विषया विनिवर्तन्ते निराहारस्य देहिनः।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते।।2.59।।
।।2.59।।निराहारी (इन्द्रियोंको विषयोंसे हटानेवाले) मनुष्यके भी विषय तो निवृत्त हो जाते हैं पर रस निवृत्त नहीं होता। परन्तु इस स्थितप्रज्ञ मनुष्यका तो रस भी परमात्मतत्त्वका अनुभव होनेसे निवृत्त हो जाता है।
It may be submitted that the lack of inclination of the senses towards sense objects may not necessarily be a viable characteristic in determining one of steady wisdom. This is because it is seen that the sick, the lethargic and those fasting from food also have no inclination in this regard. This argument is being neutralised in this verse. Enjoying the objects of the senses is known as ahara. Restricting the objects of the senses is known as niraharasya. An embodied being or one who identifies themselves as their body is in ignorance. When one declines to enjoy sense objects with the objects of the senses the physical experience ceases; yet the residue desire for sense objects still remains and the craving for them actually has not departed. But when one has experienced what is Supreme then even this residue desire for sense objects factually is dissolved. Another meaning is that although inclination for the objects of the sense automatically ceases for one who is sick having no desire to enjoy the senses; but as soon as ones health has been regained the desire to relish the objects of the senses returns again being only temporarily inoperative. The rest is self-explanatory.
The attributes of those who are stitha-prajna situated in transcendent meditation do not manifest without effort. This is also explained in the subsequent verses. By the body abstaining from food and drink there develops a weakness in the body against experiencing sensual objects. But although the bodily desire is nullified the inner desire to enjoy the sense objects remains. Thus the rasa or taste for enjoyment is not terminated. Lord Krishna states that this taste can only be terminated by spiritual intelligence and by the attainment of stitha-prajna transcendent meditation. In the Vedic scriptures it has been stated that the wise master their senses by abstaining from feeding them. But this verse illustrates abstinence alone is not enough because even when abstaining attachment to them continues to grow.
Sensual objects of enjoyment are fuel for the senses. Lord Krishna states that the desire for these sensual objects departs when one starves them by restraining the senses from indulging in them. But although the action is restrained the craving remains subtly within the mind. Rasa is taste and raga is attachment. So the craving attachment for taste of sense objects remains present. However when the eternal nature of the soul is realised in all its glorious splendour and it is seen that it is infinitely more attractive than the most delightful sense object. At that time all desire for sense objects completely vanishes along with the residue of craving.
Sensual objects of enjoyment are fuel for the senses. Lord Krishna states that the desire for these sensual objects departs when one starves them by restraining the senses from indulging in them. But although the action is restrained the craving remains subtly within the mind. Rasa is taste and raga is attachment. So the craving attachment for taste of sense objects remains present. However when the eternal nature of the soul is realised in all its glorious splendour and it is seen that it is infinitely more attractive than the most delightful sense object. At that time all desire for sense objects completely vanishes along with the residue of craving.
