B.G 2.55
śrībhagavānuvāca। prajahāti yadā kāmān sarvān pārtha manōgatān। ātmanyēvātmanā tuṣṭaḥ sthitaprajñastadōcyatē ॥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.
gamanādipravr̥ttiḥ nātyabhisandhipūrvikā mattādipravr̥ttivat iti 'yā niśā' ityādinā darśayiṣyan lakṣaṇaṁ 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.
ēvaṁ paramānandatr̥ptaḥ kimarthaṁ pravr̥ttiṁ karōti iti praśnābhiprāyaḥ। prārabdhakarmaṇā īṣat tirōhitabrahmaṇaḥ vāsanayā prāyaḥ alpābhisandhipūrvikā pravr̥ttiḥ 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। śukādīnāmapi īṣaddarśanāt।
"tvatpādabhaktimicchanti jñāninastattvadarśinaḥ"
ityukthēḥ tāmicchanti। yadā tu indrādīnām āgrahō dr̥śyatē tadā abhibhūtaṁ tēṣāṁ jñānam। taccōktam-
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:
"ādhikārikapuṁsāṁ tu br̥hatkarmatvakāraṇāt। udbhavābhibhavau jñānē tatōnyēbhyō vilakṣaṇāḥ॥"
"There arises experiential knowledge among persons in responsible roles, because of significant actions performed. Hence, they are different from others."
iti। ata ēva vailakṣaṇyāt anadhikāriṇāṁ āgrahādi cēdasti na tē jñāninaḥ ityavagantavyam।
-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.)
na cātra samādhiṁ kurvatō lakṣaṇamucyatē।
This verse is not describing the characteristics of the person in an equanimous state.
"yaḥ sarvatrānabhisnēhaḥ"
"He who is not attached anywhere."
iti snēhaniṣēdhāt। na hi samādhiṁ kurvataḥ tasta śubhāśubhaprāptirasti। asamprajñātasamādhēḥ। samprajñātē tu avirōdhaḥ। tathāpi na tatraiva 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.
"kāmādayō na jāyantēhyapi vikṣiptacētasām। jñānināṁ jñānanirdhūtamalānāṁ dēvasaṁśrayāt॥"
"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 smr̥tēḥ।
- states Vedic testimonial.
manōgatā hi kāmāḥ। ataḥ tatraiva tadviruddhajñānōtpattau yuktaṁ hānaṁ tēṣām iti darśayati - manōgatān iti। virōdhaśca ucyatē-
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:
"rasōSpyasya paraṁ dr̥ṣṭvā nivartatē"
"Even the taste (for sensual pleasures) disappears up on seeing the lord."
iti। na ca ētat adr̥ṣṭyā apalapanīyam। puruṣavaiśēṣyāt। ātmanā paramātmanā। paramātmanyēva sthitaḥ san। ātmākhyē tasmin sthitasya tatprasādādēva tuṣṭiḥ bhavati।
-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.
"viṣayāṁstu parityajya rāmē sthitimatistataḥ। dēvād 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."
ityuktaṁ hi nārāyaṇāṣṭākṣarakalpē।
-it is said so in Nārāyana-Ashtakshara-Kalpa.
atō nātmā jīvaḥ ॥55॥
Therefore, 'ātma' does not indicate the individual being.
