dhyāyato visyān punsaḥ sangas teṣu’pajāyate,
sangāt samjāyate kāmaḥ kāmāt krodho’ bhijājāte (2.62)
2.62 : “They whose thoughts are of sensual objects are attached to them, attachment gives rise to desires, and anger is born when these desires are obstructed.”
The feeling of attachment persists in men who have got over their concern with the objects of sense.Desire is born from attachment. And there is anger when there is an obstacle in the way of satisfaction of desire.
krodhād bhavati sammohaḥ
buddināśāt praṇaśyati (2.63)
2.63 : “Delusion is born from anger, by which memory is confused; confusion of memory undermines the faculty of discrimination and, when discrimination is lost, the seeker deviates from the means of absolution.”
Confusion and ignorance arise from anger. Distinction between the eternal and the transient is obliterated. Remembrance is shaken by delusion, as it happens with Arjun. Sri Krishn says again that in such a state of mind one cannot determine wisely what to do and what not to do.
Confusion of memory weakens the seeker’s dedication and loss of discrimination makes him deviate from his goal of being one with God.
Here Sri Krishn has emphasized the importance of cultivating unconcern with sensual objects. The worshipper’s mind should rather always be concerned with that-word, form, incarnation, or abode-by which his mind may be enabled to be one with God. The mind is drawn to sensual objects when the discipline of worship is relaxed.Thoughts of these objects produce attachment, which in its own turn results in desire for them. Anger is generated if the satisfaction of this desire is obstructed in any way. And ignorance finally undoes the power of discernment.
The Way of Selfless Action is also said to be the Way of Knowledge, for it has always to be kept in view that desire must not be allowed to enter the worshipper’s mind. There are, after all, no real fruits. Advent of desire is inimical to wisdom.
Steady contemplation is, therefore, a necessity. A man who does not always think of God strays from the right path that will lead him to ultimate bliss and glory. However, there is one consolation. The chain of worship is only broken, not completely destroyed. Once the joy of worship has been experienced,when taken up again, it resumes from the same point at which it was discontinued.
This is the fate of the worshipper who is attached to sensual objects.
rāgadveṣaviyuktaistu viṣayān indriyaiś caran,
ātmavaśyair vidheyātmā prasādam adhigacchati (2.64)
2.64 : “But that man achieves spiritual tranquillity who has mastered his mind, and who remains unaffected by sense-objects although he may be roaming amidst them, because his senses are properly restrained.”
Possessed of the means of spiritual realization, the sage who has experienced an intuitive perception of the identity of Self and the Supreme Spirit achieves the state of the most sublime peace, because he has subdued his senses, and therefore remained untouched by their objects even though he may be wandering in their midst. No prohibitions are needed for such a man.
There is for him nothing unpropitious anywhere against which he should fight and defend himself. There is also for him no good for which he should yearn.
prasāde sarvaduḥkhānām hānir asyo’pajāyate,
prasannacetaso hy āśu buddhiḥ paryavatiṣṭhate (2.65)
2.65 : “After realizing the ultimate repose, all his (the seeker’s) sorrows disappear, and the blissful mind of such a man quickly grows in firmness.”
Blessed with a vision of God’s ineffable glory and his divine grace, all the worshipper’s griefs-the temporal world and its objects which are the abode of all sorrows-vanish and his power of discrimination grows strong and steady.
[As expounded by most revered Gurudev Swami Adgadanand Paramhans]
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