🪷 Bhagavad-Gītā · 2.54

2.54 स्थितप्रज्ञस्य of the (sage of) steady wisdom? का what? भाषा description? समाधिस्थस्य of the (man) merged in the superconscious state? केशव O Kesava? स्थितधीः the sage of steady wisdom? किम् what (how)? प्रभाषेत speaks? किम् what (how)? आसीत sits? व्रजेत walks? किम् what (how).Commentary Arjuna wants to know from Lord Krishna the characteristic marks of one who is established in the Self in Samadhi how he speaks? how he sits? how he moves about.The characteristic marks of the sage of steady wisdom and the means of attaining that steady knowledge of the Self are described in the verses from 55 to 72 of this chapter.Steady wisdom is settled knowledge of ones identity with Brahman attained by direct realisation. (Cf.XIV.21? 27).

2.54 O Kesava, ka, what; is the bhasa, description, the language (for the description) how is he described by others ; sthita-prajnasya, of a man of steady wisdom, of one whose realization, 'I am the supreme Brahman', remains steady; samadhi-sthasya, of one who is Self-absorbed? Or kim, how; does the sthitadhih, dhih, man of steady wisdom; himself probhaseta, speak? How does he asita, sit? How does he vrajeta, move about? That is to say, of what kind is his sitting or moving? Through this verse Arjuna asks for a description of the man of steady wisdom.

2.54 Arjuna said What is the speech of a man of firm wisdom who is abiding with the mind controlled? What words can describe his state? What is his nature? This is the meaning of 'How does a man of firm wisdom speak etc.?' His specific conduct is now described as his nature can be inferred therefrom.

2.54 Sthita-prajnasya etc. By the statement 'When the determing faculty shall stand [firm in concentration, at that time you shall attain Yoga - above II, 55]' it has been [virtually] stated there that the appellation sthita-prajna (man-of-stabilized-intellect) is a nomenclature signifying man-of-Yoga who is fixed in concentration. Now, what is the connotation of it, i.e., what is the basis for the usage of this nomenclature ? For, [connotation is that] basing on which a particular meaning is connoted by words. Does the appellation sthita-prajna of the man-of-Yoga speak of him through its traditional (or conventional) force of the word or through its force of etymology ? This is the first estion. Of course, regarding the traditional force of the word there is no doubt at all. [For, it has no such force in it]. Yet, the present estion is to make the etymological meaning-though it is already available-clear by explaining the basis for definition of special nature. The expression sthira-dhih has for its imports both the expression [itself] and its meaning 'the fixed-minded'. Of them, does the expression sthira-dhih denote that meaning alone which is indicated by the force of its components; or else does it denote the ascetic also ? This is the second estion. Again, where would that firm-minded man-of-Yoga abide i.e., what would he practise; or what would his firmness depend on ? This is the third [estion]. And what world he achieve by practising ? This is the fourth [estion]. These four estions are decided one by one by the Bhagavat [in the seel].

।।2.54।। इसके पूर्व के दो श्लोकों में कर्मयोग पर विचार करते हुये सहज रूप से कर्म योगी के परम लक्ष्य की ओर भगवान् ने संकेत किया है। यह सिद्धान्त बुद्धि ग्राह्य एवं युक्तियुक्त था। भगवान् श्रीकृष्ण के मुख से सुनने पर उसके प्रामाण्य के विषय में भी कोई संदेह नहीं रह जाता। अर्जुन का स्वभाव ही ऐसा था कि उसे कर्मयोग ही ग्राह्य हो सकता था।प्रथम अध्याय का शोकाकुल अर्जुन अपने शोक को भूलकर संवाद में रुचि लेने लगा। कर्मशील स्वभाव के कारण उसे शंका थी कि बुद्धियोग के द्वारा जीवन के लक्ष्य को प्राप्त कर लेने पर इस जगत् में कर्ममय जीवन संभव होगा अथवा नहीं।समाधि आदि शब्दों के प्रचलित अर्थ से तो कोई यही समझेगा कि योगी पुरुष आत्मानुभूति में अपने ही एकान्त में रमा रहता है। प्रचलित वर्णनों के अनुसार नये जिज्ञासु साधक की कल्पना होती है कि ज्ञानी पुरुष इस व्यावहारिक जगत् के योग्य नहीं रह जाता। ऐसी धारणाओं वाले घृणा और कूटिनीति के युग में पला अर्जुन इस ज्ञान को स्वीकार करने के पूर्व ज्ञानी पुरुष के लक्षणों को जानना चाहता था।स्थितप्रज्ञ के लक्षणों को पूर्णत समझने की उसकी अत्यन्त उत्सुकता स्पष्ट झलकती है जब वह कुछ अनावश्यक सा यह प्रश्न पूछता है कि वह पुरुष कैसे बोलता है कैसे बैठता है आदि। उन्माद की अवस्था से बाहर आये अर्जुन का ऐसा प्रश्न उचित ही है। श्लोक की पहली पंक्ति में स्थितप्रज्ञ के आन्तरिक स्वभाव के विषय में प्रश्न है तो दूसरी पंक्ति में वाह्य जगत् में उसके व्यवहार को जानने की जिज्ञासा है।इस प्रकरण में स्थितप्रज्ञ का अर्थ है वह पुरुष जिसे आत्मा का अपरोक्ष अनुभव हुआ हो।अब भगवान् ज्ञानी पुरुष के उन लक्षणों का वर्णन करते हैं जो उसके लिये स्वाभाविक हैं और एक साधक के लिये साधन रूप हैं