Bhagavan Sri Krishna in response to Arjuna’s request, explains stitha prajna lakshanam – the qualities of a wise, noble person (in slokas 55,56) and then describes how one can become a stitha prajnan (in slokas 57-68). What is spontaneous to a stitha prajnan must be consciously practiced by a sadhak (aspirant). We have seen that a stitha prajnan is atma tushta:, sarva kama tyagi, sarvartra sama: (rejoices in the self, has no desires, is equanimous). We must constantly examine ourselves to see whether these qualities are present in us. The absence of fear, anger, attachment, desire, and expectation serves as an indicator of the strength of our jnana-nishta (firmness in Self-knowledge).
Sloka 66
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्।।2.66।।
अयुक्तस्य – for the one without concentration/ focussed mind
बुद्धिः नास्ति – cannot absorb Atma jnana (self-knowledge) taught by the guru
न च -further; अयुक्तस्य – one who has not learnt from the guru with focused mind; भावना – cannot meditate upon the guru’s teaching (nidhidhyasanam)
च -further; अभावयतः शान्तिः न – for the one who has not meditated upon the guru’s teaching, there is no peace
अशान्तस्य कुतः सुखम् – without peace wherefrom is happiness
Sri Krishna teaches that without a focussed mind, one cannot gain Self-knowledge. Without gaining self-knowledge, one cannot enjoy moksha and remains bound in samsara. He emphasises the importance by using the negative tone of speech (vyatireka).
One should cultivate sense control by saguna brahma dhyanam (meditating upon a form of Bhagavan). That will help develop quietude and concentration of mind.
Without this, one cannot absorb the guru’s teaching of Atma vidya (self-knowledge) – that the self is Sat-cit-ananda (Pure Existence Consciousness Happiness principle) and not the body-mind complex.
The guru uses different methodologies to teach atma jnana to the student.
- Drk-drishya viveka – discriminating the knower from the known.
- Pancakosha vilakshana – Explaining that the self is beyond the five sheaths namely annamaya kosham, pranamaya kosham, manomaya kosham, vijnanamaya kosham, anandamaya kosham (physical body, physiological systems, mind, intellect and causal body).
- Avasta traya sakshi – Establishing that the self witnesses the waking, dream and sleep states.
The student will be able to grasp this knowledge only if the mind is free of distractions and agitation (antah karana vikshepam).
Thus, one without a focussed mind cannot assimilate the guru’s teachings. Without assimilating the guru’s teachings, one cannot comprehend atma, which bestows ultimate peace. Without peace there is no happiness. Only the one who has worked towards a mind free of distractions can appreciate an increasing peace of mind.
A commentator interprets shanti as sakshatkara, which means jnana nishta -firm self-knowledge in the deep, subconscious mind. Without this jnana nishta, there is no jivan mukti (eternal happiness free from bondage).
To sum up, sense control and mind control are needed to ensure concentration. Concentration is needed for assimilating the guru’s teaching of self-knowledge (sravana, manana – listening and gaining clear knowledge free of doubts). Thereafter, meditating upon the guru’s teaching makes self-knowledge firm (nidhidhyasana). With firm self-knowledge, one enjoys eternal happiness.
Indriya nigraham and mano nigraham yukta-manas buddhi-prasadam (atma jnana) through guru upadesham (sravana, mananam) nidhidhyasanam jnana nishta (shanti) sukham.
Sloka 67
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि।।2.67।।
हि – The reason being; चरतां इन्द्रियाणां यत् मनः अनुविधीयते – the mind which gets carried away by the senses; तत् (मनः) अस्य प्रज्ञाम् हरति– steals away the knowledge from stitha prajna sadhak (a spiritual aspirant); वायुः नावमिव अम्भसि – like the wind carries the boat away.
The mind which gets carried away by the senses steals away self-knowledge. This does not mean one should suppress the mind. Rather, one should understand the inherent defects of worldly objects– vishaya dukha dosha darshanam. Worldly pleasures are difficult to get, and one may end up encountering many difficulties. Even if one gets them, they are mixed with sorrow, do not give complete satisfaction or contentment, are addictive and impermanent – Dukha mishritatvam, atriptikaratvam, bandhakatvam, anityatvam.
A sloka in Vairagyashatakam explains it well.
