You will see that in the Bhagavad Gita, Sri Krishna refers Himself as the Lord, but in a very sparing manner. You will see up till now, Sri Krishna has not said: “I am the Lord”. This is the first time, when He says: matparaḥ; first time after such a long conversation, Sri Krishna now reveals, and that too, little by little you know it’s like a jet; gradually, later on of course, it will come in a very big pouring of the rain as it were, when He will reveal that He is the Lord, but here, only in passing, in one word: mat–paraḥ. He doesn’t expound further, simply says: mat–paraḥ. When you become completely absorbed in Me, in the Divine, then, vaśe hi yasyendriyāṇi, when all his indriyā(s), senses become vaśe, becomes completely controlled, tasya prajñā pratiṣṭhitā, then his intelligence becomes completely stabilised.
Sri Krishna gives an exposition of various stages of consciousness by which we are really in bondage. All that He has explained so far, about the emotions, about the thoughts, about the senses, all these assume that we are in bondage, and we are in the state of preparing ourselves to liberate. You cannot be sthitaprajña unless you are liberated: liberated from senses, attractions, emotions, ignorance. Through Jnanayoga, you can be liberated from ignorance; through Karmayoga you become liberated from various kinds of emotions, and dynamic activities; through Bhaktiyoga you attain even to the control of senses: matparaḥ. But what is it, why is it, how is it, that we have come in the present condition where we are? If you know this whole process, then the reversal becomes possible. How have I become bound? If this knowledge is obtained, then I can reverse it, and by reversal, you can attain to liberation.
Therefore, Sri Krishna explains, very briefly:
dhyāyato viṣayān puṁsaḥ saṅgas teṣūpajāyate |
saṅgāt sañjāyate kāmaḥ kāmāt krodho ’bhijāyate ||62|| (II)
krodhād bhavati sammohaḥ sammohāt smṛti–vibhramaḥ |
smṛti–bhraṁśād buddhi–nāśo buddhi–nāśāt praṇaśyati ||63|| (II)
This is the process: dhyāyato viṣayān puṁsaḥ. When the individual thinks of the objects…the individual is the subject; when he thinks of the objects, and thinks often of the objects, this is the beginning of the bondage. Then, saṅgas teṣūpajāyate, then, attachment is created. This attachment actually reaches to the point of identification.
Actually speaking, the root trouble of all our problems is “identification”: I become identified with the objects on which I am contemplating all the time. By thinking of the objects, I get identified. Identification is the other word of bondage. Bondage is nothing but identification: I become bound by my body because I think of the body; I become bound by emotions because I think of emotions; I am attracted towards things because I think of those things; I am repelled by things because I think of those things. Even hatred is the reverse of attachment. And I am identified with my mind because I constantly think of the objects of my thought: dhyāyato viṣayān puṁsaḥ saṅgas teṣūpajāyate.
saṅgāt sañjāyate kāmaḥ: this one word is of supreme importance: how does desire arise? It arises from saṅgāt sañjāyate kāmaḥ: desire arises out of identification (saṅga means the attachment, or identification); saṅgāt sañjāyate kāmaḥ, desire arises only because of identification. If therefore, you ask to be free from desire, it means that you can reverse it: don’t identify, and you will be free from desire. So saṅgāt sañjāyate kāmaḥ kāmāt krodho ’bhijāyate: from kāma, from desire alone arises the krodha. You will never become angry if you don’t have desire; because when desire is thwarted, I feel unhappy and I become angry.
I want to meet somebody, and I am refused admission to that person: I become angry. I want to pass examination, I fail: I become angry with the whole world. When I want to achieve the first position, I am denied that position: I become angry, all because of desire. All anger is a result of desire: kāmāt krodho ’bhijāyate. krodhād bhavati sammohaḥ, when you are bewildered by krodha, then sammohaḥ, you begin to think illusory things. What is not there you begin to see there: sammohaḥ bhavati, all kinds of delusions arise out of krodha.
You begin to see the motives in other people’s minds, which they don’t exist. You attribute all kinds of evil designs in those people who have been the causes of your failure. You see the whole world in a topsy–turvy condition. Delusions arise: krodhād bhavati sammohaḥ; sammohāt smṛti–vibhramaḥ: when there is delusion, then you don’t remember what you are. Your entire being is lost, smṛti–vibhramaḥ, your memory gets completely bewildered; smṛti–bhraṁśād buddhi–nāśo, when you do not remember your Self, then buddhi gets destroyed: buddhi–nāśāt praṇaśyati. And you yourself get destroyed when the buddhi is destroyed.