• SRIMAD BHAGAVAD GITA - STHITAPRAJNA – CHARACTERISTICS

    According to Srimad Bhagad Gita, the sensory perceptions are the barriers for gaining the divine intelligence. Ego is the byproduct of sensory perception. Ego distracts human intelligence to lose its discriminating power. Consequently, the intellect misidentifies Self for body, mind and intellect. The distractions are eradicated only through spiritual practice (sadhana) outlined in Srimad Bhagavad Gita.

    It is not an easy task, but Srimad Bhagavad Gita gives complete guidance to achieve the True Human Nature and asserts that it is achievable for everyone, who is willing to take the necessary efforts, discipline and dedication. The grace of God always comes with true dedication, discipline and devotion. Action is much more important than prayer and Bhakti serves as the catalyst to complete one’s obligations. The reward for the action comes along with action and action and reward are inseparable! The devotee treats action as the prayer and Prasad (peace) comes automatic when the devotee is sincere!

    God identifies the person with the True Human Nature by the Sanskrit name Sthitaprajna (Perfect Yogi). The verses 55 to 72 in Chapter 2 of Srimad Bagavad Gita discussed the virtues of Sthitaprajna in greater details. A Sthitaprajna attains the discriminatory intelligence and concentration and ultimately Universal Wisdom of Eternal Peace by freeing the mind from sensory perceptions and abandoning the illusory pain and sufferings. Sthitaprajna perceives the world without conflicts and sorrows and accepts the world as it is!

    अर्जुन उवाच
    स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव।
    स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्।।2.54।|

    అర్జున ఉవాచ
    స్థితప్రజ్ఞస్య కా భాషా సమాధిస్థస్య కేశవ.
    స్థితధీః కిం ప్రభాషేత కిమాసీత వ్రజేత కిమ్৷৷2.54৷৷

    The appellation sthita-prajna (man-of-stabilized-intellect) is virtually a nomenclature signifying man-of-Yoga who is fixed in concentration. The expression sthira-dhih has for its imports both the expression itself and its meaning 'the fixed-minded'. Arjuna wants to know from Lord Krishna the characteristic marks of one who is established in the Self in Samadhi or who has steady wisdom or settled knowledge of one’s identity with Brahman attained by direct discipline by realisation and is merged in the super-conscious state; how he speaks, how he sits, how he moves about and what are the characteristic marks of the sage of steady wisdom and the means of attaining that steady knowledge of the Self. Steady wisdom is settled knowledge of one's identity with Brahman attained by direct realisation.

    श्री भगवानुवाच
    प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्।
    आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते।।2.55।।

    శ్రీ భగవానువాచ
    ప్రజహాతి యదా కామాన్ సర్వాన్ పార్థ మనోగతాన్.
    ఆత్మన్యేవాత్మనా తుష్టః స్థితప్రజ్ఞస్తదోచ్యతే৷৷2.55৷৷

    The expression 'a man-of-stabilized-intellect' denotes a man whose intellect has stabilized, i.e., has grown roots permanently on the Self. For, if that is achieved, the agitation in the form of desire born of the distraction by sense-objects comes to an end. In this verse Lord Krishna gives His answer to the first part of Arjuna's question. The sum-total of all the pleasures of the world will seem worthless for the sage of steady wisdom who is satisfied in the Self.

    For in all the scriptures without exception, dealing, with spirituality, whatever are the characteristics of the man of realization are themselves presented as the disciplines for an aspirant, because these characteristics are the result of effort. And those that are the disciplines requiring effort, they become the characteristics of the man of realization. There are two kinds of sannyasa -- vidvat (renunciation that naturally follows Realization), and vividisa, formal renunciation for undertaking the disciplines which lead to that Realization. The idea is that the man of steady wisdom is a monk, who has renounced the desire for progeny, wealth and the worlds, and who delights in the Self and disports in the Self.

    दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः।
    वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते।।2.56।।

    దుఃఖేష్వనుద్విగ్నమనాః సుఖేషు విగతస్పృహః.
    వీతరాగభయక్రోధః స్థితధీర్మునిరుచ్యతే৷৷2.56৷৷

    Lord Krishna gives His answer to the second part of Arjuna's question as to the conduct of a sage of steady wisdom. The mind of a sage of steady wisdom is not distressed in calamities. He is not affected by the three afflictions (Taapas) -– physical - Adhyatmika (arising from diseases or disorders in one's own body), super-natural - Adhidaivika (arising from thunder, lightning, storm, flood, etc.), and environmental - Adhibhautika (arising from scorpions, cobras, tigers, etc.). When he is placed in an affluent condition he does not long for sensual pleasures as he has gone beyond attachment, fear and anger. Only that sage whose mental attitude is free from desire and hatred in the midst of pleasure and pain, and not anyone else, is a man-of-stabilized-intellect. Even when there are reasons for grief like separation from beloved ones, his mind is not perturbed, i.e., he is not aggrieved. He has no longing to enjoy pleasures, i.e., even though the things which he likes are near him, he has no longing for them. He is free from desire and anger. A sage of this sort, who constantly meditates on the self, is said to be of firm wisdom.

    यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्।
    नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता।।2.57।।

    యః సర్వత్రానభిస్నేహస్తత్తత్ప్రాప్య శుభాశుభమ్.
    నాభినన్దతి న ద్వేష్టి తస్య ప్రజ్ఞా ప్రతిష్ఠితా৷৷2.57৷৷

    The sage possesses poised understanding or evenness of mind. He does not rejoice in pleasure nor is he averse to pain that may befall him. He is quite indifferent as he is rooted in the Self. He has no attachment even for his life or body as he identifies himself with Brahman or the Supreme Self. He will not praise anybody when the latter does any good to him nor censure anyone when one does him any harm. This is the answer given by the Lord to Arjuna's query: "How does a sage of steady wisdom talk?"

    यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः।
    इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता।।2.58।।

    యదా సంహరతే చాయం కూర్మోఙ్గానీవ సర్వశః.
    ఇన్ద్రియాణీన్ద్రియార్థేభ్యస్తస్య ప్రజ్ఞా ప్రతిష్ఠితా৷৷2.58৷৷

    Withdrawal of the senses is Pratyahara or abstraction. The mind has a natural tendency to run towards external objects. The Yogi again and again withdraws the mind from the objects of the senses and fixes it on the Self. A Yogi who is endowed with the power of Pratyahara can enter into Samadhi even in a crowded place by withdrawing his senses within the twinkling of an eye -- just as a tortoise keeps its limbs in its bosom -- from the sense-objects. He is not disturbed by tumultuous sounds and noises of any description. Even on the battlefield he can rest in his centre, the Self, by withdrawing his senses. He who practises Pratyahara is dead to the world. He will not be affected by the outside vibrations. At any time by mere willing he can bring his senses under his perfect control. They are his obedient servants or instruments.

    विषया विनिवर्तन्ते निराहारस्य देहिनः।
    रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते।।2.59।।

    విషయా వినివర్తన్తే నిరాహారస్య దేహినః.
    రసవర్జం రసోప్యస్య పరం దృష్ట్వా నివర్తతే৷৷2.59৷৷

    The sense objects are the food of the senses. By practising severe austerities, by abandoning the sensual objects, the objects of the senses may turn away from the ascetic but the relish or taste or longing for the objects will still remain. But, the Knowledge of the Self alone can destroy in toto the subtle Vasanas (latent tendencies) and all the subtle desires, as the essential nature of the Self is superior to the sense objects and that the realisation of this Self alone gives greater happiness than the enjoyment of sense-objects.

    यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः।
    इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः।।2.60।।

    యతతో హ్యపి కౌన్తేయ పురుషస్య విపశ్ిచతః.
    ఇన్ద్రియాణి ప్రమాథీని హరన్తి ప్రసభం మనః৷৷2.60৷৷

    Except by the experience of the self, the hankering for objects will not go away. When the hankering for the sense-objects does not go away, the senses of even a wise man, though he is ever striving to subdue them, become refractory, i.e., become violent and carry away perforce the mind. Thus, the subduing of the senses depends on the vision of the self, and the vision of the self depends on the subduing of the senses. Consequently, i.e., because of this mutual dependence, firm devotion to knowledge is difficult to achieve. The aspirant should first bring the senses under his control. The turbulent senses will hurl you down into the objects of the senses, like turbulent horses will throw you down on the way. You cannot reach your spiritual destination, the abode of eternal peace and immortality or Moksha (final liberation). Thus the second question is decided.

    तानि सर्वाणि संयम्य युक्त आसीत मत्परः।
    वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता।।2.61।।

    తాని సర్వాణి సంయమ్య యుక్త ఆసీత మత్పరః.
    వశే హి యస్యేన్ద్రియాణి తస్య ప్రజ్ఞా ప్రతిష్ఠితా৷৷2.61৷৷

    Conquering controlling the senses, which is difficult due to their attachment to sense-objects, he should sit focussed on Me as the Supreme object, with a calm mind. As the leaping fire fanned by the wind burns away a forest of dry trees, the mind, which is thus purified by the burning away of all impurities and devoid of attachment to the senses will destroy all the sins. The wisdom of the Yogi who thus seated has brought all his senses under subjugation is doubtless quite steady. He is established in the Self.

    ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते।
    सङ्गात् संजायते कामः कामात्क्रोधोऽभिजायते।।2.62।।

    ధ్యాయతో విషయాన్పుంసః సఙ్గస్తేషూపజాయతే.
    సఙ్గాత్ సంజాయతే కామః కామాత్క్రోధోభిజాయతే৷৷2.62৷৷

    Indeed, in respect of a person, whose attachment to sense-objects is expelled but whose mind is not focussed on Me, even though he controls the senses, contemplation on sense-objects is unavoidable on account of the impressions of sins from time immemorial. Again attachment increases fully in 'a man who thinks about sense-objects'. From attachment arises desire.' What is called 'desire' is the further stage of attachment. After reaching that stage, it is not possible for a man to stay without experiencing the sense-objects. 'From such desire arises anger.' When a desire exists without its object being nearby, anger arises against persons nearby. From anger there comes delusion'. Delusion is want of discrimination between what ought to be done and what ought not to be done. Not possessing that discrimination one does anything and everything. Then there follows the failure of memory, i.e., of the impressions of the earlier efforts of sense control, when one strives again to control the senses.

    क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः।
    स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति।।2.63।।

    క్రోధాద్భవతి సంమోహః సంమోహాత్స్మృతివిభ్రమః.
    స్మృతిభ్రంశాద్ బుద్ధినాశో బుద్ధినాశాత్ప్రణశ్యతి৷৷2.63৷৷

    From anger arises delusion. When a man becomes angry he loses his power of discrimination between right and wrong. He will speak and do anything he likes. He will be swept away by the impulse of passion and emotion and will act irrationally. 'From the loss of memory there comes the destruction of discrimination.' The meaning is that there will be destruction of the effect of efforts made earlier to attain the knowledge of the self. From the destruction of discrimination, one becomes lost, i.e., is sunk in Samsara or worldliness.

    रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्।
    आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति।।2.64।।

    రాగద్వేషవియుక్తైస్తు విషయానిన్ద్రియైశ్చరన్.
    ఆత్మవశ్యైర్విధేయాత్మా ప్రసాదమధిగచ్ఛతి৷৷2.64৷৷

    The mind and the senses are naturally endowed with the two currents of attraction and repulsion. Therefore, the mind and the senses like certain objects and dislike certain other objects. But the disciplined man moves among sense-objects with the mind and the senses free from attraction and repulsion and mastered by the Self, attains to the peace of the Eternal. The senses and the mind obey his will, as the disciplined self has a very strong will. The disciplined self takes only those objects which are quite necessary for the maintenance of the body without any love or hatred. He never takes those objects which are forbidden by the scriptures. In this verse Lord Krishna gives the answer to Arjuna's fourth question, "How does a sage of steady wisdom move about?"

    प्रसादे सर्वदुःखानां हानिरस्योपजायते।
    प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते।।2.65।।

    ప్రసాదే సర్వదుఃఖానాం హానిరస్యోపజాయతే.
    ప్రసన్నచేతసో హ్యాశు బుద్ధిః పర్యవతిష్ఠతే৷৷2.65৷৷

    When the mental peace is attained, there is no hankering after sense-objects. The Yogi has perfect mastery over his reason. The intellect abides in the Self. It is quite steady. The miseries of the body and the mind come to an end. When the mind gets serene, he gets rid of all sorrows originating from contact with matter.

    नास्ति बुध्दिरयुक्तस्य न चायुक्तस्य भावना।
    न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्।।2.66।।

    నాస్తి బుద్ధిరయుక్తస్య న చాయుక్తస్య భావనా.
    న చాభావయతః శాన్తిరశాన్తస్య కుతః సుఖమ్৷৷2.66৷৷

    The man who cannot fix his mind in meditation cannot have knowledge of the Self. The unsteady man cannot practise meditation. He cannot have even intense devotion to Self-knowledge nor can he have burning longing for liberation or Moksha. He who does not practise meditation cannot possess peace of mind. How can the man who has no peace of mind enjoy happiness? Desire or Trishna (thirsting for sense-objects) is the enemy of peace. There cannot be an iota or tinge of happiness for a man who is thirsting for sensual objects. The mind will be ever restless, and will be hankering for the objects. Only when this thirsting dies, does man enjoy peace. Only then can he meditate and rest in the Self.

    इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते।
    तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि।।2.67।।

    ఇన్ద్రియాణాం హి చరతాం యన్మనోనువిధీయతే.
    తదస్య హరతి ప్రజ్ఞాం వాయుర్నావమివామ్భసి৷৷2.67৷৷

    The mind which constantly dwells on the sensual objects and moves in company with the senses destroys altogether the discrimination of the man. Just as the wind carries away a boat from its course, so also the mind carries away the aspirant from his spiritual path and turns him towards the objects of the senses. The mind which goes after sense-objects loses its inclination towards the pure self and ultimately succumbs to sense pleasures.

    तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः।
    इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता।।2.68।।

    తస్మాద్యస్య మహాబాహో నిగృహీతాని సర్వశః.
    ఇన్ద్రియాణీన్ద్రియార్థేభ్యస్తస్య ప్రజ్ఞా ప్రతిష్ఠితా৷৷2.68৷৷

    He, who restrains the senses and controls his mind and focuses on Me, is not tossed by the waves of wrath etc., even while he is enjoying the sense-objects, as the mind is firmly set and the mind is serene. When the senses are completely controlled, the mind cannot wander wildly in the sensual grooves. It becomes steady like the lamp in a windless place. Such a person alone is a man of Yoga, a man-of-stabilized-intellect and established in the Self. Extraordinary is the man of Yoga, even while he is attending to the worldly business.

    या निशा सर्वभूतानां तस्यां जागर्ति संयमी।
    यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः।।2.69।।

    యా నిశా సర్వభూతానాం తస్యాం జాగర్తి సంయమీ.
    యస్యాం జాగ్రతి భూతాని సా నిశా పశ్యతో మునేః৷৷2.69৷৷

    That which is real for the wordly-minded people is illusion for the sage, and vice versa. The sage lives in the Self. This is day for him. He is unconscious of the worldly phenomena. They are night for him, as it were. The ordinary man is unconscious of his real nature. Life in the spirit is night for him. He is experiencing the objects of sensual enjoyment. This is day for him. The Self is a non-entity for him! For a sage this world is a non-entity. The worldly-minded people are in utter darkness as they have no knowledge of the Self. What is darkness for them is all light for the sage. The Self, Atman or Brahman is night for the worldly-minded persons. But the sage is fully awake. He is directly cognising the supreme Reality, the Light of lights. He is full of illumination and Atma-Jnana or knowledge of the Self.

    आपूर्यमाणमचलप्रतिष्ठं
    समुद्रमापः प्रविशन्ति यद्वत्।
    तद्वत्कामा यं प्रविशन्ति सर्वे
    स शान्तिमाप्नोति न कामकामी।।2.70।।

    ఆపూర్యమాణమచలప్రతిష్ఠం
    సముద్రమాపః ప్రవిశన్తి యద్వత్.
    తద్వత్కామా యం ప్రవిశన్తి సర్వే
    స శాన్తిమాప్నోతి న కామకామీ৷৷2.70৷৷

    The river waters enter into the sea which is full by itself and is thus the same, i.e., unchanging in shape. The sea exhibits no special increase or decrease, whether the waters or rivers enter it or not. Even so do all objects of desire, i.e., objects of sense perception like sound etc., enter into a self-controlled one, i.e., they produce only sensorial impressions but no reaction from him. Such a person will attain peace. The meaning is that he alone attains to peace, who by reason of the contentment coming from the vision of the self, feels no disturbance when objects of sense like sound, etc., come within the ken of the senses or when they do not come. This is not the case with one who runs after desires. Whoever is agitated by sound and other objects, never attains to peace.

    Just as the ocean filled with waters from all sides remains unmoved, so also the sage who is resting in his own Svarupa or the Self is not a bit affected though desires of all sorts enter from all sides. The sage attains peace or liberation but not he who longs for objects of sensual enjoyment and entertains various desires.

    विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः।
    निर्ममो निरहंकारः स शांतिमधिगच्छति।।2.71।।

    విహాయ కామాన్యః సర్వాన్పుమాంశ్చరతి నిఃస్పృహః.
    నిర్మమో నిరహంకారః స శాంతిమధిగచ్ఛతి৷৷2.71৷৷

    What are desired, they are called the objects of desire. These are sound and other sense-objects. The person, who wants peace must abandon all sense-objects and who is satisfied with the bare necessities of life and who does not care or has no attachment even for those bare necessities of life such as sound, touch etc. He should have no longing for them. He should be without the sense of 'mineness' regarding them, as that sense arises from the misconception that the body, which is really non-self, is the self. He who lives in this way attains to eternal peace after seeing the self or attains Moksa.

    एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति।
    स्थित्वाऽस्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति।।2.72।।

    ఏషా బ్రాహ్మీ స్థితిః పార్థ నైనాం ప్రాప్య విముహ్యతి.
    స్థిత్వాస్యామన్తకాలేపి బ్రహ్మనిర్వాణమృచ్ఛతి৷৷2.72৷৷

    The state described in the previous verse -- to renounce everything and to live in Brahman -- is the Brahmic state or the state of Brahman. If one attains to this state one is never deluded. He attains Moksha if he stays in that state even at the hour of his death. It is needless to say that he who gets establised in Brahman throughout his life attains to the state of Brahman or Brahma-Nirvana.