Asserted Topics:
One’s own mind should be inquired.
Key Points:
- Vāsanā left in mind should be contemplated
- Vāsanā should be decreased slowly.
- The mind should be deeply engaged in the Charitras of God.
- One should never trust the mind but should control it.
- To conquer the mind, one should take help from a great person.
Explanation
This Vachanāmrut is about creating a personal ledger where debits and credits of vasana are kept. We owe it to ourselves to settle these accumulated vasana and to move closer to God. Without addressing them, one’s debts of vasana will never be waived off. Thus, in this discourse, Maharaj suggests that a true satsangi should introspect, beginning from when they entered the path of satsang, evaluating their mental state, the intensity of their yearning for God, and the pull of worldly vasana. This introspection should happen year upon year, to reduce worldly vasana, much like a merchant who balances his books monthly finds it easier than one who waits for the year-end.
In the modern era, psychologists often segment the mind into two categories: the inner mind and the outer mind. While in reality, the mind is singular, its functions can be categorized as pravritti (wordely work/progress) and vasana (desires). Vasana serves as the lifeblood of the mind, its vitality. The more intense these vasana, the more the mind flails. In the same manner, pravritti feeds the mind; they are its sustenance, its lifeline.
The Bhagavad Gita Says, “न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत्” (Gita 3:5), which translates to “Indeed, no one can remain without action even for a moment.” If the outer mind is engaged in sat-pravritti (Good works/deeds) or devotion, the inner mind, which houses vasana, finds less room for stray thoughts, making the battle against these vasana easier.
Maharaj suggests that we should never leave our mind idle. By enveloping it in the charitra of God, and immersing in His charitra one after the other, we protect ourselves. He draws an analogy of a restless spirit (ghost) that afflicts many. Just like an untamed spirit can lead many astray, so can an uncontrolled mind. It has the potential to push us into adhogati (spiritual decline).
This segment beautifully conveys that our mental faculties, when unchecked, can be as volatile as a phantom, causing disruptions. But, by continually engaging it in divine charitra and thoughts, we can prevent its descent into chaos. It emphasizes the importance of vigilance in spiritual endeavors.
Maharaj says that the mind is filled with worldly desires. If left unchecked, it emits the fragrance of the world, which taints the life of a devotee. If just a day’s worth of memories of God’s charitra (exploties), Vart (autorities), and Darshan (auspicious sight of a God) are missed, they cannot be compensated for, then how can one make up for ten to fifteen years in satsang? The best way to overpower these desires is to continuously remember God. There’s no better method than this.
If someone suggests that by eating less and fasting, one can eradicate desires, Maharaj responds, “We don’t advise that. Do as per your own rules. But we have always said not to leave the mind idle. Engross it in the Charitras of God.” Maharaj believes that the mind should be made Nirvasnik (free from all wordely desires). A path driven by knowledge and detachment makes the mind dry, but one driven by devotion, distinct with its emotional richness and within the boundaries of dharma, is the best. Such a mindset makes one deserving of God’s and His devotee’s grace.
Maharaj states that some may feel attraction towards the body, but if the mind remains pure, no harm comes of it. If one externally appears highly detached but the mind is disturbed by desires, it becomes evident, just like Bharata was haunted by the memory of a deer, causing him to reincarnate as one. Even though he had once been a king and was the son of Lord Rishabhdeva, this happened. So, our belief is to keep the mind Nirvasnik. The best way to overcome desires is to have a Nirvasnik mind and practice selfless karma yoga. This is the principle of the Gita (as taught by Lord Krishna). Serving God and His devotees selflessly, as per this Vachanamrut, and according to the beliefs and principles of Shriji Maharaj, is the best approach.
In this context, Maharaj mentions that he prefers when both the mind and body are free from Vasana (worldly desires). A devotee who is mentally detached but indulges bodily is not in alignment with Maharaj’s teachings. Maharaj believes in a combination of mental detachment and bodily abstinence. There’s a profound secret in this belief of Maharaj. While he accepts and appreciates righteous actions, he doesn’t endorse indulgence. These are two separate things, as highlighted in the Vachanamrut. It’s beneficial to act righteously while being mentally detached. If one does so, worldly desires fade quickly, which pleases Maharaj.
Maharaj continues that in our satsang the one whose mind makes impressions of God and not of wordely matters or desires is the great in satsang. If that’s not the case, they are weak. Household devotees should also follow this approach. For instance, King Janak was known for such a balanced life. Even in our Sampraday (holy fellowship), many have achieved such a status. Engaging in righteous actions while being detached from worldly desires is the principle of the Gita.
As Maharaj has said, if someone is fighting against their desires (vasana), and has advanced beyond mere association and has been victorious in the internal battle (the battle against desires), one should be in their company. One should avoid the company of those who have been defeated by their desires and those who have been completely dominated by them, and who indulge in them. If one does so, Maharaj says it’s like the saying, “A dog licks a dog’s face” or “A snake bites a garlanded snake.” If a widow goes to a married woman, she might bless her saying, “May you become like me.” If a dog licks a dog’s face, who becomes impure and who remains pure? Both are the same. If a snake goes to a garlanded snake and bites it, who is affected by the poison? Both are the same. So, one should be careful to not end up in such situations.
One should seek help in areas where they lack proficiency. In doing so, one should repeatedly make efforts and take care of oneself. Even if someone is good but, as Maharaj says, is lazy or doesn’t enjoy/want to take our care, then there’s no point in seeking their help. In this way, avoid losses/wordely thoughts and always make thoughts and impressions of God.
Maharaj says that the observance of Ekadashi fasting signifies controlling the ten senses and the eleventh, which is the mind, and connecting them with God. Such a fast should be observed regularly by the devotees of God, not just on the day of Ekadashi. If one’s mind is not calm and they practice fasting or chanting mechanically, it’s not very effective. Therefore, one should practice it with understanding.
Maharaj asks, “Who is a true tyagi (renunciate) ?” One who renounces everything other than the soul and worships the Supreme God (upasana) with self-realization (atma-bhav) is called a true renunciate. “Who is a true householder?” One like King Janak is a true householder. As King Janak said, “This city of Mithila might burn, but I have nothing to lose in it. What’s truly mine cannot be consumed by fire.” Even in the prosperity of a kingdom, he remained unattached. Thus, one like him is called a great householder. In short, one who remains detached from the body and senses, and is connected to God in their feelings, is a true renunciate. And one who remains unattached in the midst of prosperity and family, and worships God, is a true householder.
Then, Mota (Elder) Atmanand Swami asked a question, “What is the nature of the soul, which is distinct from the body, senses, inner faculties, and deities? And how to experience it?” Maharaj replied succinctly, “The self-aware entity that feels separate from the body is the soul, and the one understanding this is also the soul.”
The body is not me; I am separate from the body. Such discernment cannot reside in the body, but it can exist in the senses. The inverse discernment is based on something, but it doesn’t remain in the things that are based upon. Now, when I realize I am separate from the senses, such discernment cannot stand in the senses but can arise in the mind. I am separate from the mind, separate from the intellect. Such is the ultimate discernment of the illusory elements; it is experienced in a particular role. The role in which discernment is experienced is the soul. The one understanding is also the soul, and the one explaining is the soul. This foundational view of inverse perception is the soul. In this way, one can experience the realization of the soul.