Bhagavad Gita 2.54

[Paramananda das]

arjuna uvaca sthita-prajnasya ka bhasa samadhi-sthasya kesava sthita-dhih kim prabhaseta kim asita vrajeta kim

SYNONYMS

arjunah uvaca--Arjuna said; sthita-prajnasya--of one who is situated in fixed Krsna consciousness; ka--what; bhasa--language; samadhi-sthasya--of one situated in trance; kesava--O Krsna; sthita-dhih--one fixed in Krsna consciousness; kim--what; prabhaseta--speak; kim--how; asita--does remain; vrajeta--walks; kim--how.

TRANSLATION

Arjuna said: What are the symptoms of one whose consciousness is thus merged in Transcendence? How does he speak, and what is his language? How does he sit, and how does he walk?

PURPORT

As there are symptoms for each and every man, in terms of his particular situation, similarly one who is Krsna conscious has his particular nature--talking, walking, thinking, feeling, etc. As a rich man has his symptoms by which he is known as a rich man, as a diseased man has his symptoms, by which he is known as diseased, or as a learned man has his symptoms, so a man in transcendental consciousness of Krsna has specific symptoms in various dealings. One can know his specific symptoms from the Bhagavad-gita. Most important is how the man in Krsna consciousness speaks, for speech is the most important quality of any man. It is said that a fool is undiscovered as long as he does not speak, and certainly a well-dressed fool cannot be identified unless he speaks, but as soon as he speaks, he reveals himself at once. The immediate symptom of a Krsna conscious man is that he speaks only of Krsna and of matters relating to Him. Other symptoms then automatically follow, as stated below.

 

Commentary by Sri Visvanatha Cakravarti Thakur

Hearing about intelligence fixed in samadhi (samadhav acala buddhih), Arjuna asks about the characteristics of that yogi. Sthiti prajna in this verse has the same meaning as acala buddhi in the previous verse: fixed intelligence. What qualities can describe the sthiti prajna (ka bhasa)? What are the qualities of the person situated in samadhi, samadhi stha? Actually the terms sthita prajna and samadhi stha both refer to the jivan mukta. What will that person say in the face of happiness and distress, respect and disrespect, praise and condemnation (kim prabhaseta)? What will he say, either loudly or to himself? In what way will his senses remain unresponsive to the external objects (kim asita)? In what way will his senses respond to the objects (vrajeta kim)?

 

arjuna uväca –  sthita-prajïasya kä bhäñä samädhi-sthasya keçava sthita-dhéù kià prabhäñeta kim äséta vrajeta kim 129 arjunaù uväca – Arjuna said; sthita-prajïasya – of one whose intelligence is fixed; kä – what?; bhäñä – (symptoms such as) speech; samädhi- sthasya – of one situated in trance; keçava – O Keçava; sthita-dhéù – one with fixed intelligence; kim – in what way?; prabhäñeta –  would he speak; kim – how?; äséta – would he sit; vrajeta –  would he walk; kim – how? Arjuna said: O keçava, what are the symptoms of a person whose intelligence is fixed in samädhi? how does he speak? how does he sit? And how does he walk? SÄrÄrThA-VArñIëé: In the previous verse, Arjuna heard about the intelligence of one fixed in trance. Arjuna now inquires about the symptoms of a true yogé. “How do they whose intelligence is undisturbed and fixed (sthita-prajïa) speak? What is the symptom of their language? How do those in samädhi remain situated in trance? The designations sthita-prajïa (one whose intelligence is fixed) and samädhi-stha (one who is situated in trance) apply to liberated persons. How do they speak when they face a situation of pleasure or misery, honour or dishonour, glorification or criticism, affection or envy and so on? Do they speak clearly or do they just contemplate within themselves? How do they sit? How do they engage their senses in the external world? How do they walk? In other words, how do their senses behave in relationship to external sense objects?” SÄrÄrThA-VArñIëé PrAkÄÇIkÄ-VåTTI: Beginning from this verse, Arjuna asks Çré Kåñëa sixteen questions. In response, Çré Kåñëa illuminates the deep secrets of prescribed duty (karma), the path of spiritual advancement in which the fruit of one’s work is offered to Bhagavän (karma-yoga), the path of knowledge (jïäna), the path of spiritual advancement through transcendental knowledge (jïäna- yoga), meditation (dhyäna), austerities (tapasya), devotion mixed with fruitive action (karma-miçra-bhakti), devotion mixed with empiric knowledge (jïäna-miçra-bhakti) and pure devotion (çuddha-bhakti). From this verse till the Eighteenth Chapter of the Bhagavad-gétä, Çré Kåñëa gives indications regarding the pure, loving devotion (prema- bhakti), which is the most confidential knowledge. Säìkhya-Yoga Verse 54 130 Çrémad Bhagavad-gétä                  Chapter 2 In His conclusion to the Bhagavad-gétä, He explains that one can have entrance into prema-bhakti through the gateway of complete surrender to Him. The sixteen questions asked by Arjuna are as follows: (1) “sthita-prajïasya kä bhäñä – What are the symptoms of one who is of fixed intelligence, sthita-prajïa?” (2.54) (2) “jyäyasé cet karmaëas te – Why engage me in this ghastly warfare?” (3.1) (3) “atha kena prayukto ’yaà –What impels one to perform sinful acts?” (3.36) (4) “aparaà bhavato janma – How am I to understand that You previously instructed this science to Vivasvän?” (4.4) (5) “sannyäsaà karmaëäà kåñëa – Which path is better, renunciation or selfless action?” (5.1) (6) “yo ’yaà yogas tvayä proktaù – This path of yoga appears impractical due to the unsteady nature of the mind.” (6.33) (7) “ayatiù çraddhayopeto – What is the destination of the unsuccessful transcendentalist?” (6.37) (8) “kià tad brahma kim adhyätmam – What are brahma, karma, adhyätma, adhibhüta, adhidaiva and adhiyajïa, and how can You be known at the time of death?” (8.1–2) (9) “vaktum arhasy açeñeëa – Please tell me in detail about Your glories, or vibhütis.” (10.16) (10) “evam etad yathättha tvam – I wish to see how You have entered this cosmic manifestation.” (11.3) (11) “äkhyähi me ko bhavän ugra-rüpo – O fierce one! Please tell me who You are.” (11.31) (12) “teñäm ke yoga-vittamäù – Who is more perfect, he who performs bhajana or the impersonalist?” (12.1) (13) “prakåtià puruñaà caiva – I wish to know about prakåti, puruña, kñetra, kñetrajïa, jïäna and jïeya.” (13.1) (14) “kair liìgais trén guëän etän – By what symptoms can one identify a person who has transcended the three modes of material nature?” (14.21) 131 (15) “teñäm niñöhä tu kä kåñëa – What is the situation of one who does not follow the principles of scripture?” (17.1) (16) “sannyäsasya mahä-bäho – O mighty-armed one, what is the purpose of the renounced order (sannyäsa)?” (18.1)  

