Bhagavad Gita - Chapter 5 - Shloka (Verse) 23

व्याख्या--'शक्नोतीहैव यः ৷৷. कामक्रोधोद्भवं वेगम्'--प्राणिमात्रको एक अलौकिक विवेक प्राप्त है। यह विवेक पशु-पक्षी आदि योनियोंमें प्रसुप्त रहता है। उनमें केवल अपनी-अपनी योनिके अनुसार शरीर-निर्वाहमात्रका विवेक रहता है। देव आदि योनियोंमें यह विवेक ढका रहता है; क्योंकि वे योनियाँ भोगोंके लिये मिलती हैं; अतः उनमें भोगोंकी बहुलता तथा भोगोंका उद्देश्य रहता है। मनुष्ययोनिमें भी भोगी और संग्रही मनुष्यका विवेक ढका रहता है। ढके रहनेपर भी यह विवेक मनुष्यको समय-समयपर भोग और संग्रहमें दुःख एवं दोषका दर्शन कराता रहता है। परन्तु इसे महत्त्व न देनेके कारण मनुष्य भोग और संग्रहमें फँसा रहता है। अतः मनुष्यको चाहिये कि वह इस विवेकको महत्त्व देकर इसे स्थायी बना ले। इसकी उसे पूर्ण स्वतन्त्रता है। विवेकको स्थायी बनाकर वह राग-द्वेष, काम-क्रोध आदि विकारोंको सर्वथा समाप्त कर सकता है। इसलिये भगवान् 'इह' पदसे मनुष्यको सावधान करते हैं कि अभी उसे ऐसा दुर्लभ अवसर प्राप्त है, जिसमें वह काम-क्रोधपर विजय प्राप्त करके सदाके लिये सुखी हो सकता है।मनुष्य-शरीर मुक्त होनेके लिये ही मिला है। इसलिये मनुष्यमात्र काम-क्रोधका वेग सहन करनेमें योग्य, अधिकारी और समर्थ है। इसमें किसी वर्ण, आश्रम आदिकी उपेक्षा भी नहीं है।मृत्युका कुछ पता नहीं कि कब आ जाय; अतः सबसे पहले काम-क्रोधके वेगको सहन कर लेना चाहिये। काम-क्रोधके वशीभूत नहीं होना है--यह सावधानी जीवनभर रखनी है। यह कार्य मनुष्य स्वयं ही कर सकता है, कोई दूसरा नहीं। इस कार्यको करनेका अवसर मनुष्य-शरीरमें ही है, दूसरे शरीरोंमें नहीं। इसलिये शरीर छूटनेसे पहले-पहले ही यह कार्य जरूर कर लेना चाहिये--यही भाव इन पदोंमें है।उपर्युक्त पदोंसे एक भाव यह भी लिया जा सकता है कि काम-क्रोधके वशीभूत होकर शरीर क्रिया करने लगे--ऐसी स्थितिसे पहले ही उनके वेगको सह लेना चाहिये। कारण कि काम-क्रोधके अनुसार क्रिया आरम्भ होनेके बाद शरीर और वृत्तियाँ अपने वशमें नहीं रहतीं।भोगोंको पानेकी इच्छासे पहले उनका संकल्प होता है। वह संकल्प होते ही सावधान हो जाना चाहिये कि मैं तो साधक हूँ, मुझे भोगोंमें नहीं फँसना है; क्योंकि यह साधकका काम नहीं है। इस तरह संकल्प उत्पन्न होते ही उसका त्याग कर देना चाहिये।पदार्थोंके प्रति राग (काम) रहनेके कारण 'अमुक पदार्थ सुन्दर और सुखप्रद हैं' आदि संकल्प उत्पन्न होते हैं। संकल्प उत्पन्न होनेके बाद उन पदार्थोंको प्राप्त करनेकी कामना उत्पन्न हो जाती है, और उनकी प्राप्तिमें बाधा देनेवालोंके प्रति क्रोध उत्पन्न होता है।
काम-क्रोधके वेगको सहन करनेका तात्पर्य है--काम-क्रोधके वेगको उत्पन्न ही न होने देना। काम-क्रोधका संकल्प उत्पन्न होनेके बाद वेग आता है और वेग आनेके बाद काम-क्रोधको रोकना कठिन हो जाता है, इसलिये काम-क्रोधके संकल्पको उत्पन्न न होने देनेमें ही उपर्युक्त पदोंका भाव प्रतीत होता है। कारण यह है कि काम-क्रोधका संकल्प उत्पन्न होनेपर अन्तःकरणमें अशान्ति, उत्तेजना, संघर्ष आदि होने लग जाते हैं, जिनके रहते हुए मनुष्य सुखी नहीं कहा जा सकता। परन्तु इसी श्लोकमें 'स सुखी' पदोंसे काम-क्रोधका वेग सहनेवाले मनुष्यको 'सुखी' बताया गया है। दूसरी बात यह है कि काम-क्रोधके वेगको मनुष्य अपनेसे शक्तिशाली पुरुषके सामने भयसे भी रोक सकता है अथवा व्यापारमें आमदनी होती देखकर लोभसे भी रोक सकता है। परन्तु इस प्रकार भय और लोभके कारण काम-क्रोधका वेग सहनेसे वह सुखी नहीं हो जाता; क्योंकि वह जैसे क्रोधमें फँसा था, ऐसे ही भय और लोभमें फँस गया। तीसरी बात यह है कि इस श्लोकमें 'युक्तः' पदसे काम-क्रोधका वेग सहनेवाले व्यक्तिको योगी कहा गया है; परन्तु संकल्पोंका त्याग किये बिना मनुष्य कोई-सा भी योगी नहीं होता (गीता 6। 2)। इसलिये काम-क्रोधके वेगको रोकना अच्छा होते हुए भी साधकके लिये इनके संकल्पको उत्पन्न न होने देना ही उचित है।
काम-क्रोधके संकल्पको रोकनेका उपाय है अपनेमें काम-क्रोधको न मानना। कारण कि हम (स्वयं) रहनेवाले हैं और काम-क्रोध आने-जानेवाले हैं। इसलिये वे हमारे साथ रहनेवाले नहीं हैं। दूसरी बात, हम काम-क्रोधको अपनेसे अलगरूपसे भी जानते हैं। जिस वस्तुको हम अलगरूपसे जानते हैं, वह वस्तु अपनेमें नहीं होती। तीसरी बात, काम-क्रोधसे रहित हुआ जा सकता है--'कामक्रोधवियुक्तानाम्'(गीता 5। 26) 'एतैर्विमुक्तः' (गीता 16। 22)। इनसे रहित वही हो सकता है, जो वास्तवमें पहलेसे ही इनसे रहित होता है। चौथी बात, भगवान्ने काम-क्रोधको (जो राग-द्वेषके ही स्थूलरूप हैं) क्षेत्र अर्थात् प्रकृतिके विकार बताया है (गीता 13। 6)। अतः ये प्रकृतिमें ही होते हैं, अपनेमें नहीं; क्योंकि स्वरूप निर्विकार है। इससे सिद्ध होता है कि काम-क्रोध अपनेमें नहीं हैं। इनको अपनेमें मानना मानो इनको निमन्त्रण देना है।

