When the Mind Turns Dark Around Amavasya and Purnima — an Afflicted Chandra, and More Japa

Addressed to anyone in whom the thought of ending their life keeps returning

Anyone in whom the thought keeps returning that it would be better to end their life because it is going to waste. The speaker asks them to look at whatever it is that has driven them to it and ask whether that thing actually holds any meaning for them at present — and if it does, how much.

The talk is addressed to a listener in whom a particular thought keeps arriving again and again: that it would be better to end one's own life, because that life is going to waste. The speaker asks such a person to look at the thing itself. Whatever the cause, whatever the matter that has troubled you and by which you are urging yourself towards this, or towards which the mind keeps going and reaching that state of wandering — does that matter, at the present time, hold any meaning for you at all? And if it does hold some, then how much? He extends the same question past suicide to depression in general: if you are being heavily gripped mentally, then know what the largest causes of it can be.

Whether it is Purnima or Amavasya, near or just past, or the time of a grahan

The calendar. Is this the time of Purnima, or is Purnima near, or has it just passed? Is it the time of Amavasya, or has an Amavasya just gone by? Is a grahan due — a Surya grahan or, especially, a Chandra grahan?

Before anything else, the speaker says, if you are in this state, look at where you stand in the month. Is this the time of Poornima? Is Purnima nearby, or has it just passed? Is this the time of Amavasya? Has an Amavasya just gone by? Is this the time of a grahan — is a Surya grahan or a Chandra grahan about to fall, a Chandra grahan especially?

A good astrologer, and a janma kundali, when the state keeps recurring around those days

Show your janma kundali to a good astrologer. If the state recurs around that kaal — if you weep a great deal, feel entirely alone, and want only to be left by yourself — what you will generally be told is that Chandra is afflicted in the chart.

If it is around this time, around this kaal, that such a state comes over you again and again — if you weep a great deal, if you feel yourself entirely alone, if it seems to you that you should stay alone — then show your janma kundali to a good astrologer. Generally, the speaker says, one thing is certain to be heard back: that Chandra is afflicted in the chart.

An afflicted Chandra swings the state at every Amavasya, Purnima and grahan, and decision fails

Whenever Chandra is afflicted — whether in gochar or in the lagna kundali — the state will swing up and down at every Amavasya, Purnima and grahan kaal, and depression will come. In that state a person becomes altogether weak at deciding: put two decisions before them and they cannot take one, because the mind at that time is badly shaken.

Whenever Chandra becomes afflicted — whether that is in gochar or in your lagna kundali — then at every time of Amavasya, Purnima and grahan kaal your state will swing up and down. You will become gripped by depression. In such a state, the speaker says, you become altogether weak in taking decisions. If two decisions are placed in front of you, you will not be able to take one, because the mind at that time remains considerably shaken.

Why should the moon affect a person at all?

Because the same force in Chandra that brings the tide into the sea around Purnima and Amavasya brings those same surging swells inside you during that kaal — and if Chandra is afflicted, it will then begin to give you depression.

The waves of the ocean, the speaker says: the strength that is in Chandra, by which it brings the tide into the sea around Purnima and Amavasya — in just that way, the surging swells of that same tide come inside you too during this kaal. And if Chandra should be afflicted, then it will begin to give you depression.

Chandra rules the mind and mantra alike, which is why japa is the remedy given

Japa. In the same way that Chandra is the karaka of the mind, Chandra is also the karaka of mantra. So if we do more and more japa of a mantra, Chandra receives strength from it; and if Chandra receives strength, your mind receives strength too. Mananat iti mantrah — mantra and mind became each other's complements.

Asked what should be done to come out of this state, and what the remedy can be, the speaker answers from the karakatva. In the manner that Chandra is the karaka of the mind, in that same manner Chandra is also the karaka of mantra. So if we perform Mantra Japa in greater and greater quantity, Chandra receives strength from it. And if Chandra receives strength, then your mind too receives strength. Mananat iti mantrah. In this way mantra and mind have become complements of one another.

Only recitation with the mind applied gives the mantra strength, and the mind steadies with it

Because only if it is done with the mind applied will that mantra receive strength — and when the mantra receives strength, your mind will itself develop considerably. That is the whole meaning of the phrase, whether it is said of study, of japa, or of puja.

