Bhagavad Gita Chapter 2, Verse 64

Chapter 2 – Sankhya Yoga · Speaker: Krishna

Sanskrit verse

रागद्वेषविमुक्तैस्तु विषयानिन्द्रियैश्चरन् । (or वियुक्तैस्तु)
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥

Transliteration

rāgadveṣavimuktaistu viṣayānindriyaiścaran .
orviyuktaistu ātmavaśyairvidheyātmā prasādamadhigacchati ॥

Meaning

But one whose mind is disciplined, moving among sense objects with senses under control and free from attraction and aversion, attains prasada — serene clarity.

Word meanings

रागद्वेषवियुक्तैः – free from attraction (raga) and aversion (dvesha)
तु – but
विषयान् – among sense objects
इन्द्रियैः – with the senses
चरन् – moving, engaging
आत्मवश्यैः – under one's own control
विधेयात्मा – one whose mind is obedient, self-disciplined
प्रसादम् – serenity, clarity, grace
अधिगच्छति – attains

Anvaya (word order)

तु विधेयात्मा रागद्वेषवियुक्तैः आत्मवश्यैः इन्द्रियैः विषयान् चरन् प्रसादम् अधिगच्छति ।

Explanation

‘Tu’ — but. With this one small word Krishna changes direction. The previous two verses showed the ladder of downfall; now He shows the path of ascent. Traditional commentators take this verse as the beginning of the answer to Arjuna's last question, ‘vrajeta kim’ — how does he move, how does he conduct himself in the world?

The verse contains a vital point: ‘vishayan indriyaish charan’ — moving among objects with the senses. The sthitaprajna does not flee from objects to sit in a cave. He sees, hears, eats, speaks and works — he participates fully in the world. Verse 2.58 spoke of drawing in the senses like a tortoise; here it becomes clear that this withdrawal was not an escape from life. When needed, the senses come out, but now they obey their master.

The difference lies in two qualifications. First, ‘raga-dvesha-viyuktaih’ — the senses are free from attraction and aversion. The ordinary person's senses react to every object with ‘I like it — I want more’ or ‘I dislike it — take it away’. That reaction is the bondage. The sthitaprajna experiences objects, but does not stamp them with these labels. Second, ‘atma-vashyaih’ — the senses are under his control. They do not drive him; he drives them.

Such a person is ‘vidheyatma’ — one whose mind obeys his command. The fruit is ‘prasada’. Prasada means clarity, like muddy water that becomes clear when it settles. Shankara calls it ‘svasthya’ — being established in one's own true state. It is not an excited pleasure but a deep, calm, luminous gladness.

This verse is a message of special hope for the householder and the karma-yogi. It is not necessary to leave the world to be free; it is necessary to leave attraction and aversion while living in the world. Eat, but do not become a slave to taste; work, but do not become a slave to results. That is the art of remaining free while moving among objects.

Context

Verses 2.62–63 described the ladder of downfall that begins with dwelling on objects. This verse shows the opposite path — one who moves among objects with controlled senses free from attraction and aversion attains prasada. In the next verse (2.65) Krishna describes the fruit of this serenity — the end of all sorrow and the steadiness of the intellect.

Life lesson

There is no need to run from the world; while living in it, give up slavery to likes and dislikes. For one who is master of mind and senses, even ordinary daily life becomes a source of peace.

Key terms

Raga-dvesha: attraction and aversion, likes and dislikes
Vidheyatma: one whose mind obeys him, self-disciplined
Prasada: clarity and serene gladness of the inner being