The Meaning of Silence (Maun)
The meaning of the word 'maun' or silence is control over the senses, mind, and intellect. In essence, it is the continuous practice of restraining the mind.
"Maunamātmavinigrahaḥ" - In the Gita, silence is described as self-control. This means that you should not remain under the control of your mind; rather, your mind should remain under your control. This alone is true silence.
To clarify further, silence means that your mind should not be attached to anything except Radha-Krishna and Their names, forms, pastimes, qualities, abode, and saints.
Do not misinterpret silence to mean that there should be no attachment at all - neither to the world nor to God.
The nature of the mind is: "na hi kaścit kṣaṇamapi jātu tiṣṭhatyakarmakṛt." The mind is constantly engaged in some activity. Therefore, if it is not focused on God, it will inevitably dwell on worldly matters, even if you are unable to recognise or understand it. The mind cannot remain suspended. It will always be engaged in one of these two directions.
The real benefit comes from the silence of the 'mind.' However, there are also special benefits to external silence, or silence of speech:
- Protection of the mind from turning toward the world
The mind will be restrained from dwelling on worldly matters. How?
You have a habit of talking constantly. And what do you usually talk about? You speak about the things in which you are interested.
And what are you interested in?
i) Attachment (talking about relatives and close companions, such as wife, husband, father, son, or friends), or
ii) Hatred (talking about someone you consider an enemy, because that person creates agitation in your mind).
You cannot talk about anything else, because you will not speak about anything in which you lack interest.
External silence helps you avoid speaking about friends and enemies, because whenever you speak, the following process takes place:
i) First, contemplation arises in the mind. For example, you begin thinking about Ramesh.
ii) Then planning follows. You think, "This person has come from Jabalpur, where my dear Ramesh lives. I should ask about Ramesh." You formulate this intention internally.
iii) After that, words are formed. You say, "Ramesh was ill. How is he now?"
This shows that your mind was already engaged before you spoke. In other words, you cannot speak about anything without first engaging the mind. Your mind and intellect become occupied with insignificant worldly matters even before the words are spoken. And it is this very mind that must be focused on God. Thus, by speaking unnecessarily, you incur a loss. Therefore, by remaining externally silent, you protect not only the senses but also the mind. This is the greatest benefit, because devotion must be practised with the mind.
- Influence on others
Your words also affect the person to whom you speak. If you discuss worldly matters, then a person who was previously not thinking about the world and was absorbed in thoughts of God may turn his mind toward worldly concerns due to attachment, habit, or social etiquette. He will also begin speaking about worldly topics. When you hear him, your own mind will again start contemplating such matters. In this way, you not only disturb yourself but also cause harm to him. - False statements arising from unnecessary speech
When you speak unnecessarily, some wrong words will inevitably slip from your mouth. These words can hurt the listener. Suppose someone speaks harshly in anger. Even if that person later regrets it, the listener may feel hurt for twenty-four hours because of those words. Since people tend to dwell on hurt feelings, the listener keeps thinking about what was said. If anger intensifies on either side, it can even result in severe consequences, such as murder. - Spreading of talk
Spreading each other's words can also give rise to enmity and quarrels.
Therefore, in practical life, you should observe the following:
- Real Silence
Real silence occurs when the senses detach from the world and attach to Radha-Krishna. This alone is true silence. It does not happen suddenly. The Gita states: "abhyāsena tu kaunteya vairāgyena ca gṛhyate."
This state is attained through practice and detachment. Practice means repeatedly attaching the mind to God. Detachment means withdrawing the mind from the world. Thus, withdraw from the world and attach yourself to God. This process of detachment and attachment must be repeated continuously. For this purpose, Shri Maharaj Ji has prescribed the following sadhana: sing kirtans on God's names, forms, pastimes, qualities, and abode while lovingly meditating on His divine form. - Speak as little as possible about worldly matters - Speak only about work-related matters, and even then, express them in a single sentence. Perform worldly duties in a neutral spirit, regarding them merely as responsibilities. You must protect your mind and engage it in worldly matters as little as possible, because sadhana is performed primarily with the mind.
- Do not consider anyone your confidant -
All enmity and quarrels arise because you treat someone as your confidant. In reality, no one should be regarded as an absolute confidant. Do not treat anyone as such -not even your spouse, children, or parents. If you share a confidential matter with someone, understand that it may eventually spread and become public knowledge. - Be cautious in the Dhaam -
If someone speaks about worldly matters in the Dham, you should say, "You have come to the Dham. Why are you discussing useless worldly matters here? At least here, we speak about God." However, you may hesitate to say this because of your own weakness. The speaker and the listener are equally foolish in such a situation, because both suffer harm. Therefore, do not listen to such talk. - Establish rules even at home -
If you visit a devotee's home or if someone visits yours, clearly and seriously state: "I have made a rule that any devotee who comes to my home should discuss only God and Guru." Once this rule is known, they will either discuss God exclusively or refrain from coming altogether. Even if they complain once, let them. They will not return merely to discuss worldly matters. If something essential must be discussed, conclude it in a single sentence. Therefore, remain cautious not only in the Dham but also at home. - Guide your family members -
Instruct your family members at home to speak as little as possible. This alone will eliminate at least fifty per cent of disturbances and all quarrels.
By remaining silent, all these troubles and disturbances will come to an end. What then remains is the essential task of controlling the mind - that is, fixing it steadily on God and Guru.
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