Bhagavad Gita - Chapter 2 - Shloka (Verse) 64

व्याख्या-- 'तु'--पूर्वश्लोकमें भगवान्ने कहा कि आसक्ति रहते हुए विषयोंका चिन्तन करनेमात्रसे पतन हो जाता है और यहाँ कहते हैं कि आसक्ति न रहनेपर विषयोंका सेवन करनेसे उत्थान हो जाता है। वहाँ तो बुद्धिका नाश बताया और यहाँ बुद्धिका परमात्मामें स्थित होना बताया। इस प्रकार पहले कहे गये विषयससे यहाँके विषयका अन्तर बतानेके लिये यहाँ 'तु' पद आया है।
'विधेयात्मा'-- साधकका अन्तःकरण अपने वशमें रहना चाहिये। अन्तःकरणको वशीभूत किये बिना कर्मयोगकी सिद्धि नहीं होती, प्रत्युत कर्म करते हुए विषयोंमें राग होनेकी और पतन होनेकी सम्भावना रहती है। वास्तवमें देखा जाय तो अन्तःकरणको अपने वशमें रखना हरेक साधकके लिये आवश्यक है। कर्मयोगीके लिये तो इसकी विशेष आवश्यकता है।
'आत्मवश्यैः रागद्वेषवियुक्तैः इन्द्रियैः'-- जैसे 'विधेयात्मा' पद अन्तःकरणको वशमें करनेके अर्थमें आया है, ऐसे ही 'आत्मवश्यैः' पद इन्द्रियोंको वशमें करनेके अर्थमें आया है। तात्पर्य है कि व्यवहार करते समय इन्द्रियाँ अपने वशीभूत होनी चाहिये और इन्द्रियाँ वशीभूत होनेके लिये इन्द्रियोंका राग-द्वेष रहित होना जरूरी है। अतः इन्द्रियोंसे किसी विषयका ग्रहण रागपूर्वक न हो और किसी विषयका त्याग द्वेषपूर्वक न हो। कारण कि विषयोंके ग्रहण और त्यागका इतना महत्त्व नहीं है, जितना महत्त्व इन्द्रियोंमें राग और द्वेष न होने देनेका है। इसीलिये तीसरे अध्यायके चौंतीसवें श्लोकमें भगवान्ने साधकके लिये सावधानी बतायी है कि 'प्रत्येक इन्द्रियके विषयमें राग और द्वेष रहते हैं। साधक इनके वशीभूत न हो; क्योंकि ये दोनों ही साधकके शत्रु हैं।' पाँचवें अध्यायके तीसरे श्लोकमें भगवान्ने कहा है कि 'जो साधक राग-द्वेषादि द्वन्द्वोंसे रहित हो जाता है, वह सुखपूर्वक मुक्त हो जाता है।'
'विषयान् चरन्'-- जिसका अन्तःकरण अपने वशमें है और जिसकी इन्द्रियाँ राग-द्वेषसे रहित तथा अपने वशमें की
हुई है, ऐसा साधक इन्द्रियोंसे विषयोंका सेवन अर्थात् सब प्रकारका व्यवहार तो करता है, पर विषयोंका भोग नहीं करता। भोगबुद्धिसे किया हुआ विषय-सेवन ही पतनका कारण होता है। इस भोगबुद्धिका निषेध करनेके लिये ही यहाँ 'विधेयात्मा','आत्मवश्यैः' आदि पद आये हैं।
