Bhagavad Gita Verse 2.55

Pure Consciousness – In Gita Verse 2.55 The Supreme Personality of Godhead said: O Pārtha, when a man gives up all varieties of desire for sense gratification, which arise from mental concoction, and when his mind, thus purified, finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.

In the Bhagavad Gita Verse 2.55, Krishna addresses Partha, stating that an individual who renounces all forms of sensual pleasures and finds contentment within their own self is known as Sthithaprajna. Self-contentment is the hallmark of Sthithaprajna. Typically, individuals are seldom satisfied with themselves, leading to a life marked by continuous self-dissatisfaction. Solitude is often uncomfortable because it compels self-confrontation, prompting a search for companionship to mitigate this discomfort.

Interestingly, while companionship may provide temporary relief, the underlying discontent remains when alone. If an individual is unhappy with themselves, they cannot genuinely bring happiness to others. Furthermore, if one doubts their capacity for self-contentment, it is unlikely they can offer joy to others. This scenario is akin to beggars extending their bowls to each other – both are in need.

Generally, self-discontent leads to a perception of solitude as burdensome. To escape this discomfort, individuals often engage in various activities such as listening to the radio, reading newspapers, socialising, visiting entertainment venues, or engaging in religious activities – anything to avoid being alone with themselves.

Krishna’s first principle is self-satisfaction. One who is not content with themselves will always have their consciousness directed outward, seeking fulfilment from external sources. In reality, wherever we perceive satisfaction, our consciousness dims. Whether or not satisfaction is actually found there is irrelevant; our life’s stream flows in that direction.

Relying on others for satisfaction results in unstable wisdom, while self-satisfaction fosters stable wisdom. True wisdom arises when one understands that external sources – such as people, possessions, or achievements – cannot provide lasting happiness. This misconception leads to a restless mind, perpetually seeking fulfilment outside oneself.

Krishna’s response to Arjuna is profound and fundamental: true stability of wisdom is achieved when happiness is found within oneself. As long as the mind seeks fulfilment from external sources, it remains dissatisfied and unstable. Once it realises that happiness cannot be found elsewhere and ceases to depend on others, natural consciousness stabilises within itself, reducing instability.

Krishna also advises against imitation. The mind tends to imitate because it is easier than being authentic. Becoming someone else is simple – all it requires is hypocrisy. However, deep down, one remains unchanged, merely painting oneself according to an image.

If you attempt to become a Buddha, you will fail to be yourself. You cannot become a Buddha because you are inherently yourself, and a Buddha is inherently a Buddha. At most, you can become an imitation – a plastic flower, not a real rose.

The mind seeks security in imitation, avoiding the effort required for self-awareness. Self-awareness involves dropping the mind and returning to your true self, which is transcendence.

Always remember that everything happening around you originates in the mind, projecting itself onto external realities. If you perceive ugliness, change your mind. If the mind’s projections seem nightmarish, address the mind, not the external screens. Repainting those screens is futile; the mind must be addressed.

The challenge is that you identify with the mind, believing you can change everything except yourself, which is the root of the problem.

You are not the mind; you are beyond it. Despite your identification with the mind, you are separate from it.

Meditation aims to reveal that you are not your mind. When the mind pauses, even briefly, you remain, filled with energy and a sense of being. This cessation allows you to feel more alive.

If you realise, even momentarily, that the mind is absent but “I am” persists, you touch a profound truth. This state, known as Sthithaprajna, makes it easier to detach from the mind. You are not the mind; otherwise, you couldn’t detach from yourself. First, you must disidentify from the mind, then you can let it go.

When you fully relinquish identification with the mind and become a pure witness – observing without attachment – all questions dissolve. The mind fades away, leaving you as a pure being, existing solely in the moment.

Krishna describes the mind as illusory- something that appears to exist but does not. The mind is maya, a dream, a projection, like a soap bubble floating on a river. When the bubble is pricked, it disappears, leaving only emptiness that merges with infinite emptiness. Your mind is a bubble wall – inside is your emptiness; outside is my emptiness. Prick the bubble, and the mind vanishes, revealing pure transcendental consciousness.