B.G 2.55
श्रीभगवानुवाच। प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्। आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥२-५५॥
śrībhagavānuvāca। prajahāti yadā kāmān sarvān pārtha manōgatān। ātmanyēvātmanā tuṣṭaḥ sthitaprajñastadōcyatē ॥2-55॥
[ श्रीभगवान् उवाच। प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्। आत्मनि एव आत्मना तुष्टः स्थितप्रज्ञः तद उच्यते ॥२-५५॥
śrībhagavān = the lord; uvāca = said; prajahāti = gives up; yadā = when; kāmān = desires; sarvān = all; pārtha = O Partha; manōgatān = in the mind; ātmani = in the lord; ēva = alone; ātmanā = from the lord; tuṣṭaḥ = satisfied; sthitaprajñaḥ = stationed in wisdom; tada = at that time; ucyatē = is said;]
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.
गमनादिप्रवृत्तिः नात्यभिसन्धिपूर्विका मत्तादिप्रवृत्तिवत् इति 'या निशा' इत्यादिना दर्शयिष्यन् लक्षणं प्रथमत आह - प्रजहातीति।
gamanādipravr̥ttiḥ nātyabhisandhipūrvikā mattādipravr̥ttivat iti 'yā niśā' ityādinā darśayiṣyan lakṣaṇaṁ prathamata āha - prajahātīti।
[gamanādipravr̥ttiḥ = drive to go on and so on; nātyabhisandhipūrvikā = does not exist, much like; mattādipravr̥ttivat = the mad person; iti = as in; 'yā niśā' ityādinā = are indicated by verses like 'yā niśā'; darśayiṣyan = observed; lakṣaṇaṁ = characteristics; prathamata āha = first it is clarified; - prajahātīti = by the verse 'prajahāti' verse;]
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.
एवं परमानन्दतृप्तः किमर्थं प्रवृत्तिं करोति इति प्रश्नाभिप्रायः। प्रारब्धकर्मणा ईषत् तिरोहितब्रह्मणः वासनया प्रायः अल्पाभिसन्धिपूर्विका प्रवृत्तिः सम्भवति इत्याशयवान् परिहरति।
ēvaṁ paramānandatr̥ptaḥ kimarthaṁ pravr̥ttiṁ karōti iti praśnābhiprāyaḥ। prārabdhakarmaṇā īṣat tirōhitabrahmaṇaḥ vāsanayā prāyaḥ alpābhisandhipūrvikā pravr̥ttiḥ sambhavati ityāśayavān pariharati।
[ēvaṁ = thus; paramānandatr̥ptaḥ = being satisfied with supreme bliss; kimarthaṁ pravr̥ttiṁ karōti = why does he engage in activities; iti praśnābhiprāyaḥ = is the intent of the question; prārabdhakarmaṇā = the left over bad impressions; īṣat = the little; tirōhitabrahmaṇaḥ = the knowledge of Brahman suffers detorioration; vāsanayā = by the smell; prāyaḥ = almost; alpābhisandhipūrvikā = for a little gap before (liberation); pravr̥ttiḥ sambhavati = the orientation to act occurs; ityāśayavān = with desire; pariharati = gets dissolved, attains liberation;]
"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.
प्रायः सर्वान् कामान् प्रजहाति। शुकादीनामपि ईषद्दर्शनात्।
"त्वत्पादभक्तिमिच्छन्ति ज्ञानिनस्तत्त्वदर्शिनः"
इत्युक्थेः तामिच्छन्ति। यदा तु इन्द्रादीनाम् आग्रहो दृश्यते तदा अभिभूतं तेषां ज्ञानम्। तच्चोक्तम्-
prāyaḥ sarvān kāmān prajahāti। śukādīnāmapi īṣaddarśanāt।
"tvatpādabhaktimicchanti jñāninastattvadarśinaḥ"
ityukthēḥ tāmicchanti। yadā tu indrādīnām āgrahō dr̥śyatē tadā abhibhūtaṁ tēṣāṁ jñānam। taccōktam-
[prāyaḥ = almost, but not all; sarvān kāmān = all desires; prajahāti = he gives up; śukādīnāmapi = even in sage 'Shuka'; īṣaddarśanāt = we see desire to see the lord;]
["tvatpādabhaktimicchanti = they desire devotion towards your feet; jñāninastattvadarśinaḥ = the wise who perceive truth;"]
[ityukthēḥ = such testimonials; tāmicchanti = indicate they have wishes; yadā tu = when you; indrādīnām = Indra and other devas; āgrahō dr̥śyatē = see their stubernness; tadā = when; abhibhūtaṁ = distorted; tēṣāṁ jñānam = their knowledge; taccōktam = therefore it is said;]
The wise give up almost all desires, but not all. Even in sage Shuka we see desire to see the lord.
