Bhagavad Gita 2.59..

[Paramananda das]

TEXT 59

visaya vinivartante
niraharasya dehinah
rasa-varjam raso 'py asya
param drstva nivartate

SYNONYMS

visayah--objects for sense enjoyment; vinivartante--are practiced to be refrained from; niraharasya--by negative restrictions; dehinah--for the embodied; rasa-varjam--giving up the taste; rasah--sense of enjoyment; api--although there is; asya--his; param--far superior things; drstva--by experiencing; nivartate--ceases from.

TRANSLATION

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.

PURPORT

Unless one is transcendentally situated, it is not possible to cease from sense enjoyment. The process of restriction from sense enjoyment by rules and regulations is something like restricting a diseased person from certain types of eatables. The patient, however, neither likes such restrictions nor loses his taste for eatables. Similarly, sense restriction by some spiritual process like astanga-yoga, in the matter of yama, niyama, asana, pranayama, pratyahara, dharana, dhyana, etc., is recommended for less intelligent persons who have no better knowledge. But one who has tasted the beauty of the Supreme Lord Krsna, in the course of his advancement in Krsna consciousness, no longer has a taste for dead material things. Therefore, restrictions are there for the less intelligent neophytes in the spiritual advancement of life, but such restrictions are only good if one actually has a taste for Krsna consciousness. When one is actually Krsna conscious, he automatically loses his taste for pale things.

 

note:  finally a vers Jayadvaita Swami did not change

 

 

Commentary by Sri Visvanatha Cakravarti Thakur

“But even the fool is able to stop the movement of his senses by fasting or by being under the influence of sickness.”

For one who stops eating (niraharasya), the objects of the senses disappear, except for the desire for objects (rasa varjam). The desire (rasa) for objects does not disappear. For the person situated in prajna however, having seen the paramatma, the desire for objects does disappear. He does not deviate from his qualities. This implies that the ability to realize the soul directly is something that has to be attained through practice, not something that is naturally possible for everyone (such as the ignorant person fasting.)

 

Rudra Vaisnava Sampradaya: Visnuswami Sridhara Swami's Commentary It may be submitted that the lack of inclination of the senses towards sense objects may not necessarily be a viable characteristic in determining one of steady wisdom. This is because it is seen that the sick, the lethargic and those fasting from food also have no inclination in this regard. This argument is being neutralised in this verse. Enjoying the objects of the senses is known as ahara. Restricting the objects of the senses is known as niraharasya. An embodied being or one who identifies themselves as their body is in ignorance. When one declines to enjoy sense objects with the objects of the senses the physical experience ceases; yet the residue desire for sense objects still remains and the craving for them actually has not departed. But when one has experienced what is Supreme then even this residue desire for sense objects factually is dissolved. Another meaning is that although inclination for the objects of the sense automatically ceases for one who is sick having no desire to enjoy the senses; but as soon as one's health has been regained the desire to relish the objects of the senses returns again being only temporarily inoperative. The rest is self-explanatory.

Brahma Vaisnava Sampradaya: Madhvacarya Madhvacarya's Commentary The attributes of those who are stitha-prajna situated in transcendent meditation do not manifest without effort. This is also explained in the subsequent verses. By the body abstaining from food and drink there develops a weakness in the body against experiencing sensual objects. But although the bodily desire is nullified the inner desire to enjoy the sense objects remains. Thus the rasa or taste for enjoyment is not terminated. Lord Krishna states that this taste can only be terminated by spiritual intelligence and by the attainment of stitha-prajna transcendent meditation. In the Vedic scriptures it has been stated that the wise master their senses by abstaining from feeding them. But this verse illustrates abstinence alone is not enough because even when abstaining attachment to them continues to grow.

Sri Vaisnava Sampradaya: Ramanuja Ramanuja's Commentary Sensual objects of enjoyment are fuel for the senses. Lord Krishna states that the desire for these sensual objects departs when one starves them by restraining the senses from indulging in them. But although the action is restrained the craving remains subtly within the mind. Rasa is taste and raga is attachment. So the craving attachment for taste of sense objects remains present. However when the eternal nature of the soul is realised in all its glorious splendour and it is seen that it is infinitely more attractive than the most delightful sense object. At that time all desire for sense objects completely vanishes along with the residue of craving.

