Bhagavad Gita - Chapter 2 - Shloka (Verse) 54

व्याख्या -- [यहाँ अर्जुनने स्थितप्रज्ञके विषयमें जो प्रश्न किये हैं, इन प्रश्नोंके पहले अर्जुनके मनमें कर्म और बुद्धि (2। 47 50) को लेकर शङ्का पैदा हुई थी। परन्तु भगवान्ने बावनवें-तिरपनवें श्लोकोंमें कहा कि जब तेरी बुद्धि मोहकलिल और श्रुतिविप्रतिपत्तिको तर जायगी, तब तू योगको प्राप्त हो जायगा--यह सुनकर अर्जुनके मनमें शंङ्का हुई कि जब मैं योगको प्राप्त हो जाऊँगा, स्थितप्रज्ञ हो जाऊँगा तब मेरे क्या लक्षण होंगे? अतः अर्जुनने इस अपनी व्यक्तिगत शङ्काको पहले पूछ लिया और कर्म तथा बुद्धिको लेकर अर्थात् सिद्धान्तको लेकर जो दूसरी शङ्का थी, उसको अर्जुनने स्थितप्रज्ञके लक्षणोंका वर्णन होनेके बाद (3। 12 में) पूछ लिया। अगर अर्जुन सिद्धान्तका प्रश्न यहाँ चौवनवें श्लोकमें ही कर लेते तो स्थितप्रज्ञके विषयमें प्रश्न करनेका अवसर बहुत दूर पड़ जाता।]

प्रश्नके कारणको पाकर समाधिप्रज्ञाको प्राप्त हुए पुरुषके लक्षण जाननेकी इच्छासे अर्जुन बोला जिसकी बुद्धि इस प्रकार प्रतिष्ठित हो गयी है कि मैं परब्रह्म परमात्मा ही हूँ वह स्थितप्रज्ञ है। हे केशव ऐसे समाधिमें स्थित हुए स्थितप्रज्ञ पुरुषकी क्या भाषा होती है यानी वह अन्य पुरुषोंद्वारा किस प्रकार किन लक्षणोंसे बतलाया जाता है तथा वह स्थितप्रज्ञ पुरुष स्वयं किस तरह बोलता है कैसे बैठता है और कैसे चलता है अर्थात् उसका बैठना चलना किस तरहका होता है इस प्रकार इस श्लोकसे अर्जुन स्थितप्रज्ञ पुरुषके लक्षण पूछता है। जो पहलेसे ही कर्मोंको त्यागकर ज्ञाननिष्ठामें स्थित है और जो कर्मयोगसे ( ज्ञाननिष्ठाको प्राप्त हुआ है ) उन दोनों प्रकारके स्थितप्रज्ञोंके लक्षण और साधन प्रजहाति इत्यादि श्लोकसे लेकर अध्यायकी समाप्तिपर्यन्त कहे जाते हैं। अध्यात्मशास्त्रमें सभी जगह कृतार्थ पुरुषके जो लक्षण होते हैं वे ही यत्नद्वारा साध्य होनेके कारण ( दूसरोंके लिये ) साधनरूपसे उपदेश किये जाते हैं। जो यत्नसाध्य साधन होते हैं वे ही ( सिद्ध पुरुषके स्वाभाविक ) लक्षण होते हैं।

Stating the intention of Arjuna, who asks finding the "seed of the question" in the (previous) statement regarding the Sanyasin's steadfastness in knowledge and its attainment, He explains with "Labdha" (Attained), etc. "Labdha"—meaning, one by whom "Prajna" (wisdom) characterized by the Vision of Ultimate Reality has been attained through "Samadhi" or through the composure of the mind in the Self; this is the meaning.

(Objection): Surely his language (description) will be in accordance with his actions; why then is he being enquired about? To this, he says—"Katham" (How), etc.

Having introduced the question with the desire to speak of the characteristics of one steadfast in knowledge, he qualifies it with "Samadhisthasya" (of the one established in Samadhi) out of a desire to know the means to that steadfastness. He asks about his very practical action (conduct) with "Sthitadhih" (the steady-minded), etc.

