Bhagavad Gita - Chapter 2 - Shloka (Verse) 67

व्याख्या-- [मनुष्यका यह जन्म केवल परमात्मप्राप्तिके लिये ही मिला है। अतः मुझे तो केवल परमात्मप्राप्ति ही करनी है, चाहे जो हो जाय--ऐसा अपना ध्येय दृढ़ होना चाहिये। ध्येय दृढ़ होनेसे साधककी अहंतामेंसे भोगोंका महत्त्व हट जाता है। महत्त्व हट जानेसे व्यवसायात्मिका बुद्धि दृढ़ हो जाती है। परन्तु जबतक व्यवसायात्मिका बुद्धि दृढ़ नहीं होती, तबतक उसकी क्या दशा होती है--इसका वर्णन यहाँ कर रहे हैं।]
'इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते' (टिप्पणी प0 103.2)-- जब साधक कार्यक्षेत्रमें सब तरहका व्यवहार करता है, तब इन्द्रियोंके सामने अपने-अपने विषय आ ही जाते हैं। उनमेंसे जिस इन्द्रियका अपने विषयमे राग हो जाता है, वह इन्द्रिय मनको अपना अनुगामी बना लेती है, मनको अपने साथ कर लेती है। अतः मन उस विषयका सुखभोग करने लग जाता है अर्थात् मनमें सुखबुद्धि, भोगबुद्धि पैदा हो जाती है; मनमें उस विषयका रंग चढ़ जाता है, उसका महत्त्व बैठ जाता है। जैसे, भोजन करते समय किसी पदार्थका स्वाद आता है तो रसनेन्द्रिय उसमें आसक्त हो जाती है। आसक्त होनेपर रसनेन्द्रिय मनको भी खीँच लेती है, तो मन उस स्वादमें प्रसन्न हो जाता है राजी हो जाता है।
'तदस्य हरति प्रज्ञाम्'-- जब मनमें विषयका महत्त्व बैठ जाता है, तब वह अकेला मन ही साधककी बुद्धिको हर लेता है अर्थात् साधकमें कर्तव्य-परायणता न रहकर भोगबुद्धि पैदा हो जाती है। वह भोगबुद्धि होनेसे साधकमें 'मुझे परमात्माकी ही प्राप्ति करनी है'--यह व्यवसायात्मिका बुद्धि नहीं रहती। इस तरहका विवेचन करनेमें तो देरी लगती है, पर बुद्धि विचलित होनेमें देरी नहीं लगती अर्थात् जहाँ इन्द्रियने मनको अपना अनुगामी बनाया कि मनमें भोगबुद्धि पैदा हो जाती है और उसी समय बुद्धि मारी जाती है।
'वायुर्नावमिवाम्भसि'-- वह बुद्धि किस तरह हर ली जाती है इसको दृष्टान्तरूपसे समझाते हैं कि जलमें चलती हुई नौकाको वायु जैसे हर लेती है, ऐसे ही मन बुद्धिको हर लेता है। जैसे, कोई मनुष्य नौकाके द्वारा नदी या समुद्रको पार करते हुए अपने गन्तव्य स्थानको जा रहा है। यदि उस समय नौकाके विपरीत वायु चलती है तो वह वायु उस नौकाको गन्तव्य स्थानसे विपरीत ले जाती है। ऐसे ही साधक व्यवसायात्मिका बुद्धिरूप नौकापर आरूढ़ होकर संसारसागरको पार करता हुआ परमात्माकी तरफ चलता है, तो एक इन्द्रिय जिस मनको अपना अनुगामी बनाती है, वह अकेला मन ही बुद्धिरूप नौकाको हर लेता है अर्थात् उसे संसारकी तरफ ले जाता है। इससे साधककी विषयोंमें सुख-बुद्धि और उनके उपयोगी पदार्थोंमें महत्त्वबुद्धि हो जाती है।
वायु नौकाको दो तरहसे विचलित करती है--नौकाको पथभ्रष्ट कर देती है अथवा जलमें डुबा देती है। परन्तु कोई चतुर नाविक होता है तो वह वायुकी क्रियाको अपने अनुकूल बना लेता है, जिससे वायु नौकाको अपने मार्गसे अलग नहीं ले जा सकती, प्रत्युत उसको गन्तव्य स्थानतक पहुँचानेमें सहायता करती है--ऐसे ही इन्द्रियोंके अनुगामी हुआ मन बुद्धिको दो तरहसे विचलित करता है--परमात्मप्राप्तिके निश्चय को दबाकर भोगबुद्धि पैदा कर देता है अथवा निषिद्ध भोगोंमें लगाकर पतन करा देता है। परन्तु जिसका मन और इन्द्रियाँ वशमें होती हैं, उसकी बुद्धिको मन विचलित नहीं करता, प्रत्युत परमात्माके पास पहुँचानेमें सहायता करता है (2। 6465)।
सम्बन्ध-- अयुक्त पुरुषकी निश्चयात्मिका बुद्धि क्यों नहीं होती, इसका हेतु तो पूर्वश्लोकमें बता दिया। अब जो युक्त होता है, उसकी स्थितिका वर्णन करनेके लिये आगेका श्लोक कहते हैं।

