2.64. Explanation – The word 'tu' (but) is used here to distinguish the subject matter of this verse from that of the previous one. In the previous verse, the Lord stated that merely contemplating on sense objects while attached leads to downfall, whereas here He says that engaging with sense objects without attachment leads to elevation. There, the destruction of the intellect was described; here, the intellect becoming established in the Supreme Self is described.
'Vidheyātmā' – The aspirant's inner being (antahkarana) should be under his control. Without bringing the inner being under control, perfection in Karma Yoga is not attained; rather, while performing actions, there remains the possibility of developing attachment to sense objects and facing downfall. In truth, it is essential for every aspirant to keep the inner being under control. For a Karma Yogi, this is especially necessary.
'Ātmavashyaiḥ rāgadveshaviyuktaiḥ indriyaiḥ' – Just as the term 'Vidheyātmā' implies bringing the inner being under control, similarly the term 'Ātmavashyaiḥ' implies bringing the senses under control. The meaning is that while engaging in worldly dealings, the senses should be under one's control, and for the senses to be controlled, it is essential that they be free from attachment and aversion. Therefore, the senses should not grasp any object with attachment, nor should they renounce any object with aversion. The reason is that the grasping or renouncing of objects is not as important as ensuring that attachment and aversion do not arise in the senses. That is why, in the thirty-fourth verse of the third chapter, the Lord cautioned the aspirant: "Attachment and aversion reside in each sense towards its objects. The aspirant should not come under their sway, for both are his enemies." In the third verse of the fifth chapter, the Lord said: "That aspirant who becomes free from dualities such as attachment and aversion is liberated with ease."
'Vishayān charan' – The aspirant whose inner being is under his control, and whose senses are free from attachment and aversion and are under his control, such an aspirant indeed engages with sense objects through the senses, i.e., performs all kinds of worldly dealings, but he does not enjoy the sense objects. Engagement with sense objects done with the mentality of enjoyment alone becomes the cause of downfall. It is to negate this mentality of enjoyment that the terms 'Vidheyātmā', 'Ātmavashyaiḥ', etc., are used here.
'Prasādam adhigachchhati' – By engaging with sense objects without attachment and aversion, the aspirant attains serenity (purity) of the inner being. This serenity is mental austerity (Gita 17.16), which is superior to physical and verbal austerity. Therefore, an aspirant should neither engage with sense objects with attachment, nor renounce them with aversion; because both attachment and aversion bind one to the world.
The serenity that arises from engaging with sense objects through senses free from attachment and aversion, if not indulged in or enjoyed, leads that serenity to the attainment of the Supreme Self.
'Prasāde sarvaduhkhānāṁ hānir asyopajāyate' – Upon attaining serenity (purity) of mind, all sorrows are destroyed, meaning no sorrow remains. The reason is that attachment alone causes distress in the mind. As soon as distress arises, desire is born, and from desire all sorrows arise. But when attachment is eradicated, serenity arises in the mind. Through that serenity, all sorrows are destroyed.
All sorrows whatsoever arise solely from the connection with nature and its effects—the body and the world—and connection with the body and the world arises from the craving for pleasure. The craving for pleasure arises from distress. But when serenity arises, distress is destroyed. With the destruction of distress, the craving for pleasure ceases. When the craving for pleasure ceases, connection with the body and the world ceases. With the cessation of connection, the complete absence of all sorrows occurs—'sarvaduhkhānāṁ hāniḥ.' The meaning is that from serenity two things happen: severance of connection with the world and steadiness of the intellect in the Supreme Self. This is what the Lord stated earlier in the fifty-third verse with the words 'nishchalā' and 'achalā'—that his intellect becomes immovable regarding the world and unwavering regarding the Supreme Self.
Here, 'sarvaduhkhānāṁ hāniḥ' does not mean that sorrowful circumstances will not arise before him; rather, it means that according to his karma, sorrowful events or circumstances may arise before him, but in his inner being, sorrow, anguish, agitation, or any such disturbance cannot arise.
'Prasannachetaso hyāśhu buddhiḥ paryavatiṣhṭate' – The intellect of one with a serene (pure) mind very quickly becomes firmly established in the Supreme Self, meaning the aspirant himself becomes established in the Supreme Self; not even the slightest doubt remains in his intellect.
**The Essential Point** – Whether it is serenity regarding the Lord or anguish (regarding Him)—if either one of these two intensifies greatly, it quickly leads to the attainment of the Supreme Self. For example, when the Gopis, while going to the Lord, were stopped and confined in their homes by their parents, brothers, husbands, etc., the anguish they felt from being unable to meet the Lord destroyed their sins, and the serenity they felt from contemplating on the Lord destroyed their merits. Thus, becoming free from sins and merits, they left their bodies right there and were the first to meet the Lord. However, the serenity and distress that arise concerning worldly objects both strengthen the impressions of enjoyment, i.e., strengthen the bondage to the world. The examples of this are all ordinary beings in the world who, caught up in serenity and distress, are entangled in the world.
In serenity and anguish (distress), the inner being becomes softened (impressionable). Just as when color is poured into softened wax, that color becomes permanent in the wax, similarly, when the inner being is softened, whatever impressions—whether related to the Lord or worldly—enter it, become permanent. Once permanent, those impressions become the cause of elevation or downfall. Therefore, it is proper for an aspirant to neither become elated upon receiving the most pleasant worldly object, nor become agitated upon receiving the most unpleasant worldly object.
**Connection** – The idea expressed in the previous two verses is further substantiated in the following two verses through the method of contrast.
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