WRITTEN BY R. NANJAPPA                        

Post No. 8060

Date uploaded in London – – – 28 May 2020   

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge; this is a non- commercial blog. Thanks for your great pictures.

SRI TYAGARAJA-19,  Tradition of Devotees

Devotees are a distinct community

Every saint in the bhakti tradition is unique, but together they all constitute a distinct category, different from those great souls who pursue other paths. In the end, all genuine paths should lead to God or Liberation and in that sense are equal but they are not the same.

In India, pundits have argued endlessly on the comparative merits or ease of the various paths, especially Bhakti, Jnana and Karma, each with  its own almost endless variety. Such debate is often sickening and absurd. Real jnanis down the ages have been great devotees, as devotees have been full of Jnana. The debates are indulged in mainly by those who lack either jnana or bhakti or both. The Gita gives us detailed characteristics of stitaprajna, jnani, bhakta, yogi and we can observe that they are all the same, viewed from different angles.

Sri Tyagaraja regarded Narada as his Guru. And Narada combines both jnana and bhakti to an extraordinary measure, much as Vyasa did later. But Narada is taken as the prime exemplar of the path of devotion, especially suited for this Kali age.This was proclaimed clearly by Sri Ramakrishna in the 19th century. Coming before him, Sri Tyagaraja claimed  his lineage from Narada, and is staking his claim to be regarded primarily as belonging to the parampara of Bhakta-Bhagavatas. With characteristic humility, such devotees consider themselves  the devotee of devotees! Says Tyagaraja:

Bhadrachala Ramadasu

Ramadasa dasa Tyagarajanuta…..(brindavana lola)
Tyagaraja who is the servant of Ramadasa.

The reference is to Kancherla Gopanna, affectionately called Bhadrachala Ramadasu, for his extraordinary devotion and exploits concerning the Rama temple at Bhadrachalam, also drawing in the Muslim ruler Tani Shah. He lived (1620-1680) just a hundred years before Tyagaraja (1767-1847) and his life must have assumed legendary proportions among the devout, especially during those turbulent times. He sang his heart out in devotion, if also in distress,and in a way his kirtanas can be regarded as models for Tyagaraja, as they combine intense personal call for protection, along with recalling incidents from the life of Rama the great Avatar, besides describing his gunas, Nama, etc. Tyagaraja had great admiration and fascination for Ramadas. He sings about him in at least 3 other places.

Bhagavadagresarulagu Narada
Prahlada Parashara Ramadasulu
baguga Sri Raghuramuni padamula
bhakti jesina reeti Tyagarajuniki ipudu
Kaligi yunte gada kalgunu……….(Kaligi yunte)

How can Tyagaraja obtain bhakti  for Sri Rama like the great bhagavatas Narada, Prahlada, Parashara and Ramadasa had, unless he has great merits? ( ie unless it is ordained by his previous punya, as written in his forehead).

Here, Tyagaraja ranks Ramadas along with legendary,canonical figures like Narada, Prahlada and Parashara, who constitute the very foundation of the bhakta-bhagavata tradition!

In the Devagaandhari kriti, Ksheerasagara sayana, Sri Tyagaraja recounts how Rama saved Gajendra, Draupadi, and built the bridge to Lanka to save Sita and in that context recalls how he saved Ramadas:

Dheerudau Rama dasuni bandhamu
deerchinadi vinnanura

I have heard about how you removed the chains binding the heroic Ramadas.

Here, Tyagaraja values the heroism of Ramadas and ranks him along with Gajendra, Draupadi and even Sita! No wonder, he calls himself a servant of Ramadas! 

In the kriti “Emi dova palkuma”, Sri Tyagaraja says:

Ramadasu vale naite Sita 
Bhama mandalinchunu

Had I been a devotee like Ramadasu, perhaps Sita Devi might have recommended my case.

The idea that Sita has to recommend his case to Rama is in accord with the Sri Vaishnava tradition that the Mother has to recommend the case to the Lord. Sri Ramadasu himself sings in a kirtan: 

Sita to Recommend:

Nanu brovu mani cheppave, Sitamma talli

Nanu brovu mani cheppave

Nanu brovu mani cheppu narishiromani

Janakuni kuthura janai Janakamma

Prakkana jeruka chekkili nokkuchu

chakkaka marukeli chokki yundedi vela

Lokantharangudu Srikantha ninukooti

Ekanta muna neka chayyanuna vela

Atrija vinutudu bhadragirisudu

Nidramelkoluvela nelataro bodhinchi

Nanu brovu mani cheppave

O Mother Sita, please tell Rama to save me.

