viṣayān indriyaiś caran
Translation of Bhagavad Gita 2.64
But a person free from all attachment and aversion and able to control his senses through regulative principles of freedom can obtain the complete mercy of the Lord.
Commentary by Sri A.C. Bhaktivedanta Swami Prabhupada of Gaudiya Sampradaya:
It is already explained that one may externally control the senses by some artificial process, but unless the senses are engaged in the transcendental service of the Lord, there is every chance of a fall. Although the person in full Krishna consciousness may apparently be on the sensual plane, because of his being Krishna conscious he has no attachment to sensual activities. The Krishna conscious person is concerned only with the satisfaction of Krishna, and nothing else. Therefore he is transcendental to all attachment and detachment. If Krishna wants, the devotee can do anything which is ordinarily undesirable; and if Krishna does not want, he shall not do that which he would have ordinarily done for his own satisfaction. Therefore to act or not to act is within his control because he acts only under the direction of Krishna. This consciousness is the causeless mercy of the Lord, which the devotee can achieve in spite of his being attached to the sensual platform.
Commentary by Sri Vishvanatha Chakravarthi Thakur of Gaudiya Sampradaya:
This verse answers the question, “How does the sthita prajna go?” (vrajeta kim) The Lord explains that it is not a fault to accept the objects of the senses, if it is done with controlled senses, with absence of attachment of the objects in the mind.
According to Amara Kosa, vidheya means “submissive, situated in words, compliant, controlled, well behaved, polite, and equal.”
One whose mind (atma) is submissive to instructions (vidheya atma), (who contacts objects with senses controlled by the mind, senses devoid of attachment and repulsion), attains peace (prasadam). Contacting the sense objects is not a fault. Rather it is a good quality for one who does so with control.
In other words, for the sthita prajna, accepting the renunciation of enjoyment of objects, either by withdrawal of the senses (asana) or by engaging the senses (vrajana), is beneficial.
Commentary by Sri Ramanuja of Sri Sampradaya:
2.64 Having focussed, in the way already described, the mind on Me — the Lord of all and the auspicious object of meditation, he who goes through, i.e., considers with contempt the sense-objects, with senses under control and free from hate and attraction by reason of all impurities of mind being burnt out — such a person has a disciplined self, i.e., disciplined mind. He attains serenity. The meaning is that his mind will be free of impurities.
Commentary by Sri Sridhara Swami of Rudra Sampradaya:
It may be further submitted that since it is impossible to control the senses who by their very nature tend to be drawn towards senses objects, it would be extremely difficult to overcome these defects; so where is the possibility of attaining steady wisdom. Apprehending such doubts Lord Krishna states in this verse and the next where he clarifies that one who is free from both attachment and aversion although amidst sense objects attains the mercy of the Supreme Lord. Here Arjunas fourth question is being answered concerning how one of steady wisdom experiences sense objects. The answer given in this verse is that one experiences sense objects with ones sense under control.
Commentary by Sri Madhvacharya of Brahma Sampradaya:
Lord Krishna is revealing how one is able to triumph over the senses in the latter part of the verse. He states that even while experiencing the senses if one has their mind under firm control the senses are also under firm control and one becomes successful. This is verified by the word prasade which devotes success achieved by the mercy of the Supreme Lord.
Commentary by Sri Keshava Kashmiri of Kumara Sampradaya:
Here Lord Krishna is explaining that there is no difficulty in the absence of control of the senses if the mind is firmly under control. This answers the last question of, How does such a one walk or act? The particle tu meaning but denotes a difference from what was stated earlier. The self- controlled aspirant who has their firmly inder control while experiencing various sense objects through their disciplined senses which are free from aversion and attraction, achieves placidity and tranquillity of mind. This means that the mind has becomes purified.
Commentary by Sri Adi Shankaracharya of Advaita Sampradaya:
2.64 Certainly the functions of the organs are naturally preceded by attraction and repulsion. This being so, caran, by perceiving; visayan, objects, which are unavoidable; indriyaih, with the organs such as ears etc.; raga-dvesa-viyuktaih, that are free from those attraction and repulsion; and are atma-vasyaih, under his own control; vidheya-atma, [A.G. takes atma-vasyaih in the sense of ‘(with the organs) under the control of the mind’. He then argues that it the mind be not under control, there can be no real control, over the organs. Hence the text uses the second expression, ‘vidheyatma, whose mind can be subdued at will’. Here atma is used in the sense of the mind, according to the Commentator himself.] the self-controlled man, whose mind can be subdued at will, a seeker after Liberation; adhigacchati, attains; prasadam, serenity, self-poise. What happens when there is serenity? This is being answered:
Commentary by Sri Abhinavagupta of Kaula Tantra Sampradaya:
2.64-68 Raga-dvesa-etc. upto pratisthita. Here the purport is this : He, who controls his mind, is not tossed by the waves of wrath etc., even while he is enjoying the sense-objects; hence he alone is a man of Yoga, a man-of-stabilized-intellect. Extraordinary is the man of Yoga, even while he is attending to the worldly business. While examining this point, the characteristics mark of his (man of Yoga), is briefly related by the Supreme Lord-
Sanskrit Shloka Without Transliteration Marks:
visayan indriyais caran
Sanskrit to English Word for Word Meanings:
rāga — attachment; dveṣa — and detachment; vimuktaiḥ — by one who has become free from; tu — but; viṣayān — sense objects; indriyaiḥ — by the senses; caran — acting upon; ātma-vaśyaiḥ — under one’s control; vidheya-ātmā — one who follows regulated freedom; prasādam — the mercy of the Lord; adhigacchati — attains.