Our shastras and gurus talk about yamas and niyamas.
In bhagavat gita, lord talks about the jneyas, values that a seeker should have.
Lord mentions 20 values, I am taking from SDSjis book 'value of values'.
1. Amanitvam- Absence of conceit
2. Adambhitvam - Absence of pretense
3. Ahimsa- Not Hurting
4. Ksantih - glad acceptance
5. Arjavam - Straight forwardness
6. Saucam- Inner and external purity
7. AcAryopAsanam- service to the teachers
8. Sthairyam- steadfastness
9. Atmavinigrahah- Mastery (relative) over the mind
10. Janma-mrtyu-jarA-vyAdhi-dukha-dosAnu-dasrasanam-
reflection on limitations of birth , death, old age, sickness and pain
11. Asaktih- Absence of sense of ownership
12. Anabhisvangah putra dara grhAdisu- Absence of obsession over children, spouse, house etc.
13. Nityam samacittatvam ista-anista-upapattisu - Constant equanimity towards desriable and
undesirable results
14. IndryArthesu vairagyam - dispassion towards sense objects
15. AnahankAraha- Absence of self importance
16. mayi anyaya yogena bhaktih avyabhicArinI - unswering devotion to the lord characterised by non separateness from the lord
17. Vivivktadesasevitvam - preference for secluded place
18. Artih janasamsadi - absence of craving for social interaction
19. Adhyatma gnana nityatvam- Understanding of the ultimate validity of self knowledge
20. Tattva jnanArta darsanam- Commitment to self knowledge
These values are both the means as well as the end of moksha purusharta.
A relatively high measure in these values is required for shravanam to be fruitful, and even after shravanam, niddhidhyasanam aims at assimilating these values through tattva darshanA.
Vairagyam certainly means that one has to have a certain value for self knowledge over anything else in life. With the onset of such a variagyam it is certainly difficult to remain indisciplined and allow mind to be swayed by sense pleasures.
One has to focus the mind on the knowledge of the self, and this has to change from a deliberate action such as meditation ( postural.breathing), into knowledge.
Knowledge implies truth and false.
Knowledge always implies ignorance. Which implies a binary format.
No one can have partial knowledge.
Either knowledge is, or knowledge is not.
Either I know or I dont know.
So if i know, I must behave like I know.
If I dont know, i must seek to know.
Hence in the life of a sadhaka, there is no room for intellectual dishonesty.
The above values have to be imbibed one way or the other, either to achieve the goal or to assimilat the phalam of knowledge.
Hence the value of mental disciplines cannot be less emphasized
Mind does have a tendency to 'stray'. Mind is never stationary.
This has to be recognised as a fact.
Mind should not be chastised, as though there is a separate entity called mind.
Instead the buddhi , is to be mastered through knowledge, of the buddhiman, the one who wields the mind 'I'.
Since 'I' consider myself to be a limited entity, I get swayed by mind, but 'I' should realise that I am the master of the mind, the atmaramaha, the one who is non separate from ishvara, the pure satchit, brahman I am, with this 'knowlede' i am never swayed by the mind. Infact mind IS, because' I am'.
So every thought is non separate from me.
In bhagavat gita, lord talks about the jneyas, values that a seeker should have.
Lord mentions 20 values, I am taking from SDSjis book 'value of values'.
1. Amanitvam- Absence of conceit
2. Adambhitvam - Absence of pretense
3. Ahimsa- Not Hurting
4. Ksantih - glad acceptance
5. Arjavam - Straight forwardness
6. Saucam- Inner and external purity
7. AcAryopAsanam- service to the teachers
8. Sthairyam- steadfastness
9. Atmavinigrahah- Mastery (relative) over the mind
10. Janma-mrtyu-jarA-vyAdhi-dukha-dosAnu-dasrasanam-
reflection on limitations of birth , death, old age, sickness and pain
11. Asaktih- Absence of sense of ownership
12. Anabhisvangah putra dara grhAdisu- Absence of obsession over children, spouse, house etc.
13. Nityam samacittatvam ista-anista-upapattisu - Constant equanimity towards desriable and
undesirable results
14. IndryArthesu vairagyam - dispassion towards sense objects
15. AnahankAraha- Absence of self importance
16. mayi anyaya yogena bhaktih avyabhicArinI - unswering devotion to the lord characterised by non separateness from the lord
17. Vivivktadesasevitvam - preference for secluded place
18. Artih janasamsadi - absence of craving for social interaction
19. Adhyatma gnana nityatvam- Understanding of the ultimate validity of self knowledge
20. Tattva jnanArta darsanam- Commitment to self knowledge
These values are both the means as well as the end of moksha purusharta.
A relatively high measure in these values is required for shravanam to be fruitful, and even after shravanam, niddhidhyasanam aims at assimilating these values through tattva darshanA.
Vairagyam certainly means that one has to have a certain value for self knowledge over anything else in life. With the onset of such a variagyam it is certainly difficult to remain indisciplined and allow mind to be swayed by sense pleasures.
One has to focus the mind on the knowledge of the self, and this has to change from a deliberate action such as meditation ( postural.breathing), into knowledge.
Knowledge implies truth and false.
Knowledge always implies ignorance. Which implies a binary format.
No one can have partial knowledge.
Either knowledge is, or knowledge is not.
Either I know or I dont know.
So if i know, I must behave like I know.
If I dont know, i must seek to know.
Hence in the life of a sadhaka, there is no room for intellectual dishonesty.
The above values have to be imbibed one way or the other, either to achieve the goal or to assimilat the phalam of knowledge.
Hence the value of mental disciplines cannot be less emphasized
Mind does have a tendency to 'stray'. Mind is never stationary.
This has to be recognised as a fact.
Mind should not be chastised, as though there is a separate entity called mind.
Instead the buddhi , is to be mastered through knowledge, of the buddhiman, the one who wields the mind 'I'.
Since 'I' consider myself to be a limited entity, I get swayed by mind, but 'I' should realise that I am the master of the mind, the atmaramaha, the one who is non separate from ishvara, the pure satchit, brahman I am, with this 'knowlede' i am never swayed by the mind. Infact mind IS, because' I am'.
So every thought is non separate from me.
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