In plain words
restraining all the senses, with equal buddhi at all times and delighting in the welfare of all beings—they reach Me alone.
Word for word
Having restrained the company of the senses, even in buddhi at all times, they reach Me alone, delighting in the welfare of all beings.
सन्नियम्येन्द्रियग्रामं सर्वत्र समबुद्धयःते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः
Other commentaries
The commentators
▸Bhagavadgītābhāṣyam· bhāṣya
सन्नियम्य सम्यक् नियम्य उपसंहृत्य इन्द्रियग्रामम् इन्द्रियसमुदायं सर्वत्र सर्वस्मिन् काले समबुद्धयः समा तुल्या बुद्धिः येषाम् इष्टानिष्टप्राप्तौ ते समबुद्धयः । ते ये एवंविधाः ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः । न तु तेषां वक्तव्यं किञ्चित् ‘मां ते प्राप्नुवन्ति’ इति ; ‘ज्ञानी त्वात्मैव मे मतम्’(भ. गी. ७ । १८) इति हि उक्तम् । न हि भगवत्स्वरूपाणां सतां युक्ततमत्वमयुक्ततमत्वं वा वाच्यम् ॥ ४ ॥
In plain words
'Restraining properly' means bringing the whole group of senses fully under control, drawing them all inward — always, at every single moment. 'Of equal mind' means someone whose understanding stays exactly the same whether they get what they want or not. And these yogis, being exactly this kind of person, attain Me alone, all while staying devoted to the welfare of every being. But really, Śaṅkara says, we should not even need to say 'they attain me' — because it was already said, elsewhere: 'the one who knows is nothing other than my own Self.' Someone who has already become one with the Lord's own nature simply cannot be ranked as more disciplined or less disciplined. That kind of comparison does not even apply to them anymore.
Close to the Sanskrit
'Sanniyamya' [means]: properly restraining, controlling, withdrawing the group of sense-organs, the totality of the senses; always, at every time; 'samabuddhayaḥ' [means]: those for whom the intellect is equal, alike, in the attainment of the desired and undesired — they are 'of equal-mindedness'. They — those who are of such a kind — attain Me alone, intent on the welfare of all beings. But it need not even be said of them, 'they attain me' — for it has already been stated, '[he who has] knowledge is indeed my very Self' [Bhagavadgītā 7.18]. For indeed, of those whose own nature is [already] the Lord's, being such, it cannot rightly be said whether they are 'most disciplined' or 'not most disciplined'.
▸Gītā Vāhini
అందులకు, నందకుమారుడు సుందరాకారుడై ఇట్లు వివరించెను: “బావా! అర్జునా! ‘నిర్గుణోపాసకుని’లో మొదటి లక్షణము, ఇంద్రియములను తన ఆధీనమునందుంచుకొన్నవాడుగా కావలెను. రెండవది, సమస్త పరిస్థితులలోను సమాన బుద్ధి కలిగియుండవలెను. ఇక మూడవది, కష్టసుఖములయందును, నష్ట నిష్ఠూరములయందును, అందరికినీ ఉపకారిగానే యుండవలెను. ఇట్టి మూడు లక్షణములు కలవాడు అక్షరో పాసకుడని తలంచుము. ఇవి నిర్గుణోపాసకుని లక్షణములు.” అక్షరోపాసకుడన్ననూ, నిర్గుణోపాసకుడన్ననూ ఒక్కటియే అని పాఠకులు భావించవలెను.
In plain words
At this Nandakumāra, beautiful of form, explained: “Brother-in-law! Arjuna! The first mark of the ‘nirguṇopāsaka’ is that he must be one who has brought the senses under his own control. The second: in all circumstances he must keep an even attitude. And the third: in hardship and in happiness, in loss and in harsh reproach, he must remain a helper to all. Know that he who has these three marks is an akṣaropāsaka. These are the marks of the nirguṇopāsaka.” Readers should understand that ‘akṣaropāsaka’ and ‘nirguṇopāsaka’ are one and the same.