O jewel among women, Janaka’s daughter, Janaki, 

O mother, please tell Rama to save me.

Please tell his sweetly, when he is alone with you at a pleasant moment..

This shows the esteem Tyagaraja had for Ramadasu. He feels a kinship with all devotees everywhere.

Devotees are relatives

Dhara nijabhagavadagresaru levaro varellanu
vara Tyagarajuniki parama baandavulu
                                         …….Seetamma

The genuine devotees all over the world constitute the dear relatives of Tyagaraja.

Devotees delight in the company of other devotees:
Rama bhakti samrajyam
 emaanavula gabbeno manasa
Aamanavula sandarsana
matyanta brahmanandame

 Getting devotion for Rama  is like attaining the samrajyam ie the post of Chakravarti. Only the darsan of such devotees can confer delight like the bliss of Brahman.

Inta kannananda memi O Rama Rama
Santa janula kolla sammatiyunte gani

Aaduchunadamuna baduchu eduda
raveduchu manasuna goodi yundedi chalu

O Rama! If the mind can feel at peace in the company of bhagavatas who are always engaged in Harikirtan, can there be a greater bliss?

It is enough to dance forgetting the self, to sing immersed in the flow of divine music, requesting Bhagavan to appear before us!

Devotees enjoy each other’s company

In fact Bhagavan tells us in the Gita that this is how the devotees enjoy themselves when they meet:
Satatam kirtayanto mam yatantascha drudavrata:
Namasyantascha mam bhaktya nityayukta upasate
                                                    9.14

Glorifying me always and striving with firm resolve, 
bowing down to Me in devotion, always steadfast, they worship Me.

Machchitta madgatapranaa bodhayanta: parasparam
Kathayanthascha mam nityam tushyanti cha ramanti cha                                                10.9 

With their minds wholly on Me, with their senses absorbed in Me, enlightening one another, and always speaking of Me, they are satisfied and delighted.

This is what the Gopis also sing about in the Gopika Gitam: (Srimad Bhagavatam)
Tava kathamrutam taptajivanam
kavi bhiriditam kalmashapaham
sravana mangalam srimadatatam
bhuvi grunanti te bhurida jana:         10.31.9

The nectar of your story saves people from the suffering due to the three kinds of taapas. It is sung by Kavis (Jnanis). It eradicates all our papas. It is sweet to listen to and confers auspiciousness. It confers prosperity and is widespread. Those who recite the story are the most blessed people in the world.

Viewed in this background, we realise how deeply soaked Tyagaraja is in the tradition of bhakta-bhagavata! At every step his kirtanas take us back to the very fountain  and source of devotion : Bhagavatam, Gita, Ramayana!  At various places Tyagaraja remembers and honours all the ancient bhaktas and bhagavatas.

Honour to ancient devotees

Parama bhagavata mauni vara sasi
Vibhakara Sanaka Sanandana
Digeecha sura kimpurusha kanaka-
kachipusuta Narada Tumburu
Pavanasunu balachandara dhara Suka
Sarojabhava bhusuravarulu
parama pavanulu ghanulu sasvatulu
Kamalabhava sukhamu sadanubhavulu gaka

Endaro Mahanubhavulu

Andariki vandanamu

I salute all the great souls:

The great Munis who are supreme bhagavatas,

Chandra and Surya, Sanaka and Sanandana,
Dikpalakas,Devas, Kimpurushas, Prahlada, Narada, Tumburu, Anjaneya, Lord Shiva, Suka, Brahma, the great among the Brahmanas. These are all pure souls, who have no end and always enjoy divine bliss. I salute all of them, and also all the other great souls.

Tushtudai barega sadbhakta
(Manasa Sri Ramachandra)

Real bhaktas are always full of happiness.

With such a disposition, what can a real bhakta need or ask from God?

Devotee doesn’t ask for anything

Srimantulau nee sodarulu seyu reeti
Paada seva koritini
Chirakalamaina maata yokatira
Vemaru balgajalara   ……..(Sri maaninee)

I only desire to render service to you such as your blessed brothers perform. This is what I have been requesting you for a long time. Should I repeat it a thousand times?

