Bhagavad Gita - Chapter 2 - Shloka (Verse) 62

व्याख्या--'ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते'-- भगवान्के परायण न होनेसे भगवान्का चिन्तन न होनेसे विषयोंका ही चिन्तन होता है। कारण कि जीवके एक तरफ परमात्मा है और एक तरफ संसार है। जब वह परमात्माका आश्रय छोड़ देता है तब वह संसारका आश्रय लेकर संसारका ही चिन्तन करता है क्योंकि संसारके सिवाय चिन्तनका कोई दूसरा विषय रहता ही नहीं। इस तरह चिन्तन करतेकरते मनुष्यकी उन विषयोंमें आसक्ति राग प्रियता पैदा हो जाती है। आसक्ति पैदा होनेसे मनुष्य उन विषयोंका सेवन करता है। विषयोंका सेवन चाहे मानसिक हो चाहे शारीरिक हो उससे जो सुख होता है उससे विषयोंमें प्रियता पैदा होती है। प्रियतासे उस विषयका बारबार चिन्तन होने लगता है। अब उस विषयका सेवन करे चाहे न करे पर विषयोंमें राग पैदा हो ही जाता है यह नियम है।
'सङ्गात्संजायते कामः'-- विषयोंमें राग पैदा होनेपर उन विषयोंको (भोगोंको) प्राप्त करनेकी कामना पैदा हो जाती है कि वे भोग वस्तुएँ मेरेको मिलें।
'कामात्क्रोधोऽभिजायते'-- कामनाके अनुकूल पदार्थोंके मिलते रहनेसे लोभ पैदा हो जाता है और कामनापूर्तिकी सम्भावना हो रही है पर उसमें कोई बाधा देता है तो उसपर क्रोध आ जाता है।
कामना एक ऐसी चीज है जिसमें बाधा पड़नेपर क्रोध पैदा हो ही जाता है। वर्ण आश्रम गुण योग्यता आदिको लेकर अपनेमें जो अच्छाईका अभिमान रहता है उस अभिमानमें भी अपने आदर सम्मान आदिकी कामना रहती है उस कामनामें किसी व्यक्तिके द्वारा बाधा पड़नेपर भी क्रोध पैदा हो जाता है।
कामना रजोगुणी वृत्ति है सम्मोह तमोगुणी वृत्ति है और क्रोध रजोगुण तथा तमोगुणके बीचकी वृत्ति है।
कहीं भी किसी भी बातको लेकर क्रोध आता है तो उसके मूलमें कहींनकहीं राग अवश्य होता है। जैसे नीतिन्यायसे विरुद्ध काम करनेवालेको देखकर क्रोध आता है तो नीतिन्यायमें राग है। अपमानतिरस्कार करनेवालेपर क्रोध आता है तो मानसत्कारमें राग है। निन्दा करनेवालेपर क्रोध आता है तो प्रशंसामें राग है। दोषारोपण करनेवालेपर क्रोध आता है तो निर्दोषताके अभिमानमें राग है आदिआदि।
'क्रोधाद्भवति सम्मोहः'-- क्रोधसे सम्मोह होता है अर्थात् मूढ़ता छा जाती है। वास्तवमें देखा जाय तो काम क्रोध लोभ और ममता इन चारोंसे ही सम्मोह होता है जैसे
(1) कामसे जो सम्मोह होता है उसमें विवेकशक्ति ढक जानेसे मनुष्य कामके वशीभूत होकर न करनेलायक कार्य भी कर बैठता है।
(2) क्रोधसे जो सम्मोह होता है उसमें मनुष्य अपने मित्रों तथा पूज्यजनोंको भी उलटीसीधी बातें कह बैठता है और न करनेलायक बर्ताव भी कर बैठता है।
(3) लोभसे जो सम्मोह होता है उसमें मनुष्यको सत्यअसत्य धर्मअधर्म आदिका विचार नहीं रहता और वह कपट करके लोगोंको ठग लेता है।

इतना कहनेके उपरान्त अब यह पतनाभिमुख पुरुषके समस्त अनर्थोंका कारण बतलाया जाता है विषयोंका ध्यान चिन्तन करनेवाले पुरुषकी अर्थात् शब्दादि विषयोंके भेदोंकी बारंबार आलोचना करनेवाले पुरुषकी उन विषयोंमें आसक्ति प्रीति उत्पन्न हो जाती है। आसक्तिसे कामना तृष्णा उत्पन्न होती है। कामसे अर्थात् किसी भी कारणवश विच्छिन्न हुई इच्छासे क्रोध उत्पन्न होता है।

He states the purport of the two immediately following verses with the word "atha" (now). The meaning of the word "atha" is the sequence immediately following the instruction on the means to the Supreme Goal (Purushartha).

