Sankhya Yoga: Shlokas 55 to 60
If you have not already done so, I would request you to review the Chapter 1, Arjuna Vishada Yoga before studying chapter 2 as that would help set the right context.
You can find the explanation of shlokas 51 to 54 here. Please go through that to get better understanding of the context.
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श्रीभगवानुवाच |
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् |
आत्मन्येवात्मना तुष्ट: स्थितप्रज्ञस्तदोच्यते || 55||
śhrī bhagavān uvācha
prajahāti yadā kāmān sarvān pārtha mano-gatān
ātmany-evātmanā tuṣhṭaḥ sthita-prajñas tadochyate
श्रीभगवानुवाच (śrībhagavānuvāca) – Shri Bhagwan said; प्रजहाति (prajahāti) – discards; यदा (yadā) – when; कामान् (kāmān) – desires; सर्वान् (sarvān) – all; पार्थ (pārtha) – Arjuna; मनोगतान् (manogatān) – arising in the mind; आत्मन्येव (ātmanyeva) – in the self alone; आत्मना (ātmanā) – by the self; तुष्ट: (tuṣṭaḥ) – satisfied; स्थितप्रज्ञस्तदोच्यते (sthita-prajñastadochyate) – of steady wisdom is said.
Shri Bhagwan said, “O Partha, when one discards all desires arising in the mind, Arjuna, and remains satisfied by the realization of the self by the self, that person is said to be of steady wisdom (sthita-prajna).”
दु:खेष्वनुद्विग्नमना: सुखेषु विगतस्पृह: |
वीतरागभयक्रोध: स्थितधीर्मुनिरुच्यते || 56||
duḥkheṣhv-anudvigna-manāḥ sukheṣhu vigata-spṛihaḥ
vīta-rāga-bhaya-krodhaḥ sthita-dhīr munir uchyate
दु:खेष्वनुद्विग्नमना: (duḥkheṣvanudvignamanāḥ) – undisturbed in sorrows; सुखेषु (sukheṣu) – in happiness; विगतस्पृह: (vigataspr̥haḥ) – free from desire; वीतरागभयक्रोध: (vītarāgabhayakrodhaḥ) – devoid of attachment, fear, and anger; स्थितधीर्मुनिरुच्यते (sthita-dhīr muniruchyate) – such a sage is called steadfast in wisdom.
One whose mind remains undisturbed amidst misery, who is free from desire for sensory pleasures, and who is free from attachment, fear, and anger, is called a sage of steady wisdom.
य: सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् |
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता || 57||
yaḥ sarvatrānabhisnehas tat tat prāpya śhubhāśhubham
nābhinandati na dveṣhṭi tasya prajñā pratiṣhṭhitā
य: (yaḥ) – who; सर्वत्र (sarvatra) – everywhere; अनभिस्नेहस् (anabhisnehas) – without attachment; तत्तत् (tattat) – to that; प्राप्य (prāpya) – obtaining; शुभाशुभम् (śubhāśubham) – good and evil; नाभिनन्दति (nābhinandati) – does not rejoice; न (na) – nor; द्वेष्टि (dveṣṭi) – detests; तस्य (tasya) – his; प्रज्ञा (prajñā) – wisdom; प्रतिष्ठिता (pratiṣṭhitā) – is established.
Who is without attachment in all circumstances, regardless of whether they are good or bad, who neither rejoices the good nor detests the bad, his wisdom is steady.
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वश: |
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता || 58||
yadā sanharate chāyaṁ kūrmo ’ṅgānīva sarvaśhaḥ
indriyāṇīndriyārthebhyas tasya prajñā pratiṣhṭhitā
यदा (yadā) – when संहरते (samharate) – withdraws च (ca) – and अयं (ayam) – this कूर्मो (kūrmo) – tortoise अङ्गानि (aṅgāni) – limbs इव (iva) – like सर्वशः (sarvaśaḥ) – completely इन्द्रियाणि (indriyāṇi) – senses इन्द्रियार्थेभ्यः (indriyārthebhyaḥ) – from sense objects तस्य (tasya) – their प्रज्ञा (prajñā) – wisdom प्रतिष्ठिता (pratiṣṭhitā) – is firmly established.