अयुक्त पुरुषमें बुद्धि क्यों नहीं होती इसपर कहते हैं क्योंकि अपनेअपने विषयमें विचरनेवाली अर्थात् विषयोंमें प्रवृत्त हुई इन्द्रियोंमेंसे जिसके पीछेपीछे यह मन जाता है विषयोंमें प्रवृत्त होता है वह उस इन्द्रियके विषयको विभागपूर्वक ग्रहण करनेमें लगा हुआ मन इस साधककी आत्मअनात्मसम्बन्धी विवेकज्ञानसे उत्पन्न हुई बुद्धिको हर लेता है अर्थात् नष्ट कर देता है। कैसे जैसे जलमें नौकाको वायु हर लेता है वैसे ही अर्थात् जैसे जलमें चलनेकी इच्छावाले पुरुषोंकी नौकाको वायु गन्तव्य मार्गसे हटाकर उल्टे मार्गपर ले जाता है वैसे ही यह मन आत्मविषयक बुद्धिको विचलित करके विषयविषयक बना देता है।

He introduces the next verse through anticipation (of a query) using 'ayuktasya', etc.

He establishes the point that "for one of distracted mind, in the absence of contemplation (bhavana), the intellect characterized by direct realization does not occur" through another reason, beginning with 'indriyanam'. The mind, which is mentioned by the word 'yat' (relative pronoun), is also grasped by the word 'tat' (correlative pronoun). The 'vikalpana' of the objects like sound etc., belonging to the senses like the ear etc., refers to grasping them by distinguishing them from one another; (it is done) by that (mind).

He explains the analogy beginning with 'udaka' (water). The construction is: Since it (the mind) does this (steals wisdom), therefore, wisdom does not arise for the ayukta (undisciplined one).

It was stated that "the undisciplined one has no wisdom"; here He states the cause for that with 'indriyanam', etc. As for the claim that "He states the defect arising in the absence of that (control)," that is incorrect, because the defect was already stated in the previous verse.

The mind which follows the senses that are engaging in their respective objects—that (mind), engaged in the conceptualization of sense-objects, steals the 'prajna' (wisdom) of this discriminating person—wisdom born of the discrimination between Self and non-Self. Just as wind [steals] a boat on the water; just as wind diverts those wishing to go on a path, taking them off-course, so it happens.

(Refutation:) As for the interpretation: "Whichever 'single' sense among the senses is targeted and 'vidhiyate'—meaning impelled or engaged—even that 'single sense', when followed by the mind, steals the wisdom of this seeker or of the mind"—that is incorrect. Because, in accordance with (the previous statement) "there is no wisdom for the undisciplined," it is intended that the 'mind' following the senses is the agent of stealing wisdom. It is inappropriate to abandon the explicitly heard word 'manas' (mind) and accept an unheard 'single sense' as the referent of the words 'yat' and 'tat'. Nor does it mean (steals the wisdom) 'of the mind', because the 'seeker' (sadhaka) is the subject under discussion.

"How does contemplation (bhavana) not occur for the undisciplined?"—He answers this with 'indriyanam', etc.

'Anuvidhiyate'—meaning is done/acted upon (indeed by Ishvara?); because it will be stated later that intelligence/knowledge follows the senses.

'Prajnam'—meaning knowledge—it prevents even that which is 'utpatsyat' (about to arise); this is the meaning.

There is an overpowering even of (knowledge) that has arisen.

He states the defect in the absence of that (discipline) with 'indriyanam hi', etc.

'Hi' (Because)—since, of the 'indriyanam' (senses) that are 'charatam'—meaning engaging in their respective objects. Here, the Genitive case is used in the sense of the object (Karmani Shashthi). 'Yat'—the mind, polluted by desire etc., is 'vidhiyate'—meaning impelled—targeting 'tani' (them, the senses). The verb is in the Karmakartari voice (reflexive/passive). The meaning is 'it engages'.

