TRANQUILLITY OF MIND

A tranquil mind is a sagacious state of serenity, mental calm, peace, calmness, and contentment, free from anxiety, stress, agitation, and chaotic thoughts. This state of freedom from fear or excessive desire represents a stable, resilient, and enduring composure. A tranquil mind is not merely a state of temporary calmness, teaches sage philosopher Swami Krishnananda, but an organically connected state of consciousness that occurs when the mind ceases to desire, rests in Atman, or Self, and perceives the world as an interconnected whole (In the Light of Wisdom, by Swami Krishnananda, Divine Life Society, Rishikesh). He maintains that a tranquil mind is a Sattvic (pure) state where desires have ceased. Desires act like winds that disturb the lake of the mind, causing it to oscillate. The mind remains in a tranquil and serene state when it oscillates inwards to experience joy and the eternal infinity bliss of infinitude. It is cultivated through Self-mindfulness, Self-reflection, Self-compassion, Self-love, and releasing excessive psycho-physical distractions through inward orientation rather than by altering external circumstances. Tranquillness allows the mind to remain unswayed by sensual stimulation of phenomenal dimensions and external states of opposites and accept what cannot be controlled. It involves inviting calm from the outside through discernment to the inside and allowing peace of contentment to flow from the inside to the outside. The practices include yogic meditation, deep breathing, gratitude, and letting go of mental clutter by actively filtering "inputs" to the mind to foster positive thoughts. It focuses on the present moment, rather than worrying about the past or future. It represents an undisturbed, composed, and quiet mental state that enhances clarity and focus.
However, the problems and disturbances crop up when the mind gets externalised to savour the objective dimension of the phenomenal world. It is so, because the mind is a thought-manufacturing machine and assertion of individuality of "I am". It cannot function independently without getting attached somewhere. It gets agitated as it tries for fulfilment in the external dimension. This feeling of finitude creates fear, desire, and restlessness and creates an unnatural, forced, and "mechanistic" interaction with the world.

1. Outline
Tranquillity of mind is a mental state of discrimination, discipline, dispassion, detachment and dispossession. Those of the serene mind, according to Srimad Bhagavad Gita (Chapter 6), love to be with Atman, or Self, meditate on Self and move along with Self. It says the concentration of the mind on Self should be like a steady flame in a windless place.
Happiness and misery destroy and succeed each other by turns, proclaims Yoga-Vasistha (2.13.28-30), and are as fleeting as flashes of lightning. Hence, it is impossible to be happy for ever. It contends that those great souls who are indifferent and well-judging, like yourself, are known as the most honourable of men and worthy alike both of temporal enjoyments and spiritual emancipation. Swami Sivananda teaches that a tranquil mind is achieved by controlling thoughts, eradicating desires, and cultivating serenity through daily meditation, self-discipline, and devotion (Mind-Its Mysteries and Control, Swami Sivanand, Divine, Divine Life Society, Rishikesh). A calm mind, he emphasised, is the essential tool for spiritual progress, self-realisation, and experiencing unruffled joy. He says Maitri (friendliness), Karuna (compassion), Daya (sympathy), Visva-Prema (cosmic or universal love), Kshama (forgiveness), Dhriti (spiritual patience), Titiksha (power of endurance, forbearance) and tolerance are Sattvic qualities of the mind. They contribute to the peace and happiness of human beings and should be nurtured and cultivated to a very high degree. These virtues stimulate the transition of mind from ignorance governed by sensory desires to a state of concentration, contentment, inner peace, steady focus, and freedom from insatiable desires. Discrimination catapults the mental ability to distinguish the Real, or the eternal Self, from the unreal, or the evanescence of the phenomenal world. It is a state of Self-awareness to discriminate between eternal bliss and sensual pleasures with the understanding that all that is created within the limited adjuncts of space-time is subject to ephemerality. Dispassion is an internal cognitive shift that involves indifference to opposing states such as pain and pleasure, hunger and satiation, and happiness and distress. It arises naturally when discrimination reveals that the world cannot provide lasting fulfilment. It is not apathy or anger; rather, it is a peaceful, relaxed, and detached state of mind that has seen through the deceptive nature of phenomenal pleasure. Dispassion is often an unmanifest state of indifference towards objects of pleasure and pain, prosperity and adversity, fortune and misfortune, and so on. Self-control evolves through Self-enquiry. It is the hallmark of Self-discipline that is intertwined with the virtues of mind control, or Shama; sense control, or Dama; withdrawal, or Uprati; forbearance, or Titiksha; and faith, or Shradha. These virtues, according to Swami Sivananda, are forms of courage, as they do not complain against existing or prospective conditions, do not feel misery in adversity, and do not react to suffering. Titiksha, or forbearance, helps in conquering the mind and the ego. These virtues stimulate and strengthen a tranquil mind. The discipline of a calm mind keeps it in focus on the goal rather than being propelled by desires to wander around. Single-pointed focus and mental balance keep the mind at rest securely on the highest truth.

