Bhagavad Gita - Chapter 2 - Shloka (Verse) 55

व्याख्या-- [गीताकी यह एक शैली है कि जो साधक जिस साधन (कर्मयोग, भक्तियोग आदि) के द्वारा सिद्ध होता है, उसी साधनसे उसकी पूर्णताका वर्णन किया जाता है। जैसे, भक्तियोगमें साधक भगवान्के सिवाय और कुछ है ही नहीं--ऐसे अनन्य-योगसे उपासना करता है (12। 6) अतः सिद्धावस्थामें वह सम्पूर्ण प्राणियोंमें द्वेष-भावसे रहित हो जाता है (12। 13)। ज्ञानयोगमें साधक स्वयंको गुणोंसे सर्वथा असम्बद्ध एवं निर्लिप्त देखता है (14। 19) अतः सिद्धावस्थामें वह सम्पूर्ण गुणोंसे सर्वथा अतीत हो जाता है (14। 22--25)। ऐसे ही कर्मयोगमें कामनाके त्यागकी बात मुख्य कही गयी है; अतः सिद्धावस्थामें वह सम्पूर्ण कामनाओंका त्याग कर देता है--यह बात इस श्लोकमें बताते हैं]।
'प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान्'-- इन पदोंका तात्पर्य यह हुआ कि कामना न तो स्वयंमें है और न मनमें ही है। कामना तो आने-जानेवाली है और स्वयं निरन्तर रहनेवाला है; अतः स्वयंमें कामना कैसे हो सकती है? मन एक करण है और उसमें भी कामना निरन्तर नहीं रहती, प्रत्युत उसमें आती है-- 'मनोगतान्' अतः मनमें भी कामना कैसे हो सकती है परन्तु शरीर-इन्द्रयाँ-मन-बुद्धिसे तादात्म्य होनेके कारण मनुष्य मनमें आनेवाली कामनाओंको अपनेमें मान लेता है।
'जहाति' क्रियाके साथ 'प्र' उपसर्ग देनेका तात्पर्य है कि साधक कामनाओंका सर्वथा त्याग कर देता है, किसी भी कामनाका कोई भी अंश किञ्चिन्मात्र भी नहीं रहता।
अपने स्वरूपका कभी त्याग नहीं होता और जिससे अपना कुछ भी सम्बन्ध नहीं है, उसका भी त्याग नहीं होता। त्याग उसीका होता है, जो अपना नहीं है, पर उसको अपना मान लिया है। ऐसे ही कामना अपनेमें नहीं है, पर उसको अपनेमें मान लिया है। इस मान्यताका त्याग करनेको ही यहाँ 'प्रजहाति' पदसे कहा गया है।
यहाँ 'कामान्' शब्दमें बहुवचन होनेसे 'सर्वान्' पद उसीके अन्तर्गत आ जाता है, फिर भी सर्वान् पद देनेका तात्पर्य है कि कोई भी कामना न रहे और किसी भी कामनाका कोई भी अंश बाकी न रहे।
'आत्मन्येवात्मना तुष्टः' जिस कालमें सम्पूर्ण कामनाओंका त्याग कर देता है और अपने-आपसे अपने-आपमें ही सन्तुष्ट रहता है अर्थात् अपनेआपमें सहज स्वाभाविक सन्तोष होता है।
सन्तोष दो तरहका होता है--एक सन्तोष गुण है और एक सन्तोष स्वरूप है। अन्तःकरणमें किसी प्रकारकी कोई भी इच्छा न हो--यह सन्तोष गुण है; और स्वयंमें असन्तोषका अत्यन्ताभाव है--यह सन्तोष स्वरूप है। यह स्वरुपभूत सन्तोष स्वतः सर्वदा रहता है। इसके लिये कोई अभ्यास या विचार नहीं करना पड़ता। स्वरूपभूत सन्तोषमें प्रज्ञा (बुद्धि) स्वतः स्थिर रहती है।
'स्थितप्रज्ञस्तदोच्यते' स्वयं जब बहुशाखाओंवाली अनन्त कामनाओंको अपनेमें मानता था, उस समय भी वास्तवमें कामनाएँ अपनेमें नहीं थीं और स्वयं स्थितप्रज्ञ ही था। परन्तु उस समय अपनेमें कामनाएँ माननेके कारण बुद्धि स्थिर न होनेसे वह स्थितप्रज्ञ नहीं कहा जाता था अर्थात उसको अपनी स्थितप्रज्ञताका अनुभव नहीं होता था। अब उसने अपनेमें से सम्पूर्ण कामनाओंका त्याग कर दिया अर्थात् उनकी मान्यताको हटा दिया, तब वह स्थितप्रज्ञ कहा जाता है अर्थात् उसको अपनी स्थितप्रज्ञताका अनुभव हो जाता है।
साधक तो बुद्धिको स्थिर बनाता है। परन्तु कामनाओंका सर्वथा त्याग होनेपर बुद्धिको स्थिर बनाना नहीं पड़ता, वह स्वतःस्वाभाविक स्थिर हो जाती है।
कर्मयोगमें साधकका कर्मोंसे ज्यादा सम्बन्ध रहता है। उसके लिये योगमें आरूढ़ होनेमें भी कर्म कारण हैं

