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By
SRI SWAMI SIVANANDA
A DIVINE LIFE SOCIETY PUBLICATION
Twelfth Edition: 1994
World Wide Web (WWW) Edition : 1998
Website: http://www.divinelifesociety.org/
This WWW reprint is for free distribution
© The Divine Life Trust Society
ISBN 81-7052-006-1
Published By
THE DIVINE LIFE SOCIETY
P.O. Shivanandanagar—249 192
Distt. Tehri-Garhwal, Uttaranchal,
Himalayas, India.
CONTENTS
OM
1st July 1946
Beloved Dheerender!
Fear not. The mind is no doubt extremely turbulent. Through repeated
attempts you can perfectly subdue it.
You are the master of the mind. By Abhyasa and Vairagya assert your
mastery. Feel the power, bliss and splendour that result from perfect
self-conquest.
Curb the mind ruthlessly. Annihilate desire. When desire dies mind
is your slave. Become desireless and be victorious.
May you rest in your pristine freedom!
Sivananda
O Thou Invisible One! O Adorable One! O Supreme! Thou permeatest and
penetratest this vast universe from the unlimited space down to the tiny
blade of grass at my feet. Thou art the basis for all these names and
forms. Thou art the apple of my eye, the Prema of my heart, the very Life
of my life, the very Soul of my soul, the illuminator of my intellect
and senses, the sweet Anahata music of my heart, and the substance of
my physical, mental and causal frames.
I recognise Thee alone as the mighty Ruler of this universe and the Inner
Controller (Antaryamin) of my three bodies. I prostrate again and again
before Thee, my Lord! Thou art my sole refuge! I trust Thee alone, O ocean
of mercy and love! Elevate, enlighten, guide and protect me. Remove obstacles
from my spiritual path. Lift the veil of ignorance, O Thou Jagadguru!
I cannot bear any longer even for a second, the miseries of this body,
this life and this Samsara. Give Darsana quickly. O Prabho! I am pining.
I am melting. Listen, listen to my fervent, Antarika prayer. Do not be
cruel, my Lord. Thou art Dinabandhu. Thou art Adhama-Uddharaka. Thou art
Patita Pavana (Purifier of the fallen).
Om Santih Santih Santih
To everyone striving for success in life, the invariable stumbling block
proves to be the turbulent vagaries of the mind. An undisciplined mind
makes a man slave and wrecks his life. Controlling and subduing it is
the most vexing of problems to the earnest seeker of happiness. The vital
importance of the subject, therefore, prompted H.H. Sri Swami Sivanandaji
Maharaj to write this comprehensive work "MIND-ITS MYSTERIES AND
CONTROL." It is meant to serve as a valuable guide to all aspirants
and it is also of immense help to anyone in any walk of life. Being the
outcome of personal experience of the revered author and written with
a practical end in view, "MIND-ITS MYSTERIES AND CONTROL" is
a treasure worthy to be possessed and studied constantly.
-THE DIVINE LIFE SOCIETY
Happiness has for ever been the prime aim of every human being. All activities
of man are directed towards acquiring the maximum happiness in life. But,
through the wrong deluded notion that objects will give happiness, man
searches for it outside. The result is that in spite of all his lifelong
efforts, he gets disappointment only. Vexation and misery alone are to
be seen everywhere. The real lasting happiness lies within man. Such happiness
or Ananda is the Inner Self, the Antaratman. The very nature of Atman
is pure Joy. This is never perceived because the mind is completely externalised.
As long as the mind is restlessly wandering about amidst objects, ever
fluctuating, excited, agitated and uncontrolled, this true joy cannot
be realised and enjoyed. To control the restless mind and perfectly still
all thoughts and cravings is the greatest problem of man. If he has subjugated
the mind, he is the Emperor of emperors.
For gaining mastery over the mind, you have to know what it is, how it
works, how it deceives you at every turn and by what methods it can be
subdued. In this book, the subject has been dealt with; and the nature
of the mind, the various forms that it assumes, the secret of its inner
workings and the way to control it are fully and clearly explained. The
previous editions were eagerly read and appreciated by thousands of aspirants
who wrote to say how immensely they were helped by the instructions. The
lessons and instructions are eminently practical and many helpful ideas
and suggestions got during my meditations have been recorded and put down
here. Very useful hints on concentration and meditation will be found
in the book which, if faithfully followed, will bring success in a short
time without fail.
I pray to every aspirant to study constantly the valuable instructions
with care and follow the practical hints given in his Sadhana and daily
life. It will doubtless enable you to gain control over your passions
and cravings and to get established in Yoga. The Bhakta, the student of
Vedanta, the Raja Yogin, the Karma Yogin-all will find this book an indispensable
guide. The later stages of Yoga Sadhana are common in all the four paths
and Dharana and Dhyana are quite impossible without first subduing the
mind. All Sadhanas are, therefore, aimed at obtaining mastery over the
mind. Hence it is that I have tried to present the ways and means of achieving
this through simple, yet well-tried and effective methods. My efforts
would be amply fulfilled if even a single earnest aspirant is helped on
the spiritual path and attains the Goal.
May the Lord, the Antaryamin, the Supreme Indweller inspire all to attempt
mind-control and Yoga! May He bestow success on the sincere aspirants
that struggle to master the unruly mind! May you reach the Goal of Life,
Immortality, Supreme Knowledge and Bliss!
Sivananda
Chapter 1
"He who knows the receptacle (Ayatana) verily becomes the receptacle
of his people. Mind is verily the receptacle (of all our knowledge)."
(Chhandogya Upanishad, V-i-5)
That which separates you from God is mind. The wall that stands between
you and God is mind. Pull the wall down through Om-Chintana or devotion
and you will come face to face with God.
The Mind-a Mystery
The vast majority of men know not the existence of the mind and its operations.
Even the so-called educated persons know very little of the mind subjectively
or of its nature and operations. They have only heard of a mind.
Western psychologists know something.
Western doctors know only a fragment of mind. The afferent nerves bring
the sensations from the periphery or extremities of the spinal cord. The
sensations then pass to the medulla oblongata at the back of the
head, where the fibres decussate. From there, they pass on to the superior
frontal gyrus or superior frontal convolution of the brain in the forehead,
the supposed seat of the intellect or mind. The mind feels the sensations
and sends motor impulses through the afferent nerves to the extremities-hands,
legs, etc. It is a brain-function only for them. Mind, according to them,
is only an excretion of the brain, like bile from liver. The doctors are
still groping in utter darkness. Their minds need drastic flushing for
the entry of Hindu philosophical ideas.
It is only the Yogins and those who practise meditation and introspection
that know the existence of the mind, its nature, ways and subtle workings.
They know also the various methods of subduing the mind.
Mind is one of the Ashta-Prakritis. "Earth, water, fire, air, ether,
mind, reason and egoism-these constitute the eightfold division of My
Nature" (Gita, VII-4).
Mind is nothing but Atma-Sakti. It is brain that wants rest (sleep),
but not the mind. A Yogi who has controlled the mind never sleeps. He
gets pure rest from meditation itself.
How The Mind Originated
Mind is Atma-Sakti. It is through mind that Brahman manifests Himself
as the differentiated universe with heterogeneous objects. Brahma thought,
"There, indeed, are the worlds; I shall create the protectors of
the worlds." He gathered the Purusha (Hiranyagarbha) from out of
the waters only and fashioned him. He heated him by the heat of meditation.
When he was thus heated, his heart burst out. From the heart, the mind
came; from the mind the moon, the presiding deity of the mind. (Heart
is the seat of the mind; so, the mind came out when the heart burst out.
In Samadhi, the mind goes to its original seat, i.e., heart. In sleep
also, it rests in the heart with a veil of ignorance between it and Brahman)
(Aitareya Upanishad, 1-3-4).
Cosmic Mind And Individual Mind
Hiranyagarbha, otherwise known as Karya Brahman and Sambhuti, is cosmic
mind. He is the sum total (Samashti) of all the minds. The individual
mind is connected with the cosmic mind. Cosmic mind, Hiranyagarbha, superconscious
mind, infinite mind, universal mind are synonymous terms. Different authors
have used different terms. Do not be puzzled. Do not be confused. It is
Sabda-bheda only.
Hiranyagarbha is cosmic Prana also. He is the Sutratman (thread-like
Self). He represents the electric, cosmic, power-house. The different
Jivas represent the different, small bulbs. Electricity from the power-house
flows through the insulated copper wires into the bulbs. Similarly, the
power from Hiranyagarbha flows into the Jivas.
The mind, being very subtle, is in close apposition or contact with other
minds, though the human skull intervenes between them. As mind evolves,
you come into conscious relation with the mental currents, with the minds
of others- near and distant, living and dead. The individual mind of A,
although separated from the mind-substance used by other individuals,
B, C, D, E, X, Y, etc., by a thin wall of very finest kind of matter,
is really in touch with the other apparently separated minds and with
the universal mind of which it forms a part.
If A is a friend of B, A's mind is connected with B's mind. The minds
of friends, relatives, brothers of A are attached to A's mind. Several
minds are similarly linked to B's mind also. The minds of those who are
attached to A's mind are, therefore, connected, in turn, with the minds
of those who are hanging on B's mind. In this manner, one mind is in touch
with all minds in the whole world. This is the Vibhu theory of mind of
Raja Yoga.
Mind In Sankhya Philosophy
In Sankhya philosophy, Mahat is the term used to denote "cosmic
mind" or "universal mind." It is the first principle that
is derived from Avyakta. It is the first principle that is manifested
out of the unmanifested Avyakta. The wheel of the bullock-cart rests on
the spokes. The spokes rest on the nave. Even so, the mind rests on Prakriti
and Prakriti rests on Brahman.
From Mahat comes Ahankara. From Sattvic Ahankara comes mind; from Rajasic
Ahankara comes Prana; from Tamasic Ahankara, Tanmatras; from Tanmatras,
gross elements; from gross elements, the gross universe. Mind is no other
than Ahankara, the idea of 'I'. It is, indeed, difficult to eschew this
idea of 'I'. Mind always attaches itself to something objective (Sthula).
It cannot stand by itself. It is only this mind that asserts itself as
'I' in this body.
The idea of 'I' is the seed of the tree of mind. The sprout which first
springs up from this seed of Ahankara is Buddhi. From this sprout, the
ramifying branches called Sankalpas have their origin.
Linga Sarira And Antavaha Sarira
Mind is the most important Tattva of Linga Sarira. Linga Sarira is the
astral body or Sukshma Sarira that is linked to the physical body through
physical Prana. It separates itself at death from the physical body and
travels to Svarga or heaven. It is this body that does Avagamana (coming
and going). This body melts in Videha Mukti (disembodied salvation).
There is a difference between Linga Sarira and Antarvaha Sarira. Linga
Sarira is astral body with seventeen Tattvas, viz., five Karma-Indriyas,
five Jnana-Indriyas, five Pranas, Mind and Buddhi. Antarvaha Sarira is
very pure. It is full of Sattva. It is free from Rajas and Tamas. It is
with this body that a Yogi passes from one body to another (Parakaya-Pravesa).
Lila, through the grace of Sarasvati, came out of the physical body and
travelled to higher worlds with this Antarvaha Sarira. You will find this
in the Yogavasishtha. Sri Sankaracharya, Raja Vikramaditya, Hastamalaka
and Tirumular had Antarvaha Sarira. With the help of this special kind
of pure body, they passed into the bodies of other persons. A Yogi with
Antarvaha Sarira has Sat-Sankalpa or Suddha Sankalpa.
Mind Is Subtle Matter
Mind is not a gross thing, visible and tangible. Its existence is nowhere
seen. Its magnitude cannot be measured. It does not require a space in
which to exist.
Mind and matter are two aspects as subject and object of one and the
same all-full Brahman, who is neither and yet includes both. Mind precedes
matter. This is Vedantic theory. Matter precedes mind. This is scientific
theory.
Mind can be said to be immaterial only in the sense that it has not the
characteristics of ponderable matter. It is not, however, immaterial in
the sense that Brahman (Pure Spirit) as such is. Mind is the subtle form
of matter and hence the prompter of the body. Mind is made up of subtle,
Sattvic, Apanchikrita (non-quintuplicated) Tanmatric matter. Mind is all
electricity. According to the Chhandogya Upanishad, mind is formed out
of the subtlest portion of food.
Mind is material. Mind is subtle matter. This discrimination is made
on the principle that the soul is the only source of intelligence; it
is self-evident; it shines by its own light. But the organs (mind and
senses) derive their principle of activity and life from the soul. By
themselves, they are lifeless. Hence the soul is always a subject and
never an object. Manas can be an object of the soul. And it is a cardinal
principle of Vedanta that that which is an object for a subject is non-intelligent
(Jada). Even the principle of self-consciousness (Aham Pratyak-Vishayatva)
or Ahankara is non-intelligent; it does not exist by its own light. It
is the object of apperception to the soul.
The Mental Body
Just as the physical body is composed of solid, liquid and gaseous matter,
so also the mind is made up of subtle matter of various grades of density
with different rates of vibration. A Raja Yogi penetrates through different
layers of mind by intense Sadhana.
The mental body varies much in different people. It is composed of coarse
or finer matter, according to the needs of the more or less unfolded consciousness
connected with it. In the educated, it is active and well-defined; in
the undeveloped, it is cloudy and ill-defined.
There are several zones or slices in the mental body just as there are
various compartments in the brain for particular types of thought. During
intense anger, the whole mind is suffused with the black hue of malice
and ill-will, which expresses itself in coils of thunderous blackness,
from which fiery arrows of anger dart forth, seeking to injure the one
for which the anger is felt.
Types Of Mind
Every man has a mental world of his own. Every man entirely differs from
another man in mode of thinking, temperament, taste, mentality, physical
characteristics, etc. Physically also a man differs from another man,
although there might be slight resemblance. Observe carefully the nose,
the ears, the lips, the eyes, the eyebrows, the arrangement of teeth,
the shoulders, hands, fingers, toes, look, voice, gait, way of talking,
etc., of different men. You will find vast differences between any two
persons. Even the lines of the palm will differ. No two leaves are alike.
Variety is the beauty of creation.
There are various types of mind. The Bengali type of mind is emotional
and fit for devotion and art. The Madrasi type of mind is intellectual
and clever in Mathematics. The Punjabi type of mind and Maharashtra type
of mind are chivalrous. Bengal has produced emotional saints, Lord Gouranga
or Chaitanya Mahaprabhu, Sri Ramakrishna Paramahamsa Deva, etc. Madras
has produced intellectual philosophers like Sri Sankara and Sri Ramanuja.
Punjab has produced Guru Nanak, Guru Govind Singh, etc. The Sadhana and
path of Yoga vary according to the type of mind, temperament and capacity.
Tastes also differ. The sight of a fish brings excessive joy to a Bengali.
The sight of tamarind and chillies excites the glosso-pharyngeal nerve
of a Madrasi. The sight of a Palmyra fruit excites the Jaffna Tamil of
Ceylon and brings excessive joy. The sight of meat brings a peculiar joy
to a meat-eater. Is this not a mystery that an object lies outside and
saliva appears in the tongue at the sight of it? Because you have this
experience daily in everyday life, you do not attach much importance to
it. Mind is very mysterious. So is Maya, too.
Even an infinitely superior mind is yet a mind and of the same mould
as any man's.
Size Of The Mental Body
Mind is atomic (Anu) according to the Nyaya School; is all-pervading
(Vibhu) according to the Raja Yoga School of Maharshi Patanjali; is of
middling size (same size as that of the body) according to the Vedantic
School.
Mental Aura
Mind has got aura (mental aura or psychic aura). Aura is Tejas, brilliance
or halo that emanates from the mind. The aura of those who have developed
their minds is extremely effulgent. It can travel long distances and affect
in a beneficial manner a large number of persons who come under its influence.
The spiritual aura is more powerful than either the psychic or Pranic
aura.
Influence Of Strong Mind Over Weak Minds
A strong mind has influence over weak minds. A hypnotist with a strong
mind hypnotises a whole bunch or circle of boys of weak minds.
There are those among us who are much more sensitively organised than
others. As an organism, their bodies are more finely and more sensitively
constructed. These, generally speaking, are people who are always more
or less affected by the mentalities of others with whom they come in contact,
in whose company they are.
He who has purified his mind becomes a centre of force. All the lesser,
impure, weak minds are unconsciously drawn towards the purified, greater
mind, because they derive peace, power and strength from the greater,
purified mind.
Mark the influence of a highly developed mind over a less developed mind.
It is impossible to describe what it is like to be in the presence of
a Master or developed adept. To sit in his presence, though he hardly
speaks a word, is to feel a thrilling sensation so much as to feel new
inspirations touching one mentally. It will be an extraordinary experience.
If you want to drink water at a tap, you will have to bend your body.
Even so, a lower mind will have to bend (to be humble) before a developed
mind if it longs to imbibe its virtues. The thought itself must be calm
and unruffled. Then only you can draw inspirations. In such conditions
only benign influences can be thrown down into the lower mind from the
higher. In such calm, mental states, you can hold communion with God.
Planning, angry and depressed moods-all disturb the mind and act as stumbling
blocks to God-realisation.
Mind Is Ever Changing
Mind is nothing but a collection of Samskaras. It is nothing but a bundle
of habits. It is nothing but a collection of desires arising from contact
with different objects. It is also a collection of feelings aroused by
worldly botherations. It is a collection of ideas gathered from different
objects. Now, these desires, ideas and feelings constantly change. Some
of the old desires and feelings are constantly departing from their storehouse,
the mind, and new ones are replacing them.
