Bhagavad Gita - Chapter 2 - Shloka (Verse) 63

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 करते-करते 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 बार-बार चिन्तन होने लगता है। अब उस विषयका सेवन क,रे 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 कहीं-न-कहीं राग अवश्य होता है। जैसे, नीति-न्यायसे विरुद्ध काम करनेवालेको देखकर क्रोध आता है, तो नीति-न्यायमें राग है। अपमान-तिरस्कार करनेवालेपर क्रोध आता है, तो मान-सत्कारमें 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 उलटी-सीधी बातें कह बैठता है और न करनेलायक बर्ताव भी कर बैठता है।
(3) लोभसे जो सम्मोह होता है उसमें मनुष्यको सत्य-असत्य, धर्म-अधर्म आदिका विचार नहीं रहता, और वह कपट करके लोगोंको ठग लेता है।
(4) ममतासे जो सम्मोह होता है, उसमें समभाव नहीं रहता, प्रत्युत पक्षपात पैदा हो जाता है।

क्रोधसे संमोह अर्थात् कर्तव्यअकर्तव्यविषयक अविवेक उत्पन्न होता है क्योंकि क्रोधी मनुष्य मोहित होकर गुरुको ( बड़ेको ) भी गोली दे दिया करता है। मोहसे स्मृतिका विभ्रम होता है अर्थात् शास्त्र और आचार्यद्वारा सुने हुए उपदेशके संस्कारोंसे जो स्मृति उत्पन्न होती है उसके प्रकट होनेका निमित्त प्राप्त होनेपर वह प्रकट नहीं होती। इस प्रकार स्मृतिविभ्रम होनेसे बुद्धिका नाश हो जाता है। अन्तःकरणमें कार्यअकार्यविषयक विवेचनकी योग्यताका न रहना बुद्धिका नाश कहा जाता है। बुद्धिका नाश होनेसे ( यह मनुष्य ) नष्ट हो जाता है क्योंकि वह तबतक ही मनुष्य है जबतक उसका अन्तःकरण कार्यअकार्यके विवेचनमें समर्थ है ऐसी योग्यता न रहनेपर मनुष्य नष्टप्राय ( मनुष्यतासे हीन ) हो जाता है। अतः उस अन्तःकरणकी ( विवेकशक्तिरूप ) बुद्धिका नाश होनेसे पुरुषका नाश हो जाता है। इस कथनका यह अभिप्राय है कि वह पुरुषार्थके अयोग्य हो जाता है।

He confirms by experience that anger is the cause of delusion with "kruddho hi" (for indeed, an angry person...) etc. He reviles—meaning he insults/scolds; the meaning of "api" (even) is [he does so] even towards those unworthy of it (i.e., elders/gurus who should not be insulted). He states the effect of delusion with "sammohat" (from delusion) etc.

He describes the nature of memory (smriti) by stating its cause (origin) with "shastra" (scripture) etc. [Objection:] Since memory is momentary by nature, its destruction is possible automatically; therefore, its [loss] is not dependent on delusion? Anticipating this doubt, he says "smriti" etc. [Objection:] Even if there is loss of memory, how is the destruction of the intellect established in its essential nature? To that, he says "karya" (duty...) etc.

[Objection:] The Self (Purusha) is eternally established; even if the intellect is destroyed, his destruction cannot be imagined? To that, he says "tavadeva" (only so long...) etc. In the absence of an internal organ (antahkarana) capable of discriminating between what should be done and what should not, even though the Person (Purusha) exists, due to the absence of the instrument, the designation of "being destroyed" is applied with the intention of expressing the loss of discrimination of Reality. He states this very thing with "purushartha" (unfitness for human goals) etc.

"Victory over the senses is to be accomplished by effort"—thus it was stated. In that regard, with the intention that "the practice of non-contemplation of objects by the mind is the only means," He states the defect in the reverse case (i.e., in the absence of such practice) with [the verse beginning with] "dhyayatah".

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" (decay/loss) of "smriti" (memory)—which is generated by impressions established by the teachings of scriptures and the teacher; [meaning] the non-arising of memory even when the cause for its arising is present. From that comes the destruction of the intellect, which is the unfitness to discriminate 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."

"Tatah"—from that anger—comes "sammoha" (delusion), which is the absence of discrimination between what should be done and what should not.

