Dama (दम, Control of Organs)
Dama is the second virtue after Shama. Controlling the sense
and the action organs (Karmeñdriya-Jñāneñdriya, कर्मेंद्रिय-ज्ञानेंद्रिय) is called as Dama. Both Shama and
Dama are highly inter-dependent. But they need to be studied separately. Patience, restraint and self-control are
various forms of of Dama. Even when we are desperate to do something, waiting
for some time to do it is Dama. Controlling the mind is Shama, while
controlling the organs is Dama.
That which does not understand the real nature of itself and
others is insentient (Jada, जड). That
which understands true natures of itself and others is called as sentient (Chetan, चेतन). Body, mind and
organs are insentient since they are created from the insentient ‘five great
elements’. However, the body is perceived to be sentient. This is because every
Jiva (embodied soul) has mind (Antahkaraṇa, अंतःकरण). The capability to
differentiate between sentient and insentient entities is given to Jiva by the ‘reflected
Consciousness’ (Chidābhāsa, चिदाभास)
in the mind. The body, mind and organs are all ‘perceived to be sentient’ only due
to the ‘reflection of Pure Consciousness’ in the mind.
Organs and their respective activities are governed by the
mind. This has been discussed in detail under Shama. The control of organs is
ultimately dependent on the control of mind.
Insentient is dependent on sentient, while sentient (Chetan, चेतन) is autonomous. Organs are
insentient, so they work under influence of the mind. But the mind is also created
from the ‘wind element’ (Vāyu Tattva), so the mind is insentient by itself as
well.
If the mind
is insentient, who impels the functioning of the mind? Who incites it to work? St.
Tukārām answers -
Janma
ghyāva lāge vāsaneche sañge ||
(जन्म घ्यावा लागे वासनेचे संगे)
- ‘Birth takes place due to the unfulfilled
subconscious desires (Vāsanā, वासना)
in the mind.’
Subconscious desires impel the
mind to function in a certain manner. Scriptures say that the subconscious desires
come from the past births. Upanishads have explained this concept in a logical,
authentic and appealing manner. Everyone is born only to satiate pending
desires from many past births. There are countless desires in the mind, some of
which are predominant in nature. Birth of a person occurs in a specific place
and condition to help him fulfill his most dominant desire. Specific body,
height, complexion and overall personality are given for the same purpose. Body
works as directed by subconscious desires.
Subconscious desires are highly subtle and hence not visible
to the eyes. Every action of Jiva (good or bad) is intrinsically governed by subconscious
desires. Natural tendencies and behavior of each person is governed by his subconscious
desires. Everyone is unique and inherently different from others. Personal
liking, disliking, goals, aspirations are different. Circumstances are
different. We make efforts to attain our goals. But, each one of us is
motivated differently, and driven by various impulses to act. What are these
motivations? Where do these impulses come from? Such questions may arise at this
point.
Scriptures propound that every person gets specific body,
qualities, behavioral traits and surroundings to fulfill his incomplete desires
from past births. These desires provide main motivation for Jiva to act in a
certain manner. Most ordinary people are inclined towards material pursuits,
and worldly objects that give transient happiness. Bad traits such as
viciousness or immorality can be traced back to past lives as well. Genuine
interest in the path of spirituality is a result of benevolent and good deeds
from past births. This logically explains why subconscious desires (Vāsanā, वासना) are the main instigator of all actions.
To learn more
about subconscious desires, we need to first learn the concept of Antahkaraṇa
(अंतःकरण). Antahkaraṇa is an
internal invisible organ in the body which has 4 facets – ‘mind, intellect, memory
and ego’ (Manas, Buddhi, Chitta, Ahañkara; मन, बुद्धी, चित्त, अहंकार). Out of these facets, Buddhi (intellect)
is responsible for making decisions.
Nishchyātmika
vruttiḥ sā buddhiḥ (निश्चयात्मिका
वृत्तिः सा बुद्धिः)
- ‘One that takes decisions is the intellect.’
All our decisions
are governed by subconscious desires. But it is intellect that makes those decisions.
‘Intellect’ is generally called as the ‘decision making point’. St. Tukārām says–
Sañchit
taisi Buddhi upaje manāmadhi
(संचित तैसी बुद्धी उपजे मनामधि)
- ‘Intellect only works in accordance with the unfulfilled desires
in the past.’
Tukārām Mahārāj was a legendary saint who truly obliged human society by
writing captivating poetry (Abhanga, अभंग) with
deep spiritual themes. His Abhangas solve dilemmas and answer questions of all
genuine seekers. His Abhangas also help in avoiding pitfalls in the spiritual
journey. Tukārām Mahārāj understood the deteriorating and wavering nature of
the human mind exceptionally well. He knew the possible problems, risks and
obstructions in the spiritual path. His Abhangas provide warnings
to seekers about spiritual pitfalls and instructions on how to avoid them. In the
Abhanga mentioned above, he explains that subconscious desires (Vāsanā)
strategically reside in the intellect. They mandate the intellect to take
decisions required for fulfilling past incomplete desires. All actions (good or
bad) are governed by strong impulses of subconscious desires in intellect.
To be continued...
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