Bhagavad Gita - Chapter 2 - Shloka (Verse) 65

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।'

प्रसन्नता होनेसे क्या होता है सो कहते हैं प्रसन्नता प्राप्त होनेपर इस यतिके आध्यात्मिकादि तीनों प्रकारके समस्त दुःखोंका नाश हो जाता है। क्योंकि ( उस ) प्रसन्नचित्तवालेकी अर्थात् स्वस्थ अन्तःकरणवाले पुरुषकी बुद्धि शीघ्र ही सब ओरसे आकाशकी भाँति स्थिर हो जाती है केवल आत्मरूपसे निश्चल हो जाती है। इस वाक्यका अभिप्राय यह है कि इस प्रकार प्रसन्नचित्त और स्थिरबुद्धिवाले पुरुषको कृतकृत्यता मिलती है इसलिये साधक पुरुषको चाहिये कि रागद्वेषसे रहित की हुई इन्द्रियोंद्वारा शास्त्रके अविरोधी अनिवार्य विषयोंका सेवन करे।

Even so, due to being overwhelmed by various kinds of miseries, it is not possible to maintain composure (health of the mind)—with this intention, he asks regarding 'Prasade' (in the state of tranquility). He answers with the half-verse beginning with 'Uchyate' (It is said).

Anticipating the doubt—"Even if there is health of the intellect due to the destruction of all miseries, how is the relevant 'stability of wisdom' established?"—He says 'Prasanna' (Tranquil-minded).

He states another fruit of the clarity of the intellect with 'Kincha' (Moreover). "Therefore, one must strive for the clarity of the intellect"—this is the remaining (implied) part.

Having stated the literal meaning arising from the syllables of the two verses, he concludes the purport with 'Evam' (Thus). 'Yuktah' means composed (samahita), being devoid of subjection to objects—that is the extent of it.

'Prasade' etc. When there is 'prasada' (tranquility), the destruction of all miseries—the threefold sufferings—occurs for this discriminating person.

From where (does this happen)? To this, He says 'Prasanna' etc. 'Hi' (Because)—for the one of cheerful mind, the intellect 'ashu'—meaning quickly—becomes immovable in the very nature of the Self; this is the meaning.

Thus, since there is fulfillment (krtakrtyata) for one of cheerful mind and steady intellect, therefore, the 'yuktah' (disciplined one) should act properly among necessary objects that are causes for living and are not opposed to scripture, utilizing senses that are free from attraction and aversion—this is the meaning of the sentence.

How is there destruction of all miseries merely by 'prasada' (tranquility)? (Answer:) Because the intellect of the one with a tranquil mind becomes established (paryavatishthate)—it attains a perfect state through the direct realization (aparokshya) of Brahman.

'Prasada' means the non-arrival of objects spontaneously (svatah) for the most part.

Moreover, upon the prasada (tranquility) of the mind, the hanih—meaning the removal—of all miseries of this person which are rooted in desire occurs, due to the absence of desire.

He states the cause for the non-arising of desire with 'Prasanna' etc. 'Hi' (For/Because)—since the buddhi (intellect)—meaning the conviction of the unity of Brahman and the Self—of the person with a tranquil mind 'ashu' (quickly) 'paryavatishthate' (becomes firmly established).

And when that exists, due to the absence of anything else to be attained, desire does not arise; this is the meaning.

When there is prasada (tranquility/clarity) of the mind of this person, the destruction of all miseries caused by contact with prakriti (matter/nature) arises.

For the prasannacetas—meaning one whose mind is free from defects that oppose the vision of the Self—the intellect, having the distinct Self as its object, becomes established in Me at that very moment. Therefore, when there is tranquility of mind, the destruction of all miseries indeed occurs.

Regarding "What happens when there is prasada?", He says

'Prasada', etc.

When there is prasada, there is the destruction of all miseries, and consequently, the intellect of the one with a cheerful mind becomes established; this is the meaning.

शान्ति के मिलने पर क्या होगा ऐसा प्रश्न मानव बुद्धि में उठना स्वाभाविक है। शान्ति प्राप्त होने पर सब दुखों का अन्त हो जाता है। इस वाक्य में सुख की परिभाषा मिलती है। विक्षेपों का होना दुख कहलाता है। अत विक्षेपों के अभाव रूप मन की शान्ति का अर्थ सुख ही होना चाहिये। शान्ति ही सुख है और सुख ही शान्ति है।यहाँ दुखों की हानि से तात्पर्य वासना निवृत्ति से समझना चाहिये। गीता की प्रस्तावना में हमने देखा है कि बुद्धि पर पड़े वासनाओं के आवरण के कारण मनुष्य शोकमोह को प्राप्त होता है जबकि ज्ञानी पुरुष पूर्ववर्णित बुद्धियोग के अभ्यास से वासनाओं का क्षय करके उनके परे आत्मतत्त्व को पहचान लेता है। सामान्यत वासनाओं से मुक्ति पाना मनुष्य के लिये कठिन प्रतीत होता है परन्तु आत्मसंयम एवं समत्त्वयोग के द्वारा यह कार्य सम्पादन किया जा सकता है।अगले श्लोक में भगवान् कहते हैं

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).

"What happens when there is prasada?"—Regarding this, it is said 'Prasada', etc. He raises an objection to this: "How?" The idea is that this contradicts scriptures like "The knower of the Self crosses sorrow" (Chandogya Upanishad 7.1.3).