When one withdraws their senses completely from sense objects, like a tortoise withdraws its limbs, then their wisdom is firmly established.
विषया विनिवर्तन्ते निराहारस्य देहिन: |
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते || 59||
viṣhayā vinivartante nirāhārasya dehinaḥ
rasa-varjaṁ raso ’pyasya paraṁ dṛiṣhṭvā nivartate
विषया (viṣayā) – sense objects विनिवर्तन्ते (vinivartante) – recede निराहारस्य (nirāhārasya) – of one who abstains from food देहिन: (dehinaḥ) – the embodied one रसवर्जं (rasavarjam) – devoid of taste रसः (rasaḥ) – taste अपि (api) – even अस्य (asya) – for them परं (param) – higher दृष्ट्वा (dṛṣṭvā) – having seen निवर्तते (nivartate) – ceases
Those who aspire to realize the Supreme may restrain their senses from objects of enjoyment, but the taste for those objects may persist. However, for those who have realized the Supreme, even this taste ceases.
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चित: |
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मन: || 60||
yatato hyapi kaunteya puruṣhasya vipaśhchitaḥ
indriyāṇi pramāthīni haranti prasabhaṁ manaḥ
यततो (yatato) – striving हि (hi) – certainly अपि (api) – also कौन्तेय (kaunteya) – O son of Kunti पुरुषस्य (puruṣasya) – of a person विपश्चितः (vipaścitaḥ) – who is learned इन्द्रियाणि (indriyāṇi) – senses प्रमाथीनि (pramāthīni) – turbulent हरन्ति (haranti) – take away प्रसभं (prasabhaṁ) – forcefully मनः (manaḥ) – mind
O son of Kunti, even though a wise person may strive to control them, the turbulent senses can violently carry away their mind.
Mriga Trishna – the illusory world
Shri Kṛṣṇa starts answering Arjuna’s question on how to identify someone who is Sthitaprajna. Kṛṣṇa says that when one discards all selfish desires and cravings of the senses that torment the mind, and becomes satisfied in the realization of the higher self, such a person is said to be Sthitaprajna. We need to restrain our senses otherwise they will make us run behind illusions all our lives. We need to stop our mind from keeping on saying “I want this, I want that, I will be happy if I have that, I will be happy if I enjoy that, etc.,”.
Sage Vasishtha is one of the Saptarishis, seven original Rishis of our planet and He was also a Manasputra of Lord Brahma (given birth by the mind of Brahma). The word Vasishtha denotes unparalleled brightness. According to his name, he had conquered all the negative qualities like desire, anger, miserliness, jealousy, and pride. Lord Rama had accepted him as His guru. There was once a long dialogue between Sage Vasistha and Lord Rama, discussing the nature of existence, reality, and the path to self-realization. This is documented by Sage Valmiki (author of the Ramayana) in the Yoga Vasistha, also known as Vasistha’s Yoga. This scripture is considered to be one of the foundational works of Advaita Vedanta (non-dualistic philosophy).
It contains the following verse:
असद्वैव स वै लोको जीवनं दुःखमुच्यते।
भ्रमत्वेनैव भूतेषु यथा भाल्येषु भीतितः॥
asat-vai-eva sa vai loko jivanam duhkhamucyate
bhramatvenaiva bhuteshu yatha bhalyesu bhītitah
असद्वैव (asad-vai-eva) = unreal-only-indeed स (sa) = that वै (vai) = indeed लोको (loka) = world जीवनं (jivanam) = life दुःखमुच्यते (duhkhamucyate) = suffering is said to be भ्रमत्वेनैव (bhramatvenaiva) = due to delusion only भूतेषु (bhuteshu) = in beings यथा (yatha) = just as भाल्येषु (bhalyesu) = in children भीतितः (bhītitah) = afraid
This world, though unreal, appears to exist and is the cause of life-long suffering to an ignorant person, just as a (non-existent) ghost (is the cause of fear) to a boy.
