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Bh Gita II: Sh 59, 60, 61: Sankara Bhasya
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To: alt-hindu@uunet.uu.net
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Subject: Bh Gita II: Sh 59, 60, 61: Sankara Bhasya
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From: lchiluku@ucsd.edu (R. & L. Chilukuri)
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Date: 13 May 1995 07:25:25 GMT
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From news@network.ucsd.edu Sat May 13 03: 15:29 1995
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Newsgroups: alt.hindu
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Organization: Univ of California at San Diego
Sankara Bhasya, translated by Dr. A.G. Krishna Warrier
Gita II: Shlokas 59,60,61
59: Vishaya vinivartante niraharasya dehinah
rasavarjam rasopyasya param drishtva nivartate
Though the objects, meaning the senses related to them (or the very objects
themselves) cease to operate as regards the man who rejects them - and this
happens even if the practitioner of severe austerities be but a fool - the
taste or joy in the objects may nevertheless persist. This taste or rasa is
the attachment to the objects concerned, vide usages such as "active due to
specific attachment", "enjoyer", "knower of taste" etc. Even that subtle joy
which makes objects attractive retreats from the disciplined sage, once he
realises the supreme Reality as "I am verily That". The sense is that, then,
the source of objective awareness dries up. In the absence of this
realization, "the taste" won't be obliterated. The import is that the
stability of wisdon whose essence is right knowledge must be secured.
One who seeks stability of wisdom, defined as right knowledge, must, first,
control the senses. Otherwise evil may ensue:
60: yatato hyapi kaunteya purushasya vipaschitah
indriyani pramathini haranti prasabham manah
"Since the impetuous senses of even a learned man, intelligent man, who
strives" - this is how these separately placed words would have to be
construed. The impetuous senses drive him towards objects and agitate his
mind. thus, perforce, they carry it away, though he has clear perception or
the right knowledge of discrimination.
61: tani sarvani samyamye yukta aseeta matparah
vashe he yasyendriyani tasya prajna pratishtita
"Controlling them all", establishing dominion over all of them,
"integrated", i.e. concentrated, one should sit. "Deeming me supreme", means
that for him Vasudeva, the inner self of all, is supreme. The idea is that
he should sit, thinking, "I am not different from Vasudeva". The wisdom of
that Yogi, seated thus, is stable. Through the force of repeated efforts he
has brought his senses under control.
Now is pointed out the root of all disaster betiding one who fails in his
efforts at self control:---
