FolioCorpusBhagavad-gītā

Bhagavad-gītā 2.59

విషయా వినివర్తన్తే నిరాహారస్య దేహినః । రసవర్జం రసోఽప్యస్య పరం దృష్ట్వా నివర్తతే ॥ ౫౯ ॥
viṣayā vinivartante
[vishayaa vinivartante]
nirāhārasya dehinaḥ
[niraahaarasya dehinah]
rasa-varjaṁ raso ’py asya
[rasa-varjam raso ’py asya]
paraṁ dṛṣṭvā nivartate
[param drishtvaa nivartate]
Word-for-word
viṣayāḥ — objects for sense enjoyment vinivartante — are practiced to be refrained from nirāhārasya — by negative restrictions dehinaḥ — for the embodied rasa - varjam — giving up the taste rasaḥ — sense of enjoyment api — although there is asya — his param — far superior things dṛṣṭvā — by experiencing nivartate — he ceases from .
Blended reading (Sanskrit + English inline)
viṣayā vinivartante
viṣayāḥ
objects for sense enjoyment
vinivartante
are practiced to be refrained from
nirāhārasya dehinaḥ
nirāhārasya
by negative restrictions
dehinaḥ
for the embodied
rasa-varjaṁ raso ’py asya
rasa - varjam
giving up the taste
rasaḥ
sense of enjoyment
api
although there is
asya
his
paraṁ dṛṣṭvā nivartate
param
far superior things
dṛṣṭvā
by experiencing
nivartate
he ceases from .
Important Words
  • viṣayāḥ — sense-objects
    Plural — *the objects*. They withdraw (vinivartante) — the sentence is grammatically reversed: not the senses leaving the objects but the objects leaving the senses, in one who fasts.
  • nirāhārasya — of the abstainer
    Genitive — *of one who is without intake*. Not just fasting from food, but in general the renunciate. The body's hunger ceases; the rasa does not.
  • rasa - varjam — except for the taste
    Compound — *the taste alone being excepted*. The crucial qualification: bodily abstinence does not by itself remove rasa. The verse names the limit of mere vairāgya.
  • param — the supreme
    *The Higher One*. The Gauḍīya reading is decisive: param is the Lord. The taste departs only on seeing the Supreme; mere meditation on the impersonal does not displace rasa as the personal Lord does.
  • nivartate — turns back, ceases
    Ni + √vṛt — to turn back. Same root as nivṛtti (cessation). The rasa is not killed; it *turns away* of itself. The image is involuntary, gentle — the lower withdraws in the presence of the higher.
Though the embodied soul may be restricted from sense enjoyment, 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 aṣṭāṅga-yoga, in the matter of yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna, etc., is recommended for less intelligent persons who have no better knowledge. But one who has tasted the beauty of the Supreme Lord Kṛṣṇa, in the course of his advancement in Kṛṣṇa 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 until one actually has a taste for Kṛṣṇa consciousness. When one is actually Kṛṣṇa conscious, he automatically loses his taste for pale things.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
59. One who refrains from eating also stops the sense objects from functioning, but the desire for enjoyment remains. Having seen the Paramātmā, one can stop the desire as well.
Commentary

“But even the fool who is fasting because of sickness is able to stop the movement of his senses.”

For one who stops eating (nirāhārasya), the objects of the senses disappear, but not the desire for objects (rasa-varjam). The desire (rasa) for objects does not disappear. For the person situated in prajṣā however, having seen the Paramātmā, the desire for objects does disappear. This is not a deviation from the qualities of the sthita-prajṣa. 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.)

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
59. One who refrains from eating also stops the sense objects from functioning, but the desire for sense objects remains. Having seen the ātmā, one can stop the desire as well.
Commentary

“But we can see that the fool who is sick also restraints his senses. How can this be the outstanding quality of the sthita prajṣa?” “For a person (dehinah), even if he is a fool, who does not eat out of fear of sickness (nirāhārasya), the experiences of sense objects (viṣayā) are also annulled, but not the thirst or attraction (rasa varjam). That thirst for sense objects is not destroyed. However, for the sthita prajṣa (asya), who has realized the ātmā, superior to the sense objects, which is full of self-manifesting bliss (param dṛṣṭvā), even the thirst for sense objects (rasaḥ) is destroyed (nivartate). His quality is destruction of sense objects and the thirst, from which there is no deviation (unlike the sick man whose extinction of sense objects is not accompanied by extinction of thirst.)”