This world has been called mṛiga tṛiṣhṇā in the scriptures, meaning “like the mirage seen by the deer.” In a hot desert, the deer thinks it sees water in the distance and starts running towards it. However the mirage or illusion of water keeps appearing only at a distance and the deer can never reach it. The deer eventually dies thirsty and exhausted. That is exactly how most humans live. We spend all their lives running behind illusions created by maya in this illusory world and die unsatisfied and unfulfilled. It is very important to realize that we can never get true happiness through any material pursuits. Let us look at our own lives, since childhood we have all had so many desires, thinking that we will be happy if only we get that one thing, but as soon as we get that one thing, we are busy desiring for the next thing.
There is a story in the Chandogya Upanishad where a wise sage named Uddalaka shares this wisdom with his son, Svetaketu, who had just completed his formal education. Uddalaka wanted to teach Svetaketu about the nature of reality and how everything in the universe is interconnected. To help Svetaketu understand this profound truth, Uddalaka asked his son to bring a fruit from a nearby banyan tree. Svetaketu brought the fruit, and Uddalaka told him to cut it open. Inside the fruit, Svetaketu found many small seeds. Uddalaka asked him to cut one of the seeds and tell him what he saw. Svetaketu replied that there was nothing inside the seed.
Isn’t that amazing? The Banyan tree is one of the largest trees in existence and yet, the seed from which it grows has ‘nothing’ inside it.
Uddalaka then explained to his son that, even though he could not see anything inside the seed, an entire banyan tree potentially existed within it. The invisible essence within the seed would eventually manifest as a tree, leaves, branches, and fruits. The sage then related this analogy to the nature of reality. He told Svetaketu that the essence of the entire universe was present in everything, even though it might not be visible. This essence, Uddalaka explained, is the ultimate reality called Brahman, which is the foundation of all existence.
Uddalaka then asked Svetaketu to dissolve a pinch of salt in a glass of water. He told his son to drink from different parts of the glass and asked him how the water tasted. Svetaketu replied that it tasted salty, no matter which part he drank from. Uddalaka explained that, just like the salt dissolved in water, the essence of the universe, or Brahman, permeates everything, even though it may not be directly visible. Through these examples, Uddalaka helped Svetaketu realize that the distinctions we perceive in the material world are illusory, and at the fundamental level, everything is interconnected and part of the same underlying reality.
By recognizing the interconnectedness of everything and the presence of the ultimate reality in all beings and objects, we can transcend the illusions of the material world and attain spiritual wisdom. When the intellect is covered by ignorance, it becomes a fertile ground for desires. However, one who has freed oneself from this ignorance through Right Knowledge, becomes free from desires. As discussed earlier, Avidya (ignorance) is the primary obstacle in reaching the state of Sthitaprajna.
It is not easy to get rid of desires and we need the help of Kṛṣṇa here. As we get more and more established in Bhakti Yoga, our vairagya will automatically keep getting stronger and eventually lead us to the state of para vairagya or nirvedam.
Another very important aspect to understand is that, the first line of this shloka says “prajahāti yadā kāmān sarvān mano-gatān – when all the lust or desires of the heart are discarded”. Just not having any desires does not mean we have reached the stage of a Sthitaprajna. Because, chronically depressed people or mental patients can also feel like they have no desires at all. What is important is that we remove all material desires and fill it with the bliss of self-realization. ātmanyeva ātmanā tuṣṭaḥ, the person is fully delighted in the Self by the Self. And because the person is so full of this bliss of self-realization, they have no room for any inferior material desires. That is the state of Sthitaprajna.
