Q3: How does he sit? (Bg 2.58 to 2.63)
Krsna gives a direct answer to the third question of Arjuna: How does he sit, or in other words, how does he restrain his senses, remaining composed even when there is temptation to act or react?
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Verse 58: yadā samharate cāyam, kūrmo ’ngānīva sarvaśaḥ
indriyāṇīndriyārthebhyas, tasya prajñā pratiṣṭhitā
One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is firmly fixed in perfect consciousness.
Verse 59: viṣayā vinivartante, nirāhārasya dehinaḥ
rasa-varjam raso ’py asya, param dṛṣṭvā nivartate
Though the embodied soul may be restricted from sense enjoyment, the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.
Verse 60: yatato hy api kaunteya, puruṣasya vipaścitaḥ
indriyāṇi pramāthīni, haranti prasabham manaḥ
The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them.
Verse 61: tāni sarvāṇi samyamya, yukta āsīta mat-paraḥ
vaśe hi yasyendriyāṇi, tasya prajñā pratiṣṭhitā
One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence.
Verse 62: dhyāyato viṣayān pumsaḥ, sangas teṣūpajāyate
sangāt sañjāyate kāmaḥ, kāmāt krodho ’bhijāyate
While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.
Verse 63: krodhād bhavati sammohaḥ, sammohāt smṛti-vibhramaḥ
smṛti-bhramśād buddhi-nāśo, buddhi-nāśāt praṇaśyati
From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the material pool.
In verses 2.58 and 2.59, Krsna gives a direct answer to the third question of Arjuna: How does he sit, or in other words, how does he restrain his senses, remaining composed even when there is temptation to act or react? He then continues in the next four verses, from 2.60 to 2.63, giving additional instructions about the control of the senses.
Krsna explains that a self-realized soul is like a tortoise, which is able to use its senses when it’s appropriate and withdraw them when not appropriate. He thus engages his senses only in ways that are favorable to his Krsna Consciousness (taking prasāda, begetting Krsna-conscious children, working in ways that are positive for the spiritual uplifting of society, etc) In the beginning, we may maintain a similar behavior based on following rules and regulations, but a self-realized devotee does this naturally because he attains a higher taste due to his involvement with the spiritual platform.
Srila Prabhupada explains that the senses are like powerful venomous serpents that like to act as they please, but when left unrestricted, they are very dangerous. As long as the senses remain unrestricted, it's very hard for us to advance in spiritual life. A devotee should thus be like a snake charmer, who is capable of controlling the serpents without having to directly fight them.
Directly restricting the senses may work for some time in the beginning, but it is a very difficult process. Instead, we can control the senses by engaging them in superior activities. We can abandon the consumption of mundane food by honoring prasāda, we can avoid mundane literature by reading transcendental books and hearing about Krsna, we can avoid intimate association with mundane people by developing friendship with like-minded devotees, and so on. Following the rules and regulations is also an essential part of the process, but ultimately, the process of controlling the senses is advancing in Krsna Consciousness and acquiring a higher taste. Once we get a taste for the eternal, we naturally lose the taste for the temporary.
As Prabhupada explains in his purport: "Unless one is transcendentally situated, it is not possible to cease from sense enjoyment. The process of restriction from sense enjoyment by rules and regulations is something like restricting a diseased person from certain types of eatables. The patient, however, neither likes such restrictions nor loses his taste for eatables." "But one who has tasted the beauty of the Supreme Lord Kṛṣṇa, in the course of his advancement in Kṛṣṇa consciousness, no longer has a taste for dead, material things."
The dangerous senses
Arjuna wanted to become a jñani, abandoning his natural occupation as a kṣatriya and going to meditate in the forest, but Krsna explains in verse 2.60 the danger of this path. The senses are so strong that they can carry away the intelligence of even a great sage. What to say about someone who still has material desires? Krsna thus alerts us to the dangers of artificial renunciation and explains the superiority of buddhi-yoga, the combination of working in devotion and transcendental knowledge, which brings us to the supreme result. Although Krsna is giving these instructions to Arjuna, we can see that the same principles are applicable to us. Most of our struggles in spiritual life come from our hesitance in doing the right thing, performing our duties, following rules, dealing with difficulties, etc., which is similar to the hesitancy of Arjuna in fighting according to his duty. Throughout the Gītā, Krsna guides us in the process of remaining on the right path and explains the dangers of not doing so.
Krsna explains that the senses are so strong that they forcibly carry away the mind even of a man of discrimination. It's not possible to fix our meditation into the void. Our consciousness can become fixed when we fully engage our senses in Krsna’s service. The most practical way to do that is to be engaged in not only practicing ourselves but also striving to bring Krsna Consciousness to others. This is the ultimate conclusion of the Bhagavad-gītā, our “battle of Kurukṣetra”, which we can fight after understanding the conclusions of the text. Mature devotees who have burned their material desires and fixed their intelligence may be able to go to an isolated place to just chant, but one who still has material desires is not advised to do the same.