With "idanim" (now), he shows the state of being devoid of steadfastness in That. "Parabhavishyatah"—meaning of one who is going to meet with great ruin, i.e., one devoid of the knowledge of discrimination;

the root of all his evil is "vishayabhidhyanam" (contemplation on objects); and that its nature is indeed such is established by experience—to say this, the word "idam" (this) is used. "Visheshatvam" (special quality) regarding objects means superimposed beauty; "priti" (affection) means attachment—here, general attachment is comprehended.

"Trishna" (thirst) is described as intensified power (of desire); "pratihatih" (obstruction/striking back) occurs through obstacle or destruction.

It was stated that the conquest of the senses is to be accomplished by effort; in that regard, the practice of not thinking of objects with the mind is the only means—with this intention, He states the defect in the reverse case (i.e., in the absence of such practice) with "dhyayatah" (thinking).

For a person thinking of objects, "priti" (affection) arises in them; from attachment, "abhilasha" (longing) is born; from "kama" (desire) that is obstructed by some cause, "krodha" (anger) is born fully. From anger arises "vibhrama" (confusion) regarding duty and non-duty—for indeed, an angry and deluded person reviles even the Guru. From that comes the "vibhramsha" (loss/decay) of "smriti" (memory)—which is generated by impressions established by the teachings of scriptures and the teacher. [Loss of memory means] the non-arising of memory even when the cause for its arising is present. From that comes "buddhi-nasha" (destruction of intellect)—which is the unfitness for discriminating between what should be done and what should not; from that, he "perishes"—meaning, even while living, he becomes like a dead person, unfit for the supreme human goal; this is the meaning of the two (verses).

The contemplation of objects is indeed the seed of all evil—this is the intent.

He states the cause of defects like attachment etc., for the sake of their avoidance, in two verses.

"Sammoha" means the desire for unrighteousness (adharma). For indeed, the meaning of the word "moha" is stated in the Upagitas: "Engagement in sinful actions is certainly defined as adharma and is termed moha." And similarly elsewhere: "Sammoha is the desire for unrighteousness."

"Smriti-vibhrama" means the destruction of memory regarding prohibitions etc. "Buddhi-nasha" means the complete destruction of the understanding of defects (dosha-buddhi).

"Vinashyati" means he attains evils like hell. For it is stated: "When forgetfulness regarding the scripture arises in one desiring unrighteousness, then due to not seeing the defect and by committing that (sin), he attains hell."

When the five [senses of knowledge] stand still together with the mind, and the intellect does not stir, they call that the supreme state"—in this Shruti text, the attainment of the supreme state is declared to result from the control of the senses, mind, and intellect.

In that context, for the Yogi who has withdrawn his instruments (senses), who is not grasping external sounds etc., and who is established merely with the mind—if there is no control of the mind, what would happen? He answers this with "dhyayatah" (thinking) etc., in two verses.

For the "pumsah" (person) "dhyayatah"—thinking—of "vishayan"—objects like sound etc.—"sangah", meaning connection, is born in those sounds etc. The meaning is that the senses, even though withheld from external objects, grasp the external objects again due to the defect of the mind.

"Tatah"—from that attachment—"kamah"—craving for that object—is born. From "kama" that is "pratihat" (obstructed) by some cause, "krodha" (anger), which is of the nature of inflammation (burning), is born.

Indeed, for one whose attachment to objects has not been expelled and whose mind is not established in Me, even if he remains having controlled the senses, the contemplation of objects would be unavoidable due to beginningless impressions (vasanas) of sin.

For the man contemplating objects, "sangah" (attachment)—excessively developed attachment—is born again. From attachment, "kama" (desire) is born. "Kama" is the name for the mature state of attachment. The state reaching which a person is unable to exist without enjoying the objects, that is "kama".

From "kama", "krodha" (anger) is born. When desire is present but the object is not near, anger arises towards the people present nearby, thinking "by these my desired object has been thwarted."

Having stated the defect in the absence of control of the external senses, He (now) states the defect in the absence of control of the mind with "dhyayatah" (thinking) etc., in two verses.

For the person contemplating objects with the idea of [them possessing] merit/virtue, "sangah"—meaning attachment—arises in them. And from attachment, excessive "kama" (desire) arises for them. And from "kama", when obstructed by something, "krodha" (anger) comes into being.

