Manah Shodhanam

qÉlÉÈ wÉÉåkÉlÉqÉç MANAH SHODHANAM

Purification of the Mind

“THE SANDEEPANY EXPERIENCE”

Reflections by TEXT SWAMI GURUBHAKTANANDA

Sandeepany’s Vedanta Course

List of All the Course Texts in Chronological Sequence:

Text TITLE OF TEXT Text TITLE OF TEXT No. No. 1 Sadhana Panchakam 24 Hanuman Chalisa 2 Tattwa Bodha 25 Vakya Vritti 3 Atma Bodha 26 Advaita Makaranda 4 Bhaja Govindam 27 Kaivalya Upanishad 5 Manisha Panchakam 28 Bhagavad Geeta (Discourse -- ) 6 Forgive Me 29 Mundaka Upanishad 7 Upadesha Sara 30 Amritabindu Upanishad 8 Prashna Upanishad 31 Mukunda Mala (Bhakti Text) 9 Dhanyashtakam 32 Tapovan Shatkam 10 Bodha Sara 33 The Mahavakyas, Panchadasi 5 11 Viveka Choodamani 34 Aitareya Upanishad 12 Jnana Sara 35 Narada Bhakti Sutras 13 Drig-Drishya Viveka 36 Taittiriya Upanishad 14 “Tat Twam Asi” – Chand Up 6 37 Jivan Sutrani (Tips for Happy Living) 15 Dhyana Swaroopam 38 Kena Upanishad 16 “Bhoomaiva Sukham” Chand Up 7 39 Aparoksha Anubhuti (Meditation) 17 Manah Shodhanam 40 108 Names of Pujya Gurudev 18 “Nataka Deepa” – Panchadasi 10 41 Mandukya Upanishad 19 Isavasya Upanishad 42 Dakshinamurty Ashtakam 20 Katha Upanishad 43 Shad Darshanaah 21 “Sara Sangrah” – Yoga Vasishtha 44 Brahma Sootras 22 Vedanta Sara 45 Jivanmuktananda Lahari 23 Mahabharata + Geeta Dhyanam 46 Chinmaya Pledge

A NOTE ABOUT SANDEEPANY Sandeepany Sadhanalaya is an institution run by the Chinmaya Mission in Powai, Mumbai, teaching a 2-year Vedanta Course. It has a very balanced daily programme of basic Samskrit, Vedic chanting, Vedanta study, Bhagavatam, Ramacharitmanas, Bhajans, meditation, sports and fitness exercises, team-building outings, games and drama, celebration of all Hindu festivals, weekly Gayatri Havan and Guru Paduka Pooja, and Karma Yoga activities. This series is an effort to promote the learning of Vedanta; it does not replace Course, but hopes to inspire young people to spend two years of their life for an experience that is sure to make a far-reaching spiritual impact on their personal lives. Sandeepany is an all-round spiritual course that gives proper direction to the youth and to those approaching retirement. Hinduism is in dire need of a band of systematically trained teachers or Acharyas who can serve this Eternal Religion.

– The Editor, 9th July 2017, Holy Gurpurnima Day

Om Namah Shivaaya!

Text 17

qÉlÉÈ wÉÉkÉlÉqÉç MANAH SHODHANAM “Purification of the Mind”

Composed by Sri Swami Tejomayanandaji

Reflections by Swami Gurubhaktananda on the 8 Lectures delivered by Swamini Vimalanandaji Director-Acharyaji, Chinmaya Gardens, Coimbatore. to the 15th Batch Vedanta Course at Sandeepany Sadhanalaya, Powai, Mumbai May 9th – MAY 22nd, 2012

Adi Shankaracharya Swami Sivananda Swami Tapovanji Swami Chinmayananda SERVE  LOVE  GIVE  PURIFY  MEDITATE  REALISE Copyright & Author’s Details

Author: Swami Gurubhaktananda, ex Krishna Chaitanya, born Bipin R. Kapitan of Durban, South Africa. Residence: Rishikesh, Uttarakhand, India. Email: [email protected]

About This Edition: Web Edition: 9th July 2017, Holy Guru Purnima Day Website: Chinmaya International Foundation: www.chinfo.org Series Title : The Sandeepany Experience Series Subject: Vedanta & supportive subsidiary texts.

Declaration by the Author: The material in this series is under inspiration of the Sandeepany Vedanta Course, but largely consists of the Author’s reflections on the Course. He is deeply indebted to the Chinmaya Mission for its excellent presentation of the Course by their renowned and dedicated Acharyas.

Personal Dedication

1. To my Parents, Smt Sharadaben & Sri Ratilalbhai Kapitan who inspired me to study in life, to stick to the path of Dharma and pursue the highest ideals; and swamped me with their abundant Love;

2. To Pujya Sri Swami Vimalanandaji Maharaj the President of the Divine Life Society of Rishikesh, Uttarakhand, India, who constantly encouraged and supported this effort;

3. To Pujya Sri Swami Tejomayanandaji (Guruji) for his boundless vision and inspiration to create a vibrant organisation;

4. To Sri Swami Advayanandaji and Sri Swami Sharadanandaji my Acharyaji and Upa-Acharyaji at Sandeepany, who imparted their bountiful knowledge and wisdom with rare selfless Divine Love, just as the Rishis of yore would wish to see them do.

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qÉlÉÈ wÉÉåkÉlÉqÉç MANAH SHODHANAM

“Purification of the Mind”

FOR SAMSKRIT TEXT WITH SANDHEES Guide to Splitting Sandhees

Conventional Samskrit Format is used in the body of the book. Split-Sandhee Samskrit Format is given at the end of the book, for the benefit of beginners. Word-combinations (Sandhees) are highlighted in bold underline (as shown in the table below) to help indicate the splitting of words. This is an original feature. Purpose: To assist new students who are just finding their way in Samskrit to break up the words (Pada Chheda). It is not intended for those already proficient in Samskrit. How it Works: 1. Enables normal chanting. The bold underlined letters are Sandhees, not words, and are needed only to join words for correct chanting. 2. Indicates splitting of words. To determine the words on either side of the Sandhee, the following table may be used. [The table has been applied in the transliteration within the body of the book, where individual words are used.]

Add to End Add to Front SANDHEE of Prior Word of Posterior Word A (a) -AÉ- (aa) A (a) C (i) -D- (ee) C (i) E (u) -F- (oo) E (u) elongated vowel -"x- short vowel short vowel -x"- elongated vowel elongated vowel -"x" - elongated vowel

A (a) -L- (e) C (i) A (a) -Lå- (ai) L (e)

A (a) -AÉå- (o) E (u) A (a) -AÉæ- (au) Lå (ai)

AÈ (ah) -AÉå (o) unaffected C (i) -rÉç (y) unaffected E (u) -uÉç (v) unaffected È (h) -xÉç, -Uç, -zÉç unaffected

***** Manah Shodhanam “Purification of the Mind”

CONTENTS: ______

INTRODUCTION 2 Verse 1: The Two Obstructions to Self 4 Verse 2: Obstruction 1 - IGNORANCE 4 Verse 3: Obstruction 2 - IMPURITIES 5 PURIFICATION IS ABSOLUTELY ESSENTIAL 6 Verse 4: Good Karma Alone is Insufficient 6 Verse 5: Practice Remains Fruitless (Without Purification) 6 Verse 6: Conclusion – Purity is Absolutely Essential 7 SADHANAS FOR PURIFICATION 8 Verse 7: Conventional Sadhanas for Attaining Purity 8 Verse 8: Self-Enquiry – the Best Means 10 Verse 9: Lord Krishna’s Assurance 10 Verse 10: I Invoke His Blessings 10 Verse 11: What Are the Impurities? 12 Verse 12: Where to Find Them? 12 Verse 13: A Definition for the Wise – and the Otherwise 13 THE NATURE OF IGNORANCE 14 Verse 14: Ignorance – the Root of All Sorrow 14 Verse 15: Whence Joy & Sorrow? 14 Verse 16: Likes and Dislikes 15 Verse 17: The Cause of Suffering 16 NARADA’S 14-POINT ADVICE 16 Verse 18: Narada to Yudhisthira 16 Verse 19: Narada’s Advice 1 – The Four Root Weaknesses 17 Verse 20: Narada’s Advice 2 – The Inner Instruments 19 Verse 21: Narada’s Advice 3 – Four Types of Sorrow 20 Verse 22: Narada’s Advice 4 – The Three Gunas 21 CONCLUSION – SELF-EFFORT & GRACE 22 Verse 23: This Advice Has Helped Me 22 Verse 24: The Grace of God & Guru 23 Verse 25: Self-Abidance 23 Split-Sandhee Samskrit Format 16 Split-Sandhee English Transliterations 17

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qÉlÉÈ wÉÉåkÉlÉqÉç MANAH SHODHANAM

25 Verses by Swami Tejomayananda on

“Purification of the Mind”

INTRODUCTION

THIS BOOK IS ONE of the four books that comprise the “Sadhana Sopan” series written by Pujya Swami Tejomayanandaji. Jnana Sara (Text 12) and Dhyana Swaroopam (Text 15), are others in this series which we have studied. The series is dedicated to the theme of Sadhana or spiritual practices. The meaning of Manah Shodhanam is “purification of the mind”. The Vedantic term Chitta Shuddhi or “purity of mind” is that which is attained through Manah Shodhanam. This book therefore shows us the process or Sadhana by which Chitta Shuddhi can be achieved by seekers of Truth.

What is Cleanliness of the Mind? To get dirty requires no effort. To be clean and to keep clean needs much effort. After having remained dirty for a long time, special means may be required to get rid of all accumulated dirt before the normal cleaning procedures can be resumed. It is the same with mental purity. There is a regular “bath” to clean the mind of the day’s dirt, and then there is also the intensive practice of special Sadhana to get rid of all the dirt that we have gathered over numerous births from time immemorial. We may not even know the exact nature of the dirt we have gathered, but it does not matter. There are prescribed means that do help to clear such dirt. Just as people may resort to short-cuts to ‘cleanse’ themselves by simply spraying a perfume on their bodies, so also some people think that mental purity can also be fixed through some quick cosmetic means. This is a delusion. Sweat and perfume do not make a “clean” combination – in fact, it is worse than dirt! Just as people start smelling when they do not get into clean clothes or do not have a regular bath, there is a distinct smell emitted by dirty minds also. Some people’s mental dirt is so strong that their minds ‘smell’ and people are repulsed by their very presence. There are also pure souls who attract others around themselves by the sweet fragrance of their purity. It is unmistakable. People speak of “magnetic aura” – it refers to the same sparkling purity radiated by a pure mind. Experiments have been conducted in which it has been proven that even plants respond to this aroma around people. Flowers droop in the presence of very negative people and conversely blossom out in the presence of those with positive emotions. We ourselves at times unconsciously move away from certain people or vice versa. If we do not attend to the accumulation of dirt in our mind, the mind can develop into a festering sore that could make life intolerable.

Practising the Art of Cleaning the Mind: In the present Vedanta Course, daily morning Vedic chanting is designed to cleanse the mind and charge it with spiritual vibrations. The nightly Satsang and narrations of stories from the Bhagavatam or Ramayana, etc., are equally effective to clear up the mental dirt. The lessons on Vedanta go deeper into the intellect to allow us to re-evaluate our life so that it is empowered to recognize potential dirty mental environments and keep away from them. It is the Jnana Ganga bath for the intellect. Besides these means, this book deals with a vast range of other scripturally approved methods to keep the mind clean.

