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In the second chapter, Krishna has made clear in a general way four principle points: the Saranaagathi principle, the Sankhya teaching, the Yoga attitude and the Sthithaprajna nature. We have noted the first three already. Now about the fourth:

Krishna taught Arjuna the nature and characteristics of the Sthithaprajna when Arjuna questioned him. Arjuna prayed "O Kesava!" and when that appellation was used, Krishna smiled. For He knew then that Arjuna had understood His splendour. Do you ask how? Well, what does Kesava mean? It means, "He who is Brahma, Vishnu, Siva, the Trimurthi." Through Krishna's grace, Arjuna had reached that stage of realisation.

When Arjuna prayed that Kesava must tell him the true characteristics of Sthithaprajna, He replied, "Pratha! He will be free from all desire. He will be stable in the knowledge and awareness of the Atma only."

Now, there are two processes in this: To give up all the promptings of desire in the mind is the negative process; to implant joy, ever-present joy therein, is the positive aspect. The negative process is to remove all the seedlings of wrong and evil from the mind; the positive process is to grow, in the field cleansed thus, the crop of attachment to God! The cultivation of the crop you need is positive, the plucking of the weeds is the negative stage. The pleasures the senses draw from the objective world are weeds; the crop is the attachment to God. The mind is a bundle of wishes; and unless these wishes are removed by their roots, there is no hope of destroying the mind, which is a great obstacle in the path of spiritual progress. When the yarn that comprises the cloth is taken out, one by one, what remains of the cloth? Nothing. The mind is made of the warp and woof of wishes. And when mind vanishes, the Stithaprajna is made.

So the first thing to be conquered is Kama, the demon of desire. For this it is unnecessary to wage a huge war. It is also unnecessary to use pleasing words to persuade the desire to disappear. Desires will not disappear for fear of the one or for favour of the other. Desires are objective; they belong to the category of the "seen". When the conviction that "I am the see-er only, not the seen", the Sthithaprajna releases himself from attachment. By this means he conquers desire. You must watch the working of the mind, from outside it; you should not get involved in it. That is the meaning of this discipline.

The faculty of the mind is like a strong current of electricity. It has to be watched from a distance and not contacted or touched. Touch it, you are reduced to ashes. So too, contact and attachment give the chance for the mind to ruin you. The farther you are from it, the better. By skillful methods, you have to make the best use of it for your own welfare.