Bhagavad Gita - Chapter 2 - Shloka (Verse) 68

व्याख्या-- 'तस्माद्यस्य ৷৷. प्रज्ञा प्रतिष्ठिता'-- साठवें श्लोकसे मन और इन्द्रियोंको वशमें करनेका जो विषय चला आ रहा है, उसका उपसंहार करते हुए 'तस्मात्' पदसे कहते हैं कि जिसके मन और इन्द्रियोंमें संसारका आकर्षण नहीं रहा है, उसकी बुद्धि प्रतिष्ठित है।
यहाँ 'सर्वशः' पद देनेका तात्पर्य है कि संसारके साथ व्यवहार करते हुए अथवा एकान्तमें चिन्तन करते हुए किसी भी अवस्थामें उसकी इन्द्रियाँ भोगोंमें, विषयोंमें प्रवृत्त नहीं होतीं। व्यवहारकालमें कितने ही विषय उसके सम्पर्कमें क्यों न आ जायँ, पर वे विषय उसको विचलित नहीं कर सकते। उसका मन भी इन्द्रियके साथ मिलकर उसकी बुद्धिको विचलित नहीं कर सकता। जैसे पहाड़को कोई डिगा नहीं सकता, ऐसे ही उसकी बुद्धिमें इतनी दृढ़ता आ जाती है कि उसको मन किसी भी अवस्थामें डिगा नहीं सकता। कारण कि उसके मनमें विषयोंका महत्व नहीं रहा।
'निगृहीतानि' का तात्पर्य है कि इन्द्रियाँ विषयोंसे पूरी तरहसे वशमें की हुई है अर्थात् विषयोंमें उनका लेशमात्र भी राग, आसक्ति, खिंचाव नहीं रहा है। जैसे साँपके दाँत निकाल दिये जायँ, तो फिर उसमें जहर नहीं रहता। वह किसीको काट भी लेता है तो उसका कोई असर नहीं होता। ऐसे ही इन्द्रियोंको रागद्वेषसे रहित कर देना ही मानो उनके जहरीले दाँत निकाल देना है। फिर उन इन्द्रियोंमें यह ताकत नहीं रहती कि वे साधकको पतनके मार्गमें ले जायँ।
इस श्लोकका तात्पर्य यह है कि साधकको दृढ़तासे यह निश्चय कर लेना चाहिये कि मेरा लक्ष्य परमात्माकी प्राप्ति करना है भोग भोगना और संग्रह करना मेरा लक्ष्य नहीं है। अगर ऐसी सावधानी साधकमें निरन्तर बनी रहे तो उसकी बुद्धि स्थिर हो जायगी।
सम्बन्ध-- जिसकी इन्द्रियाँ सर्वथा वशमें हैं, उसमें और साधारण मनुष्योंमें क्या अन्तर है--इसे आगेके श्लोकमें बताते हैं।

यततो ह्यपि इस श्लोकसे प्रतिपादित अर्थकी अनेक प्रकारसे उपपत्ति बतलाकर उस अभिप्रायको सिद्ध करके अब उसका उपसंहार करते हैं क्योंकि इन्द्रियोंकी प्रवृत्तिमें दोष सिद्ध किया जा चुका है इसलिये हे महाबाहो जिस साधककी इन्द्रियाँ अपनेअपने शब्दादि विषयोंसे सब प्रकारसे अर्थात् मानसिक आदि भेदोंसे निगृहीत की जा चुकी हैं ( वशमें की हुई हैं ) उसकी बुद्धि प्रतिष्ठित है।

Anticipating the doubt that there is a repetition (punarukti) because the very meaning stated by the two verses beginning with 'Yatato hi' (2.60) is being stated by the current verses as well, he (the commentator) refutes it with the words 'Yatato hi' etc.

The statement of reasoning (upapatti) should be inferred from 'Dhyayato vishayan' (2.62) etc.

He introduces the verse through the statement of the meaning required by the word 'Tad' (That/Therefore), [referencing the content of] 'Indriyanam' (2.67).

