Guest guest Posted May 22, 1999 Report Share Posted May 22, 1999 How do we control our sense? Regards -Raja- Quote Link to comment Share on other sites More sharing options...
Guest guest Posted May 22, 1999 Report Share Posted May 22, 1999 Hari Om! This question has been explained very well in Gita in chapters 2 to 18. The person who controls the senses becomes a "Perfect Yogi." Your question is quite complex and I suggest that you read the following verses to get a greater understanding. Ram Chandran ====================================== The Bhagavadgita Chapter 2 Verses 67 & 68 (The Perfect Sage) Indiriyaanaam hi carataaht yan mano ‘nuvidhiyate tad asya harati prjnaam vayru naavain ivaa ‘mbhasi When the mind runs after the rowing senses it carries away the understanding, even as a wind carries away a ship on the waters. tasmaad yasya mahaabaaho nirgrhitani sarvas’ah indriyani ‘ndriyaarthebhyas tasya prajna pratisthita Therefore, O Mighty-armed (Arjuna), he whose senses are all withdrawn from their objects his intelliegence is firmly set. Linkage to other Chapters of Gita. ========================== Chapter 3: 41 and 42 (The Perfect Doer) tasmaat tvam indriyaany aadau niyamya bharatarsabha paapmaanam prajahi by enam jnanavijnaananaas’anam Therefore, O best of Bharatas , control thy senses from the beginning and slay this sinful destroyer of wisdom and discrimination. Here jnaana as “knowledge of the SELF and acquired knowledge from scriptures and teachers” and vijnaana as the “personal experience, anubhava, of the things so taught.” Indriyaani paraany aahur indriyebhyah param manah manass tu paraa buddhir yo buddheh paratas tu sah The senses they say are great, greater than the senses is the mind, greater than the mind is the intelligence but greater than the intelligence is HE. (A hierarchy of levels of consciousness.) Chapter 4: 26 & 27 (The Perfect Sanyasi!) s’rotraadini ‘ndriyaani anye Samyamaagnisu juhavati s’abdaadin visayaan anya indriyaagnisu juhvati Some offer hearing and the other senses into the fires of restraint: others offer sacrifice by the sacrifice itself into the fire of the Supreme. sarvaani ‘ndriyakarmaani praanakarmaani caa ‘pare aatmasamyamayogaagnau juhvati jnaanadipite Some again offer all the works of their senses and the works of the vital force into the fire of the yoga of self control, kindled by knowledge. Chapter 5: 22 & 23 (The Balanced Person) ye hi samsparsajaa bhogaa duhkhayonaya eva te aadyantavantah kaunteya na tesu ramate budhah Whatever pleasures are born of contacts with objects are only sources of sorrow, they have a beginning and an end, o Son of Kunti, no wise man delights in them. Saknoti ‘hai ‘va yah sodhum praak s’ariravimoksanaat kaamakrodhodhbhavam vegam sa yuktah sas sukhi narah He who is able to resist the rush of desire and anger even here before he gives up his body, he is a yogin, he is the happy man. Chapter 6: 18, 24 & 25 (The Perfect Meditation) yadaa viniyatam cittam aatmany evaa ‘vatisthate nishprhan sarvakaamebhyo yukta ity ucycate tadaa When the disciplined mind is established in the Self alone, liberated from all desires, then is he said to be harmonized. samkalpaprabhavaan kaamaams tyaktvaa sarvaan as’esatah manasai ‘ve ‘ndriyagraamam viniyamya samantatah Abondoning without exception all desires born of (selfish) will, restraining with the mind all the senses on every side. S’anaih-s’anair uparamed buddhyaa dhrtigrhitayaa aatmasamstham manah krtvaa na kimcid api cintayet Let him gain little by little tranquility by means of reason controlled by steadiness and having fixed the mind on the Self, let him not think of anything else. Chapter 7: 10 (No Desire is the Only Desire) balam balavataam caa ‘ham kaamaraagavivarjitam dharmaaviruddho bhutesu kaamo ‘smi bharatarsabha I am the strength of the strong, devoid of desire and passion. In beings am I the desire which is not contrary to law, O Lord of the Bharatas. (The desire for union with the God is the only desire that will fulfil the goal of having no desires!) Chapter 8: 12 (The Perfect Yogi of the Body) Sarvadvaaraani samyamya mano hrdi nirudhya ca murdhny aadhaayaa ‘tmanah praanam isthito yogadhiranaam All the gates of the body restrained, the mind confined within the heart, one’s life force fixed in the head, established in concentration by yoga. (The physical body is called the nine