Nirvindan Hrudi PrateeShya Kavayo ManeeShaa." i.e. The wise persons after careful thoughts have concluded that, at the beginning of the universe, in the mind of the Supreme Being there was a thought of creation of living beings that is termed as `KaamaH' or `Desire'. Within the boundary of `Asat' Prakruti i.e. ever changing nature, the desire co-ordinates with the `Sat' i.e. the Atman which is a subset of the superset Brahman. Please refer `Mad BhaavaaH Manasaa Jaataa, Yeshaam Loka ImaaH PrajaaH" in the verse 6 of Chapter 10 of Shreemad Bhagawad Geeta as a reiteration of the above verse in Rig-Veda from Lord Krishna. As per our scriptures, to marry and to create progeny is considered to be an activity of `Para Upakaara' i.e. an act of benevolence. While regulating the sexual desires within the boundaries of solemn marriage, parents offer path to `Jeevaatmas' i.e. embodied souls to be reborn and exhaust their unfulfilled residual desires in the previous births. Even, as per verse 11 of Chapter 7 in Shreemad Bhagawad Geeta, Lord Krishna has declared that I am the `Desire' which is not contrary to Dharma which in conformity with the scriptures like Vedas. Thus, controlled but well regulated desire per se is not evil. Therefore, Lord Krishna advises Arjuna to exercise utmost caution in not allowing any desire to become a well entrenched one that in turn will develop into an obsession and never let it culminate into an infatuation that cannot be controlled, as it is indeed a guaranteed path of self destruction. If you lower your guard then uncontrolled desire will find its way through the minutest loophole that you may have left unattended. It is just like a burglar entering a house where a small window has been left open and looting the entire valuables in that house. A deluded person foolishly identifies with his physical body and desires unabated sense enjoyments. Similarly identifying with his mind, he longs for escalated crescendo after each climax in every emotional satisfaction. Last but not the least, identifying with his intellect, he plans to re-live the fond past memories and glories in his life. It reminds me of a famous song by Kishore Kumar, "Koi Lauta De Mere Beete Huye Din, Beete Huye Din Wo Mere Pyaare Palakon" i.e. Let someone bring back my past glorious days and those sweet memories of experience of sense-enjoyments and mental joys of the past. Lord Krishna therefore advises Arjuna to carefully guard the three fortifications of the senses, the mind and the intellect where desire germinates, grows and thus leads to the loss of `Viveka-Buddhi' and ultimately results into the complete self destruction of the deluded person. Thanks & Best Regards, Shrikant Joshi. ====================================To learn more -please visit Hindi website: www.swamiramsukhdasji.orgplease visit English website: www.swamiramsukhdasji.net Quote Link to comment Share on other sites More sharing options...
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