This chapter is the English translation of Gujarati Book Title - Sadhak and Sathi Author - Shri Atmanandji (Dr. Soneji) CHAPTER - 31 SELF CONTROL (SAMYAMA) BACKGROUND Self-control may be defined as the discriminative restraint of the adverse inclinations of the senses and the mind with a view to self purification in life. Self-control dawns and blossoms gradually in life by rightly taking vows and religious observances. When it attains to perfection, one attains to the status of God the Supreme. IMPORTANCE OF SELF-CONTROL: The activity (Sadhana) of self-control is very useful in one's social as well as spiritual uplift. Certain fixed codes of discipline are unavoidable for persons who take up some noble deed as their goal in life. The best example of this in recent times is that of Mahatma Gandhiji. In his life we could see restraint of a very high order, in matters of taste, clothes, food, sleep and celibacy. In the realm of spiritual Sadhana, observance of self-control is considered to be fundamental. It is said by great sages, "Righteousness is the foremost of the religions (Dharmas)," "Character is the prime religion (Dharma)," and so on. All abundant knowledge without proper righteousness, is known by sages as a dry bookish knowledge in the realm of spiritual development. SELF-CONTROL IN PRACTICAL LIFE: The Sadhana of self-control can, in normal course, be classified into three stages: 1. In the first stage, all unjustifiable and antisocial activities will have to be renounced as a rule. In this renunciation are included particularly the avoidance of all forms of adultery and stealing of wealth of others. Indulgence in adultery is always indicative of an intensely lustful state; and this is not only against the rules of Dharma but also against the norms of society. Any physical relationship, except with one's own spouse, on any pretense is a form of adultery. A Sadhaka must therefore, abandon it. Renunciation of wealth of others is also equally important. This is because its acceptance destroys virtues like contentment, love of truth and simplicity, while it instigates vices like greed and jealousy. It also disturbs the spiritual activity (Sadhana) of concentration of the mind. Thus desire for others' wealth involves the Sadhaka in various sinful instincts and his Sadhana fails to progress. In the same way other major addictions like intentional violence, hunting and others, should also be renounced. 2. In the second stage, voluntary limits are drawn even on justifiable methods of enjoyment. As a result of this, activities like non-violence, truth, non-stealing, chastity and limitation of one's belongings dawn. Limits are placed on all types of day to day activities involving lack of self-control and business and domestic activities are gradually minimized. The bonds of sinful acts get loosened and virtues dawn in life. Since there is more spare time available, the mind can be usefully occupied in peaceful self-study, association with enlightened personalities and other auspicious activities. This slowly prepares the ground for the third stage of complete self-control. With the progress of this Sadhana, the Sadhaka gets involved - directly or indirectly - in philanthropic activities of social and moral uplift such as the adoption of lofty ethical values in personal life, service to saints and the needy, organizing camps for spiritual training, holding study circles and imparting the divine knowledge. In addition, there may be active participation in public charitable and serviceable institutions, like libraries, dispensaries, hospitals, schools and colleges, as also as mobile medical services for poor patients especially in rural areas. 3. The third and the last stage is dominated by self- dependence in life. Even benevolent activities decline and personal Sadhana in solitude dominates. This is because, in this stage, one has to attain the climax of individual spiritual development. Here, religious study, silence (mauna), thinking in seclusion, meditation, reciting of Mantras, pondering over detachment, reflection on subtle elements, writing and devotion to the Supreme and other auspicious activities dominate. Strict discipline is visible in external conduct also. Voluntary limitation in food, movement, sleep and rest become apparent. Extreme simplicity, a vow of non-begging and other austerities take over in the aspirant's life. Gradually, this leads to the adoption of the great vows in life with resultant enhanced self-restraint. With all these, the Sadhaka very soon becomes a great sage (Siddha Yogi), enjoys real bliss of the self, having won a state of advanced equanimity. This is precisely that great personality who is designated the very embodiment of liberation, a moving place of pilgrimage (Tirtha) or "roaming Rama," by those who desire liberation. By their acquaintance, by their close association, by rendering all-round services to them, by obedience to them, one attains to true delight of the self. Innumerable salutations at their lotus like feet of such great sages and Acharyas. LIVING EXAMPLES OF SADHANA OF SELF-CONTROL: (1) It was the year 1954. Shrimad Rajachandra was in the village Kavitha in the Charotar region of the state of Gujarat. During his stay he was engrossed in his spiritual progress (Atma-Sadhana). Once monk Mohanlal asked, "My mind is wavering all the time. What should I do to bring it under control?" Shrimad replied, "Do not waste even a moment. Read some good book by which detachment is enriched, ponder over its contents. In its absence, recite the name of God. Give no leisure to the mind. Let it have the food of good thoughts so that all other thoughts stop working on it. Until you come to a stage of control of the mind, behave exactly the reverse of what your mind tells you, let the mind not carry you away at its will." (2) Sadhana does not bear fruit till one is firm in observance of vows. These two incidents from the life of a sage Shree Ravishanker Maharaj indicate his firmness in observance of vows. Ravi Shankar Mahara was a great devotee of Mahatma Gandhiji. He lived in Gujurat in the early part of the present century. He was a symbol of selfless service to humanity. He lived a long, simple, patriotic, philanthropic life. He is remembered with great devotion and respect in the state of Gujurat. Once during the hot summer, Maharaj was travelling through the Radhanpur area on his mission of service. In the desert area, the temperature was 120 F degrees. He was accustomed not to wear shoes, and Radhanpur was about ten miles away. On his way he felt thirsty and saw a temple on the road-side. Maharaj entered the temple for a glass of water. The care taker (Mahant) of the temple knew Maharaj and was delighted to see him. He gave him water mixed with sugar. He tasted the water and threw it out. He asked the Mahant, "Did you mix sugar with this water?" "Yes sir." Maharaj immediately got up and left. He did not want to break his vow of avoiding sugar in the water or other drinks. One hour later, when he reached the other town named Palanpur he drank water. Once Maharj took a vow of not to use vehicles for travelling for some time. During this it happened that he had to see one of his relatives. The distance was thirty miles and the time at his disposal was thirty-six hours. He walked morning to evening and met the relative thirty miles away! Progress in real Sadhana on the path of restraint is not possible without observance of vows undertaken. (3) This incident happened approximately 175 years ago. Jain Acharya Shree Ratnachandraji Maharaj was travelling through the villages around the cities Bikaner and Jodhpur on his religious mission. Many devotees from the surrounding villages came for sermons, Satsanga and Darshana. In the group of devotees there were women in large numbers. They were in beautiful clothes and ornaments. A devotee inquired of Acharya, "Does your mind weaver on seeing so many beautiful women?" Maharaj replied, "Well brother, what are your feelings when your sisters and daughters approaches you on the day of Rakhshabandan and tie a Rakhee around your arm? Do you experience any improper feelings?" The questioner had no answer. Maharaj continued, "We look upon these women of the outside world as you look upon your own sisters and daughters. Again, there is no scope whatsoever for any improper feelings because of our study of the scriptures, the vows that we constantly undertake." "Woman's beauty is not the basic cause of the rise of perverse feelings, it is passions that take hold of the mind that bring about man's downfall. We constantly watch over them, we are ever alert." The questioner was satisfied and he bowed at the feet of Shree Ratnachandra Maharaj.