जो मनुष्य यहाँजीवितावस्थामें ही शरीर छूटनेसे पहलेपहले अर्थात् मरणपर्यन्त ( कामक्रोधसे उत्पन्न हुए वेगको ) सहन कर सकता है अर्थात् सहन करनेका उत्साह रखता है ( वही युक्त और सुखी है )। जीवित पुरुषके अन्तःकरणमें कामक्रोधका वेग अवश्य ही होता है इसलिये मरणपर्यन्तकी सीमा की गयी है क्योंकि वह कामक्रोधजनित वेग अनेक निमित्तोंसे प्रकट होनेवाला है अतः मरनेतक उसका विश्वास न करे। ( सदैव उससे सावधान रहे ) यह अभिप्राय है। किसी अनुभव किये हुए सुखदायक इष्टविषयके इन्द्रियगोचर हो जानेपर यानी सुन जानेपर या स्मरण हो जानेपर उसको पानेकी जो लालसा तृष्णा होती है उसका नाम काम है। वैसे ही अपने प्रतिकूल दुःखदायक विषयोंके दीखने सुनायी देने या स्मरण होनेपर उनमें जो द्वेष होता है उसका नाम क्रोध है। वे काम और क्रोध जिस वेगके उत्पादक होते हैं वह कामक्रोधसे उत्पन्न हुआ वेग कहलाता है। रोमाञ्च होना मुख और नेत्रोंका प्रफुल्लित होना इत्यादि चिह्नोंवाला जो अन्तःकरणका क्षोभ है वह कामसे उत्पन्न हुआ वेग है। तथा शरीरका काँपना पसीना आ जाना होठोंको चबाने लगना नेत्रोंका लाल हो जाना इत्यादि चिह्नोंवाला वेग क्रोधसे उत्पन्न हुआ वेग है। ऐसे काम और क्रोधके वेगको जो सहन कर सकता है उसको सहन करनेका उत्साह रखता है वह मनुष्य इस संसारमें योगी है और वही सुखी है।

