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Slogam 23

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Bhagavad Gita Chapter 5.23

śaknotīhaiva yaḥ soḍhuḿ

prāk śarīra-vimokṣaṇāt

kāma-krodhodbhavaḿ vegaḿ

sa yuktaḥ sa sukhī naraḥ

Translation

Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is well situated and is happy in this world.

Author Name:-Sri Ramanuja

Purport

Sri Ramanuja

5.23 When a man is able to withstand, i.e., to control the impulses of emotions like desire and anger by his longing for the experience of self, he is released ‘here itself from the body,’ i.e., even during the state when he is practising the means for release, he gains the capacity for experiencing the self. But he becomes blessed by the experience and gets immersed in the bliss of the self only after the fall of the body (at the end of his Prarabdha or operative Karma). [The implication is that in this system there is no Jivan-Mukti or complete liberation even when the body is alive. Only the state of Sthita-prajna or of ‘one of steady wisdom’ can be attained by an embodied Jiva.]

Author Name:-Sri Madhvacharya

Purport

Sri Madhavacharya

Lord Krishna is praising renunciation of desires in this verse emphasising that one who is capable of being equipoised and resist the onslaught of the senses arising from kama or lust and krodha or anger is a true renunciate. He also states iha eva meaning in this very life. If human beings in their life are unable to control their mind and senses and neutarlise the effects of kama and krodha then there is chance for them to ever achieve even Brahmaloka which is the topmost material planet and where everything is in sattva guna or the mode of pure goodness. The mastery of one’s mind and senses is a prerequisite for higher existence.

Author Name:-Sri Adi Shankaracharya

Purport

Sri Adi Shankaracharya

5.23 Yah saknoti, one who can, is able to; sodhum, withstand; iha eva, here itself, while alive; prak, before; sarira-vimoksanat, departing from the body, till death-. Death is put as a limit because the impulse of desire and anger is certanily inevitable for a living person. For this impulse has got infinite sources. One should not relax until his death. That is the idea. Kama, desire, is the hankering, thirst, with regard to a coveted object-of an earlier experience, and which is a source of pleasure-when it comes within the range of the senses, or is heard of or remembered. And krodha, anger, is that repulsion one has against what are adverse to oneself and are sources of sorrow, when they are seen, heard of or remembered. That impulse (veda) which has those desire and anger as its source (udbhava) is kama-krodha-udbhava-vegah. The impulse arising from desire is a kind of mental agitation, and has the signs of horripilation, joyful eyes, face, etc. The impulse of anger has the signs of trembling of body, perspiration, bitting of lips, red eyes, etc. He who is able to withstand that impulse arising from desire and anger, sah narah, that man; is yuktah, a yogi; and sukhi, is happy, in this world. What kind of a person, being established in Brahman, attains Brahman? The Lord says:

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Slogam 23

Bhagavad Gita Chapter 5.23

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