r;m SamÅdhi PÅda Sâtra 33 85
Sâtra 33 mw]Ik®‡‡,;muidtope=;,;' su%du"%pu<y;pu<yivWy;,;'
.;vn;tiXcÉp[s;dnm( _33_
Maitr≠-karuœÅ-muditopek„hÅœÅÚ sukha-duækha-puœyÅpuœya-
vi„hayÅœÅÚ bhÅvanÅta±h-chitta-prasÅdanam
The mind becomes serene by the cultivation of feelings of love for
the happy, compassion for the suffering, delight for the virtuous, and
indifference for the non-virtuous.
mw]I maitr≠ amity, love, friendliness
k®‡‡,; karuœÅ compassion, sympathy for the sufferer
muidt; muditÅ joyful, happy, gladness, delight
¨pe=;,;' upek„hÅœÅÚ indifference, equanimity
su% sukha pleasure, those who are happy, comfortable
du"% duækha suffering
pu<y puœya virtue
apu<y apuœya non-virtue
ivWy;,;' vi„hayÅœÅÚ with regard to, toward
.;vn;t" bhÅvanÅtaæ by the cultivation
icÉ chitta mind field
p[s;dnm( prasÅdanam serene, making pleasant
The mind becomes purified by cultivating four attitudes: love toward all living
beings who are comfortable and happy, compassion toward those who are
suffering, delight toward those who have a virtuous nature, and indifference
toward those of a non-virtuous nature.
The preceding sâtra explained that to overcome obstacles and achieve
samÅdhi (super-consciousness), the mind should develop ekÅgratÅ (one-
pointedness). This sâtra gives methods for developing positive qualities that
lead to the development of ekÅgratÅ. These positive qualities overcome the
emotional impurities that provoke restlessness in the mind and make it unfit
to attain one-pointed concentration.
The common mind is filled with six impurities (kÅlu„hya):
1. RÅga (attraction or attachment)
2. Ör±hyÅ (jealousy)
3. ParÅpakÅra chik≠r±hyÅ (malevolence)
4. AsâyÅ (anger)
5. Dve„ha (aversion or hate)
6. Amar±ha (vengeance).
Clouded by such emotions, the mind field remains in the vik„hipta (restless)
state. If the six impurities are removed by the practice of the four positive
qualities listed in this sâtra, the condition of the mind becomes fit for the
development of one-pointedness.
86 Sâtra 33 SamÅdhi PÅda r;m
The mind is made one-pointed (ekÅgra) by practicing the five upÅyas
(methods) described in Sâtra I:20:
1. ÷hraddhÅ (faith)
2. V≠rya (energy)
3. SmŸiti (memory)
4. SamÅdhi (meditation)
5. PrajñÅ (deep understanding).
This sâtra gives the methods of cultivating a positive mental condition, which
is a prerequisite for the practice of the five upÅyas (methods).
RÅga (attachment) and ≠r±hyÅ (jealousy) are two impurities that are closely
related. RÅga develops whenever the mind takes pleasure in an object. The
mind thinks, “This pleasure will be mine forever.” This kind of expectation
is called attachment. When the objects of attachment are not available, the
attachment creates restlessness in the mind. This restlessness is an impurity
of the mind caused by attachment.
Later, when others are perceived either to have all their desires fulfilled,
or to possess the object to which the mind is attached, the impurity of
≠r±hyÅ (jealousy) arises, creating further restlessness. By cultivating an
attitude of love and friendliness toward those who are living comfortably
and happily, and by thinking, “Their happiness is my happiness,” the
negative sentiments caused by attachment and jealousy are eliminated, and
the mind calms down.
ParÅpakÅra chik≠r±hyÅ (malevolence) is the thought and desire to defame
and harm others by any means possible. With this attitude, the ego puts
down those who are weaker in order to build itself up. This impurity of the
mind is removed by cultivating karuρ (compassion). Compassion is a
sympathetic attitude of the mind toward those who are in pain and distress,
and also toward those who have malevolent attitudes. The attitude of com-
passion or the expression of sympathy also removes dve„ha (hatred). When
one understands, “Others want to live happily, just as I do,” then one can
feel the pain of others as his or her own pain. This fills one’s heart with
compassion.
AsâyÅ (anger) is the impurity of the mind in which negative thoughts arise
toward those who are virtuous and successful. This anger is eliminated by
feeling delight at the virtues of others. Seeing the good in others and
feeling joy in their successes and happiness removes the impurity of anger
from the mind.
Amar±ha (vengeance) is the attitude of intolerance and the desire to take
revenge. This attitude arises from perceiving, either correctly or incorrectly,
others’ actions as non-virtuous. When non-virtuous actions are perceived,
an attitude of indifference can be cultivated. Indifference is a sense of
r;m SamÅdhi PÅda Sâtra 33 87
neutrality, and not necessarily one of inaction. The mind neither accepts
nor condemns their attitude, though the action itself may be opposed. By
cultivating the attitude of neutrality, the mind is not affected by others’
non-virtuous actions, and the negative emotion of vengeance is avoided.
In this way, by cultivating the feelings of amity for the happy, compassion for
the miserable, delight for the virtuous, and neutrality for the non-virtuous,
the rajasik (restless) and tamasik (deluded) vŸittis (thought waves) in the mind
are replaced by sattvik (pure) vŸittis. A mind clouded by negative emotions is
not fit for meditation.
Through the removal of these six impurities by these four means, the
vik„hipta (restless) state of the mind is controlled, and the ekÅgra (one-pointed)
state, which is conducive to samÅdhi, can be developed.
Method of Purification of One’s Own Mind
4 Naturally Occurring 6 KÅlu„hya (impurities) 4 Parikarmas (purifications)
States of Mind Reactions based on rajas & tamas Reactions based on sattva
that remove the impurities
Sukha (comfort) RÅga (attachment) Maitr≠ (amity)
Ör±hyÅ (jealousy) Being friendly to all
Duækha (suffering) ParÅpakÅra chik≠r±hyÅ (malevolence) KaruœÅ (compassion)
Dve„ha (hatred) Expressing the spirit of compassion to
those who are suffering
Puœya (virtuousness) AsâyÅ (anger) MuditÅ (joyfulness)
Expressing joy at the virtues of others
Apuœya (non-virtuousness) Amar±ha (intolerance or revenge) Upek„hÅ (indifference)
Being indifferent to those who are non-virtuous
Instead of expressing the six impurities in the four states of mind, one should
replace them with the four purifying qualities.
SwÅm≠ RÅmÅnand was born in Prayag (Allahabad) in 1300 to a
Brahmaœa family. He was a devotee of RÅma and preached
Bhakti Yoga. He was the founder of the RÅmÅnand Vai„hœava
Sect. He opposed the Caste System and had disciples of all
castes and religions.
