II Shree Hari II
|| 2-54 ||
Sthita-prajnasya kaa bhaashaa,samaadhi-sthasya keshava
Sthita-dhih kim prabhaashet, kim asita vrajeta kim
“O Kesava (Lord Krishna), what are the marks of a person of steadfast wisdom, who realizes (stithaprajna) God? How does such a man of firm wisdom speak, sit and how does he walk or in other words how does he behave?”
From “Gita Prabodhani” in Hindi, page 55 by Swami Ramsukhdasji
Chapter 2, Verse 54 is as follows;
Arjuna = Arjuna
Uvaacha = said
Sthita-pradnya-sya = of the sage of steady wisdom
Kaa = what
BhaaShaa = description / hallmark / sign
Samaadhi-sthasya = of the man merged in the Super-Conscious state / the Ultimate Reality
Keshava = O Krishna!
Sthita-dheeH = the sage of steady wisdom whose intellect is firmly established in the Self
Kim = what (how)
Prabhaa-Sheta = speaks
Kim = what (how)
Aaseeta = sits
Vrajeta = walks / behaves
Kim = What (How)
Arjuna asked, “O Krishna! What are the discernible signs or distinguishing hallmarks of the man steady in wisdom having his intellect merged in the Super – Conscious state? How does the man whose intellect has been firmly established in the Self; speak, sit and walk or behave?”
In Sanskrit language the word `Samadhi’ does not mean loss of consciousness; on the contrary it is the highest level of consciousness normally referred to as Super-Consciousness.
In Sanskrit language the word `Sthita-PradnyaH’ is an exactly opposite of `Chanchala-PradnyaH’ i.e. a man of fickle mind. The majority is of the latter type of people.
Arjuna is gradually recovering from the deep emotional stupor that he had fallen into by sheer misfortune. It was indeed an aberration or a blemish on his otherwise stain-less and impeccable track record of a warrior of exceptional capabilities. Arjuna, the grief-stricken hero has forgotten his mental commotion and hysteria for the time being and he actively participates in the Divine dialogue.
After having grasped the essence of the brilliant exposition of `Sankhya Yoga’ by Lord Krishna, Arjuna is scared to abandon his current active life-style that is full of rigorous and vigorous actions and henceforth lead an apparently passive, docile and inactive life-style of a Sage like person.
Therefore, Arjuna wants to know the discernible signs or distinguishing hallmarks of the man steady in wisdom and merged in the Super – Conscious state. He requests Lord Krishna to offer him deeper understanding and awareness of the intellectual and mental characteristics as well as physical conditions of such a Self-realised soul.
Arjuna’s first question is: `What is the true inner nature of a Sage like person?’ Arjuna is curious to know that when someone has attained the ultimate state of human existence, what kind of person he is?
Arjuna’s second question is: `How does a Sage like person speak?’ Arjuna is curious to know that after having merged his individuality in the Infinite Brahman, how the Sage like person expresses himself by means of his various day to day activities?
Arjuna’s third question is: `How does a Sage like person sit?’ Arjuna is curious to know his inner personality. When one sits, he is stationary in his deep state of inertia being totally unconnected and unconcerned with the trappings of the external ever changing world. What happens within him? What are his inner thoughts and feelings?
Arjuna’s fourth question is: `How does a Sage like person walk?’ Arjuna is curious to know that about the kind of interaction that he has with the external environments and events.
Such wider interpretation of otherwise innocuous questions raised by Arjuna is necessary for every Sadhak for understanding the magnificent picture of perfection of a Sage like human being, which is adroitly painted by Lord Krisha in the next eighteen verses in chapter 2 of Shreemad Bhagawad Geeta.