'Tat'—that mind which follows the senses—'harati' (steals away) the 'prajnam'—meaning the intellect regarding the reality of the Self—'asya'—of this aspirant (sadhaka). Because that (intellect) follows the mind. The meaning of the analogy is clear.

Others, however, construe it as: "Among the senses, whichever sense the mind targets and engages with, 'tat' (that) sense steals the wisdom of this aspirant or of the mind."

The commentary (Bhashya) stating "having stolen the wisdom regarding the Self, it makes it focused on the mind and objects" is also worth considering.

'Indriyanam charatam'—meaning existing/acting among objects; 'anu' (following) the activity (of these senses)—'yanmanah' (which mind)—'anuvidhiyate'—meaning is made to follow by the person—'tat manah' (that mind) steals 'asya' (his) wisdom which is 'viviktatma-pravanam' (inclined towards the distinct/pure Self); the meaning is that it makes it inclined towards objects.

Just as a contrary wind forcibly steals away a boat being navigated on the water.

Regarding "there is no intelligence for the undisciplined," He states the cause with 'indriyanam', etc.

Among the 'indriyanam'—the uncontrolled senses moving 'svairam' (freely/willfully) among objects—'yat eva ekam' (whichever single) sense the mind 'anuvidhiyate'—meaning, (the mind) being uncontrolled, goes along with that sense—'tat eva' (that very) single sense steals the wisdom 'asya'—of this mind or of the person; meaning, it makes it distracted by objects. What then to say of the fact that many (senses) steal the wisdom?

Just as the wind spins the boat of a 'pramatta' (careless/inebriated) helmsman all around in the ocean, so it is here.

नाव के नाविक की मृत्यु हो गयी हो और उसके पाल खुले हों तब वह नाव पूरी तरह उन्मत्त तूफानों और उद्दाम तरंगों की दया पर आश्रित होगी। विक्षुब्ध तरंगों के भयंकर थपेड़ों से इधरउधर भटकती हुई वह लक्ष्य को प्राप्त किये बिना बीच में ही नष्ट हो जायेगी। इसी प्रकार संयमरहित पुरुष की इन्द्रियाँ भी विषयों में विचरण करती हुई मन को वासनाओं की अंधीआंधी में भटकाकर विनष्ट कर देती हैं। अत यदि मनुष्य अर्थपूर्ण जीवन जीना चाहता है तो उसे अपनी इन्द्रियों को अपने वश में रखने का सतत प्रयत्न करते रहना चाहिए।62वें श्लोक से प्रारम्भ किये मनुष्य के पतन के विषय का उपसंहार करते हुए भगवान् कहते हैं

(Covering the section) Beginning with 'ragadvesha' and ending with 'pratishthita'.

The purport is that he who is the controller of the mind is not overpowered by the surging waves (kallola) of anger and the like, even while experiencing objects; he alone is the sthitaprajna (one of steady wisdom) Yogi.

Since the subject matter is fully stated by a single verse, why is it said 'by two verses'? To this he says 'Katham'. Because meditation is reasonable for one who has done hearing and reflection; this is the purport. 'It does not happen'—suspecting this, is the remainder. 'Anuvidhanam' means becoming similar; that is inappropriate here, and the agent appears to be the Jiva here; to this he says 'Anuvidhiyate'. The root 'Dha' preceded by 'Vi' exists in the sense of doing; and the agent here is the Lord alone; this is the meaning. Here 'Anu' has the meaning of following (being behind), not the meaning of indication (Lakshana) etc., so it is not a Karma-pravachaniya. 'Nanu'—agreement is stated; 'Whence is that?' To this he says 'Buddhih'. 'Prajna' is the power of grasping. Its acceptance here is improper; to this he says 'Prajnam'. Indirect certainty. For one in whom wisdom has not arisen, what will the absence of reasoning (Yukti - or connection) do? For stealing is of what exists; to this he says 'Utpatsyat' (of what is to arise). 'Then the absence of connection is ineffective for one in whom indirect knowledge has arisen?' To this he says 'Utpannasyapi' (Even of the produced). Even hearing and reflection devoid of control of the mind do not produce the ascertainment of Truth and the determination of the Vedic meaning which are useful for meditation; this is the purport.

Regarding "Why does the ayukta (undisciplined) not have wisdom?", He says: Among the uncontrolled senses 'charatam'—moving in their respective objects—whichever 'single' sense the mind targets and 'anuvidhiyate'—meaning is impelled. The meaning is that it engages. The verb is in the Karmakartari mood (implying the action happens of itself or reflexively).

