In the mansion of bliss and happiness lives Krishna in Dwaraka. To experience this divine bliss and happiness, many devotees actually go to Dwaraka. Gopikas and Gopalas are such devotees. All people cannot get easy entrance into this mansion of bliss. There are four entrances to this mansion. For each of these four entrances, there is one watchman.

There are three stories to this mansion called Ananda Bhavana. These three stories are Satyam, Shivam and Sundaram. The four main entrances are being watched by four watchmen in the form of Sama (control), Vichara (enquiry), Santripti (contentment) and Vairagya (detachment). Unless we satisfy these guards, we cannot enter the mansion, or alternatively we should be closely related or connected with Krishna himself, the divine resident inside the mansion. We can enter the mansion, if we have the right to do so. If one does not belong to one or the other of these two categories, one cannot enter the mansion.

Sama is one who is guarding one of the entrances. This word means control of inner sensory organs. On many occasions, we hear the words Sama and Dama. The word Dama means control of external organs. Sama means control of inner organs. Here, we can understand the word Sama as signifying control of sensory organs. For one who can control his inner senses, the external organs do not give any trouble at all and these external organs easily come under control. For one who is not able to control the inner senses, the outer organs also cause a lot of trouble. If one gets the strong feeling that he should not see anything external to him, he will not see anything even if his eyes are open. If one is determined not to eat anything, he will not eat the food however attractive it may be. It is the inner senses that provoke the external organs. Thus controlling the inner senses is a difficult matter; but if we are able to do this, we can easily control the external organs. For one who is born as a human being, whether he works in the worldly sphere or spiritual sphere, the control of the organs is very essential. This discipline will give all of us a lot of happiness. In many instances, the government generally takes important steps. When the prices go up, it will take steps to control the prices. There is a speed limit for the buses in which we travel. The trains also travel with a restriction on their speed. Thus, even in our daily life, various kinds of disciplinary measures are necessary. In this context, if our organs too are not kept under control, we will encounter great difficulty. We have to recognise that these sadhanas, intended to keep our desires under check, are intended for our safety and are not just foolish measures. It is true that it is a difficult matter to control our sensory organs. Thus, in this process of sadhana, we should not waste our time in the wrong direction. Like the Gopis and the Gopalas, if we are able to direct our vision towards the Lord and perform all our actions with love and to the Lord, then we can achieve happiness. The path of self-control is thus not an easy one. However, if we can take the path of prema, we can acquire control and enter the mansion of God.

The second entrance is guarded by vichara or enquiry. This has been explained in the Bhagavad Gita as the capacity to differentiate good from bad, and the aspect of the Atma from anatman. Even in a small matter like eating a banana, unless we are able to discriminate between what can be eaten and what should be discarded, we cannot enjoy the fruit. The ability to separate the good from the bad is essential to man. Even if we want to cook food from rice, we must first separate out the stones from the rice. If we want to use vegetables for preparing food, we have to see that the bad portion of the vegetable is identified and discarded. In a similar manner we should first distinguish between the permanent and the transient things. When you say that ‘this is my body’ it is clear that you are different from your body. Therefore, it becomes quite clear that you are indeed Atma and not merely the body. You must distinguish truth from untruth. At any moment, the body is likely to drop down and die. To regard such a transient body as a permanent truth is not correct. The individual who recognises the identity of God and the one who is resident in the body will be able to enter the mansion of God.

As you learn to control your organs, wisdom will dawn on you; and this wisdom will enable you to understand the aspect of the Atma as distinct from anatman; and you can enter the mansion. As your discriminating power arising out of this wisdom grows and you realise the divinity of the Atma, you will automatically get self-satisfaction or contentment, and you can enter the mansion. But is man having self-satisfaction or contentment today? No, he is never satisfied. He always asks for something more.

Sankaracharya was asked, Who was a poor man and who was a rich man? He said, ‘He who is a satisfied person is a rich man, and he who has many desires is a poor man.’ To be satisfied with what you have is to seek entry to God’s mansion through the third entrance. Whether we meet with sorrow or with happiness we should be satisfied and regard it as God’s gift in our own interest and develop a spirit of satisfaction and equal-mindedness.

The fourth entrance to this mansion is guarded by Vairagya or detachment. Once a person is fully satisfied, he will naturally get Vairagya. This detachment should not be something that you get when you do not possess anything. When a person has all the comforts and all the wealth and in the full understanding of their transient nature, if he gives up these material acquisitions, then it can be termed as detachment. Physically, leaving one’s home and family and going away to a forest cannot be called Vairagya. To be able to curb your needs and limit them and to be satisfied with them is real Vairagya. Describing this aspect, Ramakrishna Paramahamsa said, ‘You may put a boat in the water, but you should not put water in your boat.’ You should live in the world but do not accumulate things for the future and get yourself worried. True Vairagya refers to doing your duty at a particular time and to think of what is relevant at that time. This was also described by the poet Vemana, by saying, ‘Talk about what is happening at this moment and do not talk about the future and hurt others.’ If we cultivate this aspect, you will develop true Vairagya. Do not make the distinction by saying that this belongs to you and that belongs to God. In reality, everything belongs to God and you should develop such a feeling. If we want to enter the mansion of Krishna and experience his divinity, you must travel along one of these paths. If you can acquire Sama or self-control, you can easily develop the aspect of enquiry or discrimination. Through this, you can develop the aspect of satisfaction and even without your knowledge or making an effort, you will get Vairagya or detachment.  (SSB 1978, pp. 64-68)