Srimad BhagavadGita

After receiving instructions from Kṛṣṇa, Arjuna now enquires about the internal nature of jñāna yogi who is also called a 'sthitapragña'. Jñāna yoga is acquired as a result of dedicated practice of karma yoga (performing actions without any desire or attachment towards their rewards) and is in turn the means for yogam which is the realisation of the soul in the form of its direct vision. In this śloka Arjuna enquires about the conduct of such a dedicated practitioner of jñāna yoga. In the first part of the śloka Arjuna enquires about the nature of a jñāna yogi. In the latter part of the śloka he enquires about such a jñāna yogi's conduct including his mannerism, speech, etc.

Arjuna says to Kṛṣṇa, "O Keśava! What is the description of a dedicated practitioner of jñāna yoga whose mind is firmly established in the knowledge about the soul? What does this jñāna yogi speak, what kind of activities does he perform with his mind and body?"

samādhisthasya (one who is in samādhi) The previous śloka talks about one who has developed a one pointed mind firmly established in the knowledge about the soul. One who possesses such a mind is said to be in samādhi. This is unlike the mind of a vedavādarata whose mind is under the influence of the 3 guṇas and divided due to its interest in the multitude of reward bearing actions. Who is such a person who is said to be in samādhi? This is answered with the following word.

sthitaprajñāsya (one endowed with steady wisdom) He is a dedicated jñāna yogi.

kā bhāṣā (What is the speech about such a person?) It is asked later in the śloka about what such a person speaks. as 'kiṃ prabhāṣeta?'. Therefore, we must understand that here, detailed information about his nature is being enquired.

sthita-dhīḥ kiṃ prabhāṣet (What does a sthitaprajña speak) Arjuna is enquiring about the verbal activity of a jñāna yogi.

kiṃ vrajeta What are the physical activities he does?

kiṃ āsīta āsītaḥ sambhavāt Brahmasūtra 4.1.7 (here sitting is synonym for meditation) Based on such statements, we understand that āsīta here refers to mental activities like meditation, etc.

Keśava Arjuna addresses Kṛṣṇa as Keśava here to convey his inner sentiment that, 'You alone who is the source for Caturmukha Brahma, Rudra and others can speak about such rare topics'. ka iti brahmaṇo nāma īśohaṃ sarvadehinām | āvāṃ tavāṃge sambhūtau tasmāt keśavanāmavān|| (Kaḥ is Caturmukha Brahma's name. I am the head of all the samsāris. We both took birth from your body, therefore you are named as Keśava) These are Rudra's words from Harivamsaṃ. Madhvabhāṣyaṃ too declares the same as hiranyagarbhaḥ kaḥ proktaḥ īśaḥ śaṃkara eva ca| sruṣtyādinā vardhayati tau yataḥ keśavo bhavān|| (Brahma is called 'Kaḥ'. Śaṇkara is called Īśa. Because their creation, etc, is done by you, you are called keśava)