Bhagavad-gita As It Is - Macmillan 1972 Edition -- Prabhupada Books (24 page)

Bg 2.62

TEXT 62

TEXT

dhyāyato viṣayān puṁsaḥ

saṅgas teṣūpajāyate

saṅgāt sañjāyate kāmaḥ

kāmāt krodho 'bhijāyate

SYNONYMS

dhyayataḥ-
while contemplating;
viṣayān-
sense objects;
puṁsaḥ-
of the person;
saṅgaḥ-
attachment;
teṣu-
in the sense objects;
upajāyate-
develops;
saṅgāt-
attachment;
sañjāyate-
develops;
kāmaḥ-
desire;
kāmāt-
from desire;
krodhaḥ-
anger;
abhijāyate-
becomes manifest.

TRANSLATION

While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.

PURPORT

One who is not Kṛṣṇa conscious is subjected to material desires while contemplating the objects of senses. The senses require real engagements, and if they are not engaged in the transcendental loving service of the Lord, they will certainly seek engagement in the service of materialism. In the material world everyone, including Lord Śiva and Lord Brahmā-to say nothing of other demigods in the heavenly planets-is subjected to the influence of sense objects, and the only method to get out of this puzzle of material existence is to become Kṛṣṇa conscious. Lord Śiva was deep in meditation, but when Pārvatī agitated him for sense pleasure, he agreed to the proposal, and as a result Kārtikeya was born. When Haridāsa Ṭhākur was a young devotee of the Lord, he was similarly allured by the incarnation of Māyā Devī, but Haridāsa easily passed the test because of his unalloyed devotion to Lord Kṛṣṇa. As illustrated in the above-mentioned verse of Śrī Yāmunācārya, a sincere devotee of the Lord shuns all material sense enjoyment due to his higher taste for spiritual enjoyment in the association of the Lord. That is the secret of success. One who is not, therefore, in Kṛṣṇa consciousness, however powerful he may be in controlling the senses by artificial repression, is sure ultimately to fail, for the slightest thought of sense pleasure will agitate him to gratify his desires.

Bg 2.63

TEXT 63

TEXT

krodhād bhavati sammohaḥ

sammohāt smṛti-vibhramaḥ

smṛti-bhraṁśād buddhi-nāśo

buddhi-nāśāt praṇaśyati

SYNONYMS

krodhāt-
from anger;
bhavati-
takes place;
saṁmohaḥ-
perfect illusion;
saṁmohāt-
from illusion;
smṛti-
of memory;
vibhramaḥ-
bewilderment;
smṛti-bhraṁśāt-
after bewilderment of memory;
buddhi-nāśaḥ-
loss of intelligence;
buddhi-nāśāt-
and from loss of intelligence;
praṇaśyati-
falls down.

TRANSLATION

From anger, delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost, one falls down again into the material pool.

PURPORT

By development of Kṛṣṇa consciousness one can know that everything has its use in the service of the Lord. Those who are without knowledge of Kṛṣṇa consciousness artificially try to avoid material objects, and as a result, although they desire liberation from material bondage, they do not attain to the perfect stage of renunciation. On the other hand, a person in Kṛṣṇa consciousness knows how to use everything in the service of the Lord; therefore he does not become a victim of material consciousness. For example, for an impersonalist, the Lord, or the Absolute, being impersonal, cannot eat. Whereas an impersonalist tries to avoid good eatables, a devotee knows that Kṛṣṇa is the supreme enjoyer and that He eats all that is offered to Him in devotion. So, after offering good eatables to the Lord, the devotee takes the remnants, called
prasādam.
Thus everything becomes spiritualized and there is no danger of a downfall. The devotee takes
prasādam
in Kṛṣṇa consciousness, whereas the nondevotee rejects it as material. The impersonalist, therefore, cannot enjoy life due to his artificial renunciation; and for this reason, a slight agitation of the mind pulls him down again into the pool of material existence. It is said that such a soul, even though rising up to the point of liberation, falls down again due to his not having support in devotional service.