Arjuna, desirous of knowing the characteristics of the knower of Truth, said 'Sthita' etc. 'Sthita'—established; he whose wisdom 'I am Brahman' is established, he alone is 'Samadhisthah' (established in Samadhi). The purport is that there is no primary Samadhi for one devoid of Self-knowledge. 'Tasya ka bhasha'—how is he described by people? Being characterized by what characteristics is he called 'Sthitaprajna' by people? This is the meaning. Just as You are called 'Keshava' due to the act of killing Keshi etc., implying 'so is he', he says 'O Keshava'. By this, the view 'He has two states—established in Samadhi and with agitated mind, therefore he distinguishes 'of the Samadhistha, of the Sthitaprajna' etc.' is refuted. Because the Yogi is not the subject under discussion, asking about his characteristics is inappropriate. Because only the one established in Samadhi in the form of Knowledge of Truth is the subject commenced; and because in the reply it is not said 'When he performs breath-control then he is Samadhistha'; and because the Samadhi of the wise one without dependence on Pranayama is clearly stated in the Vasistha (Yoga Vasistha). Thus—Parigha said: 'Whatever action is performed in this web of Samsara, O King, that is for the happiness of the one with collected mind, not for another, O sinless one. (1) Sometimes you practice Samadhi which is devoid of determination (Sankalpa), the supreme place of rest, supreme quiescence, and beneficial. (2)' Raghu said: 'Tell me this, O Lord, what is indeed called Samadhi—which is devoid of all determination, supreme quiescence, and beneficial? (1) O Great Soul, the ignorant one who is constantly sitting or transacting, when is he one with uncollected mind and who is he? (2) But those of eternally awakened minds, even while performing worldly actions, being well-established in the one principle of the Self, are always in good Samadhi. (3) Even for one bound in Padmasana, even for one making the Brahma-anjali (salutation), if his nature is not at rest, what is Samadhi and how is it? (4) Knowledge of Truth, O Lord, which is the fire for the straw of all hopes, is spoken of by the word 'Samadhi', not remaining silent. (5) Collected, eternally satisfied, seeing the object as it really is, O sage; the supreme wisdom is called by the word 'Samadhi' by the wise. (6) Unagitated, egoless, not falling into dualities, a form steadier than Meru, is spoken of by the word 'Samadhi'. (7) Certain, having attained the desired, devoid of rejectable and acceptable, the perfect state of mind is spoken of by the word 'Samadhi'. (8) From which time the mind is extremely united with knowledge, starting from then, the concentration of the great soul is uninterrupted. (9)' Etc. 'Sthitadhih'—or what would he speak himself? How is his speaking, sitting, or moving? This is the meaning. Tell the characteristic of the Sthitaprajna established in the Self; this is the meaning of the question. And so is the Bhashya: 'The characteristic of the Sthitaprajna is asked by this verse. For he who, renouncing actions from the very beginning, is engaged in steadfastness in Jnana-yoga, and he who (is engaged) through Karma-yoga; for those Sthitaprajnas, starting from 'Prajahati' (2.55) until the end of the chapter, the characteristic of the Sthitaprajna and the means are taught. For everywhere in spiritual science, whatever are the characteristics of the successful one, those very things are taught as means, because they are accomplishable by effort.

He whose "Prajna" (wisdom/knowledge) is "Sthita" (steady) is a "Sthitaprajna". "Bhasha" is that by which something is described; meaning "Lakshana" (characteristic/definition).

He repeats the already mentioned characteristic ("Samadhisthasya") to indicate, "I am asking about things after (assuming) that characteristic."

Regarding "Keshavah": He who activates/controls "Ka" (Brahma) and "Isha" (Rudra) is Keshava. Indeed, such an etymology is given in the Harivamsa by Rudra during the pilgrimage to Kailasa: "'Ka' is said to be Hiranyagarbha (Brahma) and 'Isha' is Shankara (Shiva); since You make both of them function (vartayati) through creation etc., You are Keshava." Also from other statements.

