________________
900
GITA-RAHASYA OR KARMA-YOGA
श्रीभगवानुवाच । प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान् ।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥ ५५ ॥ दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः। वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥५६॥ यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् । नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥ ५७ ।। यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ ५८ ॥ विषया विनिवर्तन्ते निराहारस्य देहिनः।
रसवर्ज रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥ ५९॥ clear in Chapter XII of the Gita-Rahasya (p. 510 to 527) that the mode of life of the Sthitaprajña is the basis of the doctrine of Karma-Yoga, and from this fact the importance of the description which follows will
become apparent. The Blessed Lord said : (55) 0 Pārtha ! when (a person) abaudons all desires (that is, vāsanā) of his heart, and is pleased by himself in his own self, then he is called a Sthitaprajña. (56) He, whose heart is not agitated in the midst of calamities, who is void of longing in pleasures, and from whom affection, fear, and wrath have departed, is called a Steady-in-Reason sage (sthitaprajia muni-Trans.) (57) His Reason is (said to be) steady whose Mind is without Attachment in all things, and who feels no exultation or aversion about the agreeable or disagreeable which befalls him. (58) When a person draws in (his) senses from the objects (such as, sound, touch etc.) of the senses, as the tortoise draws in its limbs (such as, hands, feet, etc.) from all sides, then his Reason is (said to be) steady. (59) The objects of sense leave the foodless person, yet, the relish (that is, the sweetness) in them, does not leave him ; but after he has experienced the Parabrabman, (all the objects together with) the relish also (in them), (that is, the objects of sense as also the relish in them) leaves him.
