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॥
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.
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.
"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.
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:
"There arises experiential knowledge among persons in responsible roles, because of significant actions performed. Hence, they are different from others."
-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.)
This verse is not describing the characteristics of the person in an equanimous state.
"He who is not attached anywhere."
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.
"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."
- states Vedic testimonial.
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:
"Even the taste (for sensual pleasures) disappears up on seeing the lord."
-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.
"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."
-it is said so in Nārāyana-Ashtakshara-Kalpa.
Therefore, 'ātma' does not indicate the individual being.
