प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते।।2.55।।
।।2.55।। श्री भगवान् ने कहा -- हे पार्थ? जिस समय पुरुष मन में स्थित सब कामनाओं को त्याग देता है और आत्मा से ही आत्मा में सन्तुष्ट रहता है? उस समय वह स्थितप्रज्ञ कहलाता है।।
Before illuminating the characteristics of those situated with spiritual intelligence who often are indistinguishable from others not so situated as requested by Arjuna in the previous verse; Lord Krishna reveals the attributes of the spiritual intelligent in this verse. Thus in understanding how one being satisfied by the supreme state of transcendent consciousness performs actions is the explanation introduced in this verse. One situated in spiritual intelligence realises the soul by the grace of the Supreme Lord but the this can be sooner or longer to achieve subject to the degree of ones attachments held earlier in their life; but anyway to some extent their will be realisation. In actuality such a one discards all desires. Even as in the case of Sukadeva and Dhruva after they had darshan or vision of the Supreme Lord. The spiritual intelligent, those knowing the Ultimate truth always enthusiastically desire communion with the Supreme Lord incessantly seeking the mercy to serve, worship and glorify Him. In regard to Indra and the demigods, undesirable desires are not present therefore their knowledge is known to be supernal. It is therefore declared that the qualified living entity is verily so due to the performance of great activities. Because of such achievements they become distinguished from others. Therefore due to distinguished activities their distinctive attributes are manifested. But it should be emphasised that even if one unqualified by spiritual intelligence happens to distinguish themselves, still they can never be considered as situated in transcendent consciousness. This point should be clearly understood. In this verse the attributes of one who is in samadhi transcendent consciousness is not discussed. This is because one who is unattached in all respects shows no attachment for anything at any time. For one in the transcendent consciousness of samadhi there is no experience of auspicious or inauspicious because there is no connection to material consciousness which is the antithesis to samadhi. Therefore conceptions of this nature do not apply. Wants and desires do not arise in those who have cleansed their mind and purified their consciousness and who situated in spiritual intelligence have taken complete refuge of the Supreme Lord Krishna. This is recorded in Vedic scriptures. Desires are hidden within the mind but it is in this same mind where spiritual intelligence must manifest to neutralise and eradicate such desires. This is indicated by the word mano-gatan concoctions of the mind. This dichotomy between attachment to desires and attachment to the soul is further referred to in verse 59 of this chapter illustrating that even though refrain of actions is induced the desires continue within the mind. It is not that only by refraining from desires one in spiritual transcendence may be perceived for desires may hide within. The word atmani meaning by purified consciousness of the soul denotes by the assistance of the Supreme soul. The ultimate truth verily, dwells in the Supreme soul. Since the soul is completely abiding in the ultimate truth, by the sole grace of the Supreme soul alone attainment is achieved. Thus one who takes the initiative renouncing attachment, abides in the Supreme Lord by the grace of the Supreme Lord and is provided with all that is necessary to attain this end and not by any other means whatsoever. This all has been spoken of in the Narayana Shataksara Kalpa. Thus the soul referred to here is paramatma the ultimate soul. Now begins the summation. It is not that those of spiritual intelligence can always stop the flow of inappropriate desires. Renouncing what is inappropriate means one has renounced desire. Even those who have experienced the transcendent state to some degree and have perceived the reality of the ultimate truth, still inappropriate desires may arise in the mind when they are not in that transcendent experience. Evidence of this is seen in Vedic scriptures when Shiva to protect his worshiper fought in battle against Lord Krishna. Thus only when one is not in the transcendent experience can one be in an equaniminous state for in the transcendent experience such designations do not apply. Situated in spiritual intelligence with concerted endeavour one becomes qualified and eligible for the supreme grace to attain the transcendent state. Another point to note is that by the awakening of devotion in the heart for the Supreme Lord the ineligible will also become qualified to also receive the grace to attain the transcendent state in due to course of time without fail. The word atmani indicates Lord Krishna. It is only by His grace may one attain the transcendent state.