In the previous verses, Shri Krishna continued his explanation about how Karma Yoga is to be practiced to purify the mind and to develop discerning and alert intellect. karma yoga prepares one for meditation to establish oneself in Self-Knowledge.
When we speak about the spiritual path, it starts with practicing karma yoga. This practice purifies the mind (citta shudhi). And it sharpens the intellect to discriminate between real and unreal (viveka) to grasp the Knowledge of Self (jnana prapti). This prepares one to meditate and be liberated (moksha) by being established in Self-Knowledge.
When there is equanimity in mind while doing actions, it implies that we have been practicing Karma Yoga correctly. In a similar way, when we develop dispassion, we understand the futile pursuit of happiness in worldly objects. This understanding comes after thorough reflection. At this point, we know that the mind is purified. This purified mind enables the intellect to understand the nature of the Self without any doubts and hence removes ignorance.
The next verse speaks about how this intellectual understanding (paroksha jnana) becomes the experience (aparoksha jnana) when one is firmly established in the Knowledge of Self.
Chapter 2, Verse 53
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला ।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥२.५३॥śrutivipratipannā te yadā sthāsyati niścalā,
samādhāvacalā buddhistadā yogamavāpsyasi. (2.53)2.53. When your intellect ceases to be confused or restless by what you have heard and remains steady and immovable, you will then attain the state of perfect Yoga (Self-Realization).
By studying (shravana) and reflecting (manana), the mind becomes steadfast. It understands that the Self is not this limited individuality (BMI – body, mind, and intellect) and holds no doubts. But the experience of it is still not there subconsciously because of all the previous experiences (heard, seen, felt, etc.). To be established in that Knowledge, the mind has to thoroughly soak (nididhyasana) in the Knowledge that Self is Brahman. When that has happened, the mind becomes completely still, absorbed in Self-Knowledge. Then one has attained the state of perfect yoga.
With this verse, Shri Krishna has completed all that he wanted to express. In the Vedantic tradition, a dialogue between the spiritual teacher (guru) and student (shishya) is highly encouraged to clear all intellectual doubts. Arjuna is curious to know more about the one who is established in Self-Knowledge. H asks his questions about the person or perfection in the next verse.
Chapter 2, Verse 54
अर्जुन उवाच
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव ।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥२.५४॥Arjuna uvāca
sthitaprajñasya kā bhāṣā samādhisthasya keśava,
sthitadhīḥ kiṁ prabhāṣeta kimāsīta vrajeta kim. (2.54)2.54. Arjuna said:
O Keshava (Krishna), What is the description of the person who has steady wisdom and who is absorbed in the state of higher (super or divine) consciousness? How does he speak, how does he sit, how does he walk?
Arjuna heard from Shri Krishna an elaborate explanation about attaining the state of perfect yoga by practicing karma yoga. Now, he wants to know about the person who is absorbed/established in Self-Knowledge. This will help him. learn how to be by observing that person. In this verse, Arjuna asks four questions. They seem very simple at first look, but there is a lot of depth in each of the questions.
- What is the nature of the man with steady wisdom (sthitaprajna)—who is absorbed in the state of higher consciousness (samadhi-sthasya)? What are his characteristics?
- When he is out of samadhi, how does he speak? One’s speech reveals how he thinks. With this question, Arjuna is also asking how this person expresses himself in the outer world. He wants to know how this person behaves with the ups and downs, joys and sorrows of life.
- How does a person of perfection sit? Sit here means how he can disengage from the world without getting distracted by worldly objects.
- How does he walk? Walk here means how he engages with the world without getting trapped by the enchantments of the world.
The next eighteen verses (2.55 – 2.72) are a very significant portion of the Bhagavad Geeta. They depict an incredible picture of the nature of the man of perfection with a sublime theme.
Chapter 2, Verse 55
श्रीभगवानुवाच
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् ।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥२.५५॥śrībhagavānuvāca
prajahāti yadā kāmānsarvānpārtha manogatān,
ātmanyevātmanā tuṣṭaḥ sthitaprajñastadocyate. (2.55)2.55. O Partha, when one completely casts off all the selfish desires and cravings of the senses and is fully satisfied in the realization of the Self, such a person is said to be one with steady wisdom.
When every thought of the mind (all desires and cravings) is seized, and when the mind is completely still, the person of wisdom just is – in the Self, as the Self, mindless but fully awake. This is not the state of deep sleep where the mind and body are absent. Nor is it the state of dream where the body is absent. In samadhi, there is complete awareness. One goes beyond everything and nothing (which are the concepts of the mind and intellect). All the thoughts dissolve like the salt in the ocean. The person of steady wisdom is completely satisfied and fulfilled being absorbed in Self.
It is to be understood that the thoughts of person of perfection are not seized by suppression. They are sublimated. Adults don’t have any attraction towards the toys they played with as children. Similarly, the paltry world objects are no match to a greater treasure of happiness and infinite bliss that he has discovered.
Bluishmuse 