"Yat tasyapi" (That even of his...) etc. "Yat" means "yasmat" (because of which); the mind even of that ascetic is carried away by the senses.

Or, "yat tasya"—[meaning] even of that striving one.

And that the mind alone is to be conquered by the Yogi—thus this second [point/question] is decided.

By 'Dhyayatah' (Thinking) etc., why is this irrelevant thing said regarding the context?—To this he says 'Ragadi'. The cause of the defect of attachment etc. is 'Ragadidoshakaranam'. And, that of which the defect of attachment etc. is the cause is 'Ragadidoshakaranam'; for the removal of the defect of attachment etc. This is what is meant—'Matparo yukta asita' (2.61) stated the supreme means of conquering the senses. He will say that the removal of attachment and aversion is also another means. In that regard, with the expectation 'How can that itself happen?', this is said by the method of introduction. 'Sammoha' as fainting does not fit here, so he explains it otherwise as 'Sammoha'. Desire for Adharma, desire for what should not be done. 'Why?'—To this he says 'Tatha hi'. The word 'Sam' is just a qualifier of that itself; this is the purport. Regarding Adharma which is of the form of unseen result. Constant desire for sinful actions which are the causes of that is termed 'Moha'; this is the meaning. And he states clear proof here with 'Tatha ca'. Since the confusion of memory regarding just any object is useless to the context, he explains it properly as 'Smritivibhrama'. 'Vibhrama' means instability, destruction. 'How is there destruction of intellect for a sentient being?'—To this he says 'Buddhinasha'. Since this is just confusion of memory, 'Sarvatmana' (in all ways) is said. 'The Self is eternal'—thus it is said; 'So how does it perish?'—To this he says 'Vinashyati'. He states proof for the said meaning with 'Tatha hi'. 'Then due to seeing defects.' This is what is meant—Knowing that the effect of attachment and aversion is indirectly the attainment of evils like hell etc., and wishing to avoid that; knowing that meditation on objects is indirectly the cause of that; by not doing that, their non-production occurs.

[Objection:] "The mind is the cause of evil only through the activity of the external senses; therefore, for one who has controlled the external senses—like a snake with pulled fangs—there is no harm even if the mind is uncontrolled, because he has accomplished his task merely by the absence of external exertion; therefore, saying 'he should sit disciplined' (yukta asita) is useless?"—To answer this doubt, He states in two verses that even if the external senses are controlled, in the absence of being disciplined (yukta), one attains total ruin.

Even for one who has controlled the external senses, "vishayan dhyayatah"—if he repeatedly contemplates objects with the mind—for that "pumsah" (person), "sangah", meaning attachment—a specific affection characterized by shobhanadhyasa (superimposition of goodness) thinking "these are the causes of my extreme happiness"—arises in those objects. "Sangat"—from that attachment characterized by the cognition that they are causes of happiness—"kamah" is born—a specific thirst thinking "let these be mine". From that "kamat"—when obstructed by some cause—"krodhah" (anger), directed towards the object obstructing it and which is of the nature of burning (abhijvalanatma), is born.

"Krodhat"—comes "sammohah" (delusion), which is of the nature of the absence of discrimination between what should be done and what should not. "Sammohat"—comes "smriti-vibhramah"; the "vibhrama"—wavering or loss—of "smriti", i.e., of the inquiry into the meaning taught by the scriptures and the teacher. And from that "smriti-bhramshad"—comes the destruction of "buddhi"—of the mental modification taking the form of the oneness of the Self; meaning its non-arising due to the obstruction caused by the defect of the accumulation of contrary thoughts, or the dissolution of that which has arisen due to unfitness for the fruit. "Buddhi-nashat"—he perishes; due to the disappearance of that buddhi which is the fruit, he perishes, meaning he becomes unfit for all human goals (purusharthas).

Indeed, he who has become unfit for the human goal is treated in the world as "verily dead". Therefore, it is said "pranashyati". Since it is so—that in the absence of mental control, even for one with controlled external senses, the attainment of supreme disaster occurs—therefore, one should control the mind with great effort; this is the intention. Thus, "having controlled them all, he should sit disciplined"—this was stated appropriately.

Now, regarding "How does he move?" (katham vrajeta), He gives the answer with "dhyayatah" (thinking) etc. For the person thinking of objects, "sangah"—attachment—occurs in them.

What happens from attachment? To this, He says "sangat" etc. From attachment, desire is born; and from desire, anger is born. "Abhijayate" (is born all around)—means "abhitah", i.e., on all sides—meaning even towards those unworthy of it (anger).

