SELF-CONTROL

Exercising self-control, as articulated by sage philosopher Swami Krishnananda, entails a gradual evolution towards impersonality from a personality-centric self. He asserts that the self and personality are so interwoven that the affirmation of the self enhances the assertion of personality, and conversely. In this regard, self-control is equivalent and parallel to self-expansion. The controlled component of the self is the personality self, which denies the existence and significance of other selves. The logical constraints of the intellect and the spatiotemporal boundaries of the external world merely reflect how consciousness intertwines with its perceptions; thus, self-restraint necessitates a significantly broader engagement of consciousness than practitioners typically comprehend. The goal of life, according to Swami Krishnananda, is Atma-sakshatkara, or the realisation of the Self, but the method to be adopted in the realisation of this Self is control of the self. Control of the self would be a proportionately parallel advancement along the line of Self-realisation. Our mind is only a pressure of consciousness, a concentrated form of awareness. It is not general consciousness but a consciousness particularly directed at a point in space and in time. Freedom from desire leads to purity, and one should distinguish desire from necessity. In our effort to discover the true nature of things, several impediments, both internal and external, present themselves. Both internal and external factors can cause difficulties. They are everywhere, and the seeker of Truth is at a loss to know what exactly is the way out of these problems galore, which day in and day out present themselves before him. The truth is that we are unprepared to face the nature of Reality as the apparatus of our knowledge is conditioned by certain categories that are organically related to the structure of our own personality. Inwardly, we saw that our prejudices, emotions, passions, and structural limitations obstruct the vision of truth. Outwardly, in the world of nature, we have impediments in the form of space and time. We face obstacles that prevent our consciousness from progressing further in its discoveries. Consciousness itself seems to be restricted in its operations, within as well as without – inwardly through the restrictions consequent upon the structure of our personality and outwardly on account of the operation of space, time and causal operations – due to these reasons we are in a relative world, a world of temporality and mortality.The belief that there is something, and that the world is not devoid of all value, is the answer to our own super-logical urge. We have a peculiar urge from within our personality. This urge is unanswerable through logic or any kind of calculated argument.