This constant change does not in any way interfere with the harmony of
mental operations. Only some of the old desires, ideas and feelings depart.
Those that remain work in healthy co-operation and concord with the new
arrivals. The new arrivals are strongly magnetised by the old ones. They
both work in harmony and this harmony sustains the identity of the mental
existence.
Mind is not only made daily, but always made. Every minute, it changes
its colours and shape like a chameleon. It is very Chanchala (wavering)
and Asthira (unsteady)-(Gita, VI, 26). Mind is constantly changing. You
are gaining new experiences daily. Your beliefs and conscience of 1932
and the faculty which judges right from wrong will change in 1942. The
mind evolves through experience. The world is the best teacher or Guru.
According to the state of his knowledge, man's conscience is built up
and changes from time to time with the correction of his views, in the
light of further knowledge gained subsequently. Conscience is one's own
convictions arrived at either instinctively or by reasoning. The conscience
of a child or a savage is entirely different from the conscience of a
fully grown civilised man and, even amongst civilised men, knowledge varies
so much that their consciences direct different lines of conduct. The
conscience of a Sattvic man considerably differs from that of a Rajasic
man. The conscience of a Sattvic man is very, very clean and pure.
Fourfold Mind Or Antahkarana Chatushtaya
Antahkarana is a term used by the Vedantins to include mind, Buddhi,
Chitta and Ahankara. When used in a broad sense, it means the internal
instrument. 'Antah' means internal; 'Karana' means instrument. It is the
inner instrument (as distinguished from the term Bahya Karana, outer instrument
or the senses or Indriyas) through which you sense, perceive, think and
reason out.
Ahankara is derived from Prithvi-Tanmatra. (Tanmatras are Sukshma Bhutas
or subtle elements. The five gross elements are derived from the Tanmatras.)
Chitta is derived from Jala-Tanmatra; Buddhi from Agni-Tanmatra; mind
from Vayu-Tanmatra; heart from Akasa-Tanmatra.
Mind is Chetana (intelligent) when compared with the senses. It is Jada
(non-intelligent) when compared with Buddhi. Sankhya Buddhi or Buddhi
in Sankhya Philosophy is will and intellect combined. Some put Chitta
under mind, Ahankara under Buddhi.
Manas, Buddhi, Chitta and Ahankara are only Vritti-bhedas or functional
aspects of the mind. The Manas has all things for its objects and extends
through the past, present and future; it is one only, but has various
functions. You are a Judge when you exercise your judicial powers in the
court. You are a cook when you work in the kitchen. You are a president
of an association when you sit in the chair in that capacity. You are
the same man, but you function differently and you are called by different
names according to those different functions. Similarly, when the mind
does Sankalpa-Vikalpa (will-thought and doubt), it is called Mind; when
it discriminates and decides, it is Buddhi; when it self-arrogates, it
is Ahankara; when it is the storehouse of Samskaras and seat of memory,
it is Chitta; also when it does Dharana and Anusandhana.
Who gave coolness to water, warmth to fire, motion to air? These qualities
are their very nature. Even so, mind has got its Svabhava of running towards
objects, Buddhi of determining, Ahankara of self-assertion and self-identification,
Chitta of thinking (Smriti) of those objects which are identified by Ahankara.
When the mind is at work, Buddhi and Ahankara work simultaneously along
with the mind. Mind, Buddhi and Ahankara work in healthy co-operation.
Mind makes Sankalpa-Vikalpa. It thinks whether a certain thing is good
or bad. Buddhi comes for determination. It is Buddhi which discriminates
the Vishaya (Nischyatmika, Vyavasayatmika).
The Svarupa of mind is thought only. Mind is Sankalpa-Vikalpatmaka. It
is Vyakaranatmaka when it forwards the decisions of Buddhi, the messages
from Buddhi, to the organs of action for execution. Mind selects, attends
and rejects.
Functions Of Mind
Sensation, thought and volition are the threefold functions of the mind.
Cognition, desire, volition are the three mental processes.
Mind has three states, viz., active, passive and neutral. Mind always
wants variety and new sensations. It is disgusted with monotony.
Law of Association, Law of Continuity and Law of Relativity are the three
principal laws of the mind.
These are the characteristics of the mind, viz., change (Parinama), activity
(Cheshta), suppression (Nirodha), ideation in action (Sakti), physical
life (Jivana), characterisation (Dharma).
Thinking, planning, feeling, knowing are the various activities that
are going on in the mind. Sometimes you plan. Sometimes you feel. Sometimes
you try to know. Sometimes you think seriously. Sometimes you will (volition).
Volition brings all the mental faculties into play. You must be able to
know by introspection what exactly is going on at different times in the
mind.
Aspects Of Mind
Conscious mind or objective mind, subconscious mind or subjective mind
(Chitta) and superconscious mind are three aspects of the mind. You see,
hear and read with the objective mind.
Sensational mind, rational mind and intuitive mind are three aspects
of mind according to another classification of Western philosophers.
Heart is the seat of four Tattvas-Prana, Mind, Ahankara and Atman. According
to Vedanta, the seat of mind is the heart. Ajna Chakra, which consists
of two lotuses and which is tentatively situated in the space between
the two eyebrows, is the seat of mind according to the Hatha Yoga School.
Seat Of Mind
Mind has various faculties and centres and operates through corresponding
physical centres in the brain. Mind, Buddhi and understanding are in the
Linga Sarira; but they operate through corresponding centres in the physical
brain. The brain is not mind as the Westerners think. Mind has its seat
in the physical brain. It gains experiences of this physical universe
through the vibrations of the brain.
A king, though he has complete sway over his whole territory, though
the whole kingdom belongs to him, has got special places for his residence.
He has got a splendid palace in the capital and another beautiful, palatial
building in Mussoorie or Mount Abu for his stay in summer. Even so, the
mind, though it is all-pervading throughout the body, has got three places
to reside in during the three states-Jagrat, Svapna and Sushupti. The
seat of mind in deep sleep is heart. In dream, the seat of the mind is
neck. In waking state, the seat of the mind is the right eye or Ajna Chakra.
Just mark what you do in Alochana (deep thinking). You hold your finger
in the chin, turn the neck to the right side, turn the gaze towards the
space between the two eyebrows and then begin to think seriously on the
problem in hand. This goes to show that the seat of the mind is the Ajna
Chakra.
Mind Is Not Atman
In the West, the psychologists make a serious mistake in saying that
consciousness is a function and attribute of the mind. It is Chit or Atman
only that is Pure Consciousness Itself. Mind borrows its light from time
to time from its source-Atman, the Light of lights or the Sun of suns
and glitters temporarily like consciousness, like the golden gilt in brass.
Mind borrows its light and power from Brahman, the source (Yoni), just
as the iron-rod borrows its heat and effulgence from fire. Mind is Jada
or non-intelligent, but appears to be intelligent by borrowing light from
Brahman, just as water exposed to the sun borrows heat from the sun.
Mind can do only one thing at a time. It is finite (Parichhinna). It
is Jada. It is the effect (Karya) of Sattva Guna. It is Vinasi (perishable).
It is Chanchala (ever-fluctuating). It is a bundle of ideas, Samskaras,
habits, impulses and emotions. It borrows light from the Adhishthana (the
underlying substratum), Brahman. You can control the mind. The thinker
is different from thought. There is no functioning of the mind in deep
sleep. You always say, "My mind", as if mind is one of your
instruments just like your walking-stick or umbrella. Therefore, mind
is not the self-shining Atman.
Even in cases of delirium or in cases where there is paralysis of the
mental functions, where a man loses his memory and other faculties partly
or wholly, 'He' remains. The 'I' exists (Aham Asmi). The mind seems
to be as much your property and outside of you as the limbs, the dress
worn or the building you dwell in. Therefore, mind is different from 'I'.
Mind gropes in darkness. It forgets every moment. It is changing every
second. If food is withdrawn for a couple of days, it cannot think properly.
There is no functioning of the mind during deep sleep. It is full of impurities,
Vasanas and Trishnas (cravings). It gets puzzled during anger. In fear,
it trembles. In shock, it sinks. How can you take the mind, then, as the
pure Self?
Manas is an organ of sensation and thought. This instrument must be under
the control of someone who uses it. The Jiva or human soul is not the
director of the mind, because we see that ordinary men cannot control
their minds. They are simply swayed hither and thither by petty Raga-Dvesha,
emotion and fear. Therefore, there must exist some other Being, who is
Director of the mind. Who is that Being? He is the Manasah pati (Lord
of mind), Antaryamin, Kutastha Brahman.
Just as you see the tree in front of you, there must be somebody to see
and know what is going on in the mind of Jivas. That somebody is Kutastha.
Kutastha is Brahman Himself. There is a tumbler in front of you. It cannot
see itself. An instrument, eye and a seer are needed. If you say that
the tumbler can see itself, then there will be Karmakartritva-bhava-virodha.
It is a logical absurdity. Therefore, you have to admit that there is
a silent Sakshi of the mind, who is eternal, unchanging, eternal knower,
always the knowing subject. He is witnessing the motives and modifications
that arise in the minds of Jivas.
Isvara or Saguna Brahman (Personal God) has full consciousness of Nirguna
Brahman. That is His Svarupa- Lakshana. At the same time, he has full
cosmic consciousness. He knows what is going on in every mind.
Consciousness per se or the Absolute Consciousness is common in
all. This pure consciousness is one. It is Kutastha Chaitanya. All the
workings of the mind, all modifications that arise in the minds of all
are presented to the one common consciousness which is the witness of
the mental Vrittis. Even though consciousness is one, when Rama is stung
by a scorpion, only Rama feels and not his friend Krishna who is standing
near him. Antahkarana or mind is different in every individual. It is
Antahkarana that limits a man who is, in reality, identical with the Brahman
or Supreme Soul! This identity is realised when the Avarana or veil of
ignorance is removed.
The mind is an object of perception for Brahman. Atman directly cognises
all the phenomena of the mind, viz., desire, imagination, doubt, belief,
disbelief, shame, intelligence, fear, etc. He remains Himself quite unattached
and unaffected like the omnipresent ether, like the crystal which reflects
different coloured objects, like the sun.
Atman-the Source For The Mind
Manas, which expands through Sankalpas and Vikalpas, is generated with
Brahman as its cause. The form which the endless Atman (Supreme Spirit)
assumes through Sankalpa is Manas (mind). It first turned its back to
discrimination and hence entangled itself in the folds of Vasanas of objects.
The underlying substratum, Adhishthana of the mind, the source or basis
for mind is Atman or Brahman or Absolute Conscious- ness. The Power of
powers who gives power to the mind, the Light of lights who sheds light
on the mind, the Seer of seers who witnesses the motives of and movements
in the mind, the Support of supports on which the mind rests in sleep
is BRAHMAN.
"Om Keneshitam Patati Preshitam Manah-Willed and directed
by whom does the mind go towards its desired objects?" (Kenopanishad).
To that Power of powers I bow with folded hands. That Power of powers
I am (Soham, Sivoham).
That Secondless Supreme Being who resides in the chambers of your hearts
as Antaryamin or Inner Ruler or Controller or Sutradhara or Sakshi (silent
Witness), Antaratman (Inner Self), who has no beginning, middle or end,
who is the source of this world, the Vedas, body, mind, Indriyas and Prana,
who is all-pervading, who is unchanging, who is One Homogeneous Essence
(Ekarasa), who exists in the past, present and future, who is self-existent
(Svayambhu), who is independent (Svatantra) and who is self-luminous (Svayam-
jyotis) is God or Atman or Brahman or Purusha or Chaitanya or Bhagavan
or Purushottama.
During dream, you are splendid, effulgent light. Where does it come from?
From Atman. The light that is present in the dream clearly indicates that
Atman is self-luminous (Svayamjyotis, Svaprakasha).
God is Truth. God is Love. God is Light of lights. God is Peace. God
is Knowledge. God is the embodiment of Bliss. God is Sat-Chit-Ananda-Existence
Absolute, Knowledge Absolute and Bliss Absolute. God is Eternity. God
is Immortality. God is Infinity. God is Avinasi, Supreme Vastu. God is
All-pervading Essence or Substance. God is the only Sara Vastu. God is
Infinite Beauty.
Bhagavan is a synonymous term for God. He who has the six attributes,
viz., Jnana (wisdom), Vairagya (dispassion), Yasas (fame), Aisvarya (divine
powers), Sri (wealth) and Dharma (righteousness) in their fullest measure
is Bhagavan.
According to Vayu Purana, "Omniscience, satisfaction, eternal knowledge,
independence, constant presence of power, infinity of power-these six
are said to be the aspects (Angas) of the Great Lord."
Sarvajnatva (omniscience, knowledge of all the worlds, their Jivas and
their Karmas), Sarvesvaratva (supreme rulership of all, the power of dispensing
the fruits of all Jivas), Sarvantaryamitva (inner control of all names
and forms and all Indriyas and minds), Sarvakaranatva (causality for the
creation, preservation and destruction of all), Sarvaniyantritva (doing
everything without failure of Niyama), Sarvakartritva (the doing of all
actions), Sarvasaktimatva (omnipotence), Svatantratva (absolute independence)
are the eight attributes of God.
"Knowledge, desireless, power of control, purificatory action, truth,
forgiveness, endurance, creation, the Knowledge of the Self, and being
the substratum of all activities-these ten unchangeable (Avyaya) qualities
always live in the Great Source of all Good."
Srishti (creation), Sthiti (preservation), Samhara (destruction), Tirodhana
(veiling) and Anugraha (blessing) are the five kinds of action (Panchakrityas)
of God.
God is the Niyamaka (ruler), Antaryamin (knower of the heart) and Preraka
(prompter) also. He helps the Sadhakas in a variety of ways, viz., through
dreams, the Inner Voice, by talking through the mouths of others in daily
conversations and advice from friends.
Nitya Sukha (eternal bliss), Parama Santi (supreme peace), Nitya Tripti
(eternal satisfaction), infinite happiness, Akhanda Sukha (unbroken joy)
can be had only in God. Attain this God-consciousness or Self-realisation
or Darshana of God through Ananya Bhakti or Vichara. This is the goal
of life. This is your highest duty. All other duties are secondary.
The essence of Indriyas is the mind; the essence of mind is Buddhi; the
essence of Buddhi is Ahankara; the essence of Ahankara is Jiva (the individual
soul). Brahman or Suddha Chaitanya is the womb or Yoni or Adhishthana
or substratum for everything. He is the Sakshi or witness of everything.
Atman is the proprietor of a big firm, this mental factory. Buddhi is
the manager. Mind is the head clerk. The head clerk has got two functions
to perform. He gets direct orders from the manager and he has to supervise
the workmen also. Even so, the mind has got two functions. It has connections
with the Buddhi, the manager and Karma-Indriyas, the workers.
Mind is more internal than speech. Buddhi (intellect) is more internal
than the mind. Ahankara is more internal than Buddhi. Jiva Chaitanya (Abhasa,
reflected intelligence) is more internal than Ahankara. Atman or Kutastha
is more internal than the Jiva Chaitanya. There is nothing internal to
Atman. It is Paripurna (All-Full).
When, by analysing your own mind, you come face to face with something
which is never destroyed, something which is by its own nature eternally
pure, perfect, self-luminous and unchanging, you will no longer be miserable,
no more unhappy.
One Essence only exists. It is One without a second (Ekameva Advitiyam
Brahma). It is Ananta, spotless, ever pure and Paripurna. Meditate
upon It without fluctuation of mind and free yourself from all pains with
true calmness of mind. Being quite unreal, Ahankara will perish through
efforts.
Proof For The Existence Of Mind
What is the nature of the Atman or Brahman? It is Sat-Chit-Ananda. Atman
is Vyapaka. Then, what is it that limits the individual soul's vision?
It is only mind. This fact proves the existence of an internal instrument,
the mind.
In the commentary on the Brihadaranyaka, Sri Sankara gives two proofs
of the existence of Manas.
One is that it is Manas which renders all knowledge through senses possible.
It is called Sarva Karma Vishaya Yoga. Sense-knowledge is the product
of the connection between the mind and the sensory organs. That is why
there is no simultaneity of the knowledge of the impressions received
through the various sensory organs. People say, "My mind was elsewhere.
I did not see that." The impossibility of this simultaneity of knowledge
through various sensory organs is an indication of the existence of the
mind.
The soul is a constant factor. Between the Atman and the organs of senses,
a connecting link is necessary. We have to acknowledge the existence of
an internal organ (Mind), through whose attention and non-attention, perception
takes place. If we do not admit the internal organ, there would result
either perpetual perception or perpetual non-perception-the former when
there is a conjunction of Atman, the sense (Indriya) and the object (Vishaya),
the three constituting the instruments of perception. If, on the conjunction
of these three causes, the effect did not follow, there would take place
perpetual non-perception. But, neither is the case. We have, therefore,
to acknowledge the existence of an internal organ on whose attention (Avadhana)
and non-attention (Anavadhana) perception and non-perception take place.
This is the argument for the existence of Antahkarana or mind.
The other proof is the capacity for judgment which we possess. Somebody
whom we cannot see touches us; and, we infer the person. Now, mere touch
cannot make us aware of this fact. The faculty by which we make such an
inference is Manas.
Special Knowledge That Differentiates
Man From Animal
An animal is not able to "know itself." It has only physical
consciousness. It has no self-consciousness. An animal feels the discomfort
and pain. It is not able to analyse its own mental states. A man not only
"knows", but he "knows that he knows." This is either
mental consciousness or self-consciousness. The man not only "feels"
or "senses" things, but he has words to express his feelings
and sensations. He can vividly describe his feelings. He may think of
himself as experiencing them. He can separate himself from the sensation
of feeling. He is able to think, "I feel; I hear; I see; I smell;
I taste; I desire; I act; I enjoy,"
"I know this book." "I know also that I know this book."
