Bhagavad Gita - Chapter II - 63

The loop of error

Krodhath Bhavati Sammohaha Sammohath Smriti Vibhramaha|

Smritibhramshath Buddhi Nashaha Buddhi Nashath Pranashyati||

In continuation of the trail of destruction from desire, mentioned in the previous verse, Sri Krishna says that from anger arises delusion. Anger hides the intellect and does not make the person experience reality as it is. If you are angry with someone, then even if that person is trying to help you, you will perceive that person is against you and get more angry. When there is delusion, your memory gets corrupted. You do not remember the situations and people correctly, but as your deluded mind dictates you to remember. When the memory becomes corrupt, the intellect which makes decisions based on past memory is not having the right tools to make the correct decisions. It takes the wrong decisions because the input for its choices are wrong. When the intellect is destroyed, then everything is destroyed. You make the wrong choices and face the wrong consequences and this loop of wrong thought, wrong action and wrong results continues ininterrupted. - Swahilya Shambhavi.

Bhagavad Gita : Chapter II - 62

Attachment to objects

Dhyayato Vishayan Pumsaha Sangasteshuupa Jayate|

Sangath Sanjayate Kamaha Kamath Krodhobhi Jayate||

Once a man begins to think about material things, he gets attached to those objects. Out of that attachment is born desire and out of the desire comes anger, when there is an obstacle between you and the object you desire, then anger arises at the apparent cause of the obstacle. - SS

Bhagavad Gita : Chapter II - 61

Drawn to me

Taani Sarvani Samyamya Yukta Aseeta Matparaha|

Vashehi Yasyendriyani Tasya Pragnya Pratishtitha||

Sri Krishna tells Arjuna that by collecting all the sense organs into one focal point within and seated in yoga, meditating upon the supreme consciousness, the one who is drawn within is called a person of steady intellect. - Swahilya Shambhavi.

Bhagavad Gita : Chapter II - 60

Nature of the senses to go outward

Yatatohyapi Kaunteya Purushasya Vipaschitaha|

Indriyani Pramatheeni Haranthi Prasabham Manaha||

Arjuna, the senses are by nature prone to turbulence. Even for the most intelligent and balanced Purusha, who makes an effort towards self-realisation, when swayed by desires of the senses, the mind is dragged forcibly outward. - Swahilya Shambhavi.

Bhagavad Gita - II : 59

Nothing moves within

Vishaya Vinivartante Niraharasya Dehinaha|

Rasavarjam Rasopyasya Param Drishtva Nivartate||

When a man of steady wisdom has an intellect rooted in consciousness, there is a cerebral transformation that happens. While for a person who does not subject himself to sensory stimuli through the organs of perception and action, the drive or energy still is ready to function when the input is given. In a man of steady wisdom, who has experienced the supreme truth, even this driving force whithin that causes enjoyment or repulsion when subject to sensory stimuli ceases to exist. - Swahilya Shambhavi (Pix: Swahilya Shambhavi - Anaikatti.)

Bhagavad Gita - II: 58

Draw in like a tortoise

Yada samharate Chayam Kurmonganeeva Sarvashaha|
Indriyaneendriyarthebhyaha Tasya Pragnya Pratishtitha||
Just as a tortoise draws all parts of its body into the shell in times of danger, if a human being is able to withdraw his sense organs of smell, touch, taste, sight and hearing and the sense organs of action - hands, feet, speech, reproduction and excretion at times when they are not needed to be used, such a person becomes rooted in consciousness. - Swahilya Shambhavi

Bhagavad Gita - II - 57

Rooted in consciousness

Yahsarvatraanabhisnehaha Tattathprapya Shubhashubham|
Nabhinandati Nadweshti Tasya Pragnya Pratishthitha||

One who does not rest his affections everywhere and in every person or thing, the one who does not feel overjoyed while attaining to the pleasant and auspicious and does not express hate in encountering the unpleasant or inauspicious experiences, that person's intellect is well rooted in awareness. - Swahilya Shambhavi.