Such devotees feel their job is over with surrender; it is for the Lord to dispense things in His own way:

Entarani tanakentaponi ni
chenta viduvajala

Whatever comes, whatever goes, I will never leave your presence. (Because that itself is the greatest treasure or fortune)

Antakari nee chenta jeri
Hanumantudai koluvaleda

Shiva who conquered Yama- did He not assume the form of Hanuman and serve you?
Seshudu Shivuniki bhushudu Lakshmana
veshiyai koluvaleda
Adisesha, who is the ornament of Shiva- did he not incarnate as Lakshmana and serve you?
Sishtudu mauni varishtudu gobba
Vasishtudu hitudu gaaleda
That great Jnani, the great Vasishta- did he not become your purohit (Acharya) to teach you the beneficial (correct ) way?
Naravara neekai suraganamulu

Vanarulai koluvaleda

Did not the Devas assume the form of monkeys in order to serve you as Rama,  the best of men?
The idea is that all these great Ones merely desired to serve Rama in different ways. How can Tyagaraja wish for anything else? Everything is left to Him.

Manasu telisi 
brochinanu marachinanu neeve Rama
                                   ……(Itara daivamu)
If you know my heart and save me, or forget me, you are my only refuge.

Nee krupa vittamanusu jaala  ….(Kori vachchiti)
I take it that your blessings are the greatest wealth.

Such devotees delight in the company and even at the mere sight of other devotees.

Bliss of Haridasas

Haridasulu vedale muchchata kani

Anadamaye dayalo

O the merciful, generous One! The sight of Haridasas
walking the streets with Tyagaraja gives such great pleasure!
Hari Govinda Narahari Rama Krishna yani
Varusaga namamu karunato jeysusu
They are singing names like “Hari, Govinda, Narahari, Rama, Krishna,” with great feeling.
Sangatiganu mrudanga ghoshamulache
Bongusu veethula kegusu merayuchu
They are taking rounds of the streets with Sankirtan, blending with the sounds of mrudanga, full of overflowing happiness and delight
Chakkani hariche jikkitimani madi
jokkuchu namame dikkani pogaduchu

They feel so completely united with Bhagavan that they have lost their head , and take Him as the sole refuge and offer praise

Dittamuga nadu kattuto nadugulu
Bettuchu talamu batti gal galla naga
Tying the uttariyam firmly at the waist, keeping steps softly one by one, marking ‘gal, gal’ sound with karatalam,
Jnamuto Rama dhyanamuto manchi
Ganamuto menu dana mosanguchu
With full awareness, complete dhyana on Rama, with sweet music , dedicating the body completely for Rama seva,
Rajarajunipai jajulu challuchu
Rajilluchu Tyagarajunito goodi
haridasululu vedale
They shower jaji flowers on Rama, the king of kings. Such a sight of the Haridasas together gives such great pleasure!

 Such is the tradition of Bhakta-Bhagavata that Sri Tyagaraja represents , upholds and celebrates! We may say he has demonstrated that the way of true devotion is still possible and practicable. Here, Tyagaraja is not only the Sadguru, but Acharya who lived  his life  in the light of what he said.  

TO BE CONTINUED ………………………..

WRITTEN BY R. NANJAPPA                        

Post No. 8053

Date uploaded in London – – – 27 May 2020   

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge; this is a non- commercial blog. Thanks for your great pictures.

SRI TYAGARAJA- 18,  Control of Mind

Sadhana involves all faculties

Sadhana in religious life involves the three faculties of man: body, speech (vak), and mind. There are many explanations, details, diverse paths but ultimately they all come to just these three. The rationale is very simple, though obscured by too much theory or philosophy: man performs karma  only through these faculties, and karmas usually result in punya or papa (religious merit or demrit); and hence these faculties should also be employed in seeking the remedy. Puja, japa and dhyana- these are done respectively by body, speech and mind.

As Sri Ramana Maharshi explained:

திடமிது பூசை  செபமுந் தியானம்
உடல்வாக்குளத்தொழில் உந்தீபற
உயர்வாகுமொன்றிலொன் றுந்தீபற

This is certain: worship, incantations and meditation are performed respectively with the body, the voice and the mind and are in this ascending order of value.
-Translation by Arthur Osborne

 All these amount to action, though most people regard only bodily action as action.(See Note below) 

Mind is the central faculty in man. Vak or speech arises first in mind, which also provides the blueprint for bodily action. Mindless action or speech is only done by an absolute idiot or mad person. Complete correspondence among thought, speech and action is the mark of virtue. The Veda declares:

Vang me manasi pratisthita

Mano me vachi pratisthitam….

