"Thought is the most potent and creative power in the world. It initially takes shape in an individual mind. When shared with others, any benevolent thought starts growing as a vibrant process encompassing more and more people. It is such collective benevolent thoughts that build up great cultural values and treasure in the society."

The Guiding force of Narayanashrama Tapovanam & Center for Inner Resources Development

Swami Bhoomananda Tirtha


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Harih Om Tat Sat. Jai Guru.

Swami Dingaleshwarji is here for some days. Nutan Swamiji used to tell us about whatever was taking place here. (Dingaleshwar) Swamiji’s arrival, his desire to learn some English, finding that this place will be suitable for him and he has been staying here with perhaps a rigorous English tuition from three or four people. I am very happy about it.

Yesterday for the evening satsang, Swamiji raised a question. The question was, “What is the difference between sthitaprajñata and samādhi?” Then during the course of the discussion I said, "Sthitaprajñata is a still state, inactive state where not only the body remains still, the mind and the intelligence also remains still, at the same time the seeker is very much conscious of, aware of his own body and other things. It is not an inactive unconscious state. It is on the other hand a full conscious state. At the same time, neither thoughts are there, feelings and emotions are there, nor from the intelligence level, enquiry, finding and other things are there."

The only two faculties, the only two instruments within our body which remain active and vibrant during the wakeful hours are the mind and the intelligence. When they become still and quiet, at the same time one is conscious of, automatically self absorption and self restfulness take place. Contrary to this is the sthitadhī state where he who was a sthitaprajña, a samādhishtha, a man seated in samādhi becomes vibrant and active. His senses are active, mind is thoughtful, the intelligence is quite awake.

Then how does he become a sthitadhī? This is something very important to know. Bhagavad Gita clearly says the difference is very specific. There is one śloka where Sri Krishna describes about sthitadhī. First he speaks about sthitaprajña:

प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् ।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ।।
prajahāti yadā kāmān-sarvān-pārtha mano-gatān |
ātmany-evātmanā tuṣṭaḥ sthita-prajñas-tadocyate ||
(Bhagavad Gita 2.55)

Leaving all desires of all kinds, when one remains absorbed in himself, at the same time he becomes contented within himself, by himself, that ātma-tushti is there, that is sthitaprajñataWhen he wakes up and starts doing vyavahāra, activities in this world, his senses will be interacting with the objects. And normally what takes place? During the course of the interactions, three forces constantly surge up in the mind, three forces come to the mind repeatedly. These forces are called rāga, dvesha and bhaya. Rāga means desire, dvesha means hatred and dislike, bhaya means fear.

If you analyze the human mind and human life and interactions, you will find all the things that take place within us can be traced to three important factors. One is desire for things other than oneself, number two is dislike, hatred and resentment towards the things of the world, the third is fear on one account or the other. All the other emotions like kāma, krodha, lobha, moha, mada, mātsarya etc. are multiplications of these three. The first thing to leave the mind is desire. The second thing to be set right is dvesha, hatred. And the third force to disappear is fear.

Now Sri Krishna says:

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः ।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ।।
duḥkheṣv-anudvigna-manāḥ sukheṣu vigata-spṛhaḥ |
vīta-rāga-bhaya-krodhaḥ sthita-dhīr-munir-ucyate ||
(Bhagavad Gita 2.56)

If you understand the principle, it will be very simple but it is a very long drawn out task perhaps for seekers.

Duḥkheṣu-anudvigna-manāḥ, if you are interacting with this world on one account or the other, there will be duhkha, grief, one after the other. Any number of griefs may come, the enlightened man, the jñāni should not be ruffled, shaken or disturbed by them. Accept duhkha as part of life. It will take place when the senses interact with the objects of the world and allow the duhkha to be as it is. You are not creating them. The senses and the mind put together cause them. Like day and night, duhkha will come, it will disappear, sukha also will come, that will also disappear. So remain unshaken and undisturbed by duhkha by having a new point of view, vision about life.

When sukhas come, do not be desireful, do not be elated, over delighted by them. Not to be depressed by duhkha and not to be unduly delighted by sukha.

Then do not do anything because of a fear. Do not fear anybody including the Gods and Goddesses of heavens like Indra, Chandra and the others. You are a full human being. If you are pure, good and you have reliance on God and you also know about the self, what is there to fear in this world? You don’t harm anybody. Try to do good if you can, at least avoid harm. When you are not harmful, why should there be a curse from anybody? So you should develop confidence and clarity to such an extent that you feel that “I am not under anybody. I will not fear either asurās or devās. I will not fear anybody. I will do what is right and proper. I will rely upon God. I will rely upon my own self.” Like rāga and dvesha, bhaya also should become sublimated.

When the mind becomes free of raga-dvesha-bhaya, that person is called sthitadhī. His mind and intelligence becomes stable and with a stable mind and intelligence, he can live and move and act in this world very, very well. The mind generally gets constricted and shrunk, narrowed down by either desire or hatred or fear. When the mind becomes free of these, you will become like air, like the ocean or like the space, ākāśa. That kind of a spacial or airy or oceanal mind is what makes a man sthitadhī. He lives and moves in this world harmlessly trying to do good to the people and whatever reactions or interactional effects come to him, he is able to receive them and assimilate them like the sea does the rivers flowing ceaselessly to it.

This sthitadhītva is an active and vyāvahāric state, sthitaprajña is a still, absorbed and a speechless, thoughtless and unquestioning state. In sthitaprajña, there is full contentment remaining still, in sthitadhī also somewhat the same contentment is there but being active and interactive.

Harih Om Tat Sat. Jai Guru. Jai Guru.

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