Gita 02.59 – Complement renunciation of the material with contemplation on the spiritual
viṣayā vinivartante
nirāhārasya dehinaḥ
rasa-varjaṁ raso ’py asya
paraṁ dṛṣṭvā nivartate (Bg 2.59)
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.
Translation:
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.
Explanation:
Kṛṣṇa continues to answer Arjuna’s questions, describing how the self-realized person—the sthita-prajña—controls the senses and keeps them under discipline. This verse is part of the response to the question kiṁ āsīta. Verse 2.55 answered kā bhāṣā, while kiṁ prabhāṣeta was addressed in verses 2.56 and 2.57. The answer to kiṁ āsīta continues from verses 2.58 to 2.63.
In the previous verse, Kṛṣṇa spoke about withdrawing the senses, comparing it to how a tortoise withdraws its limbs. In this verse, He highlights a weakness in that strategy and also explains how to overcome it.
In this world, whenever a war is fought, a particular strategy is adopted. While every strategy has its strengths, it also comes with weaknesses. In the Mahābhārata war, when either the Kauravas or the Pāṇḍavas formed a specific battle formation, it provided certain advantages but also had vulnerabilities. The opposing side would then attempt to exploit those weaknesses. Therefore, when employing a strategy, one must be aware of its limitations and know how to counteract them.
For example, if a cricket team relies heavily on spinners, it can be an advantage when the pitch supports spin. However, if the opposing team has skilled batsmen who play spin well, the same strategy can turn into a disadvantage.
The key point is that while adopting any strategy, one must also be aware of its limitations. Here, Kṛṣṇa highlights the limitation of the strategy of merely withdrawing the senses.
He says:
viṣayā vinivartante—Kṛṣṇa uses the word viṣayā, which essentially means the same as īndriyārthebhyaḥ—both refer to sense objects. Vinivartante means to stay away from or give up. This word is connected to saṁharate, which appeared in the previous verse, indicating withdrawal. Essentially, it means one stays away from sense objects.
nirāhārasya dehinaḥ—The embodied soul (dehī) experiences a sense of starvation (nirāhāra). The term ‘fasting’ typically implies a conscious choice, such as observing a sacred day, undergoing a medical test, or trying to lose weight. In such cases, one voluntarily refrains from eating for a purpose. In contrast, ‘starving’ (nirāhārasya) usually refers to being malnourished due to external circumstances, such as poverty, famine, or an inability to access food.
In the embodied stage, when the soul is dehī (situated in a body), embodiment creates not just physical hunger but also a hunger of the senses. When the soul takes on a particular body, it begins to crave sense objects corresponding to that body. For example, a male craves a female, and a female craves a male. The attraction to sense objects—seeing an appealing form, hearing a pleasant voice, or feeling a soft touch—creates a kind of hunger.
When we experience hunger, we feel that something is missing and needs to be filled. However, there is a key difference between biological hunger and sensual hunger. Biological hunger—the hunger of the stomach—must be satisfied for survival. In contrast, sensual hunger does not need to be fulfilled. We can say ‘no’ to the senses without any life-threatening consequence. If we do not look at beautiful objects, hear sweet sounds, or eat delicious foods, we will not die. However, if we do not eat food at all, we will. That distinction highlights the fundamental difference between necessity and desire.
Sensual hunger does not need to be pandered to constantly—or even at all. In contrast, biological hunger, the hunger of the belly, must be attended to for survival.
At a subjective level, sensual hunger can feel just as irresistible—if not more so—than biological hunger. It arises as a strong urge: I want it, and I want it now. One feels incomplete, driven by this sense of lack to acquire the desired object.
The word rasa-varjaṁ means that the person, feeling nirāhārasya—starved—chooses to abstain (rasa-varjam), deciding, I will not engage in it. However, raso ’py asya—even though one refrains from sense gratification, the taste for it still remains.
