Loyã 5 · Vachanamrut · Swaminarayan Scriptures

Controlling The Indriyas And The Antah-Karans

In the Samvat year 1877, on the night of Kãrtik vad Amãs [5th December, 1820], Swãmi Shree Sahajãnandji Mahãrãj was sitting in Surã Khãchar’s darbãr in Loyã. He was wearing a white survãl and a white dagli made of chhint. He had also tied a white pãgh around His head. A sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahãrãj asked all the paramhans, “By revealing which thoughts can a person be considered to be honest, and by not revealing which thoughts can a person be considered to be deceitful?”

As the paramhans were unable to answer, Shreeji Mahãrãj replied, “Any weakness in following the panch-vartmãn, which cannot be overcome by a thought process, should be revealed before a sant who has no such weaknesses. If a person has perceived avgun in a sant, that should also be revealed. Furthermore, any doubts in his nishchay in Bhagvãn should also be revealed. Only then can he be considered to be honest. If any of these internal thoughts have arisen, and they are not revealed before a sant, then such a person should be known to be deceitful.”

Then, Shreeji Mahãrãj asked another question: “If a person is deceitful, and also cunning, how can he be recognised?”

Again, the paramhans were unable to answer.

So, Shreeji Mahãrãj replied, “His deceitfulness can be recognised by keeping his company; and while staying with him, by observing him while he eats, drinks, sits, stands, walks, and talks. Also, when separated from him, if another person is asked to secretly observe him, then his deceitfulness would be recognised.”

Shreeji Mahãrãj then posed another question: “Suppose there is a person who follows the vartmãn and keeps nishchay in Bhagvãn out of pretence. He is intelligent and arrogant, and he shows his nishchay and his observance of the vartmãn to be more superior than the genuine vartmãn and nishchay of others. So, how can a person’s false nishchay and observance of vartmãn be recognised?”

Once again, the paramhans were unable to answer the question.

So, Shreeji Mahãrãj replied, “His pretence can be recognised when his reputation is insulted. Otherwise, it cannot be recognised.”

Again, Shreeji Mahãrãj asked, “Which thought causes a person to deflect from his nishchay in Bhagvãn and observance of vartmãn? Which type of thought would not cause a person to deflect from them? Also, if there is a time span, for what duration must these thoughts remain in order to deflect a person from his dharma and his nishchay in Bhagvãn?”

Again, the paramhans were unable to answer.

So, Shreeji Mahãrãj said, “If a person attempts to eradicate an improper thought related to dharma, but the thought still remains; or, if such a thought does not arise for fifteen days or for a month, but arises someday suddenly – then such a thought would cause him to fall from dharma. The same applies to a person’s nishchay in Bhagvãn. However, any thought which is eradicated by applying a thought process once it arises, and which does not arise again, would not cause a person to fall from his dharma or his nishchay.”

Then, Shreeji Mahãrãj asked, “Whose foundation in satsang becomes solid, and whose does not?”

Once again, the paramhans could not answer.

So, Shreeji Mahãrãj replied, “Dattãtrey perceived the gun of the five mahã-bhuts, the moon, various animals, a prostitute, a virgin, his own body, and many others. Similarly, if a person has the nature of perceiving the gun of a sãdhu, his foundation in satsang will become solid. If a person does not have such a nature then even though he remains in satsang, his foundation is not firm.”

Again, Shreeji Mahãrãj asked, “Can the indriyas and the antah-karans in a person be completely controlled by the company of the sant, by reading the shãstras, and by applying his own thought process? Or can they be controlled if only one of these three is present? If you say that all three must be present, then what methods should be learnt from a sant, what methods should be learnt from the shãstras, and how would a person apply his own thought process? Please explain this.”

Again, the paramhans were unable to answer.

Then, Shreeji Mahãrãj explained, “From the shãstras, a person should realise the greatness of Bhagvãn and His sant. From the sant, a person should learn methods for controlling the indriyas. For example, a person’s vision should be kept fixed on the nose in this way, and he should not listen to worldly talks. These and other methods should be learnt from a sant. By his own thought process, a person should look positively upon the methods taught by the sant, as being for his own kalyãn. Then, he should behave accordingly. In this way, the indriyas and antah-karans can be overcome by these three methods.”

Then, Shreeji Mahãrãj posed another question, “Are the antah-karans controlled by controlling the indriyas, or are the indriyas controlled by controlling the antah-karans?”

Since the paramhans could not answer the question, Shreeji Mahãrãj replied, “If a person controls the physical indriyas by physical tap, and then even after the physical indriyas have been controlled, if he still firmly follows the niyams of the panch-vartmãn, then the antah- karans can be controlled by controlling the physical indriyas. So, the physical indriyas cannot be controlled by controlling the antah- karans alone. However, the antah-karans can be controlled by controlling the physical indriyas. How is that? Well, if a person controls the physical indriyas and does not let them indulge in the vishays, then the antah-karans within would become frustrated and would think, ‘This type of enjoyment is not going to be possible in this life’.’’

After this, Shreeji Mahãrãj asked, “By what method are the physical indriyas controlled and by what method are the antah-karans controlled?”

Again, since the paramhans could not answer, Shreeji Mahãrãj replied, “The physical indriyas can be controlled by following the niyams specified for a tyãgi in the Dharma-Shãstras; by controlling the diet; by following vrat like tapta-kruchhra and chãndrãyan; by deliberately tolerating cold, heat, hunger, and thirst; by engaging in the kathã, talks, and kirtans of Bhagvãn; by engaging in bhajan and smaran; by controlling the posture; and by many other spiritual activities. The antah-karans of a person can be controlled by thinking of Bhagvãn’s greatness, by performing dhyãn upon Bhagvãn, and by realising himself to be the ãtmã.” || End of Vachanãmrut Loyã || 5 || 113 ||