yah sarvatranabhisnehas
tat tat prapya subhasubham। nabhinandati na dvesti tasya prajna pratisthita॥ 2.57 ॥ |
In the material world, one who is unaffected by whatever good or evil he may obtain, neither praising it nor despising it, is firmly fixed in perfect knowledge.
yada samharate chayam
kurmo ’nganiva sarvasah:। indriyanindriyarthebhyas tasya prajna pratisthita॥ 2.58 ॥ |
One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is firmly fixed in perfect consciousness.
visaya vinivartante
niraharasya dehinah:। rasa-varjam raso ’py asya param drishtva nivartate॥ 2.59 ॥ |
The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.
yatato hy api kaunteya
purushasya vipascitah:। indriyani pramathini haranti prasabham manah:॥ 2.60 ॥ |
The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them.
tani sarvani samyamya
yukta asita mat-parah:। vase hi yasyendriyani tasya prajna pratisthita॥ 2.61 ॥ |
One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence.
dhyayato visayan pumsah
sangas tesupajayate। sangat sanjayate kamah kamat krodho ’bhijayate॥ 2.62 ॥ krodhad bhavati sammohah sammohat smriti-vibhramah:। smriti-bhramsad buddhi-naso buddhi-nasat pranasyati॥ 2.63 ॥ |
While contemplating the objects of the senses, a human being develops attachment for them, and from such attachment lust develops, and from lust anger arises. From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the material pool.