विवेचन सारांश

Bhagavān explains the traits of a calm and blissful Sthitaprajña person.

This shloka deals with the influence of Indriyas or our five senses in our lives. The five senses comprising the eyes, ears, skin, tongue, and nose, are the Gnyanendriyas that serve as bridges to the external world of sense-objects. One who is able to withdraw the senses from their objects, just as a tortoise withdraws its limbs into its shell, is established in divine wisdom.

A turtle has aṅgānīva or limbs and body organs that are soft and vulnerable to the touch. However, it also possesses a hard exterior shell. Whenever it senses any threat to its wellbeing, it retreats its limbs into the shell.

Very much like the turtle are those who practice the tenets of the Gītā and those who are sthitaprajña. They know how to withdraw their sense organs from the worldly objects and are hence in control of their senses and mind. We too should detach ourselves from the worldly objects and learn to break the connection with the sense organs.

Artha means Vishaya or subject while indriyārthe refers to the object of the senses. For example, rup or vision of form is the subject of the eyes. We must learn to disassociate the two in order to become a sthitaprajña. Just like the type of food we eat determines our nature and characteristics, the sustenance experienced by the sense organs, like vision by the eye, sound by the ears, smell by the nose determines how Satvik, Rajasik or Tamasik we are. Our quantum of spirituality increases as such experiences by the sense organs become more and more Satvik.

We need to learn to sever the connection of the senses with the sense-objects when we come in contact with a Rajasik or Tamasik object. Like the body of the tortoise which withdraws in the safe haven of its shell, we need to resist the allure of the sense-objects by retracting and controlling our minds and looking inward to avoid the craving of the senses.

Most people, in a bid to become a sthitaprajña and get established in the self, may restrain the senses from their objects of desire and enjoyment. However, the experience or the taste for that sense-objects lingers with them. This longing or desire ceases for those who realize the Supreme and become a sthitaprajña.

We have seen people subjecting themselves to severe forms of fasting. There are some who neither eat nor drink or partake of only water during the Ekadashi. The objective of these kinds of fasting is to detach themselves from any kind of worldly attachment and temptations.

It should be noted however, that these austere practices are just the initial stage, only for beginners, and are certainly not the final stage of attaining the Supreme Paramātmā, as our mind keeps getting drawn towards the worldly objects and our cravings ultimately manage to get the better out of us.

For example, as a child we loved and always wanted to watch cartoons like Doraemon or Chota Bheem on TV. However, as we grew older, that fondness and attraction to cartoons diminished. As a child too, there would be situations when we could not watch the cartoons, maybe due to power failure. That is a situation akin to nirahari or fasting where one has the craving but is forced not to give in to it. However, the situation at an older age, when one loses interest in watching cartoons is akin to sthitaprajña where one voluntarily gives up that object of desire. On paraṁ dṛiṣhṭvā or realization of the Supreme Being, one ceases to desire the tastes of the sense-objects.

We often come across devotees striving relentlessly to gain spiritual wisdom. As discussed earlier, there are those who go on forced fasting on Ekadashi while their mind maybe thinking of food. Thus, refraining the mind from external stimuli and situations becomes an arduous task. In such a situation the indriyas or the sense organs win over the mind.

We would have seen horses wearing blinkers on their eyes which is a sense organ. The purpose of the blinkers is to ensure the horse is able to just see and focus on the road ahead instead of looking around.

Otherwise, the horse is likely to see the green grass on the roadside and often stops to eat it. Our indriyas behave in a way similar to the horse seeing the green grass. We may have the desire to concentrate our attention on the Supreme Paramātmā, but our sense organs divert our attention to those objects of material desire.

We should therefore put blinkers on our sense organs, our main enemies on our path to gaining spiritual wellbeing so that they cannot lead us away from the path of righteousness.

You would have noticed that while we use our ears, eyes, and nose extensively, we hardly use the sense organ of skin responsible for sparsh or touch.

However, you would have also noticed that as soon as we sit down to meditate and try concentrate our mind, our skin starts to itch. Our ears become more alert and the sense of hearing more active. Even though our eyes are shut, we start to imagine and see many other things on the mental eye. We start remembering things from our ‘To-Do’ list like pay the electric bill, transfer money to so-and so etc.

Why does this happen? This happens because while we do have the intention to meditate on Ishwar, out attachment to mundane material things still exist and try to pull us back into its folds.

