Verse 2.54

Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 2.54:

अर्जुन उवाच–
स्थित-प्रज्ञस्य का भाषा समाधि-स्थस्य केशव ।
स्थित-धीः किं प्रभाषेत किम् आसीत व्रजेत किम् ॥ ५४ ॥

arjuna uvāca–
sthita-prajñasya kā bhāṣā samādhi-sthasya keśava |
sthita-dhīḥ kiṃ prabhāṣeta kim āsīta vrajeta kim || 54 ||

arjunaḥ uvāca–Arjuna said; sthita-prajñasya–of one whose intelligence is fixed; kā–what?; bhāṣā–(symptoms such as) speech; samādhi-sthasya–of one situated in trance; keśava–O Keśava; sthita-dhīḥ–one with fixed intelligence;kim–in what way?; prabhāṣeta–would he speak; kim–how?; āsīta–would he sit; vrajeta–would he walk; kim–how?

Arjuna said: O Keśava, what are the symptoms of a person whose intelligence is fixed in samādhi? How does he speak? How does he sit? And how does he walk?

Commentary: Sārārtha-Varṣiṇī Ṭīkā

(By Śrīla Viśvanātha Cakravartī Ṭhākura; the innermost intention of the commentary named ‘the shower of essential meanings’)

In the previous verse, Arjuna heard about the intelligence of one fixed in trance. Arjuna now inquires about the symptoms of a true yogī. “How do they whose intelligence is undisturbed and fixed (sthita-prajña) speak? What is the symptom of their language? How do those in samādhi remain situated in trance? The designations sthita-prajña (one whose intelligence is fixed) and samādhi-stha (one who is situated in trance) apply to liberated persons. How do they speak when they face a situation of pleasure or misery, honour or dishonour, glorification or criticism, affection or envy and so on? Do they speak clearly or do they just contemplate within themselves? How do they sit? How do they engage their senses in the external world? How do they walk? In other words, how do their senses behave in relationship to external sense objects?”

Commentary: Sārārtha-Varṣiṇī Prakāśikā-vṛtti

(By Śrīla Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja; the explanation that illuminates the commentary named Sārārtha-varṣiṇī)

Beginning from this verse, Arjuna asks Śrī Kṛṣṇa sixteen questions. In response, Śrī Kṛṣṇa illuminates the deep secrets of prescribed duty (karma), the path of spiritual advancement in which the fruit of one’s work is offered to Bhagavān (karma-yoga), the path of knowledge (jñāna), the path of spiritual advancement through transcendental knowledge (jñāna-yoga), meditation (dhyāna), austerities (tapasya), devotion mixed with fruitive action (karma-miśra-bhakti), devotion mixed with empiric knowledge (jñāna-miśra-bhakti) and pure devotion (śuddha-bhakti). From this verse till the Eighteenth Chapter of Bhagavad-gītā, Śrī Kṛṣṇa indicates pure, loving devotion (prema-bhakti), which is the most confidential knowledge.

In His conclusion to the Bhagavad-gītā, He explains that one can have entrance into prema-bhakti through the gateway of complete surrender to Him.

The sixteen questions asked by Arjuna are as follows:

(1) “sthita-prajñasya kā bhāṣā–What are the symptoms of one who is of fixed intelligence, sthita-prajña?” (2.54)

(2) “jyāyasī cet karmaṇas te–Why engage me in this ghastly warfare?” (3.1)

(3) “atha kena prayukto’yaṃ–What impels one to perform sinful acts?” (3.36)

(4) “aparaṃ bhavato janma–How am I to understand that You previously instructed this science to Vivasvān?” (4.4)

(5) “sannyāsaṃ karmaṇāṃ kṛṣṇa–Which path is better, renunciation or selfless action?” (5.1)

(6) “yo’yaṃ yogas tvayā proktaḥ–This path of yoga appears impractical due to the unsteady nature of the mind.” (6.33)

(7) “ayatiḥ śraddhayopeto–What is the destination of the unsuccessful transcendentalist?” (6.37)

(8) “kiṃ tad brahma kim adhyātmam–What are brahma, karma, adhyātma, adhibhūta, adhidaiva and adhiyajña, and how can You be known at the time of death?” (8.1–2)

(9) “vaktum arhasy aśeṣeṇa–Please tell me in detail about Your glories, or vibhūtis.” (10.16)

(10) “evam etad yathāttha tvam–I wish to see how You have entered this cosmic manifestation.” (11.3)

(11) “ākhyāhi me ko bhavān ugra-rūpo–O fierce one! Please tell me who You are.” (11.31)

(12) “teṣām ke yoga-vittamāḥ–Who is more perfect, he who performs bhajana or the impersonalist?” (12.1)

(13) “prakṛtiṃ puruṣaṃ caiva–I wish to know about prakṛti, puruṣa, kṣetra, kṣetrajña, jñāna and jñeya.” (13.1)

(14) “kair liṅgais trīn guṇān etān–By what symptoms can one identify a person who has transcended the three modes of material nature?” (14.21)

(15) “teṣām niṣṭhā tu kā kṛṣṇa–What is the situation of one who does not follow the principles of scripture?” (17.1)

(16) “sannyāsasya mahā-bāho–O mighty-armed one, what is the purpose of the renounced order (sannyāsa)?” (18.1)