FolioCorpusBhagavad-gītā

Bhagavad-gītā 2.62

ధ్యాయతో విషయాన్పుంసః సఙ్గస్తేషూపజాయతే । సఙ్గాత్సఞ్జాయతే కామః కామాత్క్రోధోఽభిజాయతే ॥ ౬౨ ॥
dhyāyato viṣayān puṁsaḥ
[dhyaayato vishayaan pumsah]
saṅgas teṣūpajāyate
[sangas teshoopajaayate]
saṅgāt sañjāyate kāmaḥ
[sangaat sanjaayate kaamah]
kāmāt krodho ’bhijāyate
[kaamaat krodho ’bhijaayate]
Word-for-word
dhyāyataḥ — while contemplating viṣayān — sense objects puṁsaḥ — of a person saṅgaḥ — attachment teṣu — in the sense objects upajāyate — develops saṅgāt — from attachment sañjāyate — develops kāmaḥ — desire kāmāt — from desire krodhaḥ — anger abhijāyate — becomes manifest .
Blended reading (Sanskrit + English inline)
dhyāyato viṣayān puṁsaḥ
dhyāyataḥ
while contemplating
viṣayān
sense objects
puṁsaḥ
of a person
saṅgas teṣūpajāyate
saṅgaḥ
attachment
teṣu
in the sense objects
upajāyate
develops
saṅgāt sañjāyate kāmaḥ
saṅgāt
from attachment
sañjāyate
develops
kāmaḥ
desire
kāmāt krodho ’bhijāyate
kāmāt
from desire
krodhaḥ
anger
abhijāyate
becomes manifest .
Important Words
  • dhyāyataḥ — of one who contemplates
    Genitive of dhyāyat — meditating. The chain begins with *meditation* on sense-objects. Not seeing them or even handling them — *thinking about them*. The verse identifies the earliest link.
  • saṅgaḥ — attachment
    The chapter's hinge word (cf. 2.47, 48). From contemplation arises saṅga. The verse traces saṅga to its origin: it is born in the mind, not in the senses' contact.
  • upajāyate — arises
    Upa + √jan — to come into being beside. Each link in the chain *arises beside* the previous. The verb is used four times by implication across the verse, marking the chain of emergence.
  • kāmaḥ — lust
    Second link. From saṅga arises kāma. Note the progression: saṅga is attachment as state; kāma is desire as energy. The state energizes into a drive.
  • krodhaḥ — anger
    Third link. From kāma (frustrated) arises krodha. The verse implies: every krodha has a frustrated kāma behind it, which has an attached saṅga behind that, which has a contemplation behind it. The genealogy of anger is now traced.
While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.
Purport

One who is not Kṛṣṇa conscious is subjected to material desires while contemplating the objects of the senses. The senses require real engagements, and if they are not engaged in the transcendental loving service of the Lord, they will certainly seek engagement in the service of materialism. In the material world everyone, including Lord Śiva and Lord Brahmā – to say nothing of other demigods in the heavenly planets – is subjected to the influence of sense objects, and the only method to get out of this puzzle of material existence is to become Kṛṣṇa conscious. Lord Śiva was deep in meditation, but when Pārvatī agitated him for sense pleasure, he agreed to the proposal, and as a result Kārtikeya was born. When Haridāsa Ṭhākura was a young devotee of the Lord, he was similarly allured by the incarnation of Māyā-devī, but Haridāsa easily passed the test because of his unalloyed devotion to Lord Kṛṣṇa. As illustrated in the above-mentioned verse of Śrī Yāmunācārya, a sincere devotee of the Lord shuns all material sense enjoyment due to his higher taste for spiritual enjoyment in the association of the Lord. That is the secret of success. One who is not, therefore, in Kṛṣṇa consciousness, however powerful he may be in controlling the senses by artificial repression, is sure ultimately to fail, for the slightest thought of sense pleasure will agitate him to gratify his desires.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
62. For the person who meditates on the sense objects, attachment arises. From attachment arises desire. From desire arises anger.
Commentary

The sthita-prajṣa controls also the mind. That indeed is the cause of control of the senses. If one does not have control of the mind at all, please hear the result. A person who thinks of the sense objects develops attachment (saṅga) to them. And by that attachment, he develops strong desire (kāma) for those objects. From desire, anger develops due to obstruction to fulfilling his desire, caused by someone or something.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
62. For the person who meditates on the sense objects, attachment arises. From attachment arises desire. From desire arises anger.
Commentary

Even for those who have controlled the senses, if they do not direct their minds to Me, it is inevitable that calamities will again arise. This is expressed in two verses. For the yogī who repeatedly contemplates sense objects thinking he will derive pleasure from them (dhyāyataḥ), attachment (saṅgaḥ) to those objects arises. Because of that attachment, thirst for pleasure from those objects arises. When that longing is thwarted by something or other, anger, burning in the heart, to counteract the obstacle, arises.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

COMMON THEME: Process of falldown – If mind is not on Krishna then it fixes on the sense objects and

inevitably drags one into illusion

PROCESS OF FALLDOWN

PRACTICAL APPLICATION OF TEXT 2.60 – 2.61

Krishna contrasts the struggle of jnani with the simiplicty and ease by which a devotee remains aloof from sensual entanglement
In devotional sense control one does not become frustrated by inactivity because he engages all of his senses in regulated devotional activity
Krishna conscious activities bring true peace and lasting happiness
Focus of Learning

(a) Highest conception of Yoga perfection is Krishna consciousness

E.g. Durvasa Muni (yogi) vs Ambarisa Maharaja (Krishna conscious devotee) – Ambarisa Maharaja engaged fully his senses in Krishna’s service and thus silently tolerated Durvasa Muni’s injustice

