Who is Sthitaprajóa
(One of Steadfast Wisdom)? - II
In fifty-sixth ïlok³, Lord says -
Du¡kheÌvanudvignaman³¡ sukheÌu
vigatasp•ha¡|
Vºtar³gabhayakrodha¡ sthitadhºrmunirucyate||
Meaning: One whose mind is not disturbed by
adversity, who does not hanker after pleasures
and who is free from attachment, fear and anger,
is called a sage of steadfast wisdom.
There are many causes of distress, but a person
of steadfast wisdom remains unperturbed by
them. He has no desire for pleasures and
hence he does not get perplexed by their
absence. He becomes Vºtar³ga and attains
the highest state of mind by abandoning
attachment, fear and anger. Sthitaprajóa is
worlds apart from ordinary people, like us,
who always hanker after pleasures and get
disturbed by adversity.
Param Pujya Gurudev used to say – ‘Transform
adversity into tapa and happiness into yoga.’
Unfortunately, we get upset by adversity,
regarding it as the punishment of God, and
indulge in unbridled material pleasures in happy
times. This attitude ultimately leads to distress.
Everyone remembers God in bad times, but no
one remembers Him in good times.
Had we
transformed happiness into yoga and kept an eye
of a yogi rather than a bhogi, we would have never
got upset by adversity. Through his memorable
works, such as Sanjeevani Sadhana, Jeevan devata
ki sadhana aradhana, Hamari vasiyat aur virasat,
Param Pujya Gurudev has tried to explain how to
establish oneself in yoga. Heeding his advice, let
us take the first step by transforming adversity into
tapa and happiness into yoga. Recurrent ups and
downs are part and parcel of our lives, but they can
make us stronger and better.
In the next few ïlok³s, Lord Shri Krishna has
given the definition of Sthitaprajóa in a unique
way. In fifty-seventh ïlok³, Lord says –
Ya¡ sarvatr³nabhisnehastattatpr³pya
ïubh³ïubham|
N³bhinandati na dveÌti tasya prajó³ pratiÌÚhit³||
Meaning: He, who stays everywhere without
attachment, neither rejoicing during good
times, nor lamenting during bad times, has
steadfast wisdom.
Similarly, in the next ïlok³ Lord says -
Yad³ sa®harate c³ya® k¿rmo´òg³nºva sarvaïa¡ |
Indriy³ñºndriy³rthebhyastasya prajó³
pratiÌÚhit³||
Meaning: He, who withdraws his senses from
the sense objects, as a tortoise retracts its limbs
into its shell, has steadfast wisdom.
Let us try to analyze these two ïlok³s. A
person, whose wisdom is steadfast, does not
get attached to any specific person. He is
detached from emotions, like love and hate.
But, wherever he finds even an iota of superconsciousness,
he develops love and affection
towards it. In fact, this is the biggest test of
human life. If a person keeps himself away
from attachment to worldly objects, loves
only God, and works according to His will, it
would be considered the highest achievement
of his spiritual endeavor. A person will be so
fortunate if he or she does not get thrilled or
dejected by success or failure respectively.
Only a person who has attained superconsciousness
realizes this important truth.
In fact, envy is like the deadliest moth that
feeds on the personality of a person; it is such
a vice that renders him or her hollow. Envy
or jealousy can make even a very progressive
person stoop to the lowest level.
If you find even a minute part of superconsciousness
in any parijan of Shantikunj,
Haridwar or any other Gayatri parijans, then love
that quality rather than that parijan. Such affinity
will lead one to the highest level of spiritual
achievements. Super-consciousness keeps itself
away from materialism, and if imbibed properly,
can bring revolution in one’s life.
Fifty-eighth ïlok³ gives a very important
message – A man (or woman) should withdraw
his (or her) senses (that is, practise control over
his or her senses) in the same way as the tortoise
withdraws its delicate limbs into its hard shell.
He or she, who succeeds in preventing the senses
from getting engaged in material pleasures,
gets established in steadfast wisdom; he or she
becomes a great man or woman.
A devoted disciple of Shri Ramakrishna
Paramhansa, Akhandanandji Maharaj, used
to chant Gayatri Mantra. In the initial stage, he
would request his master to explain the process
of this chanting. Then his master would explain –
‘Sandhya gets merged with Gayatri, Gayatri gets
merged with Omkar, and Omkar gets merged
with the Self (Soul). Similarly, while chanting,
one should get merged with Gayatri.’ Thakur
explained the process of withdrawing the senses
one by one, like the tortoise withdrawing its
limbs. This sadhana, which grants subtlety to
a sadhak’s intellect, establishes it in Savita and
makes him or her Sthitaprajóa. This illustration
is taken from the diary of Ramakrishna’s Matha.
It preaches the art of becoming Sthitaprajóa.
Lord Shri Krishna has given the example of
tortoise in Gita to explain the crux of the practice
of sadhana. If we can understand it properly,
then we can also practise it. Sthitaprajóa should
be expert in merging indriyas (senses) into mana
(mind), mana into chitta (psyche), chitta into
aham (ego), aham into Self (soul) and Self into
Supreme Self (or superconscious self). If this
process of withdrawing becomes a practice in
one’s life, then each and every particle of one’s
being gets filled with supreme consciousness.
Furthermore, the Lord says that superconsciousness
cannot be achieved by forcing
oneself to practise it. If the mind is not
prepared beforehand, and the body is made
to act forcibly, then the desired result cannot
be obtained. It is likely that, to achieve superconsciousness,
one becomes a recluse, an
ascetic or observes ashwad vrat (not taking
salt or sugar in food).
But, if the sense of taste
lingers in the mind, then one cannot detach
from it. The sense of taste has to be controlled
in the mind. There is no benefit if taste is only
abandoned physically. It has to be abandoned
mentally. If one does not consume salt, which
is an excellent habit, it will save him or her
from several ailments, like high blood pressure,
deteriorated kidneys, edema, and many more.
Additionally, if one does not consume sugar,
then he or she can similarly benefit by escaping
several ailments. However, if we are constantly
reminded of the taste of salty or sugary foods
when sitting in front of them, while stubbornly
maintaining our resolve not to eat them, then
we cannot be regarded as performing either
tapa or yoga. If we wish to control our senses,
we will have to go to the mind – from mind
to chitta (psyche), which is the storehouse of
habits and accumulated sanskaras (engraved
impressions), from chitta to aham (ego), and
then establish the Self in purified ego. This is
the meaning of establishing oneself in steadfast
wisdom by detaching the senses from objects
of worldly pleasures.
Therefore, let’s remove material pleasures from
our minds, and merge our minds with Eternal Bliss
of Supreme-Self (raso vai sa¡). Eternal Bliss is
true bliss. It is a uniquely joyful experience. After
experiencing such a joy, all the sense objects of
material world appear ordinary. Then, the mind
does not succumb to temptations - there is no desire
for eating delicacies, there is no restiveness in the
eyes for observing adverse events, and there are no
cravings that make the body hollow. However, most
people abandoning the sense objects still remain
attached to those objects mentally.
Sthitaprajóa gets
liberated even from mental attachment, because he
or she gets established in the Supreme Self.
[To be continued]
[Note: This is the translation of Hindi version of ‘Yug Gita’ (Part 1) by Dr. Pranav Pandya, published by
Sri Vedmata Gayatri Trust, Shantikunj, Haridwar (2003)]
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