The Downfall of Man: A Gita Perspective on Human Desires
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते । सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ॥ ६२ ॥
क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः । स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥ ६३ ॥
Meaning of the Verses (Bhagavad Gita 2.62 - 2.63): While constantly contemplating the objects of the senses, a person develops attachment to them. From such attachment, deep desire (lust) develops, and from unfulfilled desire, anger arises. From anger, complete delusion arises, and from delusion, bewilderment of memory. When memory is bewildered, intelligence (the power of discrimination) is lost, and when intelligence is lost, one completely perishes.
The contemporary social conditions and the psychological tendencies of every human being mirror exactly what Lord Krishna (Gitacharya) described millennia ago in these profound verses. To understand this psychological reality better, let us look at a practical scenario in our society.
If a person commits a wrongful act and is suffering the punishment for it, we must first reflect upon why that individual was driven to commit such a crime in the first place. For example: A thief who commits a robbery gets caught by the police. Naturally, he is punished in a court of law.
If we apply this scenario to the teachings of the Bhagavad Gita—'ध्यायतो विषयान्पुंसः'—by constantly thinking about any external object (Vastu) or matter/concept (Vishaya) that brings us pleasure, our attachment towards it grows.
It is extremely crucial to understand here that the word 'Vishaya' (Desire/Subject of interest) does not merely mean physical objects or wealth. It encompasses a wide array of conceptual desires and ego-driven ambitions. This includes the stubborn attitude that "only my word should prevail," the craving that "everyone must obey me," the insatiable thirst for power, the obsession with political or royal authority, and the grand delusion of wanting to rule over all territories. These abstract desires and obsessions are equally, if not more, dangerous causes of human destruction.
In our example of the thief, he began to constantly think about the physical wealth and valuable possessions of others. He kept dwelling continuously on a rich man who was leading a luxurious life. The luxuries that the rich man was enjoying began to tempt him. Then, 'सङ्गस्तेषूपजायते'—his mind started developing a strong liking for those objects and that lifestyle. His infatuation towards them grew. "I like his wealth, I like his luxurious vehicles, I like his comforts." Those things strongly captivated his mind. Forgetting his own economic and social reality, he began to think about them incessantly.
This is a natural human tendency. Whatever a person thinks about intensely, a strong bond is formed with it. What attracts one could be wealth, objects, properties, power, dominance, or even a human relationship. That very bond can become the cause of either one's progress or one's ultimate downfall. Attachment to external, impermanent things inevitably leads a person to ruin. However, a bond formed with the Supreme Soul (Atman) or with God grants permanent, inexhaustible joy and true progress in life.
Following this: 'सङ्गात्सञ्जायते कामः'—due to prolonged association with that object or thought, a feeling sprouted within him: "I must get this by doing something." The seed of this thought is sown. That is 'Kama' or desire. Driven by this desire, he formed an ambition to acquire that wealth or power at any cost.
But here lies the real catch. Just because one has an infatuation or desire for an object or a position of power, it does not mean they will automatically attain it. Not everyone gets everything they desire. One must also have the required eligibility. It is the Prarabdha (destiny/past karma), Sanchita (accumulated karma), and Vartamana (present) karmas that determine this eligibility. The fruits of action are obtained strictly accordingly; there is no possibility of gaining anything beyond that.
Therefore, when his desperate desire to get it was not fulfilled (because his Karma Phala did not grant him the eligibility), he lost his patience. "Isn't it a fact that one who desires beyond their eligibility or capacity is bound to face a downfall?" Thus, losing patience, 'कामात्क्रोधोऽभिजायते'—that unfulfilled desire transformed into fierce anger. This anger is so terrible that an angry person behaves almost like a madman. He loses his self-control. In such a volatile situation, 'क्रोधाद्भवति सम्मोहः'—anger mutates into 'Sammoha' (deep delusion or infatuation). In this state of Sammoha, he forgets everything. He forgets his own status, dignity, and his family's honor. It is a psychological blackout.
This is exactly what Lord Krishna called 'सम्मोहात्स्मृतिविभ्रमः'. Due to the state of Sammoha, 'Smriti Vibhrama' occurs—the person's memory and moral compass are completely shattered. In such a ruined state, he is fully primed to commit a crime. He is ready to steal, to harm, or to abuse power. And he commits the act.
Therefore, 'स्मृतिभ्रंशाद्बुद्धिनाशो'—when memory is bewildered, the intellect (the guiding intelligence) is destroyed. A person whose intellect is thus destroyed commits all sorts of forbidden sins. 'बुद्धिनाशात्प्रणश्यति'—due to the total destruction of the intellect, he ultimately perishes. By ending up in a prison cell, or losing his grace in society, he meets his ultimate downfall.
The Ultimate Message: Just as Gitacharya (Lord Krishna) taught us centuries ago, human psychology remains universally the same even today. The root cause of man's downfall is the unchecked infatuation with external objects and the blinding thirst for power, dominance, and desires (Vastu and Vishaya). Therefore, to protect oneself from moral and spiritual ruin, one must master the art of controlling the mind. By restraining our wandering thoughts, letting go of the obsession with material and egoistic desires, and maintaining a steady intellect, we can save ourselves from this catastrophic ladder of fall and attain true, everlasting peace.
स्वस्ति प्रजाभ्यः परिपालयन्तां - न्यायेन मार्गेण महीं महीशाः ।
गोब्राह्मणेभ्यः शुभमस्तु नित्यं - लोकाः समस्ता सुखिनो भवन्तु ॥
(May there be well-being for all the people; may the rulers protect the earth following the path of righteousness. May there always be auspiciousness for the cows and the Brahmanas (the seekers of truth/knowledge); may all the worlds be happy and prosperous.)
नमिलिकोण्ड विश्वेश्वर शर्मा (
Namilikonda Vishweshwara Sharma)