The blissful state of Sthitaprajna
This kind of person, although desireless, is very blissful and joyful. Adi Shankaracharya has explained this in the Vivekachudamani thus:
निर्धनोऽपि सदा तुष्टः अप्यसहायः महाबलः ।
नित्यतृप्तः अपि भुञ्जानः अपि असमः समदर्शनः ॥ ५४३ ॥
nirdhano’pi sadā tuṣṭo’pyasahāyo mahābalaḥ |
nityatṛpto’pyabhuñjāno’pyasamaḥ samadarśanaḥ || 543 ||
निर्धनोऽपि (nirdhano’pi) – without wealth (nirdhana) + even (api) सदातुष्टः (sadā tuṣṭaḥ) – always satisfied or content अप्यसहायः (apyasahāyaḥ) – even without help or support महाबलः (mahābalaḥ) – great strength or great power नित्यतृप्तः (nityatṛptaḥ) – eternally satisfied or content (tṛpta) अपि भुञ्जानः (api bhuñjānaḥ) – even enjoying or consuming (bhuñjānaḥ) अपि असमः (api asamaḥ) – even unparallelled समदर्शनः (samadarśanaḥ) – equal or same vision or view (darśana)
Though without riches, yet ever content; though without external support, yet very powerful, though not enjoying the sense-objects, yet eternally satisfied; though incomparable, yet looking upon all with an eye of equality.
Isn’t that such a blissful and beautiful state to be in? That is the state of Sthitaprajna. In 2.56 Shri Kṛṣṇa says that one who is Stithaprajna does not get disturbed when faced with miseries and does not crave for pleasures. Such a person’s mind is also free from anger, fear and attachment.
People usually ask how to maintain calmness when faced with miseries. In the olden days, warriors were given training on how to manage pain. The simple technique was based on the fact that a majority of our pain comes from the memories of past pain and the anxiety of what pain will come in future. As long as we stay focused just on the moment and manage the pain at that instance, then the pain actually becomes more manageable. We can use the same technique to keep our mind calm during miseries. Let us not brood over past painful memories and let us not live in fear of what miseries may come in future. Let us just focus on the current situation, current moment and try to handle whatever is there at that instance. Once we practice this, it will gradually become easier to maintain calmness during unpleasant or painful situations.
A point to be noted is that, as discussed in the previous shloka, just handling painful situations calmly and not running behind pleasures alone is not sufficient. Even mercenaries are trained to be this way. What is important is that we should also establish our mind in self realization and perform our duties as a devotional service to God. That is what actually helps us get on the path to liberation. We have to restrain and control our senses. As we discussed earlier, desires are a big hurdle towards becoming Sthitaprajna.
So how do we manage our desires?
There is a big misconception that desires will go away once we satisfy them. It is a misconception because, although it may appear that our desire has been fulfilled and satisfied in the near term, in the longer term, desires only grow stronger each time we fulfill them. In the Srimad Bhagavatam it is stated that:
न जातु काम: कामानाम् उपभोगेन शाम्यति ।
हविषा कृष्ण वर्त्मेव भूय एवाभि वर्धते ॥ १४ ॥
na jātu kāmaḥ kāmānām upabhogena śāṁyati
haviṣā kṛṣṇa-vartmeva bhūya evābhivardhate
Fulfilling the desires of the senses does not extinguish them, just as offering oblations of butter in the sacrificial fire does not extinguish it; instead, it makes the fire blaze even stronger.
Every smoker who tried quitting the habit will tell you this. Whenever they have a strong desire to smoke, they will say “I will have one last smoke and then I am done”. But guess what, the next day their desire for smoking only gets stronger. That is why people find it so hard to quit habits like smoking and drinking. So what is the solution? Shri Kṛṣṇa says that just as a tortoise withdraws all it’s limbs into the shell when it senses some disturbances outside, we should withdraw our sense organs from the sense objects whenever we are troubled by desires. Then we make progress on the path to becoming a Sthitaprajna.