The construction (yojana) is: Since the senses, being followed by an uncomposed mind, forcibly steal away the wisdom, 'Tasmad' (Therefore...).

He concludes with 'Tasmad' (Therefore).

Suggesting that just as the stability of a kingdom is achieved by heroes having conquered enemies with their mighty arms, so too is the stability of wisdom [achieved] by discriminating persons having conquered the enemies that are the senses, He addresses [Arjuna] as "O Mahabaho" (Mighty-armed one).

He concludes that only he whose senses are restrained in every way (completely) is a Knower (Jnani).

"Tasmad" (Therefore)—

Having established the meaning commenced at "Yatato hyapi" (2.60) in many ways, He concludes with "Tasmad" (Therefore).

Since the mind is dependent on the senses and wisdom follows the mind, "Tasmad" (Therefore)—O Mahabaho (Mighty-armed one)!—know that the wisdom of that ascetic (yati) whose senses are restrained "sarvashah"—meaning in every way, that is to say, accompanied by their cause, the mind—from the "indriyarthebhyah"—i.e., from sense objects like sound etc.—is established.

'Tasmad' (Therefore)—for him whose mind is fixed on Me—the auspicious refuge (shubhashraya)—in the manner described, and whose senses are restrained from sense objects in every way, his wisdom alone becomes established in the Self.

Thus, He states the attainment (siddhi) of one whose senses are controlled and whose mind is tranquil.

He concludes the previously stated status of sense-control as being both a means (sadhana) to and a characteristic (lakshana) of the state of sthitaprajna (steady wisdom), with [the logic of] 'yasmad' (since/because...).

[In the sense of a means], the meaning is that wisdom 'becomes' established. In concluding it as a characteristic, the meaning is that his wisdom is 'to be known' as established.

The address "O Mahabaho" (Mighty-armed one) suggests that for you, who are capable of subduing (external) enemies, there should be capacity here (in subduing internal enemies) as well.

किसी सिद्धांत को समझाते समय पर्याप्त तर्क प्रस्तुत किये बिना हम अन्तिम निष्कर्ष को प्रकट नहीं करते चाहे वह निष्कर्ष कितना ही स्वीकार करने योग्य क्यों न हो। इसी को ध्यान में रखते हुए श्रीकृष्ण अर्जुन को आवश्यक तर्क देने के बाद इस श्लोक में इस निष्कर्ष पर पहुँचते हैं कि केवल अश्रु विलाप और शोक के अतिरिक्त किसी उच्चतर वस्तु की अपेक्षा यदि हम जीवन में करते हैं तो संयमपूर्ण जीवन ही जीने योग्य है। इन्द्रियों के विषयों से जिसकी इन्द्रियाँ पूर्णत वश में होती हैं वही पुरुष वास्तव में स्थितप्रज्ञ है।इन्द्रियों को वश में रखने का अर्थ यह नहीं समझना चाहिए कि ज्ञानी पुरुष की इन्द्रियाँ निरुपयोगी हो जाती हैं जिससे वह किसी प्रकार विषय ग्रहण ही न कर सके इन्द्रियों की दुर्बलता ज्ञान का लक्षण नहीं। इसका अर्थ केवल यह है कि विषयों के ग्रहण करने से उसके मन की शान्ति में कोई विघ्न नहीं आ सकता उसे कोई विचलित नहीं कर सकता। अज्ञानी पुरुष इन्द्रियों का दास होता है जबकि स्थितप्रज्ञ पुरुष उनका स्वामी।ज्ञानी के लक्षण को स्पष्ट करते हुए भगवान् आगे कहते हैं

(Covering the section) Beginning with 'ragadvesha' and ending with 'pratishthita'.

The purport is that he who is the controller of the mind is not overpowered by the surging waves (kallola) of anger and the like, even while experiencing objects; he alone is the sthitaprajna (one of steady wisdom) Yogi.

Here, the supreme object of knowledge—the characteristic of a Jnani—is the subject matter. To remove the [notion of its] impossibility, and [to show] that knowledge is achievable through sense-control which is accomplished by great effort—amidst this, it is not clear whose conclusion this is, hence He says 'Tasmad' (Therefore).

