2.64
रागद्वेषविमुक्तैस्तु विषयानिन्द्रियैश्चरन् ।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥
rāgadveṣavimuktais tu viṣayān indriyaiś caran
ātmavaśyair vidheyātmā prasādam adhigacchati
Kṛṣṇa (कृष्ण) is speaking, and tu (तु) turns the chain around.
The verse
But the man whose self is governable, moving among objects with senses freed from attraction and aversion and held in the self's control, reaches clarity.
नेपालीमा
तर वशमा ल्याउन सकिने आत्मा भएको मानिस, राग र द्वेषबाट मुक्त र आत्माको वशमा राखिएका इन्द्रिय लिएर विषयमा हिँड्दै, स्पष्टतामा पुग्छ।
Where it sits
The same objects, met with senses that do not cling and do not hate and that the self can hold, bring prasāda (प्रसाद) instead of sammoha (सम्मोह). 2.65 says what that clarity does to pain and to the buddhi.
Split: राग-द्वेष-विमुक्तैः + तु + विषयान् + इन्द्रियैः + चरन् + आत्म-वश्यैः + विधेय-आत्मा + प्रसादम् + अधिगच्छति
rāga-dveṣa-vimuktaiḥ + tu + viṣayān + indriyaiḥ + caran + ātma-vaśyaiḥ + vidheya-ātmā + prasādam + adhigacchati
Sanskrit, in depth
The words
| देवनागरी | Word | Grammar | Sense |
|---|---|---|---|
| राग-द्वेष-विमुक्तैः | rāga-dveṣa-vimuktaiḥ | instrumental plural | by those freed from attraction and from aversion. |
| तु | tu | indeclinable | but. |
| विषयान् | viṣayān | accusative plural | the objects. |
| इन्द्रियैः | indriyaiḥ | instrumental plural | by the senses. |
| चरन् | caran | present participle, nominative | moving among, going about. |
| आत्म-वश्यैः | ātma-vaśyaiḥ | instrumental plural | by those that are in the self's control. |
| विधेय-आत्मा | vidheya-ātmā | nominative | he whose self is governable, able to be directed. |
| प्रसादम् | prasādam | accusative | clarity. The clear, settled state. |
| अधिगच्छति | adhigacchati | present, 3rd singular | he reaches. |
The phrases
rāgadveṣavimuktaiḥ tu indriyaiḥ (रागद्वेषविमुक्तैः तु इन्द्रियैः) is the instrument, said twice. By senses freed from attraction and aversion. vimuktaiḥ (विमुक्तैः) and indriyaiḥ (इन्द्रियैः) are the same senses. tu (तु) is the turn away from the collapse. The ḥ (ः) of vimuktaiḥ (विमुक्तैः) before tu (तु) becomes s (स्): vimuktais tu (विमुक्तैस्तु).
viṣayān caran (विषयान् चरन्) is the participle. Moving among the objects. He has not left the world to reach clarity. He is walking through the objects. विषयान् + इन्द्रियैः viṣayān + indriyaiḥ is viṣayānindriyaiḥ (विषयानिन्द्रियैः). इन्द्रियैः + चरन् indriyaiḥ + caran is indriyaiś caran (इन्द्रियैश्चरन्): ḥ (ः) before the voiceless c (च्) becomes ś (श्).
ātmavaśyaiḥ (आत्मवश्यैः) is a third instrumental on those same senses. And in the self's control. The ḥ (ः) before the voiced v (व्) of vidheya (विधेय) becomes r (र्): vaśyair vidheya (वश्यैर्विधेय).
विधेयात्मा प्रसादम् अधिगच्छति vidheyātmā prasādam adhigacchati is the man and the arrival. He whose self can be directed reaches clarity. प्रसादम् + अधिगच्छति prasādam + adhigacchati is prasādam adhigacchati (प्रसादमधिगच्छति).
Sanskrit in this line
The instrumental plural is the "by" of the senses. One man moves, caran (चरन्), and the senses are how he moves among the objects. Some copies read viyuktaiḥ (वियुक्तैः), "disjoined," where this text reads vimuktaiḥ (विमुक्तैः), "freed." The lesson teaches vimuktaiḥ (विमुक्तैः).
Say it back
How the senses are qualified, and what he reaches. If vimuktaiḥ (विमुक्तैः) comes out as "chained to attraction," stay here.