sanatsujaatheeya chapter2

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10.tadhvai mahaamohanam indhriyaaNaam

miThyaarThayoge asya gathirhi nithyaa

miThyaarThayogaabhihathaantharaathmaa

smaran upaasthe vishayaan samasthaan

 

The attachment to the sense objects is greatly

deluding. One who seeks sensual gratification become permanently attached to

them. Being deluded he thinks that they are real and identifies himself with

his body instead of with his inner self and thus gets bound in samsara again

and again because he always thinks only about sense objecas and gratification

of senses.

This delusion is said to be eternal because the

desire for sense objects only grows with feeding them. We have the following

sloka in manusmrthi,

 

na

jaathu kaamaH kaamaanaam upabhogena Saamyathi

havishaa

krshNa varthmaaiva bhooya eva abhivarthathe (Manu. 2.94)

 

The desire is never quelled by enjoying the object

of desire but onthe other hand it only grow

further. This is why Krishna mentions in Gita

that the desire, kaama, is a fire never quenched, dhushpoora anala.

 

11. abhiDhyaa vai praThamam hanthi

chainam

kaama kroDhou grhya chainam thu paSchaath

ethe baalaan mrthyave praapayanthi

 

DheeraaScha DhairyeNa

tharanthi mrthyum

 

 

The persistent

thought about sense objects first ruins

a man and then the desire for them and anger take hold of him. Thus the

ignorant come under the sway of death but the firm minded ones crossover death by

fortitude.

The contemplation of a sense object , may it be

land, wealth or women, creates a longing for them and then a desire to possess

them seizes the man, which turns into anger if his desire is not satisfied.

Thus those who are ignorant of their real nature think themselves as the body

and go through the cycle of birth and death.

 

Here the word baalaaH means the ignorant and not

children.

 

paraachaH kaamaa anuyanthi baalaaH

the mrthyoryanthi vithathasya paaSam

aTha Dheeraa amrthathvam vidhithvaa

Dhruvanm aDhruveshu iha na

praarThayanthe (Kata.2.1.2)

 

 

The

ignorant run after the external objects and thus they fall into the wide net of

death. The wise, knowing the immortality among the permanent and

impermanent, do not wish for anything

in this world.

 

The same idea is brought out in Gita in slokas 62

and 63 of chapter 2, Dhyaatho vishayaan pumasaH referred to earlier.

 

The wise, knowing that the sensual pleasures are

fleeting as the world itself is transcient and therefore aim for the eternal bliss by realizing

the Self and hence they alone conquer death.

 

In Katopanishad we have the following text affirming

this.

 

aSabdham asparSam aroopam avyayam

thaThaa arasam nithyam aganDhavath

cha yath

anaadhyanantham mahathaH param

Dhruvam

nichaayya thath mrthyumukhaath

pramuchyathe (Kata.1.3.15)

 

One is freed

from the jaws of death by knowing that which is soundless, touchless,

formless, imperishable, tasteless,eternal.odourless, without beginning and

endless, beyond the intellect and constant.

 

The death as defined in this discourse is ignorance

of the reality from which desire for the sense objects arise inducing one to

desire-motivated action which results in bondage leading to the cycle of birth

and death. Hence to be freed from death means to be free from birth also.