Bhagavad Gita Chapter 2 Verse 55
भगवद् गीता अध्याय 2 श्लोक 55

श्री भगवानुवाच
प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते।।2.55।।



हिंदी अनुवाद - स्वामी तेजोमयानंद
।।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।।


Brahma Vaishnava Sampradaya - Commentary

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.