Dangers of Not Cleaning the Mind: The world has seen a classic example of the harm that can befall societies due to a collective accumulation of mental impurity. The outbreak of World War II early in the last century was one such example. Hitler, although an extremely intelligent person with efficiency of the highest order, was found to be emotionally unbalanced. The two most dominant imbalances in him were: i) his Dwesha or hatred for the Jews; and ii) his Raga or excessive liking for the Aryan race which he felt was a superior race. These two strong imbalances in him precipitated the great World War. Two other examples of business successes in India were quoted, one showing how success was combined with a sound sense of social responsibility in Bangalore, and the other how the same success in Hyderabad was accompanied only by greed and indulgence. The results in the two cases were seen to be diametrically opposite. Story of a Pickpocket: Swamini told us a humorous story of a pickpocket who was travelling in a bus. He was ‘off-duty’ having already done his day’s work. Relaxing in the bus, he noticed a beautiful lady performing to perfection his own profession. She became alerted by his look and became nervous, until he winked at her as if to say, “Don’t worry, I am also in the same trade.” The two eventually got married. When their first child was due, the couple made a firm resolve that they will train their child in the same profession from day one. The child was born and the parents tried to start the early training. However, the baby refused to open its fist. The father eventually forced it open, and…..lo! in it was the gold wrist watch of the midwife who delivered the baby!

Thus for spiritual seekers, this path of purification is very essential. Our mind alone is the cause of our bondage, and so it stands to reason that our mind alone can become the cause of our liberation. The solution lies in its purification. In the 25 verses of this book, the spiritual seeker will find a wealth of useful insights that will certainly benefit him in his own Sadhana towards Self-realisation.

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Verse 1: The Two Obstructions to Self

mÉUqÉÉiqÉÉ-Å²rÉÉlÉlSÈ, xÉuÉï-pÉÔiÉ-ÎxjÉiÉç-AÉå ÅÌmÉ Wû | A¥ÉÉlÉålÉçÅ AÉuÉ×iÉç-AÉå ÅSØ¹È, iÉjÉæuÉ cÉ qÉlÉÉå-qÉsÉæÈ ||1||

1 paramaatmaa adwayaanandah, The non-dual, blissful, Supreme Self, 2 sarva-bhoota-sthitah api ha; even though He dwells in the hearts of all beings, 3 ajnaanena aavritah adrishtah, He is not experienced, being veiled by ignorance 4 tathaa eva cha mano-malaih. and also by impurities of the mind.

1 Paramaatmaa: The text opens with the auspicious remembrance of the Lord, the very Truth of our Being, the eternally Pure, perfection that is our very nature. It is an auspicious start – an Invocation in the true spirit of a Vedantic text. Guruji, in the very first verse, places the Truth of our being before us. “We are essentially pure beings,” is his direct reminder at the very outset. Purification is only needed because along the way, we have gathered dirt into this pure being and clouded it. 2 Sarva Bhoota: Every person is pure in essence. God dwells in all hearts. A pure heart sees all others as pure in essence. Only the cloud of dirt prevents us from having this vision. It makes us spiritually blind. There are two things that obstruct us from beholding our own Self. Without wasting any time on other matters, Guruji takes us straight to the point of identifying these two obstructions: 3 i) Ajnaana: “The Veil of Ignorance”. This refers to the root of our Ignorance which deludes us or veils the Truth from us. It is because of this fundamental Ignorance, called Avidya, that we do not recognize our Self. 4 ii) Mano Malah: “The Impurities of the Mind”. The dirt in the mind is called Mal, and has six primary components. These six combine and permute in numerous ways to form all the dirt that accumulates around the human mind. The six components are: a) Kama (desire or passion), b) Krodha (anger), c) Lobha (greed), d) Moha (delusion), e) Mada (envy), and f) Matsarya (jealousy). Depending on the degree in which these manifest in our mind, we gather impurities of all sorts. Our liberation rests firmly on removing both these obstructions.

Verse 2: Obstruction 1 - IGNORANCE

¥ÉÉlÉålÉ iÉÑ iÉSè-A¥ÉÉlÉå, lÉ¹å pÉÉÌiÉ xuÉrÉÇ ÌWû xÉÈ | xÉirÉqÉç LiÉiÉç iÉjÉÉ ÅmÉç-D-Wû, Mü¹qÉç-LMÇü cÉ uÉiÉïiÉå ||2||

1 jnaanena tu tad ajnaane, However, when ignorance is by knowledge 2 nashte bhaati swayam hi sah; dispelled, the Supreme Self shines by Itself. 3 satyam etat tathaa api iha, Though this fact is true, 4 kashtam-ekam cha vartate. there is one difficulty in grasping it.

The two problems listed above are now examined from the angle of eliminating them. The problem is being cornered here by a process of elimination. 4

From the point of view of logic, 3 things are needed for knowledge to take place. All three are mentioned in this verse: i) The Prameya: “object of knowledge”. ii) The Pramana: “means for knowledge”. iii) The Pramata: “subject of the knowing process”. If all three are present, then knowledge takes place. Now, let us examine the situation when it comes to Self-knowledge. 2 The Prameya is the Self; it is what is desired to be known. Since the Self is always present in us, It being our very Being, it is always available for us to ‘know’ it. 1 The Pramana is the knowledge of the Self. If all the qualifications are met for receiving this knowledge, then by receiving it, 2 the Self should shine out by Itself. 3 However, although knowledge also may have been received, we may still not be able to realize the Self. In such a case, we have to go to the third factor, the Pramata. 4 The Pramata is the person who wants to realize the Self, the subject of knowing. The problem has to lie here, if the Self is still not realized after knowledge. The problem is difficulty in grasping the knowledge that was received from the Guru. Although the person hears it, and even intellectually understands it, yet the Self remains hidden. What could be the problem in such a case? Could it be that the person really has no desire for God?

Verse 3: Obstruction 2 - IMPURITIES

rÉÉuÉlÉç-qÉsÉÉ lÉ ¤ÉÏrÉliÉå, qÉlÉxÉç-AÉå UÉaÉ-ÃmÉMüÉÈ | iÉÉuÉlÉç-lÉ iÉ¨uÉ-ÎeÉ¥ÉÉxÉÉ, eÉÉrÉiÉå qÉÉlÉÑwÉå ™ÌS ||3||

1 yaavat malaa na ksheeyante, As long as the impurities are not weakened, 2 manasah raaga-roopakaah; such as the mind’s attachment, etc., 3 taavat na tattva-jignaasaa, so long no desire for knowing the Truth 4 jaayate maanushe hridi. arises in the human heart.

1 Malaa: “impurities”. Here we see a real problem that faces us on the path of Self- knowledge. There are impurities in the mind that are still quite strong. They need to be weakened, loosened, or broken up. What sort of impurities could be so strong? 2 It is our attachments towards the pleasures of the senses. It could be many attachments. The most powerful of these are our relationships with people. We are caught in relationships which make us believe that without a certain person or persons, our life is meaningless. We become over-dependent on people, and to that extent less on God. 3-4 If we feel that a person or other object can meet our need, then it is logical that we would not feel strongly the need for God in our life. Only by giving up attachment to the worldly objects can a sincere desire for the Divine arise in our heart. When we have made all the effort to gain knowledge of the Self (verse 2) and we still find that we are not progressing, it is at that point that we realize that real grace of God lies in increasing our Vairagya or dispassion. ‘Ordinary Grace’ is when we get what we want. This

5 is what most people pray for. But we need the ‘Special Grace’ that turns our mind away from the world. That is when real spiritual life begins. Mumukshutwa or longing for liberation cannot arise in a mind that is still dense with impurities. It is a case of desire for God versus desire for pleasure – which is stronger? To wait for the Mal to go away on its own without making any effort is just wishful thinking. It will never happen. We have to do the Sadhana to make it happen. Some saints recommend that just being (i.e. Self abidance) is sufficient to get rid of the Mal in the mind. That is more of an exception than the rule. It requires great will power to succeed in doing that. In practice, it is more common to observe that the Mal in the mind prevents us from abiding in the Self. The Mal even prevents us from having a desire for abiding in the Self. The conclusion is quite clear – the removal of the Mal, i.e. purification of the mind is the most important Sadhana to prepare oneself for spiritual life.

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PURIFICATION IS ABSOLUTELY ESSENTIAL

Verse 4: Good Karma Alone is Insufficient

MüjÉÇÍcÉSè rÉÌS eÉÉrÉåiÉ, iÉ¨uÉåcNûÉ mÉÔuÉï-MüqÉïiÉÈ | oÉÉåkÉç-AÉå ÅÌmÉ eÉÉrÉiÉå rÉ²É, iÉlÉç-ÌlÉ¸É lÉç-Lå-uÉ xÉÇpÉuÉåiÉç ||4||

1 kathamchid yadi jaayeta, If somehow there arises 2 tattvecchaa poorva-karmatah; this desire for Truth due to past Karmas, 3 bodhah api jaayate yadvaa, and even though the understanding takes place, 4 tat nishtha na eva sambhavet. firm abidance in That does not happen.

An exceptional case is now being quoted, to highlight the need for Purification. 1-2 The exception to what we have just learnt in verse 3 – i.e. Desire for God arises through purity of mind – is that sometimes the past Karma of a seeker can be so strong that he has a strong desire for God in spite of having some glaring impurities in his mind. This can be the case due to favourable Karma from previous births. The favourable Karma overrides the unfavourable effect of impurities in the mind. 3 This can be to such an extent that it enables Sravana to take place successfully. One is able to understand clearly what the Guru is teaching. A person who has accumulated great merit through selfless actions in his previous births could be blessed with a desire for God and with knowledge of God without having all his impurities cleaned away. 4 However, even in this case the final goal of firm abidance in God cannot be attained until the mind gets purified of its Mal. There is no escaping the Sadhana to purify one’s mind. It has to be done by one desiring to know the Truth. This emphatic need for purification is the main point of this verse, not the fact that an exception exists. There is no exception to having a pure mind in order to realize God.

Verse 5: Practice Remains Fruitless (Without Purification)

ÌlÉ¸É ÅpÉÉuÉÉiÉç mÉUÉlÉlSè-AÉå, eÉÏuÉlqÉÑ£üxrÉ rÉÉåÌaÉlÉÈ | xÉÉkÉMæüUç-lÉç-AÉ-lÉÑpÉÔrÉåiÉ, ÌuÉTüsÉÇ iÉÌWïû xÉÉkÉlÉqÉç ||5||

1 nishthaa abhaavaat paraanandah, In the absence of abidance, the Supreme Bliss 2 jeevanmuktasya yoginah; that is enjoyed by the liberated Yogi, 3 saadhakaih na anubhooyeta, is not experienced by the seekers, 4 viphalam tarhi saadhanam. and their practice becomes fruitless.