He (Shankara) states the purport of the next verse with "And this..." (ayaṃ ca), etc. Being the adversary of the "Path of the Highest Good" (śreyomārga) is the reason for its being "most painful"; regarding that, he states another reason with "All" (sarva - cause of all evil), etc. He indicates the reason for the necessity of "excessive effort" with "difficult to avoid" (durnivārya), etc. Indeed, the difficulty in avoiding the "Impulse" (vega) born of desire and anger is well-known, by which one may even assault one's mother or kill one's father; that it must be avoided is shown by "is able" (śaknoti), etc.

He praises the one who is able to withstand the aforementioned "Impulse" arisen within the body before it results in external evil consequences, with "he is yoked" (sa yuktaḥ), etc. He states the purport of "making death the limit" (saying 'before release of the body') with "Death" (maraṇa), etc. The word hi implies "it is well known." He states the cause for that with "Infinite" (ananta - infinite causes), etc. (Objection): "But the impulse of desire etc. does not exist in the disease-stricken and the aged?" Anticipating this, he says "Until" (yāvat - until death), etc.

To explain the impulse born of desire and anger, first he explains "Desire" (kāma) as a specific modification of the mind with "Desire," etc. How is this a specific mental modification? To this he says "Sense" (indriya - object of senses), etc. Although words like Kāma, Gardhi (greed), and Tṛṣṇā (thirst) are synonyms, here the words culminate in a specific mental modification; this is the meaning. And "Anger" (krodh) is also a specific mental modification, "just like that" (like desire); thus he says "And Anger," etc. He clarifies that very anger with "Of oneself" (ātmanaḥ), etc.

Having thus explained Desire and Anger, he presents the origination of the "personal impulse" (ātma-vega)—which is the intense state of those two—from them, with "Those two" (tau), etc. He instructs on the means (signs) to recognize the aforementioned impulse with "Horripilation and joyous eyes" (romāñcana...), etc. He praises the one who is able to withstand both types of impulses while still living, as being a "burden-bearer (foremost) among men" (puruṣa-dhaureya), with "Him" (tam), etc.

And since this is the adversary of the path of highest good, the most painful defect, the cause of attaining all evil, and difficult to avoid; therefore, to enjoin "excessive effort" in its removal, He says "Is able" (śaknoti), etc. He who "Here itself" (ihaiva)—while living indeed. (Definitions): When a desired object comes within the range of the senses, or is heard of, or remembered, the thirst regarding that cause of happiness is "Desire" (kāma). And similarly, the aversion regarding an unwanted object is "Anger" (krodha). That of which these Desire and Anger are the source (udbhava), is (the impulse). The "Impulse born of Desire" is of the nature of the agitation of the internal organ, characterized by signs like horripilation, joyous eyes, and face. The "Impulse born of Anger" is of the nature of the agitation of the mind, characterized by signs like trembling of limbs, sweating, biting of lips, red eyes, and face. He who is able "to withstand" (soḍhuṃ)—to endure—that impulse born of desire and anger "before the release of the body"—up to death. The "making of death the limit," however, is because the causes are infinite, and the impulse born of desire and anger is inevitable for the living; thus, to state that "one should not be confident/complacent until death." He who is able to withstand is "Yoked" (yukta)—a Yogi—and is "Happy." The word "Man" (naraḥ) is used to indicate that the man who does this in this world is the only true man.

However, as for what "Others" say—"Just as after death, even while being embraced by young women or being burned by sons, the one devoid of prana (corpse) 'endures' the impulse of desire and anger (i.e., does not react); similarly, one who endures it while living before death is the Yoked and Happy one"—that is "Dull" (mandam / weak reasoning). Because in one devoid of prana, there is an absence of the impulse born of desire and anger (it does not arise at all), so making that an example here is improper.

He praises the abandonment of that (desire and anger) with "Is able" (śaknoti), etc. He who is able to withstand the impulse born of desire and anger.

