Bhagavad Gita - Chapter 2 - Shloka (Verse) 61

व्याख्या-- 'तानि सर्वाणि संयम्य युक्त आसीत मत्परः'-- जो बलपूर्वक मनका हरण करनेवाली इन्द्रियाँ हैं, उन सबको वशमें करके अर्थात् सजगतापूर्वक उनको कभी भी विषयोंमें विचलित न होने देकर स्वयं मेरे परायण हो जाय। तात्पर्य यह हुआ कि जब साधक इन्द्रियोंको वशमें करता है, तब उसमें अपने बलका अभिमान रहता है कि मैंने इन्द्रियोंको अपने वशमें किया है। यह अभिमान साधकको उन्नत नहीं होने देता और उसे भगवान्से विमुख करा देता है। अतः साधक इन्द्रियोंका संयमन करनेमें कभी अपने बलका अभिमान न करे उसमें अपने उद्योगको कारण न माने, प्रत्युत केवल भगवत्कृपाको ही कारण माने कि मेरेको इन्द्रियोंके संयमनमें जो सफलता मिली है, वह केवल भगवान्की कृपासे ही मिली है। इस प्रकार केवल भगवान्के परायण होनेसे उसका साधन सिद्ध हो जाता है।
यहाँ 'मत्परः' कहनेका मतलब है कि मानवशरीरका मिलना, साधनमें रुचि होना, साधनमें लगना, साधनका सिद्ध होना--ये सभी भगवान्की कृपापर ही निर्भर हैं। परन्तु अभिमानके कारण मनुष्यका इस तरफ ध्यान कम जाता है। कर्मयोगीयोंमें तो कर्म करनेकी ही प्रधानता रहती है और उसमें वह अपना ही पुरुषार्थ मानता रहता है। अतः भगवान् विशेष कृपा करके कर्मयोगी साधकके लिये भी अपने परायण होनेकी बात कह रहे हैं।
भगवान्के परायण होनेका तात्पर्य है--केवल भगवान्में ही महत्त्वबुद्धि हो कि भगवान् ही मेरे हैं और मैं भगवान्का हूँ; संसार मेरा नहीं है और मैं संसारका नहीं हूँ। कारण कि भगवान् ही हरदम मेरे साथ रहते हैं; संसार मेरे साथ रहता ही नहीं। इस प्रकार साधकका 'मैं-पन' केवल भगवान्में ही लगा रहे। कर्मयोगका प्रकरण होनेसे यहाँ भगवान्को कर्मयोगके अनुसार उपाय बताना चाहिये था। परन्तु गीताका अध्ययन करनेसे ऐसा मालूम देता है कि साधनकी सफलतामें केवल भगवत्परायणता ही कारण है। अतः गीतामें भगवत्-परायणताकी बहुत महिमा गायी गयी है; जैसे--जितने भी योगी हैं, उन सब योगियोंमें श्रद्धा-प्रेमपूर्वक मेरे परायण होकर मेरा भजन करनेवाला श्रेष्ठ है (6। 47 ) आदि-आदि।
'वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता'-- पहले उनसठवें श्लोकमें भगवान्ने यह कहा कि इन्द्रियोंका विषयोंसे सम्बन्ध-विच्छेद होनेपर भी स्थितप्रज्ञता नहीं होती और इस श्लोकमें कहते हैं कि जिसकी इन्द्रियाँ वशमें हैं, वह स्थितप्रज्ञ है। इसका तात्पर्य यह है कि वहाँ (2। 59 में) इन्द्रियोंका विषयोंसे सम्बन्ध-विच्छेद होनेपर भी भीतरमें रसबुद्धि पड़ी है; अतः इन्द्रियाँ वशमें नहीं है। परन्तु यहाँ स्थितप्रज्ञ पुरुषकी इन्द्रियाँ वशमें हैं और उसकी रसबुद्धि निवृत्त हो गयी है। इसलिये यह नियम नहीं है कि इन्द्रियोंका विषयोंसे सम्बन्ध-विच्छेद होनेपर वह स्थितप्रज्ञ हो ही जायगा; क्योंकि उसमें रसबुद्धि रह सकती है। परन्तु यह नियम है स्थितप्रज्ञ होनेसे इन्द्रियाँ वशमें हो ही जायँगी।
सम्बन्ध-- भगवान्के परायण होनेसे तो इन्द्रियाँ वशमें होकर रसबुद्धि निवृत्त हो ही जायगी पर भगवान्के परायण न होनेसे क्या होता है इसपर आगेके दो श्लोक कहते हैं।

