SHAMA – Controlling the Mind

Shamadi-Shatak forms a key component of the ‘fourfold means of entitlement’ (Sādhana-Chatushtaya) for liberation. To become eligible for Moksha, a seeker is required to acquire six preliminary qualifications. These six virtues are mutually interdependent, which is why they are collectively referred to as ‘Shamadi-Shatak’. Each must be diligently cultivated by the aspirant.

The six virtues comprising Shamadi-Shatak are Shama, Dama, Uparati, Titikshā, Shraddhā, and Samādhāna. A deep and comprehensive understanding of these principles is essential for their clear and effective application in spiritual practice.

Shama, the first virtue, signifies ‘inner quietude.’ In Sanskrit, Agni-Shaman means ‘quenching the fire,’ while ‘Upashama’ serves as another synonym. Both terms highlight the process of gradually attaining peace and tranquility. The ultimate goal of Paramārtha is to realize the Self’s true nature as Ātman (Self-realization or Ātmanubhūti). Shama is the discipline of restraining the mind from adverse influences that hinder Self-realization, primarily by preventing its tendency to chase sense objects. Practicing Shama requires a clear understanding of the various spiritual obstacles that arise. Viveka, or discernment, is essential to distinguish between factors that are favorable or adverse to Moksha. Sincere seekers must undertake prescribed practices with mindfulness and clarity of intent. Without such clarity, spiritual efforts may become unfocused and chaotic, yielding only minimal progress even after prolonged effort. Therefore, it is imperative to develop utmost clarity about Shama and other spiritual practices from the very outset.

Shama may be understood on three progressive levels. The highest level is exemplified by the ‘excellent shami’ (Uttam shami), who maintains tranquility in all circumstances, having fully restrained the mind from external distractions and focused it upon the Ātman. Novice seekers, who are only beginning, display just the initial stages of mind-control and do not yet merit the title of ‘shami.’ Those who can occasionally restrain the mind are considered ‘intermediate seekers,’ though they have not fully realized Shama. Examining these three stages of Shama offers clarity and direction for the spiritual path.

Ordinary seekers lack deep inquisitiveness about Moksha (enlightenment)  and make little effort to progress on the spiritual path. In reality, such individuals cannot truly be called ‘seekers,’ as they reduce spirituality to the mechanical performance of daily rituals. True seekers, by contrast, are committed to refining their practice, deepening their study, and exploring various approaches to reach the ultimate goal of Moksha. These sincere aspirants inevitably face obstacles and experience restlessness as they search for solutions. Often, they are uncertain about how to begin their spiritual journey. Should the starting point be the cultivation and enhancement of Sattvaguna, the discipline of the mind, or the practice of truthfulness and compassion in everyday life? Many such questions arise at the outset. The seeker must gain a clear understanding of the fundamentals of spiritual practice before embarking on this journey.

We should evaluate progress on the spiritual path through honest self-assessment. At the outset, it is wise to consider ourselves as novice seekers. Many people fall into the trap of thinking, “I am not a beginner; I must already be at least an intermediate seeker.” Such misconceptions can hinder spiritual advancement. When the effort to discipline the mind lessens and lethargy takes hold—often fueled by these mistaken beliefs—it becomes a major obstacle. We tend to give ourselves concessions; like upstarts, we sometimes try to advance by skipping foundational steps, thereby impeding real progress. Even if initial satisfaction comes from a superficial sense of mind control, it is fleeting and does not last. The process of Self-realization (Ātmanubhūti) is long and demanding. If we take shortcuts in the early stages, our commitment to mind control will inevitably weaken. Some individuals receive a ‘head start’ and launch their personal or professional journeys from an advantageous position, requiring little groundwork. Such early advantage can also occur in spirituality, but it depends greatly on destiny, past actions, and the grace of God (IshaKripa). Still, it is safest to regard ourselves as novice seekers without any head start (kanishtha shami) and to begin from the very basics.

