Srimad Bhagavad Gita As It Is, Chapter 2,
Vers 61:
tāni sarvāṇi saṁyamya
yukta āsīta mat-paraḥ
vaśe hi yasyendriyāṇi
tasya prajñā pratiṣṭhitā
SYNONYMS
tāni—those senses; sarvāṇi—all;
saṁyamya—keeping under control; yuktaḥ—being engaged; āsīta—being
so situated; mat-paraḥ—in relationship with Me; vaśe—in full subjugation; hi—certainly;
yasya—one whose; indriyāṇi—senses;
tasya—his; prajñā—consciousness;
pratiṣṭhitā—fixed.
TRANSLATION
One who restrains his senses and fixes his
consciousness upon Me is known as a man of steady intelligence.
PURPORT
That the highest conception of yoga perfection is Kṛṣṇa
consciousness is clearly explained in this verse. And, unless one is Kṛṣṇa conscious, it is not at all possible to
control the senses. As cited above, the great sage Durvāsā Muni picked a quarrel with Mahārāja Ambarīṣa,
and Durvāsā Muni
unnecessarily became angry out of pride and therefore could not check his
senses. On the other hand, the King, although not as powerful a yogī as the sage, but a devotee of the Lord,
silently tolerated all the sage's injustices and thereby emerged victorious.
The King was able to control his senses because of the following
qualifications, as mentioned in the Śrīmad-Bhāgavatam:
sa vai manaḥ kṛṣṇa-padāravindayor
vacāṁsi vaikuṇṭha-guṇānavarṇane
karau harer mandira-mārjanādiṣu
śrutiṁ cakārācyuta-sat-kathodaye
vacāṁsi vaikuṇṭha-guṇānavarṇane
karau harer mandira-mārjanādiṣu
śrutiṁ cakārācyuta-sat-kathodaye
mukunda-liṅgālaya-darśane
dṛśau
tad-bhṛtya-gātra-sparśe'ṅga-saṅgamam
ghrāṇaṁ ca tat-pāda-saroja-saurabhe
śrīmat-tulasyā rasanāṁ tad-arpite
tad-bhṛtya-gātra-sparśe'ṅga-saṅgamam
ghrāṇaṁ ca tat-pāda-saroja-saurabhe
śrīmat-tulasyā rasanāṁ tad-arpite
pādau hareḥ kṣetra-padānusarpaṇe
śiro hṛṣīkeśa-padābhivandane
kāmaṁ ca dāsye na tu kāma-kāmyayā
yathottamaśloka-janāśrayā ratiḥ
śiro hṛṣīkeśa-padābhivandane
kāmaṁ ca dāsye na tu kāma-kāmyayā
yathottamaśloka-janāśrayā ratiḥ
"King Ambarīṣa
fixed his mind on the lotus feet of Lord Kṛṣṇa,
engaged his words in describing the abode of the Lord, his hands in cleansing
the temple of the Lord, his ears in hearing the pastimes of the Lord, his eyes
in seeing the form of the Lord, his body in touching the body of the devotee,
his nostrils in smelling the flavor of the flowers offered to the lotus feet of
the Lord, his tongue in tasting the tulasī
leaves offered to Him, his legs in traveling to the holy place where His temple
is situated, his head in offering obeisances unto the Lord, and his desires in
fulfilling the desires of the Lord...and all these qualifications made him fit
to become a mat-paraḥ devotee of the Lord." (Bhāg. 9.4.18-20)
The word mat-paraḥ is most significant in this connection. How
one can become a mat-paraḥ is described in the life of Mahārāja Ambarīṣa.
Śrīla Baladeva
Vidyābhūṣaṇa, a great scholar and ācārya
in the line of the mat-paraḥ, remarks: "mad-bhakti-prabhāvena
sarvendriya-vijaya-pūrvikā
svātma dṛṣṭiḥ sulabheti bhāvaḥ."
"The senses can be completely controlled only by the strength of
devotional service to Kṛṣṇa."
Also the example of fire is sometimes given: "As the small flames within
burn everything within the room, similarly Lord Viṣṇu,
situated in the heart of the yogī,
burns up all kinds of impurities." The Yoga-sūtra also prescribes meditation on Viṣṇu, and not meditation on the void. The so-called
yogīs who meditate on something which is not the Viṣṇu
form simply waste their time in a vain search after some phantasmagoria. We
have to be Kṛṣṇa
conscious—devoted to the Personality of Godhead. This is the aim of the real yoga.
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