'प्रसादमधिगच्छति'-- राग-द्वेषरहित होकर विषयों-का सेवन करनेसे साधक अन्तःकरणकी प्रसन्नता-(स्वच्छता-) को प्राप्त होता है। यह प्रसन्नता मानसिक तप है (गीता 17। 16), जो शारीरिक और वाचिक तपसे ऊँचा है। अतः साधकको न तो रागपूर्वक विषयोंका सेवन करना चाहिये और न द्वेषपूर्वक विषयोंका त्याग करना चाहिये; क्योंकि राग और द्वेष--इन दोनोंसे ही संसारके साथ सम्बन्ध जुड़ता है।
राग-द्वेषसे रहित इन्द्रियोंसे विषयोंका सेवन करनेसे जो प्रसन्नता होती है, उसका अगर सङ्ग न किया जाय, भोग न किया जाय, तो वह प्रसन्नता परमात्माकी प्राप्ति करा देती है।
'प्रसादे सर्वदुःखानां हानिरस्योपजायते'-- चित्तकी प्रसन्नता (स्वच्छता) प्राप्त होनेपर सम्पूर्ण दुःखोंका नाश हो जाता है अर्थात् कोई भी दुःख नहीं रहता। कारण कि राग होनेसे ही चित्तमें खिन्नता होती है। खिन्नता होते ही कामना पैदा हो जाती है और कामनासे ही सब दुःख पैदा होते हैं। परन्तु जब राग मिट जाता है, तब चित्तमें प्रसन्नता होती है। उस प्रसन्नतासे सम्पूर्ण दुःख मिट जाते हैं।
जितने भी दुःख हैं, वे सब-के-सब प्रकृति और प्रकृतिके कार्य शरीर-संसारके सम्बन्धसे ही होते हैं और शरीर-संसारसे सम्बन्ध होता है सुखकी लिप्सासे। सुखकी लिप्सा होती है खिन्नतासे। परन्तु जब प्रसन्नता होती है, तब खिन्नता मिट जाती है। खिन्नता मिटनेपर सुखकी लिप्सा नहीं रहती। सुखकी लिप्सा न रहनेसे शरीर-संसारके साथ सम्बन्ध नहीं रहता और सम्बन्ध न रहनेसे सम्पूर्ण दुःखोंका अभाव हो जाता है--'सर्वदुःखानां हानिः।' तात्पर्य है कि प्रसन्नतासे दो बातें होती हैं--संसारसे सम्बन्ध-विच्छेद और परमात्मामें बुद्धिकी स्थिरता। यही बात भगवान्ने पहले तिरपनवें श्लोकमें निश्चला और अचला पदोंसे कही है कि उसकी बुद्धि संसारमें निश्चल और परमात्मामें अचल हो जाती है।
यहाँ 'सर्वदुःखानां हानिः' का तात्पर्य यह नहीं है कि उसके सामने दुःखदायी परिस्थिति आयेगी ही नहीं, प्रत्युत इसका तात्पर्य यह है कि कर्मोंके अनुसार उसके सामने दुःखदायी घटना, परिस्थिति आ सकती है; परन्तु उसके अन्तःकरणमें दुःख, सन्ताप, हलचल आदि विकृति नहीं हो सकती।
'प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते'-- प्रसन्न (स्वच्छ) चित्तवालेकी बुद्धि बहुत जल्दी परमात्मानें स्थिर हो जाती है अर्थात् साधक स्वयं परमात्मामें स्थिर हो जाता है, उसकी बुद्धिमें किञ्चिन्मात्र भी सन्देह नहीं रहता।
मार्मिक बात