  2. Scriptures
The Upanishads teach that a tranquil mind is a purified, sattvic state essential for realising Atman, or Self-realisation and for being one with Brahman, the Cosmic Self. A calm mind is achieved by quieting internal turbulence, renouncing cravings, and practising self-control (Dama), which leads to liberation and deep joy. A restless mind projects impurities, while a quiet mind is sharp, focused, and capable of experiencing the Self. All the Upanishads unequivocally state that the objective dimension is full of opposites where everything is subject to transience, imperfection and perishability. To remain within there and to resolve the problem is akin to swimming upstream in a flooded river. The only solution is to move inward from the whirlpool of problems in the objective realm, which involves cultivating self-awareness and detachment from external distractions. Maitrayaniya Upanishad emphasises that overcoming desires and turning away from external attachments is necessary for mental peace and a tranquil mind. Maitrayaniya Upanishad emphasises that a tranquil mind is the key to liberation and inner joy. It teaches that the mind itself is the cause of both bondage and freedom—bound by desire and freed by peacefulness. The Upanishad states that the mind is of two kinds: pure and impure. The impure mind is attached to sensual desires and objects, while the pure mind is bereft of such tendencies, as it is full of serenity and tranquillity. A serene mind is one of detachment, equanimity and forbearance; it reaches the highest state of Self-consciousness. The Upanishad highlights that liberation occurs when the mind, which is "like a monkey", is detached from desires. The goal is to make the mind cease its chaotic wandering and merge into its source—Atman, or inner Self. When the mind is thus merged, Atma-Jnana, or Self-knowledge, and Atma-Dhyana, or Self-meditation  are finally in Self-realisation. The Upanishadic text advises withdrawing the mind from all sensory objects and directing it towards the inner, silent Self. It says, "When the mind is silent, beyond weakness and distraction, then it can enter into a world which is far beyond the mind." Katha Upanishad highlights that when the senses are subdued and the mind rests in Atman, or Self, one reaches the highest state, Self-awareness. Chandogya Upanishad suggests that true happiness exists within our own Self-consciousness, which is unveiled of its ignorance when the mind is serene. Yoga-Vasistha (2.13.5-10) suggests that whatever acts or sights may appear pleasant or disgusting to anybody cease to affect him in any way after he has come to realise his true Self. His mind gets rid of its desires and feels a sweet composure associated with bliss. Unmindful of worldly affairs and regardless of all its excitement, the soul is filled with felicity. He who ceases to act out his magical parts in this playground of the earth and desists from following his inclinations and childish pranks shines forth in his spiritual light.

3. Remarks
A tranquil mind, according to Swami Sivananda, needs to free itself from three doshas, or defects: Mala, or impurity; Vikshepa, or tossing; and Avarana, or veil of ignorance (Mind-Its Mysteries and Control, Swami Sivananda, Divine Life Society, Rishikesh). Yoga-Vasistha (2.13.21) emphatically declares that one must know the true nature of the soul both from his preceptor and the evidence of the Sastras, or scriptures, as also from Satsanga, or association with virtuous persons, for the sake of liberating himself from the misery of the world. Calmness of mind, according to Yoga-Vasistha (2.13.29-52), is fixated with discrimination, detachment, equanimity and quiescence that galvanises one to the highest state of liberation.

-Asutosh Satpathy 

Comments

Post a Comment

Popular posts from this blog

UNMANIFEST AS REAL

The Vedantic scriptures annunciate the unmanifest as Brahman , the Supreme Being. In the Upanishads, Brahman is described as all-encompassing, full in every respect and beyond, unmanifest, Ultimate Reality, Absolute Truth,  Absolute Existence, and experienced Reality. Ishavasya Upanishad (introductory invocation Om Shanti mantra) and Brihadaranyak Upanishad (5.1.1) invoke: oṃ pūrṇamadaḥ pūrṇamidam pūrṇāt pūrṇamudacyate . pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate  oṃ śāntiḥ śāntiḥ śāntiḥ .. That is the whole. This is the whole. The whole comes from the whole. When the whole is removed from the whole, the whole remains the same." In essence, it emphasises the advaita (non-dualistic) nature of reality, where the divine is not separate from the manifest but rather permeates it. It highlights the interconnectedness and unity of everything. By removing the concept of separation, the Upanishads emphasise that the unmanifest Brahman is present within all phenomena and nou...
Read more

SAMSARA CHAKRA (THE WHEEL OF BIRTH AND DEATH)

Life after life circulates in the samsāra chakra, or the wheel of birth, growth, decay, death, and reincarnation. It is because of life's attachments to sense perceived objects emanating from insatiable desire clouded by a veil of ignorance that propels a being to move in a continuous cycle to satiate the insatiable desires through the cycle of action, reaction, and fruits arising from that. No one can remain away for a moment without karma or action, says Śrimad Bhagavad Gita. The issue pertinent here is the degree of attachment or detachment to karma and the consequential reactions and fruits thereof. As a consequence, attachments to objects of the senses tie one to karmic action, reaction, and resultant fruits. It also shows the importance our actions have on our existence, or what we like to call karma . Vedic literature also discusses rebirth; the Sanskrit word "bhavavhakra " is a synonym for the word s amsāra . Bhava , which means origin or worldly being, and ...
Read more

DESCRIPTION OF AVIDYA

Avidya , or ignorance and illusion, is to live with desires and dualities. The mind is a thought-manufacturing machine that manufactures thoughts to intensify desires through sensual pleasures to an insatiable level. Avidya generates states of opposites—happiness and distress, hot and cold, light and darkness, prosperity and poverty, etc.—and never lands in a state of unity. Vidya is the knowledge of unity through the extirpation of desires and dualities, affirms Yoga-Vasistha (Ch. CXIII). In Śrimad Bhagavad Gita (14.5-14.27), Avidya refers to a state of ignorance or nescience that leads to attachment, illusion, and the cycle of birth and death. The Bhagavad Gita describes Avidya as the root cause of suffering and bondage, contrasting with Vidya , or knowledge. Avidya obscures our true nature and the nature of reality, leading to a false sense of self and an attachment to the material world. Ignorance (Tamas) is a state of delusion and a primary impediment to spiritual advanceme...
Read more