The exception discussed in the previous verse, is found to be of no value in the final analysis. 1 If one goes on neglecting the essential Sadhana to clear the mind of all impurities, then we learnt that it was not possible to abide in the Self for long. Long and continuous abidance is the criterion for Self-realisation. 2 This is the state which immediately leads to Liberation of the practitioner, who in such a case can be called a Yogi. 7

3 However, this ultimate state is not attainable whilst impurities still lurk in the mind. 4 Thus it is found that in the long run the advantage gained by the good Karma is no real advantage at all, unless it is accompanied by purification of the mind in the present birth. That cleansing is a sine qua non in one’s progress towards the Goal. Further, the verse tells us that, without mental purity, one’s further efforts at meditation on the Self become fruitless. The efforts run into a brick wall as no further progress can be made in Self-abidance. Since the impurity makes it impossible for the mind to remain steadily focused on the Self for long periods, such a person will never be able to enjoy the Bliss that is enjoyed by the Yogi who is liberated while still living.

Personal Responsibility for All Progress Everything thus points to the fact that purification of the mind has to be done, and the earlier it is done the better. Mal in the mind seriously obstructs the onward march on the spiritual journey. It forms a bottleneck in one’s progress. In Vedantic Sadhana there is no blaming someone else for one’s own hampered progress. The Vedantic student learns quite early in his studentship that all obstacles to his progress come from within himself, even though they may seem to arise from outward causes. Vedanta does not allow its followers to ‘pass the buck’ of blame to anything or anyone outside himself. Swamini gave the following as an example to illustrate this. A person will normally not react sharply if anyone pats him on his back. But if he has a boil on his back, then even a friendly tap will cause him to react with agony. The boil represents the ego. If the ego persists in us, then at every turn we are going to react with pain as the ego gets rubbed by people around us. Any reaction we make is a sure indication that our “boil has been touched”. It tells us that the ego is still present and in what degree.

Verse 6: Conclusion – Purity is Absolutely Essential

SØRû-ÌlÉ¸èÅ-Lå-Mü-ÍxÉSèkrÉjÉïqÉç, qÉlÉzÉç-zÉÑÎ®Uç-AmÉåÍ¤ÉiÉÉ | iÉSjÉïÇ xÉÉkÉMüÉÈ xÉuÉåï, rÉiÉliÉÉÇ SØRû-ÌlÉ¶ÉrÉÉÈ ||6||

1 dridha-nishthaa eka-siddhyartham, For gaining firm abidance in the Self, 2 manah shuddhih apekshitaa; purity of mind is required. 3 tadartham saadhakaah sarve, Therefore, for its sake (for purity) all seekers 4 yatantaam dridha-nishchayaah. should strive with firm resolution.

1-2 We come to the conclusion of the first part of this text. It is told here in plain and unequivocal language. 3-4 The top priority for all seekers has to be the purification process. Postponing it will lead to fruitless Sadhana which will frustrate the seeker. In effect this means that we must first deserve before we desire God. Striving for Mana Shuddhi is worthwhile because we can get pure Bliss only as a result of a pure mind.

The Lady in Mombasa: Swamini quoted an example of a lady she met in Mombasa, Kenya. This girl was severely physically challenged, yet she never allowed anyone to speak negatively of her condition. She accepted her condition cheerfully and did her best to help herself. Even when her husband abandoned her due to her condition, she remained unaffected. She had completely surrendered herself to the Divine. This was a great example of one who strove for purity in the face of great obstacles. In spiritual life we have to be careful that we attend to every layer of our personality. When we go on a long journey, we make sure that we take all that is necessary for our comfort during the trip. A small omission can cause discomfort during the trip, e.g. if we forget to take our hiking shoes, it will be very difficult to hike using ordinary sandals. If we forget our medication, we can have a serious problem in our health. In spiritual life also, we have to be careful that we look after our body well enough so that it does not breakdown while in use. In the same way, we learn here to take care of all our weak points, especially those flaws which relate to our Ego, before we move on with greater confidence on this path.

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SADHANAS FOR PURIFICATION

Verse 7: Conventional Sadhanas for Attaining Purity

qÉlÉzÉç-zÉÑÎ®-MüUÉhÉÏWû, xÉÉkÉlÉÉÌlÉ uÉSÎliÉ Wû | rÉ¥ÉÉå SÉlÉÇ iÉmÉzÉç-cÉç-Lå-uÉ, eÉmÉxÉç-iÉÏjÉïÇ uÉëiÉxÉç-iÉjÉÉ ||7||

1 manah shuddhi karaani iha, That which purifies the mind, 2 saadhanaani vadanti ha; i.e. the practices which are prescribed are: 3 yajnah daanam tapas cha eva, yajna, charity, austerity, 4 japah theertham vratah tathaa. Japa, pilgrimage, and vows.

1-2 The more common and well-known means to achieve purification of the mind are mentioned here. These may be found in all the scriptures, writings of all saints and sages, and they comprise the activities in almost all Ashrams. What is ‘common’ in these common methods? The common item in all of them is that something is denied deliberately to raise our endurance level. Purification is needed mostly for layers of dirt accumulated in past lives unknown to us. Some form of expiation is required to clear these effects. The scriptural term for these actions is Prayaschitta Karma, or purificatory rites. An element of self-inflicted hardship is there; an element of self-denial is there; an element of thinking more of others and less of oneself is there; there is denial of sensual pleasures to curb the senses; there is also some restriction placed on the mind to check its restlessness. All these ingredients are essential aspects of the six practices suggested. The mind that is usually drawn towards sense enjoyments is consciously made to engage itself in devotional practices that are designed to curb its tendency to run outwards for pleasure. In addition some pain has to be endured voluntarily so that purification takes place in our mind. The self-denial is like soap used to wash out the accumulated dirt. 3-4 Let us now look at each one of these Sadhanas in a little more detail: 3a i) Yajna: “sacrifices”. This is the performance of various religious sacrifices. It could be in the form of the Havan, but not limited to it. Charity, cleanliness, generosity, large-heartedness – these are some characteristics of sacrifices. They are a measure of our willingness to sacrifice ourselves towards something more worthy. 3b ii) Daana: “charity”. This is regarded as the foremost purifier. In Indian life great value is placed on charity, especially the giving of food to the hungry. Charity is highly spoken of in our scriptures. It is through charity that all Ashrams and spiritual institutions are supported. The spirit of charity is that we are giving back what is due to society. All wealth that we earn has in it a contribution from the society. There is no such thing as “self-made” wealth from the Indian point of view. To say one is a self-made man is considered a most ungrateful statement. Therefore, sharing what we have with others is built into the culture in India. Charity reduces the “mine-ness” that we feel. It has to be done without pomp, name and fame. Then it purifies the heart and mind of the giver. It expresses the sincerity of our concern for the welfare of others.

Daana & Dakshina: The former is charity given to the needy, whereas Dakshina is a gift given out of gratitude to one who has provided a service to us, especially the service of giving knowledge without any concern for payment. In India the tradition is to disseminate spiritual knowledge freely and widely. This is supported by the Dakshina given by people to those who spread the knowledge of religion. 3c iii) Tapas: “austerity”. This is voluntary endurance of some physical hardship. The difference between Tapas and Titiksha or endurance has been pointed out in Tattwa Bodha (Text 2). Titiksha is enduring hardships that come to us of their own accord in life, whereas Tapas is a self-created hardship by which one builds up his power of endurance. 4a iv) Japa: “repetition of the Lord’s Name”. This is a supreme purifier, and is spoken of very highly by all saints. It is foremost among the methods recommended for purification of the mind. In Sadhana Panchakam (Text 1) we came across this form of purification as a Prayaschitta for Paapa whose causes are unknown to us. 4b v) Teertham: “pilgrimage to holy places”. If done according to scriptural rules laid down for them, then Teertham includes many forms of austerity and physical hardship as well. The means of transport has to be simple, the food is simple, heat and cold have to be endured, and charity is done. Thus Teertham can be a very purifying activity. The modern trend to go on Teertha in all comforts with suitcases of luggage and living in hotels is definitely not what the saints had in mind when they conceived this form of purification. 4c vi) Vrata: “vows”. These are religiously observed to achieve a certain spiritual objective. In most cases this takes the form of fasting. Self-denial is a key element here. Vratas purify the mind and also strengthen one’s will. Any form of voluntary endurance of hardship is greatly purifying. All these are highly spoken of in the scriptures and are practised widely by Indian society. They are extremely helpful in clearing away all accumulated Paapa or demerit. The Puranas, Mahabharata and Ramayana are full of inspiring stories of great devotees and ascetics who performed these acts of purification. The case of Harischandra is striking. He vowed to speak the truth only. In the course of this vow he underwent enormous personal suffering, but emerged as a pure saint in the end.

Verse 8: Self-Enquiry – the Best Means

ÌuÉcÉÉUÈ xÉÉkÉlÉÇ ´Éå¸Ç, uÉhrÉïiÉå-Å§É rÉjÉÉ-qÉÌiÉ | qÉWû¨uÉÇ iÉxrÉ uÉæ mÉëÉå£Çü, M×üwhÉålÉ xuÉrÉqÉç LuÉ ÌWû ||8||

1 vichaarah saadhanam shreshtham, Enquiry, which is the best means (to purify), 2 varnyate atra yathaamati; is being expounded here as per my understanding. 3 mahattwam tasya vai proktam, Its greatness has been spoken of, 4 krishnena swayam eva hi. indeed, by Lord Krishna Himself, thus:

Verse 9: Lord Krishna’s Assurance in the Geeta

lÉ ÌWû ¥ÉÉlÉålÉ xÉSØzÉÇ, mÉÌuÉ§ÉqÉç CWû ÌuÉ±iÉå | oÉWûuÉÉå ¥ÉÉlÉ iÉmÉxÉÉ, mÉÔiÉÉ qÉ°ÉuÉqÉç-AÉaÉiÉÉÈ ||9||

5 na hi jnaanena sadrisham, “Comparable to knowledge, indeed, 6 pavitram iha vidyate; there is nothing here that is more purifying.” 7 bahavah jnaana-tapasaa, “Many, who by the penance of knowledge have 8 pootaa madbhaavam aagataah. purified themselves, have attained to My being.”

Verse 10: I Invoke His Blessings

LiÉSè pÉaÉuÉiÉç-AÉå uÉÉYrÉÇ, xuÉÉiqÉ-zÉÑ®è-rÉç-Lå-Mü ÍxÉ®rÉå | ÌuÉcÉÉrÉïiÉå qÉrÉÉ xÉqrÉMçü, ´ÉÏ WûËUUç-qÉå mÉëxÉÏSiÉÉqÉç ||10||

9 etad bhagavatah vaakyam, Into the meaning of these words of the Lord, 10 swaatma-shuddhy-aika-siddhaye; for the sole purpose of gaining purity of mind, 11 vichaaryate mayaa samyak. a thorough enquiry will be undertaken by me. 12 shree harir-me praseedataam. May Sri Hari be pleased with me (and bless me).

Comparison of Conventional Methods and Self-Enquiry These three verses are taken together, and introduce an altogether different approach to purification. We said in verse 1 that two obstructions were present in man, namely, Ignorance and Impurities. The second is a result of the first obstruction. The method of Self-Enquiry tackles the obstruction of Ignorance directly, and hence it includes the dismantling of all impurities automatically. Thus, in contrast to the conventional methods of verse 7, all of which have a nucleus of some form of activity, Enquiry is a direct and very powerful means of purification that is available to those who have the proper qualification to use it. It uses the intellect to go to the root or source of the impurity and cut off the root itself. This is a direct means to attain purity of mind. Ideally the two Sadhanas can be combined, rather than contrasted. The conventional forms mentioned in the previous verse can be greatly enhanced if they include in them elements of the method of Enquiry. Done together with Self-enquiry they can become more effective and produce rapid results. Whilst the conventional methods of the previous verse may wash away one’s sins, the method of Enquiry, based on knowledge of oneself, washes away the sinner himself! There cannot be a more direct cleansing process than that.

