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Bhagavad Gita Chapter 2 Verse 63

भगवद् गीता अध्याय 2 श्लोक 63

क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः।
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति।।2.63।।

English Translation - Swami Gambirananda

2.63 From anger follows delusion; from delusion, failure of memory; from failure of memory, the loss of understanding; from the loss of understanding, he perishes.

English Translation - Swami Sivananda

2.63 From anger comes delusion; from delusion loss of memory; from loss of memory the destruction of discrimination; from the destruction of discrimination he perishes.

English Translation - Dr. S. Sankaranarayan

2.63. From wrath delusion comes to be; from delusion is the loss of memory; from the loss of memory is the loss of capacity to decide; due to the loss of capacity to decide, he perishes outright.

English Commentary - Swami Sivananda

2.63 क्रोधात् from anger? भवति comes? संमोहः delusion? संमोहात् from delusion? स्मृतिविभ्रमः loss of memory? स्मृतिभ्रंशात् from loss of memory? बुद्धिनाशः the destruction of discriminatio? बुद्धिनाशात् from the,destruction of discrimination? प्रणश्यति (he) perishes.Commentary From anger arises delusion. When a man becomes angry he loses his power of discrimination between right and wrong. He will speak and do anything he likes. He will be swept away by the impulse of passion and emotion and will act irrationally.

English Translation of Sanskrit Commentary By Sri Shankaracharya's

2.63 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.]

English Translation of Commentary - Dr. S. Sankaranarayan

2.63 Dhyayatah etc. krodhat etc. In the case of an ascetic, the very act of abandoning sense-objects itself resutls in undertaking the sense-objects. For, they abandon indeed by meditating [on them], and at the very time of such a meditation, attachment etc., are born in regular succession. Hence the act of abandoning objects is harmless only in the case of a man-of-stabilized-intellect. (65)

English Translation of Ramanuja's Sanskrit Commentary

2.63 From the loss of memory there comes the destruction of discrimination. The meaning is that there will be destruction of the effect of efforts made earlier to attain the knowledge of the self. From the destruction of discrimination, one becomes lost, i.e., is sunk in Samsara or worldliness.

Commentary - Chakravarthi Ji

From anger develops absence of discrimination of what should be done and what should not be done (sammohah). From bewilderment develops loss of remembrance of ones own benefit derived from the instructions of scriptures (smrti vibhramah). From that comes a destruction of resolve for spiritual practices (buddhi nasa). Then one falls into the well of samsara.

Rudra Vaishnava Sampradaya - Commentary

Continuing Lord Krishna explains that from anger the result is delusion and loss of discrimination. From delusion results confusion and lapse of memory. From loss of discrimination results bewilderment regarding the injunctions of the scriptures and the instructions of the spiritual master. The end result of these is the complete stupefaction of ones intelligence like unto a tree. From the destruction of ones intelligence one spiritually perishes becoming dead while alive as it were.

Brahma Vaishnava Sampradaya - Commentary

Lord Krishna has given the origin and causes for the defects mentioned in this verse and the previous one. Sammoha meaning delusion indicates the desire to engage in inappropriate actions. The same meaning is given for moha which also indicates unrighteousness desires and the tendency to inappropriate activities. Bewilderment of memory causes destruction in the intellect. Destruction of the intellect is the non-awareness of ones eternal connection to the omnipresent soul. Pranasyati meaning one falls completely down indicates that one goes to the degraded hellish planets. Due to having unrighteous desires one cannot remember the eternal truths of the Vedic scriptures. Then due to defective perceptions one makes erroneous summations in what actions to perform and what actions not to perform. By these sinful activities one is degraded to the lower worlds. Now begins the summation. Sammoha denotes an illusionary perception of knowledge. This means even if the knowledge is right one will be deluded and remember it incorrectly. Thus due to perceiving the essence of the knowledge erroneously ones judgement will be compromised and ones actions will follow a distorted summation.

Shri Vaishnava Sampradaya - Commentary

Lord Krishna is explaining that one whose cravings for sensual objects linger, the effort to overcome the senses without focusing the mind on the Supreme Lord is futile. This is due to the fact that without the Supreme Lords grace the residue of past sensual activities and the pleasure or frustration derived therefrom will delude the mind to pursue sense objects. This debilitating effect creates a magnetic attraction where the desire for sense objects becomes more and more extreme. From this extreme desire springs kama lust. Lust is the next stage of desire. Lust is that which one feels when they thinks that they cannot exist without their desire being gratified. From lust springs krodha anger. Krodha is that frustrated outraged one feels against that which stands in the way of obtaining the gratification of ones senses. From krodha arises sammoha bewilderment and delusion which is the mental condition where one is no longer cognisant of what action should be performed and what action should not be performed. One will foolishly do anything in this condition. Thereafter comes dementia causing loss in memory of the process one began in order to constrain the senses and control the mind. From dementia comes loss of will power, one no longer has the drive and incentive to cultivate themselves towards obtaining spiritual realisation of the eternal soul. When this happens then one perishes their spiritual opportunity being drowned again and again in samsara the endless cycle of birth and death in the material existence.

Kumara Vaishnava Sampradaya - Commentary

Lord Krishna is explaining that one whose cravings for sensual objects linger, the effort to overcome the senses without focusing the mind on the Supreme Lord is futile. This is due to the fact that without the Supreme Lords grace the residue of past sensual activities and the pleasure or frustration derived therefrom will delude the mind to pursue sense objects. This debilitating effect creates a magnetic attraction where the desire for sense objects becomes more and more extreme. From this extreme desire springs kama lust. Lust is the next stage of desire. Lust is that which one feels when they thinks that they cannot exist without their desire being gratified. From lust springs krodha anger. Krodha is that frustrated outraged one feels against that which stands in the way of obtaining the gratification of ones senses. From krodha arises sammoha bewilderment and delusion which is the mental condition where one is no longer cognisant of what action should be performed and what action should not be performed. One will foolishly do anything in this condition. Thereafter comes dementia causing loss in memory of the process one began in order to constrain the senses and control the mind. From dementia comes loss of will power, one no longer has the drive and incentive to cultivate themselves towards obtaining spiritual realisation of the eternal soul. When this happens then one perishes their spiritual opportunity being drowned again and again in samsara the endless cycle of birth and death in the material existence.

Transliteration Bhagavad Gita 2.63

Krodhaad bhavati sammohah sammohaat smriti vibhramah; Smritibhramshaad buddhinaasho buddhinaashaat pranashyati.

Word Meanings Bhagavad Gita 2.63

krodhāt—from anger; bhavati—comes; sammohaḥ—clouding of judgement; sammohāt—from clouding of judgement; smṛiti—memory; vibhramaḥ—bewilderment; smṛiti-bhranśhāt—from bewilderment of memory; buddhi-nāśhaḥ—destruction of intellect; buddhi-nāśhāt—from destruction of intellect; praṇaśhyati—one is ruined