So after describing this Krishna describes if one doesn’t try to regulate his senses then one can fall down disastrously. So how one may fall down is described in the next verse.

Discuss 2.62 and 2.63 together

BG 2.62

dhyayato vishayan pumsah

sangas teshupajayate

sangat sanjayate kamah

kamat krodho ‘bhijayate

SYNONYMS

dhyayatah — while contemplating; vishayan — sense objects; pumsah — of a person; sangah — attachment; teshu — in the sense objects; upajayate — develops; sangat — from attachment; sanjayate — develops; kamah — desire; kamat — from desire; krodhah — anger; abhijayate — becomes manifest.

TRANSLATION

While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.

Dhyayato vishayan pumsah, when we contemplate sense objects, then sangas teshupajayate, we develop attachment. Then sangat sanjayate kamah, from strong desire comes up Kamah. Lust increases when there is opposition to that. Kamat krodho ‘bhijayate, causes anger. Who can stop me from enjoyment? I must enjoy.

And krodhad bhavati sammohah, from anger comes delusion. One is confused about what to be done and what not to be done. When we are confused, we should refer to scripture to understand what to do in such a situation.

But sammohat smriti-vibhramah, but when we are deluded, we don’t think about scripture. We forget scripture. So smriti here can refer to our memory, and it can also refer to smriti Shashtra, which we are meant to keep in our smriti.

Then smriti-bhramsad buddhi-naso, when smriti is lost, what happens? Buddhi-naso. Actually, our intelligence is based on our memory. To the extent we lose our memory, to that extent we lose our intelligence.

Then buddhi-nasat pranasyati, when we lose our intelligence, we fall away to material consciousness from spiritual consciousness.

So, there are multiple stages in which we may fall away:

  1. Contemplation (dhyayato)
  2. Attraction (Sanga)
  3. Obsession (Kama) – I want it
  4. Irritation (Krodha) – Who can stop me? (Don’t have money. This is immoral. I don’t care). We often say when lust is unfulfilled or frustrated, it leads or explodes to anger, e.g., a love triangle. So here Krishna is talking about the action by which we fall away.
  5. Delusion (Sammoha) – Confused. Don’t know what to do. What should I do? What should I not do?
  6. Oblivion (Smriti-bhramashad) – Forgetfulness. So one doesn’t know what I should do. Delusion is undecided. So normally in this situation, we turn towards scripture, but in this stage, one is not able to turn towards scripture.
  7. Stupefaction (Buddhi-nasho)
  8. Destruction (Pramashyati) – One falls away.

By this way, one falls away from the spiritual level of consciousness to the sensual level. One falls away to sense gratification.

So there is a process by which we fall, and there is a process by which we can check ourselves. Is this irreversible? Unstoppable from contemplation to destruction? No, it is possible. We can stop it, and we can reverse it also.

I am riding a horse. It can sees something on the side and starts running there. Then it is difficult to control him. That time bringing back the horse under control is difficult. That time bringing back requires greater control, requires a big force. But initially, we can control easily. But later also, when the horse goes out of control and falls down, still, we can bring it back. So there is never too late, but the consequences will be big. It is easy to control in the beginning.

When a horse goes out of control, there is a lot of trouble in bringing him back. We need steady determination. So from contemplation to destruction it becomes more and more difficult to control.

How snowball is being formed? Initially, a small pebble of snow starts rolling. As it keeps running down, it becomes bigger and bigger, growing to such an extent that the same person who could have kicked the snowball in the beginning stage is now kicked down by the bigger-sized snowball.

The same principle applies to negative thoughts. When a desire arises, if we choose not to contemplate on it, then it ends there. However, once we start contemplating, our imagination gets triggered. It is important to note that when Lord Krishna speaks about contemplating in the Bhagavad Gita, He emphasizes the importance of “dhyayato vishayan pumsah” (contemplating on sense objects), not simply “pasyato” (seeing) or “dristo” (observing) sense objects.

We cannot avoid seeing sense objects in the world as we cannot walk with blindfolds. The problem lies not in seeing sense objects but in contemplating them. There is a difference between seeing and contemplating. Contemplation refers to when we see something and let our imagination run wild. For example, if we see a table and start contemplating, we might think, “I want a table like this,” “Why can’t I have a table like that person?” This contemplation triggers different imaginations based on our past attachments.

When Krishna says “dhyayato vishayan pumsah, sangas teshupajayate” in the Bhagavad Gita, He means that attachment is developed through contemplation. This attachment can be new or can arise from previous attachments that are dormant. When contemplation occurs, the attachment is awakened. It can happen either way, but the important point is to avoid contemplation of sense objects.

However, it doesn’t mean we have to suppress our imagination. Instead, we can spiritualize our imagination by thinking about the beautiful darshan of Krishna, the services we do for Krishna, studying the scriptures, chanting nicely, and sharing Krishna’s message powerfully. We can engage our imagination in spiritual activities and avoid thinking about our personal glory. It is not wrong to think about becoming a good devotee, which involves engaging in activities that serve Krishna.

At any stage, we can check ourselves, even at the stage of attachment (sanga) or anger (krodha). If we start feeling irritated because we can’t indulge in sense gratification due to certain rules, people, or circumstances, instead of becoming angry at the obstacles, we can redirect our anger towards our desires and our own minds and senses. We can question why we desired such things that are not going to make us happy. Indulgence in sense gratification leads to temporary pleasure followed by guilt, emptiness, frustration, and disconnection from Krishna. It steals away our taste for Krishna Consciousness and brings us down to the material platform, cutting us off from spiritual consciousness.

Therefore, it is important to redirect our senses and anger from the obstacle to the desire causing sense gratification. By doing so, we can protect our taste in Krishna Consciousness and maintain a spiritual perspective. Bhakti Yoga ensures that one doesn’t get overwhelmed by material desires and instead focuses on cultivating devotion to Krishna.

Just material position and power are not enough; we need the grace of the Supreme Lord to not have material desires. Srila Prabhupada mentioned in his purport that one who is not Krishna conscious is subjected to material desires while contemplating the objects of the senses, and vice versa. An example given is that Lord Shiva was agitated by Mother Parvati, whereas Haridas Thakur was not. It may seem surprising how Lord Shiva, who is Mahadev, could be agitated while Haridas Thakur was not.

In other places, Srila Prabhupada quotes Lord Shiva as being dhira (steady) when Mother Parvati tries to agitate him. Lord Shiva, being a yogi and meditating on the Supreme Lord, was not disturbed because he was practicing Bhakti Yoga. The comparison made by Srila Prabhupada is not about the personalities themselves but rather about the processes they represent.

In this particular context, Srila Prabhupada is discussing the glory of the Holy Name and the process of chanting and Bhakti Yoga. When one is fixed in the process of chanting and Bhakti Yoga, it gives one a higher taste, which enables them to resist lower tastes. The principle being conveyed is not allowing oneself to be overwhelmed by material desires, which is ensured by practicing Bhakti Yoga. The point of comparison is that although Lord Shiva and Lord Brahma are exalted personalities, respectable and worshipable deities, just material position and power are not enough to overcome the pull of temptations. One needs the protective grace of the Supreme Lord, which is obtained by taking shelter of the process of devotional service. This example highlights the comparison between Yoga and Bhakti.

According to Srila Prabhupada’s purport, one who is not Krishna conscious, no matter how powerful they may be in controlling the senses through artificial repression, is sure to fail because even the slightest thought of sense pleasure will agitate them to gratify their desires.