Krsna is absolute: his name, form, pastimes, etc., are non-different from Him. Everything connected with the Lord shares the same spiritual quality. Therefore, if we are not able to directly fix our mind on Krsna, we can obtain a similar benefit by engaging in some activity connected with Krsna. This is a much easier process, especially in the beginning.
Later, in the 12th chapter, Krsna explains that although the final goal is to completely fix our mind upon Him without deviation, one who is not capable of doing so can advance by following the principles of bhakti-yoga, practicing the spiritual process according to rules and regulations. One who also can't follow this path can simply work for Him or even simply try to cultivate knowledge. There are thus no shortages of Krsna-conscious activities we can engage our minds into.
The key in this process is the words "mat-paraḥ" (in relationship with Me). The object of all activities must be the Lord, and we should see these activities as connected with Him. Often, transcendentalists fail to do so and become engaged in different types of social work, philanthropy, etc., which may be pious activities but give little spiritual benefit. The point is not just about working, but working for Krsna, following the devotional process.
If the mind is not fixed in Krsna through the process of buddhi-yoga, it will again become attracted to the objects of the senses, following the process described in verses 2.62 and 2.63:
a) A person becomes attracted to the objects of the senses, including attractive people and objects, and from this attraction comes contemplation, like a man looking at a beautiful woman.
b) From this contemplation comes attachment (sanga). The mind develops a strong desire to associate with or enjoy the objects of the senses. The more we contemplate, the stronger this desire becomes, just as a man falling in love with a woman by observing her qualities, personality, activities, etc.
c) At the beginning, attachment may manifest in a platonic way. A man may be satisfied in just observing the woman at a distance, or a lady may be satisfied in just reading romantic stories, for example. However, sooner or later, this platonic desire is converted into a desire to directly enjoy the object of contemplation, be it by directly possessing the object or associating with the person we are meditating upon. At this stage, lust (kāma) develops. We can notice that the term "object of the senses" is used both in terms of physical objects and people. The reason is that in both cases, we nourish an attitude of enjoyment, and thus we objectify the person whom we desire, just like a lusty man looking upon a woman as just an object of enjoyment. This attitude of objectification is also discussed in modern psychology, especially in the area of social psychology. Ultimately, all material desire is based on objectification to a greater or lesser degree. There is little space for true love in the material world.
d) The problem with material lust is that it can never be satisfied. Often, we don't obtain what we desire, and in other situations, it may not be what we expected. Even if we are satisfied for the time being, lust will make us desire other objects of the senses, and eventually, we will come to the point of frustration. What happens when frustration arises? It gives birth to anger, krodha.
e) Anger clouds our understanding, leading to sammoha, illusion. Suddenly we can't see things clearly and start acting impulsively, moved by strong emotions. We see everything red, so to speak.
f) This sammoha leads to smṛti-vibhrama, of bewilderment of memory. In normal situations, our decisions are guided by memory. We remember that our mother has always been kind to us, and thus we are also kind to her, for example, even if we are facing difficulties. However, when we fall under illusion due to unsatisfied lust, our memory frequently becomes twisted, and we fail to see things as they are. The memories of our kind mother may be blocked, and instead, our memory may be focused on a few events where she did things we don't like.
g) Since our intelligence is guided by memory, the twisted memory makes the intelligence (already pressed by strong emotions) act in erratic ways. Focusing on just a few negative incidents, we may act inconsiderately or even cruelly against our kind mother, for example. This is how people end up doing things they later regret, and everything comes from the negative effects of material lust. Krsna defines this last stage as buddhi-nāśaḥ (loss of intelligence).
h) What happens when intelligence is lost? Praṇaśyati: We fall down again into the material pool. Intelligence is the tool we use to discern right and wrong and find the right course of action in our process of spiritual development. When intelligence is lost, we fall fully under the dictation of the mind and become capable of doing the most outrageous things.
How can we avoid this process? In his purport, Srila Prabhupada reinforces that it is very hard to artificially control the senses. The senses require engagement, and the best way to avoid them getting engaged in negative ways is to engage them in Krsna Consciousness. To directly fight a venomous snake is very difficult and dangerous, but a snake charmer can control a serpent with the movements of his flute without having to fight it. Similarly, a devotee can easily control his senses if he learns the art of using them in the service of Krsna. As Prabhupada explains: "Whereas an impersonalist tries to avoid good eatables, a devotee knows that Kṛṣṇa is the supreme enjoyer and that He eats all that is offered to Him in devotion. So, after offering good eatables to the Lord, the devotee takes the remnants, called prasādam. Thus everything becomes spiritualized, and there is no danger of a downfall."
Later, in the 6th chapter, Krsna describes to Arjuna the process of aṣṭānga-yoga, the process of mystic yoga that demands controlling one's senses and meditating for long periods. Arjuna frankly rejects this process, claiming that it would be easier to control the wind than to control his mind and senses by such a process. However, Arjuna achieved even greater control of his senses during the battle of Kurukṣetra by engaging his senses according to the guidance of Krsna, using his natural talent as a kṣatriya.