1. Outline

Self-control, Swami Abhedananda explains, means the control of the lower self, or the animal nature of man, by developing the higher powers that are latent in the individual soul. Self-control is not manifested in the character of any man who ignorantly obeys the dictates of the senses and blindly serves the internal masters of passion, anger, greed, self-delusion, pride, and egotism. Those who can control themselves or check the mad rush of the mind towards sense objects and who cease to obey those animal impulses that are standing like fierce enemies in the path of spiritual progress enjoy undisturbed peace as long as they live, thus reaching the highest goal of freedom, but those who are constantly guided by sudden waves of passion, anger, pride, jealousy, and hatred are always disturbed in their minds; they are restless and unhappy. Happiness comes with perfect freedom, which can only be achieved through Yoga, meditation, and self-control. The system of Yoga, or meditation, deals entirely with the essentials of religion; it is above any dogma, creed, ritual, ceremony, or mythology. Its main object is to teach mankind the different methods of attaining the knowledge of the true Self, and the practice of self-control. It is characterised by purity and simplicity. It welcomes to its fold all sincere and earnest practitioners who are searching for transcendental knowledge and the realisation of the highest truth. It teaches them the methods by which self-control and Sat-Chit-Anand (Existence-Knowledge-Bliss) can be realised. Our minds, Swami Abhedananda contends, are constantly seeking new objects of pleasure through the gates of the senses, and they attach themselves to every fresh object that promises to give us a pleasant feeling or sensation. As this attachment persists, the mind becomes enslaved to it. If anything happens to come in the way and prevent the mind from enjoying a particular pleasure, it tries to overcome the obstacle. The stronger the opposing power, the greater is the mental struggle to subdue it. If the desire is forceful and we cannot succeed in gratifying it by ordinary means, we often get enraged and adopt more violent measures, thus losing all possibility of a peaceful state of mind. That simple desire for enjoyment transforms into a ruling passion, agitates the whole mind, and manifests in the form of anger and unrest. In that agitated state of the mind, we lose the sense of right and wrong, memory grows dull, understanding gets confused, and we lose foresight and act like brutes. Passion is the stronger form of desire; the same strong desire, when acting under opposition, transforms into anger. Desire is the first stage, passion is the second stage, and the third stage is anger. Once again, passion and anger give rise to feelings of hatred, jealousy, and other wicked emotions, which manifest as vicious acts. A person who is able to prevent passion and anger from disrupting their mind has achieved self-control. The control of passions and anger comes when the mind does not seek pleasure from external objects but learns by experience that pleasure which can be derived through the senses is very transient; it lasts for a few seconds only, and its true source is not in the object itself but depends mostly upon the mental and physical conditions of the enjoyer.We are happy or unhappy in this world due to the way in which our consciousness operates. If it is entangled in the outward perception of objects, then it is limited to the laws of space, time, and causal relationships.  If it is limited inwardly, then it is restricted by the prejudices of the mind, such as the passions: Kama (passion), Krodha (attachment), Lobha (greed), Ahamkara (ego), body consciousness, and all that is concomitant with body consciousness. Self-control is the answer. It is the secret art of manipulating our understanding to avoid inward and outward limiting factors. The world is not the physical objects but is what makes them appear as objects. We must understand the difference. The objects that we see with our senses do not constitute the world. They are not the cause of bondage. It is said that Ishvara-srishti is not the cause of bondage. Ishvara-srishti means the world of physicality. The mountains and rivers, the solar system, the buildings, and the lands that we see are not the causes of our bondage. The man who is without self-control, according to Swami Sivananda, always suffers misery. He brings upon himself many calamities, all begotten by his faults. He insists that a practitioner of self-control should imbibe the virtues of forgiveness, patience, abstention from injury, impartiality, truthfulness, sincerity, control of the senses, mildness, modesty, firmness, liberality, freedom from anger, contentment, sweetness of words, benevolence, and freedom from malice— all these combined make up self-control. It also consists of respect for the preceptor and mercy for all. The man of self-control avoids both adulation and slander. The man of self-control shuns depravity, infamy, falsehood, lust, covetousness, pride, arrogance, self-justification, fear, envy, and disrespect. He never incurs obloquy. He is free from envy.

2. Scriptures

The Upanishads discuss self-control (Dama) and control of the senses (Shama), which are considered crucial virtues for spiritual liberation, enabling individuals to transcend desires and achieve a more profound understanding of the Self and the Ultimate Reality. The Upanishads emphasise that self-control is essential for spiritual growth and realisation. By mastering one's senses and desires, individuals can achieve a state of peace and enlightenment. The Upanishads suggest that self-understanding and self-control are means of understanding and controlling the world and existing on a higher plane. As aids to contemplation, the Upanishads chant aphorisms such as "Prajñānam Brahma," Aitareya Upanishad (3.3), and Rig Veda, referring to "Consciousness is Brahmān";  (ii) “Ayam Ātmā Brahma”, Mandukya Upanishad (1.2), Atharva Veda, refers to "This Self (Atman) is Brahman";  (iii) “Tat Tvam Asi,” Chāndogya Upanishad (6.8.7), Sāma Veda, refers to "Thou art That," and (iv) “Aham Brahmāsmi,” Brihadāranyaka Upanishad (1.4.10), Śukla Yajur Veda, refers to “I am Brahmān.”

The Katha Upanishad uses the metaphor of a chariot to illustrate the need for self-control: the mind and senses are the horses that need to be controlled by the self (the charioteer). The Upanishads state that those who are free from desire, with their minds and senses composed, see the glory of the Atman (the Self) and become absolved from grief. The Upanishads frequently discuss self-discipline (Dama) and control of the senses (Shama) as essential virtues for anyone seeking spiritual liberation. It emphasises the importance of controlling the senses: uncontrolled ones can lead to attachment and suffering. Self-control means self-renunciation— not accepting anything detrimental to the path of spiritual progress and becoming accustomed to rejecting anything against that path, which is considered real renunciation. The Upanishads highlight the importance of mastering one's actions and thoughts, which is considered a fundamental step on the path to greater self-awareness and truth.

