tani sarvani samyamya
yukta asita mat-parah
vase hi yasyendriyani
tasya prajña pratisthita
Word for word:
tani — those senses; sarvani — all; samyamya — keeping under control; yuktah — engaged; asita — should be situated; mat-parah — in relationship with Me; vase — in full subjugation; hi — certainly; yasya — one whose; indriyani — senses; tasya — his; prajña — consciousness; pratisthita — ﬁxed.
Translation by His Divine Grace A. C. Bhaktivedanta Swami Srila Prabhupada:
One who restrains his senses, keeping them under full control, and ﬁxes his consciousness upon Me, is known as a man of steady intelligence.
Purport by His Divine Grace A. C. Bhaktivedanta Swami Srila Prabhupada:
That the highest conception of yoga perfection is Krishna consciousness is clearly explained in this verse. And unless one is Krishna conscious it is not at all possible to control the senses. As cited above, the great sage Durvasa Muni picked a quarrel with Maharaja Ambarisa, and Durvasa Muni unnecessarily became angry out of pride and therefore could not check his senses. On the other hand, the king, although not as powerful a yogi as the sage, but a devotee of the Lord, silently tolerated all the sage’s injustices and thereby emerged victorious. The king was able to control his senses because of the following qualiﬁcations, as mentioned in the Srimad-Bhagavatam (9.4.18–20):
sa vai manah Krishna-padaravindayor
karau harer mandira-marjanadisu
ghranam ca tat-pada-saroja-saurabhe
srimat-tulasya rasanam tad-arpite
padau hareh ksetra-padanusarpane
kamam ca dasye na tu kama-kamyaya
“King Ambarisa ﬁxed his mind on the lotus feet of Lord Krishna, engaged his words in describing the abode of the Lord, his hands in cleansing the temple of the Lord, his ears in hearing the pastimes of the Lord, his eyes in seeing the form of the Lord, his body in touching the body of the devotee, his nostrils in smelling the ﬂavor of the ﬂowers offered to the lotus feet of the Lord, his tongue in tasting the tulasi leaves offered to Him, his legs in traveling to the holy place where His temple is situated, his head in offering obeisances unto the Lord, and his desires in fulﬁlling the desires of the Lord … and all these qualiﬁcations made him ﬁt to become a mat-para devotee of the Lord.”
The word mat-para is most signiﬁcant in this connection. How one can become mat-para is described in the life of Maharaja Ambarisa. Srila Baladeva Vidyabhusana, a great scholar and acarya in the line of the mat-para, remarks, mad-bhakti-prabhavena sarvendriya-vijaya-purvika svatma-drstih su-labheti bhavah. “The senses can be completely controlled only by the strength of devotional service to Krishna.” Also, the example of ﬁre is sometimes given: “As a blazing ﬁre burns everything within a room, Lord Visnu, situated in the heart of the yogi, burns up all kinds of impurities.” The Yoga-sutra also prescribes meditation on Visnu, and not meditation on the void. The so-called yogis who meditate on something other than the Visnu form simply waste their time in a vain search after some phantasmagoria. We have to be Krishna conscious – devoted to the Personality of Godhead. This is the aim of the real yoga.