Mind is never idle; it is always thinking. It goes hither and thither, constantly, rapidly and randomly. This is known as Chaapalyam in Sanskrit. The Upaasana (Dhyaanam), if done properly, removes this random and wild forays of the mind into the world of objects. It gets rid of the constant movement and randomness of the thoughts in the mind - and gives you concentration (Ekaagrataa). Thus, Bhakti-Yoga liquidates Chaaplayam (constant roaming of the mind)
The mind had a lot of impurities and randomness – when you did all worship mechanically for enjoyment of one type or the other. Even when you wish to stop enjoyment and reach out to Isvara through Bhakti, you have to make use of the same mind again. Mind is a powerful instrument. The mind, which had Rajas and Tamas earlier, is now transformed into a mind, which is full of Sattva. After getting cleaned up in this manner, mind will lose its Maalinyam and Chaapalyam.
Once the Rajas and Tamas are got rid of, Sattva comes up in the devotee – and this is known as Sattva Suddhi or Chitta Suddhi. While the Karma-Yoga develops the Chitta Suddhi, Bhakti-Yoga develops Ekaagrata. The journey of the devotee does not end with Chitta Suddhi and Ekaagrata. If the foul smell has been stopped, it does not mean the pleasant smell has commenced; similarly, if the bad Vaasanas (Durvaasanas) have been conquered, it does not mean that good Vaasanas (Suvaasans) have been created. Creating good Vaasanas is the next step.
Thus, all this while, the devotee has endeavored to prepare his mind so that it will become eligible to receive the Aatma Jnaanam (which is Moksha) - which is his goal. The next step in his quest for Aatma Jnanam - is Sravana (reading the Upanishads), Manana (reflecting and clarifying the doubts by studying the Brahma Suutras) and Nidhidhyaasana (contemplating with very serious concentration to know who you are). These last three exercises are better done with the help of a competent Guru. (The commercial Gurus of modern times, who peddle religion and spirituality for money and popularity (or influence) are not considered competent).
The religious discipline, thus, makes man a good person - one who seeks Jnananm and not pleasures alone. Such a disciplined person keeps sufficient distance between himself and Adharma; and such a determined and disciplined person will always be totally unwilling to become an instrument of conflict.
The next thought is about “The cause and effect principle in Creation”
No comments:
Post a Comment