The Man of Steady Intellect

For the man of realisation, the rug over this world of illusion has been pulled off.
Representational Image
Representational Image

For the man of realisation, the rug over this world of illusion has been pulled off. He has realised and is completely established in his true self. In such a context, the Vivekachoodamani of Sri Adi Sankaracharya says that for such a person, objects of pleasure no more induce cravings. This is the end point to which dispassion can take us.

Such a person has no identification with the body too as the feeling of I also does not arise. This is the culmination of knowledge. The fulfilment of complete withdrawal happens when the thoughts that are subdued do not rise up in response to any action to create joy. 

To help us identify people with these qualities so that we too may emulate in our effort to attain that state, the Acharya describes in about 19 verses, the state of a Self-realised seer of truth. As he is always established in the real form of the Brahman, very steadily, his mind is free from any search for pleasures outside. His attitude to enticing objects, situations and people are like that of one in sleep or a small child.

Both do not get excited by anything as they do not know. His mind has become so mellowed down that he views the world like a dream and does not have a strong grasp on the thoughts of the world. Such people who are indeed rare to enjoy the merits of their good actions to achieve such a state of mind are indeed worthy of great respect.

Repeating the same thought, the Acharya describes the man of realisation as a Sthita Pragnya or one whose intellect is steady. The renunciate is always experiencing bliss as his consciousness has merged itself in Brahman, the one without form or action. 

The qualities of a Sthita Pragnya has been elaborately described in the chapter two of the Bhagavad Gita in the words of Sri Krishna. Here the teacher elaborates on its meaning. Such a person’s thoughts have no place for any other activity except for ascertaining the unity between the individual and the Brahman. That movement of thought which has no modification and is full of consciousness is called Pragnya.

If the individual is established in such an intellect, then he is called a man of stead intellect. The one whose intellect is firm and unwavering and one who always experiences joy of the Self, for the one who has a general lack of awareness of the world and its divisions, is called free while living—a Jeevan Muktah.

The writer is Sevika, Chinmaya Mission, Coimbatore (; email:

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