Rtam vadishyami, Satyam vadishyami

May my speech be well established in my mind. May my mind be well established in my speech. I will speak the Rta (right). I will speak the truth (Satya).

Control of mind V.strengthening the mind

Control of mind is the highest discipline in all paths. All the diverse sadhanas ultimately involve control of mind, called by various names like mano nasa, mano laya, mano nigraha, etc. However, the different paths engage the mind in different ways, and do not always or invariably result in stilling the mind or controlling the thoughts. Modern psychological methods seek to ‘strengthen’ the mind, whatever it may mean. Many yogic practices also lead to strengthening the mind, resulting in development of unusual and usually undesirable and unspiritual powers, even though the classic definition by the greatest authority viz Patanjali means by yoga “chitta vritti nirodha” ie control of the modifications of the mind. Many forms of meditation too involve making the mind strong ie powerful; it may achieve temporary stillness but the mind asserts itself in the end.

As explained in the Katha Upanishad, the mind and other faculties of man are outward-oriented, ie they are naturally attuned to the external world. What happens in the case of “strengthening” the mind as prescribed by psychologists or practised  by  popular yogis is to incline the mind even more towards the external world. This surely is not the intention of real Yoga.

Only Two Ways

If we observe ourselves carefully, we will realise how fast our mind works and how thoughts succeed one  another, with lightning speed, even when our body is still. We traverse the whole universe in no time, sitting in an arm chair. On the contrary, when we circumambulate a holy place or undertake a pilgrimage on padayatra, the mind achieves stillness, even while the body is in motion!  Many thoughts are replaced by one thought, like an elephant is given a piece of wood to play with its trunk, which otherwise will not be still.

Traditionally, our religion prescribes many sadhanas for controlling the mind.  But in the modern day, only two authorities have made things clear, and simple. Sri Ramakrishna prescribed complete surrender to God as the way to kill the mind. Sri Ramana asked us to question the mind! The mind is a bundle of thoughts. If we ask to whom the thoughts occur, we will see they come to ‘us’. But who are we? This enquiry ( to be sharply distinguished from what is usually called ‘meditation’) will lead us to the source whence thoughts arise (as against the usual practice of trying to battle the thoughts to still them!) 

In both cases, the mind is the instrument of the ego, and when the ego is surrendered or its source questioned, the mind is annihilated, not just stilled. This is the essence of spiritual practice, as against ritual observances or psychological postures of the modern day.

Tyagaraja-practical teacher

Sri Tyagaraja is a practical teacher, and is not interested in developing theories.  All the mantras, tantras and other religious practices are prescribed only for controlling the mind, but what do they achieve if they fail in this?

Manasu Swadeenam

Manasu swadheenamaina aaghanuniki

mari mantra tantramu lela

Tanuvu taanu gadani yenchuvaniki

tapasu cheyanala Dasaratha bala

Anni nivanuchu yenchina vaniki

Asrama bhedamu lela

Kannu gattu mayalani yenchuvaniki

kanthala bhrama lela Dasaratha bala

Aajanmamu durvishaya rahituniki

gataa gata mika yela

Raja Rajesha Niranjana nirupama

Rajavadana Tyagaraja vinuta

For the adept (Jnani) who has controlled his mind, what is the need for mantra and tantra? ( The implication is that these are needed only for controlling the mind.)

O son of Dasaratha!

When one has realised that he is not the body ( ie given up the dehatma-buddhi), what is the necessity of undertaking Tapas?

When one realises that You are everything (in the universe ie Vasudeva sarvam iti, as the Gita says), where is the need for different ashramas (like Sanyasa, vanaprasta, etc)?

When one has understood that this world is the maya which blinds one’s (true) vision, how can he get attracted by women ( and wealth,etc)? 

When one has avoided any form of bad thoughts since birth, why should he indulge in thoughts about the past or the future?

O the king of kings! O the one without blemish! O the one without peer! O the one with the pleasant  countenance! O the one worshipped by Tyagaraja!

This is an important kriti which all earnest seekers should learn by heart, because it gives the essence of all spiritual sadhanas! It gives the secret of both what is to be achieved and how to achieve it! One has to control the mind; one has to give up the dehatma buddhi; one has to realise that God has become the whole universe; one has to realise that the world is unreal (ie impermanent); one has to avoid all bad thoughts. As we practice these, they become stabilised and become our achievements. This is the result of all mantra, tantra, tapas, ashrama regulations, etc. (If they do not lead to this, they are useless).

