Sthitha Pragna-Goal To Be Reached

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The last eighteen verses of second chapter of Bhagavad Geeta answers this question very precisely. It appears to be that Lord Himself put this question into the mouth of Arjuna to sum up all what he had said so far and to pin-point the goal to be reached.' He was till then enumerating practical methods by which one can reach the eminence of Perfection to become 'a man of Steady Wisdom' (Sthitha Pragna)

In another context - Bhagavan Sree Krishna goes too far to say He is giving out a top-secret, Royal secret to Arjuna alone out of His love for him and thereby to all Arjunas in the world. He says, he, who soever be, who has gained a subjective intuitive experience of a tranquility and peace that passeth all understanding, on all occasions, at all times born out of long standing disciplined spiritual life alone can be called a 'Man of Steady Wisdom'. Not even the greatest of the great scientists who has gained mastery over nature - a wise man to the world he may be - but do not come to pinnacle of 'Perfect steady Wisdom'. Because sometime or other for want of steadfastness of the mind his ego may prop up its hood and lead to his fall from the ladder of evolution.

A purified mind which has been sharpened and made single-pointed by meditation alone can develop that tranquility and peace to allow his subtle-intellect to establish in that firmness, i.e, 'Steady Wisdom', a condition very unique which Lord Krishna was trying to make Arjuna understand.

This very confirmative statement of the Lord was to throw light into the mind of Arjuna that all spiritual practices which constitute the means ultimately lead him to the goal of perfection - to become a man of steady wisdom. It can be one is just another version of the other. How? All the spiritual values lived become the cause to culminate within him a divine power blessing him more and more to become steadfast and persistent in his 'Sadhana'(spiritual practises). The effect is nothing but the cause and cannot be separated. Also the effect is inherent and concurrent in the cause (the effort). The effect is directly proportional to the cause and never goes unrewarded.

The practise of 'Budhi - Yoga' which Bhagavan has so elaborately and repeatedly stressed, for Arjuna to take up is the superior-most of all other Yogas where the cause and effect have a direct relationship, for example in Karma-Yoga the cause (effort), the time-factor (kaalam) and Grace (blessing of the divine) may not fruitify to give the desired effect; on the other hand, it may end up in just the opposite effect.

It is in reference to this in the course of Self-perfection, the Sadhak is advised by his Guru to do introspection by him - to find out the cause for the lag in the progress inspite of undertaking sadhana for a long period of time.

Such of those, says Lord Krishna to Arjuna, who have conquered his mind and come to live in perfect equanimity in all conditions of life in all relationships indeed rests in pure self, the supreme consciousness only.

About the author

Dr. Susheela Purushotham

Dr. Susheela Purushotham has written this article, for Vedanta Vani magazine, Chinmaya Mission.