अर्जुन उवाच
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्।।2.54।।
2.54 Arjuna said O kesava, what is the description of a man of steady wisdom who is Self-absorbed? How does the man of steady wisdom speak? How does he sit? How does he move about?
2.54 Arjuna said What, O Krishna, is the description of him who has steady wisdom, and is merged in the superconscious state? How does one of steady wisdom speak, how does he sit, how does he walk?
2.54. Arjuna said O Kesava ! What is the connotation of sthita-prajna (a man-of-stabilized-intellect), [applied] to a man fixed in concentration ? What would sthira-dhih (the fixed-minded) convey ? Where would the fixed-minded abide ? And what would be reach ?
2.54 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).
2.54 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.
2.54 Sthita-prajnasya etc. By the statement When the determing faculty shall stand [firm in concentration, at that time you shall attain Yoga - above II, 55] it has been [virtually] stated there that the appellation sthita-prajna (man-of-stabilized-intellect) is a nomenclature signifying man-of-Yoga who is fixed in concentration. Now, what is the connotation of it, i.e., what is the basis for the usage of this nomenclature ? For, [connotation is that] basing on which a particular meaning is connoted by words. Does the appellation sthita-prajna of the man-of-Yoga speak of him through its traditional (or conventional) force of the word or through its force of etymology ? This is the first estion. Of course, regarding the traditional force of the word there is no doubt at all. [For, it has no such force in it]. Yet, the present estion is to make the etymological meaning-though it is already available-clear by explaining the basis for definition of special nature. The expression sthira-dhih has for its imports both the expression [itself] and its meaning the fixed-minded. Of them, does the expression sthira-dhih denote that meaning alone which is indicated by the force of its components; or else does it denote the ascetic also ? This is the second estion. Again, where would that firm-minded man-of-Yoga abide i.e., what would he practise; or what would his firmness depend on ? This is the third [estion]. And what world he achieve by practising ? This is the fourth [estion]. These four estions are decided one by one by the Bhagavat [in the seel].
2.54 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.
Hearing about intelligence fixed in samadhi (samadhav acala buddhih), Arjuna asks about the characteristics of that yogi. Sthiti prajna in this verse has the same meaning as acala buddhi in the previous verse: fixed intelligence. What qualities can describe the sthiti prajna (ka bhasa)? What are the qualities of the person situated in samadhi, samadhi stha? Actually the terms sthita prajna and samadhi stha both refer to the jivan mukta. What will that person say in the face of happiness and distress, respect and disrespect, praise and condemnation (kim prabhaseta)? What will he say, either loudly or to himself? In what way will his senses remain unresponsive to the external objects (kim asita)? In what way will his senses respond to the objects (vrajeta kim)?
Desiring to know the characteristics of one who is self-realised in transcendental consciousness referred to in the previous verse Arjuna asks: What is the definition of a person whose spiritual intelligence by nature resides in transcendence and is steady in wisdom? That by which something is described is definable and has characteristics. Due to possessing what characteristics is one called a person of steady wisdom and how does such a person of steady wisdom conduct themselves? This is the meaning which is meant to be conveyed here.
One whose consciousness is firmly established in transcendence is sthita- prajna. Such consciousness can be perceived by such characteristics of speech known as bhasa. Arjuna raises this question to determine whether characteristics other than those mentioned previously are present here. Firmly established in spiritual intelligence is emphasized here. Arjuna refers to Lord Krishna here as Keshava. Ka refers to Brahma and Isa refers to Rudra and as he is the source of both of them he is called Keshava. Another example is also given in the Harivamsa in connection to Lord Krishna during Rudras travel to Mt. Kailas. It says Hiranyagarbha or Brahma of the golden womb is Ka and Sankara is Isa and you as ordained of creation are known as Keshava. Kim asit means how and for what purpose does one so situated recline? It is not that Arjuna is unaware of these characteristics. Earlier kings and emperors of the world and yogis and sages and even demi-gods would ask such questions even if they knew of the eternal principles of righteousness as well as esoteric subjects that are mystical and confidential. These esoteric subjects are not comprehensible by those lacking spiritual intelligence. So it says in the Puranas. Now begins the summation. What is the manner of speech and how does one speak and in what mood does one speak who situated with spiritual intelligence is in transcendent consciousness. One who possesses equanimity of consciousness is without contradictions in their consciousness.
What is it that which defines the sthita-prajnah or the adept fixed with spiritual intelligence who is immersed in transcendent consciousness? What are the characteristics to be recognised by such a one so situated in this state of mind? How does he speak and how does he act? This will be answered next.
What is it that which defines the sthita-prajnah or the adept fixed with spiritual intelligence who is immersed in transcendent consciousness? What are the characteristics to be recognised by such a one so situated in this state of mind? How does he speak and how does he act? This will be answered next.
Arjuna Uvaacha: Sthitaprajnasya kaa bhaashaa samaadhisthasya keshava; Sthitadheeh kim prabhaasheta kimaaseeta vrajeta kim.
arjunaḥ uvācha—Arjun said; sthita-prajñasya—one with steady intellect; kā—what; bhāṣhā—talk; samādhi-sthasya—situated in divine consciousness; keśhava—Shree Krishna, killer of the Keshi Demon; sthita-dhīḥ—enlightened person; kim—what; prabhāṣheta—talks; kim—how; āsīta—sits; vrajeta—walks; kim—how