श्रीभगवान् बोले हे पार्थ जब मनुष्य मनमें स्थित हृदयमें प्रविष्ट सम्पूर्ण कामनाओंको सारे इच्छा भेदोंको भली प्रकार त्याग देता है छोड़ देता है। सारी कामनाओंका त्याग कर देनेपर तुष्टिके कारणोंका अभाव हो जाता है और शरीरधारणका हेतु जो प्रारब्ध है उसका अभाव होता नहीं अतः शरीरस्थितिके लिये उस मनुष्यकी उन्मत्तपूरे पागलके सदृश प्रवृत्ति होगी ऐसी शङ्का प्राप्त होनेपर कहते हैं तब वह अपने अन्तरात्मस्वरूपमें ही किसी बाह्य लाभकी अपेक्षा न रखकर अपनेआप संतुष्ट रहनेवाला अर्थात् परमार्थदर्शनरूप अमृतरसलाभसे तृप्त अन्य सब अनात्मपदार्थोंसे अलंबुद्धिवाला तृष्णारहित पुरुष स्थितप्रज्ञ कहलाता है अर्थात् जिसकी आत्मअनात्मके विवेकसे उत्पन्न हुई बुद्धि स्थित हो गयी है वह स्थितप्रज्ञ यानी ज्ञानी कहा जाता है। अभिप्राय यह कि पुत्र धन और लोककी समस्त तृष्णाओंको त्याग देनेवाला संन्यासी ही आत्माराम आत्मक्रीड और स्थितप्रज्ञ है।

To introduce the reply, he constructs the preamble with "Yo hi". By the word "Hi", the possession of dispassion which is the cause of renunciation of action is indicated. "Aditah"—meaning from the stage of Brahmacharya itself. Knowledge alone is Yoga, because it leads to the state of being Brahman-Atman; "nishtha" (steadfastness) in that, meaning culmination in that. Action alone is Yoga; by that, not renouncing actions, engaged in steadfastness in that alone—this is the remainder. "Objection: Then how are two meanings taught by one sentence? There is redundancy due to splitting the sentence. And a characteristic is not a means; since the characteristic of a successful one is the fruit by being his nature, it cannot be a means?" To this he says "Sarvatraiva". Although for the successful knower, the characteristic of knowledge does not attain the state of a means because it is the fruit in that form; still, for the seeker, that very thing becomes a means by being accomplishable by effort; and the characteristic obtained by the power of knowledge is restated here, not ordained; because a knower is beyond the scope of injunction and prohibition; therefore, because of the restatement of the characteristic for the performance of the means by the seeker, the purport is in the performance of the means alone; this is the meaning. Regarding the stated meaning, he raises the Lord's statement with "Yani". And characteristics are obtainable by the power of knowledge and accomplishable without effort—this is the remainder. He states the answer to the first question "What is the description of the Sthitaprajna" with "Prajahati". The excellence of abandoning desire is the absence of latent impressions (vasana); some desire that desires reside in the self; that is incorrect, because of the Sruti stating they reside in the mind; having this idea, he says "Manogatan". He translates the objection which is refutable by the latter part "Atmany eva atmana" etc. with "Sarvakama". "Then, due to the absence of an impeller, is there cessation of all activity of the knower?" He says no with "Sharira". "Unmadavan"—like a madman—possessing confusion of intellect devoid of discrimination; "Pramatta"—experiencing intoxication intensely, rejecting even existing discrimination, behaving like a deluded person; this is the division. Having introduced the second half, he explains with "Uchyate". He illuminates the connection of the word 'Eva' (alone) in 'Atmani eva' with 'Atmana' also, with "Svenaiva". He clarifies the satisfaction itself as independent of external gain with "Paramartha". He divides the word 'Sthitaprajna' with "Sthita". The state of departure of all desires which are obstacles to wisdom is indicated by "Tada". He elaborates on the very thing said with "Tyakta". Desiring to know the Self, attaining renunciation which is of the nature of abandonment of all desires through dispassion; attaining the knowledge of That through repetition of hearing etc.; through attachment to That alone, through aversion to objects, obtaining supreme satisfaction which is the fruit of that, therein alone; he becomes the partaker of the designation 'Sthitaprajna'; this is the meaning.

