Bhagavad Gita Chapter 2, Verse 62

English Translation

While contemplating the objects of the senses, a person develops attachment. From attachment arises desire, and from desire anger arises.

Detailed Commentary

**2.62** **Explanation –** 'ध्यायतो विषयान् पुंसः संगस्तेषूपजायते' — Not being in the refuge of Bhagavan and not meditating upon Him, one contemplates only the objects (vishayas). This is because the Jiva (individual soul) has, on one side, the Paramatma (Supreme Soul) and, on the other, the Samsara (world). When it abandons the refuge (ashraya) of Paramatma, it contemplates only the Samsara, because no other object (vishaya) remains apart from Samsara. Thus, by contemplating objects (vishayas), attachment (aasakti) to them arises. Due to attachment, a person indulges in these objects. Whether mental or physical, the pleasure (sukh) derived from them increases one's love (prem) for these objects. From this love, constant contemplation (dhyan) of that object begins. Now, whether one indulges in the objects or not, Raag (attraction/attachment) is bound to arise; this is the rule. 'सङ्गात्संजायते कामः' — When Raag (attachment) arises for objects (vishayas), Kama (desire) arises for their enjoyment (bhogas), with the longing for those objects to be acquired. 'कामात्क्रोधोऽभिजायते' — When desired objects or pleasures are not obtained, Krodha (anger) arises. Kama (desire) is such a thing that when obstructed, Krodha (anger) is generated. The pride (abhiman) that a person possesses based on qualities like jati (birth/caste) or varna (social order) also harbors a desire (kamana) for respect (aadar). Kama (desire) is associated with Rajas Guna, Sammoha (delusion) with Tamas Guna, and Krodha (anger) is a vritti (tendency) between Rajas and Tamas Gunas. When Krodha (anger) arises, Raag (attachment) is invariably present at its root. For instance, if anger arises upon witnessing a violation of Niti (morality/ethics), then there is Raag for Niti. If anger arises towards one who insults, then there is Raag for respect (samman). If anger arises towards one who criticizes, then there is Raag for praise (prashansa). 'क्रोधाद्भवति सम्मोहः' — From Krodha (anger), Sammoha (delusion) arises, meaning foolishness (mudhata) covers one's mind. Sammoha (delusion) arises from these four: Kama (desire), Krodha (anger), Lobha (greed), and Mamta (attachment/possessiveness). For example: 1) From Kama (desire), in Sammoha, the power of discrimination (vivekashakti) is covered, and a person commits unethical (anaitik) acts. 2) From Krodha (anger), in Sammoha, a person speaks harsh words even to their loved ones. 3) From Lobha (greed), in Sammoha, a person forgets the difference between truth (sach) and falsehood (jhooth), and engages in deceit (chhal-kapat). 4) From Mamta (possessiveness), in Sammoha, the feeling of partiality (pakshapat) arises. Therefore, here Bhagavan has specifically highlighted Sammoha arising from Krodha (anger), because in this, the tendency to harm (anishta) others becomes more powerful. The Sammoha (delusion) caused by Krodha (anger) is more fearsome; for this very reason, Bhagavan has specifically emphasized it. 'सम्मोहात्स्मृतिविभ्रमः' — When foolishness (mudhata) prevails, Smriti (memory) is destroyed; that is, thoughts and decisions learned from Shastras (scriptures) are forgotten. 'स्मृतिभ्रंशाद्बुद्धिनाशः' — When Smriti (memory) is lost, the discriminative faculty (vivek) of Buddhi (intellect) vanishes, and the power to think anew is lost. 'बुद्धिनाशात्प्रणश्यति' — With the vanishing of Vivek (discrimination), a person falls from their state (sthiti). To avoid this downfall (patan), it is essential to remain in the refuge (sharan) of Bhagavan. The sequence described here, from the contemplation of objects (vishayas) to one's downfall (patan), takes time to analyze, but in reality, there is no delay in its occurrence. All these vrittis (mental modifications/tendencies) manifest instantly, like an electric current, leading to a person's downfall. Now, in the subsequent verse, Bhagavan answers the fourth question: "How does a Sthitaprajna (one of steady wisdom) conduct himself?"