So, what should a seeker do to come out of this situation? Bhagavān elaborates that in the next Shlokas.

Those who are Stithaprajñā do not get distracted by their indriyas or the sense organs. Thus, having successfully subdued their senses, they manage to completely concentrate their minds and being on the thoughts of the Paramātmā.

Bhagavān says, vaśe hi yasyendriyāṇi indicating to those who have gained complete control over their senses are the persons whose mind and intellect will be steadfast unto HIM.

Our karma or action are always under the control of our minds who in turn is controlled by our intellect. Our hands do that action, which has been first thought up by the mind. The indriyas or the senses therefore first impact our minds.

At the sweet shop, it is our eyes which first sees the hot Jalebis. Immediately, our mouth starts watering. So, our sense organs have done the damage they were supposed to do. Next comes our mind; but it is our intellect who is responsible to take decisions, not our mind which can only accept or reject a decision given by the intellect. Our intellect can control the mind by saying that Jalebi is not good for health and hence must be avoided. However, when the intellect starts getting controlled by the mind, one is likely to take wrong decisions.

Hence, a more controlled and Satvik mind is likely to influence our sense organs an intellect to take Satvik decisions and do Satvik actions.

In this Shloka, Bhagavān tells us the winding ways in which anger works, and the means through which we can make it burn and dissipate.

In the twenty first Shloka of Chapter – 16, Bhagavān has said,

tri-vidhaṁ narakasyedaṁ dvāraṁ nāśhanam ātmanaḥ 

kāmaḥ krodhas tathā lobhas tasmād etat trayaṁ tyajet

Here HE has given a description of the three gates of hell, namely, kāmah (desires), krodha (anger) and lobha (greed) which one must renounce at any cost. Anger indeed can be a severe hindrance in our spiritual progress.

Through this shloka, Bhagavān tells us about the means by which we can avoid anger. HE starts with ‘dhyāyato’ or contemplation of any object.

To understand this better, let us go back to the example of the Jalebi.

While scrolling through the net, we may come across a picture of a Jalebi and we start chintan or thinking about it. Sometimes, such thoughts may come to an idle and empty mind too. The mere thought of the taste of a hot Jalebi paves the way for your mind to get attached to it. That attachment then becomes our desire or kāmah, which in turn may become the source of our anger, if we are unable to fulfill the desire. This is because whenever our desires and needs are thwarted, we experience anger. Anger does not necessarily have to be shouting or throwing tantrums. It can be in the form of silent irritation or resentment.

The hypothetical case of the Jalebi which will be denied to us if we have, say, diabetes, serves as a perfect example of frustrated desires leading to rage.

The example of the Jalebi can be extended to every life situation too. Obstacles in our path and denial of our desires and cravings will arouse anger and resentment in us.

Furthermore, Bhagavān goes on to explain the consequences of anger in the next Shloka.

Krodhādbhavati saṃmohaḥ or extreme anger as a result of the unfulfilled desires results in negative impact of attachment on the mind which brings with an affect of

smṛtivibhRāmaḥ or disturbance of the mind sometimes leading to rage.

While we may not directly have any intention to hurt others, but our anger makes us do unsavory and undesirable actions. In extreme anger, we may become so deluded that we pick up a glass and through it on an expensive TV, thus damaging it completely. This is when one’s intellect is destroyed leading to the ruination of the person.

We should make a note that Bhagavān uses the word ‘praṇaśyati’ at the end of this Shloka. It alludes to ruination and death. As our anger increases, we fail to discriminate between right and wrong. In the state of anger, our eyes turn red and the body trembles with fury, our intellect betrays us. Soon enough, we start experiencing delusions as our previous memories or smṛti that may ring a warning bell vanishes.

It is then that we behave like a lifeless being without the ability to think objectively on what is right and what is wrong.

One, therefore needs to control contemplation and as a result extreme attachment to any object. Practice of Prāṇayam, meditation, keeping the mind occupied in positive pursuits help gain control and calm oneself from the effects of excessive rage.

As an example, let us consider the 12000+ sewis in Geeta Pariwar who are involved in selfless service. In this process, they have put the time available in their hand after doing their daily duties to a good purpose. Hence their mind is never idle to think about untoward activities and give in to the three sins of desire, anger, and greed. Thanks to Guru Govind Dev Ji Maharaj’s mercurial thought process, Geeta Pariwar provides us the perfect platform for satsang or uplifting community while being at home.

