The Perfect Man - from Bhagavad Gita
Krishnan Iyer
THE PERFECT MAN
Post the initial briefing by Krishna on Tattva Viveka (Sankhya Yog) and Karma Yog, Arjuna naturally was curious to know the details of the Perfect man and requested Krishna to brief him on the same .
What are the characteristics of the Perfect Man in Samadhi ? What does he speak , Where does he dwell and How does he conduct himself ( in the material world) ?, he asks
Sankaracharya begins his commentary with definition of the Sthithaa Prgyna. Pragynaa is Prakarsha Gyan that I am that self .The mind is fully convinced of this fact that ' I ' am that Brahman. The magnitude of Brahman envelopes the I entirely. This conviction comes about naturally , as a matter of habit for the mind that is deeply entrenched on this conviction – Stitthah. When the mind isso stabilized it is called Sthithaa Pragyna.The Person who has such a mind is the Sthitha Pragynah - man-of-steady Wisdom.
The Lord not only describes the traits of the wise man but also explains why and how to avoid the pitfalls while interacting with this world outside.
Krishna begins with the most important mental condition of the Perfect Man and his act of priroitisation
This person discards all types of desires entirely having known both the futile nature of the desires for sense objects as well pleasure of reveling in the self , which is by far much superior . Having comprehended the self , the highest achievement ,all the worldly charm are useless to him.
What is also implied is that the illusory separation of "SELF" from the mind the mortals and the resultant dependence on the sensory objects and the urgency to veer away from such misconceptions . When the mind engages in selfish desires, it evaluates success and failures
(pleasure and sorrow) and never gets the freed from the vicious cycle of wants and thus from the cycle of Birth and Death.
Herein what is indicated is the hierarchy of goals .The wise man , having known the self , revels in the self alone , discarding all other desires that inhibit those looking forward to lesser goals in life . Higher pursuits naturally displace lower objectives for one ceases to derive pleasure from sense objects , having experienced the higher objective . Higher pursuits scraps off inadequacy that lead to desires.
This clarity regarding the priorities is the hallmark of the Perfect Man
It is the ease with which he could clearly see the pitfalls of running after sense objects is what enables him to seek what is his priority – reveling in the Self . He knows that sufferings and pleasures are both unreal. The pursuit of lower ( read sense ) objects bring in agitation or further craving resulting in pleasure and pain. The wise man not seeking these objects is not affected by the outcome that destabilise the mortals. Hence neither sufferings agitate his mind , nor do the pleasures give rise to further yearning or craving. He treats them nonchalantly as not having different effect on him. He has been able wipe off the diversity that exists for ordinary beings.
not affected by the results , is indifferent to all but the self . He does not allow his mind to digress from the self in favor of any object or their results
He is beyond the pairs of opposites .This is the second characteristic of the Perfect Man.
The Mastery over the mind achieved by the Perfect man has been vividly explained in the description given in Chapter II of Bhagavad Gita by likening the yogi with the tortoise.
The Tortoise , an amphibian , is highly adaptable . It is at ease both in the water and on the land. When it moves from the depths of ocean / reservoir , to the Land , it is , however , cautious . The moment any danger is sensed it withdraws its limbs ( senses, in the case of a yogi , interacting with the outside world) . The Yogi's mind immediately deserts the senses and takes shelter in his intellect purified by his penance.
The yogi however is not unduly worried about his senses going astray getting overpowered by the objects outside , as he has practiced this art of withdrawing his senses. Like the exterior of the tortoise, he is ruthless towards enticing objects of the outside world . Yet he needs to maintain this caution
The mind of the perfect man however , is already firmed by such steadfastness in his dealing with the outside world. The cravings have dried up without any trace. This is one of the major Characteristics of the Perfect Man.
He does not even when feed on the objects even when chancing upon them for they do not stimulate him and his is an attitude of dispassion towards all objects - - Vairagya .
