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this moment, to another object the next moment, like the prostitute. It has a liking for one object at
one time, for another object at another time.
Mind is compared to a DEER, because it is unsteady. It is compared to a MONKEY, because it
jumps from one object to another. It is compared to a BIRD, because it flies like a bird. It is compared
to the WIND, because it is impetuous, like the wind. Mind is compared to a Ghost, because it
behaves like a devil.
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Mind is compared to a CHILD, because it needs caning.
Mind is compared to an ENGINE, because it works when the food-fuel is supplied.
Mind is compared to a GARDEN. There are beautiful flowers in a garden. You can cultivate
several kinds of flowers in a garden. Even so, you can cultivate the flowers of peace, equal vision,
contentment, etc., in the garden of mind.
Mind is compared to a TEMPLE (Mano-Mandira). When the mind is purified, when the evil
Vrittis such as lust, greed, etc., are destroyed, the Lord takes His seat in the mind and so it becomes
the temple of the Lord.
Mind is also compared to a FLOWER, because it is offered to the Lord by the devotee.
Mind is compared to REINS according to Upanishads. He who holds the mind-reins tight can
reach the abode of Bliss.
CHAPTER 37
ESSENCE OF JNANA YOGA
WHAT IS JNANA?
Tattva-jnana is the release from the trammels of one s own mind. Such a release alone leads
to the attainment of Moksha. The mind becomes of the nature of Jnana by dint of the efforts towards
spiritual direction; but becomes of the nature of the universe through Ajnana. If the mind is bathed
in the water of Jnana and cleansed of all its impurities, then the shining Moksha will disclose itself
in its native effulgence to those who strive after it. The real bliss is that which arises when the mind,
divested of all desires through the eternal Jnana, destroys its subtle form.
THE GLORY OF JNANA YOGA
A Hatha Yogi starts his Sadhana with the body and Prana. A Raja Yogi starts his spiritual
practice with the mind. A Jnana Yogi starts his spiritual Sadhana with the Buddhi and Will. To be
more accurate a Jnana Yogi starts directly with Brahman. He repeats constantly: Aham
Brahmasmi. He who is attempting to fix the mind on Brahman is really doing the highest Karma
Yoga, highest Yajna, highest duty and highest charity. He need not visit Tirthas. He need not
distribute charity.
QUALIFICATIONS FOR THE STUDENT OF JNANA YOGA
A complete detachment from the outward things, the manifold objects of sense, together
with a capacity for metaphysical abstraction and concentration on inward things are demanded
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from a spiritual aspirant or an earnest seeker after Truth. The voice of the pure spirit cannot be heard
till all superficial organs cease to exist.
For the aspirant in the Jnana-Yogic path, you have the Four Means of Salvation,
Sadhana-Chatushtaya, in Vedantic preliminary practice. One of the four means is Shatsampat
(six-fold virtues). Of these six virtues, Sama, Dama and Samadhana are really Yogic practices to
control the mind. Sama represents the Chitta-Vritti-Nirodha of Raja Yogis by Vasana-Tyaga, Dama
corresponds to Pratyahara. Samadhana is Ekagrata of Yogis. Yoga and Jnana are the two wings of
the Hamsa bird (Moksha).
Sama (calmness of mind through Vasana-Tyaga) and Dama (restraint of the Indriyas) are
two important items of Shatsampat. Sama and Dama are really Yogic Kriyas. When this Sadhana is
over, you will have to take recourse to Sravana and Manana. When you take to deep Nididhyasana,
seclusion is necessary for three years.
The purification of the mind will not, by itself, bring about Brahma-Jnana. The purified
mind is rendered fit to receive the transcendental light and Ananda. You will have to take refuge in
Sravana, Manana and Nididhyasana after purifying the mind.
Sravana, Manana and Nididhyasana (hearing of Srutis, reflection and then meditation on
Brahman) are the three Vedantic processes for the attainment of Jnana (Jnanadvaita-Nishtha). This
is the ladder with three rungs through which the Vedanti ascends to Brahman. If you do Sravana or
hearing of the Srutis once, you must do Manana ten times (reflection of what you have heard) and a
hundred times or a thousand times Nididhyasana (profound and constant meditation). Then only
real fruit is attained.
A man with Antarmukha Vritti, changed angle of vision, Vairagya and Mumukshutva is
alone fit for the study of Vedanta and the practice of OM and Jnana Yogic contemplation. Such a
man only will be really benefited. When a man gets a firm conviction that names and forms are
unreal and the Adhishthana at their back is real, then it is said that his angle of vision is changed.
It is only through your dauntless energy and own indefatigable efforts that you can get
Brahma-Jnana. Guru and Sastras can show you the path and remove your doubts. Anubhava of
Aparoksha kind (direct, intuitive knowledge) is left for your own experience. A hungry man will
have to eat for himself. He who has a severe itching will have to scratch for himself.
MIND AND BRAHMAN
The capacity of the mind to think exists, because it is enlightened by the Brahman or Atman
shining within and it is by that the mind is capable of activity. Those who have realised the Self say
that the mind is pervaded by Brahman. He who dwells in the mind, is within the mind, whom the
mind does not know, whose body is the mind, who from within rules the mind is thy Self, the Inner
Ruler, immortal. (Brihadaranyaka Upanishad, III-vii-20) That which one cannot think with the
mind, but that by which they (wise sages) say the mind is made to think, know that alone to be
Brahman (Kena Upanishad, 5). Mind is a mere beggar. It borrows its light and intelligence from
the Inner Ruler, the Atman that is self-effulgent. Just as a piece of iron moves in front of a magnet,
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MIND ITS MYSTERIES AND CONTROL
so also, this mind moves in front of the Inner Ruler. It plays, thinks, feels and imagines before the
Divine Presence, just as a prime minister plays and works before the presence of the king. The mind
shines in its borrowed feathers. It appears like Chaitanya (pure consciousness). How can the mind
which gropes in darkness, which changes in every minute, which has a birth from Mahat and also
death (dissolution) in Prakriti be termed as pure consciousness?
The thoughts are various and changing. Now good thoughts manifest. Five minutes later,
vicious thoughts appear. The mind is very fickle and changing. It cannot, therefore, be the
changeless Atman or Kutastha-Nirvikalpa (unchanging, rock-seated) Brahman.
JADA AND CHAITANYA
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