Bg 2.64

TEXT 64

TEXT

rāga-dveṣa-vimuktais tu

viṣayān indriyaiś caran

ātma-vaśyair vidheyātmā

prasādam adhigacchati

SYNONYMS

rāga-
attachment;
dveṣa
-detachment;
vimuktaiḥ-
by one who has been free from such things;
tu-
but;
viṣayān-
sense objects;
indriyaiḥ-
by the senses;
caran-
acting;
ātma-vaśyaiḥ-
one who has control over;
vidheyātmā
-one who follows regulated freedom;
prasādam-
the mercy of the Lord;
adhigacchati-
attains.

TRANSLATION

One who can control his senses by practicing the regulated principles of freedom can obtain the complete mercy of the Lord and thus become free from all attachment and aversion.

PURPORT

It is already explained that one may externally control the senses by some artificial process, but unless the senses are engaged in the transcendental service of the Lord, there is every chance of a fall. Although the person in full Kṛṣṇa consciousness may apparently be on the sensual plane, because of his being Kṛṣṇa conscious, he has no attachment to sensual activities. The Kṛṣṇa conscious person is concerned only with the satisfaction of Kṛṣṇa, and nothing else. Therefore he is transcendental to all attachment. If Kṛṣṇa wants, the devotee can do anything which is ordinarily undesirable; and if Kṛṣṇa does not want, he shall not do that which he would have ordinarily done for his own satisfaction. Therefore to act or not to act is within his control because he acts only under the direction of Kṛṣṇa. This consciousness is the causeless mercy of the Lord, which the devotee can achieve in spite of his being attached to the sensual platform.

Bg 2.65

TEXT 65

TEXT

prasāde sarva-duḥkhānāṁ

hānir asyopajāyate

prasanna-cetaso hy āśu

buddhiḥ paryavatiṣṭhate

SYNONYMS

prasāde-
on achievement of the causeless mercy of the Lord;
sarva-
all;
duḥkhānām-
material miseries;
hāniḥ-
destruction;
asya-
his;
upajāyate
-takes place;
prasanna-cetasaḥ-
of the happy-minded;
hi-
certainly;
āśu-
very soon;
buddhiḥ-
intelligence;
pari-
sufficiently;
avatiṣṭhate-
established.

TRANSLATION

For one who is so situated in the Divine consciousness, the threefold miseries of material existence exist no longer; in such a happy state, one's intelligence soon becomes steady.

Bg 2.66

TEXT 66

TEXT

nāsti buddhir ayuktasya

na cāyuktasya bhāvanā

na cābhāvayataḥ śāntir

aśāntasya kutaḥ sukham

SYNONYMS

na asti-
there cannot be;
buddhiḥ-
transcendental intelligence;
ayuktasya-
of one who is not connected (with Kṛṣṇa consciousness);
na-
neither;
ca-
and;
ayuktasya-
of one devoid of Kṛṣṇa consciousness;
bhāvanā-
mind fixed in happiness;
na-
neither;
ca-
and;
abhāvayataḥ-
one who is not fixed;
śāntiḥ-
peace;
aśāntasya-
of the unpeaceful;
kutaḥ-
where is;
sukham-
happiness.

TRANSLATION

One who is not in transcendental consciousness can have neither a controlled mind nor steady intelligence, without which there is no possibility of peace. And how can there be any happiness without peace?

PURPORT

Unless one is in Kṛṣṇa consciousness, there is no possibility of peace. So it is confirmed in the Fifth Chapter (5.29) that when one understands that Kṛṣṇa is the only enjoyer of all the good results of sacrifice and penance, and that He is the proprietor of all universal manifestations, that He is the real friend of all living entities, then only can one have real peace. Therefore, if one is not in Kṛṣṇa consciousness, there cannot be a final goal for the mind. Disturbance is due to want of an ultimate goal, and when one is certain that Kṛṣṇa is the enjoyer, proprietor and friend of everyone and everything, then one can, with a steady mind, bring about peace. Therefore, one who is engaged without a relationship with Kṛṣṇa is certainly always in distress and is without peace, however much one may make a show of peace and spiritual advancement in life. Kṛṣṇa consciousness is a self-manifested peaceful condition which can be achieved only in relationship with Kṛṣṇa.