"Before the release of the body."

The idea is: Just as it is easily possible to withstand it in a "human body," it is not so elsewhere.

Brahmaloka etc., however, belongs only to those who have (already) conquered desire.

Then who is the principally happy one?—He answers with "Is able" (śaknoti). "Here itself" (ihaiva)—while the body is living; "Before the release of the body" (prāk śarīravimokṣaṇāt)—meaning until the fall of the body (death), one should not harbour the complacency (visrambha) that "I have conquered desire and anger"; this is the meaning.

The greed (gardha)—in the form of thirst and dissatisfaction—regarding an object that is heard of, seen, or inferred, is "Desire" (kāma). And hatred regarding such an object is "Anger" (krodha). That "Impulse" (vega) of which these Desire and Anger are the source (udbhava)—(is described as follows): The "Impulse born of Desire" is of the nature of the agitation of the internal organ, characterized by signs such as horripilation, joyous eyes, and face.

The "Impulse born of Anger" is characterized by signs such as trembling of the limbs, sweating, biting of the lips, red eyes, etc. He who is able to withstand that impulse born of desire and anger is alone the "Yoked" (yukta)—the Yogi—and the "Principally Happy" one; no other.

Before the release of the body, "here itself" (iha eva)—in the very stage of practicing the means—he who is able "to withstand" (soḍhuṃ)—to restrain—the impulse born of desire and anger through the love of "Self-experience" (ātmānubhava); he is "Yoked" (yukta)—meaning he is fit (arha) for Self-experience.

In the time following the release of the body, he will become endowed with the happiness of Self-experience.

Therefore, Liberation alone is the supreme human goal, and the impulse of desire and anger is its extreme adversary; hence, only he who is capable of enduring that is a partaker of Liberation; thus He says "Is able" (śaknoti).

The impulse that arises from desire and anger—characterized by the agitation of the mind, eyes, etc.—he who is able "to withstand" (soḍhuṃ)—to obstruct/oppose—it "here itself" (ihaiva), i.e., at the very time of its arising. And that too, not for just a moment, but "before the release of the body"—meaning until the fall of the body (death).

He who is such, he alone is liberated, composed (samāhita), and happy; no other.

Alternatively (yadvā)—Just as after death, even while being embraced by wailing young women or being burned by sons etc., one devoid of life (prāṇa) endures the impulse of desire and anger (i.e., shows no reaction); similarly, one who would endure it even before death while still living, he alone is "Yoked" (yukta) and "Happy"; this is the meaning.

As stated by Vasistha: "Just as the body finds neither pleasure nor pain when the prana is gone; if one remains so even while endowed with prana, he may dwell in the Ashrama of Kaivalya (Liberation)."

Thus, restating the state which "flows naturally" (svarasa-vāhinī) for one who is unattached to external contacts, finds happiness in the Self, and sees defects in material enjoyments; He states the eligibility of such a person for Self-realization and the happiness dependent on it, with "Is able" (śaknoti). With the intention that "Desire and Anger are difficult to conquer until the fall of the body," He says "Before the release of the body." Since the occasion for desire and anger does not exist in the state of Realization, to indicate the state where that occasion is being warded off, the term "Here itself" (ihaiva) refers to the "stage of practicing the means" (sādhana-anuṣṭhāna-daśā).

He reminds us of the previously stated cause "Finds happiness in the Self" (5.21) with the phrase (in Ramanuja's commentary) "by the love of Self-experience." Here, "Impulse" (vega) means the excessively rapid activity of mind, speech, and body. Among them—thinking of improper objects, flattery of base persons, entering the king's harem, etc., are impulses "born of Desire." Thinking of means to harm others, harsh speech, physical assault, etc., are impulses "born of Anger."

To exclude the meaning of mere "endurance" (titikṣā) for the word "to withstand" (soḍhuṃ), it is explained (by Ramanuja) as "to restrain/block" (niroddhuṃ). "Is able" (śaknoti)—meaning being capable, he exerts effort. The word "Yoked" (yukta) here refers to the attainment of Samadhi; thus he explains "he is fit for Self-experience."

Regarding "Before the release of the body"—the purport is on the attainment of the fruit "only immediately after the body"; otherwise, that statement would become futile—with this intention, he (Ramanuja) says "He alone, in the time following the release of the body..." With the intention that the "future happiness acting as the fruit" mentioned in "Enjoys imperishable happiness" (5.21) is what is designated here too by "He is happy" (sa sukhī), he explains "He will become one having the sole happiness of Self-experience."

