^61:54 Arjuna is asking, (1) what is the state of the mind of the man of realisation when in Samadhi? and (2) how is its influence shown in his conduct when out of it?

Steady wisdom: Settled conviction of one's identity with Brahman gained by direct realisation.

^62:55 This answers the first part of Arjuna's question.

^63:63 This and the following two slokas answer the second part of Arjuna's question, as to the conduct of one of perfect realisation.

Muni: Man of meditation.

^63:57 Not pleased etc.: consequently he does not praise or blame. This is an answer to the query: "How does he speak?"

^64:58 Withdraw the senses: bring the mind back upon the Self from all sense-objects. This is known as Pratyahara in Yoga.

To explain the sloka more fully: a man of the highest realisation can, at any moment, shake himself clear of all impressions of the sense-world and go into Samadhi, with the ease and naturalness of a tortoise drawing its limbs within itself.

^64:59 Abstinent man: An unillumined person abstaining from sense-pleasure for penance, or because of physical incapacity.

^66:63 A beautiful image appears. The tendency of the mind is to repeat it. Then, if the image is allowed to recur, a liking grows. With the growth of liking the wish to come close, to possess, appears. Any obstacle to this produces wrath. The impulse of anger throws the mind into confusion, which casts a veil over the lessons of wisdom learnt by past experience. Thus deprived of his moral standard, he is prevented from using his discrimination. Failing in discrimination, he acts irrationally, on the impulse of passion, and paves the way to moral death.

Thus Krishna traces moral degradation to those first breaths of thought, that come softly and almost unconsciously to the mind.

^67:64 The above is in answer to Arjuna's fourth question, "How does he move?"

^67:65 That is, firmly concentrates itself on the Self.

^69:68 This does not mean that the senses remain completely estranged, but that they are all estrange-able at will.

^69:69 Where all beings are in darkness, there the Muni sees, and vice versa. The consciousness of the man of realisation is so full of God that he cannot see anything apart from Him. The ignorant man, on the other hand, lives in the world of plurality alone and God is a nonentity to him.

It follows, that non-susceptibility to the influences of Nature, that is, perfect self-control (spoken of in the preceding sloka) is quite as natural a trait of the illumined soul as its opposite is of the ignorant.

^70:70 The ocean is not at all affected by the waters flowing into it from all sides. Similarly, that man alone finds true peace in whom no reaction of desire is produced by the objects of enjoyment, which he happens to come across during his sojourn on earth.