One who can control the mind and is free from attachment and aversion even while using the objects of the senses, attains supreme bliss by the Grace of Parameshwara. Rāga (attachment) and dveṣ (aversion) are the starting points of all the vikaras, flaws and shortcomings. We should thus become free from these aberrations. We must keep in mind that having taken birth on this mortal planet, interacting with the world, and going about our daily tasks becomes an inevitability. Much as we would want, we cannot get rid of the world or avoid encountering people of all hues and shades. However, we should tackle all the worldly situations calmly, devoid of attachment and abhorrence.

Why do we get angry? It intrinsically depends on Rāga (attachment) and dveṣ (aversion). Let us try to understand that with an example.

Let’s say there is a wedding in the family which you do not wish to attend. Why do you not wish to attend? That is because, for some reason, you have a dveṣ or aversion to go there. However, your family members try to force you to go there. This conflict will lead you to get angry.

You have a Rāga or attachment towards Jalebi and for some reason you are not able to have it. This again will lead you to get angry.

Hence, Rāga (attachment) and dveṣ (aversion), our likes and dislikes are the root cause of  our kāmah or desires, krodha or anger) and lobha or greed.

It has been mentioned in multiple Shlokas across Bhagavadgītā that one who has been able to gain control on Rāga and dveṣ, attachment and aversion is the most superior.

Bhagavān says that therefore, one must first gain complete control these two traits, which is attachment and aversion.

We know that sleep is a Tamasik trait. However, all of us need sleep and we do sleep at night, even saints and sages’ sleep. So, is it really Tamasik, if it is necessary to live? It is not, as long as we sleep to rejuvenate our bodies. However, it becomes Tamasik when we oversleep or sleep all day long, just because it is a holiday. That then becomes a Rāga, an attachment to sleep.

The term ‘ātmavaśyairvidheyātmā’ refers to one who can control the mind. I should be able to control my mind such that if tomorrow, I do need to go to a wedding, I should not feel any dveṣ or aversion or I should be angered if I do not get the Jalebi towards which I have a Rāga or attachment.

Ishwar says that if we subdue our antahkaran or mind and the sense organs through self-control, then we will get the prasādam in the form of ‘Anand’ or extreme bliss
and tranquility of mind.

All our duḥkhā or sorrows get abated when we attain the state of Ananda or bliss. This is because, by Parampita's Grace, the intellect of a person who has a tranquil mind becomes firmly established in the self. The word ‘āśu’ means ‘quickly’ or ‘in no time’. The logic here is simple. When our chitta or mind is happy, the buddhi’ or the intellect becomes stable, enabling us to become more determinedly fixated on Paramātmā.

The sixteenth Shloka of Chapter – 17 says,

manaḥ-prasādaḥ saumyatvaṁ maunam ātma-vinigrahaḥ

bhāva-sanśhuddhir ity etat tapo mānasam uchyate

Param Pujya Swami Ji says that manaḥ-prasādaḥ or keeping the mind serene and blissful is also a kind of tapah or austerity. Not letting the mind become unhappy and thus harmed is also a Sādhanā or practice to discipline thoughts.

This is definitely not easy to achieve.

If we think, we will realize that we hurt ourselves or become unhappy, even if momentarily many times in a day, without almost realizing it. Ability to keep ourselves, calm and equanimous even in an unfavorable situation points to an elevated stage of Sādhanā and the progress one has made in the journey to live by the wisdom learned from the Bhagavadgītā.

Bhagavān has given a very important formula in this Shloka. He has said, how can one who lacks peace be happy. All that we do and all that we desire is to remain happy and blissful; be it of the mind of a healthy body. Even a mother probably takes care of her child as that activity and attachment gives her happiness. A person despite having knowledge, money, fame can be unhappy of he does not have peace in his life. The real reason for us not to be in peace alludes to the fact that there is still some distance to go in our Sādhanā, our endeavor.

If we think of Mira Bai, we realize that despite having an antagonistic family who tried their best to dissuade her, she not even for a moment lost her eternal love and faith for Bhagavān Śrī Krishna. She never looks perturbed. On the contrary, she looks to be calm and in peace all the time. She does lament, but that is not for material things but to reach Bhagavān. 

Sometimes, we walk down a street but neither the people, not the shops register in our mind. That is because, though the sense organ of eye is seeing everything, it is unable to send the message of what it is seeing to our mind as the mind is disconnected from the sense organ.