"Kim asita"—How should he sit (exist)? "Kim vrajeta"—How should he move? Nor is it that Arjuna does not know his characteristics etc.

(For it is said): "The ancient kings and celestial sages know indeed; yet they ask about Dharmas for the sake of conversation (discourse) and to know the hidden truths. To those of little intelligence, these do not appear hidden in the Puranas."

Desiring to know the characteristics of one who has attained Samadhi, whose other name is Sthitaprajna, Arjuna said 'Sthitaprajnasya' etc. Of him whose wisdom is 'Sthita'—established in the inner Self; of that Sthitaprajna; of the 'Samadhistha'—one established in Samadhi; 'Ka bhasha'—what is the description, the speech? How is he described by others? This is one question. 'Sthitadhih'—the Sthitaprajna; implying when he is 'Vyutthita' (emerged from Samadhi)—'Kim prabhasheta'—how does he speak? 'Katham aste'—how does he sit? Or how does he 'Vrajati'—move [or] enjoy objects? These are three questions.

Arjuna said: Of the 'Samadhistha' Sthitaprajna, 'Ka bhasha'—what is the expressive word? What is his nature? This is the meaning. And what speaking etc. does the Sthitaprajna do? By stating the specific behavior, the nature is also stated; thus the specific behavior is spoken of [asked].

Desiring to know the characteristic of the knower of the Truth of Self mentioned in the previous verse, Arjuna said 'Sthitaprajnasya'. Of one established in natural Samadhi, and therefore whose 'Prajna'—intellect—is 'Sthita'—immovable; 'Ka bhasha'—what is the description? 'By this it is described'—thus 'Bhasha' means characteristic. By what characteristic is the Sthitaprajna spoken of? This is the meaning. Similarly, 'Sthitadhih'—what [and] how should he perform speaking, sitting, and moving? This is the meaning.

इसके पूर्व के दो श्लोकों में कर्मयोग पर विचार करते हुये सहज रूप से कर्म योगी के परम लक्ष्य की ओर भगवान् ने संकेत किया है। यह सिद्धान्त बुद्धि ग्राह्य एवं युक्तियुक्त था। भगवान् श्रीकृष्ण के मुख से सुनने पर उसके प्रामाण्य के विषय में भी कोई संदेह नहीं रह जाता। अर्जुन का स्वभाव ही ऐसा था कि उसे कर्मयोग ही ग्राह्य हो सकता था।प्रथम अध्याय का शोकाकुल अर्जुन अपने शोक को भूलकर संवाद में रुचि लेने लगा। कर्मशील स्वभाव के कारण उसे शंका थी कि बुद्धियोग के द्वारा जीवन के लक्ष्य को प्राप्त कर लेने पर इस जगत् में कर्ममय जीवन संभव होगा अथवा नहीं।समाधि आदि शब्दों के प्रचलित अर्थ से तो कोई यही समझेगा कि योगी पुरुष आत्मानुभूति में अपने ही एकान्त में रमा रहता है। प्रचलित वर्णनों के अनुसार नये जिज्ञासु साधक की कल्पना होती है कि ज्ञानी पुरुष इस व्यावहारिक जगत् के योग्य नहीं रह जाता। ऐसी धारणाओं वाले घृणा और कूटिनीति के युग में पला अर्जुन इस ज्ञान को स्वीकार करने के पूर्व ज्ञानी पुरुष के लक्षणों को जानना चाहता था।स्थितप्रज्ञ के लक्षणों को पूर्णत समझने की उसकी अत्यन्त उत्सुकता स्पष्ट झलकती है जब वह कुछ अनावश्यक सा यह प्रश्न पूछता है कि वह पुरुष कैसे बोलता है कैसे बैठता है आदि। उन्माद की अवस्था से बाहर आये अर्जुन का ऐसा प्रश्न उचित ही है। श्लोक की पहली पंक्ति में स्थितप्रज्ञ के आन्तरिक स्वभाव के विषय में प्रश्न है तो दूसरी पंक्ति में वाह्य जगत् में उसके व्यवहार को जानने की जिज्ञासा है।इस प्रकरण में स्थितप्रज्ञ का अर्थ है वह पुरुष जिसे आत्मा का अपरोक्ष अनुभव हुआ हो।अब भगवान् ज्ञानी पुरुष के उन लक्षणों का वर्णन करते हैं जो उसके लिये स्वाभाविक हैं और एक साधक के लिये साधन रूप हैं