Kṛṣṇa goes on to say that it is not enough to just control your body and deprive it of the sensory objects because the cravings will still remain. It is only through self realization that the cravings also go away. That should be the ultimate goal. Thus, Shri Kṛṣṇa teaches the beautiful path of sublimation of desires by directing them toward God.
Two step process for managing our desires:
Step 1 is to withdraw our sense organs from the sense objects, meaning do not give in to the desires. This will weaken our desires. On the contrary, everytime we give in to desires, they become stronger.
Step 2 is to recognize when we are having cravings or desires and at that instance, substitute those thoughts with thoughts of God. Chant the holy name of God a few times. If possible, engage in some activity as a service to God. Like doing puja, cleaning our space, singing a devotional song, cooking Prasadam, etc.
Our senses are powerful and turbulent
Kṛṣṇa also gives a warning. Do not take it lightly. इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मन:
indriyāṇi pramāthīni haranti prasabhaṁ manaḥ – the turbulent senses can violently carry away their mind.
indriyāṇi—the senses; pramāthīni—turbulent or agitating; haranti—carry away; prasabham—forcibly; manaḥ—the mind
Managing our desires is not easy and there are examples in our scriptures of how even great rishis fell victim to desires. So there is no need to feel guilty about losing some battles. What is important is to keep trying and using the techniques Kṛṣṇa has taught to eventually win the war. Spiritual evolution is not a 100 meter sprint, it is more like a long marathon. We have to keep running consistently, in order to complete the marathon.
Adi Shankaracharya has explained this beautifully in his Vivekachudamani, verse 76, where he speaks about five animals, Kuranga-matanga-patanga-mina-bhrnga
Kuranga is a deer, Matanga is an elephant, Patanga is a moth and Mina is a fish, Bhrnga is a black bee.
Each one of these animals has a weakness for one sense organ and because of this it is trapped and killed.
The deer has a weakness for sense of sound. So a hunter can play melodious music and the deer will just stand still and then the hunter shoots it down.
The elephant has a weakness for sense of touch. When hunters want to catch a wild elephant, they usually send a female elephant who goes and touches the male elephant. The male elephant gets so engrossed in that touch that it loses sense of the world and does not even resist when the hunters come in and chain it.
The moth has a weakness for sense of sight (light). To catch moths we just light a lamp and the moth just flies into it and perishes.
The fish has a weakness for the sense of taste. To catch a fish, the fisherman just has to hang a bait and the fish comes and tries to swallow it and gets caught.
The bee has a weakness for the sense of smell. It is constantly attracted by the sweet smell of flowers and often gets trapped inside flowers.
As you can see, weakness for one sense causes these animals to perish. Now imagine we humans, what our plight is as we have a weakness for all five senses !!! That is why, the only way for us to escape from such major weaknesses is by surrendering to Kṛṣṇa and getting on the path of self realization and liberation.
Shri Krishna and many great saints and sages have reiterated the fact that in this Kali yuga, the only way to remain surrendered to Krishna and progressing on the spiritual path, and escaping from the clutches of maya is by constant remembrance of the Lord and chanting His holy name. As Shri Chaitanya has said:
हरेर्नाम हरेर्नाम हरेर्नामैव केवलम् ।
कलौ नास्त्येव नास्त्येव नास्त्येव गतिरन्यथा ॥
harer nāma harer nāma harer nāmaiva kevalam
kalau nāsty eva nāsty eva nāsty eva gatir anyathā
In this age of quarrel and hypocrisy, the only means of deliverance is the chanting of the holy names of the Lord. There is no other way. There is no other way. There is no other way.
You can find the explanation for the next set of shlokas, 61 to 66 here:
kṛṣṇadaasa
Servant of Krishna
Aka +Vinayak Raghuvamshi