B.G 2.55
śrībhagavānuvāca। prajahāti yadā kāmān sarvān pārtha manogatān। ātmanyevātmanā tuṣṭaḥ sthitaprajñastadocyate ॥2-55॥
The Lord said:
O Partha, when one relinquishes all the desires is his mind, and is content in the lord, by the lord, then he is said to be the one who is stationed in wisdom.
Gīta Bhāshya 2.55
Verses 2.55 to 2.69 describe characteristics of one who is 'Sthita-prajna'. As desire exists in the mind, to destroy desire, it is necessary to generate knowledge, opposed to desire, in the mind. All kinds of material taste disappear by stationing the mind on the lord, called 'ātman'. The word 'ātman' in this verse refers to God, not the being.
gamanādipravṛttiḥ nātyabhisandhipūrvikā mattādipravṛttivat iti 'yā niśā' ityādinā darśayiṣyan lakṣaṇaṃ prathamata āha - prajahātīti.
The absence of motivation is observed in the wise, just like the insane, as indicated in subsequent verses such as 'yā niśā' (2.69) . However, the verse 'prajahāti' marks the beginning of the description of the observed characteristics of such an individual.
evaṃ paramānandatṛptaḥ kimarthaṃ pravṛttiṃ karoti iti praśnābhiprāyaḥ। prārabdhakarmaṇā īṣat tirohitabrahmaṇaḥ vāsanayā prāyaḥ alpābhisandhipūrvikā pravṛttiḥ sambhavati ityāśayavān pariharati।
"Despite being satisfied with supreme bliss, why does he still engage in activities?" -is the intent of the question. The knowledge of Brahman suffers a minor deterioration due to the left over impressions ( prārabda-karma ). Because of its association (smell of prārabda-karma ), for a little while, until he attains liberation, the orientation to act with desire occurs.
prāyaḥ sarvān kāmān prajahāti। śukādīnām api īṣad-darśanāt।
The wise give up almost all desires, but not all. Even in sage Shuka we see desire to see the lord.
"tvat-pāda-bhaktim icchanti jñāninaḥ tattva-darśinaḥ"
"The wise who perceive truth desire devotion towards your feet."
ityuktheḥ tāmicchanti। yadā tu indrādīnām āgraho dṛśyate tadā abhibhūtaṃ teṣāṃ jñānam। taccoktam-
Such testimonials indicate they have wishes. The stubbornness of Indra and other deities becomes apparent when their understanding is twisted. Therefore, it is said:
ādhikārikapuṁsāṁ tu bṛhatkarmatvakāraṇāt। udbhavābhibhavau jñāne tatonyebhyo vilakṣaṇāḥ॥
"There arises experiential knowledge among persons in responsible roles, because of significant actions performed. Hence, they are different from others."
iti।
- stated thus.
ata eva vailakṣaṇyāt anadhikāriṇāṃ āgrahādi ced asti na te jñāninaḥ ityavagantavyam।
Therefore, only if there is deterioration among the ineligible, one must understand them to be not knowledgeable. (Suggests a special yardstick is required while judging the actions of those in leadership role.)
na cātra samādhiṃ kurvato lakṣaṇam ucyate।
This verse is not describing the characteristics of the person in an equanimous state.
"yaḥ sarvatrānabhisnehaḥ"
"He who is not attached anywhere."
iti sneha-niṣedhāt। na hi samādhiṃ kurvataḥ tasya śubha-aśubha-prāptir asti। asaṃprajñāta-samādheḥ। saṃprajñāte tu avirodhaḥ। tathā api na tatra eva iti niyamaḥ।
Thus, attachment is denied (for the one who is in 'asamprajñāta-samādhi'). One who is in an equanimous state will certainly not have the experience of good and bad, as he will be in 'asamprajñāta-samādhi' . 'asamprajñāta' - means to be well established in knowledge without obstacles. Therefore, "He exists not there" is the rule.
"kāmādayo na jāyante hy api vikṣiptacetasām। jñānināṃ jñānanirdhūtamalānāṃ devasaṃśrayāt॥"
"The desires and such drives are not born for those knowledgeable who take shelter of the lord, even when their mind is distracted, as impurities are washed away by the knowledge."
iti smṛteḥ।
- states ancient text.
manogatā hi kāmāḥ। ataḥ tatraiva tadviroddhajñānotpattau yuktaṃ hānaṃ teṣām iti darśayati - manogatān iti। virodhaś ca ucyate-
Certainly desire exists in the mind. Therefore, it is suitable to generate opposite knowledge, specifically in the mind, in order to destroy the desire. This is indicated by the word 'manōgatān' , i.e. 'in the mind it exists' verse. Opposition (between knowledge and desire) only is conveyed by:
"raso'py asya paraṃ dṛṣṭvā nivartate"
"Even the taste (for sensual pleasures) disappears up on seeing the lord."
iti।
-states testimonials.
na ca etat adṛṣṭyā apalapanīyam। puruṣavaiśeṣyāt। ātmanā paramātmanā। paramātmanyeva sthitaḥ san। ātmākhye tasmin sthitasya tatprasādādeva tuṣṭiḥ bhavati।
It is inappropriate to say such persons are not to be seen or not possible to exist. It is possible because of the speciality of the lord. 'ātmanā' means by the supreme-self, i.e. by the lord. He is established in supreme self only; as he is established in the lord called 'ātman', by his grace only, he gets satisfaction.
"viṣayāṃstu parityajya rāme sthitimatistataḥ। devād bhavati vai tuṣṭiḥ nānyathā tu kadācana॥"
"Permnent satisfaction comes to the person who relinquishes interests in all material topics and derives bliss by stationing his intellect in the supreme lord alone, never otherwise."
ityuktaṃ hi nārāyaṇāṣṭākṣarakalpe।
-it is said so in Nārāyana-Ashtakshara-Kalpa.
ato nātmā jīvaḥ ॥55॥
Therefore, 'ātma' does not indicate the individual being.
Gīta Tātparya 2.52
Renunciation of all desires and attainment of complete satisfaction, i.e. liberation, is a gradual process. Hence, initially, not having forbidden desires is equal to desireless ness. The word 'ātma' here refers to lord Vishnu. The liberation becomes possible by Lord's grace only.
"sarvakāmanivṛttis tu jānato na kathañcana। aniṣiddhakāmitai vātō hy akāmitvam itīryate॥ aparokṣadṛśo 'pi syāt yadā nāsty aparokṣadṛk। kvacid viruddhakāmō 'pi yathā yuddhyad dharō harim। atō nabhibhavō yāvad dṛśas tāvan nigadyate। sthitaprajñas tathāpy asya kadācit ky api yā dṛśiḥ॥ niyamenai va mokṣāya bhaved yōgyā bhaved yadi। ayōgyā bhaktijātā cet kramāt muktyai bhavet tathā॥"
"It is well known, the renunciation of all desires is not possible at once. Therefore, not having forbidden desires is said to be desireless ness. Even when one has the ability to observe the transcendental, along with it, sometimes they will be unable to stay in transcendental because of opposing desires. Observation describes the experience, as in the scenario of Rudra fighting against lord Hari. Even though a person is stationed in the right wisdom, only when he becomes eligible as per rule, he attains liberation. If not eligible, devotion is born from such experience and gradually he attains liberation."
iti ca।
- states testemonial.
ātmani viṣṇau, ātmanā viṣṇunā। tatprasādādeva tuṣṭaḥ ॥55॥
'ātmani' is 'in lord Vishnu'. 'ātmanā' means 'from lord Vishnu'. Only by his grace, one gets complete satisfaction.
