PRABODHASUDHKARA - PART 3

Third chapter has four verses and reprimands the mind. Prabodhasudhkara in these
four verses say that mind is like a devil and has all diabolic qualities. It engages with
extremities such as extreme happiness and intense sorrow. It does not take a middle
path {Training the mind to take a middle path is extremely difficult, unless the mind is
subdued by intense meditations and reaching the stage of different levels of samdhi
(different stages of samdhi are discussed in Guruji Speaks}. Mind swings from one
extreme to another; for example from love to hatred; happiness to anger; virtuous to
disgust, etc (these are known as contradictory dyads). Apart from these inherent
qualities, mind is also afflicted with ego, pride, prejudice, etc. Prabodhasudhkara
compares the mind to flesh being pulled by dogs. This means that the mind is being
pulled on all sides by various qualities such as ostentation (a gaudy outward display;
lack of elegance as a consequence of being pompous and puffed up with vanity),
egotistic, craving, desire to have a life style beyond ones capacity, etc. When desires
are not fulfilled, one becomes frustrated, which leads to anger, greed, jealousy, etc
which assassinates all the inherent good qualities of a person. What is the way out to
subdue the mind? It says that one has to be dispassionate (unaffected by too much of
emotions). Dispassion is extremely difficult practice. Dispassion is a product of your
mind. Unless the mind is a composed state, dispassion cannot be practiced, as
emotions arise from desires and attachments. Let us take this example. Someone
aspires for a high end home or car and his or her financial position does not permit this.
This desire will attain potency over a period of time and this will erode all the auspicious
qualities of the mind. Ultimately, this will lead to the state of frustration, anger and
jealousy, thereby changing the soft nature of a person. Practically speaking, dispassion
can be practiced to a certain level, but cannot be pursued totally. This, in no way alters
ones spiritual goal. Even, in the state of sthitapraja or in the final state of of
jvanmukta, one will still remain with the traces of dispassion. However a yogi or a
jvanmukta will not accrue any further karmas after the state of Self-realization.)
Further reading on mind: MIND YOUR MIND
Chapter four Prabodhasudhkara has nine verses and they deal with ways to restrain
senses(). Material world is compared to deep water which is filled with sensory
objects, which are realised through five tanmtra-s or five rudimentary elements such
as hearing, touch, sight, taste and smell. (Tanmtra-s are known as primary elements of
perception and originate from ego. According to Trika Philosophy, antakaraa consists
of mind, intellect and ego. From ego, originates karmendriya-s, jnendriya-s
and tanmtra-s. From tanmtra-s originate five gross elements.). This means that the
material world is full of pleasures originated from tanmtra-s. Human body is compared

to a boat. This boat is driven by wind, known as karma. The power of karma decides
how far one gets associated with tanmtra-s. As long as mind is associated with the
pleasures of tanmtra-s, karmas continue to accrue and if karmas continue to accrue,
there is no way to realize the Self. According to the intensity of karmas, one is pushed
into the deep waters of tanmtra-s. Now, in the deep waters of tanmtra-s, boat (human
body) moves in a particular direction according to the wind (karma).
This boat (human body) has nine openings. The soul within (individual soul or the self;
when the Self is veiled by my, it is known as individual soul or the self) does not act
on its own or cause an action, but remains only as a witness. The individual soul is
termed as the boat man, who rows the boat. Because of the nine apertures in the body,
water (sensory afflictions in the form of tanmtra-s) enters into the body through the
nine openings (pair of eyes, two nostrils, two ears, mouth, organ of excretion and organ
of procreation) and makes the body sink deep. {The individual soul does not take the
boat at its own discretion. The boat man merely goes along with the boat and the boat
goes along with the direction of the wind. When the wind is bad, the boat struggles to
move forward and during this time, water (afflictions of tanmtra-s) enter the boat and
make the boat sink into the fathomless waters, which means no end to miseries and
transmigration continues}. How to overcome sinking to the fathomless waters is
explained in the next verse.
By pursuing restraint over the usage of sensory organs, the nine apertures can be
effectively controlled and by doing so, the fathomless waters (worldly existence or too
much of affliction in the material world) can be safely crossed, which means one can be
liberated. Sensory organs are intended to carry out karma yoga. Karma yoga can be
explained as actions that are performed without expecting anything in return.
Performing ones duty for the sake of duty alone and not for any gratifications is known
as karma yoga. Ka says pursuing the true karma yoga is difficult. There is no
beginning or end to this yoga. The karma yoga is eternal, because this forms the basics
of spiritual pursuits. The results of karma yoga are not realized because of its tough
terrain. If it is not pursued to its logical conclusion and deferred halfway through, even
then its fruits to the extent it was pursued goes to the karmic bag. When the soul enters
another form in the next birth, this gets manifested from where it was left in the previous
birth. (Further reading on karma yoga). Excessive and adverse use of sensory organs
causes afflictions in the mind and when the mind is impure, realization is not possible.
As long as long one does not realize the Self within (the Self already exists within, but
not realized because it is veiled by my), the intended purpose of this life is lost.

Some examples are given in Prabodhasudhkara in the succeeding verses. Lust is

described as mortal sin. If a man who looks at other mans young wife inappropriately,
he becomes a great sinner. This is with regard to sight, one of the five components
of tanmtra-s. As far as sound is concerned, using abusive language against others is
considered as a sin and if that man dies out of humiliation, the one who abuses commits
mortal sin. It is also said that even listening to such abusive languages is also a sin.
This could possibly be interpreted like this: whenever and wherever abusive and foul
languages are used, one should not remain in that place. Prabodhasudhkara says that
even listening to these types of abusive languages cause sin. (The intended meaning
could be that one should not simply remain as a spectator to such situations but should
ensure that such ignominious language is not used anymore; if this is not done, it could
also be considered as sin. Each individual has got responsibilities to establish dharma,
subject to his limitations.) When the mind is afflicted, one tends to speak lies and one lie
leads multitude of lies and rebukes. Such people accrue great sins. Unless there is no
wind, only then the boat can sail safely towards the shore (shore is the Self).
When sensory organs come into contact with sensory objects, immense pleasure is
experienced. Pleasures from such objects are only transitory in nature. According to
Upaniad-s experiencing Bliss is everlasting and not these transient pleasures.
Therefore, wise men carefully avoid such sensory pleasures, as they feel such
pleasures ultimately cause only pains and miseries during rest of life. (It is often
misunderstood that pleasures should never be experienced. This is mythical. What is
said is that one should not transgress established guidelines known as dharma stra-s;
Tantra stra-s call this as kula dharma). This chapter ends by citing few examples.
Ultimate point is that one should not get engrossed into too much of pleasures arising
out of sensory objects, as such pleasures lead to endless desires and attachments and
in order to fulfil such desires, one lies and one lie leads to multiple lies and ultimately
one becomes embodiment of evil qualities. This can be easily avoided by not overdoing
anything related to sensory objects.