अर्जुन उवाच | स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव | स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ||२-५४||
arjuna uvāca . sthitaprajñasya kā bhāṣā samādhisthasya keśava . sthitadhīḥ kiṃ prabhāṣeta kimāsīta vrajeta kim ||2-54||
2.54. Arjuna said O Kesava ! What is the connotation of sthita-prajna (a man-of-stabilized-intellect), [applied] to a man fixed in concentration ? What would sthira-dhih (the fixed-minded) convey ? Where would the fixed-minded abide ? And what would be reach ?
Shri Purohit Swami
2.54 Arjuna asked: My Lord! How can we recognise the saint who has attained Pure Intellect, who has reached this state of Bliss, and whose mind is steady? how does he talk, how does he live, and how does he act?
Sri Abhinav Gupta
2.54 Sthita-prajnasya etc. By the statement ‘When the determing faculty shall stand [firm in concentration, at that time you shall attain Yoga - above II, 55]’ it has been [virtually] stated there that the appellation sthita-prajna (man-of-stabilized-intellect) is a nomenclature signifying man-of-Yoga who is fixed in concentration. Now, what is the connotation of it, i.e., what is the basis for the usage of this nomenclature ? For, [connotation is that] basing on which a particular meaning is connoted by words. Does the appellation sthita-prajna of the man-of-Yoga speak of him through its traditional (or conventional) force of the word or through its force of etymology ? This is the first estion. Of course, regarding the traditional force of the word there is no doubt at all. [For, it has no such force in it]. Yet, the present estion is to make the etymological meaning-though it is already available-clear by explaining the basis for definition of special nature.
The expression sthira-dhih has for its imports both the expression [itself] and its meaning ’the fixed-minded’. Of them, does the expression sthira-dhih denote that meaning alone which is indicated by the force of its components; or else does it denote the ascetic also ? This is the second estion.
Again, where would that firm-minded man-of-Yoga abide i.e., what would he practise; or what would his firmness depend on ? This is the third [estion].
And what world he achieve by practising ? This is the fourth [estion].
These four estions are decided one by one by the Bhagavat [in the seel].
2.54 Arjuna said What is the speech of a man of firm wisdom who is abiding with the mind controlled? What words can describe his state? What is his nature? This is the meaning of ‘How does a man of firm wisdom speak etc.?’
His specific conduct is now described as his nature can be inferred therefrom.
2.54 O Kesava, ka, what; is the bhasa, description, the language (for the description) how is he described by others ; sthita-prajnasya, of a man of steady wisdom, of one whose realization, ‘I am the supreme Brahman’, remains steady; samadhi-sthasya, of one who is Self-absorbed? Or kim, how; does the sthitadhih, dhih, man of steady wisdom; himself probhaseta, speak? How does he asita, sit? How does he vrajeta, move about? That is to say, of what kind is his sitting or moving? Through this verse Arjuna asks for a description of the man of steady wisdom.
2.54 Arjuna said What is the mode of speech of him who is of firm wisdom, who is established in the control of the mind? What will a man of firm wisdom speaks, O Krsna? How does he sit? How does he move?
2.54 Arjuna said O kesava, what is the description of a man of steady wisdom who is Self-absorbed? How does the man of steady wisdom speak? How does he sit? How does he move about?
2.54 Arjuna said What, O Krishna, is the description of him who has steady wisdom, and is merged in the superconscious state? How does one of steady wisdom speak, how does he sit, how does he walk?
2.54 स्थितप्रज्ञस्य of the (sage of) steady wisdom? का what? भाषा description? समाधिस्थस्य of the (man) merged in the superconscious state? केशव O Kesava? स्थितधीः the sage of steady wisdom? किम् what (how)? प्रभाषेत speaks? किम् what (how)? आसीत sits? व्रजेत walks? किम् what (how).Commentary Arjuna wants to know from Lord Krishna the characteristic marks of one who is established in the Self in Samadhi how he speaks? how he sits? how he moves about.The characteristic marks of the sage of steady wisdom and the means of attaining that steady knowledge of the Self are described in the verses from 55 to 72 of this chapter.Steady wisdom is settled knowledge of ones identity with Brahman attained by direct realisation. (Cf.XIV.21? 27).