विषयोंके चिन्तनको सब अनर्थोंका मूल बतलाया गया। अब यह मोक्षका साधन बतलाया जाता है आसक्ति और द्वेषको रागद्वेष कहते हैं इन दोनोंको लेकर ही इन्द्रियोंकी स्वाभाविक प्रवृत्ति हुआ करती है। परंतु जो मुमुक्षु होता है वह स्वाधीन अन्तःकरणवाला अर्थात् जिसका अन्तःकरण इच्छानुसार वशमें है ऐसा पुरुष रोगद्वेषसे रहित और अपने वशमें की हुई श्रोत्रादि इन्द्रियोंद्वारा अनिवार्य विषयोंको ग्रहण करता हुआ प्रसादको प्राप्त होता है। प्रसन्नता और स्वास्थ्यको प्रसाद कहते हैं।

'If even the remembrance of objects is the cause of evil, then enjoyment is even more so; therefore, how does one enjoying objects for the sake of life not attain evil?'—Raising this doubt, preceded by a restatement of what has passed, he states the purport of the next verse with 'Sarvanarthasya'. The meaning of the word 'Atha' is immediate sequence after stating the root of evil. When what is to be avoided is decided, he shows the desire to know the means of avoiding it with 'Idanim'. In 'Activity preceded by attachment and aversion', the word 'Hi' is for showing experience. To exclude scriptural activity, 'Svabhaviki' (natural) is said. 'Tatra' is used referring to those not qualified. Meaning unavoidable things like food and drink which are causes of bodily maintenance. 'If there is activity of senses in objects, due to impossibility of restraint, it might occur even in forbidden things?'—Raising this doubt, he says 'Atma'. 'Even if senses are dependent on the mind, due to its lack of restraint, there would be impossibility of restraining them too?'—Raising this doubt, he says 'Vidheyatma'.

Thus, having stated that the contemplation of objects is the means to evil, now, stating that the independent mind devoid of contemplation on objects is the means to the Supreme Human Goal, He answers "How does he move?" (kim vrajeta) with [the verse beginning with] "raga".

"Vidheyatma"—one of controlled mind; therefore "atmavashyaih"—by those subservient to himself; and therefore by senses "viyuktaih"—disjoined from—"raga and dvesha" (attachment and aversion), which are the causes of the natural activity of the senses; "charan"—moving among/experiencing—"vishayan"—the causes of life such as food, clothing, etc.; he attains "prasannatam"—meaning "svasthyam" (well-being/health/state of abiding in the Self).

He states the fruit of the conquest of the senses in the subsequent two verses.

Even while experiencing objects, he whose "atma" (mind) is "vidheya" (compliant/under control)—he is "jitatma" (one of conquered self).

"Prasadam"—meaning the tranquility of the mind.

Objection: Even though a Yogi does not dwell on objects, during the state of vyutthana (rising from meditation), due to the natural tendency of the senses as means of knowledge (pramana-svabhavya), attachment to objects is difficult to avoid; consequently, in the manner previously described, there is a possibility of his destruction too. Anticipating this doubt, He speaks the verse beginning with 'ragadvesha'.

However, the vidheyatma (one whose mind is made a servant), using senses that are under the control of the self (subservient to the mind)—since the master, the mind, being under control, is devoid of desire and anger, the senses too are naturally devoid of attraction and aversion—while moving among objects or perceiving them with indifference like fallen grass on a path, attains prasada (tranquility) because desire and the like do not arise there. This prasada is the clarity of the mind achieved by washing away the coating of the mud of sankalpa (volition) and vikalpa (doubt).

The clarity of the mind is indeed the clarity of the pratyagatma (inner self), because the latter partakes of the essence of the former's qualities. Association with objects does not afflict one who has conquered the mind as it does one whose mind is unconquered; therefore, the conquest of the mind must necessarily be accomplished; this is the meaning.

In the manner previously described, having fixed the mind on Me, the Lord of all and the auspicious refuge for the mind, and thereby having all sins completely burnt away, one moves among objects with senses that are devoid of attraction and aversion and are under the control of the self—meaning, existing while disregarding the objects. Such a vidheyatma—one whose mind is disciplined—attains prasada.

The meaning is that he becomes one possessing a pure antahkarana (inner faculty/mind).

Objection: Since the senses naturally tend towards objects and it is impossible to oppose them, this defect is difficult to avoid; so how can one attain the state of sthitaprajna (one of steady wisdom)? Anticipating this doubt, He answers with 'raga...' and the following (two verses).

Moving among (enjoying) objects with senses that are free from attraction and aversion and devoid of darpa (pride/arrogance), he attains prasada, meaning peace. He explains the very state of being free from attraction and aversion with 'atmavashyaih'—meaning by senses that are obedient to the atma (here meaning the mind); 'vidheyatma' means one whose atma, i.e., the mind, is under control.