The Sadhana of Self-Enquiry 1 Enquiry is regarded as the best means because it focuses only on the purification, not an outer activity. An outer activity is always vulnerable to contamination by one’s ego or by “commercialism”. It can easily be used to enhance one’s ego, whereas Enquiry, being purely personal, cannot. For example, pilgrimages, Yagnas, charity and Japa can be hi-jacked by the ego for its own purpose. Then they lose all spiritual value. In Enquiry, one does a thorough self-analysis, studies his behaviour, makes changes to his lifestyle consciously, educates himself about the workings of the mind, its tricks and habits, and learns to directly clear out all the load of dirt that has gathered there.

3-4 The method comes highly recommended by Lord Krishna Himself, through the teachings of the Bhagavad Geeta. The Geeta supports the method of Enquiry as it is based on knowledge of the Self. 5-8 Two quotes are given from the Geeta which express the greatness of the method above other methods. Indeed, Enquiry can be looked upon as a science of self-purification. As we may expect, when anything is done methodically with such a direct purpose, its effect is very great. In self-introspection (another name for the Enquiry process), we learn to be aware of tendencies such as self-justification, self-condemnation, denial, and identification. We closely examine our motives in all our actions. By acquiring the necessary knowledge to do this, we are able to speed up the changes within us that would prepare us for the Sadhana of contemplation upon the Self.

9-12 In verse 10 we see the author’s (Guruji’s) own humble attitude. As far as he is concerned, he is writing this for his own purification, and invokes the Lord’s blessings for that. That his words may benefit others who read them is not his concern. That is the Lord’s doing. Truly, such saintliness may be said to be made in the crucible of humility and surrender. That burns away all impurities from their heart. Guruji himself points out that it is not enough for us to just accept the Lord’s words without enquiring into them. The Lord has given us His words in the scriptures for us to ponder over them long enough and deep enough till they become part of our own way of thinking. If we do not do that we will be like a blind man standing in front of a mirror (the scripture).

How to Eliminate Jealousy

Application of Enquiry: Swamini took up an example of how to apply the method of Enquiry. She used just one aspect of our personality, namely, Jealousy, and went through a thorough analysis of it to illustrate the power of Enquiry in speeding up self-purification. When we have value for something and someone else has it, we feel jealous of that person. Then it can be anyone, even a family member, even one’s parents or children, it matters little – the jealousy can be aroused. One can be jealous only of another’s material prosperity, which includes intangible things like fame, attention, etc. But one cannot be jealous of another’s status or position. For example, a beggar may not be jealous of a king (he may envy the king); but he gets jealous of another beggar down the road who gets Rs.5 more than him. There is a difference between competition and jealousy. In competition we try to reach to the level of another’s skill; in jealousy we try to drag the other person to our own level or lower. To work jealousy out of our system, we need to separate the feelings of bitterness and hatred that arise when we are jealous of someone. Let us say that ‘A’ is jealous of ‘B’. B may not be a ‘bad’ person; it is just that he has something that A does not. B may not even know that he is the target of A’s jealousy. So A’s jealous feelings do not affect B.

‘A’ needs to understand that and deal with just the pure jealousy in himself. Then he can succeed. Jealousy has got nothing to do with dislike for the person. The dislike comes later, as an off-shoot of jealousy, and superimposed upon it. To eliminate jealousy, we must develop contentment with what we have, or include the other person as someone ‘on our side’, as in a team. That will immediately cut jealousy at its root, for we will no longer compare our desire to the attainment of the other person. If we can feel that the other person is part of our own self, that would be the best way to give up jealousy. Such deep self-introspection is also another form of a Ganges bath to purify our mind. In fact, a Ganges bath’s real benefit is to open up this knowledge in our mind. For, ultimately we have to get down to seeing our weaknesses as they are and find the proper means to correct ourselves. The Ganges bath can at best direct our mind to this self- cleansing process. The above is an example of why Enquiry is considered such a powerful means to purify oneself – it goes directly to the root of where the Mal is coming from and arrests it.

Verse 11: What are the Impurities?

UÉaÉ-²åwÉç-AÉSrÉÈ MüÉqÉÈ, ¢üÉåkÉ-sÉÉåpÉç-AÉSrÉç-AÉå ÅÌmÉ cÉ | AWÇûMüÉUxÉç-iÉjÉÉ xuÉÉjÉïç-AÉå, ÌuÉÌuÉkÉÉ qÉlÉxÉç-AÉå qÉsÉÉÈ ||11||

1 raaga-dwesha aadayah kaamah, The “Likes-Dislikes” pair; the “Desire- 2 krodhah-lobhah aadayah api cha; Anger-Greed” trio, and even the 3 ahamkaarah tathaa swaarthah, “Ego-Selfishness” pair – 4 vividhaah manasah malaah. these are the various impurities of the mind.

Verse 12: Where to Find Them?

LiÉå xÉuÉåï ÌWû SØzrÉliÉå, ÍcÉ¨Éå cÉsÉÌiÉ eÉÉaÉëÌiÉ | mÉësÉÏlÉÇ cÉ rÉSÉ ÍcÉ¨ÉÇ, lÉç-Lå-iÉåwÉÉÇ SØzrÉiÉå aÉÌiÉÈ ||12||

5 ete sarve hi drishyante, All these impurities are seen only 6 chitte chalati jaagrati; when the mind is in the waking state. 7 praleenam cha yadaa chittam, When the mind is absorbed in sleep, etc., 8 naiteshaam drishyate gatih. then their effects are not seen.

Verse 11 lists out the enemies arrayed before us like three armies, with whom we have to do battle. If we can identify these qualities, we can then take steps to prepare for the war. They are the impurities that stand in our way. The enemies are: 1 i) Raaga-Dvesha: “Likes and Dislikes”. These arise from the experience of joy or sorrow. 2 ii) Kaamah-Krodhah-Lobhah: “Lust, Anger and Greed”. These arise from the above likes and dislikes. When we encounter our likes, greed for more and lust arise; when we encounter dislikes, anger arises. 14

3 iii) Ahamkaarah-swaarthah: “Egoism and Selfishness”. These arise from root Ignorance, and intensify through i) and ii) above. 4 All of them are located in the mind; that is their hiding place, and that is the battleground to fight them. They fight under one Commander – the Ego. 5-6 Because these are hiding in the mind, they can be found only when the mind is available to us, and that is only in the waking state. That is the only access point to reach them and stage a war to defeat them. 7-8 One cannot fight this war in dream and deep sleep because the mind is not available in those states. But it is impossible for us to remain in sleep for ever. These enemies begin to trouble us as soon as we get re-connected to the mind on awaking. The only option left is that we be on ‘high alert’ in our waking state, and deal with them as they rear their heads up.

Verse 13: A Definition for the Wise – and the Otherwise

eÉÉaÉëiÉç-rÉç AÌmÉ cÉ ÌuÉ²ÉÇxÉÇ, mÉÏQûrÉÎliÉ lÉ iÉå iÉjÉÉ | AÌuÉ²ÉÇxÉÇ rÉjÉÉ sÉÉåMÇü SrÉÉmÉÉ§ÉÇ cÉ xÉuÉïSÉ ||13||

1 jaagratyapi cha vidwaamsam, A wise person, even in his waking state, 2 peedayanti na te tathaa; is not persecuted by these in the same manner 3 avidvaamsam yathaa lokam, that they persecute an ignorant individual, 4 dayaapaatram cha sarvadaa. who ever deserves pity. (‘these’, ‘they’ = impurities)

The verse may literally be interpreted as the definition of a wise man, and in the same vein the definition of the foolish man. 1 Jaagrati Api: “even in the waking state”. This is the state in which, we have seen from the previous verse, the impurities have their full and free play to express themselves through the person’s mind and senses. And how do they express themselves? Impurities can only harass or “persecute” a person. There is nothing bright and appealing about them. Their sole function is to cloud the person’s understanding and then sway him in any direction they please. 2 This brings us to the definition of the wise man – “one who is not persecuted by these impurities.” The wise man, due to his wisdom, has discovered how to live high above the clouds of impurities. To him the sun of the Self always shines brightly. The clouds cannot touch him. So he does not feel any persecution from anger, lust and greed; from likes and dislikes; and from the ego and selfishness – he has given these up a long time ago. 3 Those who are still amidst the dark clouds of these impurities, cannot help being swayed by them at every turn. They are driven from pillar to post to find what little happiness they imagine lies in sense pleasure - only to be persecuted by them again and again. They are teased with 10 seconds of pleasure and then battered down with 10 tons of persecution! 4 Indeed, there lot is to be deeply pitied. They are as helpless as a log of wood floating down a turbulent river, being tossed about at the will of the waters. Is there any favouritism towards the wise, and punishment of the unwise?

The answer is that the wise man is wise because he has learned to control his mind. He has a tight rein over his senses, so these enemies cannot survive in him. In the case of the ignorant man, he allows his mind to run where it likes, according to the desires that arise in it. There is no control exercised. Such an uncontrolled mind becomes a perfect playfield for the enemies to run riot and cause maximum mischief in minimum time! And why would we wish not to control our mind? It is all due to Ignorance. This is where knowledge is needed to resolve the issue…

*****

THE NATURE OF IGNORANCE

Verse 14: Ignorance – the Root of All Sorrow

iÉxqÉÉSè-A¥ÉÉlÉqÉç LuÉç-AÉ-§É, xÉuÉïSÉ SÒÈZÉ-MüÉUhÉqÉç | iÉiÉç-xuÉÃmÉÇ ÌWû ¥ÉÉiÉurÉÇ, ÌuÉcÉÉUåhÉç-AÉ-kÉÑlÉÉ qÉrÉÉ ||14||

1 tasmaad ajnaanam eva atra, Therefore, IGNORANCE alone is 2 sarvadaa duhkha-kaaranam; always the cause of sorrow. 3 tat-swaroopam hi jnaatavyam, Its nature and mode should be known 4 vichaarena adhunaa mayaa. through a thorough enquiry by me now.

1 From the first verse, the veiling role of Ignorance has been brought out. Since then, the discussion on the impurities has led us to identify Ignorance as the root cause of the plight of humanity. The whole thrust of the above verses so far is summarised in this verse. 2 It is now conclusively clear that ignorance alone can be the cause of our sorrow – the cause of our captivity to our own mind; and through the mind the cause of the entry of all the impurities into our mind; and through that the cause of our helpless bondage to this world of objects. 3 As soon as we turn on the searchlight onto the mind and begin an enquiry into its operation, Ignorance gets terrified because it is now going to be exposed. It hates enquiry as a rat hates a torch been shone on it. When the light of knowledge is lit in our intellect, the rats of ignorance have no place to hide, and meet their end. 4 Swamini then gave us some useful quotations on the definition given by some saints of Ignorance: i) Sri Sureshwaracharya, one of the four prominent disciples of Sri Adi Shankara, says in his book, Naishkarmya Siddhi: “Vichaaram na Sahate – Ignorance or Maya is that which cannot withstand the scrutiny of Enquiry.” ii) The great Sri Lakshmidhara Kavi, in his book Advaita Makaranda (Text 26) gives a similar definition for ignorance: “Vicharaa Abhaava Jeevanah – The life of Ignorance depends upon the absence of Enquiry.” iii) Another saint has said, playing on the word ‘Ignorance’: “Ignore whatever you have and always crave for what you don’t have; sorrow will thus be assured!”