Thus asked, Lord Sri Vasudeva, describing the characteristics that are achievable through effort for the seeker of liberation (mumukshu) and are natural for the one liberated while living (jivanmukta), gives the answer to the first question with the words beginning with "prajahati" in two verses. When he "prajahati"—renounces explicitly—all desires, the varieties of wishes, "manogatan"—which are in the mind, established in the mind—"sarvan" (all) meaning without remainder. [Objection:] Even after abandoning all desires, does his behavior become like that of a madman while living under the control of prarabdha karma? To this, He says "atmanyeva" (in the Self alone). "Atmanyeva"—in the very nature of the inner Self, "atmana"—by his own self alone, independent of gaining external objects, satisfied by the attainment of the nectar-essence of the vision of Supreme Truth, having the conviction of "alam" (enough/fullness) not derived from anything else—then he is called "sthitaprajna" (one of steady wisdom). He is the wise one whose "prajna" (wisdom), born of the discrimination between Self and non-Self, is "sthita" (steady/established).

One desiring to know the Self, having attained sannyasa (renunciation) characterized by the abandonment of desire for sons, wealth, and worlds through dispassion, having obtained that knowledge through the repetition of shravana (hearing) etc., and by attachment to That (Self) alone and turning away from sense objects, obtaining the satisfaction which is the fruit of that (knowledge) in That alone—he becomes worthy of the title sthitaprajna; this is the meaning.

By this, the implied addition that he is "standing in Samadhi" is refuted, because such an addition is meaningless based on the reasoning given. He is called sthitaprajna by the characteristic of such a connection.

Just as indicating "You are Partha" by the connection to Pritha (Kunti), He addresses him as "Partha".

Intending to show later by verses like "What is night..." (2.69) that activity like moving, etc., is not done with excessive intent/attachment, similar to the activity of a mother/nurse, He first states the characteristic. "Evam"—meaning, why does one satisfied with supreme bliss engage in activity in this way?—this is the intent of the question. Having the view that for one whose realization of Brahman is slightly obscured by prarabdha karma, activity with very slight intent due to vasanas (latent impressions) is possible, He answers.

He abandons "prayah"—mostly—all desires, because a slight trace is seen even in Shuka and others. As stated in "The knowers, seers of truth, desire devotion to Your feet," they desire that (devotion). When insistence/persistence is seen in Indra and others, it (knowledge) is overpowered in their case. And that has been stated: "In authoritative persons (like deities), due to the vastness of their karma, the emergence and suppression of knowledge occur; therefore, they are distinct from others." Therefore, due to this distinction, if insistence etc. exists in unqualified persons, it should be understood that they are not Jnanis (knowers).

Nor is the characteristic of one practicing Samadhi being stated here, because of the negation of attachment in "He who is without attachment everywhere" (2.57). For one practicing Samadhi (specifically Asamprajnata), there is no receiving of good or evil. In Samprajnata Samadhi, there is no contradiction, yet there is no rule that the state exists only there. "Desires etc. do not arise even for those of distracted minds..." [Smriti ref];

desires are indeed "manogata" (mental). Thus, when knowledge contrary to them arises right there (in the mind), their destruction is logical—He shows this by the word "manogatan". And the contradiction is stated in: "Even the relish turns away after seeing the Supreme" (2.59). And this cannot be denied due to non-perception, because of the distinctness of individuals. "Atmana" means by the Supreme Self (Paramatma). Being established in the Supreme Self alone. For one established in that named "Atma", satisfaction happens only by His grace. As stated in the Narayana-Ramakalpa: "Having abandoned objects, for one established in Rama, satisfaction comes verily from the Lord, and not otherwise by any means." Therefore, "Atma" here is not the Jiva (individual soul).

