BhG 2.67

indriyāṇāṃ hi caratāṃ yan mano ‘nuvidhīyate
tad asya harati prajñāṃ vāyur nāvam ivāmbhasi

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analysis

syntax


ambhasi (on water) vāyuḥ iva (like the wind) nāvam (a boat) [harati] (it carries away),
[tadvat] (similarly) caratām (of the moving) indriyāṇāṁ (of the senses) yat (that to which) [indriyam] (to a sense) manaḥ (the mind) anuvidhīyate (it is directed to),
tat (that) [indriyam] hi (the sense indeed) asya (his) prajñām (wisdom) harati (it carries away).

 

grammar

indriyāṇām – indriya 6n.3 n. – of the senses (from: √ind – to be powerful);
hi – av. – because, just, indeed, surely;
caratām – carant (√car – to move, to go) PPr 6n.3 m. – of these which are moving, wandering;
yat – yat sn. 2n.1 n. – that on which;
manaḥ – manas 1n.1 n. – the mind (from: √man – to think);
anuvidhīyate – anu-vi-√dhā (to order, to regulate, to put) Praes. pass. 1v.1 – it is hold, it is directed to, it is trained to follow the rules;
tat – tat sn. 1n.1 n. – that;
asya – idam sn. 6n.1 n. – his;
harati – √hṛ (to carry away) Praes. P 1v.1 – it carries away;
prajñām – prajñā 2n.1 f. – discrimination, wisdom, judgement (from: pra-√jñā – to know, to understand, to discern);
vāyuḥ – vāyu 1n.1 m. – the wind (from: √vā – to blow);
nāvam – nau 2n.1 f. – ship, boat;
iva – av. – like, in the same manner as, almost, exactly;
ambhasi – ambhas 7n.1 n. – on water;

 

textual variants


hi caratāṁ → vicaratāṁ (of those which are moving apart);
harati → harate / harataṁ (it carries away);

 
 


commentaries

Śāṃkara

The key:
an excerpt from the commented verse
quotes from the scriptures
starting polemic

Sense-restraint conduces to steady knowledge.
(Question): – Why is there no knowledge for the unsteady?
(Answer): – Listen:

 ayuktasya kasmād buddhir nāsti ity ucyate –

For, the mind which yields to the roving senses carries away his knowledge,
as the wind (carries away) a ship on water.

indriyāṇāṃ hi caratāṃ yan mano’nuvidhīyate |
tad asya harati prajñāṃ vāyur nāvam ivāmbhasi ||2.67||

For, the mind which yields to the senses engaged in their respective objects, i.e., the mind which is altogether engrossed in the thought of the various objects of the senses, destroys the devotee’s discriminative knowledge of the Self and the not-Self.

 indriyāṇāṃ hi yasmāt caratāṃ sva-sva-viṣayeṣu pravartamānānāṃ yat mano ’nuvidhīyate anupravartate tat indriya-viṣaya-vikalpanena pravṛttaṃ mano ’sya yateḥ harati prajñām ātmānātma-vivekajāṃ nāśayati |

– How? – As the wind carries away a ship from the intended course of the sailors and drives her astray, so the mind carries away the devotee’s consciousness from the Self and turns it towards sense-objects.

 kathaṃ? vāyuḥ nāvam iva ambhasi udake jigamiṣatāṃ mārgād uddhṛtya unmārge yathā vāyuḥ nāvaṃ pravartayati, evam ātma-viṣayāṃ prajñāṃ hṛtvā mano viṣaya-viṣayāṃ karoti ||2.67||

 

Rāmānuja

punar apy uktena prakāreṇa indriyaniyamanam akaurvato’nartham āha—indriyāṇām iti | indriyāṇāṃ viṣayeṣu caratāṃ vartamānānāṃ vartanam anu yan mano’nuvidhīyate puruṣeṇānuvartyate tan mano’sya viviktātma-pravaṇāṃ prajñāṃ harati viṣaya-pravaṇatāṃ karotīty arthaḥ | yathāmbhasi nīyamānāṃ nāvaṃ pratikūlo vāyuḥ prasahya harati

 

Śrīdhara

nāsti buddhir ayuktasya [Gītā 2.66] ity atra hetum āha indriyāṇām iti | indriyāṇām avaśīkṛtānāṃ svairaṃ viṣayeṣu caratāṃ madhye yadaivaikam indriyaṃ mano ‚nuvidhīyate |vaśīkṛtaṃ sad-indriyeṇa saha gacchati, tadaivaikam indriyasya manasaḥ puruṣasya vā prajñāṃ buddhiṃ harati viṣaya-vikṣiptāṃ karoti | kim uta vaktavyaṃ bahūni prajñāṃ harantīti | yathā pramattasya karṇadhārasya nāvaṃ vāyuḥ sarvataḥ paribhramayati tadvad iti

 

Madhusūdana

ayuktasya kuto nāsti buddhir ity ata āha indriyāṇām iti | caratāṃ sva-viṣayeṣu sva-sva-viṣayeṣu pravartamānānām avaśīkṛtānām indriyāṇāṃ madhye yad ekam apīndriyam anulakṣyīkṛtya mano vidhīyate preryate pravartate iti yāvat | karma-kartari la-kāraḥ | tat indriyam ekam api manasānusṛtam asya sādhakasya manaso vā prajñām ātma-viṣayāṃ śāstrīyāṃ harati apanayati manasas tad-viṣayāviṣṭatvāt | yadaikam apīndriyaṃ prajñāṃ harati tadā sarvāṇi harantīti kim u vaktavyam ity arthaḥ |
dṛṣṭāntas tu spaṣṭaḥ | abhyasyeti vāyor naukā-haraṇa-sāmarthyaṃ na bhuvīti sūcayitum ambhasīty uktam | evaṃ dārṣṭāntike ‚py ambhaḥ-sthānīye manaś cāñcalye saty eva prajñā-haraṇa-sāmarthyam indriyasya na tu bhū-sthānīye manaḥ-sthairya iti sūcitam

 

Viśvanātha

ayuktasya buddhir nāstīty upapādayati indriyāṇāṃ sva-sva-viṣayeṣu caratāṃ madhye yan mama ekam indriyam anuvidhīyate | puṃsāṃ sarvendriyānuvartiḥ kriyate, tad eva mano ‚sya prajñāṃ buddhiṃ harati | yathāmbhasi nīyamānāṃ nāvaṃ pratikūlo vāyuḥ

man-niveśita-manaskatayeindriya-niyamanābhāve doṣam āha indriyāṇām iti | viṣayeṣu caratām avijitānām indriyāṇāṃ madhye yad ekaṃ śrotraṃ vā cakṣur vānulakṣyīkṛtya mano vidhīyate pravartate, tad ekam evendriyaṃ manasānugatam asya pravartakasya prajñāṃ viviktātma-viṣayāṃ haraty apanayati manasasas tad-viṣayākṛṣṭatvāt | kiṃ punaḥ ? sarvāṇi tānīti | pratikūlo vāyur yathāmbhasi nīyamānāṃ nāvaṃ tadvat

 
 


translations

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