How do we begin the practice of ‘Shama’? What is the true essence of ‘controlling the mind’? Which mental state must be continuously sustained? What specific precautions should be observed? How can we discern between factors that are conducive or detrimental to the spiritual journey? In what ways should one’s entire lifestyle be transformed and aligned to achieve Moksha? Each of these questions merits deliberate and thorough reflection.

Regulating one’s thoughts, behaviors, and conversations forms the first aspect of ‘Shama.’ The second aspect connects directly to the five Yamas of Ashtanga Yoga: non-violence, truthfulness, non-stealing, celibacy, and non-possessiveness (ahiṁsā, satya, asteya, brahmacarya, aparigrahāḥ). These are foundational prerequisites for any spiritual discipline. Whether on the path of Bhakti-Yoga, Jñana-Yoga, or Karma-Yoga, self-restraint, discipline, and moderation are indispensable virtues.

Nourishing Sattvaguna represents the third aspect of attaining Shama. The seeker’s journey should commence here. Shama is best understood in the context of the three Gunās: Sattva, Rājas, and Tāmas.

• Sattvaguna is most effective in sustaining full mastery over the mind (uttama shama).
• Rajoguna leads to only partial control of the mind (madhyama shama). When Rajoguna dominates, sustained spiritual practice becomes unattainable because the mind is restless and unsettled.
• The influence of Tamoguna prevents any degree of mental control. A seeker under the dominance of Tamoguna cannot even conceive of practicing Shama and is regarded as the lowest (kanishtha) Shami.

Examining the characteristics of the three Gunās is important for shaping one’s spiritual practice. To experience genuine contentment and bliss, we must purposefully cultivate and reinforce Sattvaguna in every circumstance.

To deliberately cultivate Sattvaguna, we must begin by closely monitoring our intake of food, movements, behavior, conduct, and conversations; in time, these habits become naturally regulated. Sattvic food shapes our attitudes, behaviors, and thoughts, and our thoughts, in turn, influence our conversations. We must maintain constant vigilance over these elements. The higher stages in Shamadi-Shatak (Uparati, Titikshā, Shraddhā, etc.) cannot be reached without fostering Sattvaguna. Sattvaguna must be diligently developed, attentively preserved, and never allowed to diminish.

The mind should never be allowed to indulge in sense-pleasures. An escapist attitude—justifications such as ‘We have to go with the flow and indulge like others to survive in society’—inevitably leads to downfall. Some people strive to advance on the spiritual path yet stumble repeatedly. Those who lack unwavering resolve and steadfastness encounter these obstacles. Unsteady and flickering thoughts reveal a mind lacking true determination. Complacent seekers fail to even begin the spiritual journey, let alone progress on it. The underlying cause of such complacency is neglecting Sattvaguna. To make headway on the spiritual path, particularly when time and resources are limited, unwavering determination is imperative. Far too often, we make excuses for ourselves and use others as justification for indulging in sense pleasures. These double standards are especially detrimental. Once the spiritual goal is firmly established, we must not allow ourselves to become negligent.

Saint Tukārām says –

Nishchyāche bala । Tuka mhane techi phala ॥¹
‘Firm resolution leads to the expected results’;

Asādhya te sādhya karita sāyās । Kāran abhyās Tukā mhane²
‘The unachievable becomes achievable through consistent effort and dedicated study’.

Reading books, memorizing, rehearsing, and writing are traditional facets of study. In this verse, however, ‘studying’ refers to the repeated performance of spiritual practices such as chanting and meditation (NāmaSmaran and Dhyana). Tukārām Maharaj further says –

Sādhuni bachnag khati tolatola  । Anika te dola pahvena ॥³

‘By eating just a tiny bit of poison every-day, eventually one gets ready to consume more quantity’. Similarly, if we keep studying for a short-time every day, we start enjoying the studies. The study-time gradually increases. Studying is nothing but staying alert and being vigilant about every self-action. This can help in attaining the complete ‘control on mind’.

