Part 2: Essence of Bhagavad Gita Decoded
śrutivipratipannā te yadā sthāsyati niścalā I samādhāvacalā buddhis tadā yogamavāpsyasi II 2.53
2.53 When you are not confused by what you have heard and your wisdom stands steady and unmoving in the Self, you shall attain Self–realization.
arjuna uvāca
sthitaprajñasya kā bhāṣā samādhisthasya keśava I sthitadhīḥ kiṁ prabhāṣeta kimāsīta vrajeta kim II 2.54
2.54 O Keśava! What is the description of one who stays in the space of completion in present moment and is merged in the restful awareness of truth and wisdom? How does one of steady wisdom speak, how does he sit, how does he walk?
śrībhagavānuvāca prajahāti yadā kāmān sarvānpārtha manogatān I ātmanyevātmanā tuṣṭaḥ sthitaprajñastadocyate II 2.55
2.55 Śrī Bhagavān says: O Pārtha, a man who casts off completely all the desires of the mind and is satisfied in the Self by the Self, He is said to be Sthitaprajña, one of steady wisdom in completion.
duḥkheṣv anudvigna-manāḥ sukheṣu vigataspṛhaḥ I vītarāgabhayakrodhaḥ sthitadhīrmunirucyate II 2.56
2.56 He whose mind is not disturbed by adversity and who, in prosperity, does not go after other pleasures, he who is free from attachment, fear or anger is called a sage of steady wisdom.
yaḥ sarvatrānabhisnehas tat tat prāpya śubhāśubham I nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā II 2.57
2.57 His wisdom is fixed who is everywhere without attachment, meeting with anything good or bad and who neither rejoices nor hates.
yadā saṁharate cāyaṁ kūrmo 'ṅgānīva sarvaśaḥ I indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā II 2.58
2.58 As the tortoise withdraws its limbs from all sides, when a person withdraws his senses from the sense-objects, his wisdom becomes steady in completion.
viṣayā vinivartante nirāhārasya dehinaḥ I rasavarjaṁ raso'pyasya paraṁ dṛṣṭvā nivartate II 2.59
2.59 From the body, the sense objects turn away, but the desires remain; his desires also leave him on seeing the Supreme.
yatato hyapi kaunteya puruṣasya vipaścitaḥ I indriyāṇi pramāthīni haranti prasabhaṁ manaḥ II 2.60
2.60 O Kaunteya (son of Kuntī), the turbulent senses carry away the mind of a wise man, though he is striving to be in control.
tāni sarvāṇi saṁyamya yukta āsīta matparaḥ I vaśe hi yasyendriyāṇi tasya prajñāpratiṣṭhitā II 2.61
2.61 Having restrained them all, he should sit steadfast, intent on Me. His mind is steady in the present whose senses are under control.
dhyāyato viṣayānpuṁsaḥ saṅgasteṣūpajāyate I saṅgātsañjāyate kāmaḥ kāmātkrodhobhijāyate II 2.62
2.62 When a man thinks of objects, it gives rise to attachment for them. From attachment, desire arises; from desire, anger is born.
krodhād bhavati saṁmohaḥ saṁmohāt smṛtivibhramaḥ I smṛtibhraṁśād buddhināśo buddhināśātpraṇaśyati II 2.63
2.63 From anger arises delusion, from delusion, loss of memory, from loss of memory, the destruction of discrimination, from destruction of discrimination, he perishes.
rāgadveṣaviyuktaistu viṣayānindriyaiścaran I ātmavaśyairvidheyātmā prasādamadhigacchati II 2.64
2.64 The self-controlled man, moving among objects with his senses under control, free from both attraction and repulsion, attains peace.
prasāde sarvaduḥkhānāṁ hānirasyopajāyate I prasannacetaso hyāśu buddhiḥ paryavatiṣṭhate II 2.65
2.65 All pains are destroyed in that peace, for the intellect of the tranquil-minded soon becomes steady.
nāsti buddhirayuktasya na cāyuktasya bhāvanā I na cābhāvayataḥ śāntir aśāntasya kutaḥ sukham II 2.66
2.66 A person not in self awareness cannot be wise or happy or peaceful. How can there be happiness to one without peace?
indriyāṇāṁ hi caratāṁ yanmano 'nuvidhīyate I tadasya harati prajñāṁ vāyurnāvamivāmbhasi II 2.67
2.67 He loses his awareness of the present moment when his mind follows the wandering senses, just as the wind carries away a boat on the waters.
tasmādyasya mahābāho nigṛhītāni sarvaśaḥ I indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā II 2.68
2.68 O Mahābāho (mighty-armed one), his knowledge is therefore steady whose senses are completely detached from sense objects.
yā niśā sarvabhūtānāṁ tasyāṁ jāgarti saṁyamī I yasyāṁ jāgrati bhūtāni sā niśā paśyato muneḥ II 2.69
2.69 The self–controlled man lies awake in that which is night to all beings. That in which all beings are awake is the night for the sage who sees.
āpūryamāṇ amacala-pratiṣṭhaṁ samudramāpaḥ praviśanti yadvat I tadvatkāmā yaṁ praviśanti sarve sa śāntimāpnoti na kāmakāmī II 2.70
2.70 Just as all waters enter the ocean, he attains peace into whom all desires enter, which when filled from all sides, remains unmoved; not the desirer of desires.
vihāya kāmānyaḥ sarvān pumāṁścarati niḥspṛhaḥ I nirmamo nirahañkāraḥ sa śāntimadhigacchati II 2.71
2.71 The man who moves about abandoning all desires, without longing, without the sense of I and mine, attains peace.
eṣā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati I thitvāsyāmantakāle'pi brahmanirvāṇamṛcchati II 2.72
2.72 O Pārtha, this is the state of Brahman, Brāhmī-sthiti; none is deluded after attaining this. Even at the end of life, one attains Brahmanirvāṇa, oneness with Brahman when established in this state.
iti śrī mad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṁvāde sāṅkhya yogo nāma dvitīyo'dhyāyaḥ II
In the Upaniṣad of Śrimad Bhagavad Gītā, the scripture of yoga dealing with Brahmavidyā Yogaśāstra, the science of Brahman, the Supreme Absolute, in the form of Śrī Kṛṣṇārjuna saṁvād, dialogue between Śrī Kṛṣṇa-Arjuna, this is the second chapter named, Sāṅkhya Yogaḥ, 'The Yoga of Knowledge of Completion.'
It is here that we enter into the real Gītā. It is from here that Bhagavān or God, Nārāyaṇa starts speaking Gītopaniṣad into the listening of Nara Arjuna, and through Arjuna into the listening of the whole of humanity. Until now Kṛṣṇa was speaking as Vāsudeva Kṛṣṇa, but it is only from here that Kṛṣṇa sings as Parabrahma Kṛṣṇa, in His divine state as Bhagavān, the universal Kṛṣṇa.