Karmendriyani samyamya ya aste manasa smaran
Indriyarthan vimudhatma mithyacarah sa ucyate (Text 6, Ch 3 Karma Yoga)
Meaning: One who restrains the senses of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender.
Everyone must engage in some sort of activity in this material world.But actions can either bind one to this world or liberate one from it. By acting for the pleasure of the Supreme, without selfish motives, one can be liberated from the law of karma (action and reaction) and attain transcendental knowledge of the self and the Supreme (Karma-yoga)
esa brahmi sthitih partha nainam prapya vimuhyati
sthitvasyam anta-kale pi brahma -nirvanam rcchati
(Text 72, Contents of the Gita Summarized)
Meaning: That is the way of the spiritual and godly life, after attaining which a man is not bewildered. If one is thus situated even at the hour of death, one can enter into the kingdom of God.
apuryamanam acala-pratistham
samudram apah pravisanti yadvat
tadvat kama yam pravisanti sarve
sa santim apnoti na kama-kami
(Text 70, Contents of the Gita Summarized)
Meaning: A person who is not disturbed flow of desires--that enter like rivers into the ocean, which is ever being filled but is always still--can alone achieve peace, and not the man who strives to satisfy such desires.
Ya nisa sarva-bhutanam tasyam jagarti samyami
yasyam jagrati bhutani sa nisa pasyato muneh
(Text 69, Contents of the Gita Summarized)
Meaning: What is night for all beings is the time of awakening for the Self controlled; and the time of awakening for all beings is night for the Introspective sage.
**
There are two classes of intelligent men.One is intelligent in material activities for sense gratification, and the other is Introspective and awake to the cultivation of self realization. Activities of the Introspective sage, or thoughtful man, are night for persons materially absorbed. The sage feels transcendental pleasure in the gradual advancement of spirtual culture, whereas the man in materialistic activities, being asleep to Self-realization, dreams of varieties of sense pleasure, feeling sometimes happy and sometimes distress in his sleeping condition.The Introspective man is always indifferent to materialistic happiness and distress.He goes on with his self realization activities undisturbed by material reactions.
Indriyanam hi caratam yan mano nuvidhiyate
tad asya harati prajnam vayur navam ivambhasi (Text 67)
Tasmad yasya maha baho nigrhitani sarvasah
indriyanindriyarthebhyas tasya prajna pratisthita (Text 68)
Meaning: As a strong wind sweeps away a boat on the water, even one of the roaming senses on which the mind focuses can carry away a man's intelligence.
Therefore, O mighty armed, one whose senses are restrained from their objects is certainly of steady intelligence.
Nasti buddhir ayuktasya na cayuktasya bhavana
na cabhavayatah santir asantasya kutah sukham
(Text 66, Contents of the Gita Summarized)
Meaning: One who is not connected with Supreme (in Supreme consciousness) can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace?
* When one understands that Supreme (God) is the only enjoyer of all the good results of sacrifice and penance, that he is the proprietor of all universal manifestations, and that he is the real friend of all living entities, then only can one have real peace.
Prasade sarva-duhkhanam hanir asyopajayate
Prasanna-cetaso hy asu buddhih paryavatisthate
(Text 65, Contents of the Gita Summarized)
Meaning: For one thus satisfied (in divine consciousness), the threefold miseries of material existence exist no longer; in such satisfied consciousness, one's intelligence is soon well established.
*Threefold miseries
(1) those miseries which arise from the mind and body
(2) those miseries inflicted by other living beings, and
(3) those miseries arising from natural catastrophes over which one has no control
Raga-dvesa-vimuktais tu visayan indriyais caran
Atma-vasyair vidheyatma prasadam adhigacchati
(Text 64, Contents of the Gita Summarized)
Meaning: But a person free from all attachment and aversion and able to control his senses through regulative principles of freedom can obtain the complete mercy of the Lord.
Krodhad bhavati sammohah
sammohat smrti vibhramah
smriti bhramsad budhi-nasa
budhi nasat pranasyati
(Text 63, Contents of Gita Summarized)
Meaning: From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the material pool.
Dhyayatah visayan pumsah sangas tesupajayate
Sangat sanjayate kamah kamat krodho bhijayate (Text 62, Contents of the Gita Summarized)
Meaning: While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.
Yada te moha-kalilam buddhir vyatitarisyati
Tada gantasi nirvedam srotavyasya srutasya ca
(Text 52, Contents of the Gita Summarized)
Meaning: When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard.
Yada: when, te: your, moha: of illusion, kalilam: dense forest, buddhih: transcendental service with intelligence, vyatitarisyati :surpasses,tada: at that time, gantaasi: you shall go, nirvedam:callousness, srotavyasya: towards all that is to be heard, srutasya: all that is already heard, ca: also.
