3.41 Complete suppression of the vrittis is impossible by the yogi. The nigraha of the mind ( restraint of the mind) is impossible by a yogi, a yogi of the Patanjali school or a Hatha yogi or any yogi other than a jnana yogi. Just as with a spoon you cannot dry up the sea, so also by no yoga can you do the nigraha or conquest of the vrittis of the mind. Then what is to be done? Continue. In what way? When you fail in the suppression of the mind, very usually depression supervenes.

Many people then think that yoga is not for them. Depression is the greatest enemy of the yogis, and such thoughts as “I cannot do it” are thoughts of great cowardice. There is the grace of God. “Mukam karoti vachalam, pangum langhayate girim, yat kripa tam aham vande, paramananda Madhavam” . “He who endows the mute with great eloquence, He who allows the cripple to scale the highest mountain, that eternal bliss, Madhava’s grace, I solicit.” But our attempts and the grace of the Lord will not take effect if we yield to depression. Why?

3.42 By means of endeavours the mind, which is agitated by pleasure desires and their enjoyment, must be conquered.” The greatest impediment of the mind is pleasure desire and enjoyment. It is conquered by means, upaya.

The Bhashyakara (Shri Shankara) says: “The state of oblivion (laya), that is samadhi, ecstasy acquired by fasting, by emotional outlet, etc., is as harmful as the desires and enjoyments.” There are many who can obtain temporary relief. The lower samadhi, the temporary cessation of the mind, temporary upliftment of the mind, is not to be resorted to and is not to be enjoyed when it comes to us. We should try to avoid it by all possible means. Even when the mind feels unhappy for want of worldly success, it must be discredited. The mind very often wants to find temporary respite in temporary suppression of the vrittis, in lower samadhi and in many other unorthodox practices, which minor Sadhus who do not know the holy classics recommend.

Do not be satisfied with temporary joy. When you try to pacify the mind, there are many such means, by which it can be only temporarily pacified. There are many emotional and revivalist practices like the Holy Rollers. Do not have raga or attachment for any particular phase of a thing. There is what is called Deva darshana. Many people do certain practices that when they close their eyes, they see some angels. But to see a Deva is no better than to see a beautiful bird or tree. There is no difference at all whatsoever. All such phenomena and others are to be suppressed. Sometimes you will notice celestial fragrance. In a certain kind of meditation you begin to be lost in a certain fragrance. You think that you have got something, but you have not got anything at all.

One thing to be remembered is that every object of the world, whether it looks today pleasant or unpleasant, in the end will create suffering – any object, daughter, son, friend. Remember it. “Do away with the pleasures and their enjoyment.” It has two meanings. Tutor your mind in the fact that every object of the world has ultimately a most painful termination. If there is anything which attracts, say to the mind: “Boy, don’t run after it. Think of the consequences, remember what happened to Romeo, Lear, Napoleon, Ghengis Khan and Attila; the same will happen to you.” And tutoring the mind, withdraw it from the bhogas, enjoyments of pleasure, and try to suppress the mind and do service .and bhakti.

3.43 Knowing all to be aja (unborn) , know everything is intrinsically Brahman and don’t seek enjoyments out of the delusion of sansara. By this reflection and by no other means it is possible to have the taste of jnana. It is a pun, “ajam” (the unborn) is Brahman and “jatam” (the born) is sansara. Even the drunkard enjoys in the drunkenness a distorted flash of Brahman- In the lower samadhi also it is a distorted flash.

The buddhi tutors the grosser part of the mind, and chidabhasa tutors the whole antahkarana.

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