"The wise who perceive truth desire devotion towards your feet."
Such testimonials indicate they have wishes. The stubbornness of Indra and other deities becomes apparent when their understanding is twisted. Therefore, it is said:
"आधिकारिकपुंसां तु बृहत्कर्मत्वकारणात्। उद्भवाभिभवौ ज्ञाने ततोन्येभ्यो विलक्षणाः॥"
"ādhikārikapuṁsāṁ tu br̥hatkarmatvakāraṇāt। udbhavābhibhavau jñānē tatōnyēbhyō vilakṣaṇāḥ॥"
[ādhikārikapuṁsāṁ = persons in responsible roles; tu br̥hatkarmatvakāraṇāt = because of significant actions performed; udbhavābhibhavau jñānē = their arises experience with knowledge; tatōnyēbhyō = therefore, from others; vilakṣaṇāḥ = they are different;]
"There arises experiential knowledge among persons in responsible roles, because of significant actions performed. Hence, they are different from others."
इति। अत एव वैलक्षण्यात् अनधिकारिणां आग्रहादि चेदस्ति न ते ज्ञानिनः इत्यवगन्तव्यम्।
iti। ata ēva vailakṣaṇyāt anadhikāriṇāṁ āgrahādi cēdasti na tē jñāninaḥ ityavagantavyam।
[iti = states thus; ata ēva = therefore only; vailakṣaṇyāt = detorioration; anadhikāriṇāṁ = among the ineligible; āgrahādi cēdasti = if there is insistence; na tē jñāninaḥ = they are not knowledgeable; ityavagantavyam = is to be understood;]
-states the testimonial. 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.)
न चात्र समाधिं कुर्वतो लक्षणमुच्यते।
na cātra samādhiṁ kurvatō lakṣaṇamucyatē।
[na cātra = not here; samādhiṁ kurvatō = regarding the equanimous state; lakṣaṇamucyatē = characteristics is described;]
This verse is not describing the characteristics of the person in an equanimous state.
"यः सर्वत्रानभिस्नेहः"
"yaḥ sarvatrānabhisnēhaḥ"
[yaḥ = he who is; sarvatrānabhisnēhaḥ = is not attached anywhere;]
"He who is not attached anywhere."
इति स्नेहनिषेधात्। न हि समाधिं कुर्वतः तस्त शुभाशुभप्राप्तिरस्ति। असम्प्रज्ञातसमाधेः। सम्प्रज्ञाते तु अविरोधः। तथापि न तत्रैव इति नियमः।
iti snēhaniṣēdhāt। na hi samādhiṁ kurvataḥ tasta śubhāśubhaprāptirasti। asamprajñātasamādhēḥ। samprajñātē tu avirōdhaḥ। tathāpi na tatraiva iti niyamaḥ।
[iti = thus; snēhaniṣēdhāt = attachment is denied; na hi = not certainly; samādhiṁ kurvataḥ = one who is in an equanimous state; tasta = for him; śubhāśubhaprāptirasti = there exists the experience of good and bad; asamprajñātasamādhēḥ = as he will be in 'asamprajñātasamādhi'; samprajñātē tu = who is well established in knowledge; avirōdhaḥ = without obstacles; tathāpi = therefore; na tatraiva = not right there; iti niyamaḥ = is the rule;]
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.
"कामादयो न जायन्तेह्यपि विक्षिप्तचेतसाम्। ज्ञानिनां ज्ञाननिर्धूतमलानां देवसंश्रयात्॥"
"kāmādayō na jāyantēhyapi vikṣiptacētasām। jñānināṁ jñānanirdhūtamalānāṁ dēvasaṁśrayāt॥"
[kāmādayō = desires and such drives; na jāyantēhyapi = are not born, even here; vikṣiptacētasām = whose mind is distracted; jñānināṁ = of the wise; jñānanirdhūtamalānāṁ = the impurities are washed away by the knowledge; dēvasaṁśrayāt = by taking shelter of the lord;]
"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."