 

Rudra Vaisnava Sampradaya: Visnuswami Sridhara Swami's Commentary Desiring to  know  the  characteristics  of  one  who  is  self-realised  in transcendental consciousness referred to in the previous verse Arjuna  asks: What is the definition of a person whose spiritual  intelligence  by  nature resides in transcendence and is steady in wisdom? That  by  which  something is described is definable and has characteristics. Due  to  possessing  what characteristics is one called a person of steady wisdom and how does such  a person of steady wisdom  conduct themselves? This is the  meaning  which  is meant to be conveyed here.

Brahma Vaisnava Sampradaya: Madhvacarya Madhvacarya's Commentary One whose consciousness is firmly established in  transcendence  is  sthita- prajna. Such consciousness can  be  perceived  by  such  characteristics  of speech known as bhasa. Arjuna raises  this  question  to  determine  whether characteristics other than those  mentioned  previously  are  present  here. Firmly established in spiritual  intelligence  is  emphasized  here.  Arjuna refers to Lord Krishna here as Keshava. Ka refers to Brahma and  Isa  refers to Rudra and as he is the source of both  of  them  he  is  called  Keshava. Another example is also  given  in  the  Harivamsa  in  connection  to  Lord Krishna during Rudras travel to Mt. Kailas. It says Hiranyagarbha or  Brahma of the golden womb is Ka and Sankara is Isa and you as ordained of  creation are known as Keshava.  Kim asit means how and for what purpose does  one  so situated  recline?  It  is   not   that   Arjuna   is   unaware   of   these characteristics. Earlier kings and emperors  of  the  world  and  yogis  and sages and even demi-gods would ask such questions even if they knew  of  the eternal principles of righteousness as well as esoteric  subjects  that  are mystical and confidential. These esoteric subjects  are  not  comprehensible by those lacking spiritual intelligence. So it says in the Puranas.  Now begins the summation.  What is the manner of speech and how does one speak and in  what  mood  does one speak who  situated  with  spiritual  intelligence  is  in  transcendent consciousness. One who possesses  equanimity  of  consciousness  is  without contradictions in their consciousness.

Sri Vaisnava Sampradaya: Ramanuja Ramanuja's Commentary What is it that which defines the sthita-prajnah or  the  adept  fixed  with spiritual intelligence who is immersed in transcendent  consciousness?  What are the characteristics to be recognised by such a one so situated  in  this state of mind? How does he speak and how does he act? This will be  answered next.

Kumara Vaisnava Sampradaya: Nimbaditya Kesava Kasmiri's Commentary When the mind becomes fixed remaining steadfast then equanimity will  arise. One  with  spiritual  knowledge  in  transcendent  meditation  realises  the ultimate truth  perceiving  God  within.  Understanding  this  fully  Arjuna desirous of knowing the characteristics of such a  being  such  as  the  way they talk, walk, sit, etc. requests Lord Krishna to reveal to him  what  are the signs of one stable in transcendence. How was this  state  achieved?  In the world how does such a one speak and  act.  How  does  such  a  one  move about. Arjuna asks this question because these things must be different  for one situated in nescience. To remove the doubt that qualities such as  these by one of tranquil mind such as Brahma or extremely powerful such as  Shiva, in addressing Lord Krishna the vocative Keahava is used by  Arjuna.  Why  is this? The creator and controller of both Brahma and Shiva  is  Lord  Krishna who imparts spiritual knowledge to them. Thus Lord Krishna must be  accepted as the sole refuge of all of creation because He is  omniscient,  omnipotent and omnipresent. This is substantiated  in  the  Vedic  scriptures.  He  who creates Brahma and sends the eternal Vedas to  him,  He  the  effulgent  and illuminating light of the soul and the mind  should  be  supplicated  to  in full surrender for those desiring liberation from  the  material  existence. From the forehead of He who was mediating on His inner self,  Shiva  of  the trident was produced. In the smrtis it is  said  that  Ka  is  the  name  of Brahma and Shiva is  Isa  the  controller  of  all  the  embodied  souls  in material bodies. Both Brahma and Shiva  are  manifested  from  Lord  Krishna thus Arjuna has called Him by the name Keshava.