The repeated reference to Rama as Dasaratha bala has a tinge of sad irony. Dasaratha lost control of himself due to his infatuation for his young queen! But Rama is Niranjana ie without any blemish! (black spot) We have to worship him!

Sadly, our performing musicians do not sing this kriti often, nor do they render all the charanas!

Manasu Nilpa Shakti

Manasu nilpa sakti leka pote

madhura ghanta virula puja emi jeyunu

Ghana durmadudai ta munigite

Kaveri Mandakini yetu brochunu

Somidamma sogasu gandra gorite

Somayaji swargarhudauno

Kamakrodhudu tapam bonarchite

ghachi rakshinchuno Tyagarajanuta

If one cannot control the mind, what is the use of (performing ) puja with the ringing of bells ( and such ostentation)?

If one plunges in the water with thick ego ( or other bad qualities),how can Cauvery and Ganga save him?

If the wife of the Somayaji desires to seek pleasure with some one else, will the Somayaji become eligible for heaven?

If one full of kama and krodha performs tapas, will that tapas save him? Tell me, O Rama, worshipped by this Tyagaraja!

This is a hard-hitting kriti, exposing the hypocrisy  prevalent in  religious circles. Cultivation of moral and ethical virtues and standards (yama and niyama) is the first requisite for sincere religious practice in all true paths. Without them, mere rituals will not yield any results. Sri Ramakrishna used to say that while one goes to the Ganges for a ceremonial bath, his sins ascend the nearby tree and wait; and while he returns, they again seize him! Purity of mind, cultivation of virtues is the prime necessity. Tiruvalluvar says in the Kural:

Purat tooimai neeral amaiyum ahat tooimai

Vaaimaiyal kaanap padum.

புறந்தூய்மை  நீரால் அமையும் அகந்தூய்மை

வாய்மையால் காணப் படும். 298

External cleanliness is obtained by a bath with water; but inner purity is seen by correspondence between one’s word and  action.

Giving up kama and krodha is pre-requisite for even taking up tapas. Kama esha: krodha esha:, declares the Gita. The life of Visvamitra fully illustrates the fall due to kama and krodha.

Manasu Vishayam

How to control the mind? Only by resorting to the Lord’s feet.

Manasu vishaya natavitula kosagite

Ma Ramuni krupa galguno manasa

Tanatalu pokarintiki teesi petti

Taa gukkalu tolu reeti gado

Tavitiki rangada boyi kooti

tapila kothi kompoyinadu gado

chevitiki upadechinchinatu gado

Sri Tyagarajanutuni dalanchaka

O my mind! Tell me, if one does not meditate on the Murti worshipped by Tyagaraja, but hands over his mind to the evil forces represented by the five senses, can he obtain that Rama’s grace?

Is it not like removing the door of one’s house and handing it over to 

somebody else, and then trying to chase away the dogs (that try to enter his house)?

Is it not like the case of a woman who resorts to immoral conduct for the sake of powdered rice husk, whose rice-pot is carried away by the monkey?

Is it not like blowing the conch shell in the ears of a deaf fellow?

So control of mind is the requisite for all spiritual endeavours, and is also the result of all such endeavours!

Gitartham

It is the controlled mind which can perceive the spiritual truths!

Gitarthamu sangitanandamu 

Nee tavuna judara o manasa

Sitapati charanabjamu lidukonna

Vatatmajuniki baaga telusura

Harihara bhaskara kaaladi karmamu

lanu matamula marmamula neringina

harivara roopudu hari haya vinutudu

vara Tyagaraja varadudu sugira

O mind! Realise the meaning of  Bhagavad Gita and the bliss of sangita in your own place! (In the mind itself!)

Hanuman, who always bears the feet of Sitapati in his heart knows this fact well.

The great leader of the monkeys knows well the secret of the five forms of authority viz Vishnu, Shiva, Surya, Time ( kala) and karma, and also the secrets of the religions. He is venerated by Indra and is always immersed in bliss.

Here, Tyagaraja enumerates the greatness of Hanuman, but even he is always having Rama’s lotus feet in his heart. So he has realised the meaning of Gita and Sangitananda in his own heart. Thinking of the Lord is the way to purify the mind, and all religious truths will be revealed to one of such pure mind/heart.

Purity of mind is obtained by worshipping the Lord, with true devotion.He gives it as a blessing.

Neeke dayarake

Neeke dayaraka ne jeyu panulella

neraveruna Rama

Ekopinchaka nenu neevanu jnani

kelaagu sukha michune O Raghava

Manasu nilvanivaaru mayajalamu jesi

mari mukti konanau ne

Rama! If you do not show mercy to this Tyagaraja, will the actions undertaken by me bear fruit?