Here, there is an alliteration of the word rasa—rasa-varjaṁ raso ’py asya. The word appears twice, each time with a different meaning. The first rasa refers to indulgence—the physical act of sense gratification, which gives some pleasure. Rasa-varjam means one decides not to engage in that sense gratification. The second rasa refers to the inner craving, the hunger that remains even after abstinence.
In this way, the action may be checked, but the passion, obsession, or infatuation does not disappear. This lingering desire creates dissatisfaction. The action is absent, but the obsession persists; and when the obsession is not fulfilled through action, it leads to frustration. This dissatisfaction is what makes one feel nirāhārasya—as if starving.
What, then, is the solution to this? Paraṁ dṛṣṭvā nivartate.
The verse begins with vinivartante and ends with nivartate. Vinivartante means one is making an effort to give up sense objects, whereas nivartate means one becomes firmly situated in renunciation, no longer feeling disturbed or agitated.
This transformation happens through paraṁ dṛṣṭvā. Paraṁ means ‘higher,’ and dṛṣṭvā means ‘sight.’ When one attains a higher vision, one naturally becomes peaceful. But what does this paraṁ dṛṣṭvā—higher vision—actually refer to?
Śrīla Prabhupāda translates paraṁ dṛṣṭvā as ‘higher taste.’ Here, taste does not refer merely to a sensory experience, such as something tasted by the tongue. Rather, it is a figurative way of expressing the attainment of higher happiness. Paraṁ dṛṣṭvā thus means gaining a higher vision or perception, which also brings a higher satisfaction. This higher satisfaction protects us from agitation over lower pleasures.
At one level, paraṁ dṛṣṭvā can refer to realizing the soul. Until this point in the Bhagavad-gītā, Kṛṣṇa has not spoken about Himself. He will briefly mention Himself in 2.61 and later elaborate further. Ultimately, the highest vision, the greatest perception that brings the deepest satisfaction and acts as the best counter to dissatisfaction, is Kṛṣṇa Himself.
When we fix our mind on Kṛṣṇa—by hearing His Holy Name, listening to His kathā, or taking darśana of the Deities—we experience a higher fulfillment and satisfaction. This makes us firmly situated in renunciation, not out of force or frustration, but out of genuine contentment. When we attain a higher satisfaction, renunciation no longer feels like deprivation. Instead, we understand that while we are being asked to refrain from lower pleasures, we are gaining something far greater elsewhere.
At its highest level, paraṁ dṛṣṭvā refers to perceiving Kṛṣṇa, connecting with Him—especially in a devotional relationship.
However, at this stage in the flow of the Bhagavad-gītā, param simply refers to a higher reality—a higher dṛṣṭvā, or higher vision. The word dṛṣṭvā is sometimes used not just in the sense of physical sight but also in the sense of understanding. For example, when someone makes an argument, the listener might respond, “I see,” meaning, “I understand.”
Similarly, paraṁ dṛṣṭvā can refer to a higher perception. When one is spiritually realized, one can actually perceive the soul. However, even before reaching that stage, one can attain intellectual comprehension, realization, and conviction about the reality of the soul. This understanding alone can bring peace.
For instance, when one is tormented by desires for sense gratification, simply reading a verse from scripture or hearing a profound statement can suddenly trigger an insight: “I am not the body—I am the soul, and the soul is meant for something far greater.” Once this realization sinks in, paraṁ dṛṣṭvā—the understanding that better things await—brings a sense of peace.
Kṛṣṇa highlights the weakness of the strategy of mere withdrawal—namely, the residual dissatisfaction that lingers. He then provides the solution—cultivating a higher perception, a deeper comprehension of spiritual truth. Ultimately, this refers to Kṛṣṇa Himself, but at this stage, even the realization that we are the soul can help one become firmly situated in renunciation.
In bhakti, our focus should not be solely on saying ‘no, no, no’ to material desires. Instead, we should understand ‘why’ we are saying no and, more importantly, ‘what’ we are saying yes to. By concentrating on the higher purpose we are embracing, we naturally become peaceful and steady in our renunciation.
Thank you.
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