विवेचन सारांश

Finding True Peace: Renouncing Greed, Possessiveness, and Ego

This verse underscores the formidable challenge of reigning in the senses and underscores the necessity of unwavering focus on one’s loftier objectives. It conveys that even the wise are not immune to sensory distractions, thus underscoring the imperative for steadfastness and resolve in spiritual endeavours.

The tale of Vishwamitra serves as an illustrative example. Once a king, Vishwamitra aspired to attain the esteemed status of a Brahmarshi, akin to Sage Vashishtha. Coveting Vashishtha’s wish-fulfilling cow, Kamadhenu, he resolved to elevate himself through rigorous asceticism. After twelve years of austere practices, Indra, unsettled by Vishwamitra’s penance, sought to derail him. He dispatched the enchanting Menaka to serve Vishwamitra, who succumbed to her allure, resulting in their union and the birth of Shakuntala. Resuming his asceticism, Vishwamitra faltered once more twelve years later, this time due to Rambha, whose beauty incited his wrath. This narrative exemplifies how even the most determined and astute can be led astray by potent sensory desires. The senses have the power to beguile the mind. Hence, Sri Bhagavān counsels Arjuna on the importance of mastering the mind through sensory restraint.

This verse underscores the significance of sensory control and orienting the mind towards a transcendent goal or the divine. It asserts that authentic wisdom and stability of mind are attained through the mastery of senses and a disciplined, focused mindset.

In this context, ‘yuktaḥ’ signifies a state of deep devotion, while ‘mat-paraḥ’ refers to a focus on Sri Bhagavān. The term ‘āsīta,’ though literally meaning ‘seated,’ is metaphorically used here to denote being ‘established’ or ‘rooted.’ Having addressed the necessity to curb the impulsive mind and senses, Sri Bhagavān now delineates their ideal engagement: immersion in devotion to God.

The one who can control his mind can control others, including his senses. The intellect of such a person gets fixed in the divine. Sri Bhagavān then delineates the point as to why it becomes difficult for most people to focus the mind by controlling the senses. To achieve a higher purpose or aim in life, whether spiritual or pragmatic, one has to control the senses. Lata Mangeshkar, one of the greatest singers of all time, did not drink cold items throughout her life to maintain her voice quality. Those who are determined and control their senses can achieve bigger goals in life.

Sri Bhagavān says that the mind continues to ponder on the subjects of the senses. Then the desire to obtain the objects arises. When the desire is not fulfilled, it gives rise to anger. If the desire is fulfilled, a new desire comes forth. This is how a person falls due to the effects of Kāma (desire) and Krodha (anger).

This verse delineates a perilous cascade initiated by anger. It elucidates how anger begets delusion, which then muddles memory. This muddled memory erodes rationality, culminating in one’s undoing. It serves as a stark caution against the perils of unbridled negative emotions and underscores the imperative of exerting dominion over one’s mind and senses.

However, it is crucial to distinguish between constructive anger, which is controlled and can be beneficial, and destructive anger, which is uncontrolled. For instance, parental anger towards their offspring is often manifested for the child’s betterment. Conversely, uncontrolled anger can lead to regrettable outcomes that may be irreversible. Sri Bhagavān advises the aspirant to approach anger with discernment and handle it judiciously.

This verse highlights the ideal state of mind for spiritual progress. It explains that a person who is free from attachment (rāga) and aversion (dveṣha), and who uses the senses in a controlled manner, achieves a state of grace or tranquillity (prasāda). It emphasizes the importance of self-control and the balanced use of sensory objects to maintain inner peace and spiritual harmony.

Sri Dynaneshwar Maharaj beautifully explains the state reached by those whose minds are free from attachment:

“जैसा अमृताचा निर्झरु । प्रसवे जयाचा जठरु । तया क्षुधेतृष्णेचा अडदरु । कहींचि नाहीं ॥

Just as a stream of nectar (amrit) flows continuously, giving rise to joy and fulfilment without any obstruction, similarly, when one is spiritually awakened and connected with the divine, they experience a state where the pangs of hunger and thirst (symbolic of material desires and needs) no longer cause distress or agitation. In this state, one transcends physical needs and remains content in the bliss of spiritual fulfilment, unaffected by worldly cravings or desires.

तैसें हृदय प्रसन्न होये । तरी दुःख कैचें कें आहे ? । तेथ आपैसी बुद्धि राहे । परमात्मरूपीं ॥

The verse is a reflection on inner contentment and the nature of suffering. It suggests that if one’s heart is content and joyful, then there is no place for sorrow. It further implies that when such a state of contentment is achieved, the intellect naturally remains in the realization of the supreme self, suggesting a state of unity with the divine or ultimate reality. This verse emphasizes the importance of inner joy and the realization of one’s true self as a means to transcend suffering.

जैसा निर्वातीचा दीपु । सर्वथा नेणें कंपु । तैसा स्थिरबुद्धि स्वस्वरूपु । योगयुक्तु ॥

This verse draws a comparison between a flame in a windless place and a person who has achieved a steady intellect through yoga. Just as a lamp does not flicker in the absence of wind, a person who is united with yoga (or in harmony with the divine) has a steady intellect that remains undisturbed by worldly distractions.

It conveys that when one is graced by the divine or experiences inner contentment, all sorrows are destroyed. A person whose mind is joyful and content will quickly have a steady and firm intellect. This verse emphasizes the importance of inner peace and contentment for achieving mental clarity and stability.

