Page 42 - Acharya Vinoba Bhave in 21st Century ISBN

21oha “krkCnh esa vkpk;Z fouksck Hkkos dh izklafxdrk

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Firstly, it is pointed out by Vinoba and Vinoba only, at the outset, that the word ‘Sthitaprajna’is
employed nowhere but in the Bhagavad-gita. He further says that prior to the Gita, we do find the
similar words like Karmayogi, Jeevanmukta, Yogaroodha, Bhagavadbhakta, Gunaateeta,

Jnananishtha and steadfast reason was also indicated but the very use of ‘Sthitaprajna’ is one of the
peculiarities of Bhagavad-gita. In my opinion, Vinoba is the only one to draw our attention to this

point.
Secondly, he describes Sthitaprajna lucidly. In simple words, he says that Sthitaprajna is

one over whom there is no rule of thoughts, passions and not even testimony. No thought, no passion,
no saying can govern his behaviour. He is stable, steadfast and unanimous by the very nature. Just as
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the sun shines or the river flows, not by rule but by nature,so also the Sthitaprajna behaves .It is, in his
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words, not a vrutti arising as a result of a particular practice but a sthiti. Unlike Dhyana-samadhi
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which is deliberate and conscious attempt, such equilibrated state of mind called Jnana-samadhi is
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spontaneous and without any effort in case of Sthitaprajna. So, it is said to be natural state of mind
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where intellect is neither wavering nor is the mind crooked (cq)hykdaiukgh] eukykoØrkukgh). Such a
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state is said to be like Kumbhaka -neither inhalation nor exhalation. The night is over and it is yet to
dawn. It has stopped raining and the sunny days are yet to come.
Thirdly, a marvelous equation is stated by Vinoba when he equates Shubha and Ashubha with

Shubha. How is such an equation possible? He explains by maintaining that Shubha + Ashubha=
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Shubha because Ashubha, for Sthitaprajna, is zero.Thus,Shubha+0= Shubha.To put it differently,
for him, everything is good. Since no evil exists, it is regarded as zero. So, whatever is, is Good.
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Moreover, what is remarkable is the way “;k fu'kk loZHkwrkuka rL;ka tkxfrZ la;eh..... ” is
elucidated in Sthitaprajna-Darshana in various ways. The night of all beings is the Day for Sthitaprajna.
While depicting the contrast between the two, it is maintained that the ordinary souls are result-oriented

whereas Sthitaprajna is Duty-orienred. Moreover, the former seeks material comforts which are
regarded as night by Sthitaprajna because what matters, for him, is Spirituality andit is the Day for

him. Thus, whatever is the day for the ignorant is the night for Shitaprajna. Obviously, the life of
Sthitaprajna is simple, straightforward and transparent whereas ordinary lives are characterised by

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hypocrisy and vanity with crookedness.
Sthitaprajna, on the other hand, is described positively as one who is self-realised and blessed

(vkReU;sokReuk rq"V%) and negatively as one who has given up all worldly desires (çtgkfr ;nk dkeku~…) 14
These two are believed to be related causally. However, it is futile to debate which is prior to the other.

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Their relationship is analogous to the seed and fruit. Just as it is not possible to decide conclusively

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