The Lord gives answers to these (questions) in order, beginning with "prajahati". Here, considering that the very characteristics of the fulfilled one (Siddha) are the means to knowledge (Sadhana) [for the seeker], the characteristics of the sthitaprajna are taught; because for the unfulfilled (seekers) they are achievable by effort, and for the fulfilled (realized) they are natural. As it is said: "For one in whom spiritual awakening has arisen, qualities like non-hatred etc. occur effortlessly, not as a means of practice."

When this Yogi abandons—renounces completely from the root—"sarvan" (all) desires, meaning objects being desired, which are enjoyable by the gross, subtle, and causal bodies. What kind of desires? "Manogatan"—situated in the mind alone, which consists of determination and fancy, not outside. As said by Akshapadacharya: "Forms and other objects are causes of defects, created by sankalpa (fancy)." Among these, the abandonment of gross desires happens merely by resorting to solitude; so that is indeed very gross (rudimentary). For one whose sense organs are merged but possesses a mind, the abandonment of desires consisting of waking impressions that flash in dreams happens by the strength of the practice of good impressions like meditation on God. And for one whose senses are withdrawn, the divine desires that present themselves merely by thought during the time of Samprajnata Samadhi, which are well-known in the Dahara-vidya etc., their abandonment also happens by the strength of the practice of Asamprajnata Samadhi.

Thus, having abandoned the three types of desires, being satisfied "atmanyeva"—in the Self alone, the indivisible single essence—"atmana"—by the Self (by his own blissful nature), independent of external objects; when he becomes such, then he is called sthitaprajna (one of steady wisdom).

The Lord said: When one is satisfied "atmani eva" (in the Self alone) "atmana"—meaning by the mind, through reliance solely on the Self—and by that satisfaction, he "prakarsena jahati" (completely abandons) "sarvan" (all) "manogatan" (mental) "kaman" (desires) that are distinct from That (the Self)—then "ayam" (he) is said to be "sthitaprajna" (one of steady wisdom).

This is the culmination of Jnananistha (steadfastness in knowledge).

Subsequently, the state of the one steadfast in knowledge which is "arvacina" (posterior/lower) to that, and not far removed, is described.

And here, what are the means of knowledge for a seeker (sadhaka), those very things are the natural characteristics of the perfected one (siddha). Therefore, while describing the characteristics of the siddha, He expounds the internal means of knowledge until the end of the chapter.

There, He gives the answer to the first question in two verses beginning with "prajahati".

The Lord said: When he completely abandons desires situated in the mind. The cause for the renunciation is: "atmanyeva"—in himself alone, who is of the nature of supreme bliss—"atmana"—being satisfied by himself alone. Being an atmarama (one rejoicing in the Self), when he abandons cravings for petty sense-objects, then by that characteristic the sage is called "sthitaprajna"—this is the meaning.