Profound study becomes possible only when a seeker maintains pure conduct and behavior. Without this essential foundation, the seeker’s journey is hindered, as illustrated in the following verse:

PrathamGrāse MakshikāPatah ⁴  –
‘Just as food prepared for consumption is ruined by the sudden fall of a fly, so too is the spiritual journey obstructed when personal conduct lacks purity from the very beginning.’

In Kaliyuga, many believe that maintaining pure conduct and behavior is challenging. Yet, numerous seekers have managed to uphold it, even while leading worldly lives with regular jobs or businesses. Such individuals possess the inner strength to renounce sense pleasures. Although they may seem to lose much in the eyes of others, what they gain is truly priceless. The spiritual path becomes easier when we stop wasting time on extraneous pursuits. At a minimum, after retiring from professional life, we should dedicate ourselves to the spiritual journey. By our 60s, most major responsibilities are behind us. Even if physical strength wanes, attaining Moksha remains entirely possible, as it primarily concerns the mind or Antahkarana (the inner faculty), which retains its capabilities even in later years.

Saint Dnyāneshwar provides profound guidance on purifying the mind and thoughts in the following verse:

Je khalānchi vyankati sāndo । Tayā satkarmi rati vādho । 
Bhutā paraspare jado । Maitra jivanche ॥ ⁵ –

This lays the foundation for the practice of Shama. Purity of thought means the absence of hateful, vengeful, or harmful intentions. Such negative thoughts must be quickly recognized and dismissed whenever they arise. Persistent effort is needed to reflect on the consequences of negative thinking, remain vigilant, and prevent such thoughts from surfacing. As negative thoughts are subdued, Sattvaguna begins to flourish. There are no shortcuts in this process. Many so-called seekers become bored or discouraged by the persistence required for genuine spiritual practice, reverting to habits like ‘let’s continue with our usual chanting.’ Chanting (NāmaSmaran), when performed with focused intent, is certainly accessible and effective, and it is sure to yield results. However, it is essential to avoid offenses such as lying or violence (Nāmāparādha, including Asatya, Hinsa, etc.) during chanting. Without proper care, chanting becomes superficial. In Kaliyuga, seekers who chant systematically, with a deep understanding of its principles, achieve the intended results. Those who chant merely as a pastime or to avoid more demanding spiritual practices do not attain the desired outcomes.

In spiritual life, it is necessary to exercise the same vigilance on any path toward liberation. Whether practicing Shama-Dama in Jñana-Yoga, guarding against offenses during Chanting in Bhakti-Yoga, or observing Yama-Niyama in Ashtanga-Yoga, each discipline fosters similar internal transformation in seekers. The purification of thoughts and conduct remains fundamental for the cultivation and elevation of Sattvaguna.

General habits in our daily routines, such as lethargy or a half-hearted approach, can undermine the spiritual journey. To become effective seekers, we should assess our personal aptitudes and strengths alongside the time and resources at our disposal. ‘Daydreaming’ is a frequent tendency that diverts us from our spiritual objective. It indicates unproductive thinking. We must make deliberate efforts to remove this tendency, as it presents a considerable obstacle to spiritual progress. Even spiritual daydreams ultimately prove futile and waste precious time. Daydreams influenced by Sattvaguna might help reflect on spiritual practice, but those dominated by Rājas and Tāmas Gunās impede the growth of Sattvaguna, causing spiritual advancement to stall. For instance, a Rājas daydream like, ‘What if I win a lottery and become a millionaire?’ leads to tremendous loss of time that cannot be regained. Tāmas-driven imaginings operate similarly. For example, harboring intense bitterness toward certain people—where even hearing their names stirs strong disgust—generates Tāmas impressions that separate us from spiritual practice. Thoughts such as, ‘He is so arrogant! Why does he think so highly of himself? I will make him pay for his attitude,’ create negative imprints on the mind. This alienates us from Sādhana-Chatushtaya, the very foundation of Paramārtha. To avoid this decline, we should diligently practice Shama, the control of the mind.

