श्रीभगवानुवाच |
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् |
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ||२-५५||


śrībhagavānuvāca .
prajahāti yadā kāmānsarvānpārtha manogatān .
ātmanyevātmanā tuṣṭaḥ sthitaprajñastadocyate ||2-55||



2.55. The Bhagavat said O son of Prtha ! When a man casts off all desires existing in his mind and remains content in the Self by the self (mind), then he is called ‘a man-of-stabilized-intellect.

Shri Purohit Swami

2.55 Lord Shri Krishna replied: When a man has given up the desires of his heart and is satisfied with the Self alone, be sure that he has reached the highest state.

Sri Abhinav Gupta

2.55 Prajahati etc. [The expression ‘a man-of-stabilized-intellect’ denotes] a man whose intellect has stabilized, i.e., has grown roots. Growing roots is growing roots permanently on the Self. For, if that is achieved, the agitation in the form of desire born of the distraction by sense-objects comes to an end. Therefore, the nomenclature ‘a man-of-stabilized-intellect’ applied to a man-of-Yoga, has an etymological sense and it is appropriate in this way. In this manner one estion has been answered.

Sri Ramanuja

2.55 The Lord said When a person is satisfied in himself with himself, i.e. when his mind depends on the self within himself; and being content with that, expels all the desires of the mind which are different from that state of mind - then he is said to be a man of firm wisdom. This is the highest form of devotion of knowledge.

Then, the lower state, not far below it, of one established in firm wisdom, is described:

Sri Shankaracharya

2.55 In the verses beginning from, ‘When one fully renounces৷৷.’, and ending with the completion the Chapter, instruction about the characteristics of the man of steady wisdom and the disciplines (he had to pass through) is being given both for the one who has, indeed, applied himself to steadfastness in the Yoga of Knowledge after having renounced rites and duties from the very beginning [Even while he is in the stage of celibacy.], and for the one who has (applied himself to this after having passed) through the path of Karma-yoga. For in all the scriptures without exception, dealing, with spirituality, whatever are the characteristics of the man of realization are themselves presented as the disciplines for an aspirant, because these (characteristics) are the result of effort. And those that are the disciplines reiring effort, they become the characteristics (of the man of realization). [There are two kinds of sannyasa vidvat (renunciation that naturally follows Realization), and vividisa, formal renunciation for undertaking the disciplines which lead to that Realization. According to A.G. the characteristics presented in this and the following verses describe not only the vidvat-sannyasin, but are also meant as disciplines for the vividisa-sannyasin.-Tr.] O Partha, yada, when, at the time when; prajahati, one fully renounces; sarvan, all; the kaman, desires, varieties of desires; manogatan, that have entered the mind, entered into the heart . If all desires are renounced while the need for maintaining the body persists, then, in the absence of anything to bring satisfaction, there may arise the possibility of one’s behaving like lunatics or drunkards. [A lunatic is one who has lost his power of discrimination, and a drunkard is one who has that power but ignores it.] Hence it is said: Tustah, remains satisfied; atmani eva, in the Self alone, in the very nature of the inmost Self; atmana, by the Self which is his own indifferent to external gains, and satiated with everything else on account of having attained the nector of realization of the supreme Goal; tada, then; ucyate, he is called; sthita-prajnah, a man of steady wisdom, a man of realization, one whose wisdom, arising from the discrimination between the Self and the not-Self, is stable. The idea is that the man of steady wisdom is a monk, who has renounced the desire for progeny, wealth and the worlds, and who delights in the Self and disports in the Self.

Swami Adidevananda

2.55 The Lord said When a man renounces all the desires of the mind, O Arjuna, when he is satisfied in himself with himself, then he is said to be of firm wisdom.

Swami Gambirananda

2.55 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.

Swami Sivananda

2.55 The Blessed Lord said When a man completely casts off, O Arjuna, all the desires of the mind and is satisfied in the Self by the Self, then is he said to be one of steady wisdom.


Swami Sivananda

2.55 प्रजहाति casts off? यदा when? कामान् desires? सर्वान् all? पार्थ O Partha? मनोगतान् of the mind? आत्मनि in the Self? एव only? आत्मना by the Self? तुष्टः satisfied? स्थितप्रज्ञः of steady wisdom? तदा then? उच्यते (he) is called.Commentary In this verse Lord Krishna gives His answer to the first part of Arjunas estion.If anyone gets sugarcandy will he crave for blacksugar Certainly not. If anyone can attain the supreme bliss of the Self? will he thirst for the sensual pleasures No? not at all. The sumtotal of all the pleasures of the world will seem worthless for the sage of steady wisdom who is satisfied in the Self. (Cf.III.17VI.7?8).