Gita 02.66 – Without inner connection, we end with agitation and frustration
nāsti buddhir ayuktasya
na cāyuktasya bhāvanā
na cābhāvayataḥ śāntir
aśāntasya kutaḥ sukham (Bg 2.66)
Word-for-word:
na asti — there cannot be; buddhiḥ — transcendental intelligence; ayuktasya — of one who is not connected (with Kṛṣṇa consciousness); na — not; ca — and; ayuktasya — of one devoid of Kṛṣṇa consciousness; bhāvanā — fixed mind (in happiness); na — not; ca — and; abhāvayataḥ — of one who is not fixed; śāntiḥ — peace; aśāntasya — of the unpeaceful; kutaḥ — where is; sukham — happiness.
Translation:
One who is not connected with the Supreme [in Kṛṣṇa consciousness] can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace?
Explanation:
In this verse, Kṛṣṇa explains what happens when one is not connected or engaged—when one’s intelligence is not properly situated. The phrase ‘buddhiḥ paryavatiṣṭhate’ was mentioned in the last verse (2.65). Here, Kṛṣṇa says:
nāsti buddhir ayuktasya: If one’s intelligence is not connected with the higher spiritual reality, with Kṛṣṇa through scripture.
Kṛṣṇa has already described the process for ‘vrajeta kim’—how the self-realized person lives in the world. He outlined this process from verses 2.64 to 2.65, which provides a concise summary of the path until the person becomes transcendental.
Now, if one does not follow scripture (vidheyātmā) and does not let one’s intelligence be guided by scripture, then nāsti buddhir—the intelligence does not remain strong (ayuktasya).
na cāyuktasya bhāvanā: If one is not yukta (connection to Kṛṣṇa), then one’s intelligence does not stay spiritual, and one’s intelligence is lost. The word ‘bhāvanā’ here refers to the disposition of the mind. Without this connection, one cannot have transcendental emotions, nor can one have a steady mind.
na cābhāvayataḥ śāntir: Without this disposition, peace cannot be attained.
aśāntasya kutaḥ sukham: If one does not have peace, then how can one have happiness?
Here, Kṛṣṇa outlines, step by step, the consequences of not being spiritually connected. The inner world—comprising the mind and intelligence—becomes misled, and once we are internally misdirected, it is only a matter of time before we act wrongly or engage in undesirable behavior externally. This verse emphasizes that being yukta—spiritually connected—is essential. Without that connection, we will not be able to achieve anything meaningful in our lives, especially in terms of spiritual growth.
Often, whether one is a self-realized person or not, whether one is a spiritualist or a materialist—especially if one is practicing karma-yoga or later bhakti-yoga as Kṛṣṇa will reveal in the later chapters—the person still stays in the world and acts in the world. An engaged spiritualist may have a job, a family, and live in the world just like anyone else. What differentiates such a person from materialists is the inner consciousness. Externally, a devotee avoids sinful activities, but in general, their lifestyle may resemble that of a materialist—going to work, maintaining a family, using transportation and technology, and living in an urban setting or wherever circumstances require.
While there may be notable external differences, the defining distinction lies within. It is the internal consciousness that sets a devotee apart. The mind and intelligence are not frantically chasing worldly pleasures—they remain grounded and guided by spiritual purpose.
For a devotee or for a spiritualist in general, there is a sustained attempt to control the inner world. The challenge with this attempt is that life is very unpredictable, and because of this unpredictability, one faces a lot of insecurity—not knowing how to deal with whatever may arise in the future. As a result, the person may remain bewildered, discouraged, or confused.
Therefore, it is important to recognize the value of spiritual connection. Our subtle body is filled with materialistic impressions, but it can be spiritualized, connected with Kṛṣṇa, and elevated thereby.
How does a self-realized person engage in this world and move about in it? The senses cannot simply be shut down or closed off. This may be possible in pratyāhāra, which is part of the process of renunciation discussed in the path of āsṭāṅga yoga, but it is not the focus here.
In the context of practicing yoga that allows one to remain in the world, the external rejection of the world is not feasible. Therefore, what is emphasized here is the inner connection with Kṛṣṇa. Kṛṣṇa explains this through a negative flow—if the inner connection with Him is not established, then one cannot have steady intelligence or a stable mind.
We have all experienced that when the mind is restless, it becomes difficult to enjoy even material things, let alone spiritual ones. For instance, someone might be watching a cricket match, and as it reaches its climax, there is great tension and anxiety about the outcome. At that very moment, someone offers them a delicious gulab jamun. But so caught up in the result of the match, the person doesn’t even notice the gulab jamun.
The availability and receptivity of our consciousness determine the intensity of the sensory stimuli we experience. When our consciousness is focused on Kṛṣṇa, then the external sensory input doesn’t affect us much. We may be in this world, and worldly sensory stimuli may come our way, but if our consciousness is absorbed in Kṛṣṇa, we experience a higher level of happiness. And because we are immersed in this higher happiness, we are not agitated by lower pleasures.
On the other hand, if we are not internally absorbed in Kṛṣṇa, if we are not yukta, then we will be distracted by external things. These distractions can drag us down to the material level, even to the sinful level. As the verse says, aśāntasya kutaḥ sukham—if there is no peace, how can there be happiness?
Often, we chase after things thinking they will make us happy: “Oh, I want a big house, I want a new car, I want this, I want that.” But in pursuing these things, we create anxiety for ourselves. This anxiety often becomes a perpetual state, fueled by the excessive passion present in our lives and in the culture at large. Because of this, no matter what we attain, we don’t experience any higher happiness—or happiness at all, for that matter.
When we are too agitated, even the pleasurable sensations we experience are merely temporary relief from that anxiety. They are not truly positive pleasures, because pleasure can only be fully experienced with a peaceful mind. When the mind is not peaceful, true pleasure remains elusive.
Now, for the sake of peace, does that mean one must give up the quest for things? Does one have to forgo happiness in order to have peace? No, there must be a balanced pursuit of things in life. When there is excessive passion, the pursuit of things that promise happiness can take away our peace. And even when we attain those things, we don’t experience happiness, because there is no foundational peace.
However, simply seeking peace does not mean we become lethargic, unambitious, or unenterprising. Rather, we focus primarily on keeping ourselves in the mode of goodness. Within the mode of goodness, we strive. So, striving itself is not the issue—the way we strive is what matters.
When we are yukta—connected with Kṛṣṇa—then we remain calm internally, even if a lot is happening externally and we are engaged in many activities. Because we are rooted in Kṛṣṇa, we will not be disturbed.
Śrīla Prabhupāda was incredibly busy and accomplished so much in the last few years of his life, yet he was not affected by the external demands. He did not fall into passion because he was strongly connected with Kṛṣṇa.
Our daily sādhana, which strengthens our connection with Kṛṣṇa, will serve as the foundation for the peace that comes not from inactivity, but from our connection with Kṛṣṇa. When we are connected with Kṛṣṇa, we can engage in various activities—both material and spiritual—that enrich us with happiness. By performing these activities in a mood of service to Kṛṣṇa, we find fulfillment and joy.
Thank you.
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