Moreover, it should have been stated that "when there is prasada, knowledge arises" or some other intermediate cause; and the destruction of all miseries should not have been stated (as the direct result of prasada, yet it is stated)—this is the rest of the objection.

As a solution to this, he explains the second half of the verse—'Prasanna' etc. By this, the notion that two fruits of prasada are being stated here is also refuted. (The correct view is:) When there is prasada, direct knowledge (aparoksha jnana) of Brahman occurs. And that happens through an interval (mediation). From that (knowledge) comes the destruction of all miseries. Since it is mentioned as the fruit of prasada (via knowledge), there is neither the omission of what should be stated nor the statement of what should not be stated.

(Objection regarding previous context:) In the verse "Buddhiyuktah" (2.50), the destruction of good and bad deeds was stated as the fruit of knowledge (Buddhi-yoga). That is improper because it is not a purushartha (ultimate goal of human life). To remove this doubt, this (destruction of all misery) has been stated here contextually.

Objection: A person to whom desired objects come easily without effort is also said to have an undisturbed, 'prasanna' (happy) mind. So how is prasada spoken of as the fruit of sense-conquest and the means to knowledge? To this, he states (the meaning of) 'Prasada'. Here, (this specific meaning) is intended—this is implied. (Prasada means:) Even spontaneously, meaning even without effort, 'vishayagatih'—the non-engagement towards objects.

"He attains prasada"—this was stated (previously). Now, what happens when there is prasada is stated here. When there is prasada of the mind—in the form of clarity/purity—the 'hanih', meaning destruction, of all miseries (spiritual, etc.) which are the play of ignorance, occurs for this ascetic.

'Hi' (Because)—since the buddhi (intellect) of the ascetic of 'prasannacetas' (tranquil mind) 'ashu' (very quickly) 'paryavatishthate'—meaning becomes established all around, becomes steady—taking the form of the unity of Brahman and the Self; because there is an absence of obstacles like contrary thoughts.

And thus, (the sequence is:) when there is prasada, there is the establishment of the intellect; from that comes the cessation of the ignorance opposed to it; and from that comes the destruction of all miseries which are its (ignorance's) effects. Even though this is the sequence, the statement that prasada causes the destruction of all miseries is made to emphasize the (need for) excessive effort towards prasada; therefore, there is no contradiction.

What happens when there is prasada? Anticipating this doubt, He speaks the verse beginning with 'Prasada'. When prasada (Grace/tranquility) comes into being, for 'asya'—meaning for the one graced by Him—there is the hanih, or destruction, of all miseries. By the word 'sarva' (all), the destruction of even alaukika (divine/transcendental) separation etc. is indicated; by that, the sentiment is suggested that he remains eternally united (with God).

When there is destruction of all miseries, what happens? Thus He says 'prasannacetasah' etc. Upon the destruction of miseries, he becomes one whose mind is cheerful (prasanna). From that, his intellect 'anu'—meaning very quickly—becomes established (paryavatishthate). "In Me"—this is the remaining (implied) part.

In 'Prasade' (when there is tranquility), the 'hanih'—meaning destruction—of 'sarvadukhanam'—meaning all miseries, spiritual and others—arises for 'asya'—meaning for this ascetic. Moreover, for the 'prasannacetasah'—meaning for one of healthy (composed) antahkarana (inner mind)—'hi' (because) since the intellect 'ashu' (quickly) 'paryavatishthate'—meaning stands firm all around ('pari') like the akasha (space/sky); it becomes immovable in the very nature of the Self, this is the meaning.

Thus, since there is krtakrtyata (fulfillment) for one of cheerful mind and established intellect, therefore, the 'yuktah' (disciplined one) should act properly among unavoidable objects that are not opposed to scripture, with senses free from attraction and aversion—this is the meaning of the sentence.

This very prasannata (cheerfulness/tranquility) is being praised.

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.

प्रसादे in peace? सर्वदुःखानाम् (of) all pains? हानिः destruction? अस्य of him? उपजायते arises (or happens)? प्रसन्नचेतसः of the tranquil-minded? हि because? आशु soon? बुद्धिः intellect (or reason)? पर्यवतिष्ठते becomes steady.Commentary When the mental peace is attained? there is no hankering after senseobjects. The Yogi has perfect mastery over his reason. The intellect abides in the Self. It is ite steady. The miseries of the body and the mind come to an end.

Prasade, when there is serenity; upajayate, there follows; hanih, eradication; asya sarva-duhkhanam, of all his, the sannyasin's, sorrow on the physical and other planes. Moreover, (this is so) hi, because; buddhih, the wisdom; prasanna-cetasah, of one who has a serene mind, of one whose mind is poised in the Self; asu, soon; pari-avatisthate, becomes firmly established; remains steady (avatisthate) totally (pari), like the sky, i.e. it becomes unmoving in its very nature as the Self.
The meaning of the sentence is this: Since a person with such a poised mind and well-established wisdom attains fulfilment, therefore a man of concentration [A man who is free whom slavery to objects of the senses.] ought to deal with the indispensable and scripturally non-forbidden objects through his senses that are free from love and hatred.
That same serenity is being eulogized:

When the mind of this person gets serene, he gets rid of all sorrows originating from contact with matter. For, in respect of the peson whose mind is serene, i.e., is free from the evil which is antagonistic to the vision of the self, the Buddhi, having the pure self for its object, becomes established immediately. Thus, when the mind is serene, the loss of all sorrow surely arises.