जब कि यह बात है इसलिये उन सब इन्द्रियोंको रोककर यानी वशमें करके और युक्त समाहितचित्त हो मेरे परायण होकर बैठना चाहिये। अर्थात् सबका अन्तरात्मारूप मैं वासुदेव ही जिसका सबसे पर हूँ वह मत्पर है अर्थात् मैं उस परमात्मासे भिन्न नहीं हूँ। इस प्रकार मुझसे अपनेको अभिन्न माननेवाला होकर बैठना चाहिये। क्योंकि इस प्रकार बैठनेवाले जिस यतिकी इन्द्रियाँ अभ्यासबलसे ( उसके ) वशमें है उसकी प्रज्ञा प्रतिष्ठित है।

He states the duty to be performed after accomplishing the subjection of the senses to oneself, with the word "tani" (them). What happens to one sitting thus? He answers that with "vashe hi" (under control indeed). Regarding the expectation—"How is the sitting of one who is concentrated and free from distraction?"—He says "matparah" (intent on Me).

Removing the doubt regarding the difference between the Supreme (Para) and the other (Apara), he clarifies the "sitting" itself with "na anyo 'ham" (I am not other).

He explains the second half [of the verse] with "evam" (thus). He clarifies the meaning of the word "hi" with "abhyasa" (practice). The meaning is: Due to the capacity of the practice of the aforementioned inquiry—"I am not other than the Supreme Self"—performed with respect, uninterruptedly, and for a long time.

Or, the meaning is: The senses are controlled due to the capacity of the practice of seeing defects in objects.

Therefore, having brought them all under control, being "yukta"—meaning concentrated (samahita)—and "matparah"—he for whom I, Vasudeva, the innermost Self of all, am the Supreme (Para); "I am not other than Him"—with this attitude he should "sit" (asita); this is the meaning.

The rest is clear.

[Objection:] "Then are they indeed impossible [to control]?"—To answer this, He says "tani" (them) etc. They are possible [to control] through much effort. Therefore, one should make the effort—this is the intention.

"Yuktah" means engaged in the yoga of the mind fixed on Me. "I alone am the Supreme"—meaning superior to all—he for whom this is so, is "matparah".

He states the fruit with "vashe hi" (under control indeed).

Even though it is so [difficult], still they must indeed be controlled, otherwise the very state of sthitaprajna would not be accomplished—He states this with "tani" etc.

"Samyamya"—having brought under control; "yuktah"—meaning prepared/steadfast (sannaddhah); "matparah"—I alone, who am the innermost Self of all, am the "Para"—meaning superior to and dearer than external objects like women etc., and internal things like the body, senses, etc.—he for whom this is so, being "matparah", should sit.

"Hi"—meaning because; "vashe"—meaning under command/order. The rest is clear.

Desiring to avoid all defects, having controlled the senses which are difficult to conquer because they are united with attachment to objects; and having established the mind in Me—who am the auspicious refuge for the mind—one should sit concentrated.

When the mind has Me as its object, having been purified by the complete burning away of all impurities, and being free from attachment to objects, the mind brings the senses under its own control.

Then, the mind with controlled senses becomes capable of the vision of the Self. And it is stated: "Just as fire with high flames, accompanied by wind, burns dry grass, so does Vishnu, established in the heart, burn all the sins of the Yogis" (Vishnu Purana 6.7.74).

That is what He says: "For indeed, he whose senses are under control, his wisdom is established."