"Tatah"—from that comes "smriti-vibhrama" (loss of memory), which is a wavering in the form of the deviation (vibhramsha) of the inquiry into the meaning of scriptures. "Smriti-bhramshad"—from the loss of memory comes "buddhi-nasha" (destruction of intellect), which is the disappearance (tirodhana) of the meaning of the scripture even though it was previously ascertained.

And when that indirect knowledge (paroksha-jnana) born of scripture is also destroyed, the person "nashyati" (perishes), meaning he becomes unfit for the supreme human goal. Indeed, he who is such, "he is verily lost"—so they say in the world.

From anger arises "sammoha" (delusion).

"Sammoha" is the vacuity of discrimination between what is to be done and what is not to be done; due to that, he does everything (unrestrained).

And from that, there occurs "smriti-bhramsha" (loss of memory) regarding the effort begun for the conquest of the senses etc.

From "smriti-bhramsha" comes "buddhi-nasha" (destruction of intellect)—meaning, the destruction of the resolution (vyavasaya) made regarding Self-knowledge.

From "buddhi-nasha", he becomes immersed in Samsara again and perishes.

Moreover—"krodhat" etc. From anger comes "sammoha"—the absence of discrimination between what should be done and what should not.

From that comes "vibhrama"—wavering or deviation—of the "smriti" (memory) of the meaning taught by scriptures and the teacher.

From that comes the destruction of "buddhi"—of consciousness—like the suppression (of consciousness) in trees etc.

From that he "pranashyati"—becomes like a dead person.

इस श्लोक के आगे पाँच सुन्दर श्लोकों में श्रीकृष्ण हिन्दू मनोविज्ञान के अनुसार देवत्व की स्थिति से मनुष्य के पतन का कारण बताते हैं। इसका एक मात्र प्रयोजन है महाबाहु अर्जुन को सभी ओर से इन्द्रियों को वश में रखने के महत्व को समझाना। इन्द्रियों पर स्वामित्व रखने वाला पुरष ही हिन्दू शास्त्रों के अनुसार स्थितप्रज्ञ कहलाता है।यह प्रकरण उन समस्त साधकों के आत्मचरित्र की रूपरेखा भी प्रस्तुत करता है जो दीर्घ काल तक साधनारत रहने के उपरान्त भी असफलता एवं निराशा की चट्टानों से टकराकर चूरचूर हो जाते हैं। वेदान्त के सच्चे साधक का पतन असम्भव है। असफल साधकों के उदाहरण कम नहीं हैं और उन सभी की असफलता का एक मात्र कारण विषयों के शिकार होना ही है। यह भी देखा गया है कि एक बार पतन होने पर वे फिर सम्हल नहीं पाते उनके लिये पतन का अर्थ है सम्पूर्ण नाश पतन की सीढ़ी का यह बहुत सुन्दर वर्णन है। स्वयं के नाश की सीढ़ी का वर्णन इतना विस्तारपूर्वक इसलिये किया गया है कि हमारे जैसे साधक यह समझ सकें कि पुन अपने पूर्ण दिव्य स्वरूप को किस प्रकार प्राप्त किया जा सकता है।जैसे छोटे से बीज से बड़े वृक्ष की उत्पत्ति होती है वैसे ही हमारे नाश का बीज है असद् विचार और मिथ्या कल्पनायेंे। विचार में रचना शक्ति है यह हमारा निर्माण अथवा नाश कर सकती है। निर्माण और विनाश उस शक्ति के सदुपयोग और दुरुपयोग पर निर्भर करते हैं। जब मनुष्य किसी विषय को सुन्दर और सुख का साधन समझकर उसका निरन्तर चिन्तन करता है तब उससे उत्पन्न होती है उस विषय में आसक्ति। इस आसक्ति के और अधिक बढ़ने पर वह उसकी उत्कट इच्छा या कामना का रूप लेती है जिसको पूर्ण किये बिना मनुष्य शान्ति से नहीं बैठ सकता। यदि कामना पूर्ति के मार्ग में कोई विघ्न आता है तो उस विघ्न की ओर होने वाली प्रतिक्रिया को कहते हैं क्रोध।क्रोध का परिणाम यह होता है कि मनुष्य जहाँ जो वस्तु या गुण नहीं है उसे वहाँ देखने लग जाता है जिसे मोह नाम दिया गया है। मोह का अर्थ है अविवेक। मोह ही स्मृति के नाश का कारण है। क्रोध के आवेश में मनुष्य सभी सम्बन्ध भूलकर चाहें जैसा व्यवहार कर सकता है। श्रीशंकराचार्य लिखतें हैं कि क्रोधावेश में मनुष्य अपने पूज्य गुरु एवं मातापिता के ऋण को भूलकर उनका भी तिरस्कार करता है।इस प्रकार असद् विचारों से प्रारम्भ होकर आसक्ति (संग) इच्छा क्रोध मोह और स्मृति के नाश तक जब मनुष्य का पतन हुआ तो अगली सीढ़ी है बुद्धि का नाश। बुद्धि में विवेक की वह सार्मथ्य है जिससे हम अच्छेबुरे धर्मअधर्म का निर्णय कर सकते हैं। निषिद्ध कर्मों को करते समय बुद्धि हमें उससे परावृत्त करने का प्रयत्न भी करती है। यदि यह बुद्धि ही नष्ट हो जाय तो मनुष्य का मनुष्यत्व ही नष्ट हुआ समझना चाहिये। बुद्धिनाश के बाद तो वह पशु से भी हीन व्यवहार करता है और फिर कभी जीवन में श्रेष्ठ और उच्च ध्येय को न समझ सकता है और न प्राप्त कर सकता है। यहाँ मनुष्य के ऩाश से तात्पर्य यह है कि अपने शुद्ध स्वरूप को पहचान कर वह मनुष्य जीवन के परमपुरुषार्थ मोक्ष को प्राप्त करने योग्य नहीं रह जाता।विषयों के चिन्तन को यहाँ सभी अनर्थों का कारण बताया है। अब मोक्ष प्राप्ति का साधन बताते हैं