"Yada te" (When your...) and "Shruti" (etc.). And there—at the occasion of attaining the wisdom of Yoga—this is the clear "Abhijnanam" (sign of recognition) for you: the state of "Nirveda" (indifference/dispassion) towards both the "Shrotavya" (what is to be heard), the "Shruta" (what has been heard), and the desired Agamas (scriptures).

And by this, the following is stated: It is the "Mahima" (magnitude/power) of the "Vipralambha" (deception) caused by the latent impressions (Samskaras) of hearing scriptures that favor the subject (knower) who has fallen into the state of "Avidya" (ignorance), that you are perceiving faults like the destruction of the family in an "Asthana" (improper place/out of place).

But that (perception of faults) will dissolve when the high regard for such instruction dissolves.

Since the wise man is the subject matter, Arjuna, having obtained the opportunity, asks—this is clear from the context; indeed, without stating (that) explicitly, to refute the impression that the word 'Prajna' means merely intellect, he states the meaning of the word 'Sthitaprajna' with 'Sthita'. Attained stability. 'Prajna' (means) direct knowledge. Since 'How does he speak?' (follows), he states a different meaning for 'Ka bhasha' with 'Bhashyate'. Meaning: He is described/treated as 'Wise'. 'Bhasha'—since the word Bhasha is feminine, 'Anaya' (by this) is said. Because the causes for description/behavior are many. 'Whose question is this?' is not known, so he says 'Lakshanam'. For seeing the characteristic of having a dewlap etc., one describes it as a cow. It appears that the qualification 'Samadhisthasya' is to exclude those who are merely wise (but not in Samadhi). 'Of one doing Samadhi'. As Shankara says: 'Arjuna said, desiring to know the characteristic of one who has attained the wisdom of Samadhi'—that is incorrect; with this idea he says 'Uktam'. This question is indeed regarding the general characteristics of a wise man. 'Why then is 'Samadhisthasya' said?' If you ask this, we say: by this he translates/restates the general characteristic of the wise stated by 'Samadhau achala buddhih' (2.53). For this is not a non-characteristic, because it is a property residing in the wise alone. 'What is the purpose of the restatement?' If you ask, we say: To make known that 'That is known to me.' 'What is the use of making this known?' If you ask: To make known that 'I am asking for other characteristics.' Otherwise, there would be the contingency of ignoring this as a question about something already established; this is the purport.

Thus having obtained the opportunity, to know the characteristics of the Sthitaprajna, Arjuna spoke; thinking that 'Whatever indeed are the characteristics of the Jivanmuktas, those very things are the means to liberation for the seekers of liberation.' He whose 'Prajna'—wisdom 'I am Brahman'—is 'Sthita'—unshakable—is 'Sthitaprajna'. He has two states: established in Samadhi and emerged (Vyutthita). Therefore he qualifies: 'Of the Samadhistha Sthitaprajna, what is the description (Bhasha)?' The genitive case is in the sense of object. 'It is described by this'—thus 'Bhasha' means characteristic. By what characteristic is the Samadhistha Sthitaprajna described by others? This is the meaning. And that 'Sthitadhi'—Sthitaprajna—with emerged mind (Vyutthita-chitta), 'Kim prabhasheta'—how does he speak himself? Regarding praise, blame, etc., characterized by rejoicing, hatred, etc., what/how does he speak? Everywhere the Potential Mood (Lin) is used in the sense of possibility. Similarly, 'Kim asita'—how does he perform restraint of external senses for controlling the emerged mind? And in the time of absence of that restraint, 'Kim vrajeta'—how does he access objects? Meaning: Of what kind are the speaking, sitting, and moving done by him, distinct from foolish people? Thus there are four questions: one regarding the Samadhistha Sthitaprajna, and three regarding the Vyutthita Sthitaprajna. Addressing as 'Keshava', he indicates 'Being the Inner Controller of all, You alone are capable of speaking such a secret.