This is self-consciousness peculiar to human beings only.
In the Police Station, the Chaprasi (peon) strikes ten at the gate. The
sound vibrates and passes into the ears of men and animals. The animals
also hear ten times the beating. But the man counts them and knows through
his Buddhi, "Now it is ten o'clock." He has got this Visesha
Jnana (special knowledge); whereas animals have got Samanya Jnana (ordinary
knowledge). It is this special knowledge that differentiates a man from
an animal. Ahara (food), Nidra (sleep), Bhaya (fear) and Maithuna (copulation)
are common to both. Through this Visesha Jnana he knows right from wrong,
good from bad, what to do (Kartavya) and what not to do (Akartavya).
The Four Sources Of Knowledge
Inspiration, revelation, insight, intuition, ecstasy, divine sight and
Paramananda state are the seven planes of knowledge. There are four sources
of knowledge, viz., instinct, reason, intuition and super-intuition or
Brahma-Jnana.
Instinct
When an ant crawls in your right arm, the left arm automatically moves
towards the right arm to drive away the ant. The mind does not reason
there. When you see a scorpion in front of your leg, you withdraw your
leg automatically. This is termed instinctive or automatic movement. As
you cross a street, how instinctively you move your body to save yourself
from the cars! There is no Vritti in such mechanical movement.
Instinct is found in animals and birds. In birds, the ego does not interfere
with the free divine flow and divine play. Hence the work done by them
through their instincts is more perfect than that done by human beings.
Have you not noticed the excellent work done by birds in their building
of wonderful nests?
Reason
Reason is higher than instinct and is found only in human beings. It
collects facts, generalises, reasons out from cause to effect, from effect
to cause (a priori and a posteriori methods of reasoning),
from premises to conclusions, from propositions to proofs. It concludes,
decides and comes to judgment. It takes you safely to the door of intuition
and leaves you there.
Belief, reasoning, knowledge and faith are the four important psychic
processes. First you have belief in a doctor. You go to him for diagnosis
and treatment. He makes a thorough examination and then prescribes certain
medicines. You take them. You reason out: "Such and such is the disease.
The doctor has given me Iron and Iodide. Iron will improve my blood. The
Iodide will stimulate the lymphatics and absorb the exudation and growth
in the liver. So I should take it." Then the disease is cured, by
a course of these drugs, in a month. Then you get knowledge of and perfect
faith in the efficacy of the medicine and the proficiency of the doctor.
Then you recommend to your friends this doctor and his drugs.
Intuition
Intuition is spiritual Anubhava. Knowledge through functioning of Karana-Sarira
is intuition. Sri Aurobindo calls it super-mind or supramental consciousness.
There is direct perception of truth (Pratyaksha) or immediate knowledge
through Samadhi. You know things by a flash. Professor Bergson preached
about intuition in France to make the people understand that there is
another higher source of knowledge than intellect. In intuition, there
is no reasoning process at all. It is Pratyaksha. Intuition transcends
reason, but does not contradict it. Intellect takes a man to the door
of intuition and returns back. Intuition is Divyadrishti. It is Jnana-Chakshus.
Spiritual flashes and glimpses of truth come through intuition. Inspiration,
revelation, spiritual insight come through intuition.
Atma-Jnana
Atma-Jnana is above intuition. It transcends the Karana-Sarira. It is
the highest form of Knowledge. It is the only Reality.
Chapter 2
Body, The Mould For Mind's Enjoyment
The body with its organs is no other than the mind. The physical body
is the outward manifestation of the mind. Mind is the subtle form of this
physical body. The mind contemplating upon the body becomes the body itself
and then, enmeshed in it, is afflicted by it. All the bodies have their
seat in the mind only. Should the mind be paralysed, then the body will
not evince our intelligence. Without water, can a garden exist? It is
the mind which transacts all business and is the highest of the bodies.
Mental actions are the real actions. The mind performs all actions very
speedily in the Linga Sarira and fluctuates thereby. But, the gross body
knows not anything and is inert. Even should this gross body be dissolved,
the mind will assume fresh bodies to its liking very quickly. This physical
body is the mould, as it were, made by the mind for its own enjoyment,
for its outpouring of its energy and thereby gaining different experiences
of this world through the five avenues or channels of knowledge, the five
Jnana-Indriyas (organs of knowledge or perception).
Thoughts Make The Body
The actions of the mind alone are indeed actions; not so much those of
the body. The body is really our thoughts, moods, convictions and emotions
objectivised, made visible to the naked eyes. It is a point worthy to
note with care that every cell in the body suffers or grows, receives
a life-impulse or a death-impulse, from every thought that enters the
mind, for you tend to grow into the image of that which you think about
most.
When the mind is turned to a particular thought and dwells on it, a definite
vibration of matter is set up and often more of this vibration is caused,
the more does it tend to repeat itself to become a habit, to become automatic.
The body follows the mind and imitates its changes. If you concentrate
your thought, the eyes become fixed.
Every change in thought makes a vibration in your mental body and this,
when transmitted to the physical body, causes activity in the nervous
matter of your brain. This activity in the nervous cells causes many electrical
and chemical changes in them. It is thought-activity which causes these
changes.
Face: An Index Of Mind
Mind is the subtle form of this physical body. The physical body is the
outward manifestation of the mind. So when the mind is rough, the body
is rough too. As a man of rough appearance generally cannot invoke love
and mercy of others, so a rough-minded man cannot invoke love and mercy
of anybody. Mind very conspicuously reflects on the face its various states
which a man of intelligence can very easily read. Face is an index of
the mind, just as the tongue is an index of the stomach.
The body follows the mind. If the mind thinks of falling from a height,
the body prepares itself immediately and shows external signs. Fear, anxiety,
grief, cheerfulness, hilarity, anger-all produce their various impressions
on the face.
The eyes which represent the windows of the soul bespeak of the condition
and state of the mind. There is a telegraphic instrument in the eyes to
transmit the messages or thoughts of treachery, cunningness, fraud, pure
love, compassion, devotion, depression, gloom, hatred, cheerfulness, peace,
harmony, health, power, strength and beauty.
If you have the faculty to read the eyes of others, you can read the
mind at once. You can read the uppermost thought or dominant thought of
a man if you are careful to mark the signs in his face, conversation and
behaviour. It needs a little pluck, acumen, training, intelligence and
experience.
Your thoughts, sentiments, modes and emotions produce their strong impressions
on the face. The face is like an advertisement board wherein is advertised
what is going on inside the mind. In face, you can hardly hide your thoughts.
You may foolishly think that you have kept up your thoughts in secret.
Thoughts of lust, greed, jealousy, anger, revenge, hatred, etc., at once
produce their deep impressions on your face. The face is a faithful recorder
and a sensitive registering apparatus to register and record all the thoughts
that are running in your mind. The face is a polished mirror to indicate
the nature of the mind and its contents at a particular time.
He who thinks that he can hide his thoughts is a dunce of the first water.
His position is like that of the ostrich which, when chased by the hunters,
hides its head underneath the sand and imagines that it cannot be seen
by anyone.
Your face is like a gramophone record or plate. Whatever you think is
at once written on your face. Every vicious thought serves as a chisel
or needle to write down the thoughts on your countenance. Your faces are
covered with the scars and wounds which are made by the vicious thoughts
of hatred, anger, lust, jealousy, revenge, etc. From the nature of the
scar in your face, I can at once read your state of mind. I can at once
diagnose your disease of the mind.
Mutual Influence Between Mind And Body
The mind is intimately connected with the body. The mind acts upon the
body and the body reacts upon the mind. Mind has influence over the body.
A pure, healthy mind means a healthy body. Grief in the mind weakens the
body. Body influences the mind also in its turn. If the body is strong
and healthy, the mind also becomes healthy and strong. If the body is
sick, the mind also becomes sick. A pain in the stomach causes depression
in the mind.
Bad Thoughts, The Primary Cause Of Disease
The primary cause of diseases which afflict the body is bad thoughts.
Whatever you hold in your mind will be produced in the physical body.
Any ill-feeling or bitterness towards another person will at once affect
the body and produce some kind of disease in the body. Intense passion,
hatred, longstanding bitter jealousy, corroding anxiety, fits of hot temper
actually destroy the cells of the body and induce disease of the heart,
liver, kidneys, spleen and stomach. Violent fits of hot temper do serious
damage to the brain cells, throw poisonous chemical products into the
blood, produce general shock and depression and suppress the secretion
of gastric juice, bile and other digestive juices in the alimentary canal,
drain away your energy, vitality, induce premature old age and shorten
life.
When the mind is agitated, then this body also is agitated. Wherever
the body goes, the mind follows. When both the body and mind are agitated,
the Prana flows in a wrong direction. Instead of pervading the whole body
steadily and equally, it will vibrate at an unequal rate (unrhythmically).
Then the food is not digested properly. Diseases originate. If the primary
cause is removed, then all diseases will disappear.
The pains that afflict the physical body are called secondary diseases,
whilst the Vasanas that affect the mind are termed mental or primary diseases.
If bad thoughts are destroyed, all bodily diseases will vanish. Purity
of mind means healthy body. Therefore, be careful in your thinking, in
the selection of your thoughts. Always entertain noble, sublime, loving
and kind thoughts. You will have harmony, health and beauty.
A Lamentable Practice
It is lamentable, indeed, to note that most of the doctors in the world,
particularly the allopaths, do more harm than good to their patients.
They exaggerate the nature of the disease to their patients. They fill
their minds with imaginary fears of all sorts. They do not know the power
of suggestions and their influences on the minds of their patients. As
greed is ingrained in their minds, as the desire to become rich is deep-rooted
in their minds, they try their level best to extract from their patients
as much money as they can. If they say to their patients, "This disease
is nothing. I will make you all right within a couple of hours,"
who is going to pay them amply? They give wrong suggestions to their patients:
"This is a terrible disease. This is an incurable disease. A dangerous
poison, a dangerous microbe is lurking in your lungs." The poor patient
spends sleepless nights on account of imaginary fear, on account of wrong
suggestion given by the doctor. Every moment he thinks: "I may die
at any moment. The doctor has said that my disease is dangerous and incurable."
He drags a cheerless existence. The worry and anxiety and fear destroy
millions of red blood-corpuscles daily. The doctor gives the wrong suggestions
to glorify his skill, dexterity in the profession also.
The Root Of All Evils
The erroneous imagination that you are the body is the root of all evils.
Through wrong thinking, you identify yourself with the body. Dehadhyasa
arises. You are attached to the body. This is Abhimana. Then, Mamata (mineness)
arises. You identify yourself with your wife, children, house, etc. It
is identification or attachment that brings about bondage, misery and
pain. You never wept when millions of Germans died in the war. Why? Because,
there was no identification and attachment. But, you weep profusely when
your son dies, on account of attachment. The word 'My' produces wonderful
influence in the mind. Note the difference in effects produced in the
mind when you hear the two sentences: 'Horse is dead' and 'My horse is
dead.'
Pain Is In Mind Only
Pain is evident so long as you connect yourself with the mind. There
is no pain in sleep. If there is an inflammatory swelling on your back
with throbbing pain, you do not experience any pain at night when you
are asleep. Only when the mind is connected with the diseased part through
nerves and thinking, you begin to experience pain. There is no pain when
the mind is disconnected from the body by the administration of chloroform.
During moments of great joy, the severe pain entirely ceases, as the mind
is taken away from the body, from the seat of the pain. If you can consciously
withdraw the mind from the diseased part by concentrating it on God or
any other attractive object, you will not experience any pain even when
you are wide awake. If you have a powerful will and strong Titiksha (power
of endurance), then also you will not experience any pain. By constant
thinking of any trouble or disease, you only augment your pain and suffering.
Pain is in mind. Atman or spirit is Anandasvarupa (full of bliss).
Conquer The Mind To Control The Body
With the majority of mankind, the mind is greatly under the control of
the body. Their minds being very little developed, they live on Annamaya
Kosha mostly. Develop the Vijnanamaya Kosha and, through Vijnanamaya Kosha
(Buddhi), control the Manomaya Kosha (mind). The Vijnanamaya kosha is
developed by abstract thinking and reasoning, by systematic meditation,
Brahma-Chintana, study of the Upanishads, Yogavasishtha and Brahma Sutras.
When you have controlled the mind, you have perfect control over the
body. The body is only a shadow of the mind. It is the mould prepared
by the mind for its expression. The body becomes your slave when you have
conquered the mind.
Chapter 3
Prana-the Outer Coat Of Mind
There are two principal Tattvas in the universe, viz., mind and Prana.
Wherever there is Prana, there is mind also. Even in the external movement
of breath beyond the nose, the mind is mixed with the external breath.
Prana (energy) is the outer overcoat for the mind. Prana digests the food,
turns it into chyle and blood and sends it to the brain and mind. The
mind is then able to think and do Brahma-Vichara (enquiry into Brahman).
The life of the mind is kept up through the vibration of the subtle psychic
Prana which gives rise to the formation of thought.
Prana is gross. Mind is subtle. Mind is formed out of the conglomerate
Sattvic essence of the five Tanmatras; whereas, Prana is formed out of
the sum total of Rajasic essence of the five Tanmatras. That is the reason
why mind is more Sukshma than the Prana.
The Pranamaya Kosha (vital sheath) is more subtle than the physical body.
It overlaps the Annamaya Kosha (physical sheath) and is more extensive
than it. Manomaya Kosha is more subtle than the Pranamaya Kosha and more
extensive than the vital sheath. You have to touch the body of another
man to have a physical influence over him. Whereas you can stand at a
distance and by mere 'passes' you can impart your Prana to him; because,
Prana (vital) is more subtle than the body. You can influence a man mentally
through thought even though he lives a thousand miles away from you, because
mental force is more subtle than Prana.
Inter-Dependence Of Mind And Prana
Prana and mind stand to one another in the relationship of the supporter
and the supported. Both these are only like the flower and its odour or
a sesamum seed and the oil in it. If either of them is slain, then the
other also will cease to exist. If the mind and Prana cease to exist,
then thoughts will not arise at all. The destruction of both will confer
Moksha on all.
Ekagrata (one-pointedness) and Nirodha (controlled state) are two Avasthas
of the mind. Spanda (subtle or Sukshma) and Nirodha are two Avasthas of
the Prana. When the mind becomes one-pointed, Spanda Avastha of the Prana
comes by itself. If the mind is purified with true Sattva Guna, the Prana
will be distributed freely throughout the body. The food will be digested
thoroughly.
Mind, Prana And Virya
Mind, Prana and Virya (semen) are under one Sambandha (connection). If
you can control any one of these three, the other two are controlled by
themselves, quite easily. Hatha Yogins try to control the Prana. Raja
Yogins try to control the mind. Jnana Yogins start their Sadhana with
Buddhi and will.
Benefits Of Pranayama
By Pranayama (control of Prana or restraint of breath), you can also
increase the mental energy and develop thought-control and thought-culture.
This will help concentration and meditation. This will make the mind steady.
This will remove Rajas (passion) and Tamas (inertia). This will burn the
dross in the mind.
By Pranayama, the mind gradually moves from the gross to the subtle.
It, therefore, exercises a wholesome check upon sexual irritation. When
some evil thought disturbs your mind, at once take to Padmasana or Siddhasana
and do Pranayama. The thought will leave you immediately.
The Superiority Of Prana Over Mind
The sight is more internal than speech as the sight generally informs
without contradiction. Similarly, the hearing than the sight, as the eye
may convey false impressions, e.g., the mother of pearl as silver, but
the ear never hears a non-existing sound. Similarly, the ear only exercises
its functions with the aid of the mind's attention and, similarly, the
mind depends on the Prana or life. Prana is, therefore, Brahman, the Innermost
of all.
"Forsooth, mind departed from the body. It returned after a year's
absence and enquired of the organs: 'How did you survive my separation?'
'In the same way', replied the organs, 'in which an infant not possessing
the power of reflection breathes through the agency of his respiratory
organs, speaks through the organ of speech, sees by his eyes, hears by
his ears.' Mind resumed its place. Then did mind say unto Prana, 'The
quality of containing all, which belonged to me, is due to thee.' The
function of mind belongs to Prana; from Prana or life proceed all."
(Chhandogya Upanishad, V-xiv-15). This parable illustrates the superiority
of life (Prana) over mind and other organs. In reality, there was no dispute
of any kind.
Mind And Kundalini
Kundalini, the serpent-like coiled power that lies dormant with 3 coils
with the face downwards in the Muladhara Chakra, the basal lotus at the
end of the spinal column, is connected with Prana and Prana is connected
with the mind.
Even a Vedantin (student of the path of Jnana) can get Jnana-Nishtha
(superconscious state) only through the awakening of Kundalini Sakti.
No superconscious state or Samadhi is possible without the awakening of
this primordial energy, whether it is in Raja Yoga, Bhakti Yoga or Jnana
Yoga.
Kundalini Sakti can only be aroused when the mind is actually free from
passions and desires. Sakti-Chalana or Asvani Mudra, Tadana, Pracharana-all
help in awakening the Kundalini. Mahabheda helps in taking the Kundalini
higher up. When the Kundalini Sakti is awakened, the mind enters, along
with Prana and Jiva, the Sushumna and all perceptions are in the mental
space (Chidakasa). After Kundalini is awakened, Prana passes upwards through
Sushumna or Brahma Nadi within the spinal cord, along with mind and Agni.
