रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् |
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति || 64||
rāga-dveṣha-viyuktais tu viṣhayān indriyaiśh charan
ātma-vaśhyair-vidheyātmā prasādam adhigachchhati
rāga—attachment; dveṣha—aversion; viyuktaiḥ—free; tu—but; viṣhayān—objects of the senses; indriyaiḥ—by the senses; charan—while using; ātma-vaśhyaiḥ—controlling one’s mind; vidheya-ātmā—one who controls the mind; prasādam—the Grace of God; adhigachchhati—attains
Translation:
But the self-controlled man free from attraction and repulsion, with his senses under restraint though moving among objects, attains peace.
Commentary:
The man who is able to restrain the senses and control the mind attains peace. He may be using the senses and sense objects for the purpose of sustaining his life, but such work does not befoul the purity and peace of his mind. When the poisonous fangs are pulled out, the serpent is harmless. Similarly, when attraction and repulsion (Raga and Dwesha) are eliminated from the mind, the senses lose their evil power, and then they are only instruments in the hands of man to do what he wants them to do, or to remain quiet in their places. Such a man can move freely in the world and no harm comes to him. When the horses are well under control, the charioteer feels free and happy because they take him easily to the destination without trouble and danger. So the senses help and not hinder the man who has obtained control over the mind.
Self-restrained, self-controlled: Self-control is the necessary condition for Self-realisation. Without it, spiritual life is not possible. The mind and the senses should be under one’s own control, and not he under their control. The deluded self of the common man consists of turbulent senses, sensual impulses of the mind, and animal instincts of hunger, fear, lust, etc. So man acts under the power and instigation of the mind and the senses. They have mastered him, and he is their slave. Man should regain his mastery over himself. Without self-mastery, no man can attain peace and happiness. He may have all the wealth and power in the world, he may have all the desires fulfilled, but the peace he cannot have because peace is the reward of self-mastery. It cannot be purchased with wealth and power. The Lord points out the way to peace. Control of the senses, purification of mind – these two conditions should be fulfilled first before man could experience the bliss of Atma.
Sri Ramakrishna Says —
NEIGHBOUR: “Sir, is it ever possible to realise God while leading the life of a householder?”
MASTER: “Certainly. But as I said just now, one must live in holy company and pray unceasingly. One should weep for God. When the impurities of the mind are thus washed away, one realises God. The mind is like a needle covered with mud, and God is like a magnet. The needle cannot be united with the magnet unless it is free from mud. Tears wash away the mud, which is nothing but lust, anger, greed, and other evil tendencies, and the inclination to worldly enjoyments as well. As soon as the mud is washed away, the magnet attracts the needle, that is to say, man realises God. Only the pure in heart see God. A fever patient has an excess of the watery element in his system. What can quinine do for him unless that is removed?”
“Why shouldn’t one realise God while living in the world? But, as I said, one must live in holy company, pray to God, weeping for His grace, and now and then go into solitude. Unless the plants on a foot-path are protected at first by fences, they are destroyed by cattle.” (BG 2.62-63, BG 2.64)
NEIGHBOUR: “Then householders, too, will have the vision of God, won’t they?”
MASTER: “Everybody will surely be liberated. But one should follow the instructions of the guru; if one follows a devious path, one will suffer in trying to retrace one’s steps. It takes a long time to achieve liberation. A man may fail to obtain it in this life. Perhaps he will realise God only after many births. Sages like Janaka performed worldly duties. They performed them, bearing God in their minds, as a dancing-girl dances, keeping jars or trays on her head. Haven’t you seen how the women in northwest India walk, talking and laughing while carrying water-pitchers on their heads?” (Source: Gospel of Sri Ramakrishna)
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Shivanath vehemently criticized the Master for his other-worldly attitude toward his wife. He writes: “Ramakrishna was practically separated from his wife, who lived in her village home. One day when I was complaining to some friends about the virtual widowhood of his wife, he drew me to one side and whispered in my ear: ‘Why do you complain? It is no longer possible; it is all dead and gone.’ Another day as I was inveighing against this part of his teaching, and also declaring that our program of work in the Brāhmo Samāj includes women, that ours is a social and domestic religion, and that we want to give education and social liberty to women, the saint became very much excited, as was his way when anything against his settled conviction was asserted—a trait we so much liked in him—and exclaimed, ‘Go, thou fool, go and perish in the pit that your women will dig for you.’ Then he glared at me and said: ‘What does a gardener do with a young plant? Does he not surround it with a fence, to protect it from goats and cattle? And when the young plant has grown up into a tree and it can no longer be injured by cattle, does he not remove the fence and let the tree grow freely?’ I replied, ‘Yes, that is the custom with gardeners.’ Then he remarked, ‘Do the same in your spiritual life; become strong, be full-grown; then you may seek them.’ To which I replied, ‘I don’t agree with you in thinking that women’s work is like that of cattle, destructive; they are our associates and helpers in our spiritual struggles and social progress’—a view with which he could not agree, and he marked his dissent by shaking his head. Then referring to the lateness of the hour he jocularly remarked, ‘It is time for you to depart; take care, do not be late; otherwise your woman will not admit you into her room.’ This evoked hearty laughter.” (Source: Gospel of Sri Ramakrishna/Introduction)