gated city: mouth, nose, two ears, two eyes, anal and urinal ) Chapter 9:34 (The Perfect Devotion to the Supreme - The Yoga of the Sovereign Mystery) manmanaa bhava madbhakto madyaaji maam namaskuru maam evai ‘syasi yuktvai ‘vam aatmaanam matparayanah On Me fix thy mind; to me be devoted; worship me; revere me; thus having disciplined thyself, with Me as thy goal, to me shalt thou come. The way to rise out of our ego-centered consciousness to the divine plane is through the focusing of all our energies, intellectual, emotional and volitional on God. Knowledge, love and power get fused in a supreme unification. BLISS through Total Surrender and Complete Detachment from Selfish Desires. Chapter 10: 9 & 10 (The Perfect Yogi of Mind - Buddhi Yoga Sadhana) Moccittaa madgatapraanaa bodhayantah parasparam kathayantas’ ca maam nityam tusyanti ca ramanti ca Their thoughts are fixed in Me, their lives are wholly given up to Me, enlighterning each other and ever conversing of Me, they are contented and rejoicing in Me. Tesam satatayuktaanam bhajataam pritipurvakam dadaami buddhiyogam tam yena maam upayaanti te To those who are constantly devoted and worship Me with love, I grant the concentration of understanding by which they come unto Me. (Buddhiyoga: the devotion of mind by which the disciple gains the wisdom which sees the One in all the forms which change and pass.) Chapter 11: 55 (The Ideal Devotee) matkarmakrn matparamo madbhaktah sangavarjitah nirvairah sarvabhutesu yah sa maam eti paandava He who does work for Me, he who looks upon Me as his goal, he who is free from enmity to all creatures, he goes to me, O Paandava. The essence of Bhakti is to carry out the duties, directing the spirit to God and with complete detachment from all interest in the things of the world and also free from enmity towards any living being. Chapter 12: 13 & 14 (The True Devotee or Qualities of True Devotee) advestaa sarvabhutaanaam maitrah’ karuan eva ca nirmamo nirahamkaarah samaduhkhasukhah ksami He who has no ill will to any being, who is friendly and compassinoate, free from egoism and self-sense, even-minded in pain and pleasure and patient. Samtustah satatam yogi yataatmaa drdhanis’cayah mayy arpitamanobuddhir yo madbhaktah sa me priyah The yogi who is ever content, self-controlled, unshakable in determination with mind and understanding given up to Me - he, My devotee, is dear to Me. Chapter 13: 7, 8 & 9 (True Knowledge) amaanitvam adambhitvam ahimsaa ksaantir aarjavam aacaaryopaasanam s’aucam sthariyam aatmavinigrahah Humility (absence of pride), integrity (absence of deceit), non-violence, patience,uprightness, service of the teacher, purity (of body and mind), steadfastness and self-control. Indriyaarthesu vairaagyam anahamkaara eva ca janmamrtyujaraavyaadhi duhkadosanudars’anam Indifference to the objects of sense, self-effacement and the perception of the evil of birth, death, old age, sickness and pain. Asktir anabhisvangah putradaarugrhaadisu nityam ca samacittatvam istanistopapattisu Non-attachment, absence of clinging to son, wife, home and the like and a constant equal-mindedness to all desirable and undesirable happenings. Chapter 13: 13 & 14 (The Knower of the Field) sarvatahpaanipaadam tat sarvatoksisiromukham sarvatahs’ruttimal loke sarvam aavrtya tisthati With his hands and feet everywhere, with eyes, heads and faces on all sides, with ears on all sides, he dwells in the world,enveloping all. (As the one subject of all objects of experience, He is without and within, unmoving and moving, far and near, divided and undivided - a state of transcendence and detachment) sarvendriyagunaabhaasam sarvendriyavivarjitam asaktam sarvabhrc cai ‘va nirgunam gunabhoktr ca He appears to have the qualities of the senses and yet is without any of the senses, unattached and yet supporting all free from the gunas (dispositions of prakrti) and yet enjoying them. (S’vetaas’vatara Upanishad: III, 19 The Supreme sees all but not with the physical eye, He hears all but not with the physical ear, He knows all but with the limited mind. The immensity of the Supreme is brought out by the attribution of qualities (adhyaaropa) and denial (apavaada).) Chapter 14: 24, 25 & 26 (The Perfect Man beyond the three Gunas) samadukhkhasukhah svathah samlostaas’makaancanah tulyapriyaapriyo dhiras tulyanindaatmasmastutih He who regards pain and