The Yogin is freed from physical consciousness. You are shut out from
the external objective world. As soon as Kundalini is awakened for the
first time, a Yogin gets these six kinds of experiences which last for
a short time, viz., Ananda (spiritual bliss), Kampana (tremor of various
parts of the body), Udbhava (rising above the ground from his Asana),
Ghurni (intoxication divine-the body moves in a circle), Nidra (sleep)
and Murchha (fainting). After awakening the Kundalini, you will have to
take it up to Sahasrara in the top of the head.
When this Kundalini moves from Chakra to Chakra (from centre to centre),
layer after layer of the mind opens up. The Yogin experiences different
kinds of bliss (Ananda) at each new centre. He gets different experiences
also as well as different powers. He gets control over the five elements.
He perceives the universe in its subtle or causal form. He gets full knowledge
of the types of various kinds of the causal plane. When Kundalini reaches
the Sahasrara Chakra, you are in the Chidakasa (knowledge space).
Chapter 4
Mind And Food
"Aharasuddhau Sattvasuddhih
Sattvasuddhau Dhruva Smritih
Smritilabhe Sarvagrantheenam Vipramokshah."
"When the food is pure, the whole nature becomes pure; when the
nature becomes pure, the memory becomes firm; and when a man is in possession
of a firm memory, all the ties are severed."
(Chhandogya Upanishad, VII-xxvi-2)
Mind Is Made Of Food
Mind is manufactured out of the food that we take. Subtlest part of food
reaches upward to the heart and thence entering the arteries called the
'Hita', and thereby bringing into existence the aggregate of the organs
of speech and being changed into the form of the mind, it increases the
mind. And thus, the mind, being increased by food, is material and not
eternal as held by the Vaiseshikas.
The Upanishadic philosophers believed that the mind depends upon the
food for its formation. "The food that we take is transformed in
three different ways: the gross or the heaviest part of it becomes the
excrement; that of medium density is transformed into flesh and the finest
part goes to form the mind." (Chhandogya Upanishad, VI-v-1) "Just
as in the churning of curd, its fine particles rise up and are transformed
into butter, so when food is consumed, the subtlest part rises up and
is transformed into mind." (Chhandogya Upanishad, VI-vi-1 & 2).
Later, even in the days of the Bhagavad-Gita, we find that the three different
mental temperaments-the Sattvic, the Rajasic and the Tamasic-were supposed
to be due to the three different kinds of food what we eat. (Bhagavad-Gita,
XVII-8 & 10).
Quality Of Mind Depends Upon Quality Of Food
Food has a direct and intimate connection with the mind and plays a vital
part in the make-up of the mind. Sattvic diet calms the mind. Rajasic
diet excites the mind. Mark the difference in nature between a tiger which
lives on flesh and a cow which lives on grass. Food exercises important
influence on the mind. You see it clearly every day. It is very difficult
to control the mind after a heavy, sumptuous, indigestible, rice meal.
The mind runs, wanders and jumps like a monkey all the time. Alcohol causes
tremendous excitement in the mind.
Food plays an important role in meditation. For purposes of meditation,
the food must be light, Sattvic and nutritious. The body is Annamaya (made
up of food). Bhairavi Chakra is in Annamaya Kosha. Bhairavi Chakra is
Maya. Light Sattvic food, such as fruits, milk, etc., takes you to Vishnu
Chakra and thence to Nirvikalpa state quite easily.
When the quality of the mind depends upon the quality of the food taken,
it is natural to insist in the interest of the highest morality upon a
kind of Sattvic regimen of diet for those aspirants who lead a contemplative
life and householders who are attempting to lead a spiritual life in the
world. It was because Narada had his impurity destroyed that the venerable
Sanatkumara pointed out to him the way beyond darkness. The way which
leads up beyond darkness, therefore, must be sought for in the purity
of food, which involves in its train, the purity of mind.
Harmful Foods
Different foods produce different effects in different compartments of
the brain. Spiced dishes, sour things, black gram, onions, garlic, tea,
wine, fish, meat, mustard oil, etc., excite passions and emotions and
should, therefore, be avoided. They should be particularly avoided by
a Sadhaka. A Jijnasu (spiritual aspirant) should strictly give up meat,
fish and alcoholic drinks as these make the mind coarse and produce excitement
in the mind. Heavy food brings Tandri (drowsiness) and Alasya (laziness).
Tea should be given up. It destroys Virya. Sugar must be taken in moderation.
It is better if it is given up.
Food Items Helpful In Meditation
Milk, fruits, almonds, sugar-candy, butter, green oats, Bengal oats (Chenai)
soaked in water overnight, bread, etc., are all helpful in meditation.
Thed, a kind of Kandamula found in abundance in Brahmapuri, Vasishtha
Guha and other parts of the Himalayas, is very Sattvic. It helps meditation.
My friend and spiritual brother Swami Purushottamanandaji used to live
on that for some days when he was at Vasishtha Guha, fourteen miles from
the reputed Rishikesh. Sunthi-Sevana (taking powder of dried ginger) is
very good for aspirants. It can be taken along with milk. It refreshes
the mind and helps digestion. Yogins take it very often. Triphala water
also is taken by Yogins. It removes constipation, cools the system and
stops wet-dreams. Myrobalan or Haritaki (Harad of the yellow kind) can
be chewed by Yogic practitioners very often. It preserves semen and checks
nocturnal discharges. Potatoes boiled without salt or roasted in fire
are very good.
A Note Of Caution
Evolution is better than revolution. Do not make sudden changes in anything,
particularly in food. Let the change be gradual. The system should accommodate
it without any hitch. Natura non facil saltum (nature never moves
by leaps).
A Raja Yogin who wants to control the mind must be able to avoid the
two extremes, viz., luxury and severe Tamasic Tapas. Too much fasting
brings about extreme weakness. You cannot do any Sadhana. You cannot think.
You cannot ratiocinate. Take any food that suits you. Do not make much
fuss about it. Any food that is readily available and that agrees with
your system is harmless.
When Food Can Be Dispensed With
Food is only a mass of energy. Water supplies energy to the body. Air
also furnishes energy. You can live without food for very many days, but
you cannot live without air even for some minutes. Oxygen is even more
important. What is wanted to support the body is energy. If you can supply
the energy from any other source, you can dispense with food entirely.
Yogins keep up the body without food by drinking nectar. This nectar flows
through a hole in the palate. It dribbles and nourishes the body. A Jnani
can draw energy directly from his pure, irresistible will and support
the body without food. If you know the process of drawing the energy from
the cosmic energy or solar energy, you can maintain the body with this
energy alone for any length of time and can dispense with food.
The Secret Of Madhukari Bhiksha
The mind is made out of the subtle essence of food. So it is attached
to those persons from whom it receives the food. If you live with a friend
for a couple of months and take food with him, your mind gets attached
to that friend who feeds you. That is the reason why a Sannyasin lives
on Madhukari Bhiksha from three to five houses, avoids attachment and
travels from village to village. He is not allowed to stay for more than
a day in a village during his Parivrajaka (wandering itinerant) life.
The mind of a Paramahamsa who thus lives on alms is as clean as the Ganga
water and is absolutely free from attachment of any kind. ATTACHMENT BRINGS
BONDAGE. Attachment is death. Attachment is the root of all evils.
Chapter 5
Mind has got three Avasthas, viz., Jagrat (waking state), Svapna (dreaming
state) and Sushupti (deep sleep state).
Jagrat Avastha (waking State)
The individual soul (Jiva) is called awake as long as it is connected
with the various external objects by means of the modifications of the
mind-which thus constitute limiting adjuncts of the soul-apprehends those
external objects and identifies itself with the gross body which is one
of those external objects. During waking state, the mind occupies the
brain.
Svapna Avastha (dreaming State)
When the mind enters the Hita Nadi, which proceeds from the heart and
surrounds the great membrane round the heart, which is as thin as a hair
divided into thousand parts and is filled with the minute essence of various
colours of white, black, yellow and red, the individual soul or Jiva (ego)
experiences the state of dream (Svapna Avastha).
In dream, the senses are thrown off just as you throw off your suit when
going to bed. In dream state, the senses are quiet and absorbed in the
mind. Mind alone plays during dream. The mind alone operates in a free
and unfettered manner. There is no land, no sea, no horse, no elephant
in dream; but mind creates everything out of its own body, out of the
materials supplied from waking consciousness. The mind itself assumes
the various forms of bee, flower, mountain, elephant, horse, river, etc.
It is the subject. It is the object as well. The seer and the seen are
one.
The objects perceived in dreams are revivals of impressions received
in waking state and have an external reality only to the dreamer. When
modified by the impressions which the external objects have left, the
Jiva sees dreams. Perception takes place through the internal organ called
Manas; so it is called "inner perception."
Every man has his own subjective mental world and his own dream-creatures.
The dream-creatures of a young lady are her husband and new-born babe.
Her mind has two strong mental images, viz., those of her husband and
baby. The mental images are strengthened by constant thinking. The dream-creatures
of a doctor are his patients, while those of a barrister are his clients.
There is temperamental difference. Some rarely get dreams. A Jnani who
has Knowledge of the Self will not have any dream.
The Difference Between Jagrat And Svapna
The difference between the waking and the dreaming states consists in
this, that in the waking condition the mind depends on the outward impressions,
while in the dreaming state, it creates its own impressions and enjoys
them. It uses, of course, the materials of the waking hours.
In Jagrat state, the objects exist independent of the mind. So, every
day you see the same objects as soon as you wake up from sleep. But in
dreams, the objects of dream exist only so long as there is mind, so long
as the dream lasts, because the dream-creatures are manufactured out of
mind only. In dream, mind itself creates the dream-creatures out of the
materials supplied by waking experiences with some modifications. When
mind drops down to waking state, all dream-objects vanish.
Waking State, A Long Dream
You dream that you are a king. You enjoy various kinds of royal pleasures.
As soon as you wake up, everything vanishes. But, you do not feel for
the loss because you know that the dream-creatures are all false. Similarly,
even in the waking consciousness if you are well established in the idea
that the world is a false illusion, you will not get any pain. When you
know the real Tattva (Brahman), the waking consciousness also will become
quite false like a dream. Jagrat state is only a long dream (Dirgha Svapna).
The state of waking consciousness does not exist either in dream or sleep.
Therefore, it is illusory. Reality always exists in all conditions or
states. Wake up and realise, my child!
Svapna-Jagrat
Manorajya (building castles in the air), recollection of the events and
things of dream, recollection of things long past in the waking state
are all Svapna-Jagrat (dreaming in the waking state).
Sushupti Avastha (deep Sleep State)
When the mind enters the Puritat Nadi, the state of deep sleep sets in.
In Dridha Sushupti (dreamless sleep), you have a cessation of empirical
consciousness. There is no play of the mind in this Avastha (state). There
is neither Raga nor Dvesha (attraction or repulsion, like or dislike).
The mind gets Laya into its cause. Manolaya (involution of the mind) takes
place. There is no play of the Indriyas (organs, senses) too.
This state of profound sleep is not a complete non-being or negative,
for such a hypothesis conflicts with the later recollections of a happy
repose of sleep. The self continues to exist, though it is bereft of all
experiences. The consciousness is continuous. You feel you have existed
even during sleep as soon as you are awake. You feel that you exist always.
Vedantins build their philosophy around this Sushupti Avastha. This stage
gives them the clue to the non-dual state (Advaitic state). A careful
study of the three states-Jagrat, Svapna and Sushupti (waking, dreaming
and deep sleep)-is of immense practical use for the clear understanding
of the Vedanta.
Says Ajata Satru to Gargya in Brihadaranyaka Upanishad (II-i-16): "Where
was the spirit whose nature is like knowledge at the time when one profoundly
sleeps? When the spirit whose nature is like knowledge thus profoundly
slept, then the ether in the midst of the heart, drawing in, together
with the knowledge of the senses, slept therein in the ether. When the
spirit draws in that (knowledge of the senses), then he sleeps indeed.
Thus, life is drawn in, speech is drawn in, the eye is drawn in, the ear
is drawn in and the mind is drawn in."
When, on the cessation of the two limiting adjuncts (i.e., the subtle
and the gross bodies) and the consequent absence of the modifications
due to the adjuncts, the Jiva is in the state of deep sleep, merged in
the self as it were, then it is said to be asleep. "When a man sleeps
here, then my dear, he becomes united with the Sat; he is gone to his
own self. Therefore, they say of him, 'He sleeps (Svapiti), because he
is gone to his own (Svamapiti)'." (Chhandogya Upanishad)
Sankara observes that the phenomena of duality caused by the action of
the mind are present in the waking and dreaming states only, but absent
in deep sleep state. In waking and dreaming states, there is the play
of the thoughts (and the simultaneous occurrence of names and forms) and
hence the world as well. In dreamless sleep, there are no thoughts; and
hence, there is no world too. We taste the nature of absolute bliss in
dreamless sleep, where a man is cut off from the distracting world. It
is the mind (lower Manas) that creates differences, distinctions, duality
and separateness. If this mind is destroyed by increasing the Sattva and
Ahangraha Upasana, then you will feel oneness everywhere (Sarvatmabhava).
This needs continuous and strenuous efforts on the part of the Sadhakas.
Degree Of Consciousness In The Three States
In sleep, some action or other is always going on in your mental or vital
being; things happen there and they govern waking consciousness. For instance,
some are very anxious to perfect themselves and make a great effort in
this direction during the day. They go to sleep and when they rise the
next day, they find no trace of the gains of their previous day's efforts;
they have to traverse the same ground once again. This means that the
effort, and whatever achievement there was, belonged to the mere superficial
or wakeful parts of the being, but there were deeper and dormant parts
that were not touched. In sleep, you fell into the grip of these unconscious
regions and they opened and swallowed all that you had laboriously built
up in your conscious hours.
Be conscious. Be conscious of the night as well as of the day. First,
you will have to get consciousness, afterwards control. Such of you as
remember your dreams may have had this experience that sometimes, even
while dreaming, you knew it was a dream; you knew that it was an experience
that did not belong to the material world. Once you know, you can act
there in the same way as in the material world. Even in the dreaming state,
you can exercise your conscious will and change the whole course of your
dream experience. And, as you become more and more conscious, you will
begin to have the same control over your being at night as you have during
the daytime, perhaps even more. For, at night, you are free from slavery
to the mechanism of the body. The control over the processes of the body-consciousness
is more difficult, since they are more rigid, less amenable to change
than are the mental or the vital processes. At night, the mental and vital
parts of your being, especially the vital ones, are very active. During
the day, they are under check; the physical consciousness automatically
replaces their free play and expression. In sleep, this check is removed
and they come out with their natural and free movements.
Sushupti And Advaita Nishtha Distinguished
In sleep, the mind is in a subtle state. The Vrittis have also assumed
a subtle state. But, in Advaita (Vedantic) Nishtha, there is no mind.
There is no universe. The world sinks down in Brahman (Prapanchopasamam)-(Vide
Mandukya Upanishad, II-1).
The Supreme Self In The Three Avasthas
The Supreme Self which has four forms, is inside the bodies of all living
beings and is known by the names Visva, Taijasa, Prajna and Turiya. The
seat of the Visva is the right eye; within the Manas dwells Taijasa, (Manasyantastu
Taijasah -Gaudapada's Karika on the Mandukya Upanishad), while Prajna
resides in the ether of the heart. The objects of enjoyment are of three
kinds-gross, subtle and bliss itself. Satisfaction is also threefold.
Jagaritasthano Bahishprajnah Saptanga Ekonavimsatimukhah Sthulabhuk
Vaisvanarah Prathamah Padah-The first foot of Omkara is Vaisvanara,
whose region is the waking state, who has objective consciousness, who
has seven limbs1 and nineteen mouths2 and who enjoys gross
objects." (Mandukya Upanishad, I-3). The objective mind or conscious
mind plays in the waking state.
"Svapnasthano'ntahprajnah Saptanga Ekonavimsatimukhah Praviviktabhuk
Taijaso Dvitiyah Padah-The second foot of Omkara is the Taijasa, whose
region is dream, who has subjective consciousness, who has seven limbs
and nineteen mouths and who enjoys subtle objects." (Mandukya Upanishad,
I-4). Taijasa is the reflected Chaitanya or consciousness associated with
the dream state. Taijasa is the enjoyer of the subtle world. The subjective
mind and false ego play in dreams.
"Yatra Supto Na Kanchana Kamam Kamayate Na Kanchana Svapnam Pasyati
Tat Sushuptam Sushuptasthana Ekeebhutah Prajnanaghana Evanandamayo Hyanandabhuk
Chetomukhah Prajnastritiyah Padah-The third foot of Omkara is the
Prajna, whose region is deep sleep, in whom all melt into one, who is
a mass of knowledge, who is full of bliss, who enjoys bliss and who is
the door (to the two states of consciousness-waking and dreaming). That
is the state of deep sleep wherein the sleeper does not desire anything
and does not see any dream." (Mandukya Upanishad, I-5). The mind
with the Vasanas rests in deep sleep in Mukhya Prana (chief vital air)
in the heart. Mukhya Prana means Brahman. All the Vrittis assume a Sukshma
state.
1. The seven limbs are: (i) Heaven (is His head), (ii) Sun (is His eye),
(iii) Wind (is His breath), (iv) Akasa (is His waist), (v) Water (is His
pelvis), (vi) Fire (is His mouth) and (vii) Earth (is His feet).
2. The nineteen mouths are: Five
Jnana-Indriyas, five karma-Indriyas, five Pranas and four Antahkaranas
(Manas, Buddhi, Chitta and Ahankara).