Bhūrijana Dāsa Gauḍīya
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.
Commentary

He is fixed in consciousness because he has a higher taste. He is not at all tortured, he is getting something better.

[ 4b . Therefore, one should restrict one's senses from sense objects by focusing them on Krsna. One will otherwise fall down within the material pool. (60‑63) ]

Here Krsna is going to explain why it is not good to go to the forest and try to be renounced and give up all activities thinking the he is, either going to obtain knowledge, or avoid acting in sin. This is what Arjuna was thinking.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

COMMON THEME: Answers the third question – How does he sit?

This implies “How he restrains his senses and mentality”
Answer: He uses his senses only for Krishna’s service. Based on higher taste he can control his senses
Anology: Tortoise and Devotee – Implies to keep senses always in service of Lord and withdraw the senses when not required (2.58)
Focus of Learning

(a) Test of a yogi/devotee/self-realized soul (2.58) – He is able to control senses according to his plan

(b) Two analogies for self-controlled yogi – (2.58)

Tortoise and Devotee (Refer to translation)
Snake Charmer, Senses and Serpents (purport) – He never lets the senses loose, but control senses (which are like venomous serpents) under do’s and don’ts, just like a snake charmer controls a snake

(a) Definition of ‘Sthita–Dhira’ Muni (2.56)

He is a sage of steady mind
He is always in Krishna consciousness
He has exhausted all business of creative speculation
Ref. Stotra-ratna – He has surpassed the stage of mental speculations and come to the conclusion that Krishna or Vasudeva is everything (Ref. Bg. 7.19 “Vasudevah sarvam iti…”)

(b) Muni – one who can agitate his mind in various ways (2.56)

For mental speculation
Without factual conclusion
All Munis have different angles of vision (Ref. Mahabharata “na casav rsir…”)

(c) How one in Krishna consciousness is:

Equipoised (2.56) – because:
He accepts everything (happiness / distress) as Krishna’s mercy
Free from attachment, fear and anger (2.56) – because:
He is always daring and active, and fixed on the service of the Lord
He does not come under attachment / aversion
He never gets angry, whether successful or not
He is steady in determination
Unaffected by good and evil (2.57) – because:
The material world is anyway full of relativities and dualities, and there is always some upheaval
The soul is simply concerned with Krishna who is always all-good & Absolute
Such a Krishna conscious position is in perfect transcendental position called “Samadhi”
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
2.59 Although visayah, the objects, (i.e.) the organs, figuratively implied and expressed by the word 'objects', or, the objects themselves; vinivartante, recede; niraharasya dehinah, from an abstinent man, from an embodied being, even from a fool who engages in painful austerity and abstains from objects; (still, they do so) rasavarjam, with the exception of the taste (for them), with the exception of the hankering that one has for objects. The word rasa is well known as referring to the sense of taste (hankering), as in such expressions as, 'sva-rasena pravrttah, induced by his own taste (i.e. willingly)', 'rasikah, a man of tastes', 'rasajnah, a connoisseur (of tastes)', etc. Api, even that; rasah, taste of the nature of subtle attachment; asya, of this person, of the sannyasin; nivartate, falls away, i.e. his objective perception becomes seedless; when drstva, after attaining; param, the Absolute, the Reality which is the supreme Goal, Brahman, he continues in life with the realization, 'I verily am That (Brahman).' In the absence of full realization there can be no eradication of the 'hankering'. The idea conveyed is that, one should therefore stabilize one's wisdom which is characterized by full realization. [If it be held that attachment cannot be eliminated without the knowledge of Brahman, and at the same time that the knowledge of Brahman cannot arise until attachment is eradicated, then we get involved in a vicious circle. In answer it is said that gross attachments are eliminated through discrimination which restrains the senses from being overpowered by objects. And the full Knowledge arising thereof eliminates the subtle inclinations as well. Hence there is no vicious circle involved.] Since the organs have to be first brought under his own control by one who desires to establish firmly the wisdom which is characterized by full realization, therefore the Lord speaks of the evil that arises from not keeping them under control:
Śrī Rāmānujācārya Classical
Translation
2.59 The sense objects are the food of the senses. From the abstinent embodied being, i.e., from one who has withdrawn his senses from objects, these sense-objects, being rejected by him, turn away, but not the relish for them. Relish means hankering. The meaning is that the hankering for the sense-objects does not go away by abstinence alone. But even this hankering will go away, when one sees that the essential nature of the self is superior to the sense-objects and that the realisation of this self gives greater happiness than the enjoyment of sense-objects.
Śrī Abhinavagupta Classical
Translation
2.59 Visayah etc. Of course, in his (ascetic's) case there is no contact with sense-objects, colour and the rest that are enjoyable. Yet, the sense-obects retreat [from him] leaving a taste in the form of longing that exists in his internal organ. Hence he is not a man-of-stabilized-intellect. Some (commentators) say that 'taste' denotes the sweetness etc., of the objects of experience. But, in the case of a man of Yoga there exists no longing as he has seen the Supreme Lord. On the other hand, in the case of the other, i.e. an ascetic, this does not retreat (disappear).
Swami Sivananda Classical
Translation
2.59 The objects of the senses turn away from the abstinent man leaving the longing (behind); but his longing also turns away on seeing the Supreme.
Commentary