Even that 'single' sense, followed by the mind, 'harati' (steals/removes) the 'prajna'—the scriptural wisdom regarding the Self—'asya'—of this aspirant or of the mind; because the mind becomes engrossed in the object of that sense. The meaning is: When even a single sense steals the wisdom, what need be said of the fact that all of them steal it?

The analogy is clear.

The word 'ambhasi' (in water) is used to suggest that the wind has the capacity to carry away a boat only in water, not on land. Similarly, in the subject being illustrated, it is suggested that the sense has the capacity to steal wisdom only when there is 'fickleness of mind'—which stands in the place of water—and not when there is 'stability of mind'—which stands in the place of land.

Objection: "For what purpose is sense-control needed even for one whose mind is established in bhavana (contemplation)? That is possible only for one who has entered the stage of practice (sadhana). For one endowed with bhavana, however, being already established (siddha), there is no purpose, just as for a Knower (jnani)." Anticipating this doubt, He says 'Indriyanam', etc.

'Charatam'—of the senses roaming freely among worldly objects—with the association of whichever sense the mind 'anuvidhiyate'—meaning goes in association with that—'tat'—that very sense steals the 'prajna'—the wisdom characterized by contemplation—of the person.

Regarding this, He gives an analogy with 'vayurnavam' etc. Just as the wind [steals] a 'navam'—a boat which is the means of crossing—'ambhasi'—meaning in the water. The idea is: Just as a strong wind sinks a boat that has an unsteady helmsman, so it is here.

'Indriyanam hi'—For, among the senses 'charatam'—engaging in their respective objects—'yat manah' (the mind which) 'anuvidhiyate'—follows; 'tat'—that mind, engaged in conceptualizing the objects of the senses, 'harati' (steals away) the 'prajnam'—meaning it destroys the discrimination born of the distinction between Self and non-Self—'asya'—of this ascetic. How? 'Vayur navamiva ambhasi'—like wind [steals] a boat in 'ambhasi'—meaning in water. Just as the wind, having diverted the boat from the path of those wishing to go (to a destination), directs it onto a wrong course, similarly, having stolen the wisdom focused on the Self, it makes the mind focused on objects.

Having stated the reasoning in various ways for the subject introduced with "Yatato hi" (2.60), and having established that meaning, He concludes.

He states the cause here with 'indriyanam', etc. Among the senses moving among objects, whichever single strong [sense] the 'mind'—as the agent—'anuvidhiyate' (follows), and is imitated by this [sense], that steals his wisdom.

Regarding that, the analogy is 'vayurnavamivambhasi' (like the wind steals a boat in the water).

इन्द्रियाणाम् senses? हि for? चरताम् wandering? यत् which? मनः mind? अनुविधीयते follows? तत् that? अस्य his? हरति carries away? प्रज्ञाम् discrimination? वायुः the wind? नावम् boat? इव like? अम्भसि in the water.Commentary The mind which constantly dwells on the sensual objects and moves in company with the senses destroys altogether the discrimination of the man. Just as the wind carries away a boat from its course? so also the mind carries away the aspirant from his spiritual path and turns,him towards the objects of the senses.

Hi, for; yat manah, the mind which; anu-vidhiyate, follows in the wake of; caratam, the wandering; indriyani, senses that are tending towards their respective objects; tat, that, the mind engaged in thinking [Perceiving objects like sound etc. in their respective varieties.] of the objects of the senses; harati, carries away, destroys; asya, his, the sannyasin's; prajnam, wisdom born from the discrimination between the Self and the not-Self. How? Iva, like; vayuh, the wind; diverting a navam, boat; ambhasi, on the waters. As wind, by diverting a boat on the waters from its intended course, drives it along a wrong course, similarly the mind, by diverting the wisdom from the pursuit of the Self, makes it engage in objects.
After having stated variously the reasons for the idea conveyed through the verse, 'For, O son of Kunti,' etc. (60), and having established that very idea, the Lord concludes thus:

That mind, which is allowed by a person to be submissive to, i.e., allowed to go after the senses which go on operating, i.e., experiencing sense-objects, such a mind loses its inclination towards the pure self. The meaning is that it gets inclined towards sense-objects. Just as a contrary wind forcibly carries away a ship moving on the waters, in the name manner wisdon also is carried away from such a mind. [The idea is that the pursuit of sense pleasures dulls one's spiritual inclination, and the mind ultimately succumbs to them unresisting.]