Ramanuja's Gita Bhashyam - Chapter 2 - sloka 65

The entire content of this mail is from Swami Adidevananda's translation of Ramanuja's  Gita Bhashya, published by Ramakrishna Mission.

The Enlightened Defined -54-72

1 Gita Sloka every day - Chapter 2 - Samkhya Yoga - Sloka 65

Nammalwar

Prasade sarva dukhanam hanih asya upajayate I

Prasanna chetasah hi ashu buddhih paryavatishtate II sloka 65

प्रसादे सर्व दुखनं हानिः अस्य उपजायते ।

प्रसन्न चेतसः हि आशु बुद्धिः पर्यवतिष्ठते ।। श्लोक ६५ 

In that serenity, there is loss of all sorrow; For in the case of the person with  serene mind, the buddhi  soon becomes well anchored

When the mind of this person gets serene, he gets rid of all sorrows originating from contact with matter. For, in respect of the person whose mind is serene, ie., is free from the evil which is antagnostic to the vision of the self, the Buddhi, having the pure self for its object, becomes established immediately. Thus, when the mind is serene, the loss of all sorrow surely arises. 

Ramanuja's Gita Bhashyam - Chapter 2 - sloka 66

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

The Enlightened Defined -54-72

1 Gita Sloka every day - Chapter 2 - Samkhya Yoga - Sloka 66

Nasti buddhih ayuktasya nacha ayuktasya bhavana I

Nacha bhavayatah shantih ashantasya kutah sukham II sloka 66 

नास्ति बुद्धिः अयुक्तस्य नच अयुक्तस्य भावना ।

नच भावयतः शान्तिः अशान्तस्य कुतः सुखं ।। श्लोक ६६ 

There is no wisdom in the fickle minded; nor is there meditation in him. To the unmeditative there is no peace. And how can the peaceless enjoy happiness?

Yoga is the science of self culture. He who devoutly practices it is called yukta; but he who is indifferent to it is an ayukta. It is by the practice of self culture buddhi  or right understanding is developed. It makes the mind profound, which state being known as bhavana.  The one devoid of profundity does not get santi - serenity of mind. How can there be happiness to one with a disturbed mind? 

Excellences such as a deep discrimination, benign mentation, solemn bearing and unbroken joy emanate from the practice of yoga. He who is indifferent to this soul-elevating science paves the way for self-annihilation.

Clay allows itself to be moulded into any fine form;but baked clay is of no use for this purpose. Mind burnt by profane desires is incapable of taking divine moulds

Sri Ramakrishna Paramahamsa

Ramanuja's Gita Bhashyam - Chapter 2 - sloka 64

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

The Enlightened Defined -54-72

1 Gita Sloka every day - Chapter 2 - Samkhya Yoga - Sloka 64

Lord Badrinath

Raga dvesha viyuktaistu  vishayaan indriyaih charan I

Atma vashahaih  vidheyatma prasadam adhigachati II sloka 64

राग द्वेष  वियुक्तैस्तु विषयान् इन्द्रियैः चरन ।

आत्म वशहैः विधेयात्मा प्रसादं अधिगछति ।। श्लोक ६४ 

But he goes through the sense objects with the senses free from love and hate, disciplined  and controlled, attains serenity.

Having focussed in the way already described, the mind on Me - the Lord of all and the auspicious object of meditation, he who goes through ie., considers with contempt the sense objects, with senses under control and free from hate and attraction by reason of all impurities  of mind being burnt out - such a person has a disciplined self, ie., disciplined mind. He attains serenity. The meaning is that his mind will be free of impurities.

Bhagavad Gita Chapter 2 - Samkhya Yoga - Sloka 65

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

The Enlightened Defined -54-72

1 Gita Sloka every day - Chapter 2 - Samkhya Yoga - Sloka 65

Nammalwar

Prasade sarva dukhanam hanih asya upajayate I

Prasanna chetasah hi ashu buddhih paryavatishtate II sloka 65

प्रसादे सर्व दुखनं हानिः अस्य उपजायते ।

प्रसन्न चेतसः हि आशु बुद्धिः पर्यवतिष्ठते ।। श्लोक ६५ 

In tranquility all his sorrow is destroyed. For the intellect of the tranquil minded is soon anchored in equilibrium 

The world is a mixture of good and evil. But the majority of people see more of evil than good in it. Some among them hope that when the world gets rectified there is the possibility of their enjoying more of peace of mind. Cognizing evil in the world and mind being given to restlessness are interrelated. Evils seen outside are all, in fact, the projections of the mind; they have no external reality. As the mind gets purified, seeing of evil gets minimised. Grounds for becoming a prey to sorrow are accordingly cut down. When the mind becomes perfectly pure, all evils and all sorrow automatically vanish. Keeping the mind even, under all circumstances is the means to gain in purity.

What appears as the world is verily the Divinity. Creating relationship with It on this basis leads to the purification of mind. Poise and placidity are the characteristics of the purified mind. Atman, the Reality gets reflected best in it. Ultimately the pure mind itself gets merged in the Atman. 