Having said this, the Lord remained silent; then Arjuna asks to know that kind of intellect with 'Sthitaprajnasya'. 'Sthitaprajnasya'—of the one with steady intellect—'Ka bhasha'—what is the definition? This is the meaning. By what definition is he to be known? 'O Keshava'—giver of liberation even to those (Ka and Isha) pervaded by bad qualities (Rajas/Tamas)—for the sake of my liberation... tell in reality; this is the purport. And what is the description of the 'Samadhistha'? Tell that too. 'Sthitadhih kim prabhasheta'—what does he speak? If there is nothing to be heard, then what would he say? This is the meaning. Because listening to one's own uttered sentence is also possible. 'Kim asita'—how does he sit/remain? 'Kim vrajeta'—how does he move? This is the meaning.

"Sthita"—established; "I am the Supreme Brahman"—he whose wisdom is thus, is "Sthitaprajna"; of that "Sthitaprajna", "Ka bhasha"—what is the description, speech? How is he described by others? "Samadhisthasya"—of one established in Samadhi; O "Keshava". "Sthitadhih"—the Sthitaprajna—or "Kim prabhasheta"—what would he speak himself? "Kim asita vrajeta"—sitting or moving; how is it for him? This is the meaning. The characteristic of the Sthitaprajna is asked by this verse. For he who, having renounced actions from the very beginning, is engaged in steadfastness in Jnana-yoga, and he who (is engaged) through Karma-yoga; for those two; starting from "Prajahati" until the end of the chapter, the characteristic of the Sthitaprajna and the means are taught. For indeed, everywhere in spiritual science, whatever are the characteristics of the successful one (Kritartha), those very things are taught as means, because they are accomplishable by effort. Whatever becomes means accomplishable by effort and characteristics, them Sri Bhagavan said—

Being spoken to thus, Arjuna asks about the nature and mode of practice of the one of steady wisdom mentioned in the previous verse, with "Sthitaprajnasya". "Samadhisthasya"—this is a qualifying restatement of what was said before. "Ka bhasha"—what is the word expressive of him? What is his nature? This is the question.

स्थितप्रज्ञस्य of the (sage of) steady wisdom? का what? भाषा description? समाधिस्थस्य of the (man) merged in the superconscious state? केशव O Kesava? स्थितधीः the sage of steady wisdom? किम् what (how)? प्रभाषेत speaks? किम् what (how)? आसीत sits? व्रजेत walks? किम् what (how).Commentary Arjuna wants to know from Lord Krishna the characteristic marks of one who is established in the Self in Samadhi how he speaks? how he sits? how he moves about.The characteristic marks of the sage of steady wisdom and the means of attaining that steady knowledge of the Self are described in the verses from 55 to 72 of this chapter.Steady wisdom is settled knowledge of ones identity with Brahman attained by direct realisation. (Cf.XIV.21? 27).

O Kesava, ka, what; is the bhasa, description, the language (for the description) how is he described by others ; sthita-prajnasya, of a man of steady wisdom, of one whose realization, 'I am the supreme Brahman', remains steady; samadhi-sthasya, of one who is Self-absorbed? Or kim, how; does the sthitadhih, dhih, man of steady wisdom; himself probhaseta, speak? How does he asita, sit? How does he vrajeta, move about? That is to say, of what kind is his sitting or moving?
Through this verse Arjuna asks for a description of the man of steady wisdom.

Arjuna said What is the speech of a man of firm wisdom who is abiding with the mind controlled? What words can describe his state? What is his nature? This is the meaning of 'How does a man of firm wisdom speak etc.?'
His specific conduct is now described as his nature can be inferred therefrom.