Kumara Vaisnava Sampradaya: Nimbaditya Kesava Kasmiri's Commentary It is seen that in sickness even the ignorant who are not developed are able to control their senses from sensual objects. So how can not impelling the senses towards sense objects be considered to be indicative to one situated in transcendent meditation. Lord Krishna replies with the word visayah objects of the senses. The enjoyments of sound, sight, touch, etc. cease completely for the one who is ill having no desire to enjoy with the senses anything due to weakness in the overall power of the sense organs. Although this is true the taste for these sensual objects persists remaining dormant within the mind. The lust for these things does not vanishe from the mind to the contray while recovering from illness one in anticipation is thinking of all the pleasures to be enjoyed again once the sickness is finished. But all this is terminated and disappears for one who is sthita-prajna situated in transcendent meditation when such a one realises the unprecedented bliss of supreme soul within. One who realises the supreme soul within is no longer attracted to the trivial, mundane objects of the material world no matter how fantastic it may appear. Worldly pleasures is no longer appealing. The word param in this verse denotes Paramatma the supreme soul in every living entity, the source of eternal bliss, devoid of all material attributes and thus is the exclusive goal of everyones meditation. This is confirmed in the Vedic scriptures with the passage: All beings exist by but an infintisemal portion of His bliss. All beings manifestations depend completely upon the grace of the Supreme Lord. The nature of the Supreme Lord is complete knowledge and complete supremacy.

Ch 2 Verse 59

vishaya vinivarttante / niraharasya dehinah
rasa-varjam raso .py asya / param drishtva nivarttate

Click here to read Shrila Prabhupada's Bhagavad Gita As It Is 2.59 /u>http://www.bhagavadgitaasitis.com/2/59/en>

dehinah---for an embodied person; niraharasya---who practises sense-restraint; vishayah---the sense objects; vinivarttante---are forcibly restrained; asya---for such a person; (there is) rasah---a taste; api---however; drishtva---having realised; param---the paramatma (Supersoul); (there is) rasavarjam ---no taste for sense objects; (they) nivarttate---cease automatically.

He who identifies himself with his body may artificially restrict his enjoyment by withdrawing the senses from their objects, but his taste for sense-pleasure still remains. This is not genuine detachment. However, for one who is sthita-prajna, having realised Paramatma, his taste for sense objects automatically ceases.

SARARTHA-VARShINI BY ShRILA VIShVANATHA CAKRAVARTI THAKURA

If one raises a doubt that even foolish or less intelligent persons may become detached from the objects of their senses by fasting or through sickness, Shri Bhagavan clarifies His point in this shloka beginning with vishayah. The word rasavarjam implies that such persons do not become free from the desire for sense objects. Rather, their taste for sense objects still persists. One who is sthita-prajna, however, ceases to desire sense objects because he has direct realisation of Paramatma. There is no flaw in this definition. Those who are able to realise the self are still sadhakas. They are not siddhas (perfected souls).


SARARTHA-VARShINI PRAKAShIKA-VRiTTI
BY ShRILA BHAKTIVEDANTA NARAYANA MAHARAJA

Sometimes an ordinary person restricts his senses because of disease, or by practising hatha-yoga or fasting. Still the desire to enjoy the sense objects remains in his heart. It is impossible to eliminate this desire without bhakti to Shri Bhagavan. In this regard, Shrila Bhaktivinoda Thakura writes as follows:

"The practice of ceasing to indulge in the objects of the senses through the process of nirahara (forcibly keeping aloof from sense objects) is only for extremely unintelligent people. This practice is followed by jivas who identify the self with the body. Ashtanga-yoga also provides an opportunity for those who are less intelligent to become renounced from sense objects, by engaging in yama, niyama, asana, pranayama and pratyahara. This process is not acceptable for one who is sthita-prajna. After directly seeing the beauty of parama-tattva Bhagavan, one who is sthita-prajna becomes attracted to Him and gives up all attachments to ordinary sense objects. Even though there is provision for extremely unintelligent persons to withdraw their senses from sense objects by the process of nirahara, still jivas cannot attain eternal auspiciousness without the process of raga-marga. When a person reaches the stage of raga (attachment to Krishna), he realises a superior sense object and, thus, naturally gives up inferior pleasures."

 

Note :Srila Narayana Maharajs purport to this sloka is right on to the point