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Characteristics of 'Sthita Pragna'
Arjuna uvaca (From Bhagavad Gita )
sthita-prajnasya ka bhasa samadhi-sthasya kesava sthita-dhih kim prabhaseta kim asita vrajeta kim Description by the "Great" saints Srila Prabhupada Arjuna said: O Krsna, what are the symptoms of one whose conciousness is thus merged in transcendence? How does he speak, and what is his language? How does he sit, and how does he walk? M.R. Sampat Kumaran in Gita Bhasya of Ramanuja: What, O Krsna (Kesava) is the language about him who is of steady understanding and is established in control over his mind? What will he of steady understanding speak? How will he sit (i.e. meditate), and how will he move (and do things)? Swami Chinmayananda: Arjuna said: What, O Keasva, is the description of him who has steady Wisdom and who is merged in the Superconcious state? How does one of steady Wisdom speak, how does he sit, how does he walk? Dr. A.G. Krishna Warrier in Sankaracharya Bhasya: Arjuna said: How can a man of stable wisdom, anchored in concentration, be described, O Krsna? How does a man of steadfast intelligence speak? How does he sit? How walk? Arjuna uses three words that originate from "stha". Tremendous emphasis on steadiness, stationary, established, unmoving, ... Perhaps steadiness is the first hallmark of such an individual. True, Arjuna is only asking a question, but he was an excellent student since the answer is revealed in the question!!! The first reaction to this shloka was may be shallow. Certainly such a man would walk with his legs, sit on his bottom, speaks with his mouth etc.! Words related to "Bhas.." appear twice in this shloka. Srila Prabhupada's comment that speech is most revealing of a man's character helps us understand the emphasis on "Bhas.." Swami Chinmayananda describes these "non-essentials" as being appropriate - "The first part of the shloka demands a description of a man-of-steady-wisdom - while in samadhi, that is, with regard to his inner life, and the second half is - asking for a description of how such a Master will act in the world outside" Sankara comments on Sthta pragna as one who has assured wisdom born of the experience "I am the Supreme Brahman". Ramanuja says "one who is established in control over his mind". Srila Prabhupada says "a man in transcendental conciousness of Krsna". Swami Chinmayananda says " one who has, through direct realisation, come to experience and live his Godly Self" Poet Narsinha Mehta: "The Darsana of such a person purifies seventyone generations." Behavior of "Sthita Pragna" To sum up, a Sthita-Pragna: 1. Shuns completely all desires of the mind. 2. Remains unperturbed in adversity. 3. Remains detached under affluent conditions. 4. Is free from attachment, fear, and anger. 5. Is absorbed and contented within his own Self. How does one reach this state of illumination or level-headedness? The following five verses give a description of the process: 1. He is neither pleased nor pained by good or evil, because he is not attached to anything anywhere. 2. He has now mastered the art of withdrawing his organs at will from the sense objects, just like a tortoise. The tortoise is endowed with a strong shell on its back. It swims and plays in the water. The moment it senses some danger, it withdraws its legs and neck and takes shelter under its protective covering. When there is no danger, the tortoise stretches out its limbs and starts moving freely. Similarly, a Sthita-Pragna always has the protective shell of the Soul. He moves about in the world. He does his duty. He eats. He drinks. He plays. He laughs. But he remains aware of the Divine during all these activities. In case there is some danger of slipping away from and forgetting the Divine, by falling into the region of ego or diversity, he immediately withdraws his sense organs. He takes refuge under the benevolent protective umbrella of God. He chants the mantra, remembers his guru, or practices austerities and regains his composure. Then he comes out from under his Divine umbrella, continues his work, and starts playing his game or part again. It may sound easier to give up the world and go to the jungle, but that is not as desirable. One should put to use the organs of actions and organs of sense given by God only along the right paths. One should have control over them. One should be able to withdraw them at will and thus avoid being carried away. Thus, if one always remains under the Divine roof and carefully moves around in the world, he will never lose his balance as he is firmly rooted in the Divine. This means one has to be always alert and watchful while moving around. One may suggest that it would be wise to remain away from the sense objects instead of getting into such spiritual acrobatics. This aspect is discussed in the next verse. 3. If one decides not to entertain any sense objects, they go away from him. If one honestly renounces the worldly objects, they will not have any more appeal for him. That is true. However, the secret longing or hankering does not vanish. Those subtle desires that remain hidden in the deep recesses of the causal body will finally disappear only when one merges into the Divine. Hence, there is no point in running away from the sense objects. One should face them. One should freely and boldly move with them. One should always try to get a firm footing in the Divine and thus obliterate all lower instincts and become Sthita-Pragna. This line of thought sounds good. This is the only way to attain Self-realization. But the organs of action and organs of senses are like unbridled horses. What to do about them? This situation is analyzed below. 4. It is a fact that the organs of action and organs of senses are very powerful. They are very turbulent. Even the wise men who practice austerities for a long time find it difficult to control them. They forcibly drag and carry away the mind. It is really a difficult job. 5. However, there is no other alternative. One has to have complete faith in God. He should contemplate all the time on the Divine attributes of the Supreme Self. Thus, he should gradually gain control over all his organs. Only then his mind will become steady and he can be called Sthita-Pragna.
Only God knows who in this world is a perfect Sthita Pragna
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