Craving is present in those who have enjoyed the objects or the state the attainment of the objects result in . The one who is aware of the self is not attracted attainment of objects or enjoyment resulting from those .There is no inclination in him to perpetuate the results the objects provide . He knows the perpetual nature of the self and self alone.
This mental state devoid of any possibility of desires arising in him is the third characteristic of the Perfect Man.
He has thus total mastery over the senses fully utilizing his discriminating ability and dispassion towards sense objects . He is now dwelling firmly only in the constant awareness of the Self .
His mind is fixed on the greatness and superiority of the Self - that dwells in the innermost depth of all beings - alone all the time (Aham Vasudeva Sarva Pratyagaatma ).
Once the intellect is soaked with the convincing realisation the Wise Man remains constantly aware of the Conscious principle supporting all and this constant "awareness of this Self" . Krishna Calls such a state as Matchitthah . Once this understanding is firm naturally the conviction there is none other superior to that Brahman dawns rests with him forever . Krishna calls such a man as Matparah and thus answers Arjuna's question as to where the Perfect Man dwells . This is his fourth characteristic.
Such a man only can see the Self in every being and also see every being as Self
Combining all the above descriptions of this sage , Krishna says elsewhere in Bhagavad Gita ….
"Steadfast in his meditation, self-controlled and firm in his resolve, he lives on joyously, his mind and intellect" ever centred in Me." SUCH A PERFECT, DEVOTED YOGI, the Lord says, "IS DEAR TO ME."[Chapter 12 – Verse 4]
Yes , the above trait seems to be idealistic and hence requires a paradigm shift in the ignorant man . For , the mere mortals continue to live in the ignorance.
The night , wherein the darkness envelopes all objects and renders it difficult to comprehend / distinguish from one another, ( likewise the comprehension of the real is made difficult in the envelopment of ignorance) the wise man is able to see the distinction clearly , as if in day light.
Whatever is the day ( sphere of activity ) for the worldly , is perceived by the man of perfection as night ( ignorance) .
Here is Contrasting the pursuits of the Worldly wise and the truly wise which are diametrically opposite .There is no shaded area that is common to both and the worlds are markedly different depending on their domain of choice.
Dwelling in the light of knowledge , the sage ceases to even acknowledge what is pursued by the worldly.
Unto such a man all desire enter only to be absorbed and lost in oblivion , just water from all sources pour into the depth of the ocean without making any difference to its volume , contents and characteristics. Such a sage achieves inner peace , not the one who seeks objects of desire.
Neither composition nor the quantity of the water pouring in can make any difference to the Ocean in any manner . Likewise no amount of objects of whatever intensity can alter the state of the mind that is stable .The ocean does not require to close to seal its inlets nor is opening up of the outlets required – in contrast to a lake or a dam. Ocean has the capacity to take it all
The depth of Ocean is akin to the mind intellectual depth of the wise man who takes in all that is poured into him –all the objects fail to alter the inner depth of his state.
The Ocean is likened to the Anthahkarana of the wise man whose intellectual depth absorbs all the objects around him in the state of total control of mind
The very process of desiring has been forsaken . All these even as he is interacting with the world outside. As a seeker while We are able to achieve some progress , the interaction with the world outside destabilizes us veer us away from the path of perfection. The wise man on the other hand is able to disassociate from the worldly objects on account of his ability to perceive all objects as utilities for sustenance – ie. Having utility value only at the time of use alone and confined to physical level alone. Such an attitude reduces the perceived value of any object to nothingness. He does not seek objects tom possess them or to placate his ego. In fact the ego itself is non existent .He indeed renders the worldly objects impotent.
With such a disposition he is GIVEN to peace.
This state - Brahmi - is as steadfast as the man of perfection. Dwelling in this state one never gets deluded again. Abiding in this Nirvana ( and continuing after the body perishes) , Such a man may have existed in the body envelopment only as far as others are concerned , as having achieved this state , the body just disintegrates when it is discarded .
HARI OM
Regards
KRISHNAN
Apoorva komarraju
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