"Tani" (Them...) etc. He who controls the senses with the mind in this way—and not merely by non-engagement (inaction)—he alone is the sthiraprajna (one of steady wisdom).

And he should sit being "matparah"—meaning he should practice on Me alone, the conscious Self (Chidatma), the Supreme Lord.

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.

"Krodhachcha" (And from anger) comes "sammohah". "Samyak prakarena mohah"—meaning complete lack of discrimination.

"Sammohat"—from delusion comes the "vibhramah"—meaning specific confusion—of "smriti", i.e., of the remembrance of the Lord. The distinction lies in the confusion regarding the continuous remembrance (anusmarana) that follows the initial remembrance of the Lord.

"Smriti-bhramshat"—from the loss of memory, the aforementioned "buddhi-nasha" (destruction of intellect) occurs. "Buddhi-nashat"—from the destruction of intellect, he "pranashyati" (perishes). The intensity (prakarsha) in this destruction lies in the absence of engagement in the means for That (realization) again.

The sentiment is that he should move about devoid of contemplation on and attachment to objects.

"Krodhat"—from anger—"sammohah" arises, meaning non-discrimination regarding what should be done and what should not be done. For indeed, an angry person, becoming deluded, reviles even the Guru. "Sammohat"—from delusion—comes "smriti-vibhramah"; meaning the "vibhrama"—loss/decay—of "smriti" (memory) generated by impressions established through the teachings of scriptures and the teacher. [This means] the non-arising of memory even when the cause for the arising of memory is present.

"Tatah"—from that loss of memory—comes "buddhi-nashah"—destruction of the intellect. The unfitness of the internal organ (antahkarana) to discriminate regarding what should be done and what should not is called "destruction of the intellect". "Buddhi-nashat"—from the destruction of the intellect—"pranashyati" (he perishes). For indeed, a person is a person only as long as his internal organ is capable of discriminating between duty and non-duty. When it becomes unfit for that, the person is verily destroyed. Therefore, from the destruction of that internal organ, the intellect, he perishes, meaning he becomes unfit for the supreme human goal; this is the meaning. ..

"Vishayabhidhyanam" (contemplation on objects) has been stated as the root of all evil. Now, the cause of liberation is being stated here.

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.

क्रोधात् from anger? भवति comes? संमोहः delusion? संमोहात् from delusion? स्मृतिविभ्रमः loss of memory? स्मृतिभ्रंशात् from loss of memory? बुद्धिनाशः the destruction of discriminatio? बुद्धिनाशात् from the,destruction of discrimination? प्रणश्यति (he) perishes.Commentary From anger arises delusion. When a man becomes angry he loses his power of discrimination between right and wrong. He will speak and do anything he likes. He will be swept away by the impulse of passion and emotion and will act irrationally.

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.]

'From the loss of memory there comes the destruction of discrimination.' The meaning is that there will be destruction of the effect of efforts made earlier to attain the knowledge of the self. From the destruction of discrimination, one becomes lost, i.e., is sunk in Samsara or worldliness.