So powerful an effect does the senses have on us, that if we get distracted by even one of the sense-organs, our intellect can be led astray.

Our sense organs have the capability to impact our mind and intellect in many ways and hence we need strong sails and a competent sailor to effectively navigate the direction of the boat of our mind. However, if we do not have a proper sailor, then the Vayu or the wind can sweep the boat off its chartered course. Similarly, if our sense organs and the mind are uncontrolled, it would lead to the destruction of our buddhi  or intellect.

Śrī Krishna in this Shloka explains to Arjuna that one who has restrained the senses from the sense-objects, gets established in stability and quietude. Through this shloka, Parameshwara advises Arjuna to always control his senses from all sides and be alert enough not to let the indriyās or the sense organs interact with the object of the senses. Arjuna is cautioned against falling under the sway of the ‘īndriyārtha’ or the worldly objects and material pleasures.

There are deep layers of meaning in this shloka.

In this Shloka, Bhagavān does NOT mean to say that when night falls the knowledgeable people are awake. What HE actually means that the temporal matters around us are deceptive and bring darkness in our lives. HE alludes to our night as the darkness of ajnana or ignorance. Night is thus symbolic of ignorance, a time when most of us sleep in ‘ajnana-nidra’. This ignorance stems from our misperception that we are the body and that the worldly possessions belong eternally to us. Erroneous identification with this fleeting world is the biggest source of all lack of knowledge.

However, the enlightened ones who have wisdom and are stithaprajnah, are well aware that they cannot be identified with the mortal body, the worldly possessions and the temporal joys and sorrows. They know that they are not for them to claim as their own.

Hence it is said that while the rest of the world is awake in a false mire of delusion, the knowledgeable one deliberately stays oblivious to this false state of wakefulness. On the other hand, they are awake at another level. They are conscious of the fact that this world with its pleasures and sorrow is but temporal and they are actually a part of the Paramātmā.

At the level of the mortal body, they are perceived to be sleeping, but at the spiritual level, they are wide awake. The contrary holds true for the rest of us who might be awake at the bodily level, but in deep slumber at the spiritual level.

When it is rains the lakes may overflow and the river may get flooded, but an ocean will never get flooded. The vastness of the ocean helps it absorb everything and it remains detached with all the inflows from the rivers as they join the ocean.

Likewise, an intelligent or stithaprajnah person who has a steady intellect will not be disturbed and will be undeterred and unfazed by all the worldly desires and cacophony surrounding him.

The person who is able to give up all material desires and breaks away from the avaricious shackles of greed and acquisitiveness, becomes free from egoism and lives in peace. He is the stithaprajnah, one who knows the truth about his identity.

No matter how many external temptations we may put in his way, such a person would not get affected. The word vihāya kāmān means giving up all material desires.

A person situated in this kind of knowledge performs his actions without any sense of attachment. The word used here to refer to the manner in which he conducts his daily tasks, is ‘niḥspṛhaḥ’, which means, without attachment or bond.

There are very minute differences amongst words like 'niḥspṛhaḥ', 'nirmamo' and 'nirahaṅkāraḥ'. At the end, they all indicate a sense of detachment.

One who has attained a state of union with the Paramātmā, ParamBrahmā which is complete oneness with Brahmān is free from all delusions. Such people, even at the time of death will be at peace as he knows that he attains nirvaana or moksha and becomes one with Parameshwar.

Such a person will remain established in the state of eternal peace and will be united with the Supreme Being and attain deliverance from the world.

One who reaches the state of ‘stithaprajnah’ will remain established in it.

Thus concluded the seven-part vivechan session for Chapter - 2 Sānkhya Yoga - The Yoga of Analytical Knowledge.

The vivechan was followed by a Questions and Answers session and concluded with prayers to Bhagavān Śrī Krishna and chanting of the Hanuman Chalisa.

Questions and Answers

Jagruti Surve ji

Q: What is the meaning of Sānkhya in Sānkhya Yoga?

A: The word Sānkhya literally means that intelligence that lights up the soul. There is also a school of philosophy called Sānkhya.

Adi Shankaracharya Ji explains it as that intellect that is able to differentiate between right and wrong; true and false. The ability to get this intellect to be able to achieve union with the Paramātmā is called Sānkhya Yoga. This can be attained through Sadhana, Bhakti, and Karma Yoga.