Bhagavad Gita Chapter 2, Verse 55

English Translation

The Blessed said O Partha, when one fully renounces all the desires that have entered the mind, and remains satisfied in the Self alone by the Self, then he is called a man of steady wisdom.

Detailed Commentary

।।2.55।। Explanation -- [A style of the Gita is that the perfection of a Sadhaka, who attains Siddhi through a particular path (Karma Yoga, Bhakti Yoga, etc.), is described in terms of that very path. For example, in Bhakti Yoga, the Sadhaka considers nothing but Bhagavan and worships with unalloyed devotion (12.6); hence, in the state of Siddhi, he is free from enmity towards all beings (12.13). In Jnana Yoga, the Sadhaka sees himself as distinct from the Gunas (14.19); hence, in the state of Siddhi, he transcends the Gunas (14.22-25). Similarly, in Karma Yoga, the renunciation of desires is paramount; hence, in the state of Siddhi, he renounces all desires. This is explained in this Shloka]. 'Prajahaati Yadaa Kaamaan Sarvaan Paartha Manogataan' -- These words mean that desire exists neither in the body nor in the mind. Desires come and go, while the Self always remains; therefore, how can desire be in the Self? The mind is an instrument; desires do not permanently reside in it, they come -- 'Manogataan'; therefore, how can desire be in the mind either? But due to association with the body, senses, mind, and intellect, a person considers the desires of the mind as their own. The prefix 'pra' with 'Jahaati' signifies that the Sadhaka completely renounces desires, no part of any desire remains. One never renounces their true Self, nor does one renounce what is not connected to them. Renunciation is only of that which is not one's own but has been mistakenly considered as one's own. Similarly, desire is not in oneself, but has been mistakenly assumed to be. The renunciation of this assumption is what is expressed here by 'Prajahaati'. Here, due to the plural 'Kaamaan', 'Sarvaan' is implied within it, but even so, the purpose of the word 'Sarvaan' is that no desire whatsoever should remain, and no part of any desire should be left. 'Aatmanyevaatmanaa Tushtah' -- When he renounces all desires and remains content within himself, meaning he has natural contentment in his own Self. Contentment is of two types -- one is a Guna (quality) and the other is one's true Swaroopa (nature). To have no desires in the inner instrument (Antahkarana) -- this is a Guna; and to have no discontent in oneself -- this is one's Swaroopa. This inherent contentment (Swaroopa-bhuta Santosha) always exists. One does not need to practice or contemplate for it. In this inherent contentment, the intellect automatically remains steady. 'Sthitaprajnastadochyate' -- Even when the Self mistakenly believed infinite desires to be its own, desires were not truly present, and the Self was indeed Sthitaprajna. But at that time, due to mistaking desires as its own and the intellect not being steady, it was not called Sthitaprajna, meaning it did not experience its true state. Now that it has renounced all desires, meaning removed the false assumption, it is called Sthitaprajna, meaning it experiences its true state. A Sadhaka strives to steady the intellect. But upon the complete renunciation of desires, the intellect does not need to be steadied; it becomes steady on its own. In Karma Yoga, the Sadhaka has a greater connection with actions. For him, actions are the cause even for ascending to Yoga 'Aarurukshormuneryogam Karma Kaaranamuchyate' (Gita 6.3). Therefore, a Karma Yogi's connection with actions remains both in the state of Sadhaka and in the state of Siddha. In the state of Siddha, Karma Yogis continue to perform actions according to established norms, which serve as ideals for others (Gita 3.21). Bhagavan has stated this same idea in the fourth chapter, that a Karma Yogi remains unattached while performing actions and performs actions while remaining unattached -- 'Karmanyakarma Yah Pashyedakarmani Cha Karma Yah' (4.18). In the fifty-third verse, Bhagavan spoke of two aspects of the intellect in attaining Yoga -- that the intellect should be unmoving in withdrawing from the world and unwavering in fixing itself on Paramatman. Taking these two points, it is stated here with 'Yadaa' and 'Tadaa' that when a Sadhaka becomes completely free from desires and remains content in his true Self, then he is called Sthitaprajna. The implication is that as long as a trace of desires remains, he is called a Sadhaka, and when there is a complete absence, he is called a Siddha. Bhagavan has elaborated on these two points until the end of this chapter; for example, here 'Prajahaati Yadaa Kaamaan Sarvaan' describes the renunciation of the world, and then 'Aatmanyevaatmanaa Tushtah' describes the state in Paramatman. In the first part of the fifty-sixth verse, the renunciation of the world is described, and 'Sthitadheer Munih' describes the state in Paramatman. In the fifty-seventh and fifty-eighth verses, the renunciation of the world is first described, and then 'Tasya Prajnaa Pratishthitaa' describes the state in Paramatman. In the fifty-ninth verse, the renunciation of the world is described in the first part, and 'Param Drishtvaa' describes the state in Paramatman. From the sixtieth to the sixty-first verse, the renunciation of the world is first described, and then 'Yukta Aaseeta Matparah' and other phrases describe the state in Paramatman. From the sixty-second to the sixty-fifth verse, the renunciation of the world is first described, and then 'Buddhih Paryavatishthate' describes the state in Paramatman. From the sixty-sixth to the sixty-eighth verse, the renunciation of the world is first described, and then 'Tasya Prajnaa Pratishthitaa' describes the state in Paramatman. In the sixty-ninth verse, 'Yaa Nishaa Sarvabhootaanaam' and 'Yasyaam Jaagrati Bhootaani' describe the renunciation of the world, and 'Tasyaam Jaagarti Samyamee' and 'Saa Nishaa Pashyato Muneh' describe the state in Paramatman. In the seventieth and seventy-first verses, the renunciation of the world is first described, and then 'Sa Shaantimadhigacchati' describes the state in Paramatman. In the seventy-second verse, 'Nainam Praapya Vimuhyati' describes the renunciation of the world, and 'Brahmanirvaanamrichchhati' and other phrases describe the state in Paramatman. Connection: Now, the answer to the second question, 'How does the Sthitaprajna speak?', is provided in the next two verses.