After curdling, the milk is to be kept undisturbed in one place so that it may coagulate into good curds. Change of place will have an adverse effect. Likewise mind is to be fixed on the Lord only for it to become calm and divine.

Sri Ramakrishna Paramahamsa

Ramanuja's Gita Bhashyam - Chapter 2 - sloka 63

The entire content of this mail is from Swami Adidevananda's translation of Ramanuja's Gita Bhashya, published by Ramakrishna Mission.

The Enlightened Defined -54-72

1 Gita Sloka every day - Chapter 2 - Samkhya Yoga - Sloka 63

Krodhat bhavati sammohah sammohat smriti vibhramah I

Smriti bhramshat buddhi nashah buddhinasat pranashyati II sloka 63

क्रोधात् भवति संमोहः संमोहात् स्मृति विभ्रमः ।

स्मृति भ्रंषात बुद्धि नाशः बुद्धिनाशत प्रणश्यति ।। श्लोक ६३

From anger there comes delusion; from delusion, the loss of memory; from the loss of  memory the destruction of discrimination, and with the destruction of discrimination, he is lost.

'From the loss of memory there comes the destruction of discrimination'. This means that there will be destruction of the effect of efforts made earlier to attain the knowledge of the self. From the destruction of the discrimination, one becomes lost, ie., is sunk in samsara or worldliness

Bhagavad Gita Chapter 2 - Samkhya Yoga - Sloka 64

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

The Enlightened Defined -54-72

1 Gita Sloka every day - Chapter 2 - Samkhya Yoga - Sloka 64

Lord Badrinath

Raga dvesha viyuktaistu  vishayaan indriyaih charan I
Atma vashahaih  vidheyatma prasadam adhigachati II sloka 64

राग द्वेष  वियुक्तैस्तु विषयान् इन्द्रियैः चरन ।

आत्म वशहैः विधेयात्मा प्रसादं अधिगछति ।। श्लोक ६४ 

But the disciplined yogi moving among objects with self under control, and free from attraction and aversion, gains in tranquility

The senses are extrovert by nature. They ramble in fields external. Those objects that are pleasing to them are hugged while those others that are displeasing, shunned. A closer study reveals that these senses are themselves instruments in the hands of the mind. As goaded on by the mind they indulge in attraction and aversion. 

He is a yogi who has conquered his mind. He makes it revel in the Atman. If it ever goes outward, it does so being untainted by attraction and aversion. There is purity as well as innocence in its contacting the external objects, with the result that the tranquility of the mind is not disturbed. On the other hand calmness and clarity increase. It is a form of samadhi  for the mind to be fixed in purity and calmness, while making benign use of the senses.  

Sri Ramakrishna's life exemplifies this fact. The sight of an extensive verdure below and dense black clouds above with a group of snow white cranes in flight in between, took him into the Beyond. While the make up of Siva was going on on his person, the sense of touch with the holy ash all over the body transported him into the Infinite.Hearing of the divine name of the Lord was a sure means to put him in samadhi. The aroma of the incense used in the worship roused the divine consciousness in him. The taste of the sacramental food invoked his devotion to God. Thus all the 5 senses served him as gateways to the Noumenon. Instead of their being impediments they became instruments for who transcendental flights of the perfected mind of this disciplined yogi.

Ramanuja's Gita Bhashyam - Chapter 2 - sloka 62

The entire content of this mail is from Swami Adidevananda's translation of Ramanuja's  Gita Bhashya, published by Ramakrishna Mission.

The Enlightened Defined -54-72

1 Gita Sloka every day - Chapter 2 - Samkhya Yoga - Sloka 62

Radha with soulful eyes

Dhyayato vishayan pumsah sangah teshu upa jayate I

Sangat sanjayate kamah kamat krodhah abhijayate II sloka 62

ध्यायतो विषयान पुंसः तेषु उप जायते ।

संगत संजायते कामः क्रोधः अभिजायते ।। श्लोक ६२ 

To a man thinking of sense-objects, there arises attachment to them; from attachment arises desire; from desire arises anger.

Indeed in respect of a person, whose attachment to sense-objects is expelled but whose mind is not focused on Me, even though he controls the senses, contemplation on sense-objects is unavoidable on account of the impressions of sins from time immemorial. Again attachment increases fully in 'a man who thinks about  sense-objects'. 'From attachment arises desire'. What is called 'desire' is the further stage of attachment. After reaching that stage, it is not possible for a man to stay without experiencing the sense objects. 'From such desire arises anger'. When a desire exists without its object being nearby, anger arises against persons nearby under the feeling. 'Our desire is thwarted by these persons'

'From anger there comes delusion'. Delusion is want of discrimination between what ought to be done and what ought not to be done. Not possessing that discrimination one does anything and everything. Then there follows the failure of memory, ie., of the impressions of the earlier efforts of sense control, when one strives again to control the senses.