Verse 15: Whence Joy & Sorrow?

xÉirÉ-oÉÑÎ®Uç-rÉSÉ SØzrÉå, xuÉÉiqÉlÉç-AÉå ÍpÉ³ÉiÉÉ iÉjÉÉ | xÉÑZÉ-oÉÑÎ®xÉç-iÉSÉ iÉÎxqÉlÉç, SÒÈZÉ-oÉÑÎ®Uç-ÌWû uÉÉ pÉuÉåiÉç ||15||

1 satya-buddhih yadaa drishye, When the notions that the seen world is “real” 2 swaatmano bhinnataa tathaa; and that it is “different” from oneself, exist; 3 sukha-buddhis- tadaa tasmin, then the notion that happiness lies in it 4 duhkha-buddhir- hi vaa bhavet. or, indeed, that sorrow lies in it, arises.

This is a key verse, giving in a precise manner how Ignorance leads to our sorrow. The three main superimpositions, technically termed Adhyasa in Vedanta, are listed. We make these superimpositions out of pure Ignorance: 1 i) Sat Adhyasa: this is the superimposition that the world exists and is “Real”. It is the primary superimposition. We give the world a reality and that sets off the other two superimpositions. The reality is given because we have not enquired deeply into the world. 2 ii) Shobhana Adhyasa: Having made that error, we add to it another more serious error. We consider the world to be apart from us. The idea that “I am different from the world” somehow gets a foothold in the mind without any scrutiny. Our separation from the world is our second mistake. With that, Ignorance has placed its second foot into our home. By doing so we make the world appear as a utilitarian entity which can either help us or be an enemy to us. 3-4 iii) Sukha-Duhkha Adhyasa: This is the most dangerous superimposition resulting directly from the other two. Our utilitarian attitude towards the world makes us divide our encounters with it into two categories of experiences – Joy and Sorrow. In this we superimpose likes and dislikes upon the world of objects. When this happens it is “game, set and match” for Ignorance; our bondage to the world gets confirmed, and deepens by the day! We then begin looking at everything from a completely selfish point of view. Things are favourable or unfavourable, liked or disliked, good or bad, attractive or unattractive. With this approach our captivity to the world is complete. Nothing can prevent us from getting caught in a world looked upon in the light of these three superimpositions. As long as these attitudes to the world remain fixed in our mind, there is no chance of escaping from our bondage to it. One is bound “head to foot” to a world of our own making.

Verse 16: Likes and Dislikes

xÉirÉ-oÉÑÎ®Uç-rÉSÉ SØzrÉå, xuÉÉiqÉlÉç-AÉå ÍpÉ³ÉiÉÉ iÉjÉÉ | xÉÑZÉ-oÉÑÎ®xÉç-iÉSÉ iÉÎxqÉlÉç, SÒÈZÉ-oÉÑÎ®Uç-ÌWû uÉÉ pÉuÉåiÉç ||15||

1 raaga-dweshau prajaayete, Likes and dislikes arise (due to joy or sorrow) 2 tadaa chitte vrthaa iva hi; in the mind. Then (once that happens), in vain 3 taabhyaam hy-aham pravarte vaa, one is (prompted) by them to pursue 4 nivarte loka-vastuni. or withdraw from the objects of the world.

The tendency to group the objects of the world into two categories was introduced in the last verse. Here the consequences of that tendency are highlighted. 1-2 Likes and dislikes, or Raga and Dwesha, are the primary means by which we get bound to the world. The interpretation of life’s experiences as joyful or sorrowful is the cause of likes and dislikes. Our whole life then revolves around likes and dislikes. How does that happen? 3-4 Our relationships with all objects an people get divided into two categories:

i) The first is that which we pursue. Whatever things are liked, because they bring us pleasurable experiences, are chased after. ii) The second is that which we flee from. Whatever things we dislike, because they are associated with pain and sorrowful experiences, are avoided. The world is seen as a paradise to give us joy or as a battlefield to fight enemies who, in our eyes, are there to rob us of our joys and produce sorrow. We do not and cannot see how restricted and illusory this view is. We are blinded by it completely. Swamini also warned us that in most cases people go a step further. They begin to glorify their likes and dislikes. They become proud of them. They begin to build a sort of identity around them. In this manner, likes and dislikes actually become part and parcel of our personality, of whom we think we are. This is heightened delusion; it is delusion built upon delusion!

Verse 17: The Cause of Suffering

sÉÉpÉå xÉÑZÉÏ iÉjÉÉ SÒÈZÉÏ, Wèû-rÉç AsÉÉpÉå ÌmÉërÉ-uÉxiÉÑlÉÈ | xÉÇxÉÉUç-AÉå ÅrÉÇ qÉrÉÉ mÉëÉmiÉç-AÉå, ÍqÉjrÉÉ-ÅkrÉÉxÉ mÉÑUÈxÉUÈ ||17||

1 laabhe sukhee tathaa duhkhee, Happy upon gaining, and unhappy 2 hy-alaabhe priya-vastunah; upon losing the desired object – 3 samsaaro’ yam mayaa praapto, this suffering that comes to one 4 mithya- adhyaasa- purah- sarah. has false superimposition as its cause.

The logical conclusion of verse 15 is seen in this verse. 1-2 The final result of the above view of the world, known commonly as the materialistic view, is that we link our happiness to something which actually is inert, having no power to give that happiness or sorrow. It promises happiness but is found helpless to deliver it. The “promise” was never really made – it was all a delusion in our way of thinking. 3-4 At the outset we superimposed the three false values upon the world. If the superimpositions stopped at the first two only, then it would not have been so bad. One may argue that it was Nature’s plan that to have some personal identity in order to have a meaningful interaction in the world. Some individual identity assists us in living in this world. However, it is the third superimposition that causes all the problems in life. There is no need for it from the point of view of Nature’s plan. It is purely a self-created hell. Every human problem starts when we superimpose likes and dislikes, joy and sorrow, pleasure and pain, etc., on this world of objects. By permitting this superimposition, we have extended an open invitation to trouble for ourselves.

Swamini gave as an example of this the case of a Swami who was seen staring at a lady. People around him objected to this action of his. He remained at peace with himself and said it was just to illustrate that this becomes a problem only if we do so with a sense of like or dislike. As long as we can avoid that blunder, no harm is caused by perceiving any objects of the world. However, that is where the difficulty lies. Is it so easy to not see the objects with likes and dislikes? That requires great control of one’s mind. It requires an elevated state of mind. 19

We now look at some guidance given by the saint Narada in this regard.

*****

NARADA’S 14-POINT ADVICE

In the next five verses, we bring together 14 key points to ponder over. It is not anyone’s advice, but that of a great Rishi. It befits us to pay heed to it.

Verse 18: Narada to Yudhisthira

EmÉÉrÉxiÉÑ mÉÑUÉ mÉëÉå£çü-AÉå, lÉÉUSålÉ rÉÑÍkÉÌ¸UqÉç | ÍcÉ¨É-SÉåwÉ-ÌlÉuÉ×¨Éç-rÉç AjÉïÇ, ´ÉårÉxÉå cÉ xqÉUÉÍqÉ iÉqÉç ||18||

1 upaayastu puraa prokto, The means, however, was said in the olden days 2 naaradena yudhishthiram; by Rishi Narada to King Yudhishthira, by which 3 chitta-dosha-nivrittyartham, the impurities of the mind may be removed. 4 shreyase cha smaraami tam. For my own good, I now remember it:

1 Puraa: “days of yore”. This refers to the conversation between Narada and the King Yudhishthira which is recorded in the Srimad Bhagavat Purana. Some direct quotations from that scripture are given by Guruji, so that it may inspire us on the path of Purification. 2 A solution that comes from someone who is held in high regard is given more value than one coming from an equal. Keeping that in mind, Guruji, in this verse, tells us of how he himself had once been greatly helped by the advice given by the sage Narada. 3 The context of these quotations is purification of the mind. Sage Narada deals with some practical issues of how our impurities may be removed. 4 Guruji shares with us this advice which helped him early in his own Sadhana, and which he therefore hopes will help us, too. We notice the humility of Guruji in not enforcing this advice. He is remembering them “for his own good” only, whether we follow it or not. Swamini learnt the valuable lesson of not having the “holier than thou” attitude. She realized that we should never force others to follow our own way. To each one, what they do is their best effort to worship God.

Impurities Are “Waist-Deep” There is an encouraging anecdote given to us by Sri Shankaracharya. It is written in his eight verses which glorify the Lord Panduranga at Pandharpur in Maharashtra. The Lord here is depicted with His hands on His hips, as though He is calling His devotees to Him. The devotees plead with the Lord, “There is a river of impurities between us and You, O Lord.” The Lord tells them, “Do not worry; the water is only waist-deep. Just walk through. I am here watching over you and waiting for you.” It is also said in the scriptures that a bath in one of the sacred rivers washes away all sins. This regards impurities to be only “skin-deep”. This view gives hope to the devotees that they can overcome their impurities with a little extra effort. It reinforces the fact that our essential nature is divine, and impurities are only some dirt that is covering it. Hence, a “dip in the Ganges” is sufficient to wash them off. We should never feel that we are helpless due to our impurities.

Verse 19: Narada’s Advice 1 – The Four Root Weaknesses

AxÉÇMüsmÉÉeÉç- eÉrÉåiÉç MüÉqÉÇ, ¢üÉåkÉÇ MüÉqÉ-ÌuÉuÉeÉïlÉÉiÉç | AjÉïç-AÉ-lÉjÉïç-L-¤ÉrÉÉ sÉÉåpÉÇ, pÉrÉÇ iÉ¨uÉç-AÉ-uÉqÉzÉïlÉÉiÉç ||19||

1 asamkalpaat jayet kaamam, Desire is conquered by not entertaining its thought; 2 krodham kaama vivarjanaat; Anger by renouncing desire; 3 artha-anartha eekshayaa lobham, Greed by seeing wealth comes and goes; 4 bhayam tattwa- avamarshanaat. and Fear by understanding the Truth.

The 14-point advice given by Narada to Yudhishthira is spread over four verses. The first group relates to the conquest of some fundamental human weaknesses found in all.

Story: Narada’s Advice is For Everyone There is a good story that illustrates the workings of Kama, Krodha and Lobha (lust, anger and greed) and how to conquer them. God had arranged to give a lecture on Manah Shuddhi. In order to save repeating his talk, He invited one representative from Heaven, one from Hell and one from Earth. When the three had gathered, God realized they all needed to be told different things. How was He going to do that? He went up to the podium and said, “Da, Da, Da!” and the lecture was over. The disappointed representatives went back from where they came, bewildered by what they had heard. Back home, each one asked their Guru what God could have meant by this mystical lecture. The Deva from heaven went to Brihaspati, the Guru of heaven; the Asura from hell went to Shukracharya, the Guru of hell; and the man from earth went to one of the Rishis on earth. Since the Guru is none other than God’s representative, they all knew the answers very well. The Deva was told: “Your greatest weakness is Kama or love of pleasure. Hence God told you to practice Dama or restraint of the senses.” The Asura was told: “Your greatest weakness is Krodha or anger. God wants you to practice Daya or compassion and mercy to all.” The man on earth was told: “Your greatest weakness is Lobha or greed. You have to practice Dana or charity.” Thus God gave each one the medicine needed for his own unique disease.

