Contemporary scholarly and practical interpretations for modern seekers.
Swami Sivananda
2.59 विषयाः the objects of senses? विनिवर्तन्ते turn away? निराहारस्य abstinent? देहिनः of the man? रसवर्जम् leaving the longing? रसः loving (taste)? अपि even? अस्य of his? परम् the Supreme? दृष्ट्वा having seen? निवर्तते turns away.Commentary Knowledge of the Self alone can destroy in toto the subtle Vasanas (latent tendencies) and all the subtle desires? all subtle attachments and even the longing for objects. By practising severe austerities? by abandoning the sensual objects? the objects of the senses may turn away from the ascetic but the relish or taste or longing for the objects will still remain.
Swami Chinmayananda
# BG 2.59 — Translation of Meaning
Without the capacity for withdrawal of the senses or restraint, no person ever truly abandons the enjoyment of sense objects—whether due to illness, the impulse of momentary sorrow, or practices such as fasting. At such times, it may appear that dispassion or aversion toward sense objects has arisen, yet the attachment dwelling in the mind toward those objects merely remains in an unmanifest state for a brief period. A doubt arises in Arjuna's heart: perhaps the yogi's mastery of the senses is also fleeting and impermanent, breaking apart when favorable or tempting circumstances arise. This doubt is now dispelled here.
If you observe the flow of consumable goods from shops to customers, you will understand this principle clearly. Those articles of consumption reach only those homes where people are earnestly striving to obtain them through intense desire. The storehouse of wine empties only when bottles flow to fill the shelves of those who drink. The plows made by the blacksmith go only to the farmer's home, not to the house of an artist, poet, physician, or lawyer. Similarly, sense objects reach only those who desire them. Objects of enjoyment remain distant from one who has renounced them.
By abstaining from food, sense objects may indeed depart, yet the taste or attachment born of past experience in the mind does not cease. The Lord assures us here that upon direct realization of the Supreme Self, this very attachment dissolves, or sense objects become powerless in the mind of the person, like burnt seeds.
Understanding this truth is not difficult, for we know that undesirable things and sorrows acquired in one state of experience do not remain the same in another state. The kingdom of dream does not dispel the poverty of my waking state, yet the poverty of waking life cannot deprive me of enjoying the kingdom of dream. While dwelling in the waking, dream, and deep sleep states, the ego has accumulated countless desires and vasanas. But upon recognizing the pure consciousness that transcends all three states, the ego itself dissolves—then upon what shall these vasanas exert their influence?
For the seeker desirous of attaining Self-knowledge, the foremost necessity is mastery over the senses; otherwise...
This interpretation draws on a specific tradition and may not represent the view of any single school. For authoritative guidance within a specific tradition, seek a qualified teacher.