As ordinary devotees, we may not even aspire to such advanced stages of spiritual practise if for no other reason than life makes too many demands on our time. But whatever efforts we put forth in following Bhagavan’s path, we are being asked to maximize them by sticking close to practices that bring beneficial results. When we look out into the world, we see misunderstanding everywhere. We also see that not every spiritual discipline is efficacious. Consider Himalayan ascetics of the past who had taken it as their chosen sadhana to stand on one leg or to hold up one arm in the air for years on end. No doubt such practices help cultivate determination, endurance and patience but do they purify the heart, heal karmic affliction, make us better human beings and lead to Bhagavan’s wisdom? The answer is, probably not. If they did, Bhagavan would have assigned us such tasks. The false-hard way is actually easier than giving up treasured attachments. Letting go of what we cling to is more difficult than any physical exertion. If we are truly going to follow Bhagavan, we have to be honest in our inquiry every step of the way in Bhagavan’s steep path of seeing through the wily ways of the ego and its unwholesome strategies.
Invariably, Bhagavan’s way entails learning how to be clean in conduct. Karma-purifying vichara is the principal means by which we chip away at what is not true in us. Bhagavan was not just asking us to avoid pretense and affectation, but to examine ourselves so thoroughly that we might uncover every last trace of self-partiality and thereby diminish unwanted thoughts and undulations in the mind:
The mind is like akasa (ether). Just as there are objects in the akasa, so there are thoughts in the mind. The akasa is the counterpart of the mind and objects are [the counterparts] of thought.[7] The undulating mind (i.e., mind associated with rajas or activity, and tamas or darkness) is commonly known as the mind. Devoid of rajas and tamas, it is pure and self-shining. This is Self-Realisation. [8]
As we become clear about the incentives behind our thoughts, words and deeds, the mind becomes cleaner by virtue of the honest attention we give it. For the first time we learn how to rest in our own heart and cultivate the silence Bhagavan prized above all accomplishments. Winnowing the chaff from the heart just means getting rid of what ails us, even if we are clinging to it. If such winnowing is only the first stage in becoming Bhagavan-like, the joy it brings is unparalleled. The peace of a heart no longer conflicted and a mind no longer needing to second-guess itself is a milestone. The ability to sit with oneself unburdened by inner entanglements and the compulsion to be somewhere else is an important juncture, inspiring us to take up Bhagavan’s teaching with ever increasing vigour. —
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