1 i) Desire/Lust: The great saint Ekanath Easwaran used to say, “Daily you should do one thing which you don’t like, and don’t do one thing which you like.” That way you can overcome likes and dislikes very easily.

2 ii) Anger: One reason that makes a person angry is having the thought, “I am right; he is wrong.” Once we think along those lines, we are certain to get angry some day. Another error is to think, “Everyone should do it my way.” This creates needless anger in us. The truth is that everyone will do things their own way, howevermuch people may try to change it. All we can say is, “This way works for me. It may not work for others.” About asserting our correctness, Swamini gave the simple example of a teacher who gave two apples to a child and then another two, asking how many did he now have. When the child said, “Five”, the teacher became annoyed that he did not know an easy answer like

22 that. The truth turned out to be that the child already had an apple in his pocket to start with. So he was right from his point of view!

3 iii) Greed: Collecting needless things is one aspect of Greed. Regarding this habit, Swamini told us of a lady who collected antiques. They were so expensive that she could not entrust their cleaning to the servants, so she cleaned them herself, spending hours on the task. In such a case, would it not be better to just go to the museum now and then, take a gook look at all the antiques there and come back! The build-up of anger was described in the following way. It begins with a feeling of Dwesha or dislike at the mental level. If one does not contain it there, it expresses as anger through the speech level. If it is still not contained, then it bursts out as violence at the body level. Thus it is best to stop anger at the mental level by checking dislike or hatred.

4 iv) Fear: Regarding fear, the important thing Swamini said was to understand what exactly it is. Fear of darkness is actually fear of the ‘unknown’. Fear of death is actually fear of losing one’s immortality which is a quality inherent in our soul, not our body. Fear is never of an insentient object but always of another sentient being. This is another false fear because there is only one consciousness in all; we have wrongly superimposed a body limitation on it. A realized person has no fear. Fear of public-speaking is really fear of having one’s ego diminished through criticism. To illustrate fear of other beings, we had the example of a dog who strayed into a museum where there were many peculiarly-shaped mirrors. The dog, who was quite secure when alone, now found that there were many other dogs like him, each one of a different shape but similar to him. He barked at them, and of course they barked back at him. He became terrified of this and started running about, and of course they, too, ran, all of them together. What a freaky experience this was for the poor dog!

Verse 20: Narada’s Advice 2 – The Inner Instruments

AÉluÉÏÍ¤ÉYrÉÉ zÉÉåMü-qÉÉåWûÉæ, SqpÉÇ qÉWûSè-EmÉÉxÉrÉÉ | rÉÉåaÉÉliÉUÉrÉÉlÉç qÉÉælÉålÉ, ÌWÇûxÉÉÇ MüÉrÉÉSè-rÉç AlÉÏWûrÉÉ ||20||

1 aanveekshikyaa shokamohau, Grief and delusion should be overcome by Self- knowledge, 2 dambham mahad- upaasayaa; hypocrisy by serving the noble ones, 3 yogaantaraayaan maunena, obstacles in Yoga by silence, 4 himsaa kaayaady-aneehayaa. and injury by controlling one’s physical activities.

The second set of four points relates to impurities classified under the different inner instruments we have. 1 v) Shoka-Moha: “Grief and delusion.” This is essentially a weakness in the realm of the Intellect, due to Ignorance and can be overcome by knowledge. The common features of delusion are two unknowns in our life: “I don’t know who I am,” and “I don’t know what to do.” When the right answers to these are known, grief and delusion cannot arise.

The classic example is Arjuna in the Bhagavad Geeta. He was gripped by his identity with his family and relatives whom he did not wish to kill. Due to delusion he invented ingenious arguments to support his delusion. However, when he received knowledge of the Self from the Lord, his despondency was resolved, and he became determined to do his duty on the battlefield. 2 vi) Dambha: “Hypocrisy.” This is in the realm of the Ego, and can be conquered by humble service of the saints or of suffering humanity. Dambha is different from pride or arrogance in one important way. One is proud or arrogant of what one possesses, but hypocrisy is a pride in what one pretends to possess. It stems from a fear of not appearing as one would like to appear. It has falsehood as its basis – one wants to put on a false front. When it creeps into spirituality, the latter becomes a mockery. To overcome this trait, we are asked to serve the great ones. When we live with great people and see how sincere and humble they are, we realize how little we know. That realization itself brings down Grace upon us and wisdom with it. The great ones show us how to act with integrity, not with hypocrisy. 3 vii) Yogaantaraaya: “Obstacles in Yoga”. This is in the realm of Mind, and can be conquered by silence. The mind is the arena for all spiritual obstacles. Silence forces the mental energy to turn within. The inner strength gained by this practice can be used to overcome obstacles at their very root. Maunam or silence is a good way to bring one’s mind under control. To practice silence, requires great will-power; thus, the practice of silence increases one’s will-power. 4 viii) Himsaa: “Violence or harm.” This relates to our 10 sense organs – both action and knowledge. This may be due to crudeness or a lack of refinement in our actions. Carelessness in action causes discomfort or even harm to others. Our actions may be too abrupt, our speech too harsh, our manners too rough – and these cause emotional injury to others. Even inert objects, if handled roughly, can be damaged or broken – this also is a form of violence. Softness and tenderness in our actions show that we are sensitive to the presence of others. It is a sign of growing spiritual awareness.

Verse 21: Narada’s Advice 3 – Four Types of Sorrow

M×ümÉrÉÉ pÉÔiÉeÉÇ SÒÈZÉÇ, SæuÉÇ eÉ½ÉiÉç xÉqÉÉÍkÉlÉÉ | AÉiqÉeÉÇ rÉÉåaÉ-uÉÏrÉåïhÉ, ÌlÉSìÉÇ xÉ¨uÉ-ÌlÉwÉåuÉrÉÉ ||21||

1 kripayaa bhootajam duhkham, Adhibhautika: Sorrow caused by other beings should be overcome by compassion, 2 daivam jahyaat samaadhinaa; Adhidaivika: sorrow due to natural events by practicing equanimity of mind, 3 aatmajam yogaveeryena, Adhiyatmika: sorrow due to bodily affliction by Yoga, 4 nidraam sattwa-nishevayaa. Adhiyajnika: sorrow due to the sleep of ignorance by pure habits.

This verse deals with the four types of sorrow that man suffers. 1 ix) Bhootajam: “Sorrow from other Beings.” Other human beings are the prime cause for most of our sorrows, as also they can be for most of our joys as well. Swamini told us of a personal anecdote when Guruji taught her a most wonderful lesson. She had gone to him and complained about the loud music being played by the neighbouring temples around the Ashram. Guruji became cross with her instead of supporting her. He said, “You should never feel that your way to express devotion is the best way. If others express their devotion differently from you, why should you get upset with them?” We always think that we are tolerating others. But we must remember that others are also tolerating us. We have eccentricities, too, which others have to tolerate. Then a source of disturbance could arise purely because our cultures are different. For example, to an Indian a wet bathroom is a clean bathroom; to a foreigner, a dry bathroom is a clean one! We therefore need to have a lot of compassion, love and understanding to live in harmony with other people. 2 x) Daivam: “Sorrow from Nature.” In matters where we are helpless to avoid sorrows, because they arise from natural causes beyond our control, we simply have to have the balance of mind to bear them. This applies to sorrows arising from earthquakes, floods, fires, etc. These require to be faced with Samaadhina, equanimity of mind. 3 xi) Aatmajam: “Sorrow from Oneself.” When faced with problems arising due to our own cause, what comes to our assistance is the strength we get from our spiritual Sadhana or Yoga. Spiritual strength can give us the ability to go through bodily pains and sickness due to aging or any other unnatural cause. Spiritual strength really implies dissociation with the physical body. By feeling that we are not the body, physical pains can be reduced. 4 xii) Adhiyajnik: “Sorrow from cosmic Ignorance.” This has already been mentioned as one of the main reasons why we are not able to see God (verse 1). Apart from physical sleep there exists in us spiritual slumber due to Ignorance. This is the cause of our straying from the course of spirituality. While physical sleep is necessary for the body, spiritual sleep merely perpetuates our life in Samsara or the world. or not wanting to be enlightened for fear of having to give up one’s old wayward ways, is inexcusable. It is called Ajnana Nidra – the sleep of Ignorance. We certainly have to wake up from our wrong notions and ignorance.

Verse 22: Narada’s Advice 4 – The Three Gunas

UeÉxÉç- iÉqÉzÉç cÉ xÉ¨uÉålÉ, xÉ¨uÉÇ cÉç-AÉå-mÉzÉqÉålÉ cÉ | LiÉiÉç xÉuÉïÇ aÉÑUÉæ pÉYirÉÉ, mÉÑÂzÉç-AÉå Wèû-rÉç AgeÉxÉÉ eÉrÉåiÉç |22||

1 rajas- tamas cha sattwena, The qualities of Rajas and Tamas should be conquered by Sattwa, 2 sattwam cha upashamena cha; and Sattwa by Samadhi (meditation). 3 etat sarvam gurau bhaktyaa, By Guru-Bhakti (devotion to Guru), all these 4 purusho hy- anjasaa jayet. can, indeed, be quickly overcome by man.

The last two points relate to the three Gunas or qualities which give birth to this entire manifested world. 1 xiii) Rajas and Tamas: “Restlessness and heedlessness.” These mean restless activity and lethargy or laziness respectively. To overcome these we are asked to resort to Sattwa. However, Tamas has first got to be raised to Rajas; intense activity has to drive out laziness. Then the Rajas can be transformed into Sattwa or purity. Intense alertness is Sattwa. Restlessness can best be arrested by bringing intense concentration to bear on what we are doing. Then the restlessness stops and we actually become more focussed and efficient. In Rajasic activity we are fighting our own energy, acting against ourselves through anger, passion and greed. 2 xiv) Sattwa: “crystal-clear purity.” A contemplative nature is a sign of Sattwa. When this tendency develops in us, we reflect some of the pure qualities of the soul. These, however desirable they may be, can also bind us. We have to overcome even Sattwa through intense meditation on the “I am Brahman” thought. This thought overcomes the ego thought and breaks through our ignorance once and for all. Knowledge is the means to overcome the binding of Sattwa, the last hurdle.

The Summary of All the Methods 3 Guru Bhakti: “Devotion to Guru.” All the above techniques may be grasped by our intellect, but that is not sufficient. How do we go about practicing them? The best arena for their practice is provided by the Guru. Devoted service of the Guru provides the ideal conditions for all the above methods of removing impurities to be realized in practice. It requires great faith to serve the Guru unconditionally. It requires minimising the ego to be able to serve the Guru. 4 If we can succeed in having the right Guru-Bhakti, then all 14 of the above points given by Narada Rishi can be practised with success. Guru-Bhakti plays the same role as water plays in assisting the digestion of food. It renders any spiritual practice more efficient in bringing the desired progress.

