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Gita : Ch-2. Slo-54.

Srimad  Bhagavad-Gita :

Chapter-2.( Samkya-yogam )

Slokam-54. ( After Lord Krishna's   instructions, Arjuna asked :  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? )

Arjuna uvaca :

Sthitaprajnasya    ka    bhasha     samadhisthasya    kesava,

Sthitadhih    kim    prabhasheta      kimasita      vrajeta     kim.

Arjuna uvaca   =    Arjuna   asked;

Kesava   =    O   Lord;

samadhisthasya   =   in    samadhi    (   one  who   in    trance   ) What are the symptoms?

sthitaprajnasya   ka   bhasha   =   of   that   one   who    is    engaged  in   firm   concentration  of   Supreme  


sthitadhih   kim   prabhasheta   =   that   person   how  does  speak?

kim   asita   =  how   does   remain?

kim   vrajeta   =   how   does   move?  

Arjuna asked :

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.

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.

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.

Desiring to know the characteristics of one who is self-realised in transcendental consciousness referred to in the previous slokam 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.

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.

To be continued  ...


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Gita : Ch-10. Slo-12 & 13.

Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.


arjuna uvaca :

param  brahma  param  dhama  pavitram  paramam  bhavan,

purusham  sasvatam  divyam  adidevamajam  vibhum.

arjuna uvaca :  arjuna  said;

param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


ahustvamrshayah  sarve  devarshirnaradastatha,

asito  devalo  vyasah  svayam  caiva  bravishi me.

sarve  rshayah  =  all  rishi-s  and;

tatha  devarshih  naradah  =  also  deva  rishi  narada  and;

asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


Gita : Ch-13. Slo-13. Discussion-3.

Bhagavad-Gita :
Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam )

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)

jneyam  yat  tat  pravakshyami  yatjnatvamrtamasnute,

anadimat  param   brahma  na  sat  tannasaducyate.

jneyam  yat  =   (which )  the  one  which  is  to  be  known  ( knowledge );
yat  jnatva  =  ( if  )  that  one  is  known ( knowing  that  knowledge );
amrtam  asnute  =  results  in  gaining  amrtatvm;
tat  pravakshyami  =  that  I  will  tell ( teach )  you;
anadimat  param   brahma  =  that  is  the  beginningless   Para-brahmam  ( the Supreme  abode ) ;
tat  sat  na  asat  na  =  that  either  sat ( cause ) or  asat  ( effect );
ucyate  =  cannot  be  said ( called ).

Discussion -3.
The use of the term innermost self to refer to the brahman does not create any contradiction bec…

Gita : Ch-5. Slo-27 & 28.

(Very important slokam-s, Here Lord narrates the details of meditation)

Srimad Bhagavad-Gita:

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-27 & 28. (  Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils—thus controlling the mind, senses and intelligence, the tranecendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.)


Sparsan    krtva    bahirbahyan     cakshuscaivantare     bhruvoh,

pranapanau    samau    krtva     nasabhyantaracarinau.

( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,

vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.


bahirbahyan     sparsan  =  unnecessary   external    sense     objects,    such    as    sound, etc.;

bahiah    krtva  =   do    not    allowing    to   enter    within,   by    determination,   setting   them    outside;

cakshuah    ca  =  keeping …