"Dhyayatah"—thinking—contemplating "vishayan"—specific objects like sound etc.; for "pumsah"—the person; "sangah"—attachment or affection—"upajayate"—is born or arises "teshu"—in those objects.

"Sangat"—from [that] affection—"kamah"—thirst [desire]—"sanjayate"—is born completely.

"Kamat"—from desire that is "pratihatat"—obstructed by something—"krodhah"—anger—"abhijayate"—is born.

Thus, the defect in the absence of external sense control has been stated; now, stating that in the absence of mental restraint there is the defect of falling from the "Yoga-buddhi" (wisdom of Yoga), He shows his state of sthiraprajna (steady wisdom) in four verses. There, He states the defect in the absence of mental control in two verses beginning with "dhyayatah" and "vishayan".

While considering—meaning contemplating—[objects], attachment arises; from that comes "kama" (desire/longing). Then, verily from [that desire being] obstructed, comes anger. From that comes the absence of discrimination. And from that comes "viplava" (confusion/loss) of "smriti" (memory) regarding the meaning taught by scriptures and the teacher.

From that comes the destruction of the "vyavasayatmika buddhi" (resolute intellect). From that he "pranashyati" (perishes)—meaning, attaining extreme forgetfulness, he becomes verily a common person (prakrita) and impure.

ध्यायतः thinking? विषयान् (on) objects of the senses? पुंसः of a man? सङ्गः attachment? तेषु in them? उपजायते arises? सङ्गात् from attachment? संजायते is born? कामः desire? कामात् from desire? क्रोधः anger? अभिजायते arises.Commentary When a man thinks of the beauty and the pleasant and alluring features of the senseobjects he becomes attached to them. He then regards them as something worthy of acisition and possession and hankers after them. He develops a strong desire to possess them. Then he endeavours his level best to obtain them. When his desire is frustrated by some cause or other? anger arises in his mind. If anybody puts any obstruction in his way of obtaining the objects he hates him? fights with him and develops hostility towards hi. (Cf.II.64).

Pumsah, in the case of a person; dhyayatah, who dwells on, thinks of; visayan, the objects, the specialities [Specialities: The charms imagined in them.] of the objects such as sound etc.; upajayate, there arises; sangah, attachment, fondness, love; tesu, for them, for those objects. Sangat, from attachment, from love; sanjayate, grows; kamah, hankering, thirst. When that is obstructed from any arter, kamat, from hankering; abhijayate, springs; krodhah, anger. Krodhat, from anger; bhavati, follows; sammohah, delusion, absence of discrimination with regard to what should or should not be done. For, an angry man, becoming deluded, abuses even a teacher.
Sammohat, from delusion; (comes) smrti-vibhramah, failure of memory originating from the impressions acired from the instructions of the scriptures and teachers. When there is an occasion for memory to rise, it does not occur. Smrti-bhramsat, from that failure of memory; (results) buddhi-nasah, loss of understanding. The unfitness of the mind to discriminate between what should or should not be done is called loss of understanding. Buddhi-nasat, from the loss of understanding; pranasyati, he perishes. Indeed, a man continues tobe himself so long as his mind remains fit to distinguish between what he ought to and ought not do. When it becomes unfit, a man is verily ruined. Therefore, when his internal organ, his understanding, is destroyed, a man is ruined, i.e. he becomes unfit for the human Goal.
Thinking of objects has been said to be the root of all evils. After that, this which is the cause of Liberation is being now stated: [If even the memory of objects be a source of evil, then their enjoyment is more so. Hence, a sannyasin seeking Liberation cannot avoid this evil, since he has to move about for food which is necessary for the maintenance of his body. The present verse is an answer to this apprehension.]

Indeed, in respect of a person, whose attachment to sense-objects is expelled but whose mind is not focussed on Me, even though he controls the senses, contemplation on sense-objects is unavoidable on account of the impressions of sins from time immemorial. Again attachment increases fully in 'a man who thinks about sense-objects'. From attachment arises desire.' What is called 'desire' is the further stage of attachment. After reaching that stage, it is not possible for a man to stay without experiencing the sense-objects. 'From such desire arises anger.' When a desire exists without its object being nearby, anger arises against persons nearby under the following. 'Our desire is thwarted by these persons.'
'From anger there comes delusion'. Delusion is want of discrimination between what ought to be done and what ought not to be done. Not possessing that discrimination one does anything and everything. Then there follows the failure of memory, i.e., of the impressions of the earlier efforts of sense control, when one strives again to control the senses.