Contributed By Dr Thimappa Hegde
sthitaprajñasya kā bhāṣā samādhisthasya kēśava |
sthitadhīḥ kiṃ prabhāṣēta
kimāsīta vrajēta kim || 2.54 ||
prajahāti yadā kāmān
sarvān pārtha manōgatān |
ātmanyēva''tmanā tuṣṭaḥ sthitaprajñastadōcyatē || 2.55
The Lord Answered – Oh Arjuna! satisfied in himself by himself, when one
gives up all the desires obtaining in the mind, then, he is said to be (a man) of
The Characteristics of a Sthita Prajñā
We need certain things to survive, but we require nothing external to be happy or secure.
The source of happiness is within us.
This knowledge needs to be integrated so that it becomes our nature.
If we can be firmly established in this knowledge, such a person is called sthita prajñā.
Sadanani Indriyanigrahaha 58
Lakshanani 56, 57, 70
Contributed by Dr. Srinivas Nooti
yadā saṃharatē cāyaṃ kūrmō'ṅgānīva sarvaśaḥ |
indriyāṇīndriyārthē'bhyastasya prajñā pratiṣṭhitā || 2.58 ||
Moreover, when he completely withdraws the sense organs from the sense
objects just as a tortoise (withdraws its) limbs, then, his knowledge (becomes)
ca Moreover, yadā ayam when he sarvaśaḥ saṁharatē
completely withdraws indriyāṇi the sense organs indriyārthebhyaḥ from the sense objects , iva kūrmaḥ just as a tortoise (withdraws) , aṅgāni (its) limbs , tadā then, , tasya his knowledge , prajña pratiṣṭitā (becomes) firm.
yadāsaṃharatēcāyaṃ kūrmō'ṅgānīvasarvaśaḥ |
•Regulating the sense organs is important for a seeker who has the intellectual knowledge but who is yet to gain the emotional strength
• He is a prajña who is yet to become a sthira-prajña
•When a prajña encounters a situation that raises the sense of his ego or provokes the emotions of desire, anger, attachment or fear (kāma-krodha-rāga-bhaya) in him, he should immediately avoid the situation
Contributed By Sri Vishwanath Belliappa
S T I T H A - P R A J N A - S A D H A N A N I - M A N O N I G R A H A H A
Verses 2.62 & 2.63
dhyāyato viṣayān puṁsaḥ saṅgas teṣū ’pajāyate
saṅgāt saṁjāyate kāma ḥ kāma t krodho ’bhijāyate 2.62
For a person who is constantly thinking of the sense objects, a fondness for them arises. From fondness, desire is born. From desire, anger comes.
krōdhad bhavati saṁmohaḥ saṁmohāt smṛtivibhramaḥ
smṛtibhraṁśād buddhināśo buddhināśāt praṇaśyati 2.63
From anger arises delusion. From delusion, the loss of memory. From loss of memory, the loss of discrimination. With the loss of discrimination he perishes.
dhyāyatōviṣayānpuṁsaḥ saṅgastēṣūpajāyatē |
puṃsaḥ For a person , dyāyataḥ who constantly dwells on, , viṣayān the sense-objects, saṅgaḥ a fancy , teṣu towards them , upajāyate arises , kāmaḥ sañjāyate desire is born , krodhaḥ abhijāyate anger arises.
Sense objects can still enter your mind and the mind dwells on it
•This tendency of the mind is called viṣaya dhyāna
•When a thought comes to mind, an intelligent and alert person nips it in the bud
• According to the Vedanta, the world is not the source of joy or sorrow
•The more one dwells upon it, the more one appreciates or detests it as a source of joy or sorrow
•Krishna calls that attachment (saṅga); one develops a fancy for the object when he dwells on it
It is a problem when the person feels that he is more complete with that object in his possession.
•This is so strong that one cannot let it go even after repeatedly hearing the teachings of the Vedanta.
• A thwarted desire becomes anger.
The summary of verse 62 is:
•Viṣaya dhyāna à Viṣaya sangaà Viṣaya kāma àKrodha
•Dwelling on an object Attachment> Desire >Anger
krōdhādbhavati sammōhaḥ sammōhāt smṛtivibhramaḥ|
smṛtibhraṁśād-buddhināśō buddhināśāt praṇaśyati || 2.63 ||
krodhād bhavati From anger arises, saṃmohaḥ delusion, smṛtivibhramaḥ the loss of memory
, buddhināśaḥ loss of discrimination , praṇaśyati he perishes
•When the mind is gripped by anger, one loses the discriminative power.
• Non-discrimination may give rise to temporary madness.
• The knowledge that one has acquired is temporarily lost because of loss of discrimination;
• All the things one has learned is not available for him at the time of crisis.
•With the sustained occurrence of this loss of knowledge, there will be a permanent loss of discrimination;
• This is the ladder of fall of eight rungs that begins with Viṣaya dhyāna; so one must master the mind.