It is said, the speaker notes: study with the mind applied, do japa with the mind applied, do puja with the mind applied. So why is it said to do it with the mind applied? The meaning of doing it with the mind applied is just this — that only if you do it with the mind applied will that mantra receive strength; and when the mantra receives strength, then the mind that is yours will also develop a great deal.

What is the chain between japa and one-pointedness?

For becoming ekagrachitta the training of the mind is essential; the mind will only be trained when your Chandra becomes concentrated somewhere; and Chandra will only reach that one-pointed state when you perform japa of a mantra in quantity, and correctly.

This, the speaker says, is why it is stated that for becoming ekagrachitta the sadhana of our mind is very necessary. And the mind will only be trained when your Chandra somewhere becomes concentrated. And Chandra will only attain the state of one-pointedness when you perform japa of a mantra in greater and greater quantity, in the correct manner.

No new mantra is needed — whatever you already recite in quantity, recite more of

No. Whatever mantra you have been reciting in quantity before today — whether you do a Chalisa path, or some stuti, stotra and the like — do more of that same path and japa while in this state, and especially at Amavasya, Purnima and grahan kaal.

Nothing new is prescribed. Take any mantra that you have been performing japa of in quantity before today — whether you do some Chalisa path, or some stuti, stotra and so on — and it is of those same that you should do the path and japa in greater quantity while in this state. And especially so at Amavasya, at Purnima, and in grahan kaal.

Why is a monthly observance prescribed on Purnima and Amavasya?

Because grahan dosha and pitru dosha are present in most people's charts, and when they are, trouble will come to a person precisely at that time. That is why one may do a large anushthan at other times or not, but on the monthly Purnima and Amavasya that fall to you, a special anushthan and path should be done.

It is said that at any other time you may perform some large anushthan or you may not — but when the monthly Purnima falls, when your Amavasya falls, at that time you should do a special anushthan, path and so on. The reason behind it, the speaker explains, is this: in the charts of most people there is grahan dosha, and there is Pitru Dosha. And when this is so, trouble will certainly come to the person at that time. That is why it has been said that at this time you should do more and more mantra japa and path, and make a habit of it. And if there is some tirtha kshetra near you, then go there; if there is some old temple, then go there on that day and register your presence. Take refuge there.

A standing rule: the Kali temple, or your own ishta, every Amavasya and Purnima

Make it a rule that every Amavasya you will go to the temple of Bhagavati Kali — or to the temple of whoever your ishta aradhya is — and go to it on Amavasya and Purnima. From that, the speaker says, you will receive considerable strength.

Make one rule for yourself, the speaker says: that on every Amavasya we will go to the temple of Bhagavati Kali — or whoever your Ishta Devata and aradhya are, that you will go to their temple on Amavasya and on Purnima. From this you will receive a great deal of strength.

Mother, maternal uncle and mother's sister honoured, and their blessing sought

Your mother, your maternal uncle and your mother's sister — do them particular honour, give them respect, and obtain their blessing. From this too, the speaker says, your mantra and your mind will attain considerable strength, alongside the pujan and path.

Along with this, do particular honour to your mother, your mama and your mausi; give them respect; obtain blessing from them. From this too, the mantra that is yours and the mind that is yours will attain a great deal of strength — and along with it the pujan and path are there anyway.

Good company kept and demoralising company left, since they weigh most at Amavasya and Purnima

Keep the company of good people and leave those who demoralise you. Such people will do it at other times as well, but at Amavasya and Purnima, where you are demoralised, you will begin to break further — so make distance from them. Take your own decisions, be hard, be firm with yourself.

Along with this, keep the company of good people. Those people who demoralise you — leave them. Such people will do it at the remaining times as well, but at the time of Amavasya and Purnima, where you were demoralised, you will begin to break further. That is why make distance from such people. Take your own decision yourself. Be hard. Be firm for your own sake. If you walk with firmness, the speaker says, you will certainly come out of all these things.

Closing on the cause destroyed at its root, rather than sitting inside the state

With the hope that, having understood these subjects, you will take the right decision and go forward — that you will not be made unhappy by arriving at a state of depression, but will instead find out its cause and destroy that cause from the root itself, and advance well.

The speaker closes with the hope that, having understood these subjects, you will take the correct decision and walk on ahead. That you will never be made unhappy by attaining a state of depression, but will rather find out its cause and destroy that cause from its very root, and will advance in a good way.