आत्मानुभवी पुरुष के आन्तरिक और बाह्य जीवन का वर्णन कर भेड़ की खाल में छिपे भालुओं के समान पाखण्डी गुरुओं से भिन्न सच्चे गुरु को पहचानने में गीता हमारी सहायता करती है। इसके अतिरिक्त यह प्रकरण साधकों के लिये विशेष महत्त्व का है क्योंकि इसमें आत्मानुभूति के लिये आवश्यक जीवन मूल्यों एवं विभिन्न परिस्थितियों में मन की स्थिति कैसी होनी चाहिये इसका विस्तार से वर्णन है।इस विषय के प्रारम्भिक श्लोक में ही ज्ञानी पुरुष की आन्तरिक मनस्थिति के वे समस्त लक्षण वर्णित हैं जिन्हे हमको जानना चाहिये। उपनिषद् रूपी उद्यान में खिले शब्द रूपी सुमनों की इस विशिष्ट सुगन्ध से सुपरिचित होने पर ही हमें इस श्लोक में प्रयुक्त शब्दोंें का सम्यक् ज्ञान हो सकता है। जिसने मन में स्थित सभी कामनाओं को त्याग दिया वह पुरुष स्थितप्रज्ञ कहलाता है। श्रीकृष्ण ने अब तक जो कहा उसके सन्दर्भ में इस श्लोक का अध्ययन करने पर हम वास्तव में व्यास जी के प्रेरणाप्रद शब्दों के द्वारा औपनिषदीय सुरभि का अनुभव कर सकते हैं।आत्मस्वरूप अज्ञान से दूषित बुद्धि कामनाओं के पल्लवित होने के लिये योग्य क्षेत्र बन जाती है। परन्तु जिस पुरुष का अज्ञान आत्मानुभव के सम्यक् ज्ञान से निवृत्त हो जाता है उसका निष्काम हो जाना स्वाभाविक है। यहाँ कार्य के निषेध से कारण का निषेध किया गया है। जहाँ कामनायें नहीं वहाँ अज्ञान नष्ट हो चुका है और ज्ञान तो वहाँ प्रकाशित हो ही रहा है।यदि सामान्य जनों से ज्ञानी को विशिष्टता प्रदान करने वाला यही एक मात्र लक्षण हो तो आज का कोई भी शिक्षित व्यक्ति हिन्दू महात्मा को पागल ही समझेगा क्योंकि आत्मानुभव के बाद उस ज्ञानी में इतनी भी सार्मथ्य नहीं रहेगी कि वह इच्छा कर सके इच्छा क्या है इच्छा मन की वह क्षमता है जो भविष्य में ऐसी वस्तु को पाने की योजना बनाये जिससे कि मनुष्य पहले से अधिक सुखी बन सके। ज्ञानी पुरुष इस सार्मथ्य को भी खो देगा यह है भौतिकवादियों द्वारा की जाने वाली आलोचना।उपर्युक्त प्रकार से इस श्लोक की आलोचना नहीं की जा सकती क्योंकि दूसरी पंक्ति में यह बताया गया है कि ज्ञानी पुरुष अपने आनन्दस्वरूप में सन्तुष्ट रहता है। केवल यह नहीं कहा कि वह सब कामनाओं को त्याग देता है वरन् निश्चित रूप से वह आत्मानन्द का अनुभव करता है।यह सर्वविदित तथ्य है कि बाल्यावस्था में जिन खिलौनों के साथ बालक रमता है उनको युवावस्था में वह छोड़ देता है। आगे वृद्ध होने पर उसकी इच्छायें परिवर्तित हो जाती हैं और युवावस्था में आकर्षक प्रतीत होने वाली वस्तुओं के प्रति उसके मन में कुछ राग नहीं रह जाता।अज्ञान दशा में मनुष्य स्वयं को परिच्छिन्न अहंकार के रूप में जानता है। इसलिये विषयोपभोग की स्पृहा अपनी भावनाओं एवं विचारों के साथ आसक्ति स्वाभाविक होती है। अज्ञान के नष्ट होने पर यह अहंकार अपने शुद्ध अनन्त स्वरूप में विलीन हो जाता है और स्थितप्रज्ञ पुरुष आत्मा द्वारा आत्मा में ही सन्तुष्ट रहता है। सब कामनायें समाप्त हो जाती हैं क्योंकि वह स्वयं आनन्दस्वरूप बनकर स्थित हो जाता है।

"Yada te" (When your...) etc. "Sruti" etc. And in that context, at the occasion of attaining the intelligence of Yoga, this is the clear sign for you: the state of nirveda (indifference/dispassion) towards both the Agama (scripture) that is 'to be heard' (srotavya) and that which has been 'heard' (sruta) and desired.

By this, the following is stated: This is the magnitude of the deception of the latent impressions (samskaras) born of hearing scriptures that favor the cognizer fallen into the state of ignorance—that you experienced the vision of defects like the destruction of the family in an inappropriate place (i.e., the battlefield).

But that (vision of defects) will dissolve away upon the dissolving of the high regard for such teachings.