Without having ananya bhakti for you, if a jnani thinks , ” I am different, You are different”, how can he attain sukham, O Raghava?

Can one unable to control the mind ( fix it in one place) attain Liberation through some magic ( maya jaalam)?

Control of mind gives one calmness and this in turn leads to saukyam, ie real welfare. No amount of learning is of use unless such shanti of mind is attained through its control.

Shantamu leka, saukyamu ledu

Taantunikaina Vedantunikaina

Shantamu leka saukhyamu ledu.

Whether one has subjected the indriyas, or mastered Vedanta, one cannot get sukham without getting a peaceful mind.

Daara sutulu dhana dhanyamu lundina

Saareku japatapa sampada galgina

Yagadi karmamu lanniyu jesina

baguga sakala hrda bhavamu delisina

Agama sastramu lanniyu jadivina

bhagavatulanuchu baguga beraina…

Shantamu leka saukhyamu ledu.

Even if one has wealth in the form of wife and children,

even if one has the fortune to be always engaged in japa, tapas, etc,

even if one performs yajnas and and all such rituals,

even if one can read the minds of all others,

even if one has fully learned all the Veda sastras,

even if one has earned a name as a Bhagavata,

if one does not have that quiet mind called upasantam, one cannot attain real welfare (happiness)

What happens when one is able to control the mind?

Maanasa vanachara vara sancharamu nilipi
Murti baguga podaganeva
rendaro mahanubhavulu ……….Endaro mahanubhavulu

Those who can stop the antics of the monkey that is mind, and can perceive the form of the Lord-  they are the great souls.

Saraguna padamulaku swanatamanu
sarojamunu samarpanamu seyuva
rendaro mahanubhavulu

Those who can  unreservedly offer the lotus of their heart at your Feet- they are the great souls. 

Purity of mind-heart is the highest virtue that Tyagaraja insists upon in the devotee. If he mentions any virtue of his own, even by inadvertence, it is that he is of a pure heart/mind as in vimala hrudaya Tayagaraja palam in Nadatanum,  sumati Tyagaraja in Nidhichala, etc. He has numerous references to this one virtue in his kritis; I have just indicated a few according to my limited capacity. But we learn one sure thing: Control of mind is both sadhana and the result of all sadhanas, made possible only by  Divine Grace.

Note:
Manu is our authority on this matter. He says:

Adattanam upadaanam himsa chaivavidhanata:
Paradaropaseva cha shariramtrividam smrutam.
                                         Manu.XII.7
Appropriating wealth without offering, slaughter without sanction, adultery- these are bodily sins.
Paarushyamanrutam chaiva paishunyam chapi sarvasa:
Asambaddha pralapascha vangmayam syachchaturvidam.                      Manu.XII.6
Harsh speech, telling a lie, backbiting, and idle and irrelevant talk- these are the four types of vocal sins.
Paradravyeshvabhidhyanam manasanishtachintanam
Vitathaabhiniveshascha trividam karma maanasam.
                                              Manu.XII.5
Thoughts about appropriating another’s property, thought of injuring another, identification of self with the body- adopting the false ‘dehatmabuddhi’- these are  the three types of mental sins.
As if to address these exactly, the Gita prescribes:

Devadvijaguruprajna pujanam
Shaucham arjavam
Brahmacharyam ahimsa cha
Shariram tapa uchyate.                    XVII.14

Worship of Gods, Brahmanas, the preceptor and jnanis; purity observed in respect of person, conduct and wealth; straightforwardness, continence and harmlessness- these are called the penance of the body.

Anudvegakaram vakyam
Satyam priya hitam cha yat
Swadhyayabhyasanam chaiva
Vangmayam tapa uchyate                XVII.15

Speech which causes no offence, is truthful and pleasant; wholesome study and contemplation  of Veda, japa of the Divine names- these are called the penance of speech.
Mana: prasada: saumyatvam
Maunam atmavinigraha:
Bhava samshuddhi: ityetat
Tapo manasamuchyate.                  XVII.16

Cheerfulness of mind, gentleness, habit of constant meditation on God, control of mind and purity of heart- these are called penances of the mind.

Please see the excellent book ‘The Secrets of Gita’ by Sri Jayadayal Goyandka (Gita Press, Gorakhpur) for details.

To be continued……

tag – Sri Tyagaraja- 18