भगवान् स्वयं अनुभव करते हैं कि उनके द्वारा ज्ञानी पुरुष का कुछ अत्यधिक उत्साह से किया हुआ वर्णन साधकों को असम्भव सा प्रतीत हो सकता है। कारण यह है कि मनुष्य़ का वर्तमान जीवन इतना अधिक दुखपूर्ण और परावलम्बी है कि साधारण मनुष्य पूर्ण आनन्द के जीवन की कल्पना भी नहीं कर सकता। यदि कोई दर्शन ऐसा आदर्शवादी है जिसका हमारे व्यवहारिक जगत् से कोई सम्बन्ध ही न हो तो वह केवल एक मनोरंजक कल्पना तो हो सकता है परन्तु मनुष्य को श्रेष्ठतर बनाने की सार्मथ्य उसमें नहीं होगी।ऐसी त्रुटिपूर्ण धारणा को दूर करने के लिये श्रीकृष्ण सभी साधकों को यह कह कर आश्वस्त करते हैं कि आवश्यक प्रयत्नों के द्वारा इस आनन्दपूर्ण जीवन को इसी लोक में रहकर जिया जा सकता है।मेरे पितामह एक महान् वीणा वादक थे। आज तक उनकी वीणा घर में सुरक्षित रखी है। संगीत से मेरा भी प्रारम्भिक परिचय होने के कारण एक दिन अचानक मेरे मन में विचार आया कि क्यों न पितामह की वीणा का उपयोग कर रातोंरात महान् संगीतज्ञ बना जाय यह विचार करके यदि उस वीणा को मैं उसी स्थिति में बजाने का प्रयत्न करूँ तो उसमें से शुद्ध संगीत नहीं सुनाई पड़ सकता और हो सकता है कि उसके साथ अधिक खिलवाड़ करने से वह टूट ही जाय। उस वाद्य का उपयोग करने से पूर्व आवश्यकता है उसे स्वच्छ करने की उसके तार बदलने की और उसे स्वर में मिलाने की। इन सबके सुव्यवस्थित होने पर उसी वीणा पर मधुर संगीत सुना जा सकता है। ठीक इसी प्रकार अनादि काल से उपेक्षित हमारा अन्तकरण इस योग्य नहीं रहा है कि पूर्णत्व के गान को वह गा सके। अब हमको चाहिये कि साधनाभ्यास से उसे शुद्ध और सुव्यवस्थित करें जिससे उसमें पूर्ण आनन्द की अनुभूति हो और वह आनन्द उसके माध्यम से व्यक्त हो सके।अन्तकरण को पुर्नव्यवस्थित करने की विधि का वर्णन यहाँ भगवान् संक्षेप में किन्तु सुन्दर ढंग से कर रहे हैं। कभीकभी उनके कथन की संक्षिप्तता और सरलता ही उनके गम्भीर अभिप्राय को समझने में बाधक सी बन जाती है। उनके उपदेश में सरलता का आभास होता है परन्तु अर्थ गाम्भीर्य रहता है। काम और क्रोध के वेग को सहन करो और फिर वह व्यक्ति इसी जगत् और जीवन में योगी और सुखी है।सिगमण्ड फ्रायड के आधुनिक विद्यार्थियों तथा अन्य पुरुषों को भगवान् का कथन अवैज्ञानिक और रुक्ष उत्साह का प्रतीक प्रतीत हो सकता है। इसका कारण केवल यही है कि मानव व्यवहार तथा मनोविज्ञान की सतही बातों से उनके मन में अनेक धारणाएँ बन चुकी होती हैं पूर्वाग्रह दृढ़ हो गये होते हैं। परन्तु उक्त विचार की सम्यक् समीक्षा करने पर हम देखेंगे कि उसमें जीवन को सुखपूर्ण बनाने के लिए अत्यन्त उपयोगी सुझाव दिये गये हैं।बुद्धिरूपी पर्वत शृंग से नीचे की ओर तीव्रगति से सरकती हुई विचारों की हिमराशि का नाम है कामना जो हृदय रूपी घाटियों से गुजरती हुई बाह्य जगत् में स्थित प्रिय विषय की ओर अग्रसर होती है। जब विचाररूपी हिमराशि के फिसलन मार्ग पर शक्तिशाली अवरोधक लगा दिया जाता है तब उस अवरोधक तक शीघ्र ही पहुँचकर छिन्नभिन्न होकर वह आत्मविनाश का रूप धारण करती है जिसे कहते हैं क्रोध। काम और क्रोध यही दो वृत्तियां है जो साधारणत हमारे मन में अत्यन्त विक्षेप या क्षोभ उत्पन्न करती हैं। कामना की तीव्रता जितनी अधिक होती है उसमें विघ्न आने पर क्रोध का रूप भी उतना भयंकर होता है।मनुष्य विषयों की कामना केवल सुखप्राप्ति के लिये ही करता है। जिस व्यक्ति ने यह समझ लिया कि विषयों में सुख नहीं होता और आनन्द तो स्वयं का आत्मस्वरूप ही है वह व्यक्ति इन उपभोगों से विरक्त होकर स्वरूप में स्थित होने का प्रयत्न करेगा। ऐसे व्यक्ति के मन में विषयों की कामनाएँ नहीं होंगी और स्वाभाविक है कि उनके अभाव में क्रोध उत्पन्न होने के लिए कारण ही नहीं रह जायेगा। जिसने इन दो शक्तिशाली एवं दुर्जेय वृत्तियों को अपने वश में कर लिया है वही एक पुरुष इस जगत् के प्रलोभनों में स्वतन्त्ररूप से अप्रभावित रह सकता है। वही वास्तव में सुखी पुरुष है।अर्जुन के माध्यम से भगवान् का हम सबके लिये यही उपदेश है कि हमें काम और क्रोध को जीतने का प्रयत्न करना चाहिये। उनका आश्वासन है कि इन पर विजय प्राप्त करने पर हम इसी जगत् और जीवन में परमानन्द का अनुभव कर सकते हैं।किन गुणों से सम्पन्न व्यक्ति ब्रह्म में स्थित होता है भगवान् कहते हैं

