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902
GĪTA-RAHASYA OR KARMA-YOGA
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः। इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः॥६०॥ तानि सर्वाणि संयम्य युक्त आसीत मत्परः।।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥ ६१ ॥ over the senses, except by the Realisation of the
Brahman ] (60) Because, O son of Kunti, these boisterous senses forcibly carry away in an improper direction, the Mind of even the intelligent person, who makes efforts merely (for controlling the senses). (61) (Therefore), one should control all these senses and become yukta' (that is, yoga-yukta) and solely devoted to Me. His Reason is said to have become) steady, whose senses are thus subject to his control.
[In this stanza, it is stated that one should obtain control over the senses by moderate eating, and should at the same time, become mat parīyana', that is, should fix his mind on the Isvara, in order to obtain the Knowledge of the Brahman; and the reason for that will be clear from my interpretation of the 59th stanza. Even Manu has given a warning to the man who merely controls his senses, when he says: "balavān indriyagrāmo vidvāmsam api karşati" (Manu. 2. 2-15), (that is," the powerful group of the senses drags about even the wise man"-Trans.); and the same meaning is conveyed by the 60th stanza above. In short, the implied import of these three stanzas (that is, 59, 60, and 61-Trans ) is as follows; namely that, one who has to become a 'Sthitaprajña' must moderate his food and pastimes, and acquire the Knowledge of the Brahman; that, the Mind becomes free from the slavery of the senses only when one acquires the Knowledge of the Brahman; and that, the device of mortifying the body is only external and not efficacious; and the words * matparāyana' also give the first indication of the Path of Devotion (See Gi. 9. 34). The word ' yukta ', which has been used in the above stanza, means 'one who has been perfected by means of Yoga'. In Gitā 6. 17, the word ' yukta ' means * moderate'. But this word is used in the Gītā mostly to
