The Spiritual Import of the Mahabharata and the Bhagavadgita : Ch-6. Part-1.

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 6: Universal Action-1.


In a single verse which occurs in the fifth chapter of the Bhagavadgita, the gradual stages of the ascent of human perspective are given to us. Yoga-yukto visuddhatma vijitatma jitendriyah, sarvabhuttmabhutatma kurvann api na lipyate. Jitendriyah: ‘One who has restrained the senses.’ This is the definition of a person who has risen above the ordinary prosaic level of attachment to objects. The connection of the senses with objects is so common and apparent that we may almost be said to be living in object-consciousness, and living an object life, a fact that would be obvious. When we analyse our own minds and discover what we are contemplating, all our contemplations are of objects—of this and that and what not. The intention behind this thought of objects is a deluded notion of the senses, that they become enhanced in their dimension by the increase of pleasurable experiences.


The very same chapter in the Gita gives us an insight into the futility of the search for pleasure in objects. Ye hi samsparsaja bhoga duhkha-yonaya eva te, ady-antavantah kaunteya na tesu ramate budhah. There is a beginning and an end for the pleasures of sense. There is anxiety permeating this search for pleasure in objects; anxiety which is equivalent to sorrow, which is present continuously from the beginning to the end in one’s search for pleasure through objects. There is anxiety when the objects are not possessed. Because they are not possessed, there is an anxiety as to when they will be possessed. When they are actually possessed, then there is anxiety as to how long they will be in possession. One would not want to be deprived of this contact, and when there is bereavement of oneself from the objects, one need not explain the grief. Therefore there is grief and sorrow in the beginning, in the middle and in the end. There is no pleasure in the objects, which is practically demonstrated by our daily lives. Wise people do not indulge themselves in this search for object experience. Na tesu ramate budhah: It is the blind senses that, like moths rushing to fire, go headlong into external contact; a contact which they can never establish in this life, for reasons beyond their expectation and knowledge. Hence, it is necessary to control the senses

Swami Krishnananda

To be continued  ...


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