pleasure alike, who dwells in his own self who looks upon a clod , a stone, a piece of gold as of equal worth, who remains the same amidst the pleasant and the unpleasant things, who is firm of mind, who regards both blame and priase as one. maanaapmaanayos tulyas tulyo mitraaripaksayoh sarvaarambhapartityaagi gunaatitah sa ucyate He who is the same in honor and dishonor and the same to friends and foes, and who has given up all initiative of action, he is said to have risen above the modes. Maam ca yo ‘vyabhicaarena bhktiyoena sevate sa gunaan samatiyai ‘taan brahmabhuyaaya kalpate He who serves Me with unfailing devotion of love, rises above the three modes, he too is fit for becoming Brahman. Chapter 15: 5 (The True Liberation) nirmaanamohaa jitasangadosaa adhyaatmanityaa vinvrttakaamaah dvandvair vimuktaah sukhaduhkhasamjnair gachnty amudhaah padam avyayam tat Those who are freed from pride and delusion, who have conquered the evil of attachment, who, all desires stilled, are ever devoted to the Suprem Spirit, who are liberated from the dualities known as pleasure and pain and are undeluded, go to that eternal state. Chapter 16: 2 & 3 (The Divine Nature) ahimsa satyam akrodhas tyaagah s’aantir aparis’unam dayaa bhutesv aloluptvam maardavam hrir acaapalam Non-violence, truth, freedom from anger, renunciation, tranquility, aversion to fault finding , compassion to living beings, freedom from covetousness, gentleness, modesty and steadiness (absence of fickleness). Tejah ksamaa dhrtih s’aucam adroho naa ‘timaanitaa bhavanti sampadam daivim abhijaatasya bhaarata Vigor, forgiveness, fortitude, purity, freedom from malice and excessive pride-these, O Paandava, are the endowments of him who is born with the divine nature. (Ostentation, arrogance, excessive pride, anger, as also harshness and ignorance are demoniac qualities which should be removed. The divine qualities are said to make for deliverance and demoniac for bondage!) Chapter 17: 14, 15 & 16 ( The Path to Perfection - Sadhana) devadvijagurupraajna pujanam saucam aarjavam brahmacaryam ahimsaa ca saariram tapa ucyate The worship of the gods, of the twice-born, of teachers and of the wise, purity, uprightness, continence and non-violence, this is said to be the penance of the BODY. Anudvegakaram vaakyam satyam priyahitam ca yat svaadhyaayaabhyasanam cai ‘va vaanmayam tapa ucyate The utterance of words which gives no offence, which is truthful, pleasant and benefical and the regular recitation of the Veda - this is said to be the penance of SPEECH. During Vedic Period, the only mode of communication was speech and for the modern time, speech should include verbal and non-verbal modes of communication. Manahprasaadah saumyatvam maunam aatmavinigrahah bhaavasms’uddhir ity etat tapo maanasam ucyate Serenity of mind, gentleness, silence, self-control, the purity of mind - this is called the penance of the mind. Chapter 18: 49 (The Absolute Perfection and Karma Yoga) asaktabuddhih sarvatra jitaatma vigatasprahah naiskarmyasiddhim paramaam samnyasenaa ‘dhigachhati He whose understanding is unattached everywhere who has subdued his self and from whom desire has fled he comes through renunciation to the supreme state transcending all work. Gita repeats that restraint and freedom from desire are essential to spiritual perfection. Chapter 18: 51 to 53 (Perfection and Brahman) buddhyaa vis’suddhayaa yukto dhrtyaa ‘tmaanam niyamya ca s’abdaain visayaams tyaktvaa ragadvesau vyudasaya ca Endowed with a pure understanding, firmly restraining oneself, turning awary from sound and other objects of sense and casting aside attraction and aversion. Viviktasevi laghavaasi yatavakkaayamaanasah dhayaanayogaparo nityam vairaagyam samuptas’ritah Dwelling in solitude eating but little controlling speech, body and mind and ever engaged in meditation and concentration and taking refuge in dispassion. (Dhyaanayoga!) Ahamkaaram balam darpam kaamam krodham parigraham vimucya nirmaah s’aanto brahmabhuyaaya kalpate And casting aside self-sense, force, arrogance, desire, anger, possession, egoless and tranquil in mind, he becomes worthy of becoming one with Brahman. S Rajalingam wrote: > "S Rajalingam" <r32499 > > How do we control our sense? > > Regards > -Raja- > Quote Link to comment Share on other sites More sharing options...
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