"He becomes a Jnani"—is the completing phrase.

Since, in this way, only for one whose senses are restrained is there 'prasada' (tranquility); only for one with 'prasada' is there 'yukti' (mental application/fitness); only for one with 'yukti' is there 'tattva-jnana' (knowledge of Reality) through shravana (hearing) and manana (reflection); and only for one with 'tattva-jnana' is there 'dhyana' (meditation) which is the means to direct realization (aparoksha-jnana), and not otherwise; 'Tasmad' (Therefore)—this is the meaning.

'Hi'—Because it is so. 'Sarvashah'—meaning all [senses] along with the mind. By addressing him as "O Mahabaho" (Mighty-armed), He suggests that being capable of warding off all enemies, you are capable of warding off the enemy of the senses as well.

The rest is clear.

"Tasya" (His)—this is a reference to both the Siddha (perfected one) and the Sadhaka (aspirant).

Because sense-control is to be concluded as a characteristic for the Sthitaprajna and as a means to wisdom for the Mumukshu (seeker of liberation).

"Therefore"—meaning that wisdom becomes established only for the one who practices sense-control in every way—He states this with 'Tasmad'.

Since wisdom is destroyed in the absence of sense-control, "Tasmad" (Therefore)—he whose senses are restrained from the objects of the senses, i.e., from worldly objects, his wisdom becomes established; this is the meaning.

By the address "O Mahabaho", the capacity to act in that manner is made known.

Since the defect in the engagement of the senses has been explained, "Tasmad" (Therefore)—O Mahabaho (Mighty-armed one)—the ascetic (yati) whose senses are restrained "sarvashah"—meaning in every way, by varieties such as mental [restraint] etc.—from the "indriyarthebhyah"—meaning from sense objects like sound etc.—his wisdom is established.

This worldly and Vedic transaction (vyavahara)—for the sthitaprajna in whom discriminating knowledge has arisen—ceases upon the cessation of ignorance, because it is an effect of ignorance; and the cessation of ignorance occurs due to [its] contradiction with knowledge—clarifying this meaning, He speaks [the next verse].

He concludes what was stated with 'Tasmad' (Therefore). O one endowed with the power of action (kriyashakti)! He whose senses are restrained 'sarvashah'—from the objects of the senses, i.e., worldly objects—his wisdom is to be ascertained (avaseya) as established.

The meaning is that he is characterized as such.

By the form of address, it is suggested: "You too, with your mighty arms, perform this restraint of the senses."

तस्मात् therefore? यस्य whose? महाबाहो O mightyarmed? निगृहीतानि restrained? सर्वशः completely? इन्द्रियाणि the senses? इन्द्रियार्थेभ्यः from the senseobjects? तस्य his? प्रज्ञा knowledge? प्रतिष्ठिता is steady.Commentary When the senses are completely controlled? the mind cannot wander wildly in the sensual grooves. It becomes steady like the lamp in a windless place. The Yogi is now established in the Self and his knowledge is steady. (Cf.III.7).

Since the evils arising from the activities of the organs have been described, tasmat, therefore; mahabaho, O mighty-armed one; tasya, his, the sannyasin's; prajna, wisdom; pratisthita, becomes established; yasya, whose; indriyani, organs; sarvasah, in all their varieties, differentiated as mind etc.; nigrhitani, are withdrawn; indriya-arthhyah, from their objects such as sound etc.
In the case of a man of steady wisdom in whom has arisen discriminating knowledge, those which are these ordinary and Vedic dealings cease on the eradication of ignorance, they being effects of ignorance. And ignorance ceases because it is opposed to Knowledge. For clarifying this idea, the Lord says:

Therefore, in the way described above, he whose mind is focussed on Me the auspicious object for meditation, and whose senses are thery restrained from sense-objects in everyway, in his mind alone wisdom is firmly set.
Sri Krsna now speaks of the state of attainment by one whose senses are subdued and whose mind is serene.