Similarly, it may be very difficult for us to control our senses by direct restriction, but if we find ways to engage our senses in the service of Krsna according to our nature and abilities, we can easily become absorbed in the service of the Lord, which is in itself a form of samādhi.
When we speak about senses, we think about the five senses, including hearing, touch, sight, taste, and smell. The Vedic definition, however includes also the five functional senses: the hands, legs, and tongue, as well as evacuation and reproductive organs. In other words, the Vedic definition of senses includes not only the senses we use to acquire knowledge but also the senses we use to perform actions. Therefore, when we speak about engaging our senses in Krsna's service, this includes our hands and legs, our capacity for communication, and so on.
Main points in the purports of Srila Prabhupada:
"One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is firmly fixed in perfect consciousness."
a) Most people are servants of their senses. They think they are free, but in reality, they are forced to act according to the mind's whims. The test for both a self-realized devotee and a yogi is to be able to control his senses and use them only when appropriate. Just like a tortoise, he is able to restrict his senses according to the situation.
b) The senses are compared to venomous serpents, and a devotee or yogi must be strong and control these serpents, just like a snake charmer. Without following the prescriptions and restrictions of the scriptures and limiting sense enjoyment, it is not possible to be firmly fixed in Krsna Consciousness.
c) Ultimately, the senses should be used in the service of the Lord instead of to our own satisfaction. The way to control the senses is to keep them always engaged in the service of the Lord. This is the instruction given to Arjuna.
"Though the embodied soul may be restricted from sense enjoyment, the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness."
a) The mechanical process of following rules and regulations is necessary in the beginning, but it is like restricting a diseased person from certain foods. He may be restricted for the time being, but the taste remains.
b) However, when one acquires a transcendental taste for the devotional service to the Lord, he experiences a superior standard of happiness and no longer has a taste for dead, material things. At this stage, there is no need for a separate effort to follow the rules.
"The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them."
a) The mind is so difficult to control that even great transcendentalists can fall, even after a very long practice, like in the case of Viśvāmitra Muni being seduced by Menakā. It is very difficult to control the mind and senses without being fully Kṛṣṇa conscious.
b) The negative process of mechanically restricting the senses is insufficient to fully control the mind. Until one becomes fully engaged in Krsna Consciousness, one cannot completely cease material activities.
c) The special quality of Krsna Consciousness is that it automatically makes material enjoyment distasteful, like in the example of Śrī Yāmunācārya. Due to this superior engagement, the mind of a pure devotee becomes so controlled that he can defeat even a great yogi, as in the case of Ambarīṣa Maharaja and Durvāsā Muni.
"One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence."
a) Prabhupada describes details of the pastime of Ambarīṣa Maharaja to illustrate how Krsna Consciousness is the highest conception of yoga practice. Durvāsā Muni had reached the highest level of perfection in the process of mystic yoga, and was still unable to control his senses. Ambarīṣa Maharaja on the other hand passed the test without difficulty.
b) Mat-paraḥ means "in relationship with Krsna". This is the process to fully control one's senses. Just as fire burns everything within a room, the Lord situated in the heart of a devotee burns all contaminations.
c) Even the Yoga-sūtras of Patañjali, describe meditation on Viṣṇu, and not meditation on the void. In this way, they also indirectly prescribe the process of devotional service.
d) Any kind of meditation apart from meditation on the Lord is a waste of time. It is just an illusory pursuit that will not result in any definitive result. Real yoga means to become Krsna Conscious.
"While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises."
a) The senses need engagement. If a person is not properly situated in Krsna Consciousness, the senses (including the mind) will seek engagement in material activities, and it will be very difficult to restrict them.
b) Without superior engagement in Krsna Consciousness, the smallest thought of sense pleasure can agitate the mind and force one to try to satisfy such desires. The whole process starts with contemplation and follows the sequence Krsna describes in the next verses.
b) Even great demigods like Lord Shiva and Lord Brahma can fall under the influence of their senses. A pure devotee, on the other hand, can pass the test due to his superior engagement in Krsna Consciousness. Lord Shiva was seduced by Pārvatī, while Haridāsa Thākura was capable of easily passing the test of Māyā-devī incarnated.
"From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the material pool."
a) The mechanical process of renunciation adopted by impersonalists is called phalgu-vairāgya, or superficial renunciation. Because they believe there are no activities or relationships in the spiritual platform, they try to stop all activities. Without superior engagement, however, the taste for material activities remains, and a slight agitation of the mind can make them fall.
b) A person in Krsna Consciousness, on the other hand, knows how to use everything in the service of the Lord. He practices true renunciation and doesn't risk falling back into material consciousness.
c) Without developing devotional service, even if an impersonalist rises to the platform of liberation, attaining the impersonal brahmajyoti, he later falls back into the material world.
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