रागद्वेषविमुक्तैस्तु विषयानिन्द्रियैश्चरन् ।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥
rāga-dveṣa-vimuktais tu viṣayān indriyaiś caran |
ātma-vaśyair vidheyātmā prasādam adhigacchati ||
(Śrīmad Bhagavad-gītā: 2.64)
“Perceiving objects of the senses
With senses freed from attachment and aversion
And subdued by the mind,
One of controlled mind attains peace.”
Commentary
mānasa-viṣaya-grahaṇābhāve sati sva-vaśyair indriyair viṣaya-grahaṇe’pi na doṣa iti vadan sthita-prajño vrajeta kim ity asyottaram āha—rāgeti | vidheyo vacane sthita ātmā mano yasya saḥ … prasādam adhigacchatīty etādṛśasyādhikāriṇo viṣaya-grahaṇam api na doṣa iti kiṁ vaktavyam? pratyuta guṇa eveti | sthita-prajñasya viṣaya-tyāga-svīkārāv eva āsana-vrajane te ubhe api tasya bhadre iti bhāvaḥ |
(Excerpt from the Sārārtha-darśinī-ṭīkā)
“Stating that when there is an absence of perception of objects of the senses in the mind, there is no fault even in perception of objects of the senses with senses that are subdued by oneself [i.e., by the mind], he states the answer for this [question posed either by Arjuna], ‘How does one of steady wisdom move?’: rāga … [i.e., Bhagavān Śrī Kṛṣṇa states this verse]. [Vidheyātmā, that is,] One whose self, that is, mind, is controlled, that is, is fixed in the instruction [it receives from the mind] … attains peace. Thus, there is no fault even in perception of objects of the senses for such a bearer of eligibility. What [else] is to be said? Rather, it is verily a quality. Thus, for one of steady wisdom, indeed relinquishing or accepting objects of the senses—sitting or moving—even both of these are good. This is the purport.”