Page 44 - Acharya Vinoba Bhave in 21st Century ISBN

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

of mind but as quality of heart. In other words, it is nothing but well-assimilated ideas of a devout for
whom thinking is not necessary for behaviour. His behaviour is based on Hkkouk which is nothing but

ifjfuf’Brcq)h. In simple words, the well-established ideas are so fixed in our minds that the pondering
over these seems to be impossible and unnecessary e.g. The faith in vUunku i.e. donating food to the
needy is good Sthitaprajna, by the very nature, keeps on working for the society easily. ti] /;ku]
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vkpj.k are suggested by him as conducive for transforming Intellect into Feeling. Feeling is said to be
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essential for Peace and Peace is essential for Bliss. The Bliss is called Sukha which is qualitatively
different from ordinary happiness. It is mere enjoyment of Being. It is Eternal and does not get diminished.

Experience of the Realised soul does not get contaminated by engagement with the day today activities
provided Atma-bodha is cherished. The point is that Atma-bodha does not contradict the practicalities
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of life. In simple words, while carrying on daily routine, if Atma-bodha is retained then the Bliss is
natural which makes Sthitaprajna, like the sea, into which waves keep on entering but it does not

transgress its limit; so also various Passions, Desires and Experiences of enjoyment called ‘dkeku’
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(These three senses are brought out only by Vinoba ) keep on entering the mind but it is the Sthitaprajna
who attains the peace of mind as he is able to assimilate these impulses, desires or worldly experiences.
V

A logical question that crops up inevitably is- If Sthitaprajna is a natural state of mind, how
can we aspire to attain the same? Can this ideal be attained if it is not the result of human effort? The

point gets complicated when it is realised that, on the one hand, we are told that once attained, there is
no coming back and, on the other hand, we are told to be alert that the state is not lost. The instructions

seem to be baffling, confusing owing to their paradoxical nature. Let me clarify this point. It is correct
that Brahmi Sthiti or Brahmanirvana, once attained, there is no coming back but, till its attainment,

there is always the possibility to miss it. So, the instruction to be on guard does serve the purpose.
Needless to say, that such a state is effortless on attainment but efforts are necessary for its attainment.

It is not burdensome and is carried on with utmost ease by Sthitaprajna till the end.
Let me conclude the way ‘Sthitaprajna-Darshana’ends. Brahmi-Sthiti, referred to above,

is a Sthiti the root-meaning of which indicates stability or steadfastness. (It is reiterated that Sthiti is
different from Vrutti the root-meaning of which indicates the rotating movement.)It is also called

Brahma-Nirvana. Buddha calls it Nirvana and Bhagavadgita refers to it as Brahma-Nirvana.
Mere Nirvana leaves us with ‘Shunya’ but Brahma-Nirvana or Brahmi-Sthiti leaves with identification

of one’s own self with Brahman. Actually, the Experience is one and the same but is described differently
with two different terms designating negatively or positively. So, we are told ,daczãep] 'kwU;ep]

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