2.59 विषयाः the objects of senses? विनिवर्तन्ते turn away? निराहारस्य abstinent? देहिनः of the man? रसवर्जम् leaving the longing? रसः loving (taste)? अपि even? अस्य of his? परम् the Supreme? दृष्ट्वा having seen? निवर्तते turns away.Commentary Knowledge of the Self alone can destroy in toto the subtle Vasanas (latent tendencies) and all the subtle desires? all subtle attachments and even the longing for objects. By practising severe austerities? by abandoning the sensual objects? the objects of the senses may turn away from the ascetic but the relish or taste or longing for the objects will still remain.

Swami Gambhīrānanda Classical
Translation
2.59 The objects recede from an abstinent man, with the exception of the taste (for them). Even the taste of this person falls away after realization the Absolute.
Shri Purohit Swami Classical
Translation
2.59 The objects of sense turn from him who is abstemious. Even the relish for them is lost in him who has seen the Truth.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 3.42 BG 5.21 BG 9.2 SB 1.5.19 SB 5.5.4 SB 11.20.27 CC Ādi 1.96 CC Madhya 22.42 CC Antya 16.140 Chāndogya Upaniṣad 8.7.1BRS 1.2.255
Related lectures
Personal Guidance
Sense objects can be withdrawn from, but the taste for them remains — only by tasting the higher does the lower lose its grip.
Practical Applications
  • Do not merely subtract lower pleasures; replace them with higher ones (kīrtana, prasāda, sat-saṅga).
  • Cultivate one higher taste this season so that a lower taste naturally falls away.
  • Notice that abstinence without higher taste is unstable and tends to relapse.
Reflection Questions
  • Which lingering rasa (taste) of mine has not actually been replaced, only suppressed?
  • What higher rasa am I being invited to cultivate next?
Analogy

A man on a fast may abstain from food but still dream of it. The body is restrained; the rasa — the taste — lingers. Only when a higher taste enters does the lower taste actually depart. The Gauḍīya line reads paraṁ dṛṣṭvā as Kṛṣṇa Himself: only the Lord's rasa is high enough to displace the world's.

Stories
Yāmunācārya's spit

After meeting his guru and tasting devotion, Yāmunācārya wrote: 'Since my mind has been engaged in the service of the Lord's lotus feet, drinking continually the nectar that flows from them, whenever I now remember sexual union with a woman my face turns aside and I spit at the thought.'

The verse's promise — rasa-varjam raso 'py asya paraṁ dṛṣṭvā nivartate — is described in the first person by a Vaiṣṇava ācārya. The higher rasa did not require willpower against the lower; it dissolved the lower's appeal.

📝 My note

Source: vedabase.io

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