रागद्वेषविमुक्तैस्तु विषयनिन्द्रियैश्चरन् ।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥ ६४ ॥
rāga-dveṣha-viyuktais tu viṣhayān indriyaiśh charan
ātma-vaśhyair-vidheyātmā prasādam adhigachchhati
लेकिन जिसका मन पूरी तरह से अनुशासित है और इंद्रियां नियंत्रण में हैं, जो इंद्रिय विषयों को न तो पसंद करता है और न ही नापसंद, वह परमेश्वर की कृपा प्राप्त कर सकता है।
But one whose mind is completely disciplined and senses under control, one who harbours neither likes nor dislikes, even while interacting with sense objects, can attain the grace of the Supreme.
In this significant verse from the Bhagavad Gita, Krishna begins to respond to Arjuna's deep question about how one should live and act in a world overflowing with sensory temptations. After previously warning about the dangers of uncontrolled sense indulgence, Krishna now offers a path for engaging with life without becoming enslaved by it. Rather than advocating abstention from the world, he points toward a subtler mastery: the art of interacting with sense objects without attachment or aversion. This is not about running away from experiences; it is about transforming the way we relate to them.
The verse emphasizes that the key lies in the condition of the mind. The mind, when free from the gravitational pulls of likes and dislikes, can experience life’s sensory objects without getting bound or disturbed. Here, Krishna is not suggesting that one must become indifferent or suppress natural sensations and desires. Instead, he speaks of a higher self-control, a state where one’s internal balance is not tipped by external circumstances. The senses can engage with their respective objects, but the individual remains untouched by the waves of craving or avoidance that typically accompany such interactions.
To clarify, consider the example of eating sugar. If someone is obsessed with sweets, the act of consuming sugar becomes addictive and unhealthy. The mind, in this case, is dominated by attachment. On the other hand, if a person is repulsed and will not touch sugar even when needed, the aversion itself becomes a form of bondage. But when someone eats sugar with awareness, neither craving it nor fearing it, moderation comes naturally. The same principle applies to more challenging experience, such as taking bitter medicine when ill. If one is not controlled by aversion to bitterness, the needed medicine is taken without resistance, leading to healing. In both cases, it is the detachment from likes and dislikes that brings order and well-being.
The Sanskrit phrase "rāga-dveṣa-vimuktaiḥ" is central here, meaning 'free from attachment and aversion.' Krishna describes how, by engaging in the world while being internally free from these dualities, a person can achieve "prasādam adhigacchati"—a state of inner peace and clarity. This word ‘prasada’ means not just peace, but a cooling, gentle clarity that arises when the turbulence of desires and repulsions has settled. It is a quality of mind that brings with it true joy and contentment, not dependent on external conditions.
Importantly, Krishna is pointing toward regulation, not repression. Regulation means the senses are directed, not forcibly curbed or given unchecked freedom. It is like having trained horses: they run, they work, but they do not drag the chariot wherever they wish. The mind is both the driver and the reins; if it is firm and balanced, the journey is safe and productive. When the senses are channeled and the mind is disciplined, there is a spontaneous and natural alignment with what is beneficial, and peace becomes possible even amid activity.
This concept can initially seem paradoxical. How could restraint lead to joy? Yet, in practice, this moderation and self-direction unlock a richer engagement with life. By avoiding the extremes of indulgence and avoidance, one’s energy is not frittered away in endless cycles of longing or resistance. Instead, this balanced state allows a person to function in the world with all their faculties intact, responsive and alert, yet steady and untroubled at the core.
Krishna’s teaching here is both humane and practical. He acknowledges that total sensory withdrawal is not the solution for most people. Rather, he advocates for a mindful, regulated engagement. Such a person is like a lotus in muddy water—growing and thriving in the midst of the world, but not dirtied by it. This inner regulation is the engine of spiritual progress, and it is what ultimately makes one receptive to deeper peace and joy, the “prasada” or grace that Krishna promises.
In sum, Bhagavad Gita 2.64 illuminates a profound but accessible path for anyone seeking stability and happiness in a chaotic and tempting world. It is the cultivation of an inwardly free, self-mastered mind that allows one to move gracefully through life’s myriad experiences. When attachment and aversion no longer cloud perception, when the senses serve rather than rule, tranquility naturally emerges. Krishna thus lays out a foundation for living wisely and well—not by withdrawal, but by wise participation, rooted in self-mastery.
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