KNOWLEDGE AND DESIRE

            THEREFORE IN ARJUNA'S               QUESTION IN DWITIYADHYAY  IN                              THIS WAY 

स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव !

स्थितधीः किं प्रभाषेत किमासित व्रजेत किम !!

Situated in the yogsmadhi , what is the symptom of Sithaprajna i.e. knowledge, how will he speak, how will he sit, how will he walk, etc. Lord Shri Krishna did not take the name of his utterance, sitting, walking etc. while giving the characteristics of situated prajna, while describing only the symptoms inside him.  Said clearly that - When a man is content with the soul in his own soul, he gives up all the desires of the mind, then only that he is situated.  It is said that one who is not sorrowful of any sorrow, does not desire any happiness and remains free from raga, fear and anger, is called the same Sage Pragya Muni who does not have any relationship with Mamta, is not happy when there is any happiness.  He is sad when someone comes to grief,  Just as a tortoise draws all its ingredients from all sides, similarly a man who pulls his senses from all the subjects (words-touch-form-russes-smelling food), he is situated, he is knowledgeable, in a person who has been released from food.  Even if things are left behind, they have an interest (desire); but the situated expert does not desire anything by interviewing God!  The mind that keeps running back, that mind destroys the intellect like a wind that blows Nokaka in the sea! Therefore one who has pulled his senses from all the pleasures of the world, he is situated, who is not aware of the whole (ignorant) world,  In him (charitable - joy of witnessing) - the knower always awakens and the whole world takes care of him (subject - abode - related matter) -  Shree does not care!

                    TRINITY AND DESIRE 

Similarly, while describing the symptoms of Trigunitat, even from what Sri Bhagavan has said in Chaturdashadhyay, which we have already described in the context of the doctrine, it is also clear that ascendant is a component of Trigunitit, that is, a symptom without which there is a Trigamitat state.  Can not

   FORM OF KNOWLEDGE AND DESIRE -                        RENUNCIATION 

Then in the Trayodadadhyaya, while describing the forms of knowledge and ignorance, Sri Bhagavan made
'इन्द्रियार्थेषु वैराग्यम 'and
'नित्यं  च समचित्तत्वमिष्टानिष्टोपपत्तिषु !
By explaining the nature of knowledge by the characteristics etc., it is clarified that desire - renunciation is also a necessary symptom under the form of knowledge, that is, desire is the destroyer of the nature of knowledge, etc.!

               ACHIEVING AND WISHING 

In the backstory, also, who has received the immaterial substance, Sri Bhagavan has applied the adjective 'Vinivrittakama', stating that it is he who attains the 'Padmavayam Tat' (that impersonal peace and quiet state of happiness) - from which all kinds of desires come out.  is.

    RETIREMENT AND RENUNCIATION 

It is needless to say about the sanyasamya sanyasagar sannyas that sanyasam does not start till all the wishes are sacrificed! In the sanyas, the renunciation is not only very necessary but it is the essential and component (ie, in the form of) characteristics of the sanyas.  Sri Bhagavan has said in the Western Madhyamayya that he has told the signs of retirement -

'ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न कंडक्षति !'

A true monk is the one who neither cheats with anything nor desires anything!

'कामक्रोधवियुक्तानां यतीनां यतचेतसाम !'

Those who are devoid of kamrodhod and those who have controlled the mind, they are saints etc.