(b) “Mat-para” – It implies all senses and mind are engaged in relationship with Krishna

e.g. Ambarisa Maharaja (Ref. SB 9.4.18-20)
Ref. Baladeva Vidyabushana who is another ‘mat-para’ devotee remarks: “Senses can be completely controlled only by strength of devotional service”

(c) Analogy of ‘devotional service’ compared to ‘Vishnu as fire’ – Just like fire burns all to ashes,

similarly Vishnu in the heart of a yogi burns all impurities

(d) Therefore the aim of real Yoga is “Devotion to Supreme Personality of Godhead” and “Meditation

on Vishnu” and not void

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
2.62 Pumsah, in the case of a person; dhyayatah, who dwells on, thinks of; visayan, the objects, the specialities [Specialities: The charms imagined in them.] of the objects such as sound etc.; upajayate, there arises; sangah, attachment, fondness, love; tesu, for them, for those objects. Sangat, from attachment, from love; sanjayate, grows; kamah, hankering, thirst. When that is obstructed from any arter, kamat, from hankering; abhijayate, springs; krodhah, anger. Krodhat, from anger; bhavati, follows; sammohah, delusion, absence of discrimination with regard to what should or should not be done. For, an angry man, becoming deluded, abuses even a teacher. Sammohat, from delusion; (comes) smrti-vibhramah, failure of memory originating from the impressions acired from the instructions of the scriptures and teachers. When there is an occasion for memory to rise, it does not occur. Smrti-bhramsat, from that failure of memory; (results) buddhi-nasah, loss of understanding. The unfitness of the mind to discriminate between what should or should not be done is called loss of understanding. Buddhi-nasat, from the loss of understanding; pranasyati, he perishes. Indeed, a man continues tobe himself so long as his mind remains fit to distinguish between what he ought to and ought not do. When it becomes unfit, a man is verily ruined. Therefore, when his internal organ, his understanding, is destroyed, a man is ruined, i.e. he becomes unfit for the human Goal. Thinking of objects has been said to be the root of all evils. After that, this which is the cause of Liberation is being now stated: [If even the memory of objects be a source of evil, then their enjoyment is more so. Hence, a sannyasin seeking Liberation cannot avoid this evil, since he has to move about for food which is necessary for the maintenance of his body. The present verse is an answer to this apprehension.]
Śrī Rāmānujācārya Classical
Translation
2.62 Indeed, in respect of a person, whose attachment to sense-objects is expelled but whose mind is not focussed 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 following. '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, i.e., of the impressions of the earlier efforts of sense control, when one strives again to control the senses.
Śrī Abhinavagupta Classical
Translation
2.62 See Comment under 2.63
Swami Sivananda Classical
Translation
2.62 When a man thinks of the objects, attachment for them arises; from attachment desire is born; from desire anger arises.
Commentary

2.62 ध्यायतः thinking? विषयान् (on) objects of the senses? पुंसः of a man? सङ्गः attachment? तेषु in them? उपजायते arises? सङ्गात् from attachment? संजायते is born? कामः desire? कामात् from desire? क्रोधः anger? अभिजायते arises.Commentary When a man thinks of the beauty and the pleasant and alluring features of the senseobjects he becomes attached to them. He then regards them as something worthy of acisition and possession and hankers after them. He develops a strong desire to possess them. Then he endeavours his level best to obtain them. When his desire is frustrated by some cause or other? anger arises in his mind. If anybody puts any obstruction in his way of obtaining the objects he hates him? fights with him and develops hostility towards hi. (Cf.II.64).

Swami Gambhīrānanda Classical
Translation
2.62-2.63 In the case of a person who dwells on objects, there arises attachment for them. From attachment grows hankering, from hankering springs anger.
Shri Purohit Swami Classical
Translation
2.62 When a man dwells on the objects of sense, he creates an attraction for them; attraction develops into desire, and desire breeds anger.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 2.63 BG 3.37 BG 16.21 SB 3.31.32 SB 7.5.30 SB 11.23.49 CC Ādi 5.150 CC Madhya 19.235 CC Madhya 22.31 Kaṭha Upaniṣad 1.2.3BRS 1.3.16
Concepts
Maya
Study Q&A referencing this verse
Related lectures
Personal Guidance
From contemplating sense objects, attachment arises; from attachment, desire; from desire, anger — this is the descent.
Practical Applications
  • Catch the descent at the contemplation stage; do not wait until anger to intervene.
  • Notice your daily 'ladder of descent' — what kind of looking precedes what kind of grasping?
  • Build small practices (chanting, prayer) at the contemplation stage rather than the anger stage.
Reflection Questions
  • What did I contemplate yesterday that ripened into attachment today?
  • Where on this ladder do I most often catch myself, and where do I miss it?
Analogy

A spark starts a small flame; the flame catches a curtain; the curtain ignites the house; the house brings down the street. From dhyāyataḥ viṣayān to krodha is exactly this chain. Intervene at the spark — the contemplation stage — and the fire never reaches the street.

Stories
The Bhāgavatam's Saubhari Muni

Saubhari Muni meditated under the Yamunā for years. He saw fish mating and the thought entered him: I too will marry. He emerged, asked for a princess of Māndhātā's daughters, was given fifty by Vedic stipulation, and expanded his form fifty-fold to live with them all.

Only after long entanglement did he realize: dhyāyato viṣayān puṁsaḥ saṅgas teṣūpajāyate. He had thought one sense-object, and the chain had unrolled itself. The Bhāgavatam (9.6) preserves the episode as the verse's living illustration.

📝 My note

Source: vedabase.io

← Read full Chapter 2