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‘If you practise spiritual discipline for some time in a solitary place, you will find that your mind has become strong, and then you can live in any place or society without being in the least affected by it. When the plant is tender, it should be hedged around. But when it has grown big, not even cows and goats can injure it. Spiritual practices in a solitary place are essential.’ — Sri Sarada Devi (Source: Teachings of Sri Sarada Devi – The Holy Mother)
Swami Turiyananda: “If one lives a good, moral life, one can live in any country, not to speak of India. The whole earth is the Lord’s, where is there any obstruction (Atak) in it for anybody? He only who has scruples in his mind meets with obstructions outside.’ …
“Let me tell you a short story. While Râma and Lakshmana were wandering in the Dandaka forest after Sitâ had been stolen, they saw a delightful place. Wishing to spend the four months of the rainy season there, Râma said to Lakshmana, ‘Brother, just go and look if there is anybody about. Without the owner’s permission how can we stay here?’ Lakshmana searching hither and thither in the forest came across a Shiva temple, but found no trace of men. On his coming back and reporting the matter to Râma, the latter said, ‘It is excellent, Shiva is the presiding deity of the place. Go and get His permission.’ In pursuance of the order Lakshmana went to the temple and asked for the permission, when there emerged from the image of Shiva a radiant being who went on dancing for some minutes in a wonderful posture, and then disappeared. Lakshmana, unable to make any meaning out of it, came back bewildered and reported all that had happened. Hearing it Râma said, ‘Build the hut. We have got the permission.’ ‘How is that? asked Lakshmana. Râma replied, ‘Keeping the palate and the sexual instinct under control, you may live happily not only here, but anywhere you like.’
“Every creature on earth seeks the satis-faction of the palate and the sexual instinct. To one who gives up the craving for these, of what avail is anything in this world ?’
“Well, the whole trouble is due to these-the palate and the sexual instinct. In the Himalayas there are lots of solitary places suited for spiritual practices, but why can’t monks live there? Owing to the urge of the tongue. The craving for delicacies drives them out of those places. And why is it that monks cannot live in peace at one place? Either they have a rude tongue and quarrel with others, or they hanker after dainty dishes, or it is the sexual instinct. Hence if a monk can live at a place peacefully for twelve years, he is said to have ‘perfected his seat’. A twelve years’ restraint is not a joke!
“All trouble is over if the palate and sex impulse are conquered. When Shri Chaitanya went to Keshava Bharati for initiation into Sannyasa, the latter remarked, ‘You are in the bloom of youth and so surpassingly handsome. Who will be bold enough to initiate you into Sannyasa? Shri Chaitanya replied, ‘Sir, you usually examine an aspirant before conferring Sannyasa on him. If you find me qualified, you will naturally be inclined to initiate me also. So please examine me and see if I am fit for it.’ Bharati said to Shri Chaitanya, ‘Put out your tongue. On the disciple’s putting out his tongue, the Guru (teacher) put some sugar on it. The sugar was left as it was, without being moistened in the least, and was scattered in the air the moment it was blown out. There was no more need to examine the sexual instinct.
“A man who has controlled all other senses except the palate is not to be considered a master of his senses. When the hankering of the palate is controlled, everything else is controlled.” (Srimad Bhagavata 11.8.21)
“When the palate is controlled the sex impulse is also controlled. Unless the senses are brought under control there cannot be any spiritual progress. Throughout the Gitâ there is repeated mention of this : ‘Therefore, O best of the Bharatas, control thou the senses first, and thereby kill this sinful propensity of lust, which destroys one’s Knowledge and Realization.’
“Even if a single organ remains uncontrolled, all austerities, all efforts after spirituality become useless even as when there is a single hole in a pitcher, all the water escapes through that. (BG 2.67) You know that parable of Shri Rama-krishna, of the peasant irrigating his field. All the water escaped through a subterranean passage and not a drop of water reached the field!
“Even if a single organ is allowed to run out, that alone destroys the aspirant’s illumination, like water from a cracked leathern jar.”(BG 2.67 & Manu 2.99) रसोऽप्यस्य परं दृष्ट्वा निवर्तते – ‘Even the craving for sense-objects leaves an aspirant when he realizes the Lord.’ (BG 2.59) Control of the senses is not to be brought about by a violent effort. Only by realizing Him is it perfectly achieved. But at first one must struggle for this end. After-wards it becomes quite natural. Still one should not be over-confident. Just as the intelligent hunter catches a deer and ties it up, so after succeeding in controlling the organs one should be alert, and continue to hold the mind and organs in check.
“(Pointing to the young visitor) He appears to be a lad who is practising Sadhanas. Don’t you all detect this? I see it quite clearly. One test of the steadiness of mind is the steadiness of look. As soon as the mind gets steady the look also gets steady. No more is there any restiveness in one’s looks and movements. (Source: Spiritual Talks by the First Disciples of Sri Ramakrishna)
Question: Who can attain peace?
Answer: He whose mind is free from attachment, whose senses are restrained, and whose mind is controlled attains peace.