Bhagavad Gita Chapter 2 Verse 59
भगवद् गीता अध्याय 2 श्लोक 59

विषया विनिवर्तन्ते निराहारस्य देहिनः।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते।।2.59।।



हिंदी अनुवाद - स्वामी रामसुख दास जी ( भगवद् गीता 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।


Rudra Vaishnava Sampradaya - Commentary

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.


Brahma Vaishnava Sampradaya - Commentary

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.


Shri Vaishnava Sampradaya - Commentary

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.


Kumara Vaishnava Sampradaya - Commentary
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.