Chapter 6
The Three Gunas
Gunas And Vrittis
The mind has three Gunas, viz., Sattva (light, bliss, goodness), Rajas
(passion, motion) and Tamas (inertia, darkness). There are three Vrittis
in the mind corresponding to the three Gunas. Santa Vritti (peace) comes
out of Sattva Guna, Ghora Vritti from Rajo Guna and Mudha Vritti from
Tamo Guna. Equilibrium or balance is Santa Vritti; anger is Ghora Vritti;
laziness (Alasya), carelessness (Pramada) and drowsiness (Tandri) are
Mudha Vrittis.
Characteristics Of Sattva Guna
Sattva Guna is purity. It is Prakasa (illumination, light). Sattva Guna
is a force favourable for the attainment of Moksha. Daivi Sampat-virtues
such as fearlessness, purity of heart, etc.,-will confer liberation on
you. The effect of Sattva Guna is Brahmavichara (enquiry or search for
Truth; differentiation between Sat and Asat, what is real and what is
unreal.)
A Sattvic mind is always steady. It finds delight internally. It may
stick to one place indefinitely. It keeps friendship with persons for
a long, long time. It can read the Gita or the Yogavasishtha any number
of days. It can live on Dal-roti for years together without any grumbling.
During Sattvic moments, when there is preponderance of pure Sattva in
the mind, you are in touch with the Divine Source owing to the cleanness
of the mind-mirror. You will get inspiration. You will compose beautiful
poetry, etc. Preserve those inspired writings. Jot them down in your notebook.
Sattvapatti is a state of mind wherein the mind is full of Sattva or
purity. There is purity of thought (Bhava-Samsuddhi) and purity of heart
(Sattva-Samsuddhi). It is the fourth Jnana-Bhumika or fourth stage of
Jnana.
Characteristics Of Rajo Guna
Rajo Guna is a hostile force to pull you down into Samsara. Asuri Sampat-vices
like Dambha, Darpa, Krodha, etc.-will drag you down into hell. A mind
endowed with Sattva Guna will make a man still and inactive, while a mind
with Rajo Guna will make him restless. It will not allow him to sit idle
and will force him to work.
The Rajasic mind always wants new sensations and variety. It likes certain
persons, objects and places now and, after some time, it becomes disgusted
with them and wants new persons for company, new vegetables to eat, new
books to read and new places to see (finds pleasure in sightseeing).
The mind of Rajasic type wants always company and talk. These are the
two defects which distract the mind much. Avoid company. Live alone. Observe
Mouna. You will get peace of mind. Most of the pain comes from bad company.
Be careful in the selection of your companions. You will rarely find a
good, sincere friend. Never take a friend into your close confidence without
testing him for a long time. There is no company or talk in Brahman who
is Asanga and Asabda.
The Rajasic mind has a tendency to look into the defects of others. It
also remembers the bad deeds or wrongs done by others and forgets easily
their good acts. These two tendencies intensify hatred and cause frequent
disturbance in the mind.
A mind which is devoid of Sattva Guna will not be good enough to consider
others' happiness as its own and will, therefore, be ever reeling. Again,
as this mind has not the complacency to rejoice at another's virtues,
there is no internal contentment. Then, as it does not consider others'
sufferings as its own, there arises in it no compassion for them.
It is the Rajasic mind that splits, separates, divides and deceptively
shows plurality (Nanatva). The sun is one. The moon is one. Akasa is one.
The idea behind languages is one. The feeling of sincerity is one. There
is no inside or outside. Husband and wife become one in heart. Intimate
friends are one in heart. Matter is one. Energy is one. Sattvic mind is
one. It unifies. Cosmic Mahat is one. Karma (law of cause and effect)
is one. Dharma is one. Religion is one. Truth is one. Brahman is one.
Ekameva Advitiyam Brahma (Brahman is one without a second).
Intense Rajas takes Sattvic turn. Dacoit Ratnakar became the sage Valmiki.
Jagai and Madhai, who were intensely Rajasic and who pelted stones at
Lord Gouranga, became his first disciples.
Importance Of Sattva Guna
The real peace of mind does not come from outside. It is produced in
the same mind when the mind is controlled and its thoughts are checked.
You must put forth great efforts to check the passions and desires. Then
alone will your aptitude for activity be subdued and you will be at rest
and your thoughts will be stilled. Develop, therefore, Sattva Guna by
Japa, Vichara, Satsanga, meditation, light Sattvic food, Tapas and Svadhyaya.
An ordinary worldly-minded man can hardly hear the inner voice of Atman.
He cannot get pure thoughts or Vichara (enquiry into Self) also. Every
Sattvic (pure) thought emanates from Sattvic Buddhi (pure intellect).
In the case of worldlings, all thoughts proceed from the mind only. He
who does Nishkama Karma Yoga (selfless service) and has purity of the
mind, begins to entertain thoughts of God and meditation. Generally, the
mind raises various sorts of curious, fantastic thoughts. It deludes all.
It may pretend to do Vichara also. But, when it comes to actual practice,
it will do nothing. If there is a serious determination in you to concentrate
and, if you put it into actual practice for months steadily and, if the
longing for Darshana of God or Self-realisation becomes keen and acute,
then alone think that all these kinds of thoughts proceed from your Sattvic
Buddhi only.
All Sadhanas aim at the development of Sattva Guna and the attainment
of pure, irresistible Will. This will bring about Avidya Nivritti (removal
of ignorance) and Paramananda-Prapti (Sat-Chit-Ananda state). Increase
of Sattva Guna and pure, strong, determined Will pave a long way in achieving
God-realisation.
In the world also, there are persons with a few Sattvic virtues such
as patience, generosity, forgiveness, etc. But, a spiritual aspirant tries
to develop the mind as a whole, to acquire all Sattvic virtues.
Chapter 7
The Psychic States
Sit in silence in a solitary room and watch the various mental phenomena,
mental states, moods, impulses, emotions, sentiments, whims, fancies that
occur in the mind. It will be of absorbing interest to study the subtle
states of the inner psychic world.
Instincts
There are two powerful instincts in the human beings and animals too.
They are the instinct of self-preservation and the instinct of reproduction.
Hunger is a manifestation of the self-preserving instinct. Lust is a manifestation
of reproductive instinct. An instinct is an involuntary prompting to action.
The Jiva or the individual soul with egoism wants power, name and fame.
This is for self-aggrandisement. Exploitation is greed. It is the act
of using for selfish purposes. Domineering is to command haughtily. The
Jiva wants to exercise power over others. This is Jiva-Bhavana. The rootcause
for industries, business, commerce, etc., is greed and self-preservation.
If you want to have constant Brahma-Bhavana, you will have to give up
exploitation and domineering.
There is another third instinct, viz., the herding instinct (the instinct
for company). Woman take delight in the company of men. Men take delight
in the company of women. The rootcause for this is reproductive instinct.
Another reason is that a weak man gains strength in the company of a strong
man. But, a man who wants to realise God should shun ruthlessly company-particularly,
the company of women and worldly-minded persons. He should live alone.
Then he will become very powerful and strong. He will develop a strong
individuality. One will find difficulty in the beginning in the practice
of living alone. Fear will come in. You will have to overcome all difficulties,
one by one, if you want to attain immortality (Amritatva). The reward
is very great: Brahmavit Paramapnoti (A Knower of Brahman gets
the Highest); Amritamasnute (He drinks the nectar of immortality).
Impulses
An impulse is a sudden propelling force. There are three kinds of impulses,
viz., impulses of thought, impulses of speech and impulses of action.
Mouna (silence) checks the impulse of speech. Meditation checks the impulse
of wrong thinking and wrong action.
There are two important impulses. They are the sex-impulse and the impulse
of speech. There is an intimate relation between impulse and imagination.
Imagination induces the impulse. Impulses must be controlled by reason
and will and meditation on God.
Emotions
An emotion is a combination of thought and desire. Every idea is charged
with emotion. Emotions are desires which are penetrated by the thought
element. In other words, emotion is desire mingled with thought. The vibrations
of emotions will arouse corresponding excitement in purely mental matter
and all the man's thoughts will be disturbed and distorted.
There is emotion-desire. There is emotion-feeling also. If the desire
element is predominant, it is emotion-desire. If the pleasure element
is predominant, it is emotion-feeling.
Raga and Dvesha (love and hatred) are the two important emotions of the
mind and all the different emotions can be classified under these two
headings. Wonder is a compound emotion. It is admiration and fear combined.
Reverence is a compound emotion. It is awe and respect combined. Amarsha
is a compound emotion. It is anger and jealousy combined. As soon as the
man is pulled down to a lower level, the anger of the inferior man who
was jealous vanishes.
Pleasure is a particular kind of emotion in the mind. The mind expands
during pleasure. Coolness prevails in the mind. What takes place of the
mind when pleasure feeling arises is not exactly understood by the western
psychologists. It is incapable of being understood also by ordinary persons.
Only a Yogi or a Jnani knows this psychic phenomenon. During pain, the
mind contracts. Considerable heat is produced in the mind.
Many of the physical desires and emotions in man are akin to those of
the lower animals. Anger and sex-impulse in man are the brutal instincts.
In the undeveloped man, these desires and emotions which belong to the
lower nature (Aparaprakriti) predominate and overpower the higher nature
(Paraprakriti).
It is a symptom of weakness to have emotions in the mind. They should
be controlled by the intellect and the will.
How To Control Emotions And Impulses
When emotions and impulses trouble you much, be indifferent (Udasina).
Say to yourself: "Who am I? I am not the mind. I am Atman (all-pervading
Spirit, Suddha Sat-Chit-Ananda. How can emotions affect me? I am Nirlipta
(unattached). I am a Sakshi (witness) of these emotions. Nothing can disturb
me." When you repeat these suggestions of Vichara, the emotions will
die by themselves. This Jnana method of controlling emotions is easier
than the Yogic method of driving the emotions and struggling with the
mind (Yogas-chittavritti-nirodhah).
Sentiments
Religious sentiment, moral sentiment, aesthetic sentiment (or sentiment
for the sublime and the beautiful) are the three important sentiments
of the mind. Feeling and sentiments are illusory. They are not in Atman.
They are deceptions created by the mind.
Moods
Mood is a mental state. The Sanskrit term is Bhava. This term also does
not express the true significance of the word 'mood'. We say, "Mr.
Naidu or Mr. Atkinson is a moody gentleman." This means he becomes
a slave of the mood quickly. We also say, "That gentleman is in 'good
mood' or 'happy mood.' " "I can approach him now for a short
interview or talk" or "He is in a very 'angry mood.' I should
not see him now."
The English people, during the course of their conversation, use the
term 'mood' in a broad sense. They say: "He is in a talking mood";
"He is in a silent mood"; "He is in a mood of hatred";
"He is in a mood of love"; "He is in a mood of selfishness";
"He is in a mood of jealousy"; "He is in a mood of separateness";
"He is in a mood of unity." In the light of Vedanta, these are
all Vrittis (thoughts or emotions) only. Dr. Bhagavan Das, the reputed
author of "Science of Emotions" classifies these under emotions
only.
The Two Kinds Of Moods And Their Effects
In Vedanta, there are only two kinds of moods, viz., Harsha (joy, exultation
or exhilaration) and Soka (grief or depression). In the mind, these two
kinds of moods prevail. Now there is joy. Five minutes later, there is
depression. These currents alternate. They belong to the Shad-Urmis (six
waves). They are two waves that affect the mind-ocean.
People of gloomy moods attract to them gloomy things and gloomy thoughts
from others and from the Akasic records in the physical ether. Persons
with hope, confidence and cheerful spirits attract thoughts of similar
nature from others. They are always successful in their attempts.
People with negative moods of depression, anger, hatred do positive injury
to others. They infect others and raise these destructive Vrittis in others.
They are culpable. They do great damage in the thought-world. People with
happy and cheerful moods are a blessing to society. They bring happiness
to others.
Just as a young, beautiful lady covers her face and does not like to
come out to mix with others in society when she has a nasty festering
sore on her cheeks or nose, so also you should not come in public and
mix with your friends and other people when you have a mood of depression,
a mood of hatred or jealousy. For, you will infect others with these moods.
You are a menace to society.
How To Control Negative Moods
Sadhakas should try to eradicate depression by prayer, meditation, counter-thoughts
of joy, chanting of Om, Vichara and singing divine songs. Never give room
for gloomy depression. Repeat Om with Bhava. Repeat "I am Ananda-maya,"
"My Svarupa is Ananda." Depression will vanish. There are various
causes for this depression. Cloudy day, association with evil persons,
indigestion, influence by astral spirits, revival of old Samskaras of
depression-all these induce depression.
When you get a talking mood, practise at once 'Mouna' (silence). This
is an antidote to the talking mood. When you are in a mood of hatred,
develop the opposite virtue of love. This mood will pass off quickly.
When you are in the mood of selfishness, begin to do selfless work. When
you are in the mood of separateness, try to mix with others through service,
love, kindness and Kshama. When you are in the mood of laziness, do at
once some kind of active work, drawing water, gardening, running, brisk
walk or biking, etc.
A Jivanmukta is absolutely free from all moods. He has controlled all
moods completely. He has become a master of all these moods. In Atman,
there are no moods. It is pure consciousness. Identify with Atman. You
can destroy all moods very easily.
The Meditative Mood
But, there is one good mood in those who practise meditation. It is termed
the "meditative mood." Those who practise concentration and
meditation feel this kind of mood. When this mood manifests, you must
immediately give up reading, writing, talking, etc. You must immediately
sit on the usual Asana (posture) and begin to meditate. Meditation will
come by itself without effort. This mood is very favourable for contemplation.
Watch for this kind of mood. If light disturbs you, close the windows
or put on a curtain along the window. Dark room is favourable for the
beginners in meditation.
Whims And Fancies
A whim corresponds to the term 'Taranga' in Sanskrit. Taranga means a
wave. When a sudden change arises in the mind, it is a whim. Whims are
Tarangas that arise in the mind. They rise up and break quickly. They
drag you hither and thither. They upset you.
Everybody has his own whims. Very often you say, "He is a whimsical
man," when anyone is swayed by whims. Whim is also termed caprice.
Eccentricity is an exaggerated form of whim. Whim tosses a man hither
and thither, if he yields to it. Whimsical actions bring on misery. It
is through whim that mind tempts and deceives men. Mind cheats through
whims. Whims should be checked by reason.
Do not do actions through whims. Action must be done through Viveka and
wisdom. Destroy whims as soon as they arise, through Vichara. Always enquire
whether the proposed action will bring you pleasure and spiritual gain
or not. Be on the alert.
The word 'whim' always goes with the term fancy. We say, "whims
and fancies." A fancy is a phase of the intellectual faculty of a
lighter and less impressive cast than the imagination of the active play
of this lighter faculty. Fancy is a new and pleasing thought or conception
due to this faculty. Fancy is a form of imagination. It helps a poet,
but not an aspirant. It is a hindrance in meditation. It builds castles
in the air. Check it by Vichara and Viveka.
Just as waves and ripples rise on the surface of the ocean, whims, various
caprices, fancies and wrong determinations also arise on the surface of
the mind-ocean. The whims represent the ripples. You need not be afraid
of these. They come and pass off quickly. You must be careful about the
strong waves, wrong determinations. The strong thoughts must be eradicated
by strong Vichara and proper reasoning.
Imagination
Prakriti never creates a vacuum in the mind. If one anxiety or worry
is over, another anxiety immediately manifests. Mind can never become
vacant. It has got infinite preoccupations.
Carefully mark the ways of the mind. It tempts, exaggerates, magnifies,
infatuates, unnecessarily alarms through vain imagination, vain fear,
vain worries and vain forebodings. It tries its level best to divert you
from concentration on your Lakshya.
It took me many years to understand thoroughly the subtle workings of
the mind. Mind works havoc through its power of imagination. Imaginary
fears of various sorts, exaggeration, concoction, mental dramatisation,
building castles in the air, are all due to this power of imagination.
Even a perfect, healthy man has some imaginary disease or other due to
the power of imagination of the mind. Much energy is wasted on account
of imaginary fears.
When his mind is fully occupied with the affairs of the war, the soldier
does not feel any serious injury as a gunshot wound in the leg. He is
not aware of the loss of a large quantity of blood also. He is filled
with enthusiasm. He is not conscious of his body-so to say-for the time
being. When the excitement is over, when he sees some blood-spots on his
clothing or when some of his friends points out to him the wound in the
leg, he gets the consciousness. Then he is alarmed a bit. The power of
imagination plays havoc now. He gets a collapse now. The power of imagination
always exaggerates.
A man may have a little weakness. When he becomes your enemy, you at
once exaggerate and magnify his weakness and Dosha. You even superimpose
on this or concoct many more weaknesses and Doshas. This is due to evil
imagination on your part.
Whenever the mind of two friends are strained by ill-feelings, these
minds begin to exaggerate and concoct things. Fault-finding increases.
It is very difficult to get at the truth of the statements of these two
broken friends with broken friendship. Their utterances are always coloured
by their inner feelings. The power of imagination does havoc now. Maya
plays havoc through the mind and its power of imagination.
Mind tempts and deceives. Think of one as a good friend of yours and
there the thing is created as a reality. Think of him as your foe and
then also the mind perfects the thought into an actuality. He who knows
the working of the mind and has controlled it by practice is really happy.
I shall explain to you the nature of "mental dramatisation."
Mark the ways of the mind. During conversation with your friends, the
mind sometimes imagines in vain that it has hurt the feelings of your
friend. It spends much of its energy in unnecessary feeling. You think:
"How can I see him tomorrow morning? He may be displeased with me."