Thus, without placing the mind in Me, he who engages in the conquest of senses merely by the weight of his own effort becomes ruined—He states this (next).

Since it is so, therefore "tani" (them) etc. The "yuktah"—the Yogi—having controlled those senses, should sit being "matparah" (intent on Me).

He in whose control [the senses] are obedient.

By this, the answer to the question "How does he sit?" is stated as: "He should sit having the senses mastered."

अध्यात्म साम्राज्य के सम्राट आत्मा के पतन का मूल कारण ये इन्द्रियां ही हैं। अर्जुन को यहां सावधान किया गया है कि वह पूर्णत्व प्राप्ति के लिये इन्द्रियों और विषयों के अनियन्त्रित एवं उन्मुक्त विचरण के प्रति सतत सजग रहे। आधुनिक मनोविज्ञान गीता के इस उपदेश पर नाकभौं सिकोड़ेगा क्योंकि जर्मन मनोवैज्ञानिक सिगमण्ड फ्रायड के अनुसार वासनायें मनुष्य की स्वाभाविक मूल प्रवृत्ति हैं और उनके संयमित करने का अर्थ है उनका अप्राकृतिक दमन।पाश्चात्य देशों में संयम का अर्थ दमन समझा जाता है और मन के स्वास्थ्य की दृष्टि से दमन को कोई भी स्वीकार नहीं करेगा। परन्तु वैदिक दर्शन में कहीं भी दमन का उपदेश नहीं दिया गया। वहाँ तो बुद्धि की उस परिपक्वता पर बल दिया गया है जिससे मनुष्य का व्यक्तित्व खिल उठे और श्रेष्ठ वस्तुओं की प्राप्ति से निकृष्ट की इच्छा अपने आप ही छूट जाये। वहाँ इच्छाओं का दमन नहीं वरन् उनसे ऊपर उठने को कहा गया है।भगवान् श्रीकृष्ण इस वैदिक सिद्धांत को यहां अत्यन्त सुन्दर ढंग से स्पष्ट करते हैं। वे आत्म विकास की साधना के विधेयात्मक (जो करना चाहिये) और निषेधात्मक (जो त्यागना चाहिये) दोनों पक्षों पर प्रकाश डालते हैं। आत्मविकास के जो प्रतिकूल भोग और कर्म हैं उन्हें त्यागकर अनुकूल साधना का अभ्यास करना चाहिये। विधेयात्मक साधना में भगवान् शिष्य को मत्पर होने का उपदेश देते हैं। मत्पर का अर्थ हैजो मुझ परमात्मा को ही जीवन का परम लक्ष्य समझता है।युक्त आसीत मत्पर इस अर्ध पंक्ति में ही गीता द्वारा आत्मविकास की पूर्ण साधना बतायी गयी है। मनुष्य को पशु के स्तर पर ले जाने वाली अनैतिक एवं कामुक प्रवृत्तियां उसके असंख्य जन्मजन्मान्तरों में किये विषयोपभोग और उनसे अर्जित वासनाओं का ही परिणाम है। एक जीवन में ही उन सबको नष्ट करना अथवा उनके परे जाना मनुष्य के लिये कदापि संभव नहीं। नैतिकता के उन्नायकों आदर्श शिक्षकों और अध्यात्म के साधकों की निराशा का भी यही एक कारण है।इन वैषयिक प्रवृत्तियों को समाप्त करने का साधन प्राचीन ऋषियों ने स्वानुभव से खोज निकाला था। ध्यान के शान्त वातवरण में मन को अपने शुद्ध पूर्ण स्वरूप में स्थिर करने का प्रयत्न ही वह साधना है। इसके अभ्यास से जिसकी इन्द्रियां स्वत ही वश में आ गयी हैं वही स्थितप्रज्ञ पुरुष माना जाता है।इस श्लोक का गूढ़ार्थ अब स्पष्ट हो जाता है निराहारी का बलपूर्वक किया हुआ इन्द्रिय निग्रह क्षणिक है जिससे आध्यात्मिक सौन्दर्य के खिल उठने की कोई आशा नहीं करनी चाहिये। आत्मानुभाव में स्थित जिस पुरुष की इन्द्रियाँ स्वत वश में रहती हैं वह स्थितप्रज्ञ है। न तो वह इन्द्रियों को नष्ट करता है और न उनका उपयोग ही बन्द करता है। एवं पूर्णत्व प्राप्त ज्ञानी पुरुष वह है जिसकी इन्द्रियाँ और मन वश में होकर उसकी सेवा में सदैव तत्पर रहते हैं।अब भगवान् असफल व्यक्ति के पतन के कारण बताते हैं।

