There is no best friend like lean mind in good thoughts ... there is no junior enemy like lean mind in bad thoughts ...

- Tribute to Amrit - Acharya Vijayarajaratnasuri

- If a ghost is proved then there will be no business scandal. Everything you need is made available by ghosts. According to his determination, he practiced hard and really became a ghost

We will start today’s meditation journey with three fun words with a nupras. The three words are authorization, instrument and intuition. Let us understand the brief definition of these three:

The instruments of sin that become the cause of the degeneration of the soul are called adhikarana. For example weapons like paddle-sword-spear etc. The person who acquires these tools starts indulging in the instinct of violence and in general commits the sin of violence and goes into decline. The opposite is true of the device. Devices are the instruments that become the object of the ascension of the soul. Examples are charvalo-katasanu muhapati-prabhu pujasamgri-religious book etc. The person who comes in the hands of these tools starts playing in the auspicious thoughts of Virtina-Bhakti-Gyan-Acharyas and in addition stops the auspicious and goes upwards.

Too patient? The most important of these is the heart. Conscience means mind. Only if this intuition is connected with intensity can the authorization or device produce its vile or excellent intense effects. For example, if a person accidentally takes a paddle in his hand, but the mind of the conscious plant-vegetable corrector feels intense trembling-repentance, then the sin of plant violence becomes very minor, not severe. In the same way, if a person has taken Charvalo Adi in hand for Dharmakriya, but the mind wanders elsewhere and has no interest in it, then the benefit of Dharmakriya is very slight, not special. This shows that the main basis of auspicious and inauspicious karma bonds and karmamukti is the conscience. Authorization and device are just supporting factors.

Aiming at this side of the coin, the author of 'Adhyatmakalpadrum' states in the ninth right of the text that the means of making the heart controlled in a relative manner is the cause of salvation: -

Japo na muktyai na tapo dvibheda, na samyamo napi damo na maunam;

Na sadhanadh pavanadikasya, kintvek manta: karana sudantam.

In other words, if the mind is wandering in inauspiciousness, be it mantra japa-prabhunamjapa or external-internal penance, restraint or indriyadaman, silence or yogasanasadhana: none of these rituals can give salvation to a person. Therefore the control of the mind is the only way to understand the cause of Moksha. Of course, this statement of relativity does not mean that chanting-penance-restraint etc. is useless, it is only a duty to subdue the mind. Rather, it means to assimilate the mind with the awareness of controlling the mind in auspiciousness, to assimilate chanting-penance-restraint etc. This statement will be made by the author himself in the sixteenth verse of this same right showing the means of restraint. The gist of his statement here is that since the mind is the most important influential factor, the seeker should not neglect to keep it under control.

The important question is how to keep the mind under control? Because the mind is more fickle than mercury and wind. The author of 'Adhyatmakalpadrum' in verse 16 shows four 'practical' great remedies to stabilize the fickle mind in a well-controlled and auspicious way. Before we understand the solutions, let's look at an example that can play a strong role in understanding it. It is mentioned in the scripture 'Prashamarti' with the word 'demonic narrative'. The illustration is something like this:

A young man decided to go to the cemetery and practice ghosts. Because he realized that the ghost had a strong physical force. If a ghost is accomplished then there will be no business squabbles. Everything you need is made available by ghosts. According to his determination, he practiced hard and really became a ghost. But then a terrible problem arose. The real ghost said to him: 'Since I have accomplished you, I will do all that you show me. But I can't be 'free' for a moment. You have to give me a new job. The moment I become 'free', the moment I eat you! '

This strange move of the ghost frightened the young man. However, he dared to show his individual work by building a big shop in the market and building a fun bungalow in the street. The ghost completes the task in a minute and says to the young man: 'Come on, give me a new task.' It occurred to the young man that I had made a serious mistake in awakening this ghost. In the end, it will swallow me up. ' Giving insignificant tasks, he showed this problem to an intelligent friend of his. The friend advised that the young man was relieved. As soon as the ghost came for work, he said to the young man: 'In the middle of the premises of my bungalow, let me plant an iron pipe.' The demon did this and gave the young man a new command saying, 'Now you have to do the work of climbing up and down this pipe until I give you a new job!' The 'tension' of the young man who started doing this with the promised ghost also went away and the desired actions were done ...

This humorous classical narrative subtly says that the mind is in the place of ghosts. The mind has an unimaginable power of thought just as the ghost has an unimaginable external power. As stated in the preface, on the strength of this thinking power, the mind can give the only knowledge of salvation at the end of that bhavana, then it can also commit deadly deeds that lead to the seventh hell at the end of the bhavana. The ghost of the mind says to the seeker, 'If you stabilize me through auspicious supports, I will be able to achieve more spiritual achievements than you expect. But if you keep me 'free', I will become the devil and destroy you with the cycle of misfortune. ' The seeker, who is frightened by this threat of the mind, gets the rightly beneficial advice from the welfare-friendly Sadguru and the seeker attaches the mind to it by planting not one, but four iron pipes. The result is that the power of the mind can be harnessed and controlled in a way that does no harm. The author of 'Adhyatmakalpadrum' shows four remedies like four iron pipes.

1) Swadhyaya Yogaramanta: Many devotees like us have the experience that the concentration that the mind feels in the Swadhyaya of different scriptures is probably much superior to other yogas. The concentration of the mind becomes wonderful when there are ascetic texts and parallel semantics is done. A statement by a thinker read somewhere that 'books are the best weapon in the battle of ideas.' If we compare this statement in the above context, the texts that provide good options in the battle against the evil options of the mind are definitely the superior weapon. Here are a few glimpses of our self-experience:

- In the Swadhyaya of Dashavaikalika Granth, in the Gatha for Brahmacharya Mahavrat, an adjective line is found for the seeker 'Bheyayanavajjino'. This means that shramanas should stay away from places that hinder celibacy. This line has given such an awareness that when any such occasion comes up, instinctively this line should be a guide that this is discriminatory, stay away from it.

- Elsewhere in the same decadal text there is a line that says 'Sankliskaram thanam, duroo parivajjae.' This means that the seeker should stay away from things that cause mental distress. Whenever such occasions appear, the line becomes a guide that we should stay away from these confusing things ...

2) Abhisandhan in Charitra Yoga - If the first remedy is Gyan Yoga, then this second remedy is Kriya Yoga. Pratikraman-Samayik-Darshan etc. In Kriya Yoga, keep the mind constantly moving in such a way that it remains there. Mantrishwar Pethshah's immersion in Prabhu Pujayog should be ideal for this. Those who skip Kriya Yoga should keep in mind that the mind cannot be controlled without being 'free' or auspicious. On the other hand, the mind immersed in Kriya Yoga can be easily controlled.

2) Contemplation of twelve emotions: Twelve emotions like impermanence, etc. Jain philosophy shows that its frequent contemplation saves the mind from bad choices. Adhyatmasara 'says that these emotions are the lifeblood of meditation. Therefore, even a meditative seeker should re-think the twelve emotions in a time other than meditation.

3) Review of auspicious fruit: What are the benefits if mind-word-body joins in auspicious and what are the harms if it joins in bad then frequently review-compare. The author says that this is also a 'practical' way to establish the mind in auspiciousness. Come on, let us conclude this article with such a review that there is no best friend like Lean Man in excellent thoughts, no inferior enemy like Lean Man in vile thoughts.