Sattvic thoughts can be strengthened by regularly reading spiritual texts such as Dāsbodh, Dnyāneshwari, or any writings authored by saints. These works expound the fundamentals of Advaita Vedanta and are rooted in the saints’ profound spiritual practices and divine powers. Such texts bestow blessings on all sincere readers. Saints naturally find joy in the Self, or Ātman (Ātmarati), and their writings are manifestations of their divine and luminous intellect (Ritambhara Pradnyā). These works are infused with the innate Sattvaguna present in sages and seers. We have an individual responsibility to uphold the sanctity of our thoughts, speech, and actions when engaging with these texts.

A decline in seekers’ conduct is frequently observed today during group activities or public sessions conducted by various religious traditions (Sampradāyas). Organizers genuinely strive to keep all participants fully engaged, often allowing only brief breaks between discourses or sessions. Nevertheless, some attendees use these intervals to slip away for a quick smoke or to indulge in other addictions. They may attempt to justify their actions by claiming that such activities provide a ‘high’ for better participation. These are unwarranted concessions. Even if we succeed in controlling our minds in the company of sages or saints, the lapses that occur in these solitary moments are truly unfortunate. Such conduct must be firmly avoided.

Righteous speech is just as important as Sattvic conduct and thoughts. When we genuinely engage in chanting within our minds, we naturally avoid superfluous speech. Exercising thoughtful restraint over our expressions is our responsibility. Sometimes, our words and behavior may unintentionally hurt or distress others. Thus, we must remain sensitive to the feelings of others. Keeping in mind that causing harm to others is a sin helps us control our mind more effectively.

Paropakarah punyay । Papay parapeedanam । ⁶  –
‘To help others is a virtue, to hurt others is a sin’.

This verse conveys the intended message. According to the theory of ‘cause and effect’ (KāryaKāranBhāva), a sinful person cannot possess Sattvaguna. Scriptures present these ideas so that we can evaluate ourselves accordingly.

There is a reason for such emphasis on Sattvaguna. The three Gunās are always at play in human lives. Rajoguna governs ‘birth or creation’ (Utpatti), Sattvaguna is responsible for ‘maintenance’ (Sthiti), and Tamoguna accounts for ‘death or destruction’ (Laya). This system is established by Ishvara. Spiritual practice can be sustained only when Sattvaguna is predominant. Sattvaguna also sustains daily jobs, duties, and responsibilities. When a Sattvic person runs a business, it benefits from the ‘consistency’ of his efforts. In contrast, a Rājasi person has a wavering nature—taking frequent holidays at work or shutting down a business for trivial reasons. A Tāmasi person is extremely lazy and lethargic, spending much time in sleep. The influence of the Gunās clarifies why nurturing Sattvaguna is so important.

Meals and food habits should be Sattvic (supporting Sattvaguna) to help subdue the mind. Tāmasi food does not help in achieving even the lowest level of ‘control of mind’ (Kanishtha Shama). Food obtained by forcibly killing animals is prohibited by the scriptures. The Upanishads provide insight on this subject. Fruits, vegetables, grains, and pulses reach us naturally; each season, they come to our kitchens without resistance. Farm products implicitly agree to our consumption. Ishvara has a specific intention behind the creation of each item on earth. However, people often disregard this, consuming foods (animals) that actively try to escape being killed. Animals’ resistance signals that they are not intended for consumption. Animals not only resist but also cry out in distress. This is why eating food derived from killing animals is forbidden. The human mind (manas) is composed of the subtle, finest, and Sattvic part of food. Thus, the sanctity of food, conduct, thoughts, and speech should be maintained with care in everyday life. This, in turn, nurtures and elevates Sattvaguna.

When Sattvaguna is properly assimilated, Shama-Dama can be studied in depth. Uparati and Shraddha can then be established and maintained. Rājoguna is the principal cause behind a lack of perseverance in various pursuits. Spiritual practice cannot be sustained due to Tāmoguna, even if one has the utmost faith in sages and scriptures. Lethargy and sleepiness impede spiritual progress. A seeker who has mindfully cultivated Sattvaguna can practice Shama with excellence.

