Shamadishatak - Shama (Control of the mind) - Last Part

Sattvic meals (Āhār, आहार) -

Meal intakes and food habits need to be Sattvic (supporting Sattva-Guṇa) for controlling the mind. Tāmasi food is highly detrimental in this process. It does not help in attaining even the lowest level of ‘control of mind’. Food obtained by forcefully killing animals is prohibited in scriptures. Upanishads say that fruits, vegetables, grains and pulses come naturally to us. In every season, they arrive in our kitchens without any resistance. Farm products implicitly agree with our usage of them. Ishvara has a definite scheme behind producing each item on this earth. But people ignore his intent and eat food items (animals), which try to run away and escape from being killed. The fact that animals express their resistance is an indication that they are not meant to be eaten.  Not only the animals express their resistance, but they also scream desperately while being killed. Therefore, eating food made from killing animals is forbidden. The human mind (Manas) is made from subtle, finest and Sattvic component of the food. So, sanctity of food, conduct, thoughts and speech should be carefully maintained in everyday life. It nurtures and elevates Sattva-Guṇa.

When Sattva-Guṇa is properly nurtured and acquired, Shama-Dama can be studied in detail. Uparati and Shraddha can be established and sustained. Rājas-Guṇa is the main reason for non-sustenance of things. Spiritual practice cannot be continued due to Tāmas-Guṇa despite keeping utmost faith in sages and Vedic scriptures. Lethargy and sleepiness obstruct the spiritual progress. Seeker who has consciously nurtured Sattva-Guṇa can practice Shama in an excellent manner.

It is necessary to consistently strive to prevent the mind from forbidden, adverse or negative thoughts. We react in three ways to any incidence - positive, negative and neutral. E.g. When a promotion is given to a friend or family-member, we react positively. If it is given to an enemy, we react negatively. If a stranger gets a promotion, we tend to stay neutral. The positive, negative and neutral mindset should be used for spiritual progress as well. We should learn to invest our mind in spiritual practices conducive to Moksha, stay away from indulging in sense pleasures, and maintain neutral attitude towards generic incidents in the world.

Rituals such as consistent reading of spiritual texts, going on pilgrimages, prayers, pious observances (vrata, व्रत) are all useful in spiritual pursuit. However, people often boast about the way they conduct fasting or visit to pious places. Boasting to others is neither desireable nor useful. Pilgrimages are conducive to spiritual progress for sure. But that doesn’t mean we should continue pilgrimage for entire life. Each spiritual practice has specific value, limitation, and usefulness. Seeker should evolve through various stages and practices. Old practices should take a back-seat when we mature as seekers. There is a verse that says-

Uttamā sahajāvasthā | Madhymā dhyānadhāraṇā |

Tritiyā mūrtipujā | Tirthayatrā adhamādhamā ||

(उत्तमा सहजावस्था | मध्यमा ध्यानधारणा | तृतीया मूर्तीपूजा | तीर्थयात्रा अधमाधमा ||)

- ‘(For a seeker) It is the best practice to be one with Ātman, meditation is the second-best practice, worshipping idols is the third best practice, and going on pilgrimages is the lowest level of spiritual practice.’

Various practices are ranked in this manner. In pilgrimage, we get to meet and stay with enlightened saints and seers. We get to practice Shama-Dama when there are adverse situations in travelling. It helps in purifying the mind. We can evolve to higher level practices. Pious observances help in attaining holy virtues (Puṇya, पुण्य). But their true benefit is that they help to attain the mind-control, refrain us from indulging in sense pleasures and reduce our dependencies on worldly objects. E.g. while reading the text of GuruCharitra, it is obligatory to sleep on floor and eat pure Sattvic food for seven days. Such rules help us acquire patience and restraint. The chief goal behind all rituals is controlling the mind from sense pleasures. Rituals are not meant to be repeated. We should consciously evolve to the next stage in spiritual pursuit. Evolution gives immense pleasure. Mind gets ready for more difficult practices. We experience increasing benefits with progressively higher spiritual practices. These factors are interdependent. We should consciously analyze our progress with respect to these factors and plan for next steps in the journey.

It is also imperative to stick to the same spiritual practice prescribed for a given stage.  Discourses of Gondavalekar Mahārāj explain the same philosophy as J. Krishnamurthy, but in easier language. So why not learn it from Gondavalekar Mahārāj? Ramaṇ-Maharshi, Yogi Arvind are all great sages. But we should follow one specific system in the journey towards Moksha. We may have time, money and ability to do more; but that does not mean we should read everything under the sun.

Let’s consider an example of Samarth Sampradāya (cult). It has presented the doctrine of Advaita Vedānta in a specific sequence. The seeker should read and study the text of Dāsbodh; recite Manāche Shloka and Karuṇāshtake regularly while reflecting on their meanings; and deeply contemplate the text of Atmārām. It is necessary to carefully discern the core message of Samarth Rāmdās Swāmi while studying these texts. A fundamental change in the mindset and behavior is expected after consciously reading these texts. Studying under one specific cult helps in grasping the crux of Advaita doctrine, and attain liberation in a systematic manner. The theory of Advaita Vedānta is highly profound. It is not wise to study multiple, varied texts before becoming mature seekers. Texts by other philosophers can be learnt after thoroughly studying one system. All Advaita texts talk about the same principle of Brahman. However, extraneous reading is best avoided in the initial stage. Scattered studies lead to perplexity and confusion.

Staying in the company of sages (Satsanga, सत्संग) does not mean staying close to them physically. It means trying to get closer to them in the mind with thoughts. Real Satsanga is pursuing their teachings and applying them in everyday life.  It is considered good to serve sages, but it is not mandatory to serve them in-person. It is important to understand the real intention behind spiritual practices, and adapt our routine accordingly.

We have considered affirmative factors for Self-realization so far. Adverse thoughts start with the idea that ‘I am body’. Identification of the Self with body needs to be eradicated as mentioned in the verse –

Mūle kutharah (मूले कुठारः)

– ‘(Adverse factors) need to be eradicated from the roots’.

It is necessary to curb our involvement in body and stop taking distorted efforts to build and maintain a superficial, external image in public. The more we love body, the bigger obstacle it is in our progress. One should be sufficiently concerned about the body to maintain it in good health. Detachment from body does not mean ignoring health, diseases or being careless. The body should be carefully guarded to continue the spiritual pursuit. However, we should pay only as much attention as needed to sustain the body. After Self-realization, the identity that comes with the body gets dissolved. St. Tukārām says –

Brahmānandi lāgali tāli, Koṇa jivāte sāṃbhāli |

(ब्रह्मानंदी लागली टाळी, कोण जीवाते सांभाळी).

- ‘I am lost in rejoicing the realization of Brahman. Now, who will take care of this body?’

But before we can attain this state, it is important to take care of body. After Self-realization, there is no need to worry about it. Controlling the mind in right place, time and manner is the practice of Shama. Balancing worldly and spiritual activities, maintaining Vivek, fulfilling duties and responsibilities is the practice of Shama. Alertness, consistency and thoughtfulness (Sāvadhānatā, Sākshep and Vivek; सावध, साक्षेप, विवेक) help in maturing the spiritual pursuit while leading worldly life. Spiritual progress can reach its intended peak in this manner.

The distinguishing feature of the mind is that only one thing can reside in it at a time. Only one sword can remain in one case, similarly two thoughts cannot reside in the mind at any given time. This natural tendency can be used to revert the mind from adversities and engage it in favorable factors for attaining liberation. If the mind is brought under control with enormous efforts, we can surely attain the goal of Moksha.

|| Hari Om||

adaghbcb