BG 2.63
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Devanagari
क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः ।
स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥ ६३ ॥
Verse text
krodhād bhavati sammohaḥ
sammohāt smṛti-vibhramaḥ
smṛti-bhraṁśād buddhi-nāśo
buddhi-nāśāt praṇaśyati
Synonyms
krodhāt
—
from anger
;
bhavati
—
takes place
;
sammohaḥ
—
perfect illusion
;
sammohāt
—
from illusion
;
smṛti
—
of memory
;
vibhramaḥ
—
bewilderment
;
smṛti-bhraṁśāt
—
after bewilderment of memory
;
buddhi-nāśaḥ
—
loss of intelligence
;
buddhi-nāśāt
—
and from loss of intelligence
;
praṇaśyati
—
one falls down.
Translation
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.
Translation (Visvanatha Cakravarti Thakura)
63. From anger arises bewilderment. From bewilderment comes loss of memory. From loss of memory comes loss of intelligence. From loss of intelligence one becomes completely destroyed.
Translation (Baladeva Vidyabhusana)
63. From anger arises bewilderment. From bewilderment comes loss of memory. From loss of memory comes loss of determination. From loss of determination, one sinks into the material ocean.
Purport
Śrīla Rūpa Gosvāmī has given us this direction:
prāpaṣcikatayā buddhyā hari-sambandhi-vastunaḥ mumukṣubhiḥ parityāgo vairāgyaṁ phalgu kathyate
( Bhakti-rasāmṛta-sindhu 1.2.258)
By development of Kṛṣṇa consciousness one can know that everything has its use in the service of the Lord. Those who are without knowledge of Kṛṣṇa consciousness artificially try to avoid material objects, and as a result, although they desire liberation from material bondage, they do not attain to the perfect stage of renunciation. Their so-called renunciation is called phalgu, or less important. On the other hand, a person in Kṛṣṇa consciousness knows how to use everything in the service of the Lord; therefore he does not become a victim of material consciousness. For example, for an impersonalist, the Lord, or the Absolute, being impersonal, cannot eat. 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. The devotee takes prasādam in Kṛṣṇa consciousness, whereas the nondevotee rejects it as material. The impersonalist, therefore, cannot enjoy life, due to his artificial renunciation; and for this reason, a slight agitation of the mind pulls him down again into the pool of material existence. It is said that such a soul, even though rising up to the point of liberation, falls down again due to his not having support in devotional service.
Purport (Visvanatha Cakravarti Thakura)
From anger develops absence of discrimination of what should be done and what should not be done (saṁmohaḥ). From bewilderment develops loss of remembrance of ones own benefit derived from the instructions of scriptures (smṛti-vibhramaḥ). From that comes a destruction of resolve for spiritual practices (buddhi-nāśa). Then one falls into the hole of samsāra.
Purport (Baladeva Vidyabhusana)
From anger arises loss of discrimination (saṁmohaḥ) of what is proper or improper action. From this saṁmoha arises destruction of memory of his plans to attempt to conquer the senses (smṛti vibhramaḥ). From this destruction of memory arises destruction of the determination necessary for knowledge of ātmā (buddhi-naśaḥ). From destruction of determination, one again sinks in the ocean of material enjoyment, and continues in saṁsāra (praṇaśyati). Without surrender to Me, the senses join the weak mind to the respective sense objects. [Note: Verse sixty spoke of the senses taking away the mind by force to sense objects. Verse sixty-two and sixty-three described the effects coming from that.] Therefore one who wants to conquer the mind must worship the Lord.
Surrender Unto Me
Here, up to Text 63, is explained what are the symptoms of someone who is situated in Krsna consciousness ‑ he is getting pleasure within because his senses are controlled and fully fixed in Krsna's service.
In Texts 64, 65 and 66 and more or less to the last verse, the last question is answered: "How does he walk?" which means "how does he actually engages his senses?"
[ 5 . How does he walk? (How does he actually engage his senses?) Free from attachment and aversion and satisfied in Krsna consciousness, he is fixed by his intelligence (64‑65) and achieves undisturbed peace by ignoring the desires of his mind. He thus, internally renounced, acts in connection with the Supreme. (66‑71) ]