Is able (śaknoti) etc. And this is not difficult to accomplish (duḥśakam).

If the impulse born of anger and desire is endured for just a moment until the time of the body's end, then the attainment of Absolute (ātyantikī) Happiness (Liberation) occurs.

To include the next verse as well, he (Madhva) says "That" (tat), etc. "Abandonment of desire and enjoyment for the sake of Renunciation"—this continues (from the previous context). Thinking that "Here itself" and "Before the release of the body" are unsuitable for mere praise (as praise should be general), leaving that aside, he connects another meaning with "Desire" (kāma), etc. "Impulse" (vega) means the instability of the mind.

If so, then why is it stated "Here itself, before the release of the body"? To this, restating it, he explains the purport with "Body" (śarīra), etc. regarding "Here itself"—in this restatement—"in this very world" should be grasped. Therefore it is stated (in Bhashya) "in the human body." Therefore, one must strive to endure it "here alone"—this intention is implied.

(Objection): "Surely, in Brahmaloka etc., enduring it is extremely easy; so why is it stated thus?" To this he says "Brahma," etc. (Answer): And that involves mutual dependence (anyonyāśraya)—this is the idea. By "elsewhere," the bodies of animals etc. are excluded—this is the heart/core meaning. By this, it is indicated that a "split of sentence" (vākya-bheda) should be made here.

Some say it means "until the release of the body," not "once." That is incorrect (asat); if it were so, it would be ā-śarīra-vimokṣaṇāt (using 'ā' for limit). And "Here itself" (ihaiva) would be futile.

Since this is the adversary of the path of highest good, the most painful defect, the cause of attaining all evil, and difficult to avoid, therefore it must be removed by the seeker of liberation with great effort; to enjoin "excessive effort," He says again: When favorable causes of happiness are seen, heard of, or remembered, due to the practice of contemplating their qualities, the "Greed" (gardha), longing, thirst, covetousness consisting of delight is "Desire" (kāma).

In the desire for mutual contact between man and woman, the word Kāma is extremely conventional/established. With this intention, in "Lust, Anger, and Greed" (Gita 16.21), greed for wealth is Lobha and thirst for man-woman contact is Kāma; thus Kama and Lobha are stated separately. Here, however, with the intention of "thirst in general," the word Kāma is used, so Lobha is not stated separately.

Similarly, when unfavorable causes of misery for oneself are seen, heard of, or remembered, due to the practice of contemplating their respective defects, the burning hatred or fury is "Anger" (krodha).

