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GĪTĀ, TRANSLATION & COMMENTARY, CHAP. II 903
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते । सङ्गात्संजायते कामः कामाक्रोधोऽभिजायते ॥ ६२॥ क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः। स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्याति ॥ ६३ ॥ रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् ।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥ ६४ ॥ mean 'the person who has become an adept in bearing both pain and pleasure with a placid mind, by practising the Yoga of Equable Reason, which has been prescribed in the Gītā' (See Gi. 5. 23). A person who has become an adept in this way is known as a 'sthitaprajña', and his state is known as the 'sıddhāvasthū' (the state of Perfection); that state has been described at the end of this chapter, and also again at the end of Chapter V and of Chapter XII. The Blessed Lord has so far explained what is necessary for becoming a Sthitaprajña, after having lost pleasure in the objects of the senses. HE now first explains in the following stanza how pleasure arises in the objects of the senses, how this pleasure gives rise to the emotions of kāma (Desire), krodha (Anger), etc., how man is thereby ultimately ruined, as also how it is possible to overcome them.) (62) The sanga (that is, intimacy) of the man, who contemplates on the objects of the senses, with these objects of sense, continually grows. From this intimacy, there grows later on kama (that is, the Desire to possess those objects of the senses); (and when there is an obstruction in the matter of the satisfaction of this Desire) from this Desire there arises Anger; (63) from Anger, there arises sammoha (that is, Indiscrimination); from Indiscrimination, confused memory; from confusion of memory, destruction of Reason; and from destruction of Reason, there arises the total destruction (of the man). (64) But he (the man), whose Ātman (that is, whose internal sense) is within his control, is satisfied (in his Mind), though he moves about among the objects of the senses, with senses which have escaped from love and hate, and which are perfectly within.
