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  28 Pillars

Pillar 21 to 23

21. Sthitapragna (1)

(This means One who keeps his mind stable under any situation, one who does not flinch,
This is the one who is calm and composed in any event. One of the most valuable concepts
preached by Lord Krishna to Arjun, His disciple, in the Geeta).

O Lord, how to know a sthitapragna in Samaadhi (the culmination point of meditation where
one forgets oneself in search of the supreme knowledge) ?

How does an intellectually stable muni (a rishi) speak, live and move?

(A question from Arjun).

"One who gives up all lust and lives within, one whose soul is satisfied,
is a Sthitapragna.One who has no anguish or agony in heart,
who has no craving for happiness,who has no attachment anywhere,
who is the same in joy or sorrow, who has no hatred is a man of stable intellect."

(Answer from Lord Krishna).

22. Sthitapragna (2)

When the body is unfed, lusts disappear, and still it (body) tends to them(lusts).

Only when the supreme is felt, can one avoid lusts totally. When the mind pampers
organs, there is an attachment. An attachment brings physical indulgence.
The indulgence causes anger, from anger comes bluntness of intellect.
The intellectual bluntness causes the loss of memory. And when the memory is lost,
intellect is gone. The destruction of intellect is the root of a total destruction.

The organs free from attachment and hatred control lusts and one who controls
one’s physical desires is a man having a stable soul.
Such a person achieves a divine pleasure.

The waters which are filled everyday, which are constant, enter the sea.

The one in whom all the desires melt achieves peace, and not the one who is lusty and lewd.

23. Secrets of Satyagrah

The secret of Satyagrah is giving up the fruits of actions.

The meaning of giving up fruits is not that one who gives up
fruits does not get any. The giving up means the want of attachment really speaking,
one who gives up gets thousand-fold.

One who looks at the result only gets deflected many times.

Generally, it is believed that religion and wealth go ill together.
The author of the Geeta has removed this illusion.
He has made no distinction between the salvation and the mundane practices.
On the contrary, he has interwoven the mundane affairs and religion.

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