By this indeed, the answer to the fourth question "How does he move (or enjoy)?" is given as: "He accesses objects with senses that are subservient to himself."

जो पुरुष आत्मसंयम से युक्त होकर जीवन में अनेक विषयों को ग्रहण करता है परन्तु न किसी से राग रखता है और न द्वेष वह शांति और प्रसन्नता ही प्राप्त करता है। विषयों से दूर भागने से किसी को शांति नहीं मिलती क्योंकि अन्तकरण की अशान्ति बाह्य विषयों के होने या न होने पर निर्भर नहीं करती उसका प्रमुख कारण प्रिय वस्तु को पाने की लालसा अथवा अप्रिय को त्यागने की इच्छा है।किन्तु पूर्ण आत्मनियन्त्रक ज्ञानी पुरुष अशान्ति के इन कारणों से सर्वथा मुक्त हुआ विचरण करता है। जैसे हम जहाँ कहीं भी जायें प्रकाश की स्थिति के अनुसार हमारी छाया हमारे आसपास बनी रहती है परन्तु वह छाया स्वयं किसी प्रकार हमें न राग के द्वारा बाँध सकती है और न द्वेष के कारण नष्ट ही कर सकती है बाह्य विषय जगत् केवल उस व्यक्ति को कष्ट पहुँचाता है जो स्वयं उन विषयों को ऐसी शक्ति प्रदान करता है कि वे उसको ही चूरचूर कर देंयदि कोई पागल व्यक्ति हाथ में चाबुक लेकर अपने ही शरीर पर मारता हुआ पीड़ा से रोये तो उसके दुखों का अन्त तभी होगा जब वह चाबुक को छोड़ देगा अथवा यदि चाबुक को हाथ में रखे तब भी उसे अपने शरीर पर ही न घुमाये इसी प्रकार मन ही विषयों में सुन्दरता आदि का आरोप कर उनको पाने के लिये परिश्रम करता है और स्वयं ही दुखी होता है। उपदेश की दृष्टि से यहाँ कहा गया है कि आत्मसंयमी पुरुष राग और द्वेष न रखकर विषयों को अपनी ओर से शक्ति नहीं देता कि वे उसे ही पीड़ित करें।आत्मसंयम तथा रागद्वेष का अभाव इन दो गुणों के होने पर विषयों के आकर्षण से उत्पन्न होने वाले मन के विक्षेप स्वत कम होने लगते हैं। मन की विक्षेपरहित स्थिति को ही शान्ति अथवा प्रसाद कहते हैं।पूजन विधि के अन्त में प्रसाद वितरण की क्रिया इस सिद्धान्त की ही द्योतक है। पूजन अथवा यज्ञ करते समय मनुष्य को संयमित रहकर ईश्वर का ध्यान करना चाहिये जिसके फलस्वरूप वह मन में अपूर्व शान्ति का अनुभव करता है। वास्तव में इसको ही ईश्वर प्रसाद कहा जाता है। वेदान्ती चित्तशुद्धि को प्रसाद समझते हैं। रागद्वेष के अभाव में विक्षेपों का अभाव स्वाभाविक है और यही है चित्तशुद्धि।प्रसाद को प्राप्त करने पर क्या होगा सुनो

Regarding "Dhyayato" (thinking of objects) and "Krodhad" (from anger) etc.:

The renunciation of objects by an ascetic culminates only in the grasping of objects. For indeed, they abandon them [only] after having thought of them.

And it is during the very time of contemplation that attachment and the like arise. Therefore, 'anapaya' (imperishable/secure) renunciation of objects belongs only to the sthitaprajna (one of steady wisdom).