"It appears to be an answer only to the question about characteristics, not to 'Sthitadhih' etc."—therefore, showing the place of that answer, he shows the meaning of the subsequent section with "Gamanadi". "Abhisandhi" means the aim of the purpose. To indicate a slight aim, the word "Ati" is used. Mere activity is intended here, not just speaking etc.; to make this known, "Bhashanadi" (speaking etc.) is not said. The question on characteristics fits for behavior/usage. But the question on the purpose of activity is indeed useless, and impossible to answer, because of the absence of a uniform purpose for the activity of many; with this intention, could it not be that the Lord ignored it? What is the use of showing the place of its answer? Otherwise, even a slight purpose should be stated—to this he says "Evam". "Thus"—even in drum-beating etc., if one is satisfied with supreme bliss in the manner stated as 'immovable', why does he engage in activity? He should not do it, and yet he does; therefore what was said is false—this is the objection stated. But the question intended here is explicit. Therefore it does not deserve to be ignored; this is the purport. And this is understood from Arjuna being intelligent. "If so, the remedy stated as 'activity like moving etc.' is not complete because the cause of activity is not stated"—to this he says "Prarabdhakarmana". He whose Brahman is slightly veiled is "Tathokta" (so called). He answers the second question in "Ya nisha" etc.—this is the remainder. "Objection: Abandonment of all desires is stated as the characteristic of the wise; then how is the acceptance of slight aim?"—to this he says "Prayah" (Mostly). "Why the restriction of the word 'all'?"—to this he says "Shukadinam". Of conflicting desire—this is the remainder. And that is to be known by the sign of activity and from scripture. But favorable desire exists in all ways; for this reason also there is restriction—to this he says "Tvatpada". That devotion. This is an indication. "If abandonment of conflicting desire mostly is the characteristic of the wise, Indra etc. would not be wise, because of seeing much conflicting desire. If even such people are wise, then why not Devadatta etc. also?"—to this he says "Yada". "Agraha" is adherence to conflicting desire. He establishes this with proof "Taccoktam". "Adhikarikas" is a name for special beings—from the statement "Prajapas and Gods" etc. He releases the counter-argument of Devadatta etc. with "Ata eva". From what is stated in this Agama itself. By the word "Adi", conflicting anger etc. are grasped. By this it is indicated that the word "Kama" implies anger etc. "Objection: Let this be explained as the characteristic of the wise one doing Samadhi; in that case, the word 'Samadhisthasya' in the question sentence would be consistent, and the word 'Sarva' (all) would have unrestricted meaning, and there would be no contingency of objection regarding Indra etc.?"—to this he says "Na ca". "Prohibition of attachment is indeed appropriate for one doing Samadhi?"—to this he says "Na hi". Here not only prohibition of attachment is stated, but "Having obtained that good and evil" (2.57)—preceded by the attainment of good and evil objects; and that attainment does not exist for the wise one doing Samadhi. "Why?"—to this it is said "Asamprajnata". He whose Samadhi is Asamprajnata is "Tathokta". Where there is no contemplation of external objects, that is Asamprajnata Samadhi; the other is Samprajnata Samadhi—this is well known in Yoga Shastra. And thus the characteristic would become impossible (Asambhavi). The strength of one scope-less over many with scope; this is the purport. "In that case, let this be the characteristic of one in Samprajnata Samadhi, because of the absence of the stated defect there?"—to this he says "Samprajnate tu". Although in Samprajnata Samadhi, due to the possibility of perception of good and evil, there is no contradiction of characteristic called impossibility; still, there is no rule that abandonment of desire etc. is only in a person in Samadhi; because it exists even in a [Vyutthita] wise one; and thus there would be over-application (Ativyapti); this is the meaning. "Whence is the absence of desire etc. in a wise one even not in Samadhi?"—to this he says "Kamadayah". For that purpose, even if the adjective "Sarvatha" (in all ways) is inserted, the avoidance of over-application in specific persons is indeed difficult. And there is no defect of under-application (Avyapti) in our view either, because the subject is other than one established in Asamprajnata Samadhi. But possibly because it includes that subject. "Since desires are in the mind, the adjective is useless"—therefore this is not an adjective, but having suspected the impossibility of abandoning all desires, this logic is stated to justify that; he says "Manogata". There indeed, in the mind alone. "Whence is the contradiction between desire and knowledge?"—to this he says "Virodhashca". He will say "Rasa is attachment". "Objection: Abandonment of all desires is not seen in us etc.; by that example, inferring its absence in the wise also, the characteristic is impossible?"—to this he says "Na ca". "Why?"—Because of contradiction with the cited proof. In inferring a meaning contrary to proof, there is the contingency of denying the diversity of persons like learned and foolish; he says "Purusha". "By the two words 'Atmani Atmana', the Jiva alone is spoken of here"—so says someone (Shankara); "By the instrumental case, the mind (is meant)"—so says another (Ramanuja); both are incorrect; with this idea he says "Atmana". "Being established"—this is the statement of the remainder. Stating the sentence meaning, he states the logic for the untenability of his own explanation (if taken otherwise?) and the untenability of the other's explanation with "Atmakhyah". Of one established in Him, of one with mind one-pointed on Him, here satisfaction is spoken of even for one who has abandoned objects. And that is possible in the acceptance of the Supreme Self, not otherwise; this is the meaning. "Why?"—to this he says "Vishayan". "Then what?"—to this he says "Atah".