*****

CONCLUSION – SELF-EFFORT & GRACE

Verse 23: This Advice Has Helped Me

EmÉSåzÉÇ-CqÉÇ ÌlÉirÉÇ, ÌuÉqÉ×zÉÉÍqÉ mÉÑlÉÈ mÉÑlÉÈ | zÉqÉlÉÇ cÉ mÉëmÉzrÉÉÍqÉ, qÉsÉÉlÉÉÇ iÉÑ zÉlÉæÈ zÉlÉæÈ ||23||

1 upadesham- imam nityam, On this eternal teaching 2 vimrishaami punah punah; I have been constantly reflecting. 3 shamanam cha prapashyaami, And I do see a reduction 4 malaanaam tu shanaih shanaih. in my impurities bit by bit everyday.

Compared with most authors, there is a disarming unconventional touch to this verse. It brings to the fore the simplicity and humble attitude of Guruji as a Teacher. It also brings out the importance of teaching from personal experience, which Guruji exemplifies throughout this text.

Teaching From Experience 1 The knowledge we have discussing is an integral part of the subject of Vedanta. Vedanta is an “eternal” teaching, since its methods are applicable to seekers of the Truth of all times and climes. It does not change like how technology changes from day to day with new discoveries. This subject is also eternal because it deals with Eternity and leads us to the Eternal. We are not dealing here with any superficial factors. The whole text has been focussing on the search for Eternal Truth. And as long as the play of Maya is permitted by us because we do not understand its nature, the impurities also have an element of universality about them and may be considered to be “eternal” with respect to ignorant man in any period. 2 The teaching here is on the removal of impurities in our mind. Many methods of doing this have been discussed. But the King of all these methods is Enquiry. Constant reflection upon the nature and origin of these impurities, based on the principle of Truth that we are essentially pure and perfect, is the way to go forward. Guruji exemplifies the full and effective use of this method of Enquiry. He himself has been doing it constantly. What effect has this practice had on him? 3-4 That would be a daring question if we had asked it and attempted to answer it ourselves. But, with typical simplicity, Guruji answers it himself. Shanaih, Shanaih: “bit by bit”. Yes, daily Enquiry has helped him. Everyday, “bit by bit” there is a reduction in his impurities. It is a slow process, but in the long term there is a significant change taking place deep within. Great patience and perseverance in the practice are implied in Guruji’s words. He has been practicing this teaching himself for years, and from personal experience he is able to advise others to try it out as well.

Example from Gandhiji’s Life: Gandhiji was once asked to advise a little boy to give up sweets. He sent the boy and the mother away and asked them to come a week later. When then returned, Gandhiji told the boy to stop the habit. The mother looked confused, and asked him, “Then why didn’t you tell us that last week itself?” To this Gandhiji replied, “At that time I myself was eating sweets.” 27

This simple verse pays a tribute to all the great saints and sages who have made sacrifices in their lives, and by doing so have influenced the lives of thousands of others.

Verse 24: The Grace of God & Guru

DµÉUç-AÉ-lÉÑaÉëWûÉSè LuÉqÉç, mÉëxÉÉSålÉ aÉÑUÉåxÉç-iÉjÉÉ | ÌMÇü lÉ xÉÉkrÉÇ qÉrÉÉ sÉÉåMåü, ÌlÉÍ¶ÉliÉç-AÉå ÅWûqÉç AiÉç-AÉå ÅkÉÑlÉÉ ||24||

1 eeshwara anugrahaat evam, By the Grace of the Lord 2 prasaadena guruh tathaa; and by the Grace of my teacher, 3 kim na saadhyam mayaa loke, what is there in this world that cannot be accomplished by me? 4 nischintah aham atah adhunaa. Hence, I am now free from all anxieties.

This is Guruji’s beautiful style. As he comes to the conclusion of this text, this verse is his “Vote of Thanks” to those who have helped him not only to write this text but also to live it and accomplish what it teaches. 1 The Lord Himself is the first to be thanked. 2 The Guru, who is no different in his eyes than the Lord Himself, is then thanked. 3 The confidence which their Grace imparts to him is seen in this line, wherein he declares that nothing is impossible of achievement to one who has Divine Grace upon him. 4 The fruit of ridding oneself of his impurities, “bit by bit”, is told now – it is freedom from all anxiety. Impurity alone brings distress and worries into our mind. As we reduce them day by day, we are liberated from their tyranny over us. The greatest blessing is to have the feeling of blessedness. If we feel blessed, we are blessed. If we do not feel it, no blessing from outside will help us. We bless ourselves by taking the time and trouble to work out our impurities from our system. Nobody else can do that for us. By attributing all his success to the Lord and the Guru, Guruji feels blessed and confident about what is possible to be accomplished through him by the their Grace. With such a feeling of surrender to the Lord, all anxieties depart from him. When the burden of life is placed on the Lord’s shoulders, the devotee is free of all anxiety. It is very rare to find such unpretentious simplicity in the use of words as Guruji shows in this verse. His surrender to the Lord and Guru are childlike. We learn through this that when the ego dwindles into nothingness, the Lord uses such a person, as Guruji in this case, as His instrument to work through and guide others.

Verse 25: Self-Abidance

mÉëÉmxrÉÉÍqÉ zÉÏbÉëÇ qÉlÉxÉç-AÉå ÌWû zÉÑÎ®Ç sÉÏlÉÉ xuÉÃmÉå pÉÌuÉiÉÉ cÉ oÉÑÎ®È | mÉzrÉlÉç ÌlÉeÉÉlÉlS xuÉÃmÉ sÉÉåMÇü xÉÑZÉÇ cÉËUwrÉÉÍqÉ xÉSÉ ÌuÉqÉÑ£üÈ ||25||

1 praapsyaami sheeghram Verily, soon I shall gain the purity of mind manaso hi shuddhim 2 leenaa swaroope and my intellect will abide in the Self. bhavitaa cha buddhih; 3 pashyan nijaananda- Seeing this world as my own blissful Self, swaroopa- lokam 4 sukham charinyaami sadaa I shall happily roam about – ever free! vimuktah.

The childlike directness of expression in this verse itself reveals the purity attained by its author, Pujya Guruji. The great vision of unity pervades the author’s mind and intellect, and bestows upon him supreme Bliss and happiness. The verse summarises the message of the book by spelling out the three conditions to be met in order to realize the Self: 1 i) Purity of mind and intellect. 2 ii) Abidance in the Self. 3 iii) Seeing God in all, and this world as one’s own Self. Such an enlightened soul alone “roams about freely in the world!”

***** Om Tat Sat!

MANAH SHODHANAM “Purification of the Mind” by Sri Swami Tejomayananda

Split-Sandhee Samskrit Format (to Assist Beginners in Identifying the Words)

qÉlÉÈ wÉÉåkÉlÉqÉç INTRODUCTION

mÉUqÉÉiqÉç-"AÉ-²rÉç-AÉ"-lÉlSÈ, xÉuÉï pÉÔiÉ ÎxjÉiÉç-AÉå ÅÌmÉ Wû | A¥ÉÉlÉålÉç-AÉ"uÉ×iÉç-AÉå ÅSØ¹È, iÉjÉç-Lå-uÉ cÉ qÉlÉÉåqÉsÉæÈ ||1||

¥ÉÉlÉålÉ iÉÑ iÉSè A¥ÉÉlÉå, lÉ¹å pÉÉÌiÉ xuÉrÉÇ ÌWû xÉÈ | xÉirÉqÉç LiÉiÉç iÉjÉç-"AÉ-mÉç-D-Wû, Mü¹qÉç LMÇü cÉ uÉiÉïiÉå ||2||

rÉÉuÉlÉç qÉsÉÉ lÉ ¤ÉÏrÉliÉå, qÉlÉxÉç-AÉå UÉaÉ ÃmÉMüÉÈ | iÉÉuÉlÉç lÉ iÉ¨uÉ ÎeÉ¥ÉÉxÉÉ, eÉÉrÉiÉå qÉÉlÉÑwÉå ™ÌS ||3|| PURIFICATION IS ABSOLUTELY ESSENTIAL

MüjÉÇÍcÉSè rÉÌS eÉÉrÉåiÉ, iÉ¨uÉç-L-cNûÉ mÉÔuÉï MüqÉïiÉÈ | oÉÉåkÉç-AÉå ÅÌmÉ eÉÉrÉiÉå rÉ²É, iÉlÉç ÌlÉ¸É lÉç-Lå-uÉ xÉÇpÉuÉåiÉç ||4||

ÌlÉ¸è-"AÉ-pÉÉuÉÉiÉç mÉUç-AÉ"-lÉlSè-AÉå, eÉÏuÉlÉç qÉÑ£üxrÉ rÉÉåÌaÉlÉÈ | xÉÉkÉMæü-Uç -lÉç-AÉ-lÉÑpÉÔrÉåiÉ, ÌuÉTüsÉÇ iÉÌWïû xÉÉkÉlÉqÉç ||5||

SØRû ÌlÉ¸è-"Lå-Mü ÍxÉSèkrÉjÉïqÉç, qÉlÉ-zÉç zÉÑÎ®-Uç AmÉåÍ¤ÉiÉÉ | iÉSjÉïÇ xÉÉkÉMüÉÈ xÉuÉåï, rÉiÉliÉÉÇ SØRû ÌlÉ¶ÉrÉÉÈ ||6|| SADHANAS FOR PURIFICATION

qÉlÉ-zÉç zÉÑÎ® MüUÉhÉç-D-Wû, xÉÉkÉlÉÉÌlÉ uÉSÎliÉ Wû | rÉ¥ÉÉå SÉlÉÇ iÉmÉ-zÉç cÉç-Lå-uÉ, eÉmÉ-xÉç iÉÏjÉïÇ uÉëiÉ-xÉç iÉjÉÉ ||7||

ÌuÉcÉÉUÈ xÉÉkÉlÉÇ ´Éå¸Ç, uÉhrÉïiÉå Å§É rÉjÉÉ qÉÌiÉ | qÉWû¨uÉÇ iÉxrÉ uÉæ mÉëÉå£Çü, M×üwhÉålÉ xuÉrÉqÉç LuÉ ÌWû ||8||

lÉ ÌWû ¥ÉÉlÉålÉ xÉSØzÉÇ, mÉÌuÉ§ÉqÉç CWû ÌuÉ±iÉå | oÉWûuÉÉå ¥ÉÉlÉ iÉmÉxÉÉ, mÉÔiÉÉ qÉ°ÉuÉqÉç AÉaÉiÉÉÈ ||9||

LiÉSè pÉaÉuÉiÉç-AÉå uÉÉYrÉÇ, xuÉÉiqÉ zÉÑ®è-rÉç LåMü ÍxÉ®rÉå | ÌuÉcÉÉrÉïiÉå qÉrÉÉ xÉqrÉMçü, ´ÉÏ WûËU-Uç qÉå mÉëxÉÏSiÉÉqÉç ||10||

UÉaÉ ²åwÉç-AÉ"-SrÉÈ MüÉqÉÈ, ¢üÉåkÉ sÉÉåpÉç-AÉ"-SrÉç-AÉå ÅÌmÉ cÉ | AWÇûMüÉU-xÉç iÉjÉÉ xuÉÉjÉïç-AÉå, ÌuÉÌuÉkÉÉ qÉlÉxÉç-AÉå qÉsÉÉÈ ||11||

