|| Shree Hari ||
|| 2-55 ||
— Lord Krsna, in this verse, answers Arjuna’s first question.
Sri bhagavaan uvaahca
prajaahati yadaa kamansarvaan paartha
manogataan aatmanyevaatmanaa tustah sthitaprajnaastadocyate
Sri Bhagavaan said:
O Partha (Arjuna), when a man discards all desires visiting the mind, and is self-satisfied in own self, he is said to be man of steady wisdom. || 55 ||
[According to the gospel of the Gita, a striver, can attain perfection, (God-realization), by any discipline (Selfless Service or Devotion etc.,) followed according to his inclination and liking and his perfection is described by that very same spiritual discipline and means alone. Example—A striver following the Discipline of Devotion worships God constantly, worshiping Him with exclusive devotion (12/6). Therefore, in the enlightened state, he becomes free from malice towards all beings (12/13). In the Discipline of Knowledge the striver perceives him self detached from the gunas (attributes, modes) and is untainted by them (14/19) and in the enlightened state, he remains like a witness beyond all the modes (gunas), having risen above them (14/22—25). Similarly, in Karmayoga it is the abandoning of all desires that is important. Hence the enlightened soul abandons all desires. In this verse Lord Krsna talks on this point.]
‘Prajahaati yadaa kaamaansarvaanpaartha manogataan’ — It means that desire does not exist in the self nor does it exist in the mind, because the self is eternal while desire is transient. Moreover it does not stay permanently in the mind but comes into it—’manogataan1. Therefore how can desire even be in the mind? But the man by identifying himself with body, senses, mind and intellect, accepts the desires visiting the mind as resting in his own self.
‘Jahaati’ — Use of the prefix ‘Pra1 before the verb ‘jahaati’, indicates that there is not even the slightest trace of any desire left in him. A man can neither renounce his own self nor the things which are not his own, but he can renounce only the things that actually are not his own, but he has mistaken them as his own. Similarly, desires do not exist in one’s self, but one accepts them as existing in one’s own self, so one has to cast them off, therefore the use of the word “pra-jahaati”.
The term ‘kaamaan’ (desires) also includes the term ‘sarvaan’ (all), yet ‘sarvaan’ has been added to emphasize the fact that, let there not a single spec of a desire remain. Let it all be entirely cast off.
‘Aatmanyevaatmanaa tushtah’ — After abandoning all the desires completely, a man is satisfied in himself and with himself i.e., he is spontaneously contented in his own self.
‘Sthitaprajnastadochyate’ — When the “self” has accepted the infinite desires with many branches in him self, at that time too, those desires were not in him, and he was ever established in wisdom However, at that time due to considering the desires to be in him, and the intellect not been steady, he was not called as “sthithprajnya” (established in wisdom), in other words, he was unable to experience (realize) that he was established in wisdom. When he abandons entirely all his desires; in other words, when he puts aside his false beliefs rather accepts the non-existence of desires, then he is called man of steady wisdom i.e he realizes being established in wisdom.
A sadhak (striver) makes effort to still the mind, but when desires are entirely renounced, he does not have to attempt to steady the mind, it naturally and spontaneously attains this state.
In the fifty-third verse Lord Krsna has advised two things to Arjuna, – 1) let the intellect be unshakeable (nischal), when it comes to detaching from the world, i.e. renouncing the world; and 2) let it be steady (achal) engaged in Bhagwaan (God). The same two points – 1) renouncing the world and 2) becoming established in Bhagwaan have been explained, in many verses Gita 2:56 through Gita 2:62 and Gita 2:65 through Gita 2:72.
(partial posting, also Appendix – not included)
From “The Bhagavadgita – Sadhak Sanjivani” in English, page 203 – 205 by Swami Ramsukhdasji