He states the purport of the two verses beginning with 'ragadvesha' with the words 'indriya...' [in the commentary]. 'Indriyajayaphalam' implies both victory over the senses and its fruit, or simply the fruit of the victory over the senses. Anticipating the query, "Let there be elimination of attraction and aversion in this way; what then?", he states the fruit of the elimination of attraction and aversion, which is named 'victory over the senses' (indriyajaya). If it is asked, "What happens by victory over the senses? For it has been stated in 'vashe hi yasyendriyani' (2.61) that knowledge arises," (the answer is) true. But anticipating the query, "Is that the direct fruit of sense-conquest or a mediated one?", he explains the manner in which knowledge becomes the fruit of sense-conquest—this is the meaning.

To refute the erroneous notion that "moving among objects is also stated as a means to sense-conquest, just like the elimination of attraction and aversion," he says 'vishayan', etc. Anticipating the doubt, "Abstinence (nirahara) is the cause of sense-conquest, but that is impossible, so how can there be victory over the senses?", the import is that experiencing objects suitable merely for the maintenance of the body does not lead to fault; only this much is accepted by this.

Since a word denoting 'victory over the senses' is not heard here (in the verse), he explains it as 'vidheya...', etc. The completing phrase is "he is a vidheyatma." What is gained even by this? To this, he says 'jitatma' (conquered self). By these three quarters (of the verse), the fruit of the elimination of attraction and aversion, named 'victory over the senses', is stated. Although this appears to be a repetition (anuvada), since the matter has not been established previously, the sentence function (vakyavritti) is different. It is thus: He who has abandoned attraction and aversion in the described manner, and moves among objects only for the sake of maintaining the body with senses disjoined from attraction and aversion—i.e., not impelled by them—becomes a vidheyatma; and due to that alone, his external senses also become submissive.

Therefore, a separate purport for the two sentences has not been stated in sequence. To show that knowledge is the mediated/distant fruit of sense-conquest (answering the second query), the direct fruit is stated: "The vidheyatma attains prasada." There, 'prasada' appears to be a quality of the atma, so to remove that (misunderstanding), he says 'prasada' [means mental tranquility]. The idea is that it will be stated later as 'prasannachetasah' (of one with a tranquil mind).

Stating that "if the mind is controlled, there is no fault even in the absence of the restraint of external senses," He answers the question "How does he move?" in eight (verses).

He whose mind is not composed, even after restraining the external senses, falls from the goal of human life while thinking of objects with a mind corrupted by attraction and aversion. "Vidheyatma tu" (But the self-controlled one): The word 'tu' (but) is for the purpose of contrast with the previous. But he whose antahkarana (inner faculty/mind) is under control, while 'charan'—meaning experiencing—'vishayan'—meaning objects like sound etc. that are not prohibited—through senses like the ear etc. which are 'atmavashyaih'—meaning subservient to the mind, or subservient to oneself—and 'viyuktaih'—meaning devoid of attraction and aversion, attains 'prasada'—meaning cheerfulness, clarity of mind, or fitness for the realization of the Supreme Self.

Senses impelled by attraction and aversion become the cause of faults. But when the mind is under one's own control, attraction and aversion do not exist. And in the absence of those two, the activity of the senses subservient to them does not occur. And the perception of objects that occurs unavoidably does not bring about fault; thus there is no obstruction to purity—this is the idea.

By this, the doubt—"If even the memory of objects is a cause of disaster, then surely enjoyment (is even more so); therefore, how does he not meet with disaster while enjoying objects for the sake of living?"—is refuted. And by saying "he accesses objects with senses that are under his control," the answer to the question "How does he move?" is given.

He answers regarding the one established in Samadhi with the verse beginning with 'ragadveshaviyuktaih'. The word 'tu' (but) excludes the previous description (of the fall caused by contemplating objects).

'Vidheyatma'—he to whom the 'Atma', meaning Bhagavan (God), is 'vidheya' (submissive/obedient); such a person—utilizing objects or enjoyments obtained by the will of God through senses that are free from attraction and aversion [and] are 'atmavashya'—meaning under his own control or under the control of God—attains 'prasada', meaning the Grace of God.