Next morning when you meet him, nothing happens. Your friend starts a
pleasant conversation and smiles. You are surprised. To your great astonishment,
the subject of talk takes quite a different turn altogether. A family-man
imagines when a severe epidemic of plague ravages: "What shall I
do if my wife develops plague and dies now? I have got six children."
This is his vain imagination. Nothing happens. Sometimes, when the train
moves slowly on the Pamban Bridge over the sea near Ramesvaram, the mind
imagines, "If the bridge gives way now, what will become of me? I
shall be smashed to pieces." A touch of fear creeps in. There are
thousand and one ways of mental dramatisation like these. The power of
imagination plays a vital part in mental dramatisation.
When your mind is deeply concentrated, period of two hours passes like
five minutes. If the mind is distracted and wandering, half an hour hangs
on as two hours. This is everybody's experience. In dream also, many events
that represent a period of fifty years take place within ten minutes.
Through the play of the mind, a Kalpa is considered by it as a moment
and vice versa. Time is but a mode of the mind. It is Kala Sakti.
It is also illusory like the objects.
Through the trick of the mind, one furlong at times appears to be a great
distance and three miles at other times appear to be a very short distance.
You ought to have noted this in your daily life.
Marichi Chaitanya, M.A., Ph.D., a Brahmachari of Rumania and myself sat
for dinner in the Kailasa Kutia, Svarga Ashram, on the bank of the Ganga.
A dish of potato soup was served. Marichi, who has no idea of Indian preparations,
took it for a soup of meat. The colour and appearance of the potato soup
was exactly the same as that of meat-soup. This is a case of "mental
projection." Marichi projected the idea of meat from his own Samskara
within the mind into the potato-soup. Mental projections are all false.
Kalpana in the mind means mental creation or imagination. This is the
real Yogamaya. You will have to destroy these various Kalpanas. This is
the aim of all the spiritual Sadhanas. Then you will be established in
Nirvikalpa state of bliss. Pure Nivritti is needed to attain this after
you have got Chitta-Suddhi through Nishkama-Karma Yoga.
Temperament And How It Can Be Modified
There are secretions from endocrine glands which are ductless viz., Thyroid,
Thymus, Parotid, Pineal, Suprarenal, etc. These secretions are directly
absorbed into the blood. They play a vital part in constituting the temperament
of every individual. The temperament of a man can be greatly modified
by environments, education and experience. It can hardly be changed in
toto. That is the reason why the Gita says: "Sadrisam Cheshtate
Svasyah Prakriter-Jnanavanapi-Even the man of knowledge behaves in
conformity with nature" (Gita, III-33).
Chapter 8
The Mental Faculties
The Power Of The Human Mind
If you closely study the action of mind upon mind, of mind over matter,
of mind over the human body, you will find that each man is a power in
himself. You will have to develop the potential faculties by self-restraint
and mastery over the passions. When mind is so much powerful, what to
speak anything of the glory of Atman, who is the storehouse of everything,
who is the infinite, inexhaustible central magazine of power, knowledge
and bliss from whom the little mind borrows its light and power!
Illustrations Of The Power Of Mind
Whenever any fire-accident or any other kind of accident occurs, how
agile and nimble you are! Do you not exhibit wonderful powers? You jump
over a huge wall, save many children, run amidst fire boldly and carry
things. All psychic faculties, memory, imagination, will, etc., are at
play. Chivalry, intrepidity, undaunted spirit, mercy and various other
noble virtues are exhibited by you. Wherefrom did you draw these faculties
and powers? From this, you can conclude that you are, in reality, all-powerful.
There is a big, magnanimous magazine of power inside. Go to the source
by meditation and tap it. You will get everything. Rely on the Self within.
If you get a telegram at 12 a.m. on a hot day in summer, which informs
you that your father is seriously ailing in your native village which
is twenty miles distant, at once you leave even your food and begin to
gallop. Though you yourself are not in good health at that time, you do
not mind anything as you are very anxious to see your loving father. You
even run the whole distance and reach the place within a couple of hours.
Then you begin to wonder, "What! I was myself very sick. The day
was very hot. I have covered a distance of twenty miles within two hours.
What a marvel it is!" This clearly shows that you are, in reality,
all-powerful. The mind possesses various kinds of powers and faculties.
They lie dormant. You will have to awaken them.
The Six Important Powers Of Mind
There are three Saktis (powers, potencies) in the mind, viz., Ichha Sakti
(Will), Kriya Sakti (Action) and Jnana Sakti (Knowledge). A desire arises
in the mind. This is Ichha Sakti. The mind exerts to have this desire
gratified. This is Kriya Sakti. It plans, schemes and finds out methods,
etc., for the achievement of the desired object. This is Jnana Sakti.
Vedana-Sakti (power of perception), Smarana-Sakti or Smriti-Sakti (power
of memory), Bhavana-Sakti (Power of imagination), Manisha-Sakti (power
of judgment), Ichha-Sakti or Sankalpa-Sakti (will or volition) and Dharana-Sakti
(power to hold) are the six important powers of the mind.
Vedana-Sakti
Vedana-Sakti is power of cognition or sensation or power of perception
and knowing through Indriyas or senses (Indriya-Jnana or sense-knowledge).
Smriti-Sakti
The Smriti-Sakti does three things. It grasps. It holds. It brings to
memory whenever a thing is needed. Though the power of grasping is done
by the Vedana-Sakti of the mind (power of perception or cognition), the
Smriti-Sakti also participates in the act of grasping.
Suppose you hear the sound of a bell in the temple. The memory Sakti
grasps it. Then it retains it through Dharana. When you hear again the
sound of the temple bell, it at once reminds you, "This is the temple
bell. This is not the hostel bell."
In Dhyana, the mind grasps and takes possession of its perceptions or
judgments. It makes the content of the idea its own. It strengthens the
Samskaras so that a voluntary recall is rendered easy.
Bhavana-Sakti
You have never seen an elephant riding a cycle. When a man, who has actually
seen it, gives you a description, your mind forms a mental picture at
once. This is done by the Bhavana-Sakti (power of imagination) of the
mind.
Manisha-Sakti
Power of comparing and contrasting, drawing inferences, discussion, conclusion,
all belong to Manisha-Sakti of the mind. The Manisha-Sakti (power of judgment)
has got two subdivisions, viz., Nirnaya (ascertainment) and Tarka (logical
reasoning).
A is mortal. B is mortal. C is mortal. Again, all men are mortal. Mr.
Choudhary is a man. Therefore, Choudhary is mortal. These sorts of drawing
conclusions through inductive and deductive logic with major and minor
premises and middle term or through the five parts of syllogistic reasoning
of Gautama Rishi's Indian Logic (Nyaya) are done by Manisha-Sakti of the
mind with the help of Nirnaya and Tarka.
Tarka has got two other subdivisions, viz., Anumana (inference) and Paramarsa
(discussion). When you see a river in full flood in the morning, you infer
that there ought to have been rain during previous night. When you see
smoke on the hills, you infer that there ought to be fire also on the
hill. This is due to Anumana.
Ichha-Sakti
Will is Atma-Sakti. It is the dynamic aspect of Brahman. Will is Brahman
in motion. In Vedanta, will plays a very conspicuous part.
Much has been said about the power of imagination in the West-that it
is the most tremendous power in the human mind and that in a conflict
between the will and the imagination, the imagination would invariably
win the day.
Some people say that the will is greater than imagination. In the East,
amongst the Vedantins, will is regarded as a greater faculty than imagination.
What would the imagination do without the impelling power of the will
to execute with dynamic power the desires, wishes and ideals?
There is correlation, co-ordination and co-operation between the different
principles in the mind. Therefore, who can say which is great or small,
important or unimportant when each depends upon the other for its power?
It cannot be truly said that the one is greater than the other, for their
independence and power are derived from one another.
Dharana-Sakti
Dharana-Sakti (power to hold) is really a part of memory or Smarana-Sakti.
In common parlance, we say, "Mr. Ramakrishna is a man of good Dharana
in Vedanta." Here it means that Mr. Ramakrishna has got fixed and
steady ideas in Vedanta. He cannot be changed by anybody. He is not of
a wavering nature. He sticks to Vedanta alone. Nobody can shake him.
Apperception
Apperception is the mind's perception of itself as a conscious agent.
The principle of apperception is just like a mail clerk of consciousness
receiving, sorting out, correlating, arranging, pigeon-holing, associating
and sending out messages.
How To Unfold The Latent Powers Of Mind
There are many higher mental faculties latent in man. Mind is a magazine
of power. The unfoldment of these latent, psychic powers is possible through
proper Sadhana. The Sadhana should be systematic, constant and intense.
The student also must have reached the proper stage of development. There
must be genuine Sraddha also. Then only sanguine success is possible.
Chapter 9
The Three Doshas
Milk is agreeable to some and disagreeable to others. There is nothing
wrong with the milk itself. Surely, there is something wrong with the
mind. Doubtless, there is a defect in the mind. The view of a child when
it sees its mother is that she is its supporter, nourisher and giver of
all comforts. The husband of the woman regards her as an object of enjoyment.
A tiger, when it sees the same woman, regards her as its prey. The object,
woman, remains the same. The viewpoint differs in these three cases owing
to the Dosha of the mind.
Dosha means fault or defect. Mala (impurity), Vikshepa (tossing), Avarana
(veil of ignorance) are the threefold defects of the mind.
The mind is tossed about among objects of love and hatred like a light
feather in a stormy wind. It ever whirls far and wide in vain among sensual
objects away from the association with the wise, like a strolling city
dog; but, no results accrue therefrom. This baneful mind whirls at the
sight of its much-coveted immense wealth. This ferocious dog of mind,
following its mate of desire, ever preys upon poor, ignorant worldlings
as on carcasses. It will flit in a moment from Howrah to Paris and from
Colombo to Berlin. Not resting on any object firmly, it is characterised
by an excessive fluctuating power. It will fluctuate and be confused,
will flit away from an object and then return to it, will rejoice in vain
and be intoxicated with Ahankara. A mind becomes a prey to fear through
its fluctuation.
The mind should be rendered fit for salvation, fit to approach its Adhishthana
(substratum), its father, Brahman. Remove the three Doshas.
Mala (such as Kama, Krodha, Lobha, Moha, Mada, Matsarya) is removed by
doing Nishkama Karma. Mala means sin also.
Vikshepa is removed by Upasana, Trataka, Pranayama and Raja Yoga.
Avarana is removed by Jnana, study of Vedantic literature, Nididhyasana
and Abheda-Chintana after duly understanding the right significance of
the Mahavakya, "Tat Tvam Asi."
Without hankering after paltry, terrestrial, things and causing your
mind to fluctuate thereby, may you be immovable as a rock! Those who have
no lower impulses drive away rebirths to a great distance from them.
Study the nature of the mind. Analyse the mind carefully. Get rid of
the three Doshas of the mind, viz., Mala, Vikshepa and Avarana. Purify
the mind. Steady the mind. Fix the mind on God or Brahman. Get the mind
dissolved in God by constant and intense thinking. Practise the Sadhana
of Manonasa. Rise above the deceptions and temptations of the mind. This
is your duty. You are born for this only; all other duties are self-created
and self-imposed owing to Avidya or ignorance.
Chapter 10
Suddha Manas And Asuddha Manas
Through the discriminating mind, the lower mind is powerfully mastered
by the wise.
"Uddharet-atmana-atmanam-Let him raise the self by the Self."
(Gita, VI-5)
The Two Kinds Of Mind
Suddha Manas or Sattvic mind (pure mind) and Asuddha (impure) Manas or
the instinctive mind or desire-mind as it is called are the two kinds
of mind according to Upanishadic teaching. There is the lower mind filled
with passion. There is the higher mind filled with Sattva (purity). There
are two minds. You will have to make it into one-Sattvic mind only-if
you want to meditate. It is through the higher or Sattvic mind that you
will have to control the lower or instinctive mind of passions and emotions.
There are two kinds of Buddhi also-Vyavaharic Buddhi and pure Buddhi.
There are two kinds of Aham or Ahankara, viz., Suddha Aham which identifies
with Brahman (Sat-Chit-Ananda) and Asuddha Aham which identifies with
the body. There are two kinds of Sankalpa (resolve, conation), viz., Suddha
Sankalpa (thoughts of God) and Asuddha Sankalpa (thoughts of body and
the world).
The Asuddha Manas which creates Asuddha Sankalpa, the Vyavaharic Buddhi
and Asuddha Ahankara-all these three form a vicious circle. These three
work in co-operation. The seed of the mind is Ahankara. Mind is merely
a bundle of thoughts. Of all thoughts, the 'I' thought is the root thought.
It is the first thought also that emanated from the mind. Therefore, mind
is only the thought 'I'. Buddhi is the basis of Ahankara. It is Buddhi
that forces you to identify yourself with the physical body. It is Buddhi
that creates difference (Bheda) and Nana Bhava (the idea of many in the
world).
Characteristics Of The Sattvic Mind
A Sattvic mind like solitude, silence, simple living, high thinking,
study of spiritual books, philosophical discussions, concentration of
mind and company of Sadhus, Mahatmas and Sannyasins. A stainless mind
can be judged through speech, face and eyes. Through these expressions,
the opinion can be formed whether a person has stainless mind. Higher
desires, noble aspirations, lofty ideals, true religious feeling, mercy,
sympathy, pure unselfish love, devotion, Vichara (Atmic enquiry), inspiration,
genius-all come from the higher, pure Sattvic mind. Suddha Manas (pure
mind) is Brahman itself. It is an embodiment of purity itself.
Characteristics Of The Rajasic Mind
A Rajasic mind likes crowded cities, much talking, luxurious life, low
thinking, the company of women, study of romantic novels, eating dainty
dishes and selfish works. Instinctive mind is the lower, impure Kama Manas
with desires, passions and appetities. The vast majority of persons have
this instinctive mind only. Even the so-called civilised and educated
persons live on the plane of the instinctive mind. Their senses are very
sharp and acute and they run after more refined things for their sense-gratification.
They identify themselves with the physical body and the senses. They have
no idea of the subtle Atman which is entirely distinct from the body and
the Indriyas. Their 'I' is the physical, gross body only though they know
that there is a mind.
Sensual enjoyment brings on diseases and destroys the power of discrimination
(Viveka). It makes the mind Malina (impure). Therefore, shun Vishayabhoga
(sensual enjoyment). Try to realise the Self within wherein lies eternal
bliss and immortality.
Sattvic Mind Needed For Atma-Vichara
A sharp, subtle, one-pointed, Sattvic (pure) mind is needed for Atma-Vichara
(enquiry into Atman or the Supreme Spirit) and study of Upanishads. A
gross mind or practical (Vyavaharic) Buddhi with selfishness and lust
is absolutely unfit for Vichara and philosophical ratiocination. Selfishness
clouds understanding. Selfishness is the bane of life. The mind of a worldling
is ever ready to absorb sexual thoughts. It cannot imbibe subtle, philosophical
ideas. It is callous and cannot vibrate properly to take in philosophical
ideas. You can drive a nail in clay, but not in a stone. The mind has
to be purified by Nishkama Karma, Japa, Pranayama and other spiritual
Sadhanas.
Mind is compared to a mirror. If the mirror is dirty, you cannot see
your face clearly. Similarly, if the mind-mirror is dirty (full of Mala,
impurities-Kama, Krodha, Lobha, etc.), you cannot see God clearly; you
cannot see the Self clearly. The light of Brahman cannot shine efficiently.
Clean it up with effort daily, through spiritual Sadhana, meditation,
strenuous Nishkama Karma Yoga, devotion, etc. You will realise God.
"Manasaiva-anudrashtavyam" is the utterance of the Srutis.
Brahman is to be seen by the mind. Here 'mind' means the Suddha Manas
(pure mind). Brahman can be seen by a mind which is equipped with the
four means of salvation; which is rendered subtle and pure by the practice
of Sama, Dama, Yama and Niyama; which is furnished with the sacred instructions
of a qualified Guru and which does Sravana (hearing), Manana (reflection)
and Nididhyasana (constant musing). Should the pure mind concentrate itself
for some time through a study of Jnana Sastras, association with the wise
and an uninterrupted practice of meditation, then in such persons developing
Jnana, a divine vision will dawn in which there will be a direct cognition
of the one Reality.
Slay The Impure Mind
The enemy of Atman is the impure mind, which is replete with excessive
delusion and a host of thoughts. This mischievous and powerful imp of
lower mind is the generator of all pains and all fears and the destroyer
of all noble, spiritual wealth. Your real enemy is this impure mind only
which is full of delusion, Trishnas, Vasanas and host of other impurities.
Lest this enemy of mind should spoil you in diverse ways through the "enjoyments"
of the many "pleasures" in this world, slay it in the hope of
getting eternal bliss and spiritual illumination. Destroy the lower Asuddha
(impure) Manas through the higher Suddha Manas. Destroy your instinctive
mind through discrimination and help of your higher, Sattvic mind. Then
and then alone will you get eternal, infinite peace and bliss of Atman.
Then alone will you become a Jivanmukta.
Sattvic minds and Rajasic minds move in diametrically opposite directions.
Sattvic mind unifies. Instinctive mind separates and divides. Voice from
the instinctive mind will mislead you. Purify the mind and hear the voice
of conscience (Sattvic mind). You will have to develop the Sattvic part
of the mind by annihilating the lower, impure, instinctive mind. If the
lower mind is done away with through the higher mind alone, then only
will you have eternal happiness and peace. Then alone will you attain
Moksha, supreme knowledge and perennial bliss. Slay this mind through
constant Vichara and meditation on Om and rest in your own Svarupa, Sat-Chit-Ananda
state.
