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 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: O Keshava! What are the characteristics of a man of steady wisdom, established in the Supreme Self? How does that man of steady wisdom speak, how does he sit, and how does he walk? Commentary: 2.54. Explanation — The questions Arjuna has asked here regarding the man of steady wisdom arose from a doubt that first emerged in his mind concerning action and wisdom (verses 2.47-50). However, after the Lord stated in verses 52-53 that when his intellect crosses beyond the mire of delusion and the confusion arising from conflicting scriptural injunctions, he will attain Yoga, Arjuna wondered: "When I attain Yoga and become a man of steady wisdom, what will my characteristics be?" Therefore, Arjuna first asked this personal doubt of his. The other doubt concerning action and wisdom, i.e., regarding the principle, he asked later after the description of the characteristics of a man of steady wisdom (in verse 3.12). Had Arjuna asked the question about the principle here in verse 54 itself, the opportunity to ask about the man of steady wisdom would have been pushed far away. 'Of one established in samadhi' — The term 'samadhishtha' here refers to one who has attained the Supreme Self. 'Of steady wisdom' — This term denotes both the aspirant (sadhaka) and the perfected one (siddha). An aspirant whose resolve is firm, who is never shaken from the practice, is also a man of steady wisdom. And a perfected one, whose intellect has become steady due to the direct experience of the Supreme Reality, is also a man of steady wisdom. Therefore, here the term 'man of steady wisdom' encompasses both the aspirant and the perfected one. Earlier, from verses 41 to 45 and from 47 to 53, the description pertained to aspirants; hence, in the following verses, while describing the characteristics of the perfected one, the aspirant is also described. A doubt may arise here: Arjuna asked specifically about the perfected man of steady wisdom using the term 'samadhishtha', so why did the Lord include matters pertaining to aspirants while describing the characteristics of a man of steady wisdom? The resolution is this: For a Jnana Yogi (aspirant on the path of knowledge), detachment from actions generally occurs even in the stage of practice (sadhana-avastha). In the perfected stage (siddha-avastha), he becomes especially withdrawn from actions. For a Bhakti Yogi (aspirant on the path of devotion), even in the stage of practice, there is an inclination and abundance of actions related to the Lord, such as chanting, meditation, holy company, and self-study. In the perfected stage, actions related to the Lord are performed with special intensity. Thus, for both the Jnana Yogi and the Bhakti Yogi, a distinction arises between the stage of practice and the perfected stage. However, for a Karma Yogi (aspirant on the path of selfless action), there is no such distinction between the stage of practice and the perfected stage. The flow of performing actions continues unchanged in both states. The reason is that in the stage of practice, his flow of performing actions existed, and in his becoming established in Yoga, actions themselves were the primary cause. Therefore, while describing the characteristics of the perfected one, the Lord has also stated the practices by which an aspirant can become perfected, as well as the characteristics of those who have become perfected. 'What speech' — By what words is a man of steady wisdom, established in the Supreme Self, described? i.e., what are his characteristics? (The Lord answers this in the following verse.) 'How does he speak' — How does that man of steady wisdom speak? (The Lord answers this in verses 56-69.) 'How does he sit' — How does he sit? i.e., how is he withdrawn from the world? (The Lord answers this from verse 58 to verse 63.) 'How does he walk' — How does he walk? i.e., how does he conduct himself? (The Lord answers this from verse 64 to verse 71.) Connection — Now, in the following verse, the Lord answers Arjuna's first question.