The Lord gives the answer to these four questions in order until the end of the chapter. When he "jahati" (abandons)—renounces completely—"kaman" (desires), meaning specific modifications (vrittis) of the mind such as desire, resolve, etc., which are elaborated as fivefold in another system (Yoga philosophy) through the distinctions of pramana (right knowledge), viparyaya (error), vikalpa (imagination), nidra (sleep), and smriti (memory); "sarvan" (all of them) "niravasheshan" (without remainder) "prakarsena" (intensely/excellently) by negating their cause; when he becomes verily void of all mental modifications, "tada" (then) he is called "sthitaprajna" (one of steady wisdom). "Standing in Samadhi" is the implied addition here.

He states the fitness of desires to be abandoned because they are properties of the non-Self, by the word "manogatan" (situated in the mind). For if they were properties of the Self, they could not be abandoned, just as heat cannot be abandoned by fire because it is natural to it. But these are properties of the mind. Therefore, by the abandonment of that (the mind/mental identification), it is indeed possible to abandon them; this is the meaning.

[Objection:] A specific satisfaction, inferable from the sign of facial serenity, is perceived in the sthitaprajna; how can that exist when all desires are abandoned? To this, He says "atmanyeva" (in the Self alone). In the nature of Supreme Bliss—not in the trivial non-Self—"atmana," meaning by the Self shining as self-luminous Consciousness—not by mental modification—he is "tustah" (fully satisfied) due to the attainment of the Supreme Goal. And similar is the Shruti: "When all desires that dwell in his heart are liberated, then the mortal becomes immortal and attains Brahman right here."

Thus, the sthitaprajna who is established in Samadhi is described by such words indicating his characteristics; this is the answer to the first question.

The Lord states the definition of the requested sthitaprajna with the words "prajahati" etc. "O Partha"—one worthy of hearing My words. Because Pritha (Kunti) is My devotee, being her son, you have the fitness to hear My words; thus He addressed him.

When he "prajahati"—abandons completely—"sarvan kaman" (all desires) "manogatan"—situated in his own mind; but not those (desires) that are to be attained by God's will and grace, which are of the form of Bhakti (devotion) etc. "Prakarsha" (intensity in abandoning) means the absence of even the memory (of those desires).

[Objection:] What is the fruit in the abandonment of desires? Anticipating this doubt, He says "atmanyeva" (in the Self alone). "Atmanyeva"—he exists in the very nature of his own Self. "Atmana"—meaning by himself alone, in the form of the individual soul (jivatma), he is "tustah" (satisfied) by the flashing forth (sphurti) of unity with That (the Divine)—this is the meaning.

The sentiment is this: Desires are givers of personal satisfaction; therefore, through effort for them, satisfaction arises from their fulfillment, and that (satisfaction) is merely worldly. Therefore, in their abandonment, the worldly satisfaction that occurs through the manifestation of the Self becomes atmagami (directed toward/based in the Self)—this is the fruit.

When he becomes such, then he is said to be, or spoken of as, sthitaprajna (one of steady intellect).

'प्रजहाति'—वह प्रकर्ष रूप से त्याग देता है, परित्याग करता है; 'यदा'—जिस काल में; 'सर्वान्'—समस्त; 'कामान्'—इच्छा के भेदों को; 'हे पार्थ'; 'मनोगतान्'—जो मन में प्रविष्ट, हृदय में प्रविष्ट हैं।

