råga-dveßa-vimuktais tu vißayån indriyaiç caran åtma-vaçyair vidheyåtmå prasådam adhigacchati
TRANSLATION: However, one who can control his mind and senses, and is free from both attachment and repulsion, even while in the midst of sense-objects, attains divine grace.
My confusion : Im not getting the meaning of this statement ''even while in the midst of sense-objects, attains divine grace''.
How can one attain divine grace while enjoying/using the sense pleasure or sense object ?
One can't obtain divine grace while enjoying sense objects.
Vyasa’s view of Desire
Vyasa said, ‘There is a wonderful tree, called Desire, in the heart of a man. It is born of the seed called Error. Wrath and pride constitute its large trunk. The wish for action is the basin around its foot (for holding the water that is to nourish it). Ignorance is the root of that tree, and heedlessness is the water that gives it sustenance. Envy constitutes its leaves. The evil acts of past lives supply it with vigour. Loss of judgment and anxiety are its twigs; grief forms its large branches; and fear is its sprout. Thirst (after diverse objects) that is (apparently) agreeable forms the creepers that twine round it on every side. Excessively greedy men, bound in chains of iron, sitting around that fruit-yielding tree, pay their adorations to it, in expectation of obtaining its fruit. He who, subduing those chains, cutteth down that tree and seeks to cast off both sorrow and joy, succeeds in attaining to the end of both. That foolish man who nourishes this tree by indulgence in the objects of the senses is destroyed by those very objects in which he indulges after the manner of a poisonous pill destroying the patient to whom it is administered. A dexterous person, however, by the aid of Yoga, forcibly teareth up and cutteth with the sword of Samadhi, the far-reaching root of this tree. One who knows that the end of all acts undertaken from only the desire of fruit is rebirth or chains that bind, succeeds in transcending all sorrow.’
Mahabharata, Santi Parva, Section CCLIV
What Gita is saying is that one who does not enjoy sense pleasures while living in Samsara surrounded by temptations of sense pleasures makes spiritual progress.
Desires and bodily sensations are a part of human existence as ṣaḍ-ripu (षड्-रिपु) & ṣaḍ-ūrmi (षड्-ऊर्मि), as I discuss here. And they're enemies (रिपु), not friends.
Catering to one's senses and desires is a bottomless pit. There is no end to desires and sense gratification.
इन्द्रियाणां प्रसङ्गेन दोषं ऋच्छत्यसंशयम् । संनियम्य तु तान्येव ततः सिद्धिं निगच्छति ॥ ९३ ॥
By attachment to the organs one incurs evil, without doubt; while by subjugating those same he attains success.—(93)
न जातु कामः कामानामुपभोगेन शाम्यति । हविषा कृष्णवर्त्मैव भूय एवाभिवर्धते ॥ ९४ ॥
Never is desire appeased by the enjoyment of desires; it only waxes stronger, like fire by clarified butter.—(94)
To attain "grace", one has to become Stithaprajña, as I discuss about the concept in this answer. That's the summary of Chapter 2, which the OP quotes their question.
Only through slow subjugation and control of senses, following one's Dharma, step by step, does one become eligible to attain grace and liberation finally.
As Devī Bhāgavatapurāṇa proclaims in Chapter 1, Book 4:-
शूद्रः स्वधर्मनिष्ठस्तु देहान्ते क्षत्रियस्तु सः । शुभाचारो मृतो यो वै स शूद्रो ब्राह्मणो भवेत् ॥ १८ ॥ ब्राह्मणो निःस्पृहः शान्तो भवरोगाद्विमुच्यते । विपरीतमिदं भाति नरनारायणौ च तौ ॥ १९ ॥
- to 19. If any Śūdra dies performing his own religion, he takes up a Vaiśya body in his next incarnation; if any Vaiśya died so, he takes up a Kṣattriya body and a Kṣattriya when adhering to his own rites and ceremonies, dying takes up a Brāhmaṇ body in his next incarnation. And if a Brāhmin be free from desires and resorts to the path of peace, when he dies, he becomes free from incarnations and is saved from this disease of getting into the world.