The "intense state" (utkaṭāvasthā) of these two—which obstructs the consideration of conflict with the world and scriptures, and is of the nature of being intent on activity contrary to the world and scriptures—is called "Impulse" (vega) due to its similarity to the impulse of a river. Just as the impulse of a river, being extremely strong in the rainy season, makes one—even unwilling due to consideration of worldly and scriptural conflict—fall into a pit, drowns him, and carries him downwards; similarly, the impulse of desire and anger, being extremely strong due to the practice of thinking about objects—which stands in place of the rainy season—makes one—even unwilling due to consideration of conflict—fall into the pit of objects, drowns him, and carries him down to great hell; this is indicated by the use of the word "Impulse" (vega).

And this was explained in "By what is one impelled" (3.36).

Regarding that impulse born of desire and anger—which is of the nature of agitation of the internal organ and possesses many external signs of modification like stupor, sweating, etc.—"until the release of the body" (ā-śarīra-vimokṣaṇāt)—meaning up to death—since it is always possible due to infinite causes and thus "untrustworthy" (avisrambhaṇīyam); merely upon its arising internally, "Here itself" (ihaiva)—even before falling into the pit of external sense-activity—the Ascetic (yati), the steady one, like a Timingila (huge fish) withstands the river current; he who "is able" (śaknoti)—becomes capable—"to withstand" (soḍhuṃ)—to render it futile (anarthakam) by not performing actions in accordance with it—through Dispassion named "Vashikara" born of the practice of seeing defects in objects; he alone is "Yoked" (yukta)—a Yogi; he alone is "Happy"; he alone is a "Man" (naraḥ)—a male (pumān)—because of accomplishing the human goal. Others than him, being delighted merely in animal properties like eating, sleeping, fear, and mating, are "animals in human form"—this is the purport.

Regarding "Before the release of the body" (prāk śarīravimokṣaṇāt), there is another explanation: "Just as after death, even while being embraced by wailing young women or being burned by sons etc., due to being void of prana, one endures the impulse of desire and anger; similarly, one who endures it while living even before death is Yoked," etc.

Here, if one speaks of the mere "non-arising" (anutpatti) of desire and anger in life just like in death, then this would be logical. As stated by Vasistha: "Just as the body finds neither pleasure nor pain when the prana is gone..." etc. But here, when the endurance of the impulse of "arisen" desire and anger is the subject, their mere "non-arising" (in a corpse) cannot be an example; so why insist on this (interpretation)?

Therefore, the abandonment of worldly enjoyments alone is what brings about the "connection with That"; thus He says "Is able" (śaknoti), etc.

He who, "before the release of the body"—meaning before the time of attaining the Supernatural Body—is able to withstand the "Impulse born of Desire and Anger"—(defined as): "Born of Desire" meaning (the impulse) born of the absence of the sentiment of Rasa generated by his own desire (for the Lord), and "Born of Anger" meaning the agitation born of seeing the fulfillment of that desire in others (while he lacks it)—he is "Yoked" (yukta)—united with the nature of Sentiment (bhāva)—"Here itself" (ihaiva)—in this very body; he is the Happy "Man" (naraḥ)—meaning he will be My devotee.

Is able (śaknoti)—meaning exerts effort (utsahate); 'Here itself' (ihaiva)—while living indeed. He who is able 'to withstand' (soḍhuṃ)—meaning to resist forcibly (prasahituṃ). 'Before' (prāk)—meaning prior to; 'the release of the body' (śarīravimokṣaṇāt)—meaning until death; this is the meaning.

The making of death the limit is because, for a living person, the impulse born of desire and anger is inevitable, for it possesses infinite causes; therefore, the meaning is that 'one should not be complacent/trusting until death.'

'Desire' (kāma)—the greed (gardhi) or thirst regarding a pleasure-causing desired object that has come within the range of the senses, or is heard of, or remembered, or experienced—that is Desire. And 'Anger' (krodha)—the hatred regarding pain-causing objects that are adverse to oneself, when they are seen, heard of, or remembered—that is Anger.

That 'Impulse' (vega) of which those two, Desire and Anger, are the source (udbhava), is the 'Impulse born of Desire and Anger.' The 'Impulse born of Desire' is of the nature of the agitation of the internal organ (antaḥkaraṇa), characterized by signs such as horripilation, joyous eyes, and face. The 'Impulse born of Anger' is characterized by signs such as trembling of the body, sweating, biting of the lips, red eyes, etc.