How To Purify The Mind
As one iron shapes another iron, the pure mind of a person which makes
efforts in the virtuous path should correct and mould his impure mind.
Mind is unfailingly rendered pure through true, virtuous and pure actions
and constant Satsanga (association with the wise). Speaking the truth
and practice of Daya (pure compassion) are very great purifiers of mind.
All lofty aspirations, all-embracing tendencies and pity-all go a long
way in increasing the Sattvic material of the mind. The higher Manas is
developed.
Sacrifice, gift, compassion, study of the Vedas and speaking the truth:
these five are purifying. The sixth is penance well-practised. The last
one is highly purifying. Pilgrimage to sacred places is also purifying.
You come in contact with holy persons there. You can have good Satsanga.
Charity, Japa, Nishkama Karma, Yajna, Agnihotra, Brahmacharya, Sandhya,
Tirtha-Yatra, Dama, Sama, Yama, Niyama, Svadhyaya, Tapas, Vrata, service
of saints-all tend to purify the mind. There will be, doubtless, unalloyed
bliss in the mind thus purified.
A Mantra purifies the mind. Mere repetition of a Mantra, parrot-like,
has very little effect. It has some benefit. It must be repeated with
Bhava (feeling). Then it produces wonderful effects. The Mantra, unless
inspired with the powerful will-force of one's own mind, cannot produce
much effect.
Study of philosophical works, right thinking, exercise of good and noble
emotions, prayers and beneficent endeavours and, above all, regular and
strenuous meditation are the means to improve the mind. These will bring
about the rapid evolution of the mind. When the mind is purified, a hole
is formed in the centre through which purity, light and knowledge flow
from Brahman.
A goldsmith converts 10 carat gold into 15 carat gold by adding acids
and burning it several times in the crucible. Even so, you will have to
purify your sensuous mind through concentration and reflection on the
words of your spiritual preceptor and the Upanishadic sentences, meditation,
Japa or silent repetition of the Name of the Lord, etc.
It takes a long time to purify Harital (yellow oxide of arsenic orpiment).
It has to be soaked in cow's urine for seven days, in lime water for ten
days and in milk for seven days. Then it has to be burnt out hundred and
eight times before a Bhasma or proper oxide (ash) is obtained. Even so,
it takes a long time to effect Chitta-Suddhi, purity of mind. Severe Tapascharya
(austerity) is needed.
As a result of purification of the mind, it becomes more sensitive, gets
easily disturbed by a sound or shock and feels any pressure acutely. An
aspirant must be sensitive and yet have the body and nerves completely
under his control. The greater the sensitiveness becomes, the more difficult
is the task; there are many noises which pass unheeded by an ordinary
person, but which are torture to one who is very sensitive. You must do
your best to get over this oversensitiveness.
Initiation Of Pure Mind Leads To Quiescence
Purification is the first part of Yoga. When purification is over, the
natural tendency of the mind is to go towards liberation, Moksha. If only
a disciple whose mind is cleansed of all its impurities, is initiated
into the sacred mysteries by a Guru, then his mind will get complete quiescence.
He will enter into a Nirvikalpa state. The Nirvikalpa state is termed
Asamvedana.
Chapter 11
Vrittis
Vritti-its Nature And Function
Vritti means a whirl-pool. It is a wave of thought that arises in the
Antahkarana. Vrittis are modifications of the mind. They are the effect
of Avidya. When Avidya is destroyed by Jnana, Vrittis get absorbed in
Brahman (Laya), just as water thrown in a heated pan is absorbed in the
pan.
Wherefrom does a Vritti arise? From the Chitta or mind. Why does a Vritti
arise? It is Svabhava of Antahkarana. What is its function? It causes
Avarana-Bhanga (removes the veil of Sthula Avidya that envelops the objects).
It helps the evolution of a man till he attains perfection (Jivanmukti).
It is Vritti that opens the Kundalini in a Jnani in the Ajna Chakra and
joins it in Sahasrara. This is one path.
The Chitta is the mind stuff. It is the mental substance. Vritti or thought-wave
is a modification of that mental substance. It is a process. Just as waves
and bubbles arise from the surface of the ocean, so also these Vrittis
arise from the surface of the mind-ocean. Just as rays emanate from the
sun, so also these mental rays (modification of Vrittis) emanate from
the mind-sun. Just as the sun merges itself in the horizon at sunset by
collecting all its rays, so also you will have to merge in that Sun of
suns, Absolute Consciousness, Eternal Peace by collecting all the dissipated
mental rays and dissolving the mind itself.
The function of a Vritti in the mind is to cause Avarana-Bhanga (removal
of the veil of ignorance covering objects). Sthula Avidya or gross ignorance
is enveloping all objects. When the veil is removed, perception of objects
becomes possible. The Vritti removes the Avarana or layer of ignorance.
When you pass through a big crowd or persons, you are able to notice a
few persons. You do not see some persons, though they happen to come in
front of you. Why? Because there was not complete Avarana-Bhanga. When
this is done, the object shines before you.
According to Raja Yoga of Maharshi Patanjali, Pramana (right notion or
right proof), Viparyaya (misconception), Vikalpa (fancy or imagination),
Nidra (sleep) and Smriti (memory) are the five mental Vrittis or mental
functions. If these five mental functions are suppressed, the suppression
of desires and other functions will follow.
Vishayakara Vritti And Brahmakara Vritti
Through its own efforts, the mind assumes the shape of any object, it
concentrates itself upon. If it thinks of a woman, it assumes the shape
of a woman. This is termed Vritti Tadakara. If it thinks of God or Brahman,
Brahmakara Vritti develops. In the former case, Rajas (passion) will be
infused into the mind; while in the latter, Sattva (purity) will be infused.
When the mind thinks of objects and dwells on them, it assumes the shape
of those objects. It is termed as Vishayakara Vritti. When it thinks of
Brahman or Infinity, the Brahmakara Vritti is formed. The Sadhaka should
be very vigilant and circumspect in watching the mind and its activities.
He must convert Vishayakara Vritti into Brahmakara Vritti. As soon as
the mind drops down from Brahmakara Vritti into Vishayakara Vritti, he
should again make the mind assume Brahmakara Vritti. There is very hard
struggle, indeed.
You cannot have Vishayakara Vritti as Ghatapatadi Vritti (modification
of pot, cloth, etc.) and Brahmakara Vritti (thought of Brahman) also at
the same time. It is Sruti Virodha (i.e. against the utterances of the
Srutis). It is against practical experience also.
It is not the object that binds you. It is Vritti and identification
(Tadatmya Sambandha) with the Vritti that causes attachment and bondage.
It is through Avidya or ignorance that you identify yourself with Vritti
as, for instance, when you say: "I am angry."
Kinds Of Vritti
Vrittis have been classified into five kinds: (1) Mano-Vritti, (2) Buddhi
Vritti, (3) Sakshi Vritti, (4) Akhandakara Vritti and (5) Akhanda Ekarasa
Vritti. No. 1 belongs to the instinctive mind. Nos. 2, 3, 4 and 5 belong
to the Sattvic mind. Mano-Vritti is the Vishayakara Vritti of worldlings.
Buddhi Vritti belongs to Vivekins. When you identify yourself with the
Sakshi Vritti, you can witness the modifications of the mind. When you
try to feel that you are the Infinite Self, the Akhandakara Vritti is
generated. It is also known as Brahmakara Vritti. There is no Vritti in
Brahman.
From Mano-Vritti, you must jump to Viveka Vritti. Mano-Vritti concerns
Manomaya Kosha. Viveka Vritti belongs to Vijnanamaya Kosha. By developing
the Vijnanamaya Kosha, Mano-Vrittis are conquered. From Viveka Vritti,
you must jump to Sakshi Vritti. From Sakshi Vritti, you must jump to Akhandakara
Vritti. From Akhandakara Vritti, you must jump to Akhanda Ekarasa which
is Brahma Svarupa. This is Kaivalya or final goal of life.
Antarmukha Vritti And Bahirmukha Vritti
When the outgoing tendencies of the mind are arrested, when the mind
is retained within the heart, when all its attention is turned on itself
alone, that condition is Antarmukha Vritti. The Antarmukha Vritti is the
indrawing energy of the mind owing to increase in Sattva. The Sadhaka
can do a lot of Sadhana when he has this inward Vritti.
The Bahirmukha Vritti is the outgoing tendency of the mind due to Rajas.
When the vision is turned outward, the rush of fleeting events engages
the mind. The outgoing energies of the mind begin to play. Further, on
account of force of habit, the ears and eyes at once run towards sound
and sight. Objects and desire are externalising forces. A Rajasic man
full of desires can never dream of an inner spiritual life with Antarmukha
Vritti. He is absolutely unfit for the practice of introspection.
You will get Antarmukha Vritti (inward-moving mind) only after you have
destroyed all the externalising powers of the mind. Vairagya and introspection
help a lot in the attainment of this mental state. You must starve the
mind by Vairagya and Tyaga (renunciation of desires, objects and egoism).
You must learn the art of making the mind introspective or turned inward
upon itself through the Yogic Kriya, Pratyahara (abstraction). Just as
you have to take back with care your cloth that is fallen on a thorny
plant by removing the thorns one by one slowly, so also you will have
to collect back with care and exertion the dissipated rays of the mind
that are thrown over the sensual objects for very many years.
You will have to gather them patiently through Vairagya and Abhyasa,
through Tyaga (renunciation) and Tapas and then march boldly with indefatigable
energy towards God or Brahman. Those who know this practice can really
be peaceful. They only can be really happy. When the mental rays are concentrated,
illumination begins. Mind cannot do any havoc now. The mind cannot externalise
itself. It can be kept inside the Hridaya-Guha (cave of the heart).
Destruction Of Vrittis Leads To Mental Strength
Mind gains great strength when the Vrittis are destroyed. It is not easy
to destroy Vrittis (thought-waves) because they are innumerable. They
should be taken up one by one and dealt with separately. Some Vrittis
are very strong. They demand strong efforts for their destruction. Most
of the Vrittis are very weak. Weak Vrittis melt away like rent clouds.
Strong thoughts remain and frequently recur daily in the morning as soon
as you rise from your bed.
Be silent. Enter silence. Silence is Atman. Silence is Brahman. Silence
is centre. Silence is the Hridaya-Guha (heart-cave). When the mind runs
from one object to another, that state in the interval wherein you become
mindless for a very short time is Svarupasthiti. That is Brahman. When
the mind is controlled fully, Vrittis cease. When all the modifications
subside, you enter into the silence then and then alone. Realise this,
this very moment. Feel the divine glory and Brahmic splendour now by closing
the eyes, by drawing the Indriyas, by stilling the mind, by silencing
the thoughts, by sharpening the intellect, by purifying the Chitta, by
meditating on Om, by chanting Om with Bhava (feeling). Keep up the continuity
of Brahmic consciousness throughout the 24 hours. Have an unceasing flow
of Atmic consciousness. This is very, very important. This is a sine
qua non. This is a great desideratum.
When all the Vrittis die, Samskaras and the frame of the mind remain.
Samskaras can only be fried up by Nirbija-Samadhi.
Chapter 12
Theory Of Perception
"When one thinks, then he understands; without having thought, one
does not know; it is only after having thought that one understands."
(Chhandogya Upanishad, VII-xxi-1)
"I was absent-minded; I did not hear. I was absent-minded; I did
not see. It is thus evident that a person sees with the mind, hears with
the mind. Desire, determination, uncertainty, belief, disbelief, steadiness,
unsteadiness, shame, intellect, fear-all these are in the mind alone.
Therefore, when touched from behind, a person knows by the mind.
(Brihadaranyaka Upanishad, I-v-3)
There are two compartments in the mind, viz., the thinking portion and
the perceiving portion. It is easy to stop the thinking portion, but it
is extremely difficult to stop the functioning of the perceiving portion.
It is only the individual mind that sees objects outside. If you see
the same objects through a telsecope, they appear different. If you can
see with the mind directly, you will have a different vision altogether.
Hiranyagarbha or Karya Brahman has quite a different vision. He sees everything
as a vibration or movement within himself as his own Sankalpa, just as
you can imagine within your own mind that a big war is going on and many
people are dying on either side. You withdraw your imagination at your
will.
Theories Of Perception
There is the elastic theory of the mind. This school of thought says
that the mind becomes elastic when several objects come in contact with
the various senses and thus puts itself simultaneously into touch with
various sense-organs or Indriyas of knowledge (Jnana-Indriyas). When the
mind comes in contact with one object and one Indriya, it contracts to
a point. This theory is exploded and refuted by the Vedantins as unsound.
There is another school of thought that says that there are different
compartments or parts in the mind. One part of the mind connects itself
with one sense (Indriya), another part with a second sense and so on.
This theory is similarly blown up and discarded by the Vedantins as untenable
and unsound.
According to the school of thought known by the name of Drishti-Srishti-Vada,
the perceiver and the perceived are one. Just as the spider weaves out
the web from its own body, even so the mind throws out this physical universe
from its own body during waking state and withdraws the world into its
womb during sleep. An object is a mental Vritti externalised or objectified.
The Drishya (what you see outside) is due to mental Avidya. There is
only light outside. There is only vibration outside. It is the mind that
gives colour and shape. It is all mental deception. This is one view.
This is one theory of perception.
The interaction between the mind inside and the Tanmatric vibrations
outside is the object or the world that you see outside. This is one theory
of perception. Mind is formed out of the Sattvic portion of the five Tanmatras.
There is light outside. The sun also emits light. The eye is made up of
fire or Agni-Tattva. That portion of the mind which perceives is also
made up of Agni-Tattva. So fire sees fire. Only that portion of the mind
which is made up of Sabda-Tanmatra can hear. Sound comes from Akasa outside.
So Akasa of the mind hears Akasa from outside. But, Atman can see, hear,
taste and feel everything. Atman only can be seen by Atman. Therefore,
whatever you see outside is Atman only. "Sarvam Khalvidam Brahma-Everything
is verily Brahman."
The View Of Western Medical Science
According to western medical science, light-vibrations from outside strike
the retina and an inverted image is formed there. These vibrations are
carred through optic tract and optic thalamus to the centre of vision
in the occipital lobe of the brain in the back part of the head. There,
a positive image is formed. Then only, you see the object in front of
you.
Perception According To Sankhya Philosophy
According to Sankhya philosophy, the real back-ground of perception is
the Purusha of whom the western doctors and psychologists have no idea.
Fleshy eyes are only external instruments (Karanas) for perception. Eye
is not an organ of vision. The organ of vision is a centre situated in
the brain; so is the case with all senses. Mind is connected with the
Indriyas, the Indriyas with the corresponding centres in brain and the
centres, with the physical organs, to the external object. The mind presents
the sensation to Buddhi; Buddhi takes it to the Purusha (which is pure
Spirit, which is Immaterial). Now, real perception takes place. Purusha
gives order to Buddhi. Then, Buddhi, after proper decision and judgment
and after taking into consideration the pros and cons of the subject on
hand, gives orders back to the mind, for execution through the motor centres
(Karma-Indriyas or organs of action). Buddhi is the Prime Minister and
Judge who hears the statements of the Advocate, viz., the mind. Mind plays
two parts, viz., (i) that of an Advocate and (ii) that of a Commander-in-Chief.
After receiving decisive orders from Buddhi, the mind acts the part of
a Commander-in-Chief and executes the orders of Buddhi through the five
soldiers, the five Karma-Indriyas. This is the theory of perception according
to the Sankhya Philosophy. See how very clear matters are in Hindu Philosophy.
First of all, there is the instrument or Karana-for instance, the fleshy
eye. It takes the sense-impressions to the centre or Indriya. The mind
is then connected with the centre and the external instruments, namely,
the physical eye, ear, etc. The mind carries the impressions still further
and presents them to the Buddhi, the determinative faculty, which reacts.
Then flashes out the idea of egoism or Ahankara, which self-arrogates
and identfies with Abhimana. Then the mixture of action and reaction is
presented to the Purusha, the real Soul who perceives an object in the
mixture.
Knowledge comes through contact with objects (Indriyartha-Sannikarsha).
To know a Prapancha Vishaya, Indriya, Antahkarana and Jiva are required.
Indriya will see the Vishaya. Mind will make it appear. Buddhi, with the
help of Abhasa Chaitanya, will understand it. Mind, senses and the Karanas
(external instruments) such as the physical eye, ear, etc., should all
be joined together. Then only perception of an object is possible. The
object comes in contact with the senses. The senses are linked to the
mind. The mind is connected to the Atman. The Atman illumines. This is
with reference to the physical plane.
The Vedantic Theory
According to the Advaitic theory of perception, it is the Chaitanya within
us that makes perception possible. The Chetana within us unites with the
Chetana in the object and the result is perception. It does not follow
from this that the mind and the senses are useless. The senses are necessary
for the adaptation of perception to their approximate things. From the
soul's essential nature being intelligence, it does not follow that the
senses are useless, for they serve the purpose of determining the special
object of each sense.
The Vedantic theory of perception is that the mind comes out through
the eye and assumes the shape of the object outside. The Antahkarana-Vritti
enters through the opening of the Indriya (eye), removes Vishaya Ajnana,
assumes Vishayakara (the shape and form of the object it envelops), presents
the objects to your view. The function of Vritti is to cause Avarana-Bhanga
(removal of the veil or layer of Sthula Avidya that envelops all objects).