[Objection:] "Why does the word sthitaprajna not apply to the ascetic (tapasvi) as well?" [Answer:] It is said: "vishayah" (objects) etc. [referring to verse 59]. Even though he has no connection with objects like form etc. that are to be gathered (externally), still, for him, the objects turn away only excluding the "rasa", which is characterized by the coloring/attachment (uparaga) situated in the internal organ. Therefore, he is not sthiraprajna (of steady wisdom).

Some say "rasa" refers to taste like sweetness etc.

However, for the Yogi, due to the vision of the Supreme Lord, that coloring (uparaga) does not exist. But for the other, the ascetic, that does not turn away.

When the result of the introduction is to be stated, why is "Tani sarvani" (all those) said? Therefore, to remove the doubt fallen in between, this is (said); with this idea he says "Tarhi". If they are not conquered by ordinary discrimination and knowledge; this is the meaning. Impossible indeed to conquer—this is the remainder. Because of the impossibility of the sustenance of the body for one fasting. And because direct knowledge of Brahman is intended as achievable by victory over senses, there is the contingency of mutual dependence; this is the purport. And thus, that victory being the means to knowledge which is intended, that is not possible—this is the remainder of the doubt. In the doubt "Restraint of senses is indeed impossible," why is this said "Restraining them all, one should sit"? To this he says "Bahuyatna". Effort is great—this is the remainder. Although by their conquest the means stated by others or by us is possible, still they are conquerable by the representative of that, by great effort; this is the meaning. This too is said as introduction only; this should be known. "Yukta"—this is not a form of root 'Yujir' (to join), by which there would be a defect of not stating the correlative when there is expectation; but of 'Yuj' in the sense of Samadhi; with this idea he says "Yukta". Because "Matparah" is heard later, "Mayi" (in Me) is said. "Matparah" means non-dual knowledge—thus explained by others; that does not follow the letters; with this idea he explains "Aham eva". Having known that the Lord alone is superior to all, joining the mind constantly in Him alone is the supreme means in the victory over senses; this is the purport. Fasting etc. was stated only to show the nature of things; thus it should be thought. For which purpose this introduction was stated, being intent on showing that, he states the purport of the second half with "Phalam". "If so, then what?"—in this doubt, he states knowledge as the fruit of victory over senses; this is the meaning. Since thus knowledge is the fruit of victory over senses accomplishable by great effort, therefore people afraid of effort do not accomplish it, and not because knowledge lacks the stated characteristic; this is the purport of the three verses.

"If so, then what is the remedy there?" To this he says "Tani"—those senses—"Sarvani"—all, which are means of knowledge and action—"Samyamya"—restraining, controlling; "Yuktah"—poised, with controlled mind; "Asita"—should sit, remain without activity. "How is the self-control of the agitators possible?" If thus asked, there he says "Matparah". I, the Self of all, Vasudeva alone am the "Para"—highest, acceptable—for whom, he is "Matparah". Single-minded devotee of Mine; this is the meaning. And thus it is said: "For the devotees of Vasudeva, there is no inauspiciousness anywhere." Just as indeed in the world, taking refuge in a strong king, robbers are controlled, and knowing "He is sheltered by the king," they themselves become submissive to him; similarly, taking refuge in the Lord, the Inner Controller of all, by His power alone the wicked senses are to be controlled. And again, thinking "He is sheltered by the Lord," they become submissive to him indeed; this is the purport. And how devotion to the Lord is of great power, that we will explain in detail later. He states the fruit in the control of senses with "Vashe hi". Clear. This "Having controlled senses, he should sit"—thus the answer to the question "How does he sit" is stated.

