अर्जुन उवाच -
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव ।
स्थितधी: किं प्रभाषेत किमासीत व्रजेत किम् ॥ २-५४ ॥

Arjuna uvāca -
sthita-prajñasya kā bhāṣā samādhi-sthasya keśava |
sthita-dhīḥ kiṁ prabhāṣeta kim-āsīta vrajeta kim || 2.54 ||

Krishna has, in a way, completed his exposition of Sankhya and Karma yoga, their sadhana and goal alike. He has also shown when the sadhaka would reach his goal and what, in a nutshell, is the ultimate fruition of yogasadhana. Krishna’s description would naturally have their relevance and purpose, only when Arjuna, to whom they are addressed, is able to grasp what he heard and express his reaction to the message. Arjuna’s response shows that he did grasp Krishna’s teaching. That is why he asks:

Arjuna’s questions are basically two; but they cover the entire range of Yoga and its practical fruition. Equally so, they bring forth the nature of the Knower’s inward and outward life. It is very significant that Arjuna uses the word ‘sthitaprajna’ in his first question, whereas he uses ‘sthitadhee’ in the next.

How can the ‘samadhistha sthitaprajna’ be described, is what Arjuna asks first. “How will the sthita-dhee speak? How will he be resting. And how will he move about in the world and interact with people?” – he asks next.

This portion of the second chapter of Bhagavad Gita is called “sthita-prajna prakarana” It is a very deep and subtle enunciation which brings great value and clarity to the whole spiritual and philosophical exposition of our land. In many of the unique excellences which Gita has, this is a significant one. It shines distinctly with all its emphasis and revelation. The manner in which Krishna answers Arjuna shows how well a dialogue can be conducted, even in a battlefield. Generally subtle philosophical discussions are held in calm environments and leisurely spells. In spite of the fact that the situation here is entirely different, neither Krishna nor Arjuna has allowed fullness and sublimity of the discussions and the messages imparted to suffer the least.

The first question of Arjuna has its special note: “sthitaprajnasya samadhisthasya ka bhasha” – “What is the description of the sthitaprajna seated in samadhi?” In other words, how would Krishna describe the Yogic Knower absorbed in samadhi?” One’s prajna (consciousness) becomes sthita (steady and still) only in samadhi. At all other times the prajna will remain active, generating thoughts and reflections. So the sthitaprajna will not be able to speak or describe his state himself. His sthitaprajnata has to be described by another person, who knows about it well. By wording the question in this manner, Arjuna shows how keen he was in listening to Krishna.

Vedavyasa, too, is showing his great insight and purpose while penning the whole dialogue. More than sketching the biography of the rulers and the ruled of his time, the Sage intends to lay down before the people of the land a message that would last for all times. The intricacies of human behaviour, the sublime purpose of all our interactions, the hidden potential the human personality contains and hosts within itself, how this can be brought to manifest in all relevance and usefulness, ultimately how the individual has the full scope to outlive and assimilate all challenges and inputs from the world around him, these and allied questions are clearly set forth in the narrations of Vedavyasa, whatever be the scenes and events before him.

Philosophy is truly a complement to our external life. It is not to be read and reflected in the leisure of retirement. Instead, it is to be read and applied to the actual needs and riddles of life right from early stages. Arjuna’s enquiry focuses these points with an emphasis that is hardly found elsewhere.

In the next question of Arjuna, he has used a different note and basis. The sthitadhee can speak himself, because he is no more in his sthitaprajna state of samadhi. His speech naturally will strike a difference from that of the rest. What is that difference? Sthitaprajna will be still and absorded into himself. The sthitadhee is not so. He can be quite vocal and even eloquent. Arjuna wants to know how will the sthitadhee take his rest. In other words, what will be his mind like when he stops his activities any time and withdraws into restfulness? Will his mind be brooding and bothering in the same way as that of the ordinary people? Or there is a clear distinction? And lastly, how will he move about, conduct his vyavahara, without causing any disturbance to his own sthitaprajnata treasure. He can even be a greatly helpful source for others. With his unique attainment, he can immensely contribute to the inner welfare of others around.

On close analysis, Arjuna’s questions cover what a seeker wishes to know about the supreme spiritual state. They are also meant to throw light on how a Knower distinguishes himself from the rest of mankind, both in the matter of inward absorption and external interactions. Where lies the difference between a spiritual Knower and a non-Knower? Do spiritual life and its fulfillment pose a conflict to the life in the world? Will life in the world and the interactions it warrants bring about any dislodgement for the Knower from this inward state? Will the world also find the Knower’s presence and movements any disturbance or disharmony? Or, these will be enriching to the world too? How does the Knower ensure that his pursuit of activities in the external world does not disturb him, instead it turns out to be a great enrichment to his life of spiritual enlightenment?

In short, Arjuna is requesting Krishna to give a full description of the sthitaprajna state, samadhi, and also about the sthitadhee state. One refers to the individual’s inward absorptional state and the other to the interactional life of the Knower.

By getting ample clarification in this manner about both aspects of Yoga – the absorptional and interactional aspects – the study and pursuit of saadhana will stand to derive more depth and comprehensiveness. So Arjuna’s enquiries are quite timely, relevant and useful to all seekers of spiritual wisdom and yoga. We have quite a number of Upanishads, where Self-knowledge and Self-Knowers are presented and explained. But the words sthitaprajna and sthitadhee are not mentioned in them. These two concepts, especially the background in which they are presented here in Gita, throw special light on the whole subject of Self-knowledge and Self-Knower.