B.G 2.64 and 65

रागद्वेषविमुक्तैस्तु विषयानिन्द्रियैश्चरन्। आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥६४॥

rāgadveṣavimuktais tu viṣayān indriyaiś caran ātmavaśyair vidheyātmā prasādam adhigacchati ॥64॥

[राग-द्वेष-विमुक्तैः (rāga-dveṣa-vimuktaiḥ) - by those free from attachment and aversion; तु (tu) - but; विषयान् (viṣayān) - objects of sense; इन्द्रियैः (indriyaiḥ) - with the senses; चरन् (caran) - moving among; आत्मवश्यैः (ātmavaśyaiḥ) - self-controlled; विधेयात्मा (vidheyātmā) - one whose mind is under control; प्रसादम् (prasādam) - tranquility; अधिगच्छति (adhigacchati) - attains;]

(But the person who moves among sense objects with senses free from attachment and aversion, and whose mind is self-controlled, attains tranquility.)

प्रसादे सर्वदुःखानां हानिरस्योपजायते। प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठति ॥६५॥

prasāde sarvaduḥkhānāṃ hānir asyopajāyate। prasannacetaso hy āśu buddhiḥ paryavatiṣṭhati ॥65॥

[प्रसादे (prasāde) - in equanimity; सर्वदुःखानां (sarvaduḥkhānāṃ) - of all sorrows; हानिः (hāniḥ) - destruction; अस्य (asya) - of him; उपजायते (upajāyate) - arises; प्रसन्नचेतसः (prasannacetasaḥ) - of the clear-minded; हि (hi) - indeed; आशु (āśu) - quickly; बुद्धिः (buddhiḥ) - intellect; पर्यवतिष्ठति (paryavatiṣṭhati) - becomes steady;]

(When one is established in equanimity, all sorrows are destroyed. For the person with a clear mind, the intellect quickly becomes steady.)

One who has become free from passion and hatred, in-spite of the material topics coming in contact with indriyas freely, who has got indriyas under his grasp, who has made indriyas his servant, obtains grace, i.e. serenity of mind. From that grace, destruction of all miseries becomes possible. Certainly that serene minded, soon gets himself established in sufficient wisdom.

Note: Even though we loosely translate 'indria' as 'senses', in the Indian philosophical system 'indriya' always refers collectively to five senses, jnanēndriy , i.e. organs of senses, five functional organs, karmēndriya , i.e. organs of action, and the mind, ubhayēndriya , organ that has dual function of sensing and action, totalling eleven in number.

Gīta Bhāshya 2.64 and 65

The two verses describe results of conquering the 'indriyas'. 'vidhēya ātmā' - one who has conquered the mind even while experiencing material topics. 'prasādaṁ' - serenity of mind. Grace ('prasāda') results from the touch of transcendental Brahman. Thus, senses on their own are not drawn towards material topics, resulting in elimination of misery.

इंद्रियजयफलम् आह उत्तराभ्यां श्लोकाभ्याम्। विषयान् अनुभवन्नपि। विधेय आत्मा मनः अस्य सः जितात्मेत्यर्थः। प्रसादं मनःप्रसादम् ॥ ६४ ॥

indriyajayaphalam āha uttarābhyāṃ ślokābhyām। viṣayān anubhavann api। vidheya ātmā manaḥ asya saḥ jitātmā-iti-arthaḥ। prasādaṃ manaḥprasādam ॥ 64 ॥

[इंद्रियजयफलम् (indriyajayaphalam) - fruit of conquest of senses; आह (āha) - (he) said; उत्तराभ्यां (uttarābhyām) - by the latter two; श्लोकाभ्याम् (ślokābhyām) - by the verses; विषयान् (viṣayān) - objects; अनुभवन् (anubhavann) - experiencing; अपि (api) - even; विधेय (vidheya) - controlled; आत्मा (ātmā) - self; मनः (manaḥ) - mind; अस्य (asya) - of him; सः (saḥ) - he; जितात्मा (jitātmā) - self-conquered; इति (iti) - thus; अर्थः (arthaḥ) - meaning; प्रसादं (prasādam) - tranquillity; मनःप्रसादम् (manaḥprasādam) - mental peace;]

(The fruit of conquering the senses is explained by the next two verses. Even while experiencing sense objects, the person whose mind and self are controlled is called self-conquered. Tranquillity means mental peace.)

The results obtained by conquering the 'indriyas' is described in next two verses. 'vidhēya ātmā' means the one who has conquered the mind even while experiencing material topics. 'prasādaṁ', i.e. serenity, here refers to the serenity of the mind.

कथं प्रसादमात्रेण सर्वदुःखहानिः। प्रसन्नचेतसो हि बुदि्धः पर्यवतिष्ठति ब्रह्मापरोक्ष्येण सम्यक् स्थितिं करोति। प्रसादो नाम स्वतोपि प्रायः विषयागतिः ॥६५॥

kathaṃ prasādamātreṇa sarvaduḥkhahāniḥ। prasannacetaso hi buddhiḥ paryavatiṣṭhati brahmaparokṣyeṇa samyak sthitiṃ karoti। prasādo nāma svatopi prāyaḥ viṣayāgatiḥ ॥65॥

[कथं (kathaṃ) - how; प्रसादमात्रेण (prasādamātreṇa) - by mere clarity; सर्वदुःखहानिः (sarvaduḥkhahāniḥ) - all-suffering-removal; प्रसन्नचेतसः (prasannacetasaḥ) - of one whose mind is clear; हि (hi) - indeed; बुद्धिः (buddhiḥ) - intellect; पर्यवतिष्ठति (paryavatiṣṭhati) - remains; ब्रह्मापरोक्ष्येण (brahmaparokṣyeṇa) - by direct experience of Brahman; सम्यक् (samyak) - properly; स्थितिं (sthitiṃ) - state; करोति (karoti) - does; प्रसादः (prasādaḥ) - clarity; नाम (nāma) - called; स्वतः (svataḥ) - by itself; अपि (api) - even; प्रायः (prāyaḥ) - generally; विषयागतिः (viṣayāgatiḥ) - movement towards objects;]

(How does mere clarity remove all suffering? For one whose mind is clear, the intellect abides properly in the direct experience of Brahman. Clarity, in general, even by itself, is called the tendency to move towards objects.)

How only by grace destruction of all miseries is possible? Because, one who has the serene mind certainly has stable well established wisdom resulting from the touch of transcendental Brahman. Grace (prasāda) means on its own, (the senses), are not drawn towards material topics.