इति स्मृतेः।
iti smr̥tēḥ।
[iti = states; smr̥tēḥ = Vedic testemonial;]
- states Vedic testimonial.
मनोगता हि कामाः। अतः तत्रैव तद्विरुद्धज्ञानोत्पत्तौ युक्तं हानं तेषाम् इति दर्शयति - मनोगतान् इति। विरोधश्च उच्यते-
manōgatā hi kāmāḥ। ataḥ tatraiva tadviruddhajñānōtpattau yuktaṁ hānaṁ tēṣām iti darśayati - manōgatān iti। virōdhaśca ucyatē-
[manōgatā = exists in mind; hi = certainly; kāmāḥ = desire; ataḥ = therefore; tatraiva = there only; tadviruddhajñānōtpattau = origin of opposite knowledge; yuktaṁ = is suitable; hānaṁ= destroy; tēṣām = them; iti darśayati = thus indicated by; manōgatān iti = 'manōgatān' verse; virōdhaśca = opposition (between knowledge and desire); ucyatē = is conveyed by;]
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:
"रसोSप्यस्य परं दृष्ट्वा निवर्तते"
"rasōSpyasya paraṁ dr̥ṣṭvā nivartatē"
[rasōSpyasya = even the taste (for sensual pleasures); paraṁ dr̥ṣṭvā = up on seeing the lord; nivartatē = disappears;]
"Even the taste (for sensual pleasures) disappears up on seeing the lord."
इति। न च एतत् अदृष्ट्या अपलपनीयम्। पुरुषवैशेष्यात्। आत्मना परमात्मना। परमात्मन्येव स्थितः सन्। आत्माख्ये तस्मिन् स्थितस्य तत्प्रसादादेव तुष्टिः भवति।
iti। na ca ētat adr̥ṣṭyā apalapanīyam। puruṣavaiśēṣyāt। ātmanā paramātmanā। paramātmanyēva sthitaḥ san। ātmākhyē tasmin sthitasya tatprasādādēva tuṣṭiḥ bhavati।
[iti = states testemonial. na = not; ca ētat = from it; adr̥ṣṭyā = not seen; apalapanīyam = not possible; puruṣavaiśēṣyāt = because of the speciality of the 'Purusha' i.e the lord; ātmanā = 'ātmanā' means; paramātmanā = by the sureme self i.e. by the lord; paramātmanyēva = is supreme self only; sthitaḥ san = he is established; ātmākhyē = the lord called 'ātman'; tasmin = in him; sthitasya = as he is established; tatprasādādēva = by his grace only; tuṣṭiḥ bhavati = he gets satisfaction;]
-states testimonials. 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.
"विषयांस्तु परित्यज्य रामे स्थितिमतिस्ततः। देवाद् भवति वै तुष्टिः नान्यथा तु कदाचन॥"
"viṣayāṁstu parityajya rāmē sthitimatistataḥ। dēvād bhavati vai tuṣṭiḥ nānyathā tu kadācana॥
[viṣayāṁstu = interest in material topics; parityajya = relinquishing; rāmē sthitimatistataḥ = whose intelligence derives bliss being stationed in the supreme; dēvād = from that lord; bhavati vai tuṣṭiḥ = comes satisfaction; nānyathā tu = not otherwise; kadācana = never;]
"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."
इत्युक्तं हि नारायणाष्टाक्षरकल्पे।
ityuktaṁ hi nārāyaṇāṣṭākṣarakalpē।
[ityuktaṁ hi = it is said so; nārāyaṇāṣṭākṣarakalpē = in Nārāyana-Ashtakshara-Kalpa;]
-it is said so in Nārāyana-Ashtakshara-Kalpa.
अतो नात्मा जीवः ॥५५॥
atō nātmā jīvaḥ ॥55॥
[atō = therefore; nātmā = 'ātma' is not; jīvaḥ = the individual being;]
Therefore, 'ātma' does not indicate the individual being.
