Bhagavad Gita Chapter 2, Verse 64

English Translation

But by perceiving objects with the organs that are free from attraction and repulsion, and are under his own control, the self-controlled man attains serenity.

Detailed Commentary

(Verse 2.64) Commentary: **'Tu'**: In the previous verse, Bhagavan stated that attachment leads to the contemplation of sense objects, resulting in downfall. Here, He says that the utilization of sense objects *without* attachment leads to upliftment. Previously, the destruction of the intellect (*buddhi*) was mentioned; here, the intellect's stability in the Supreme Self (*Paramatma*) is described. The word 'tu' (but/however) clarifies this distinction. **'Vidheyātmā'**: The mind of a spiritual seeker (*sādhaka*) must remain disciplined. Without subjugating the mind, *Karmayoga* cannot be successful. While performing actions, attachment (*rāga*) to sense objects can cause downfall. Controlling the mind is essential for all *sādhakas*, especially *Karmayogis*. **'Ātmavaśyaiḥ rāga-dveṣa-viyuktaiḥ indriyaiḥ'**: Just as the word 'Vidheyātmā' refers to mental control, 'Ātmavaśyaiḥ' refers to the control of the senses (*indriyas*). The senses must be free from attachment (*rāga*) and aversion (*dveṣa*). The senses should perceive objects without *rāga* and relinquish them without *dveṣa*. Keeping the senses free from *rāga-dveṣa* is crucial. In the thirty-fourth verse of the third chapter, Bhagavan warns that "attachment and aversion reside in every sense object. One should not come under their sway; for they are foes." In the third verse of the fifth chapter, Bhagavan states that "one who is free from *rāga* and *dveṣa* is easily liberated." **'Viṣayān caran'**: A *sādhaka* whose mind is disciplined and whose senses are free from *rāga-dveṣa* interacts with sense objects through the senses, but does not indulge in *bhoga* (sensory enjoyment). The consumption of objects with a *bhoga-buddhi* (mindset of enjoyment) leads to downfall. The words 'Vidheyātmā' and 'Ātmavaśyaiḥ' are used to negate this *bhoga-buddhi*. **'Prasādam adhigacchati'**: By interacting with sense objects without *rāga-dveṣa*, the *sādhaka* attains mental serenity (*prasannatā*). This serenity is a mental *tapas* (austerity), superior to physical and verbal *tapas*. Therefore, a *sādhaka* should not consume objects with *rāga* nor reject them with *dveṣa*, for both *rāga* and *dveṣa* create a connection with *saṁsāra* (the cycle of worldly existence). The serenity attained through senses free from *rāga-dveṣa* leads to the realization of the *Paramatma*. **'Prasāde sarva-duḥkhānāṁ hānir asyopajāyate'**: With the serenity of the *citta* (mind-stuff), all sorrows cease. *Rāga* brings agitation (*khinnatā*) to the *citta*, which gives rise to desire (*kāmanā*) and sorrow (*duḥkha*). When *rāga* is extinguished, serenity arises in the *citta*, thereby eliminating all sorrows. The connection with *saṁsāra* stems from the desire for happiness (*sukha*). The desire for happiness arises from agitation. When agitation disappears due to serenity, the desire for happiness ceases, breaking the connection with *saṁsāra* and ending all sorrows. Serenity severs the connection with *saṁsāra*, and the intellect (*buddhi*) becomes stable in *Paramatma*. This is what Bhagavan stated earlier in the fifty-third verse: his intellect becomes steady in the world and unwavering in *Paramatma*. The meaning of 'sarva-duḥkhānāṁ hāniḥ' (cessation of all sorrows) is not that sorrowful situations will cease to exist, but rather that despite sorrow, there will be no distortion or agitation (*vikṛti*) in the mind. **'Prasanna-cetaso hyāśu buddhiḥ paryavatiṣṭhate'**: A person with a serene mind quickly becomes steady in *Paramatma*; there remains no doubt within them. When serenity or intense longing (*vyākulatā*) for Bhagavan greatly increases, *Paramatma* is attained. The intense longing and joy of the Gopis to meet Bhagavan united them with Him, transcending *pāpa* (sin) and *puṇya* (merit). Serenity or agitation concerning worldly objects strengthens *bhoga saṁskāras* (tendencies for enjoyment). Worldly beings remain entangled with satisfaction (*santoṣa*) and dissatisfaction (*asantosha*). The mind becomes impressionable in states of serenity and agitation. Just as wax melts and permanently takes on color, the mind also forms permanent inner states (*bhāvas*). These *bhāvas* can lead to upliftment or downfall. It is proper for a *sādhaka* neither to be joyful upon receiving a pleasant object nor agitated upon encountering an unpleasant one. **Connection**: The points made in the previous two verses are reinforced in the next two.