Therefore, having controlled all of them—having brought them under his own sway—he should sit as "matparah"—one for whom I alone am the Supreme—and "yuktah"—united in Me.

Thus, he who is intent on Me, his wisdom is established.

The meaning is that he whose wisdom is established, his senses come under control, and not anyone else's. The sentiment is: due to their agitating nature.

That is why, in the previous half [verse 60], the inability even of the wise [to control them without devotion] was stated.

"Tani sarvani samyamya"—having controlled, i.e., having brought into subjection, all of them; "yuktah"—being concentrated—he should "asita" (sit); "matparah"—I, Vasudeva, the Innermost Self of all, am the "Para" (Supreme) for whom, he is "matparah"; "I am not other than Him"—thinking thus, he should sit; this is the meaning.

For the ascetic sitting in this manner, "vashe hi yasya indriyani"—he whose senses indeed remain under control due to the strength of practice—"tasya prajna pratishthita" (his wisdom is established).

Now, the root of all evil for one destined to perish is being stated.

Among those very (means), firstly in the instruction, to strengthen the sense of duty, He defines his "sitting" together with the reason, in the two verses beginning with "yatato 'pi".

Even for one making effort, the practice of conquering the various senses is indeed superior, due to the senses' nature of agitating the mind. Therefore, having first controlled them all by the intellect, he who sits disciplined (yukta) and intent on Me (matparah)—his wisdom alone should be understood as established.

तानि them? सर्वाणि all? संयम्य having restrained? युक्तः joined? आसीत should sit? मत्परः intent on Me? वशे under control? हि indeed? यस्य whose? इन्द्रियाणि senses? तस्य his? प्रज्ञा wisdom? प्रतिष्ठिता is settled.Commentary He should control the senses and sit focussed on Me as the Supreme? with a calm mind. The wisdom of the Yogi who thus seated has brought all his senses under subjugation is doubtless ite steady. He is established in the Self. Sri Sankaracharya explains Asita Matparah as He should sit contemplating I am no other than He. (Cf.II.64).

Samyamya, controlling, having subdued; sarvani, all; tani, of them; asita, one should remain; yuktah, concentrated; mat-parah, on Me as the supreme he to whom I, Vasudeva, the inmost Self of all, am the supreme (parah) is mat-parah. The idea is, he should remain (concentrated) thinking, 'I am not different from Him.'
Hi, for; the prajna, wisdom; tasya, of one, of the sannyasin remaining thus concentrated; yasya, whose; indriyani, organs; are vase, under control, by dint of practice; [The organs come under control either by constantly thinking of oneself as non-different from the Self, or by constantly being mindful of the evils that result from objects.] pratisthita, becomes steadfast.
Now, then, is being stated this [This:what is described in the following two verses, and is also a matter of common experience.] root, cause of all the evils that beset one who is the verge of being overwhelmed:

With a desire to overcome this mutual dependence between the subduing of the senses and vision of the self, one has to coner the senses which are difficult to subdue on account of their attachment to sense-objects. So, focussing the mind on Me who am the only auspicious object for meditation, let him remain steadfast. When the mind is focussed on Me as its object, then such a mind, purified by the burning away of all impurities and devoid of attachment to the senses, is able to control the senses. Then the mind with the senses under control will be able to experience the self. As said in Visnu Purana, 'As the leaping fire fanned by the wind burns away a forest of dry trees, so Visnu, who is in the hearts of all the Yogins, destroys all the sins.' Sri Krsna teaches the same here: 'He whose senses are under control, his knowledge is firmly set.'
Sri Krsna says: 'One who endeavours to subdue the senses, depending on one's own exertions, and does not focus the mind on Me in this way, becomes lost.'