Ladder of Fall
Viṣaya dhyāna (Dwelling on an object)
Viṣaya sanga (Attachment to the object)
Viṣaya kāma(Desire for the object)
Krodha(Anger because of thwarted desire)
Saṃmoha(Delusion – temporary loss of discrimination)
Smṛtivibhrama (Loss of knowledge)
Buddhināśa (Permanent loss of discrimination)
Praṇaś (Loss of (cease being) a human being)
Contributed By Dr. Sanjay Mehrotra
2nd Chapter verse 61
Introduction A Sthitha prjna – also means, that person who has assimilated the teaching!
What do mean by assimilation of teaching? – Converting the knowledge, understood at the Intellectual level into - emotional strength!!
Mind which is emotionally stable and not be swayed by Kamah, kordha, Lobhah, mohah, madah & Matsarya – this mind is now a Sthithiprajna mind!!
We have discussed it before – converting the knowledge obtained through Guru Shastra Updesha and its Assimilation is – Nidhidhyasana!!
How do the sense Organs become effected by Pramada?
•Sense organs are extremely powerful – despite being considered that you have controlled them – yataha api- if one becomes negligent- sense organs would drag you to an attraction which can become detrimental!!
Example of Sita being very much with Rama – who is brahmananda – the Maricha golden dear ( desire) attracted and lead to misery!
tāni sarvāṇi saṁyamya yukta āsīta matparaḥ |
vaśē hi yasyēndriyāṇi tasya prajñā pratiṣṭhitā || 2.61 ||
Having restrained all those (sense organs), the self-controlled should remain
committed to My pursuit. Because, the knowledge of that person, whose sense
organs are under control, becomes firm.
•tāni sarvāṇi saṁyamya āsīta – keep all sense organs as an instrument but don’t be enslaved by them – Which means control your senses but don’t supress them.
A smoker can avoid to see the cigarette by not keeping within reach- this is suppression, control is when despite it being in front of you – you say no it when offered – This is Mastery!!
•yasyēndriyāṇi vaśē - person whose Indriyans are under control would be able to assimilate the Spiritual Knowledge fast - prajña pratiṣṭhitā bhavathi – this sensory control is called as Damah
•Yukta Matpara Asita – Yukta/yogi should remain with the thought of me: Krishnas advice. ( See Me in yourself as the very Atma)
•Here Krishnas suggestion of dwell upon me Indicates – suggestion upon meditating on his: Saguna form as an Avatara (Saguna Ishwara)
Krishnas Atma form which is in everyone ( for a vedantin)
Extroverted/ outwarded looking mind should be withdrawn and should be set upon the Atma – This discipline is called Atma Dhyanam / Nidhidhyasanam.
In the following verse Krishna gives advice about – discipline of Mind or thought control – which is the most Important – Samah or Manonigraha! Hari om !!
vaśē hi yasyēndriyāṇitasyaprajñāpratiṣṭhitā || 2.61 ||
•संयम्य saṃyamya Having restrained
•सर्वाणि तानि sarvāṇi tāni all those (sense organs),
• युक्तः आसीत yuktaḥ āsīta the Yogi should remain
•मत्परः matparaḥ with (the thought of) Me as the supreme (goal)
•वशे vaśe are under control
•प्रतिष्टिता pratiṣṭitā (becomes firm)
• One must not be enslaved by sense organs. No admission.
•When one matures and grows spiritually, he controls his senses to observe certain practices out of conviction
•This mastery of sense organs is called dama
• “When the sense organs are withdrawn from unnecessary pursuits, you will have more time to dwell upon Me.” Ātmā-jñāna
Mind Control (mano-nigraha) • In verses 62 and 63, Krishna discusses the mind control
• Restraining the sense organs is relatively easier than restraining the mind.
• To restrain a sense organ, one simply needs to avoid the objectionable source of disturbance.
•The mastery over the mind is called śama or mano-nigraha.
•To emphasize the importance of thought discipline, Krishna describes the consequences of failing to restrain the thoughts
Contributed By Dr. Sunder
duḥkhēṣvanudvignamanāḥ sukhēṣuvigataspṛhaḥ |
vītarāgabhayakrōdhaḥ sthitadhīrmunirucyatē || 2.56
•विगतस्पृहः सुखेषु vigataspṛhaḥ sukheṣu
•one who is free from craving amidst pleasures
•अनुद्विग्नमनाः दुःखेषु anudvignamanāḥ duḥkheṣu
•whose mind is unperturbed in troubles
•and who is free from attachment, fear and anger
•Even a jñāni faces both favorable and adverse situations in life as long as he lives in this world because of prārabdha karma
• A jñāni faces these with samatvam
• Equanimity itself can be subdivided into the following traits:
• Strong mind: A jñāni has a strong mind. FIR
•Free or mental disturbance: The disturbance can also occur in both favorable and unfavorable situations
• Free of fear: The more dependent one is on an object, the more insecure he feels
•Fear is existent because of ignorance, knowledge alone removes fear
• Free from anger: Anger is directly proportional to attachment
Contributed By Dr. Jagadish
yaḥ sarvatrānabhisnēhastat tat prāpyaśubhāśubham
•अनभिस्नेहः anabhisnehaḥ is unattached, •न अभिनन्दति na abhinandati neither does he rejoice
• न द्वेष्टि na dveṣṭi nor does he hate , •प्राप्य prāpya on facing , •शुभाशुभम् śubhāśubham various
favourable and unfavourable conditions
•Free of attachment: This is emotional freedom.