The effort to restrain the mind from forbidden actions must be sustained and consistent. Recognizing the distinction between favorable and unfavorable influences is essential for achieving complete control over the mind. Our responses to events tend to fall into three categories: positive, negative, or neutral. For instance, if a friend or family member receives a promotion, we respond positively. If an adversary is promoted, we react negatively. When a stranger receives a promotion, we typically remain neutral. We should apply this pattern of positive, negative, and neutral reactions consciously for spiritual advancement as well. We should discipline ourselves to channel the mind into spiritual practices that lead toward Moksha, consciously avoid indulging in sense pleasures (viṣhayās), and maintain a neutral disposition regarding worldly affairs.

Rituals such as regular reading of spiritual texts, undertaking pilgrimages, engaging in prayers, and observing pious vows (vrata) all hold value in spiritual life. Yet, people often take pride in these rituals—saying, ‘We went on pilgrimage to Kashi. We have visited Rameshwaram three times. We never miss our annual visit to Tirupati,’ and so forth. Although pilgrimages certainly support spiritual progress, we are not expected to devote our entire life solely to such journeys. Each spiritual practice possesses its own significance, boundaries, and unique benefits. A seeker must progress through successive stages. As our spiritual maturity deepens, earlier practices should gradually fade into the background.

Uttamā Sahajāvasthā । Madhymā DhyānaDhāranā । 
Tritiyā Mūrtipujā । TirthaYatrā Adhamādhamā ॥ ⁷
‘For a seeker, the supreme practice is to remain naturally united with Ātman; meditation stands as the next best, idol worship occupies the third position, and pilgrimage is considered the lowest tier of spiritual practice.’

Various practices are ranked in this manner. During pilgrimages, we gain the opportunity to meet and spend time with saints and seers. We also get to practice Shama-Dama when confronted with adverse situations encountered while traveling. Such experiences help cleanse the mind and enable us to advance to the next level of higher practices. Pious observances are often regarded as means to attain punya (holy virtues), yet their true benefit lies in fostering Shama, or control of the mind. We tend to become habituated to particular foods and sleeping patterns, but religious observances help us avoid indulging in excessive habits and gradually lessen our dependencies. For instance, while reading the text of GuruCharitra, one is obliged to sleep on the floor and consume only pure Sattvic food for seven days. These rules are intended to cultivate patience and self-restraint. The principal aim of all rituals is to control the mind and prevent indulgence in the pleasures of the senses. However, rituals are not designed to be repeated endlessly without progression. We should consciously strive to advance to the next stage in our spiritual journey. This evolution brings profound satisfaction and prepares the mind for more demanding practices. The benefits grow with each successive spiritual practice, and all these factors are deeply interconnected. It is essential to frequently evaluate our progress in light of these factors and thoughtfully plan our next steps along the path.

It is just as important to remain committed to the spiritual practice appropriate for one’s current stage. The teachings of Gondavalekar Mahārāj express the same philosophy as those of J. Krishnamurthy, but in more accessible language. For that reason, it is reasonable to study Mahārāj’s insights. Raman-Maharshi and Yogi Arvind are also revered sages. Nevertheless, it is vital to follow one particular system on the path to Moksha. Possessing time, resources, and ability does not mean we should read indiscriminately or pursue every available teaching.

Take the example of the Samarth Sampradaya. This tradition sets forth the doctrine of Advaita Vedanta in a specific sequence. Read and study the text of Dāsbodh; regularly  recite Manāche Shloka and Karuṇāshtake with careful attention to their meanings, and contemplate deeply upon the teachings of Atmārām . The central message of Samarth Ramdas Swami ought to be discerned thoughtfully throughout this study. Such mindful engagement with these texts is intended to bring about a fundamental shift in mindset and behavior. Focusing on one tradition helps grasp the essence of Advaita doctrine and attain liberation systematically. The philosophy of Advaita Vedanta is extremely profound, and it is not advisable to study multiple texts before attaining a certain maturity as a seeker. You can explore writings by other philosophers after thoroughly assimilating one tradition. All Advaita texts ultimately address the same principle of Brahman; nevertheless, the seeker should consciously avoid extraneous reading in the early stages. Scattered study only leads to confusion and uncertainty in thought.

