Chapter IV
Swami continues,
"The meditator (dhyani) considers
the realization of Atmic bliss as important, but the promotion of the welfare
of the world is also an equally important aim. For carrying out that aim, one
must bring certain physical, verbal, and mental tendencies under control.
These are usually known as the tenfold
sins: the three physical, the four verbal, and the three mental. The physical
tendencies are: injury to life, adulterous desire, and theft. The verbal sins
are: false alarms, cruel speech, jealous talk, and lies. The mental attitudes
are: greed, envy, and denial of God.
Eschew the tenfold “sins”
The person intent on following the path of
meditation must take every care that these ten enemies do not even approach.
They have to be eschewed completely. The person needs tendencies that will help
progress and not those that drag back.
One must speak and act only good (subha), for
good alone is auspicious (mangala) and the auspicious alone is Siva. This is what the
scriptures (sastras) also say. The good is the auspicious. The
auspicious is the spiritually helpful. The good is the instrument for merging
in Siva.
Through the good, the meditator can achieve this
world and the other; the meditator can promote their own welfare as well as the
welfare of others. Welfare is the fruit of knowledge; ill-fare is the fruit of
ignorance. Through welfare alone can peace, joy, and progress be attained.
One’s very basic duty is the welfare of all beings! Promoting it and
contributing to it is the right task. Living out one’s span of life in
discharging this task is the ordained path.
Introspection by a
devotee
Ten-fold sins against
which Swami warns are:-
·
injury
to life
·
adulterous
desire
·
theft
·
false
alarms
·
cruel
speech
·
jealous
talk
·
lies
·
greed
·
envy
and,
·
denial
of God.
When we examine
carefully, what is the root cause of any of the above 10 sins? It is our mind,
which we are keeping active even while meditating.
Our Mind is let free to
travel freely even while we are trying to meditate on God, whether the one with
form or the formless Brahman.
Mind,
by its very nature, is like that. But we should have the conviction to come
back to meditation even if the mind tries to get out of our control.
What Swami said to the student who told
Swami that he is not able to control his mind.
Swami said, “You may not be able to
control the mind at your age so easily, but do not take up any action as per
dictates of the mind”
So, the real harm is done to ourselves when we
take up action prompted by any of the 10 sins listed by Swami, falling slave to
the dictates of our mind.
A devotee’s Question to Ma: When will this
state of unrest come to an end?
Ananda mayi ma answers: The fact that many
of you feel concerned about it and ask: ‘When will it end?’ is also one of the
ways of His Self-manifestation.
Jagat (world) means ceaseless movement, and
obviously there can be no rest in movement. How could there be peace in
perpetual coming and going? Peace reigns where no coming exists and no going,
no melting and no burning. Reverse your course, advance towards Him then there
will be hope of peace.
By your japa and meditation those who are close
to you will also benefit through the helpful influence of your presence. In
order to develop a taste for meditation you have to make a deliberate and
sustained effort just as children have to be made to sit and study, be it
by persuasion or coercion.
By taking medicine or having injections a
patient may get well; even if you do not feel inclined to meditate,
conquer your reluctance and make an attempt.
The habit of countless lives is pulling
you in the opposite direction and making it difficult for you - persevere in
spite of it! By your tenacity you will gain strength and be moulded; that is to
say, you will develop the capability to do sadhana. Make up your mind that
however arduous the task, it will have to be accomplished. Recognition and fame
last for a short time only, they do not accompany you when you leave this
world. If your thought does not naturally flow towards the Eternal, fix it
there by an effort of will.
The obstinacy of the mind must be curbed
with resoluteness. Whether the mind co-operates or not, you must be
adamant in your determination to do a certain amount of practice without fail -
simply because sadhana is man’s real work. For so long you have been
accustomed to perform actions that fetter, therefore from sheer force of habit
you feel the urge to bind yourself by activity again and again. But if you try
hard for some time, you will be able to see for yourself how you are caught in
your work, and that the more you engage in sadhana the quicker
will be your advance.
As to self-surrender: by constantly
endeavoring to live a life of self-dedication, it will come about one day. What
does self-surrender mean (or, what is the use of saying I surrender), if not to
surrender to one’s very own Self!!”