सभी कामनाओं के परित्याग करने पर तुष्टि (संतोष) के कारण का अभाव होने से, और शरीर-धारण के निमित्त (प्रारब्ध) शेष रहने पर, उसकी प्रवृत्ति उन्मत्त और प्रमत्त (पागल और मतवाले) की भांति हो सकती है—इस पर कहा जाता है: "आत्मन्येव" (आत्मा में ही)। 'प्रत्यगात्मस्वरूप' (अन्तरात्मा के स्वरूप) में ही, 'आत्मना'—स्वयं के द्वारा ही, बाह्य लाभ की अपेक्षा से रहित होकर, वह 'तुष्टः' (संतुष्ट) रहता है। परमार्थ (परम सत्य) के दर्शन रूपी अमृत-रस के लाभ से, अन्य किसी भी वस्तु से 'अलंप्रत्ययवान्' (यह पर्याप्त है, ऐसी बुद्धि वाला) होता है। तब वह विद्वान 'स्थितप्रज्ञ' कहा जाता है—'स्थितप्रज्ञ' अर्थात् जिसकी 'प्रज्ञा' (बुद्धि) 'स्थिता' (प्रतिष्ठित/स्थिर) है, जो आत्मा और अनात्मा के विवेक से उत्पन्न हुई है।

अर्थ यह है कि—पुत्र, वित्त और लोक की एषणा (इच्छा) को त्यागने वाला, संन्यासी, आत्माराम (आत्मा में रमण करने वाला), आत्मक्रीड (आत्मा में क्रीड़ा करने वाला) ही स्थितप्रज्ञ है। और क्या...

In that regard, the answer is [given in the verse beginning with] "prajahati".

The meaning is that his (the sthitaprajna's) true nature is being described here.

प्रजहाति casts off? यदा when? कामान् desires? सर्वान् all? पार्थ O Partha? मनोगतान् of the mind? आत्मनि in the Self? एव only? आत्मना by the Self? तुष्टः satisfied? स्थितप्रज्ञः of steady wisdom? तदा then? उच्यते (he) is called.Commentary In this verse Lord Krishna gives His answer to the first part of Arjunas estion.If anyone gets sugarcandy will he crave for blacksugar Certainly not. If anyone can attain the supreme bliss of the Self? will he thirst for the sensual pleasures No? not at all. The sumtotal of all the pleasures of the world will seem worthless for the sage of steady wisdom who is satisfied in the Self. (Cf.III.17VI.7?8).

In the verses beginning from, 'When one fully renounces৷৷.', and ending with the completion the Chapter, instruction about the characteristics of the man of steady wisdom and the disciplines (he had to pass through) is being given both for the one who has, indeed, applied himself to steadfastness in the Yoga of Knowledge after having renounced rites and duties from the very beginning [Even while he is in the stage of celibacy.], and for the one who has (applied himself to this after having passed) through the path of Karma-yoga. For in all the scriptures without exception, dealing, with spirituality, whatever are the characteristics of the man of realization are themselves presented as the disciplines for an aspirant, because these (characteristics) are the result of effort. And those that are the disciplines reiring effort, they become the characteristics (of the man of realization). [There are two kinds of sannyasa vidvat (renunciation that naturally follows Realization), and vividisa, formal renunciation for undertaking the disciplines which lead to that Realization. According to A.G. the characteristics presented in this and the following verses describe not only the vidvat-sannyasin, but are also meant as disciplines for the vividisa-sannyasin.-Tr.]
O Partha, yada, when, at the time when; prajahati, one fully renounces; sarvan, all; the kaman, desires, varieties of desires; manogatan, that have entered the mind, entered into the heart .
If all desires are renounced while the need for maintaining the body persists, then, in the absence of anything to bring satisfaction, there may arise the possibility of one's behaving like lunatics or drunkards. [A lunatic is one who has lost his power of discrimination, and a drunkard is one who has that power but ignores it.] Hence it is said: Tustah, remains satisfied; atmani eva, in the Self alone, in the very nature of the inmost Self; atmana, by the Self which is his own indifferent to external gains, and satiated with everything else on account of having attained the nector of realization of the supreme Goal; tada, then; ucyate, he is called; sthita-prajnah, a man of steady wisdom, a man of realization, one whose wisdom, arising from the discrimination between the Self and the not-Self, is stable.
The idea is that the man of steady wisdom is a monk, who has renounced the desire for progeny, wealth and the worlds, and who delights in the Self and disports in the Self.

The Lord said When a person is satisfied in himself with himself, i.e. when his mind depends on the self within himself; and being content with that, expels all the desires of the mind which are different from that state of mind - then he is said to be a man of firm wisdom. This is the highest form of devotion of knowledge.
Then, the lower state, not far below it, of one established in firm wisdom, is described: