FolioCorpusBhagavad-gītā

Bhagavad-gītā 2.54

अर्जुन उवाच स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव । स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥ ५४ ॥
arjuna uvāca
[arjuna uvaacha]
sthita-prajñasya kā bhāṣā
[sthita-prajnasya kaa bhaashaa]
samādhi-sthasya keśava
[samaadhi-sthasya keshava]
sthita-dhīḥ kiṁ prabhāṣeta
[sthita-dheeh kim prabhaasheta]
kim āsīta vrajeta kim
[kim aaseeta vrajeta kim]
Word-for-word
arjunaḥ uvāca — Arjuna said sthita - prajñasya — of one who is situated in fixed Kṛṣṇa consciousness kā — what bhāṣā — language samādhi - sthasya — of one situated in trance keśava — O Kṛṣṇa sthita - dhīḥ — one fixed in Kṛṣṇa consciousness kim — what prabhāṣeta — speaks kim — how āsīta — does remain still vrajeta — walks kim — how .
Blended reading (Sanskrit + English inline)
arjuna uvāca
arjunaḥ uvāca
Arjuna said
sthita-prajñasya kā bhāṣā
sthita - prajñasya
of one who is situated in fixed Kṛṣṇa consciousness
kā
what
bhāṣā
language
samādhi-sthasya keśava
samādhi - sthasya
of one situated in trance
keśava
O Kṛṣṇa
sthita-dhīḥ kiṁ prabhāṣeta
sthita - dhīḥ
one fixed in Kṛṣṇa consciousness
kim
what
prabhāṣeta
speaks
kim āsīta vrajeta kim
kim
how
āsīta
does remain still
vrajeta
walks
kim
how .
Important Words
  • sthita - prajñasya — of one whose wisdom is established
    Compound genitive — *of one whose prajñā is stationed*. The chapter's culminating title. Sthita-prajña is the name for the realized soul of the Gītā's anthropology; verses 55-72 elaborate it.
  • bhāṣā — speech, language
    From √bhāṣ — to speak. *What language?* Arjuna asks for outward signs — speech being the first. The verse opens a fourfold question: speak, sit, walk, talk.
  • samādhi - sthasya — of one fixed in samādhi
    Compound genitive — *of one stationed in samādhi*. Echoes verse 53's samādhau acalā buddhiḥ. Arjuna picks up Kṛṣṇa's vocabulary exactly — the disciple is listening.
  • keśava — O Keśava
    Vocative — *O slayer of Keśī*, or *O long-haired one*. The Gauḍīya commentaries note that addressing the Lord by His demon-slayer names while asking about the self-controlled is fitting: Keśava slays the inner demons of the saṁyamī's enemies.
  • vrajeta — may walk
    Optative of √vraj — to go. Even the *walking* — the smallest outward sign — is asked about. Arjuna wants the picture concrete, body-level. He is preparing to imitate.
Arjuna said: O Kṛṣṇa, what are the symptoms of one whose consciousness is thus merged in transcendence? How does he speak, and what is his language? How does he sit, and how does he walk?
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Arjuna asks his second real question of the Gītā: not metaphysical doctrine, but lived practice. How does the sthita-prajña look from outside? How does he speak, sit, walk? He wants the texture of the realized life.
Further notes (विवरण · Vivaraṇa)
Sthita-prajña — 'one of steady wisdom' — enters the Gītā here for the first time and becomes the technical term for the karma-yoga adept. Arjuna's question is delightfully practical: speech, posture, gait — the three bodily indices of inner state. Kṛṣṇa's answer (2.55-2.72) is the most extended single response in the Gītā so far, and constitutes the chapter's celebrated coda.
Prose order (अन्वय · Anvaya)
हे केशव! समाधि-स्थस्य स्थित-प्रज्ञस्य का भाषा ? स्थित-धीः किम् प्रभाषेत, किम् आसीत, किम् व्रजेत ?
he keśava! samādhi-sthasya sthita-prajñasya kā bhāṣā ? sthita-dhīḥ kim prabhāṣeta, kim āsīta, kim vrajeta ?
Arjuna said: O Keśava, what is the description of one of steady wisdom, established in samādhi? How does one of steady understanding speak, sit, walk?
Word split (पदच्छेद · Padaccheda)
अर्जुनः उवाच
arjunaḥ uvāca
स्थित-प्रज्ञस्य का भाषा समाधि-स्थस्य केशव । स्थित-धीः किम् प्रभाषेत किम् आसीत व्रजेत किम् ॥
sthita-prajñasya kā bhāṣā samādhi-sthasya keśava | sthita-dhīḥ kim prabhāṣeta kim āsīta vrajeta kim ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
स्थित-प्रज्ञस्य sthita-prajñasya स्थित (p.p.p. (past passive participle)) + प्रज्ञा (f.) gen.sg. (genitive singular)m., bahuvrīhi cpd. (compound), 'of one whose wisdom is steady' of one of steady wisdom
का kā किम् (interr. (interrogative)) nom.sg. (nominative singular)f. what
भाषा bhāṣā भाषा (f.) nom.sg. (nominative singular), 'description, manner of speech' description
समाधि-स्थस्य samādhi-sthasya समाधि (m.) + स्थ (adj.) gen.sg. (genitive singular)m., tatpuruṣa cpd. (compound), 'established in samādhi' of one established in samādhi
केशव keśava केशव (m.) voc.sg. (vocative singular), 'Long-haired one' O Keśava
स्थित-धीः sthita-dhīḥ स्थित + धी (f.) nom.sg. (nominative singular)m., bahuvrīhi cpd. (compound), 'whose understanding is steady' one of steady understanding
किम् kim किम् (interr. (interrogative)) acc.sg. (accusative singular)n. how, what
प्रभाषेत prabhāṣeta प्र+√भाष् opt. (optative) 3sg.ātm. (ātmanepada / middle voice), 'might speak' might speak
आसीत āsīta √आस् opt. (optative) 3sg.ātm. (ātmanepada / middle voice), 'might sit' might sit
व्रजेत vrajeta √व्रज् opt. (optative) 3sg.par. (parasmaipada / active voice), 'might walk' might walk
Purport

As there are symptoms for each and every man, in terms of his particular situation, similarly one who is Kṛṣṇa conscious has his particular nature – talking, walking, thinking, feeling, etc. As a rich man has his symptoms by which he is known as a rich man, as a diseased man has his symptoms by which he is known as diseased, or as a learned man has his symptoms, so a man in transcendental consciousness of Kṛṣṇa has specific symptoms in various dealings. One can know his specific symptoms from the Bhagavad-gītā. Most important is how the man in Kṛṣṇa consciousness speaks; for speech is the most important quality of any man. It is said that a fool is undiscovered as long as he does not speak, and certainly a well-dressed fool cannot be identified unless he speaks, but as soon as he speaks, he reveals himself at once. The immediate symptom of a Kṛṣṇa conscious man is that he speaks only of Kṛṣṇa and of matters relating to Him. Other symptoms then automatically follow, as stated below.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
54. Arjuna said: O Keśava, what is the description of this person situated in samādhi, the sthita-prajña? What does he speak, how does he sit, how does he move?
Commentary

Hearing about intelligence fixed in samādhi (samādhav acalā buddhiḥ), Arjuna asks about the characteristics of that yogī. Sthita-prajña in this verse has the same meaning as acalā buddhi in the previous verse: fixed intelligence. What qualities can describe the sthita-prajña (kā bhāsā)? What are the qualities of the person situated in samādhi, samādhi stha? Actually the terms sthita-prajña and samādhi-stha both refer to the jīvan-mukta. What will that person say in the face of happiness and distress, respect and disrespect, praise and condemnation (kim prabhāṣeta)? What will he say, either loudly or to himself? In what way will his senses remain unresponsive to the external objects (kim āsīta)? In what way will his senses respond to the objects (vrajeta kim)?

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
54. Arjuna said: O Keśava, what is the description of this person situated in samādhi, the sthita prajña? In agitating circumstances, how will he speak, how will he remain, suppressing his senses, or how will he engage his senses?
Commentary

When the Lord spoke thus, Arjuna wanting to know the characteristics of the sthitha prajña mentioned in the previous verse, a person situated in realization of ātmā, asks questions. There are four questions in this verse. One concerns the situation in samādhi. The other three are concerning the same person in samādhi when subjected to agitating circumstances. How does one describe (kā bhāṣā) a person whose intelligence is fixed (sthita prajñāsya), or the person situated in samādhi (samādhi sthasya)? Bhāṣa means “that by which something is described.” By which qualities can the sthita prajña be defined? When that person becomes subjected to agitating circumstances, how will he behave? How will his words or actions be distinguished from those of others? On receiving praise or blame, affection or hate, what will he say externally or internally (kim prabhāṣeta)? How will he stop the senses from going to sense objects (kim āsīta)? And not stopping the senses, how will he receive those sense objects (kim vrajeta)? These last three are expressed with verbs in the potential mood. (If it were to happen, what would he do?)

Bhūrijana Dāsa Gauḍīya
Commentary

This questions look external but they have internal meanings having to do with one situated in transcendence. The first one will be answered in text 55: What are the symptoms? And that means how does he reveals his position of being in that transcendental consciousness. And Krsna answer is:

[ 2 ‑ What are the symptoms? (How does he reveal his position?) The self‑realized soul has renounced all tinges of sense gratification through having found pleasure in his self. (55) ]

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Arjuna asks four questions as to how to recognize a person situated in Krishna consciousness (Self-

realized soul) or ‘Sthita-prajna’ (One in divine consciousness)

Arjuna’s four questions are:
General symptoms (Answered in 2.55)
How does he speak (Answered in 2.56-2.57)
How does he sit

(Answered in 2.58-2.59)

How does he walk (Answered in 2.64-2.71)

PRACTICAL APPLICATION OF SECTION V

One who is fixed in Krishna consciousness is beyond the disturbance of external material phenomenon. He can experience transcendence even while in this body
Satisfaction is the fundamental symptom of one fixed in understanding of constitutional position

SUMMARISED THEME 2E

CHARACTERISTICS AND BENEFITS OF BUDDHI-YOGA (2.39 – 2.72)

1. Freedom from bondage of work (2.39)

2. No loss or diminution on this path (2.40)

3. Saves one from the greatest danger (2.40)

4. Resolute determination (2.41)

5. Freedom from good and bad reactions (2.50)

6. Freedom from cycle of birth and death (2.51)

7. Indifferent to Vedic rituals (2.52)

8. Realisation of relationship with Krishna as eternal servitor (Samadhi) (2.53)

9. Goes back to Godhead (2.72)

Focus of Learning

(a) “Highest perfection of Self-realisation” implies to realize oneself as an “Eternal Servitor of

Krishna” and one’s only business is to discharge one’s duties in Krishna consciousness

(b) How does a Krishna Consciousness person get instructions, if he neglects Vedic flowery

language?

He comes directly in communion with Krishna by this process
Only one has to simply carry out the orders of the spiritual master and Krishna
Thus one is sure to achieve the results and attain conclusive knowledge
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
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.
Śrī Rāmānujācārya Classical
Translation
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.
Śrī Abhinavagupta Classical
Translation
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].
Swami Sivananda Classical
Translation
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?
Commentary

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).

Swami Gambhīrānanda Classical
Translation
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?
Shri Purohit Swami Classical
Translation
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?
Related values & verses
Primary values
Sthitaprajna (Steady Wisdom)
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 2.55 BG 6.27 BG 12.13-19 SB 3.28.36 SB 5.5.10 SB 11.11.6 CC Madhya 8.66 CC Madhya 23.16 CC Antya 4.190 Muṇḍaka Upaniṣad 3.1.4BRS 1.3.25
Stories
sthitaprajna_epic_primary
Related lectures
Personal Guidance
Arjuna asks the question every serious sādhaka eventually asks: how does one fixed in transcendence speak, sit, and walk?
Practical Applications
  • Give yourself permission to ask 'how does the realized soul actually live?' — and let the answer reshape your daily habits.
  • Identify one realized devotee whose conduct you can study and emulate.
  • Stop hiding behind philosophy; demand of yourself a corresponding way of living.
Reflection Questions
  • What does the conduct of the sthita-prajña look like in modern life?
  • Whose external comportment in my life models the internal state I aspire to?
Analogy

A student who has heard the teaching now asks for the picture of the finished product — what does the realized person look like, talk like, walk like? Arjuna is asking for an icon. The next eighteen verses (55-72) will paint it.

📝 My note

Source: vedabase.io

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