Bhagavad Gita Chapter 2, Verse 55 (BG 2.55) — Meaning, Translation & Commentary

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).

# BG 2.55 By describing the inner and outer life of one who has realized the Self, the Bhagavad Gita helps us distinguish the true teacher from the hypocrites—those wolves in sheep's clothing who masquerade as spiritual guides. Moreover, this passage holds special significance for seekers, for it elaborates in detail the life values necessary for Self-realization and how the mind should be constituted in various circumstances. In the opening verse of this section itself are described all the characteristics of the inner mental state of the wise person that we must come to know. Only when we become thoroughly familiar with the distinctive fragrance of these flower-like words blooming in the garden of the Upanishads can we truly understand the words employed in this verse. The person who has abandoned all desires dwelling in the mind is called one of steady wisdom. When we study this verse in the context of what Sri Krishna has thus far taught, we can truly experience the Upanishadic fragrance through the inspiring words of Vyasa. An intellect obscured by ignorance of one's true nature becomes fertile ground for desires to flourish. Yet when a person's ignorance is dispelled by true knowledge of the Self, desirelessness becomes natural. Here, the negation of the effect negates the cause. Where desires do not exist, ignorance has been destroyed, and knowledge shines forth. If this were the sole characteristic distinguishing the wise from ordinary people, then any educated person today would consider the Hindu sage a fool—for after Self-realization, such a wise person would lose even the capacity to desire. What is desire? It is the mind's faculty to plan for acquiring in the future something that will bring greater happiness. The wise person would lose this faculty too—such is the criticism leveled by materialists. Yet this verse cannot be criticized in this manner, for the second line reveals that the wise person remains satisfied in their own blissful nature. It does not merely say that they abandon all desires; rather, it affirms that they certainly experience the bliss of the Self. It is a well-known fact that toys with which a child plays in childhood are abandoned in youth. As one grows older, desires change, and things that seemed attractive in youth no longer hold any appeal. In the state of ignorance, a person knows themselves as a limited ego. Therefore, the craving for sense enjoyment and attachment to one's feelings and thoughts are natural. When ignorance is destroyed, this ego dissolves into its pure, infinite nature, and the person of steady wisdom remains satisfied through the Self, in the Self alone. All desires cease because they themselves become established as bliss itself.