He who 'exerts effort' (utsahate)—is able to resist forcibly—'to withstand' (soḍhuṃ) that impulse born of desire and anger; he is 'Yoked' (yukta)—a Yogi—and a happy 'Man' (naraḥ) in this world. 'Of what nature' is he who is established in Brahman and attains Brahman? The Lord states this (in the next verse).

Therefore, Liberation alone is the human goal for the Yogi; and therein, its attainment is only through enduring all adversaries—thus He says with 'Is able here' (śaknotīha).

He who is able to withstand the impulse born of desire and anger even before leaving the body, and who, even after enduring it, does not abandon the means to Liberation—he should be known as a Yogi, Yoked (yukta), and possessor of the Bliss of Brahman. Otherwise, once the body is gone, it (the absence of impulse) is established anyway, so there would be no 'Human Effort' (puruṣakāra).

Vasistha has stated exactly this: 'Just as the embodied one finds neither pleasure nor pain when the prana is gone; if he remains so even while endowed with prana, he would be the abode of Kaivalya (Liberation).'

शक्नोति is able? इह here (in this world)? एव even? यः who? सोढुम् to withstand? प्राक् before? शरीरविमोक्षणात् liberation from the body? कामक्रोधोद्भवम् born out of desire and anger? वेगम् the impulse? सः he? युक्तः united? सः he? सुखी happy? नरः man.Commentary Yukta means harmonised or steadfast in Yoga or selfabiding.Desire and anger are powerful enemies of peace. It is very difficult to annihilate them. You will have to make very strong efforts to destroy these enemies.When the word Kama (desire) is used in a general sense it includes all sorts of desires. It means lust in a special sense.While still here means while yet living. The impulse of desire is the agitation of the mind which is indicated by hairs standing on end and cheerful face. The impulse of anger is agitation of the mind which is indicated by fiery eyes? perspiration? biting of the lips and trembling of the body. In this verse you will clearly understand that he who has controlled desire and anger is the most happy man in this world? nor he who has immense wealth? a beautiful wife and beautiful children. Therefore you must try your level best to eradicate desire and anger? the dreadful enemies of eternal bliss.Kama (desire) is longing for a pleasant and agreeable object which gives pleasure and which is seen? heard of? or remembered. Anger is aversion towards an unpleasant and disagreeable object which gives pain and which is seen? heard or? or remembered.A Yogi controls the impulse born of desire and anger? destroyes the currents of likes and dislikes,and attains to eanimity of the mind? by resting in the innermost Self? and so he is very happy.(Cf.VI.18)

Yah saknoti, one who can, is able to; sodhum, withstand; iha eva, here itself, while alive; prak, before; sarira-vimoksanat, departing from the body, till death-. Death is put as a limit because the impulse of desire and anger is certanily inevitable for a living person. For this impulse has got infinite sources. One should not relax until his death. That is the idea.
Kama, desire, is the hankering, thirst, with regard to a coveted object-of an earlier experience, and which is a source of pleasure-when it comes within the range of the senses, or is heard of or remembered. And krodha, anger, is that repulsion one has against what are adverse to oneself and are sources of sorrow, when they are seen, heard of or remembered. That impulse (veda) which has those desire and anger as its source (udbhava) is kama-krodha-udbhava-vegah. The impulse arising from desire is a kind of mental agitation, and has the signs of horripilation, joyful eyes, face, etc. The impulse of anger has the signs of trembling of body, perspiration, bitting of lips, red eyes, etc. He who is able to withstand that impulse arising from desire and anger, sah narah, that man; is yuktah, a yogi; and sukhi, is happy, in this world.
What kind of a person, being established in Brahman, attains Brahman? The Lord says:

When a man is able to withstand, i.e., to control the impulses of emotions like desire and anger by his longing for the experience of self, he is released 'here itself from the body,' i.e., even during the state when he is practising the means for release, he gains the capacity for experiencing the self. But he becomes blessed by the experience and gets immersed in the bliss of the self only after the fall of the body (at the end of his Prarabdha or operative Karma). [The implication is that in this system there is no Jivan-Mukti or complete liberation even when the body is alive. Only the state of Sthita-prajna or of 'one of steady wisdom' can be attained by an embodied Jiva.]