Being in the company of sages (Satsanga) does not solely refer to physical proximity. It also involves drawing closer to them mentally and spiritually through our thoughts. Authentic Satsanga consists of absorbing their teachings and putting them into practice in daily life. Although serving sages is a virtuous practice, it is not essential to serve them directly all the time. Our aim should be to comprehend the true intent behind spiritual practices and adapt our behavior accordingly.

Thus far, we have explored the factors that support Self-realization. Adverse thoughts originate from the belief that ‘I am the body.’ This thought must be fully eradicated, as articulated in the principle –

Mūle kutharah ⁸ –
‘(Adverse factors) need to be eradicated from the roots’

As seekers, we should curb our affinity for our body and give up futile attempts to create and uphold a superficial, external image. The more we become attached to our physical form, the greater the obstacle it creates in our spiritual evolution. While caring for the body is essential to maintain health, detachment does not mean neglecting well-being, ignoring illness, or acting carelessly. The body ought to be looked after for the purpose of sustaining spiritual practice. Nevertheless, we should devote only the necessary attention required to support the body. Once the seeker realizes ‘I am Brahman’, the identification with the body dissolves automatically. Saint Tukaram expresses this state as follows –

Brahmānandi lāgali tāli, Kona jivate sāmbhāli. ⁹ –
‘I am absorbed in the natural bliss of realizing Brahman—who, then, will take care of this gross body?’

However, before attaining this state, it is important to care for the body appropriately. Once the seeker realizes ‘I am Brahman’, concern for the body naturally recedes. For this, we should guard against forming excessive attachment to others, while understanding that infants genuinely need affection and nurturing. We should draw boundaries between spiritual and worldly life with care. It is right to love our family members, but that love must not become a barrier to spiritual pursuit. Practicing Shama involves mastering the mind at the right moments, in the right environments, and with the correct approach. Balancing material and spiritual responsibilities, upholding Viveka, and fulfilling our duties are all integral to Shama. Alertness, consistency, and discernment (Savadh, Sakshepi, and Viveki) are indispensable for advancing spiritually while engaging in worldly life. Through such practice, we can reach the pinnacle of spiritual growth.

A notable characteristic of the mind is that only one thing can inhabit it at any moment. Just as a single sheath can hold only one sword, only one thought can be present in the mind at a time. This inherent tendency can be harnessed to withdraw the mind from harmful influences and direct it toward positive factors conducive to Moksha. Saint Tukārām captures this idea –

Prayatne valuche kana ragadita telahi gale ¹⁰ –
‘If sand is ground persistently, even the sand can yield oil’

If the mind is brought under control through determined effort, the goal of Moksha becomes attainable.

॥ Hari Om ॥

1. निश्चयाचे बळ तुका म्हणे तेचि फळ ↩︎
2. असाध्य ते साध्य करिता सायास कारण अभ्यास तुका म्हणे ↩︎
3. साधुनी बचनाग खाती तोळातोळा । आणिका ते डोळा पाहवेना   ↩︎
4. प्रथमग्रासे मक्षिकापातः ↩︎
5. जे खळांची व्यंकटी सांडो । तया सत्कर्मी रती वाढो । भूता परस्परे जडो । मैत्र जीवांचे ↩︎
6. परोपकारः पुण्याय । पापाय परपीडनम् ↩︎
7. उत्तमा सहजावस्था । मध्यमा ध्यानधारणा । तृतीया मूर्तीपूजा । तीर्थयात्रा अधमाधमा ॥ ↩︎
8. मूले कुठारः ↩︎
9. ब्रह्मानंदी लागली टाळी, कोण जीवाते सांभाळी ↩︎
10. प्रयत्ने वाळूचे कण रगडीता तेलही गळे ↩︎