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Sent: Friday, November 28, 2008 8:03
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Subject: [Oppiliappan] Bhagavatgita a
detailed study-chapter1
62. Dhyaayatho vishyaan pumsaH sangah theshu
upajaayathe
sanghaathsanjaayathe kaamaH kaamaath kroDho
abhijaayathe
63. kroDhth bhavathi sammohaH sammohaath
smrthivibhramaH
smrthibhramSaath budDhinaSah budDhinaaSaath
vinaSyathi
By the mind dwelling upon the sense objects attachment is created for
them and from that the longing desire to possess them springs up
and the desire gives way to anger .From anger delusion
arises and the delusion causes loss of
memory which results in destruction of reasoning power and
as a result the man is destroyed.
Krishna now traces the descent
of man from the state of infinite bliss which is his real nature.
dhyayato vishayaan pumsah sangastheshoopajaayate. This is the
first step by which one descends from his mansion of bliss. When we think
about an object continuously, DhyaayathaH, we get attached to it. This
is sanga .Then we start desiring it sangaat sanjaayate
kaamah, which, when thwarted , results in anger kaamaat
krodho abhijaayate. Then comes sammoha
delusion. When the intellect is clouded with anger one is not .able to think
straight. That is, we imagine something which is not there and that is
delusion. sammohaat smrti vibramah.'. From sammoha
arises confusion of memory. When angry we forget whom we are talking to, and
what they have been to us in the past. In the Sundarakanda of the
Valmiki Ramayana, Hanuman says kruddho hanyat guroon api,. angry man
will not hesitate to kill even his elders or even his preceptor. This will
happen because he forgets everything except the cause of his anger, not
caring whom he hurts. The confusion of memory results in the loss of
reason buddhinaasah due to which he comes to ruin. As
Krishna elaborates later, kaama or desire is
the principal enemy of man followed by the other forces of destruction ,
namely ,anger , delusion pride, avarice and jealousy.
So what is the way out? That the only way is to
cultivate the equanimity of mind
64. raagadhvesha viyukthaih thu
vishayaan indhriyaiH charan
aathmavasyaiH viDheyaathmaa prasaadham
aDhigacChathi
The one who contacts the sense objects with his senses fully controlled
due to the absence of likes and dislikes is disciplined and self-controlled
and attains equanimity of mind.
A man of discrimination, sThithaprajna, enjoys the
sense objects through his senses but does not cling to them, being free from
likes and dislikes. He sees a beautiful thing or hears a
beautiful music and enjoys it as everyone else but his mind is not running
after such sensual pleasures. This idea is well brought out by Sankara in his
hymns of `bhajagovinda,' where he says,
`Yogaratho vaa bhogaratho vaa sangaratho
vaa sangaviheenah yasya brahmani ramathe chiththam nandhathi nandhathi
nandhathyeva.' Whether he is seen
practicing yoga or seemingly indulgent in bhoga his inner bliss remains
unalloyed. He is always happy because his mind is revels
ever in Brahman. This is what is meant by prasaadham aDhigacChathi.
This is made clear in the next
sloka.
65.prasaadhe sarva duhkhaanaam haaniH asya
upajaayathe
prasannachethasaH
hi aaSu buddhiH paryavathishtaThe
When the serenity of mind is achieved all sorrow of the
samsara come to an end because the mind is established in
Brahman.
All sorrows are only due to the agitation of mind
concerned with acquiring the objects of desire and preservation of them and
the grief on losing them. All experiences whether joyous or painful bring only
sorrow , former because of their fleeting nature and the latter because of
their being unpleasant. When the mind is in equanimity neither the
pleasure nor the pain affects the person. Then the mind
becomes established in Brahman immediately.