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Bhagavad-gītā As it Is — Bhagavad-gītā Como Ele É EM PROCESSO

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<< VERSE 61 — VERSO 61 >>

तानि सर्वाणि संयम्य युक्त आसीत मत्परः
वशे हि यस्येन्द्रियाणि तस्य परज्ञा परतिष्ठिता

tāni sarvāṇi saṁyamya
yukta āsīta mat-paraḥ
vaśe hi yasyendriyāṇi
tasya prajñā pratiṣṭhitā

WORD BY WORD — PALAVRA POR PALAVRA

tāni		those senses
sarvāṇi		all
saṁyamya		keeping under control
yuktaḥ		engaged
āsīta		should be 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 — TRADUÇÃO

One who restrains his senses, keeping them under full control, and ﬁxes his consciousness upon Me, is known as a man of steady intelligence.

Aquele que restringe seus sentidos, mantendo-os sob completo controle, e fixa sua consciência em Mim, é conhecido como um homem de inteligência estável.

PURPORT — SIGNIFICADO

	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 (9.4.18–20):
	sa vai manaḥ kṛṣṇa-padāravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane 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 pādau hareḥ kṣetra-padānusarpaṇe śiro hṛṣīkeśa-padābhivandane kāmaṁ ca dāsye na tu kāma-kāmyayā yathottama-śloka-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-para devotee of the Lord.
	The word mat-para is most signiﬁcant in this connection. How one can become mat-para is described in the life of Mahārāja Ambarīṣa. Śrīla Baladeva Vidyābhūṣaṇa, a great scholar and ācārya in the line of the mat-para, remarks, mad-bhakti-prabhāvena sarvendriya-vijaya-pūrvikā svātma-dṛṣṭiḥ su-labheti 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 a blazing ﬁre burns everything within a room, 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 other than 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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