Gita : Ch-2. Slo-55.

Srimad Bhagavad-Gita :

Chapter-2. ( Samkya-yogam )

Chapter-55. Lord's Reply to Arjuna's doubt : "Sthitaprajnan" ..."Hey Arjuna, when a man gives up all varieties of sense desire which arise from mental concoction, and when his mind finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness." )

Sri Bhagavan uvaca :

Prajahati    yada    kaman    sarvan    partha    manogatan,

Atmanyevatmana     tushtah     sthitaprajnastadocyate.

Sri-Bhagavan     uvaca  =  Lord  said;

partha   =   hey   Arjuna!

atmani   =   in  self  (  in   pure  atma );

atmana   eva   tushtah  =  happy   in  self   (  satisfied  Atma );

yada   =   when;

manogatan   sarvan   kaman   =   mind's  all  varieties  of  desires  for sense-organs  gratifications;

prajahati  =  gives  up  ( sacrificing )  completely;

tadha  =  then  ( at  that  time );

sthitaprajnah    ucyate  =   he/ she   is    called   as   "Sthitaprajnan". ( "Transcendentally    placed /positioned )

The  Bhagvan Sri Krishna  said :

Lord Krishna explains that when the particular activities of the adept of spiritual intelligence are described then the characteristics are recognised. Because one with spiritual intelligence focus their mind to be fully immersed solely in the soul, they are known as being soul satisfied. When such a one is so absorbed in the soul that all other desires abiding therein are completely banished then such a one is known as sthita-prajnah situated in transcendent consciousness. This is the paramount platform of spiritual intelligence in the mind. After this the next lower intermediate stage will be defined.

In order to answer Arjunas four questions Lord Krishna begins here and continues till the end of the chapter. To answer the first question He explains that when one thoroughly abandons all cravings of the mind one is sthita-prajna situated in transcendent consciousness. What is the indication that one has abandoned all cravings of the mind? Lord Krishna explains that such a being is immersed in the soul and is completely satisfied by the soul. The stability of ones mind can be known when one becomes pleased and satisfied by the resultant purity of the mind after completely abandoning all desires and lust. In the soul, self-contained by its own inherent nature in the form of knowledge, eternality and bliss is characterised by the total annihilation of all sins as declared by Prajapati in the spiritual discourse he delivered as seen in the Upanisads.

Now it is revealed what are the means to knowledge for an aspirant and what are the natural characteristics exhibited once one has attained transcendence. Hence by merely relating the characteristics of one possessing spiritual intelligence the means of direct knowledge are simultaneously transmitted as well throughout the conclusion of this chapter. Now the answer to the first question in the previous verse is given in this verse and the next. When a person gives up all desires of the mind, relinquishing them completely, which results when by determination one has perceived the Ultimate Truth by strength of one's individual consciousness. Then and only then one delights in the inconceivable joy of communion with the Ultimate Consciousness whose eternal nature is supreme bliss. Experiencing the delight of this supreme bliss one automatically loses all desire for even the most equisite material pleasures and thus by this possessing this characteristic one can be understood to be a person of steady wisdom.

It is not that those of spiritual intelligence can always stop the flow of inappropriate desires. Renouncing what is inappropriate means one has renounced desire. Even those who have experienced the transcendent state to some degree and have perceived the reality of the ultimate truth, still inappropriate desires may arise in the mind when they are not in that transcendent experience. Evidence of this is seen in Vedic scriptures when Shiva to protect his worshiper fought in battle against Lord Krishna. Thus only when one is not in the transcendent experience can one be in an equaniminous state for in the transcendent experience such designations do not apply. Situated in spiritual intelligence with concerted endeavour one becomes qualified and eligible for the supreme grace to attain the transcendent state. Another point to note is that by the awakening of devotion in the heart for the Supreme Lord the ineligible will also become qualified to also receive the grace to attain the transcendent state in due to course of time without fail. The word atmani indicates Lord Krishna. It is only by His grace may one attain the transcendent state.

The Bhagavatam affirms that any person who is fully in  consciousness, or devotional service of the Lord, has all the good qualities of the great sages, whereas a person who is not so transcendentally situated has no good qualifications, because he is sure to be taking refuge in his own mental concoctions. Consequently, it is rightly said herein that one has to give up all kinds of sense desire manufactured by mental concoction. Artificially, such sense desires cannot be stopped. But if one is engaged in  consciousness, then, automatically, sense desires subside without extraneous efforts. Therefore, one has to engage himself in consciousness without hesitation, for this devotional service will instantly help one on to the platform of transcendental consciousness. The highly developed soul always remains satisfied in himself by realizing himself as the eternal servitor of the Supreme Lord. Such a transcendentally situated person has no sense desires resulting from petty materialism; rather, he remains always happy in his natural position of eternally serving the Supreme Lord.

To be continued  ...


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