B.G 2.64 and 65
रागद्वेषविमुक्तैस्तु विषयानिन्द्रियैश्चरन्। आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥६४॥
प्रसादे सर्वदुःखानां हानिरस्योपजायते। प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठति ॥६५॥
rāgadvēṣavimuktaistu viṣayānindriyaiścaran। ātmavaśyairvidhēyātmā prasādamadhigacchati ॥64॥
prasādē sarvaduḥkhānāṁ hānirasyōpajāyatē। prasannacētasō hyāśu buddhiḥ paryavatiṣṭhati ॥65॥
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.
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.
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.
