B.G 2.54
अर्जुन उवाच। स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव। स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥२-५४॥
arjuna uvāca। sthitaprajñasya kā bhāṣā samādhisthasya keśava। sthitadhīḥ kiṃ prabhāṣeta kim āsīta vrajeta kim ॥2-54॥
[अर्जुन (arjuna) - Arjuna; उवाच (uvāca) - said; स्थितप्रज्ञस्य (sthitaprajñasya) - of the one of steady wisdom; का (kā) - what; भाषा (bhāṣā) - speech; समाधिस्थस्य (samādhisthasya) - of the one established in concentration; केशव (keśava) - Keśava; स्थितधीः (sthitadhīḥ) - the one of steady intellect; किं (kiṃ) - what; प्रभाषेत (prabhāṣeta) - would speak; किम् (kim) - what; आसीत् (āsīt) - would sit; व्रजेत् (vrajet) - would move; किम् (kim) - what;]
(Arjuna said: O Keśava, what is the description of one whose wisdom is steady and who is established in concentration? How does such a person of steady intellect speak, sit, and move?)
Arjuna said: O Keshava, What are the characteristics of the one who is stationed in practical wisdom when he is in an equanimous state (samādhi)? Stationed in his intellect, how does he speak? With what attitude does he sit? How does he walk?
Gīta Bhāshya 2.54
'sthitaprajna' - one who is established in practical wisdom; 'bhāshā' - ascertained characteristics; 'samādhistha' - one who is stationed in Samādhi; 'Kēshava' - one who administers the creation and destruction activities of the universe; 'kimāsīt' - 'With what attitude does he sit?'; In Puranas, great Kings, and sages enquire about dharma, so that people can grasp the knowledge. It doesn't mean Arjuna is ignorant.
स्थिता प्रज्ञा ज्ञानं यस्य सः स्थितप्रज्ञः। भाष्यते अनया इति भाषा। लक्षणम् इत्यर्थः। उक्तं लक्षणम् अनुवदति लक्षणान्तरं पृच्छामीति ज्ञापयितुम् - समाधिस्थस्य इति।
sthitā prajñā jñānaṃ yasya saḥ sthitaprajñaḥ। bhāṣyate anayā iti bhāṣā। lakṣaṇam ity arthaḥ। uktaṃ lakṣaṇam anuvadati lakṣaṇāntaraṃ pṛcchāmīti jñāpayitum - samādhisthasya iti।
[स्थिता (sthitā) - steady; प्रज्ञा (prajñā) - wisdom; ज्ञानं (jñānam) - knowledge; यस्य (yasya) - whose; सः (saḥ) - he; स्थितप्रज्ञः (sthitaprajñaḥ) - one of steady wisdom; भाष्यते (bhāṣyate) - is spoken; अनया (anayā) - by this; इति (iti) - thus; भाषा (bhāṣā) - language; लक्षणम् (lakṣaṇam) - definition; इति (iti) - thus; अर्थः (arthaḥ) - meaning; उक्तं (uktaṃ) - stated; लक्षणम् (lakṣaṇam) - definition; अनुवदति (anuvadati) - repeats; लक्षणान्तरं (lakṣaṇāntaram) - another definition; पृच्छामि (pṛcchāmi) - I ask; इति (iti) - thus; ज्ञापयितुम् (jñāpayitum) - to make known; समाधिस्थस्य (samādhisthasya) - of one established in samadhi; इति (iti) - thus;]
(He whose knowledge is steady wisdom is called a person of steady wisdom. This is what is meant by the term 'language.' The meaning is 'definition.' The stated definition is repeated, and I ask for another definition to make it known—namely, 'of one established in samadhi.')
'sthitaprajna' - is one who is established in the wisdom, i.e. practical knowledge. The term 'bhāshā' means 'as it shines', means ascertained characteristics. The characteristics that differ from normal is being enquired, hence the explicit term 'samādhistha' , i.e. one who is stationed in Samādhi.
कं ब्रह्माणम् ईशं रुद्रं च वर्तयतीति केशवः। तथाहि निरुक्तिः कृता हरिवंशेषु रुद्रेण कैलासयात्रायाम्।
kaṃ brahmāṇam īśaṃ rudraṃ ca vartayatīti keśavaḥ। tathāhi niruktiḥ kṛtā harivaṃśeṣu rudreṇa kailāsayātrāyām।
[कं (kaṃ) - whom; ब्रह्माणम् (brahmāṇam) - Brahmā; ईशं (īśam) - the Lord; रुद्रं (rudram) - Rudra; च (ca) - and; वर्तयति (vartayati) - causes to act; इति (iti) - thus; केशवः (keśavaḥ) - Keśava; तथाहि (tathā hi) - thus indeed; निरुक्तिः (niruktiḥ) - etymology; कृता (kṛtā) - has been made; हरिवंशेषु (harivaṃśeṣu) - in the Harivaṃśa; रुद्रेण (rudreṇa) - by Rudra; कैलासयात्रायाम् (kailāsayātrāyām) - in the journey to Kailāsa;]
(Keśava is said to be the one by whom Brahmā, the Lord, and Rudra are made to act. Indeed, this etymology has been given by Rudra in the Harivaṃśa during the journey to Kailāsa.)
'kam' means creator, Brahma; 'Īsa' means destroyer, Rudra; and 'va' means one who controls; Thus, the lord is addressed as - 'Kēshava'. In Harivamsha, in the episode concerning travel to the Himalaya mountain, a similar meaning is given by lord Rudra to the word 'Kēshava'.