Bg 2.67

TEXT 67

TEXT

indriyāṇāṁ hi caratāṁ

yan mano 'nuvidhīyate

tad asya harati prajñāṁ

vāyur nāvam ivāmbhasi

SYNONYMS

indriyāṇām-
of the senses;
hi-
certainly;
caratām-
while herding over;
yat-
that;
manaḥ-
mind;
anuvidhīyate-
becomes constantly engaged;
tat-
that;
asya-
his;
harati-
takes away;
prajñām-
intelligence;
vāyuḥ-
wind;
nāvam-
a boat;
iva-
like;
ambhasi-
on the water.

TRANSLATION

As a boat on the water is swept away by a strong wind, even one of the senses on which the mind focuses can carry away a man's intelligence.

PURPORT

Unless all of the senses are engaged in the service of the Lord, even one of them engaged in sense gratification can deviate the devotee from the path of transcendental advancement. As mentioned in the life of Mahārāja Ambarīṣa, all of the senses must be engaged in Kṛṣṇa consciousness, for that is the correct technique for controlling the mind.

Bg 2.68

TEXT 68

TEXT

tasmād yasya mahā-bāho

nigṛhītāni sarvaśaḥ

indriyāṇīndriyārthebhyas

tasya prajñā pratiṣṭhitā

SYNONYMS

tasmāt-
therefore;
yasya-
of one's;
mahā-bāho-
O mighty-armed one;
nigṛhītāni-
so curbed down;
sarvaśaḥ-
all around;
indriyāṇi-
the senses;
indriya-arthebhyaḥ-
for the sake of sense objects;
tasya-
his;
prajñā-
intelligence;
pratiṣṭhitā-
fixed.

TRANSLATION

Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.

PURPORT

As enemies are curbed by superior force, similarly, the senses can be curbed not by any human endeavor, but only by keeping them engaged in the service of the Lord. One who has understood this-that only by Kṛṣṇa consciousness is one really established in intelligence and that one should practice this art under the guidance of a bona fide spiritual master-is called
sādhaka,
or a suitable candidate for liberation.

Bg 2.69

TEXT 69

TEXT

yā niśā sarva-bhūtānāṁ

tasyāṁ jāgarti saṁyamī

yasyāṁ jāgrati bhūtāni

sā niśā paśyato muneḥ

SYNONYMS

yā-
what;
niśā-
is night;
sarva-
all;
bhūtānām-
of living entities;
tasyām-
in that;
jāgarti-
wakeful;
saṁyamī-
the self-controlled;
yasyām-
in which;
jāgrati-
awake;
bhūtāni-
all beings;
sā-
that is;
niśā-
night;
paśyataḥ-
for the introspective;
muneḥ-
sage.

TRANSLATION

What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.

PURPORT

There are two classes of intelligent men. The one is intelligent in material activities for sense gratification, and the other is introspective and awake to the cultivation of self-realization. Activities of the introspective sage, or thoughtful man, are night for persons materially absorbed. Materialistic persons remain asleep in such a night due to their ignorance of self-realization. The introspective sage remains alert in the "night" of the materialistic men. The sage feels transcendental pleasure in the gradual advancement of spiritual culture, whereas the man in materialistic activities, being asleep to self-realization, dreams of varieties of sense pleasure, feeling sometimes happy and sometimes distressed in his sleeping condition. The introspective man is always indifferent to materialistic happiness and distress. He goes on with his self-realization activities undisturbed by material reaction.

Bg 2.70

TEXT 70

TEXT

āpūryamāṇam acala-pratiṣṭhaṁ

samudram āpaḥ praviśanti yadvat

tadvat kāmā yaṁ praviśanti sarve

sa śāntim āpnoti na kāma-kāmī

SYNONYMS