cetanāṁ harate buddheḥ

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ākṣiptaṁ dhyāyatāṁ manaḥ

cetanāṁ harate buddheḥ

stambas toyam iva hradāt

The mind of a person thinking of sense objects is bewildered by the senses attracted to those objects. Then the mind takes away the discriminating power of the intelligence, just as grass takes away water from a lake.

Attachment to things other than ātmā is the cause of saṁsāra. This is explained in four verses. The senses of a man who does not want to think of sense objects, but, controlled by habit, thinks of sense objects even while standing in the forest, become first attracted by sense objects like sound and touch arising from memories related to sons and wife. Then the mind becomes bewildered by the senses attracted to sense objects. The bewildered mind than takes away the intelligence’s ability to discriminate (cetanām). The invisible nature of this theft is shown in an example. The grass on the bank of the river takes the water from the lake by its roots.

|| 4.22.31 ||

bhraśyaty anusmṛtiś cittaṁ

jñāna-bhraṁśaḥ smṛti-kṣaye

tad-rodhaṁ kavayaḥ prāhur

ātmāpahnavam ātmanaḥ

When ability to discriminate is lost, memory becomes destroyed. With loss of memory, knowledge is destroyed. The wise say that destruction of knowledge is called destruction of the self. 

When the ability to discriminate is stolen away remembrance, the sequence of past experiences is destroyed. The destruction of knowledge is called the destruction of the self. 

|| 4.22.32 ||

nātaḥ parataro loke

puṁsaḥ svārtha-vyatikramaḥ

yad-adhy anyasya preyastvam

ātmanaḥ sva-vyatikramāt

Since there is nothing dearer than the ātmā, there is no greater harm to the self in this world than this destruction of knowledge occurring on its own.

Since there is nothing dearer than (adhi) the ātmā, there is no greater harm to oneself than the spontaneous destruction of the ātmā. Or where there is no power of reflection (adhīḥ), and other things become dear, there is no greater harm to oneself than the spontaneous destruction of the ātmā. There is no other cause than this destruction, as it appears on its own (sva). This means that the jīva’s association with ignorance is without beginning. It has been accomplished in the past spontaneously. Therefore devotion to the Paramātmā, the shelter of the jīva is suitable. For that purpose it is recommended to perform bhakti.

|| 4.22.33 ||

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