Here, the sentiment is this: Knowing that the enjoyments have been obtained by God's will for the purpose of experiencing the rasa (divine essence/taste) and by His desire to bestow the rasa of His own Self, and that they are given by Him for the sake of bestowing that rasa—he who enjoys them using senses that are controlled (by the Self/God) and are desirous of the rasa of God, until the fulfillment of the purpose—upon him, God bestows Grace (Prasada).

Therefore, in Srimad Bhagavatam (11.14.18), beginning with "badhyamanopi" (even though obstructed) and ending with "visayairnabhibhuyate" (is not overpowered by objects), the same has been stated.

'Ragadveshaviyuktaih'—Raga (attraction) and Dvesha (aversion) are 'ragadveshau'; indeed, the natural activity of the senses is preceded by these. Therein, he who is a mumukshu (seeker of liberation), while 'charan'—meaning perceiving or accessing—'vishayan'—meaning unavoidable objects—with senses like the ear etc. that are devoid of those two (attraction and aversion); [and acting] through 'atmavashyaih'—meaning senses that are under the control of the self, i.e., have become submissive; [such a person is] 'vidheyatma'—one whose 'atma', meaning the antahkarana (inner mind), is 'vidheya' (compliant/obedient) according to his will—he attains 'prasada'.

'Prasada' means cheerfulness, svasthyam (composure/health/well-being).

What happens when there is prasada is stated [next].

Objection: "Since the senses have a nature of facing towards objects, their restraint is impossible; therefore, the defect (of attachment) is difficult to avoid. How then can wisdom be established?" Anticipating this doubt, He speaks with two verses beginning with 'raga...'.

He who is a 'vashyatma' (one of controlled self), even while experiencing objects with his own senses that are free from attraction and aversion, attains 'prasada', meaning supreme peace. The wisdom of such a person of tranquil mind is to be ascertained (avaseya) as established.

रागद्वेषवियुक्तैः free from attraction and repulsion? तु but? विषयान् objects? इन्द्रियैः with senses? चरन् moving (amongst)? आत्मवश्यैः selfrestrained? विधेयात्मा the selfcontrolled? प्रसादम् to peace? अधिगच्छति attains.Commentary The mind and the senses are naturally endowed with the two currents of attraction and repulsion. Therefore? the mind and the senses like certain objects and dislike certain other objects. But the disciplined man moves among senseobjects with the mind and the senses free from attraction and repulsion and mastered by the Self? attains to the peace of the Eternal. The senses and the mind obey his will? as the disciplined self has a very strong will. The disciplined self takes only those objects which are ite necessary for the maintenance of the body without any love or hatred. He never takes those objects which are forbidden by the scriptures.In this verse Lord Krishna gives the answer to Arjunas fourth estion? How does a sage of steady wisdom move about (Cf.III.7.19?25XVIII.9).

Certainly the functions of the organs are naturally preceded by attraction and repulsion. This being so, caran, by perceiving; visayan, objects, which are unavoidable; indriyaih, with the organs such as ears etc.; raga-dvesa-viyuktaih, that are free from those attraction and repulsion; and are atma-vasyaih, under his own control; vidheya-atma, [A.G. takes atma-vasyaih in the sense of '(with the organs) under the control of the mind'. He then argues that it the mind be not under control, there can be no real control, over the organs. Hence the text uses the second expression, 'vidheyatma, whose mind can be subdued at will'. Here atma is used in the sense of the mind, according to the Commentator himself.] the self-controlled man, whose mind can be subdued at will, a seeker after Liberation; adhigacchati, attains; prasadam, serenity, self-poise.
What happens when there is serenity? This is being answered:

Having focussed, in the way already described, the mind on Me - the Lord of all and the auspicious object of meditation, he who goes through, i.e., considers with contempt the sense-objects, with senses under control and free from hate and attraction by reason of all impurities of mind being burnt out - such a person has a disciplined self, i.e., disciplined mind. He attains serenity. The meaning is that his mind will be free of impurities.