"हिरण्यगर्भः कः प्रोक्त ईशः शङ्कर एव च। सृष्ट्यादिना वर्तयति तौ यतः केशवो भवान्॥"
"hiraṇyagarbhaḥ kaḥ prokta īśaḥ śaṅkara eva ca। sṛṣṭyādinā vartayati tau yataḥ keśavo bhavān॥"
[हिरण्यगर्भः (hiraṇyagarbhaḥ) - the golden-embryo; कः (kaḥ) - who; प्रोक्त (prokta) - is said; ईशः (īśaḥ) - the Lord; शङ्कर (śaṅkara) - Śaṅkara; एव (eva) - indeed; च (ca) - and; सृष्ट्यादिना (sṛṣṭyādinā) - by creation and so on; वर्तयति (vartayati) - causes to proceed; तौ (tau) - those two; यतः (yataḥ) - because; केशवः (keśavaḥ) - Keśava; भवान् (bhavān) - you;]
(You are Keśava, because you, as the Lord, are said to be both Hiraṇyagarbha and Śaṅkara, and you cause both of them to act through creation and other functions.)
"One with golden womb, i.e. Brahma, is conveyed by 'Ka', and 'Īsa' means Shankara. Creation and such activities are administered by you, hence O lord, you are called 'Kēshava'."
इति वचनान्तराच्च।
iti vacanāntarāc ca।
[इति (iti) - thus; वचन-अन्तरात् (vacana-antarāt) - from another statement; च (ca) - and;]
- is the another proverb, as well.
किमासीत किं प्रति आसीत।
kim āsīt kiṃ prati āsīt।
[किम् (kim) - what; आसीत् (āsīt) - was; किं (kiṃ) - what; प्रति (prati) - towards; आसीत् (āsīt) - was;]
(What was there? What was it directed towards?)
'kimāsīt' - 'With what attitude does he sit?'
न चार्जुनो न जानाति तल्लक्षणादिकम्।
na cārjuno na jānāti tallakṣaṇādikam।
[न (na) - not; च (ca) - and; अर्जुनः (arjunaḥ) - Arjuna; न (na) - not; जानाति (jānāti) - knows; तत् (tat) - that; लक्षण (lakṣaṇa) - characteristic; आदिकम् (ādikam) - and so on;]
(Arjuna also does not know those characteristics and related details.)
It doesn't mean Arjuna is not aware of those characteristics:
"जानन्ति पूर्वराजानो देवर्षयस्तथैव हि। तथापि धर्मान् पृच्छन्ति वार्तायै गुह्यवित्तये। न ते गुह्याः प्रतीयन्ते पुराणेष्वल्पबुदि्धनाम्॥"
"jānanti pūrvarājāno devarṣayastathaiva hi। tathāpi dharmān pṛcchanti vārtāyai guhyavittaye। na te guhyāḥ pratīyante purāṇeṣvalpabuddhinām॥"
[जानन्ति (jānanti) - they know; पूर्वराजानः (pūrvarājānaḥ) - former kings; देवर्षयः (devarṣayaḥ) - divine sages; तथैव (tathaiva) - in the same way; हि (hi) - indeed; तथापि (tathāpi) - even so; धर्मान् (dharmān) - the laws; पृच्छन्ति (pṛcchanti) - they ask; वार्तायै (vārtāyai) - for information; गुह्यवित्तये (guhyavittaye) - for the knowledge of secrets; न (na) - not; ते (te) - those; गुह्याः (guhyāḥ) - secrets; प्रतीयन्ते (pratīyante) - are understood; पुराणेषु (purāṇeṣu) - in the ancient texts; अल्पबुद्धिनाम् (alpabuddhinām) - by those of little understanding;]
(Former kings and divine sages indeed knew the laws, yet they still inquired about them for information and to uncover secrets. Such secrets are not understood in the ancient texts by those with little understanding.)
"Certainly, the ancient kings and sages have an understanding. Even then, they ask regarding 'dharma' in the Purānas to spread the secret treasure. Those with little intelligence do not recognize it as secret knowledge."
इति वचनात् ॥५४॥
iti vacanāt ॥54॥
[इति (iti) - thus; वचनात् (vacanāt) - from the statement;]
- thus state proverb.
Gīta Tātparya 2.54
'kā bhāṣā' - by what qualities he is recognized. 'samādhisthasya' - who is devoid of defective intelligence.
का भाषा, कथं भाष्यते, कैर्गुणैः। समाधिस्थस्य विषमबुदि्धवर्जितस्य ॥५४॥
kā bhāṣā, kathaṃ bhāṣyate, kairguṇaiḥ। samādhisthasya viṣamabuddhivarjitasya ॥54॥
[का (kā) - what; भाषा (bhāṣā) - language; कथं (kathaṃ) - how; भाष्यते (bhāṣyate) - is spoken; कैः (kaiḥ) - by what; गुणैः (guṇaiḥ) - qualities; समाधिस्थस्य (samādhisthasya) - of one established in samadhi; विषमबुद्धि (viṣamabuddhi) - with uneven intellect; वर्जितस्य (varjitasya) - devoid of;]
(What is the language, how does he speak, and by what qualities? (Describe) the one established in samadhi, who is free from uneven intellect.)
'kā bhāṣā' means 'how is he recognised?', i.e. 'by what qualities?'. 'samādhisthasya' means one who is devoid of defective intelligence.
