Bhagavad Gita Chapter 2, Verse 65

English Translation

When there is serenity, there follows eradication of all his sorrows, because the wisdom of one who has a serene mind soon becomes firmly established.

Detailed Commentary

Commentary on Verse 2.65 'Tu' – In the previous verse, Bhagavan stated that dwelling upon sense-objects with attachment leads to downfall, whereas here it is said that if attachment is absent, engaging with sense-objects leads to upliftment. Earlier, the destruction of *buddhi* (intellect) was mentioned, and here, the intellect's establishment in *Paramatma* (the Supreme Self) is described. The word 'tu' (but/on the contrary) is used to explain this very distinction. 'Vidheyatma' – The *sadhaka*'s mind must be under his control. Without subduing the mind, the perfection of *Karma Yoga* is not possible. While performing actions, the possibilities of downfall increase due to *raga* (attachment) to sense-objects. Therefore, it is essential for the *sadhaka* to keep the mind in check. 'Atmavasyaiah ragadveshaviyuktaih indriyaih' – Just as the word '*vidheyatma*' refers to controlling the mind, similarly, '*atmavashyaih*' refers to controlling the *indriyas* (senses). While engaging in actions, the *indriyas* must be controlled and free from *raga* (attachment) and *dvesha* (aversion), so that neither *raga* nor *dvesha* arises in one's conduct. Bhagavan has stated in the third chapter that *raga* and *dvesha* exist in the sense-objects; the *sadhaka* should not be subservient to them, for both are enemies of the *sadhaka*. 'Vishayan charan' – That *sadhaka* whose mind and *indriyas* are controlled, engages with sense-objects through the *indriyas*, but not with the intellect of enjoyment (*bhoga buddhi*). Engaging with sense-objects with *bhoga buddhi* leads to downfall. Words like '*vidheyatma*' and '*atmavashyaih*' are used to prevent this. 'Prasadamadhigacchati' – By engaging with sense-objects, free from *raga* and *dvesha*, the *sadhaka* attains mental serenity (*prasannata* or purity). This serenity is mental *tapa* (austerity), which is superior to physical and verbal *tapa*. 'Prasade sarvaduhkhananirasyopajayate' – Upon attaining serenity of the *chitta* (mind-stuff), all sorrows are annihilated. *Raga* brings agitation to the *chitta*; agitation gives rise to *kamana* (desire), and *kamana* leads to sorrow. When *raga* is eliminated, serenity arises in the *chitta*, thereby eradicating all sorrows. The sorrows that exist arise from the connection with *Prakriti* (material nature) and the body-world. With serenity, agitation vanishes, eliminating the desire for happiness and preventing the experience of sorrows. 'Prasannacetaso hyashu buddhih paryavatishthate' – Indeed, for one of serene mind, the *buddhi* quickly becomes firmly established in *Paramatma* (the Supreme Self), and no doubt remains in the *sadhaka*. Whether it is *Bhagavan*-centric joy or agitation, if either is intense, the attainment of *Paramatma* is swift. The *Gopis* are an example; they were both agitated and joyous concerning Bhagavan. Free from *papa* (sin) and *punya* (merit), they merged with Bhagavan. Worldly joy and agitation increase the *samskaras* (impressions) of worldly enjoyments (*bhogas*), thereby strengthening the bondage of *samsara*. A *sadhaka* should neither rejoice upon receiving something pleasant nor become agitated upon encountering something unpleasant. Context – The point made in the preceding verses is further affirmed in the subsequent verses.