Shamadishatak - Shama (Control of the mind) - 1

Shamādi-Shaṭak is a part of the ‘Fourfold Means of Eligibility’ (Sādhan-Chatushṭaya, साधन-चतुष्टय) to attain liberation. A seeker should acquire six basic virtues, which are interdependent, hence grouped under one title of ‘Shamādi-Shaṭak (शमादिषटक)’.  They are

·         Shama – Control of the mind

·         Dama – Control of organs

·         Uparati – Detachment

·         Titikshā –  Forbearance

·         Shraddhā –  Faith

·         Samādhāna – Equipoise

Shama (शम, Control of the Mind)

Shama is the first virtue, which means ‘being quiet’. In Sanskrit, Agni-Shaman means ‘quenching the fire’. Upashama is another synonym for it. Both Shama and Upashama mean ‘gradually attaining peacefulness’. The ultimate goal of human life is to realize the true nature of the Self as Ātman (Self-realization). Controlling the mind from adverse factors that obstruct the process of Self-realization is called as Shama. Preventing the mind from running towards sense objects is the nature of Shama. For that we need to learn the precise nature of adversities that obstruct the process of Self-realization.

It is important to develop utmost clarity about Shama and other practices right from the outset. Clear thinking helps the seekers to progress consciously and precisely. Without clarity, very limited results are achieved despite prolonged and arduous spiritual pursuit.

Shama can be studied on three levels. One who has acquired utmost tranquility under all circumstances is called as an excellent seeker (Uttam shami, उत्तम शमी). Such a seeker has controlled his mind from going outward towards sense objects, and focused it one-pointedly on Ātman. Novice seeker (Kanishtha shami, कनिष्ठ शमी) has only preliminary level of mind-control. Intermediate seeker (Madhyam Shami, मध्यम शमी) is the one who can occasionally put a leash on his mind. Both novice and intermediate seekers should gradually evolve to become excellent seekers by gradually attaining more control over the mind.

As a seeker, it is important to self-evaluate one’s own progress on the spiritual path. It is necessary to consider ourselves as novice seekers in the beginning. People commonly nurture misconceptions that they must be somewhat advanced seekers, not really beginners. Such misconceptions can subside the effort to control the mind, which is detrimental for further progress. We are habituated to taking concessions for ourselves. Like upstarts, we tend to advance our practice by skipping the initial groundwork. This impedes the spiritual pursuit. There may be some satisfaction when we are able to superficially control the mind, but it recedes quickly since the control is temporary. Self-realization (Ātmanubhūti, आत्मानुभूती) is a prolonged and arduous process. It is important to not cut any corners in the initial stage. Some people do receive a ‘head-start’ in life. They begin their personal or professional life on a high-note. They don’t need to do much groundwork. It is possible to get such an upstart in spiritual pursuit. But much of it depends on destiny, past actions and the grace of God (Ishakripa - ईशकृपा). It is beneficial if we consider ourselves as novice seekers and proceed from the very basic, preliminary stage.

Nourishing and cultivating Sattva-Guṇa is the most important aspect of controlling the mind. The three Guṇās - Sattva, Rājas and Tāmas influence this process in different ways -

·         Sattva-Guṇa helps to achieve and maintain complete control of the mind.

·         Rājas-Guṇa is responsible for partial control of the mind. When Rājas-Guṇa is dominant, the mind flickers a lot and it is difficult to stabilize it.

·         Influence of Tāmas-Guṇa makes it impossible to control the mind. Tāmasi seeker cannot even think of practicing Shama. He is called as the lowest level of seeker.

To experience Supreme, Pure Bliss, we should consciously nurture and grow Sattva-Guṇa.

For purposefully cultivating Sattva-Guṇa, initially it is imperative to keep a diligent watch on meal intakes, recreational activities, behavior, conduct and speech. Later they get naturally controlled. Sattvic food influences overall attitude, behavior and thoughts. Thoughts influence speech. We need to be cautious about the way we think and speak. The later stages in Shamādi-Shaṭak (Uparati, Titikshā, Shraddhā) cannot be reached without the growth of Sattva-Guṇa. It needs to be laboriously earned, maintained and nurtured.

To be continued...