LiÉå xÉuÉåï ÌWû SØzrÉliÉå, ÍcÉ¨Éå cÉsÉÌiÉ eÉÉaÉëÌiÉ |

mÉësÉÏlÉÇ cÉ rÉSÉ ÍcÉ¨ÉÇ, lÉç-Lå-iÉåwÉÉÇ SØzrÉiÉå aÉÌiÉÈ ||12||

eÉÉaÉëiÉç-rÉç AÌmÉ cÉ ÌuÉ²ÉÇxÉÇ, mÉÏQûrÉÎliÉ lÉ iÉå iÉjÉÉ | AÌuÉ²ÉÇxÉÇ rÉjÉÉ sÉÉåMÇü SrÉÉmÉÉ§ÉÇ cÉ xÉuÉïSÉ ||13|| THE NATURE OF IGNORANCE

iÉxqÉÉSè A¥ÉÉlÉqÉç LuÉç-AÉ-§É, xÉuÉïSÉ SÒÈZÉ MüÉUhÉqÉç | iÉiÉç xuÉÃmÉÇ ÌWû ¥ÉÉiÉurÉÇ, ÌuÉcÉÉUåhÉç-AÉ-kÉÑlÉÉ qÉrÉÉ ||14||

xÉirÉ oÉÑÎ®-Uç rÉSÉ SØzrÉå, xuÉÉiqÉlÉç-AÉå ÍpÉ³ÉiÉÉ iÉjÉÉ | xÉÑZÉ oÉÑÎ®-xÉç iÉSÉ iÉÎxqÉlÉç, SÒÈZÉ oÉÑÎ®-Uç ÌWû uÉÉ pÉuÉåiÉç ||15||

UÉaÉ ²åwÉÉæ mÉëeÉÉrÉåiÉå, iÉSÉ ÍcÉ¨Éå uÉ×jÉç-"Lå-uÉ ÌWû | iÉÉprÉÉÇ Wèû-rÉç AWÇû mÉëuÉiÉåï uÉÉ, ÌlÉuÉiÉåï sÉÉåMü uÉxiÉÑÌlÉ ||16||

sÉÉpÉå xÉÑZÉÏ iÉjÉÉ SÒÈZÉÏ, Wèû-rÉç AsÉÉpÉå ÌmÉërÉ uÉxiÉÑlÉÈ | xÉÇxÉÉUç-AÉå ÅrÉÇ qÉrÉÉ mÉëÉmiÉç-AÉå, ÍqÉjrÉç-"AÉ-krÉÉxÉ mÉÑUÈxÉUÈ ||17|| NARADA’S 14-POINT ADVICE

EmÉÉrÉ-xÉç iÉÑ mÉÑUÉ mÉëÉå£çü-AÉå, lÉÉUSålÉ rÉÑÍkÉÌ¸UqÉç | ÍcÉ¨É SÉåwÉ ÌlÉuÉ×¨Éç-rÉç AjÉïÇ, ´ÉårÉxÉå cÉ xqÉUÉÍqÉ iÉqÉç ||18||

AxÉÇMüsmÉÉeÉç eÉrÉåiÉç MüÉqÉÇ, ¢üÉåkÉÇ MüÉqÉ ÌuÉuÉeÉïlÉÉiÉç | AjÉïç-AÉ-lÉjÉïç-L"-¤ÉrÉÉ sÉÉåpÉÇ, pÉrÉÇ iÉ¨uÉç-AÉ-uÉqÉzÉïlÉÉiÉç ||19||

AÉluÉÏÍ¤ÉYrÉÉ zÉÉåMü qÉÉåWûÉæ, SqpÉÇ qÉWûSè EmÉÉxÉrÉÉ | rÉÉåaÉÉliÉUÉrÉÉlÉç qÉÉælÉålÉ, ÌWÇûxÉÉÇ MüÉrÉÉSè-rÉç AlÉÏWûrÉÉ ||20||

M×ümÉrÉÉ pÉÔiÉeÉÇ SÒÈZÉÇ, SæuÉÇ eÉ½ÉiÉç xÉqÉÉÍkÉlÉÉ | AÉiqÉeÉÇ rÉÉåaÉ uÉÏrÉåïhÉ, ÌlÉSìÉÇ xÉ¨uÉ ÌlÉwÉåuÉrÉÉ ||21||

UeÉ-xÉç iÉqÉ-zÉç cÉ xÉ¨uÉålÉ, xÉ¨uÉÇ cÉç-AÉå-mÉzÉqÉålÉ cÉ | LiÉiÉç xÉuÉïÇ aÉÑUÉæ pÉYirÉÉ, mÉÑÂzÉç-AÉå Wèû-rÉç AgeÉxÉÉ eÉrÉåiÉç |22|| CONCLUSION – SELF-EFFORT & GRACE

EmÉSåzÉÇ CqÉÇ ÌlÉirÉÇ, ÌuÉqÉ×zÉÉÍqÉ mÉÑlÉÈ mÉÑlÉÈ | zÉqÉlÉÇ cÉ mÉëmÉzrÉÉÍqÉ, qÉsÉÉlÉÉÇ iÉÑ zÉlÉæÈ zÉlÉæÈ ||23||

DµÉUç-AÉ-lÉÑaÉëWûÉSè LuÉqÉç, mÉëxÉÉSålÉ aÉÑUÉå-xÉç iÉjÉÉ | ÌMÇü lÉ xÉÉkrÉÇ qÉrÉÉ sÉÉåMåü, ÌlÉÍ¶ÉliÉç-AÉå ÅWûqÉç AiÉç-AÉå ÅkÉÑlÉÉ ||24||

|| Á iÉiÉç xÉiÉç ||

MANAH SHODHANAM “Purification of the Mind” by Sri Swami Tejomayananda

Split-Sandhee English Transliterations

mana¦ ½µdhanam INTRODUCTION

param¡tm-"¡-dvay-¡"-nanda¦, sarva bhÀta sthit-µ :'pi ha | aj²¡n£n-¡"v»t-µ :'d»½¿a¦, tath-ai-va ca manµmalai¦ ||1||

j²¡n£na tu tad aj²¡n£, na½¿£ bh¡ti svaya¯ hi sa¦ | satyam £tat tath-"¡-p-§-ha, ka½¿am £ka¯ ca vartat£ ||2||

y¡van mal¡ na k½§yant£, manas-µ r¡ga rÀpak¡¦ | t¡van na tattva jij²¡s¡, j¡yat£ m¡nu½£ h»di ||3|| PURIFICATION IS ABSOLUTELY ESSENTIAL

katha¯cid yadi j¡y£ta, tattv-£-cch¡ pÀrva karmata¦ | bµdh-µ :'pi j¡yat£ yadv¡, tan ni½¿h¡ n-ai-va sa¯bhav£t ||4||

ni½¿h-"¡-bh¡v¡t par-¡"-nand-µ, j§van muktasya yµgina¦ | s¡dhakai-r -n-¡-nubhÀy£ta, viphala¯ tarhi s¡dhanam ||5||

d»¢ha ni½¿h-"ai-ka siddhyartham, mana-¾ ¾uddhi-r ap£k½it¡ | tadartha¯ s¡dhak¡¦ sarv£, yatant¡¯ d»¢ha ni¾cay¡¦ ||6|| SADHANAS FOR PURIFICATION

mana-¾ ¾uddhi kar¡³-§-ha, s¡dhan¡ni vadanti ha | yaj²µ d¡na¯ tapa-¾ c-ai-va, japa-s t§rtha¯ vrata-s tath¡ ||7||

vic¡ra¦ s¡dhana¯ ¾r£½¿ha¯, var³yat£ :'tra yath¡ mati | mahattva¯ tasya vai prµkta¯, k»½³£na svayam £va hi ||8||

na hi j²¡n£na sad»¾a¯, pavitram iha vidyat£ | bahavµ j²¡na tapas¡, pÀt¡ madbh¡vam ¡gat¡¦ ||9||

£tad bhagavat-µ v¡kya¯, sv¡tma ¾uddh-y aika siddhay£ | vic¡ryat£ may¡ samyak, ¾r§ hari-r m£ pras§dat¡m ||10||

r¡ga dv£½-¡"-daya¦ k¡ma¦, krµdha lµbh-¡"-day-µ :'pi ca | aha¯k¡ra-s tath¡ sv¡rth-µ, vividh¡ manas-µ mal¡¦ ||11||

£t£ sarv£ hi d»¾yant£, citt£ calati j¡grati | pral§na¯ ca yad¡ citta¯, n-ai-t£½¡¯ d»¾yat£ gati¦ ||12||

j¡grat-y api ca vidv¡¯sa¯, p§¢ayanti na t£ tath¡ | avidv¡¯sa¯ yath¡ lµka¯ day¡p¡tra¯ ca sarvad¡ ||13|| THE NATURE OF IGNORANCE

tasm¡d aj²¡nam £v-¡-tra, sarvad¡ du¦kha k¡ra³am | tat svarÀpa¯ hi j²¡tavya¯, vic¡r£³-¡-dhun¡ may¡ ||14||

satya buddhi-r yad¡ d»¾y£, sv¡tman-µ bhinnat¡ tath¡ | sukha buddhi-s tad¡ tasmin, du¦kha buddhi-r hi v¡ bhav£t ||15||

r¡ga dv£½au praj¡y£t£, tad¡ citt£ v»th-"ai-va hi | t¡bhy¡¯ h-y aha¯ pravart£ v¡, nivart£ lµka vastuni ||16||

l¡bh£ sukh§ tath¡ du¦kh§, h-y al¡bh£ priya vastuna¦ | sa¯s¡r-µ :'ya¯ may¡ pr¡pt-µ, mithy-"¡-dhy¡sa pura¦sara¦ ||17|| NARADA’S 14-POINT ADVICE

up¡ya-s tu pur¡ prµkt-µ, n¡rad£na yudhi½¿hiram | citta dµ½a niv»tt-y artha¯, ¾r£yas£ ca smar¡mi tam ||18||

asa¯kalp¡j jay£t k¡ma¯, krµdha¯ k¡ma vivarjan¡t | arth-¡-narth-£"-k½ay¡ lµbha¯, bhaya¯ tattv-¡-vamar¾an¡t ||19||

¡nv§k½iky¡ ¾µka mµhau, dambha¯ mahad up¡say¡ | yµg¡ntar¡y¡n maun£na, hi¯s¡¯ k¡y¡d-y an§hay¡ ||20||

k»pay¡ bhÀtaja¯ du¦kha¯, daiva¯ jahy¡t sam¡dhin¡ | ¡tmaja¯ yµga v§ry£³a, nidr¡¯ sattva ni½£vay¡ ||21||

raja-s tama-¾ ca sattv£na, sattva¯ c-µ-pa¾am£na ca | £tat sarva¯ gurau bhakty¡, puru¾-µ h-y a²jas¡ jay£t |22|| CONCLUSION – SELF-EFFORT & GRACE

upad£¾a¯ ima¯ nitya¯, vim»¾¡mi puna¦ puna¦ | ¾amana¯ ca prapa¾y¡mi, mal¡n¡¯ tu ¾anai¦ ¾anai¦ ||23||

§¾var-¡-nugrah¡d £vam, pras¡d£na gurµ-s tath¡ | ki¯ na s¡dhya¯ may¡ lµk£, ni¾cint-µ :'ham at-µ :'dhun¡ ||24||

pr¡psy¡mi ¾§ghra¯ manas-µ hi ¾uddhi¯ l§n¡ svarÀp£ bhavit¡ ca buddhi¦ | pa¾yan nij¡nanda svarÀpa lµka¯ sukha¯ cari½y¡mi sad¡ vimukta¦ ||25||

|| µ° tat sat ||

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