भोगे रोगभयं कुले च्युतिभयं वित्ते नृपालाद्भयं
माने दैन्यभयं बले रिपुभयं रूपे जराया भयम् ।
शास्त्रे वादिभयं गुणे खलभयं काये कृतान्ताद्भयं
सर्वं वस्तु भयान्वितं भुवि नृणां वैराग्यमेवाभयम् ॥
In enjoyment, there is fear of disease; in family reputation, there is fear of falling; in wealth, there is fear of the rulers raiding it; in prestige, there is fear of humiliation ; in power, there is fear of enemy; in beauty, there is fear of old age; in scriptural erudition, there is fear of learned opponents; in virtue, there is fear of wicked villainous persons; in body, there is fear of death. For human beings, everything in this world is coupled with fear. Vairagya (dispassion) alone bestows fearlessness.
External comforts deceive us. Internal comforts are our inner values which alone give consistent comfort. When values are firmly established, one remains unaffected by external situations or even others’ reactions.
उदये सविता रक्तो रक्तश्चास्तमने तथा ।
सम्पत्तौ च विपत्तौ च साधुनामेकरूपता ॥
Like the sun, which remains the same at sunrise and sunset, a wise noble person maintains equanimity in both prosperity and adversity.
Being a minimalist and avoiding unnecessary possessions helps. God is the real security, and He will give us what we need at the right time. In the deeper sense, we are not the body and there is no need to get frantic about how to protect it. External objects cannot give us inner happiness. That is why we praise Ambal as Svatmananda Lavibhuta Brahmadyananda Santatih’ – even Brahmaji is enjoying only a spec of atma-ananda. Vedas say: ‘sa eko brahmana anandah shrotriyasya ca-akamahatasya’ – What a Vedanta student enjoys here studying without worldly desires, even Brahmaji does not.
The extroverted mind drags people towards external engagements all the time. Here, Sri Krishna compares this to a boat being swept away by the wind. If the wind is favourable, it aids spiritual progress; if not, it moves us away from our goal. Wind is compared to the mind carried away by the senses, boat to our self-knowledge and water to the ocean of bondage (samsara sagaram).
Therefore, one should invest efforts in conquering the mind from the desirous senses and turning it inward. Recover the mind from becoming fragmented, succumbing to the five senses and restore its peace.
Sloka 68
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता।।2.68।।
महाबाहो – Oh Arjuna, the mighty-armed one! तस्मात् – Therefore, यस्य – one whose
इन्द्रियाणि इन्द्रियार्थेभ्यः – senses are dwelling on sense objects
सर्वशः निगृहीतानि – practice sense control in all respects by some method
तस्य प्रज्ञा प्रतिष्ठिता – his wisdom becomes firm.
Bhagavan concludes stitha prajna sadhana having elaborated upon Dama:, Shama:, and Nidhidhyasana in the last 11 slokas. He addresses Arjuna as ‘Mahabaho’ to suggest that having conquered several enemies outside, it is important to conquer inner enemies now.
It is noteworthy that the second line of sloka 58 and the second line of this 68th sloka are identical, indicating that the topic that started there ends here. Also, the last part of sloka 57 and sloka 68 are ‘tasya prajna pratishthita’. Here, ‘tasya’ refers to one has gained knowledge through sravana, manana. ‘Pratishthita’ refers to jnana nishta by practice of dama:, shama:, and nidhidhyasana (sense control, mind control and contemplation upon the self).
To gain mastery over senses and mind control, one needs a lot of adrishta sakti (unseen powers). This comes with practices ordained in karma kanda, cultivating values and praying for Ishvara’s grace. These prepare the mind for gaining firm, deep-rooted self-knowledge (jnana nishta prapti).
Bhagavan reiterates the values that a stitha prajnan should possess later in the 16th Chapter.
अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः ।
दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् ॥ 1 ॥
अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम् ।
दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् ॥ 2 ॥
तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता ।
भवन्ति सम्पदं दैवीमभिजातस्य भारत ॥ 3 ॥
Fearlessness, purity of mind, steadfastness in self-Knowledge, charity, sense control, fire rituals, study of the scriptures, sacrificing comforts willingly and straightforwardness; Not hurting, avoiding lies, absence of anger, renunciation, peacefulness, not backbiting, compassion to beings, non-covetousness, gentleness, modesty, absence of fickleness, brightness and enthusiasm, patience, fortitude, purity, absence of hatred, absence of pride – these are all the qualities we must cultivate to be a stitha prajnan.