"In the revered presence of Gurudev, our minds are imbued with an uncaused bliss, a joy that arises without reason. It is the serene mind, master of itself, that radiates happiness, uplifting all in its vicinity. We can only bestow upon others that which we possess; hence, true bliss is shared by those who themselves reside in such a state. It is for this reason we seek the guidance of gurus who are ‘Sthitaprajnya’, embodying equanimity and wisdom.

Our esteemed Ex-Prime Minister Atal Bihari Vajpayee ji personified this ‘Sthitaprajna’ when, after his government’s brief tenure of 13 days, he gracefully accepted the outcome with these profound words:"

क्या हार में क्या जीत में
किंचित नाही भय भीत मैं
संधर्ष पथ पर जो मिले
यह भी सही वह भी सही।

It expresses an attitude of acceptance and courage, where one is not swayed by fear regardless of the outcome, whether it’s winning or losing. The path of struggle is embraced with an open heart, accepting all experiences as they come, indicating a state of inner strength and resilience.

It emphasizes that steadiness of mind is essential for wisdom and meditation. Without meditation, there can be no peace, and without peace, happiness is unattainable. This verse underlines the interconnectedness of a steady mind, meditation, peace, and ultimate happiness. The intellect and mind both need to be devoted to the same goal of attaining the divine. The intellect tries to reason, and the mind goes by the emotion.

Sri Dnyaneshwar Maharaj explains:

अर्जुना समत्व चित्ताचें । तेंचि सार जाणैं योगाचें । जेथ मन आणि बुद्धीचें । ऐक्य आथी ॥

This verse is emphasizing the importance of equanimity or mental balance in the practice of yoga. It suggests that the essence of yoga is understood when one achieves a state where the mind and intelligence are unified and stable.

In this passage, Sri Bhagavān cautions Arjuna about the perils of succumbing to sensory control over the mind. He illustrates this with the analogy of a boat being veered off course by gusty winds, likening it to how sensory perceptions can cloud one’s wisdom and judgment. The verse underscores the necessity of reigning in the senses and steadying the mind to preserve intellectual clarity, advocating for self-discipline as a means to spiritual enlightenment and comprehension.

The Bhagavadgītā advocates for a focused approach to life’s goals, offering guidance on overcoming obstacles encountered along the path. It underscores the value of imbibing its teachings early in life, suggesting that young minds be nurtured with these principles for future success. Contrary to the misconception that studying the Bhagavad Gita leads to renunciation and familial abandonment, it is crucial to recognize that both Sri Bhagavān and Arjuna, the dialogue’s proponent and recipient, were themselves householders (gruhastha-ashram). This highlights that its wisdom is applicable within the realm of family life as well.

Sri Bhagavān imparts to Arjuna that mastery over one’s senses, preventing them from pursuing sensory pleasures, culminates in unwavering wisdom. Such discipline ensures an intellect that remains undisturbed by worldly desires, a prerequisite for spiritual ascension. This steadfast wisdom is indicative of self-mastery.

Sri Bhagavān also recalls Arjuna’s exemplary self-control: his unwavering dedication to archery, even under the veil of night, and his unshaken composure in the face of Urvashi’s temptations, viewing her as a mother figure despite her subsequent curse. One who has tamed the mind anchors their wisdom in the divine, embodying the essence of a Sthitaprajna—a person of steady wisdom.

Sri Bhagavān masterfully uses the ocean as a metaphor to describe a person of unwavering wisdom. Like the ocean, which remains tranquil despite the continuous inflow of rivers, the sage remains undisturbed amidst a deluge of desires. Rooted in inner peace, the sage does not give in to desires; they merely pass by without disrupting his serenity. Conversely, those who seek to satisfy desires cannot find peace, as their minds are perpetually stirred by longing.

A Sthitaprajna, though imperturbable in the face of dualities such as pleasure and pain or gain and loss, is not indifferent to the joys and sorrows of others and is always ready to offer assistance.

Sri Dnyaneshwar Maharaj describes this beautifully:

जर्‍ही सरितावोघ समस्त । परिपूर्ण होऊनि मिळत । तर्‍ही अधिक नोहे ईषत् । मर्यादा न संडी ॥

Even when all rivers, symbolizing a wealth of water, converge into the ocean, it does not overflow its boundaries. This serves as an allegory for the spiritually realized individual who, despite being self-contained, remains modest and within their limits.

ना तरी ग्रीष्मकाळीं सरिता । शोषूनि जाती समस्ता । परी न्यून नव्हे पार्था । समुद्रु जैसा

Similarly, even when rivers dry up in summer, the ocean’s depth is unaltered. This depicts the spiritually constant person who remains fulfilled and whole within themselves, regardless of life’s external ebbs and flows.

Sri Bhagavān delineates the journey to peace, emphasizing that it is through the relinquishment of all desires and the absence of greed, possessiveness, and ego that one attains tranquility. This liberation from desire and self-identity paves the way for true serenity.

A Marathi poem encapsulates this wisdom eloquently:

जीवन त्यांना कळले हो
मीपण ज्यांचे पक्‍व फळापरी
सहजपणाने गळले हो
जीवन त्यांना कळले हो

This verse contemplates the profound realization of life by those who have spiritually ripened, much like ripe fruit effortlessly detaching and falling from its branch. It portrays how such individuals have naturally released their attachments and possessiveness, thereby attaining a deep understanding of life’s true nature.