In the Srimad Bhagavad Gita, there is a whole chapter on Aatmsanyam Yoga, or Yoga of Self-Control, which refers to the ability to control one's senses, mind, and ego, preventing them from being swayed by worldly desires and attachments. It explores the practice of meditation and self-restraint as a path to spiritual realisation. It highlights that a lack of self-control leads to attachment, delusion, suffering, and ultimately retarding the path to self-knowledge. By practicing aatmsanyam, or self-control, one can detach from the fruits of action and focus on performing one's duties without attachment, leading to liberation or moksha.

The Srimad Bhagavad Gita(6.30) says that he who is in me, and I am in him, will never be lost, and he will attain the highest goal. The chapter delves into the correct posture, techniques, and controlling the mind and senses. It highlights the significance of self-restraint (Samyama) and detachment (Vairagya) in achieving spiritual progress. It also explains how to achieve samadhi, a state of deep meditative absorption, and the benefits of this state. He who is temperate, the Bhagavad Gita (6.18) asserts, in his habits of eating, sleeping, working and recreation can mitigate all material pains by practising yoga. The ultimate goal is to unite with the Brahmān, or Cosmic Self, and realise liberation. This profound insight encourages us to look beyond short-term pleasures and focus on our long-term goals and spiritual growth. The Bhagavad Gita (13.8-12) highlights on, humbleness; freedom from hypocrisy; non-violence; forgiveness; simplicity; service of the Guru; cleanliness of body and mind; steadfastness; and self-control; dispassion toward the objects of the senses; absence of egotism; keeping in mind the evils of birth, disease, old age, and death; non-attachment; absence of clinging to spouse, children, home, and so on; even-mindedness amidst desired and undesired events in life; constant and exclusive devotion toward Me; an inclination for solitary places and an aversion for mundane society; constancy in spiritual knowledge; and philosophical pursuit of the Absolute Truth—all these are declared as knowledge, and what is contrary to it as ignorance. Those whose intellect is unattached everywhere, the Srimad Bhagavad Gita (18.49) proclaims, who have mastered the mind and are free from desires by the practice of renunciation, attain the highest perfection of freedom from action.

asakta-buddhiḥ sarvatra jitātmā vigata-spṛihaḥ

naiṣhkarmya-siddhiṁ paramāṁ sannyāsenādhigachchhati (Srimad Bhagavad Gita, 18.49)

The Bhagavad Gita (4.27) says some, inspired by knowledge, offer the functions of all their senses and their life energy in the fire of the controlled mind. Some yoga practitioners practice jñāna yog, which involves using knowledge to isolate themselves from the world. Jñāna Yogis accomplish the same goal with the repeated practice of discrimination based on knowledge. They engage in deep contemplation upon the illusory nature of the world and the identity of the self as distinct from the body, mind, intellect, and ego. The senses are withdrawn from the world, and the mind is engaged in meditation upon the self. The goal is to become practically situated in self-knowledge, in the assumption that the self is identical with the Supreme Ultimate reality.

3. Remarks

The world we perceive through our senses is not the ultimate reality, and there is a deeper, different truth beyond our immediate experience. Our senses and the mind often present a limited and distorted view of reality. Seeking a more profound understanding of reality, Swami Krishnananda contends, necessitates lifting the "camouflage" of the world we perceive. Meditation and self-reflection are tools to transcend the limitations of our senses and gain a more profound understanding of the world. A yogi is someone who is aware of the true nature of reality and lives accordingly, not just in a meditation hall but in all aspects of life. The true nature of reality is beyond the grasp of our senses and mind, requiring a shift in perspective and a deeper connection with the divine. Self-restraint and sense control, sage philosopher Swami Krishnananda asserts, do not mean pressing down the existing desires into the subconscious but burning them down in the fire of restraint. Self-control is to realise the Self. Self-realisation is synonymous with the attainment of unlimited spiritual strength. It is the strength born of independence— freedom in the highest sense. Power resulting from the idea of possession is illusory. Consciousness is the most positive of facts, the datum of all experience. It transcends all the limits of space, time, and causality. Only the Jnani, or the Self-realised, can best serve and help the world because he knows that all is the one Self, Brahmān,  or the Cosmic Self. When true wisdom dawns, the mind realises its nature of Self-sufficiency and turns back to the Atman, or the source of Consciousness, and rests as one with it in peace.

-Asutosh Satpathy