Srimad BhagavadGita

In this śloka and the next one, Kṛṣṇa elaborates on how meditating on HIS divine auspicious form clears the anyonyāśraya doṣa (reciprocal interdependence between controlling the senses and soul realisation) and describes the path to the ultimate objective of human pursuit which is freedom from the bondage of saṃsāra. The first of the two is described in this śloka. Kṛṣṇa says to Arjuna, "Becoming free from attraction and aversion by MY grace, with his senses under control, surpassing the pull of the sense objects like sounds, forms, etc, one who has control over his mind, achieves purity of mind."

rāgadveṣa viyuktaiḥ indriyaiḥ (When one fixes his mind on my divine auspicious form which is the mind's most auspicious refuge, its impurities like the qualities of rajas, tamas, etc, get cleared and the senses become free from attachment and aversion) Only after receiving a vision of the soul, does he achieves victory over his senses. The vision of the soul can be obtained only after victory over the senses is achieved. This leads to anyonyāśraya doṣa (reciprocal interdependence). This doṣa is mitigated as follows, 'When the mind is taken away from the sense objects and fixed on Bhagawān's divine auspicious form, the senses do not associate any more with the sense objects of the material world. As a result, senses become free from attachment and aversion and even without the expectation to have a vision of the soul, the person achieves control over the senses.

ātmavaśyaiḥ indriyaiḥ (With these senses which are in control now after attachment and aversion are cleared from them as a result of fixing the mind on the divine auspicious form of Bhagawān...)

viṣayān caran (One who crosses over the sense objects)

cara (Crosses over/rejects) As per the dhatu (root verb) cara-gatibhakṣaṇayoḥ, cara has the two

meanings, gati- movement and bhakṣaṇa- experience. In this context, both gati and bhakṣaṇa suggest the

meaning as 'crossing over or rejecting'. Gati means movement. There can be two ways of movement,

towards something or away from something. In this context 'gati' means 'moving away from the sense

objects'. In this way, by moving away from the sense objects a person crosses over from the bhakṣaṇa

i.e experience of sense objects due to the experience of the divine auspicious form of Bhagawān. This

happens as follows, when the mind is free from attachment and aversion, senses come under its control and

the sense objects of the material world are rejected by them. anādaraḥ paribhavaḥ parībhāvastiraskriyā

Amarakosa 1, nātya 204 (By this statement tiraskāraḥ (rejection) means anādaraḥ (to remain unconcerned).

vidheyātmā (Having gained victory over his external senses and their objects in this way, he is now a person with control over his mind) Since the ongoing discussion is about the victory over the senses, it is apt to take the meaning of the word ātma here as the mind.

prasādam adhigacchati (He goes on to achieve purity of the mind)

It can be concluded that prasādam here refers to 'purity of the mind' based on the following reasons,

1) Since the word vidheyātmā in this śloka talks about control over the mind.

2) Since 'prasannacetasaḥ' used in the next śloka describes the purity of the mind.

3) Since the context of this śloka is that the mind becomes purified by the suddha sattva (pure goodness) of Bhagawān's form.

Summary:

When one fixes his mind on the most auspicious refuge, the impurities in his mind get cleared. As a result of this, he attains victory over his senses and a vision of the soul is obtained automatically. In this way it is shown how the anyonyāśraya doṣa is mitigated.