tasmād yasya mahā-bāho
tasya prajñā pratiṣṭhitā
Translation of Bhagavad Gita 2.68
Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.
Commentary by Sri A.C. Bhaktivedanta Swami Prabhupada of Gaudiya Sampradaya:
One can curb the forces of sense gratification only by means of Krishna consciousness, or engaging all the senses in the transcendental loving service of the Lord. As enemies are curbed by superior force, the senses can similarly be curbed, not by any human endeavor, but only by keeping them engaged in the service of the Lord. One who has understood this—that only by Krishna consciousness is one really established in intelligence and that one should practice this art under the guidance of a bona fide spiritual master—is called sadhaka, or a suitable candidate for liberation.
Commentary by Sri Vishvanatha Chakravarthi Thakur of Gaudiya Sampradaya:
O might-armed one, just as you control your enemies with your strength, you should also control your mind.
Commentary by Sri Ramanuja of Sri Sampradaya:
2.68 Therefore, in the way described above, he whose mind is focussed on Me the auspicious object for meditation, and whose senses are thereby restrained from sense-objects in everyway, in his mind alone wisdom is firmly set. Sri Krsna now speaks of the state of attainment by one whose senses are subdued and whose mind is serene.
Commentary by Sri Sridhara Swami of Rudra Sampradaya:
The control of the senses which has been prescribed as the means of acquiring perfect knowledge and spiritual intelligence is being concluded. By addressing Arjuna as O mighty armed one, Lord Krishna is indicating that just as Arjuna exercises control of the enemy in battle; he must likewise exercise control of the senses as well.
Commentary by Sri Madhvacharya of Brahma Sampradaya:
Lord Krishna is declaring that only by control of the senses in all respects can wisdom be achieved.
Commentary by Sri Keshava Kashmiri of Kumara Sampradaya:
By previously establishing the depreciating effects of the senses in affecting the mind and degrading the intellect, Lord Krishna now concludes this topic by explaining that the problem to be addressed is the senses and that one who has the potency to restrain their senses from their sense objects is one who is situated in transcendent meditation.
Commentary by Sri Adi Shankaracharya of Advaita Sampradaya:
2.68 Since the evils arising from the activities of the organs have been described, tasmat, therefore; mahabaho, O mighty-armed one; tasya, his, the sannyasin’s; prajna, wisdom; pratisthita, becomes established; yasya, whose; indriyani, organs; sarvasah, in all their varieties, differentiated as mind etc.; nigrhitani, are withdrawn; indriya-arthebhyah, from their objects such as sound etc. In the case of a man of steady wisdom in whom has arisen discriminating knowledge, those which are these ordinary and Vedic dealings cease on the eradication of ignorance, they being effects of ignorance. And ignorance ceases because it is opposed to Knowledge. For clarifying this idea, the Lord says:
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:
tasmad yasya maha-baho
tasya prajna pratisthita
Sanskrit to English Word for Word Meanings:
tasmāt — therefore; yasya — whose; mahā-bāho — O mighty-armed one; nigṛhītāni — so curbed down; sarvaśaḥ — all around; indriyāṇi — the senses; indriya-arthebhyaḥ — from sense objects; tasya — his; prajñā — intelligence; pratiṣṭhitā — fixed.