•Equanimity:. Knowledge acts as a shock absorber to reduce the intensity of such situations.
• If one becomes jñāni, will it not make him a weak person?
•Impulsive reaction – No
•Meek surrender – No
•Thoughtful action - an intelligent action after sufficient thought.
yadāsaṃharatēcāyaṃ kūrmō'ṅgānīvasarvaśaḥ |
indriyāṇīndriyārthē'bhyastasyaprajñāpratiṣṭhitā || 2.58 ||
•सर्वशः संहरते sarvaśaḥ saṁharate completely withdraws
• इन्द्रियाणि indriyāṇi the sense organs
•इन्द्रियार्थेभ्यः indriyārthebhyaḥ from the sense objects
• इव कूर्मः iva kūrmaḥ just as a tortoise (withdraws)
• अङ्गानि aṅgāni (its) limbs
Contributed By Dr. Roopa Suresh
ĀPŪRYAMĀṆAM ACHALA-PRATIṢHṬHAṀ SAMUDRAM ĀPAḤ PRAVIŚHANTI YADVAT TADVAT KĀMĀ YAṀ PRAVIŚHANTI SARVE SA ŚHĀNTIM ĀPNOTI NA KĀMA-KĀMĪ
Just as the ocean remains undisturbed by the incessant flow of waters from rivers merging into it, likewise the sage who is unmoved despite the flow of desirable objects all around him attains peace, and not the person who strives to satisfy desires.
Verse 2.70 (contd.)
Here Lord Krishna explains the Samatvam characteristic of Sthita Prajna Lakshanani.
The example used is that of the Ocean and River
The Ocean is compared to a Jnani
The River is compared to a Ajnani
The Ocean is ever full, Purnam.
independently full, Svatantram.
Ocean – Infinite capacity to receive water, without overlfowing
Jnani’s Mind –
Full mind, unruffled and poised always
Undisturbed by sensory objects and experiences
In success or failure, it is equanimous
Ajnani’s mind –
Heavily dependent on external factors/ sensory experiences for satisfaction
Sthita Prajna Lakshanani with Purnatvam and Samatvam will be able to handle life and its problems in a better manner and attain true peace
Āpūryamāṇamacalapratiṣṭham samudramāpaḥ praviśanti yadvat|
tadvatkāmā yaṃ praviśanti sarvē sa śāntimāpnōti na kāmakāmī ||
•सर्वे कामाः sarvē kāmāḥ All sense objects
•प्रविशन्ति यम् praviśanti yam enters him
•तद्वद् यद्वत् tadvad yadvat just as
•आपः प्रविशन्ति āpaḥ praviśanti waters enter
•आपूर्यमाणम् āpūryamāṇam the full,
•अचलप्रतिष्टं समुद्रम् acalapratiṣṭaṃ samudram calm ocean
•सः आप्रॊति शान्तिम् saḥ āpnoti śāntim He attains peace,
•न कामकामी na kāmakāmī not the seeker of sense-objects.
Contributed By Sri Madhusudhan
OM Bhuh Bhuvah Suvah
Tat Savitur Verenyam
Dhiyoyo nah Prachodayaat
Symbolic meaning: I meditate on That Sun who is the illumine of the three worlds(Body Mind & Intellect), who is an ideal of tireless service, warmth of love and light of knowledge. May That Sun illumine our Intellect and inspire us to grow Holistically in life.
DHIMAHI(I meditate),Tat Savitur (That Sun), worlds), Bhuh, Bhuvah,Suvah(The Earth,The Interspace &The Heavens),Varenyam (Most Adorable), Bhargahdevasya(effulgence of the divine powers),Dhiyoyo Nah (our intellect,may he-Sun), PRACHODAYAAT(Illumine)
GAYATRI MANTRA - Concept & Importance
•Yoga-Sets in Internal Kundalini
•Vedanta-Grants Self Knowledge
•Ayurveda-It provides Power of Cosmic Prana
•Vedic Astrology-it provides knowledge of movement of heavenly bodies
By Dr. Thimappa Hegde
Om Puurnnam-Adah Puurnnam-Idam
Om ShaantihShaantihShaantih ||