Overview of second chapter (5 sections):

1-10 Arjuna’s question and further surrender.

11-30: Atma Jnana: Fight: As the soul is eternal, compassion for the temporary body is ignorant & useless (counter’s Arjuna’s compassion argument – How can I kill my relative)

– Krishna gives Atma Jnana, soul is indestructible so fight.

31 to 38: Karma-Kanda (1st application of Atma Jnana): By doing your prescribed duty as a warrior, you will enjoy (counters Arjuna’s enjoyment argument)

– By fighting attend heaven or earthly rule, either way you will enjoy

39-53: Nishkama Karma Yoga (2nd application of Atma – Jnana). Fight with detachment then no sinful reaction (counters Arjuna’s Fear of sinful reactions)

– In Karma Kanda, the focus is on performing rituals and actions for attaining material benefits, such as achieving heavenly pleasures (Swarga). However, in Karma Yoga, the emphasis shifts towards seeking liberation (Moksha) and transcending the material realm. Arjuna’s fears of sinful reactions are unfounded when actions are performed in the mode of Yoga, where one acts without attachment to the results and with a sense of selflessness (Yoga Samutam Yoga Uchyate). By acting in this manner, one can rise above the mundane consequences of karma and attain a state of freedom from afflictions (Anamayam).

54 to 72 characteristic of Sthita-Prajna.

– After hearing Krishna’s teachings, Arjuna is left with a question: Who is this person who embodies the qualities of a Karma Yogi as described by Krishna? In verse 2.53 of the Bhagavad Gita, Krishna states, “tadā yogam avāpsyasi,” meaning that one attains yoga or spiritual union when they are not disturbed by the allurements of material enjoyment. Arjuna seeks to understand the characteristics of such a person, which is the essence of his question. Krishna proceeds to answer this inquiry in the last section, where He discusses the characteristics of a “Sthita-Prajna” or one with steady wisdom.

BG 2.54

arjuna uvaca

sthita-prajnasya ka bhasha

samadhi-sthasya kesava

sthita-dhih kim prabhasheta

kim asita vrajeta kim

SYNONYMS

arjunah uvaca — Arjuna said; sthita-prajnasya — of one who is situated in fixed Krishna consciousness; ka — what; bhasha — language; samadhi-sthasya — of one situated in trance; kesava — O Krishna; sthita-dhih — one fixed in Krishna consciousness; kim — what; prabhasheta — speaks; kim — how; asita — does remain still; vrajeta — walks; kim — how.

TRANSLATION

Arjuna said: O Krishna, 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?

Arjuna is asking questions based on his current level of thinking. He is a pure devotee, but in this particular situation orchestrated by yoga maya. And he is gripped under its influence, confused by bodily misconceptions and misidentification. At this stage, Arjuna’s main concern is whether he should engage in battle or refrain from it. He contemplates whether a person situated in Samadhi, who attains yoga, would fight or not, seeking to understand the characteristics of such an individual.

During formal sessions or classes, the audience typically retains only about 20% of what the speaker communicates. The specific 20% that strikes a chord with them varies, often aligning with their agreement or disagreement with the speaker’s words. In Arjuna’s case, Krishna has spoken extensively from verses 11 to 53, but Arjuna’s primary focus is on the question of whether he should fight or not. Krishna explicitly instructs Arjuna to fight in verses 37 and 38. However, from verses 39 to 53, Krishna primarily discusses transcendental matters without explicit references to fighting. Verse 49 specifically mentions setting aside abominable work (Durena He Avram Karma). Here, Krishna refers to Karma-Kanda, which does not lead to liberation (Vara or Mukti). From Arjuna’s perspective, killing one’s relatives, especially one’s teacher and grandfather, falls under the category of abominable work (Avaram Karma). As the last 14 verses do not explicitly address the topic of fighting, Arjuna poses the question about whether a yogi would fight or not and seeks to understand: What are the characteristics of such a person? Arjuna enquires:

1. “sthita-prajnasya ka bhasha”: Arjuna asks about the language or characteristic of a person who is situated in Samadhi. This question seeks to understand the defining characteristics or qualities of such an individual.

2. “samadhi-sthasya kesava”: Arjuna inquires about the person who is situated in Samadhi. He seeks to understand the nature or attributes of such an individual.

3. “sthita-dhih kim prabhasheta”: Arjuna wonders how a person in Samadhi speaks. This question pertains to the manner of speech or communication of an individual in that state.

4. “kim asita”: Arjuna asks about the sitting posture of a person in Samadhi. This question signifies not only the physical act of sitting but also the regulation and control of senses, indicating self-mastery or restraint.

5. “vrajeta kim”: Arjuna inquires about how a person in Samadhi moves or walks. This question relates to how such an individual engages with the world filled with temptations and sense objects.

Now, if we examine this question from an external perspective, it may seem like a query about someone like Mr. Universe during a sports contest: How does such a person sit? What is their style of walking? How do they speak? However, it is evident that Arjuna is not interested in such superficial aspects. Instead, his questioning delves into serious philosophical matters. These words indicate a deeper meaning, and should not be interpreted literally.

Srila Baladev Vidyabhusan explained that “Bhasya” generally denotes a commentary. For example, “Govind Bhasya” is Srila Baladev Vidyabhusan’s commentary on Vedanta Sutra, and “Tika” is considered a sub-commentary or commentary on commentary, such as the book “Surrender unto Me” being a commentary on Srila Prabhupada’s commentary. Therefore, “Bhasya” or “Bhasha” does not solely refer to language, but rather to the description of something and its characteristics.

So, when Arjuna asks “Ka Bhasa,” he is inquiring about how the commentary or description of that particular person is done and what are the defining characteristics of such a person. When he asks “Kim prabhasheta,” he is seeking to understand the manner of speech of that person. And when he asks “Kim asita,” he wants to know how such a person sits, which not only refers to the physical act of sitting but also to the regulation of senses and self-mastery. Similarly, “Kim vrajeta” pertains to how such a person moves or engages with the world full of temptations and sense objects. These four questions are answered by Krishna in the subsequent verses.

In verse 55, Krishna addresses “Ka Bhasha” by revealing the defining characteristics of such a person. The manner of speech is answered in verses 56 and 57, where Krishna explains “Kim prabhasheta.” The topic of how such a person sits and regulates their senses is discussed in verses 58 to 63, answering “Kim asita.” Finally, verses 64 to 71 shed light on “Kim vrajeta,” describing how the person moves around and engages with the world despite its temptations.

These questions and their corresponding answers provided by Krishna demonstrate the depth of Arjuna’s philosophical inquiry and the profound teachings conveyed in the context of the dialogue.