Gita : Ch-2. Slo-60.

-




Srimad Bhagavad-Gita :


Chapter-2. ( Samkya-yogam )


Slokam-60. (Hey  Arjuna  : The senses are so strong and impetuous, , that they forcibly carry away the mind even of a man of  discrimination who is endeavoring to control them. )



Yatato   hyapi   kaunteya     purushasya    vipascitah,


Indriyanni     pramathini    haranti    prasabham     manah.



kaunteya!  =   hey  Arjuna!

yatatah  vipascitah   =   one   who   strive   to   control   and   regulate   senses;

purushasya  =  and   who  have  the  knowledge  of   sastram-s;

manah  api  =  in  spite  of  these  ( the above   said   capacity   and   efforts )  the  mind;

pramathini   indriyanni   =   highly  stimulated  senses;

prasabham  haranti  hi  =   certainly   use   force   and   throw  away  ( the  mind )  violently.




Since it is not possible without controlling the senses to be one in steady wisdom; it is strongly recommended that in the practice of ones spiritual austerities one apply themselves diligently in this regard. The senses are so turbulent that they can forcibly take the mind of even a person of discrimination, for the senses are very agitating.


Even men of wisdom who lack spiritual experience and resort to using the mind as their only medium of understanding are soon overpowered by the senses. What then is the impediment to those who take pride in the bodily conception? Lord Krishna use of the word pramathini meaning turbulent indicates one who is assailed by agitation.


Until and unless self-realisation is attained by direct soul cognition the cravings and attachments for sensual experiences will never entirely cease to exist subtly or physically. The concerted exertions of even the persevering yogi can all be to no avail against the restless and powerful senses of which any one of them can forcibly decoy the mind astray. Thus the conquest of the senses is ultimately dependent upon realisation of the eternal soul and the perception of the soul is dependent upon control of the senses. Thus Lord Krishna alludes to the difficulty there is in striving for soul cognition following jnana-nishta by knowledge only.


Thus the control over the senses is root cause of stabilising the mind. Now Lord Krishna reveals the flaws in not possessing a stable mind. One situated in spiritual intelligence with discrimination and powers of observation trying their level best to keep the mind from gravitating towards the senses and withdrawing their mind repeatedly away from objects of the senses and directing it internally within is a form of meditation. But the senses are so strong that they forcibly invade the mind, disrupt this meditation and forcibly overpower the mind and indulge it in contemplating sense gratification and bodily attachment. How is it possible that the senses can carry away ones mind while they are intently striving? It is because the senses are so restless and turbulent that they totally disregarding all ones efforts in discrimination, besieging the mind they direct it towards sensual objects that will gratify these self-same senses by engaging the mind in sense contemplation.

To be continued   ...


Comments

Post a Comment

Popular posts from this blog

The Teachings of the Bhagavadgita - 8.1. Swami Krishnananda.

-
Image
  ----------------------------------------------------------------------------------- Sunday, March 21, 2021. 07:57. AM. Chapter 8: Creation and Life After Death -1. ----------------------------------------------------------------------------------- The Bhagavadgita is a moksha-shastra, a scripture on the science of the liberation of the spirit. Thus it follows the course of the return process along the same lines as the evolutionary process of the descent of the soul from the Supreme Being. The first six chapters may be said to be engaged in an exposition of self-discipline from the individual point of view, the integration of the human personality and the preparation of the whole man for the greater task which is yet to come – namely, the at-one-ment of the individual with the set-up of the universe. Some of the interpreters and commentators on the Bhagavadgita hold that the first six chapters have a relevance to the significance of the term 'twam' in the famous Upanishadic p
Read more

Stabilising the Mind in God: The Twelfth Chapter of the Bhagavadgita-2. Swami Krishnananda

-
Image
======================================================================= ------------------------------------------------------------------------------------------------------------------------- 20/11/2019. (Spoken on June 26, 1983) ------------------------------------------------------------------------------------------------------------------------ #Srimad Bhagavad Gita : Chpter-12. Slokam-s 8 to 11. ======================================================================= Mayya eva mana adhatsva mayi buddhim nivesaya, nivasshiayasi mayy eva ata urdhvahm na samsayah. - Slo-8. Aatha cittam samadhatum na saknoshi mayi sthiram, abhyasayogena tato mam ichaptum dhananjaya. - Slo-9. Abhyasepy asamarthosi matkarmaparamo bhava, madartham api karmani kurvan siddhim avapsyasi.-Slo-10. Athaitad apy asaktosi kartum madyogam asritah sarvakarmaphalatyagam tatah kuru yatatmavan. - Slo-11. ======================================================================== So the first
Read more

A Study of the Bhagavadgita : 33 - Swami Krishnananda.

-
Image
================================================================================= Saturday 01, June 2024 06:40. Chapter 7: The Entry of the Absolute into the Relative -3. Post-33. ================================================================================= There are endless connections of this type. The relationship of adhyatma and adhibhuta is involved in an infinite variety of degrees of ascent and descent. This imperative of the presence of a consciousness between adhyatma and adhibhuta in various degrees is the reason why you sometimes feel there are many gods. Sometimes the question arises: Are there many gods, or only one God? There is only one God, the Absolute, but inasmuch as it manifests itself as an interconnecting link between subject and object through millions of degrees of ascent and descent, it looks as there are millions of gods. It is as if there are millions of governments merely because there are millions of officials in a centrality of administration. There is
Read more