PHRASES IN THE GITA - 10

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PHRASES IN THE GITA - 10

स्थितप्रज्ञस्तदोच्यते,  स्थितधीर्मुनिरुच्यते, तस्य प्रज्ञा प्रतिष्ठिता,  (अध्याय २ - श्लोक ५५, ५६, ५७, ५८, ६१, ६८,)

ஸ்திதப்ரக்ஞஸ்ததோச்யதே, ஸ்திததீர்முனிருச்யதே, தஸ்ய ப்ரக்ஞாப்ரதிஷ்டிதா, (அத்யாயம் 2 - ஸ்லோகம் 55, 56, 57, 58, 61, 68.)

Sthitapragyasthadochyate, Sthitadheermuniruchyate, Tasya Pragyaa Pratishthitaa.. (Chapter 2 - Shlokam 55, 56, 57, 58,61, 68)

Meaning : He is called Sthita Pragya, (man with steady Buddhi); Munis caal him a person with Sthira Buddhee; His Pragya is firm and stable.

The essential word is Sthita / Pratishthitaa, meaning 'firmly rooted, 'stable'. Stability is an essential aspect in worldly life. A stable childhood is a major factor in getting a more balanced personality. The child who has enjoyed a stable, undisturbed childhood is really blessed one. Child deserves to be free from anxieties about food, security and undisturbed education. Stable friendship is also an essential factor. Those who frequently shift from place to place, to new schools, new environments in childhood, on account transfers of parents have greater chance of leading a friendless life. The damage caused to personality due to displacement and instability caused by Natural calamities, riots, wars, development projects and other traumatic experiences is worse and may require long term and affectionate counselling.

"A rolling stone gathers no moss" says a proverb. That applies to a Sannyaasee. True. A householder staying the same house for years gathers a lot of 'moss', but that can be taken care of by a little more awareness and a better management. Nevertheless, Stability is essential for a house holder.

But, here the talk is on 'Stability of Buddhi'.  Ravana could deeply engross in one of the severest penance. He could play Veena with such a firm focus that rocks melted. But, his Buddhi was disturbed and destabilized by the words of Soorpa-nakha describibg the beauty of Sita and he chose to forcefully take her away and held her in captivity in Lanka. (This was disturbance caused by Kaama, Lust.)

Kamsa was not a bad ruler. He was a loving brother of Devaki. He got her married to Vasudeva and himself drove the chariot carrying the newly wed. It was then an astral voice informed him that son born to his sister Devaki would ultimately kill him. His Buddhi was destabilized and a loving brother turned an oppressor. He imprisoned his sister and her husband and killed six of their children. (This disturbance of Buddhi was due to Bhaya, excessive fear.)

Raja Preekshit was a virtuous and benevolent king. He once lost his way in a forest. He went in search of water to quench his thirst. He found an Ashrama and a Rshi seated in meditation with closed eyes. The king called him but the Rshi was not disturbed from his state of deep meditation. The Buddhi of the king got destabilized for a second and he placed a dead snake around the Rshi's neck and returned to his palace. He had to pay a heavy price for the momentous disturbance. (This was disturbance caused by Krodha, rage.)

These are extreme cases. Ordinary mortals like us experience unsteady Buddhi, almost on a daily note. We remain indecisive, confused and suffer the consequences, almost the whole life. We are like the convict who was asked to choose between two punishments, eat 50 onions or take 50 lashes. He could neither choose nor could he bear the hardship of one of these and ended up suffering both. There are very few among us who learn from experience and practice to get a Sthira (steady) Buddhi. The shlokams from 55th to 72nd in the second chapter of the Gita, beautifully explain various aspects of a Sthita Pragya, (One with steady Buddhi). I would suggest Shri Acharya Vinoba Bhave's explanation of these shlokams, (Sthita Pragya Darshan - available in English, Hindi, may be in Tamil also, at all Sarvodaya Book stalls , especially in Railway stations.)

We can talk a lot on Asthira Buddhi. We can easily understand that as we ourselves experience and observe many evidences of Asthira Buddhi around us. To recognize a Sthira Buddhi, to aspire for one for self, and to try means to attain one are toughest ventures and rarities. There are umpteen number of examples in our history. Shri Ramana Maharshi comes to my mind as a sparkling example of Sthita Pragya in recent times. Sthita Pragya, with firmly rooted Buddhi, as steady as Jyothi of an oil lamp in a windless enclosure.