A ray of the mind actually goes out, assumes the shape and form of the
object and envelops it. Then only perception takes place. The perception
of a book is possible only when the mind has assumed the actual shape
of the book. Mental image plus external something is the object. Whatever
objects you see outside, have got their own images in the mind.
When you pass through a mango garden, a ray of the mind comes out through
the eye and envelops a mango. It assumes the shape of the mango. The ray
is termed Vritti. The enveloping process is called Vritti-Vyapti. The
function of a Vritti is to remove the Avarana (veil) that envelops the
object and the Upahita Chaitanya. The veil that envelops the mango is
removed by the Vritti or the mental ray. There is Chaitanya associated
with the Vritti (Vritti Sahita Chaitanya). This Chaitanya illuminates
the object 'mango'. This is termed Phala-Vyapti. Just as a torchlight
illumines an object in a flash, this Vritti-Chaitanya illumines the object.
Then only does perception of the mango take place. Mind makes Sankalpa-Vikalpa:
Is this a mango or not? Buddhi comes to help the mind and determines (this
is a mango) through previous experience. Chitta makes Anusandhana (enquiry):
"How can I get the mango? May I ask the gardener or the proprietor?"
Ahankara asserts: "I must get the mango anyhow. I want it."
Then the command is given by the mind to the Karma-Indriyas for execution.
When you see a mango tree, it is external to you. There is externality.
The mango tree is a mental percept. It is a mental concept also. There
is no mango tree apart from the mind. You know the existence of the tree
through the mind only. There is a mental image in the mind. The image
in the mind plus the external something is the mango tree. Even if you
close your eyes, you can get at the image through memory. The green colour
of the leaves is due to a certain rate of light vibrations (say, 10 millions
of vibrations). These light vibrations strike at the retina and are taken
to the vision centre at the back of the brain. The mango-leaves have the
power to split the white rays and absorb the green colour only. So says
science.
Your body also is as much external to you as that yonder mango tree.
It is also a mental percept or mental concept. The mango tree is external
to you with reference to your body only. The mango tree itself is a mere
appearance that floats in the Absolute or the One Reality. As the mango
tree is external to you from the standpoint of your body, and as the body
itself is external to you, the idea of externality of the mango tree or
this external universe is blown up now. The term internality also has
a false existence only. There is internality only with reference to the
externality. If the externality goes away, where is the internality? Both
the terms internality and externality are mere illusions, creations of
the mind. There is only the solid existence, the One Reality or Absolute
behind the so-called internality and externality. That is the Real, Infinite
'I'. That is your own Self.
Mind Alone Creates Differences
The eyes present before the mind some forms or images. It is the mind
that creates good and bad forms. It says, "This is good. This is
ugly. This is beautiful." Here comes bondage and trouble. Good and
bad, ugly and beautiful are pure mental creations. If mind can create,
it can destroy also. Similarly, the ears bring some sound vibrations before
the mind. It is the mind that says: "This is praise. This is censure."
Eyes and ears are not to be blamed at all. They are innocent. Mind causes
the mischief.
Mental Cognition Takes Place Serially
Mind can think of only limited things. Mind cannot think of greenness
without thinking of a green object.
Mind is Niravayava (without parts, divisions, compartments). It can have
only one idea at a time. This is the Siddhanta of Naiyayikas. Even those
Vedantins who say that mind is Savayava (with compartments) on the analogy
of Chora-Nari (the prostitute whose mind is on the paramour even while
she works in her house) admit that the mind can have Visesha Vritti of
the lover only and Samanya Vritti of the work on hand at the time.
The human mind has the power of attending to only one object at a time,
although it is able to pass from one object to another with a marvellous
degree of speed, so rapidly in fact, that some hace held that it could
grasp several things at a time. Mind is a gate-keeper or guard who can
allow only one person, one kind of sense-vibration at a time into the
mental factory. You cannot hear and see at the same time. The mind can
have only one idea at a time. But it moves with such tremendous lightning
speed that an ordinary man thinks that he can have several ideas at a
time.
Perception through the finite mind or cognition or experience takes place
serially and not simultaneousely. Simultaneous knowledge can only be had
in Nirvikalpa Samadhi where past and future merge in the present. Only
a Yogin will have simultaneous knowledge. A man of the world with a finite
mind can have only a knowledge in succession. Two thoughts, however closely
related to each other, cannot exist at the same time. The nature of the
internal organism (Antahkarana or Manas) prevents our having more than
one aspect of an object at each instant presented to consciousness. Though
several objects may come in contact simultaneously with the different
sense-organs, yet the mind acts like a gatekeeper who can admit only one
person at a time through the gate. The mind can send only one kind of
sensation at a time into the mental factory inside for the manufacture
of a decent percept and a nice concept.
When the mind gives attention and is attached to the sense of sight,
it can only see. It cannot hear. It cannot hear and see at the same time.
It is everybody's daily experience. When your mind is wholly absorbed
in deep study of some interesting book, you cannot hear even if a man
shouts, because the mind was not there (with the sense of hearing). "My
mind was elsewhere, I did not see; my mind was elsewhere, I did not hear,
for man sees with his mind and hears with his mind." Brihadaranyaka
Upanishad, I-v-3). When you seriously think of a problem, you can neither
see nor hear nor feel. All the Indriyas are detached from the mind. There
is only the process of Anusandhana (enquiry or investigation) by the Chitta
(the mental substance).
The best philosophers and seers, Rishis and sages, the best authorities,
Eastern and Western, hold to the "Single Idea" theory as being
correct. They are unanimously agreed that the mind cannot actually attend
to more than one thing at a time, but when it appears to be doing so,
it is only moving with prodigious rapidity backward and forward, from
one end to the other. Illiterate people say that they can see and hear
at the same time. The mind moves with a tremendous velocity backward and
forward and people imagine that mind can do two things at a time. It is
a sad mistake. A spark of light presents the appearance of a continuous
circle of light if it is made to rotate rapidly. Even so, though the mind
can attend to only one thing at a time-either hearing or seeing or smelling-,
though it can admit only one kind of sensation at a time, yet we are led
to believe that it does several actions simultaneously, because it moves
from one object to another with tremendous velocity, so rapidly that its
successive attention and perception appear as a simultaneous activity.
Compensatory Advantage In Sense Perception
In some persons, the sense of hearing is more developed than the sense
of sight. Judges have acute hearing. Commanders-in-chief have acute sight.
The profession itself forces them to develop the particular sense. Blind
people have acute sense of hearing. If one Indriya is defective, nature
compensates by developing more another Indriya. One of my friends knows
of a blind man who can feel the nature of the colour by mere touch.
Speech is even the sight of the Purusha. Speech means here sound, the
object of the sense of hearing. When this sense is enlightened, reflection
is produced in the mind. By the mind effort to obtain external thing is
made; for by the mind one sees, one hears. When one, at a time at night
in the dark, cannot distinguish where sound arises (be it the neighing
of horses or the braying of donkeys or the barking of dogs), he resorts
there whence speech proceeds.
Supersensory Perception
It is the mind that really sees, tastes, smells, hears and feels. When
you begin to think of the picture of Lord Krishna with closed eyes, it
is through the mind's eye that you see the picture.
An occultist can dispense with his physical, fleshy eyes and can see
directly with his mind. A Bhakta (devotee), being one with Isvara (Lord),
sees directly with the eye of Isvara (with the eye of Karana-Sarira, seed-body).
A Jnanin sees with the eye of Knowledge of Atman (Divya Drishti or Jnana-Chakshus).
How Brahman Perceives
In the mind, will and sight are separate. In pure Chit, will and seeing
are one; will and sight are combined and no longer, as in the case of
mind, separated from each other.
Brahman does not need Antahkarana to sense, think and reason. Brahman
does not need eyes to see. He is self-luminous. He gives light to everything.
He imparts light to Antahkarana. He gives light and power to the Indriyas.
He is Chit-Svarupa. He is Chidghana. He is a mass of knowledge. He knows
everything through Self-knowledge. He sees within Himself through Self-knowledge
the whole universe as His own Sankalpa, as Vivarta.
How To Perceive Brahman
Brahman is not an object or Vishaya. It is to be felt by Sakshatkara
(direct spiritual cognition). Knowledge of Brahman (Existence or Truth
Absolute) comes through feeling and meditation (spiritual Anubhava, direct
perception or Atma-sakshatkara) wherein the seer, sight and seen merge
into the one existence like the bubble in the ocean.
Chapter 13
Chitta And Memory
What Is Chitta?
Chitta is termed as the mind-stuff or mental substance. It is the groundfloor,
as it were. From it proceed the three Vrittis, viz., Manas, Buddhi and
Ahankara. This word belongs to the Rajayogic terminology of Maharshi Patanjali.
Also in the Gita, Lord Krishna uses the term Chitta in various places.
Chitta is a separate faculty or category in Vedanta. Sometimes it is
Antargata, comes under Mind. In Sankhya philosophy, it is included in
Buddhi or Mahat-Tattva. The Chitta of Patanjali Rishi's philosophy of
Raja Yoga (Yogas-chittavritti-nirodhah) corresponds to the Antahkarana
of Vedanta.
Subconscious mind is termed 'Chitta' in Vedanta. Much of your subconsciousness
consists of submerged experiences, memories thrown into the background
but recoverable. The Chitta is like a calm lake and thoughts are like
waves upon the surface of this lake and name and form are the normal ways
in which these waves rise. No wave can rise without name and form.
The functions of the Chitta are Smriti or Smarana, Dharana, attention
and Anusandhana (enquiry or investigation). When you repeat the Japa of
a Mantra, it is the Chitta that does the Smarana. It does a lot of work.
It turns out better work than the mind or Buddhi.
The Field Of Subconscious Mentation
The mental processes are not limited to the field of consciousness alone.
The field of subconscious mentation is of a much greater extent than that
of conscious mentation. The mind is not conscious of the greater portion
of its own activities. As man can hold in consciousness but one fact at
a time, only a fraction of our knowledge can be in the field of consciousness
at any one moment. Only ten per cent of mental activities come into the
field of consciousness. Ninety per cent of the mental activities takes
place in the subconscious mind. Messages, when ready, come out like a
flash from the subconscious mind to the surface of the conscious mind
through the trapdoor in the subconscious mind.
We sit and try to solve a problem and fail. We walk around, try again
and again fail. Suddenly an idea dawns on us that leads to the solution
of the problem. The subconscious processes were at work.
You repeatedly fail at night to get the solution for a problem in arithmetic
or geometry. In the morning, when you wake up, you get a clear answer.
This answer comes like a flash from the subconscious mind. Even in sleep,
it works incessantly without any rest. It arranges, classifies, compares,
sorts all facts and works out a proper, satisfactory solution.
Sometimes, you go to sleep at 10 p.m. with the thought, "I must
get up at 2 a.m. in the morning to catch a train." This message is
taken up by the subconscious mind and it is this subconscious mind that
wakes you up unfailingly at the exact hour. Subconscious mind is your
constant, trustworthy companion and sincere friend.
With the help of the subconscious mind, you can change your vicious nature
by cultivating healthy, virtuous qualities that remain dormant in every
human heart. If you want to overcome fear, mentally deny that you have
fear and concentrate your attention upon the opposite quality, the ideal
of courage. When courage is developed, fear vanishes by itself. The positive
always overpowers the negative. This is an infallible law of nature. This
is Pratipaksha Bhavana of Raja Yogins. You can acquire a liking for distasteful
tasks and duties by cultivating a desire and taste for them. You can establish
new habits, new ideals, new ideas anad new tastes and new character in
the subconscious mind by changing the old ones.
Memory
Smriti or memory is a function of Chitta (subconscious mind). Memory
is used in two senses. We say, "Mr. John has got a good memory."
Here it means that Mr. John's capacity of the mind to store up its past
experiences is very good. Sometimes we say, "I have no memory of
that incident." Here, you cannot bring up to the surface of the conscious
mind, in its original form, the incident that took place some years ago.
It is an act of remembering. You do not get any new knowledge through
memory. It is only a reproduction.
If the experience is fresh, you can have a complete recall of your past
experience through memory. In ordinary recollection there is a temporal
coefficient. In personal memory there is a specific coefficient. That
which acts together with another thing is a coefficient. In Mathematics,
the numerical or literal factor prefixed to an unkown quantity in an algebraic
term is a coefficient.
How Does Memory Arise
Suppose you have received a nice fan as a present from your amiable friend.
When you use the fan, it sometimes reminds you of your friend. You think
of him for a Smriti-Hetu (cause of memory).
If your brother is a tall man, the sight of a similar tall man in another
place will bring to your mind the memory of your brother. This is memory
due to the similarity of objects (Sadrisyata).
Suppose you have seen a dwarf at Madras. When you see a very tall man
or Patagonian, this will remind you of the dwarf whom you saw at Madras.
The sight of a big palace will remind you of a peasant's hut or a Sannyasin's
grass hut on the bank of Ganga. This memory is due to dissimilarity in
objects (Viparitata).
When you walk along the road on a stormy day, if you happen to see a
fallen tree, you conclude that the tree has fallen owing to the storm.
In this case, the memory is due to the relation between cause and effect
(Karya-karana-sambandha).
The new Samskaras wash away the old Samskaras. If the Samskaras are fresh
and recent, it is easy to recall them back quickly. They come up again
from the depths of the subconscious mind to the surface of the conscious
mind. Revival of old Samskaras takes place. If you visit once the college
wherefrom you received your education, ten years after you became an officer
in the Government, all the previous Samskaras of your college days will
be revived now. You will remember now your old professors, old friends,
old books and various other things.
Characteristics Of A Good Memory
The following are the four good characteristics of a good memory: (1)
If you read once a passage and if you can reproduce the same nicely, it
is a sign to indicate that you have a very good memory. This is termed
Sugamata. (2) If you can reproduce the same thing without increase or
decrease, addition or substraction, it is called Avaikalya. (3) If you
can preserve a fact or passage or anything for a very considerable period,
it is called Dharana (retentive memory). (4) If you can reproduce a passage
at once without any difficulty when it is needed, it is called Upaharana.
The Process Of Recollection
When you desire to remember a thing, you will have to make a psychic
exertion. You will have to go up and down into the depths of the different
levels of subconsciousness and then pick up the right thing from a curious
mixture of multifarious irrelevant matter. Just as the railway sorter
in the Railway Mail Service takes up the right letter by moving the hand
up and down along the different pigeon-holes, so also the sorter subconscious
mind goes up and down along the pigeon-holes in the subconscious mind
and brings the right thing to the level of normal consciousness. The subconscious
mind can pick up the right thing from a heap of various matters.
In a big surgical clinic, the assistant surgeon allows only one patient
to enter the consultation room of the senior surgeon for examination.
Even so, the mind allows one idea only to enter the mental factory at
a time through the mind door (Manodvara). The subconscious mind brings
to the threshold of the conscious mind, during an act of Smriti (memory),
the right thing at the right moment, suppressing all others. It serves
the part of a censor and allows only relevant memories to pass by. What
a wonderful mechanism it is! Who is the driver for these dual minds? Who
created these? What a magnanimous Being He must be! My hairs stand on
their ends when I think of Him! My pen quivers when I write. Don't you
like to dwell with Him? What a great privilege and joy it is to be in
communion with Him!
When you try to remember something, sometimes you cannot remember. After
some time, the forgotten something flashes out to the conscious mind.
How do you explain this? It is a slip of memory. The Samkaras of the particular
thing has sunk deep. The Chitta, which is the storehouse of Samskaras
(and whose function is memory), has to exert a bit, to analyse and sort
and bring it to the surface of the conscious mind through the trapdoor.
After some exertion, revival of the old Samskaras takes place and the
forgotten idea, or name of a person, which you wished to recollect sometime
back, suddenly flashes to the conscious or objective mind. There ought
to have been some congestion in the brain, which might have prevented
the revival of a forgotten thing, idea or person. As soon as the congestion
is relieved, the forgotten idea floats on the surface of the mind. When
the mind is calm, memory becomes keen.
Power Of Memory
Those who overwork mentally, who do not observe the rules of Brahmacharya
and who are tormented by many cares, worries and anxieties, lose their
power of memory soon. When you show symptoms of losing your memory, as
you grow old, the first symptom is that you find it difficult to remember
the names of persons. The reason is not far to seek. All the names are
arbitrary. They are like labels. There are no associations with the names.
The mind generally remembers through associations, as the impressions
become deep thereby.
Even in old age, you can remember old events, as there are associations
with events. You can remember well in old age some passages that you read
in schools and colleges. But, you find it difficult to remember in the
evening a new passage you read in the morning. The reason is that the
mind has lost its Dharana Sakti (power of grasping ideas). The brain cells
have degenerated.
In early boyhood, the power of grasping in the mind is very marked. But,
there is no power of understanding. In 16, 18, 20, the power of understanding
becomes manifest. The power of retentive memory is also great in this
age. The mind becomes settled only after 30. Below 30, there is much Chanchalatva
(wandering nature). A man below 30-in the vast majority of cases-is not
able to think and decide for himself. He has no power of judgment. After
45, power of grasping begins to decline. Memory also begins to decline.
He has power of retention for what he has learnt before. He cannot learn
new sciences. Brahmacharya helps a lot to develop the power of retention
and various other psychic powers.
Chapter 14
Samskaras
What Is Samskara?
Vritti (whirlpool, thought-wave) arises in the mind-ocean. It operates
for sometime. Then it sinks below the threshold of normal consciousness.
From the surface of the conscious mind wherein it was uppermost for some
time, it sinks down deep into the region of the subconscious mind (Chitta).
There, it continues to be a subliminal action and becomes a Samskara (impression).
A conscious action-whether cognitive, affective or conative-assumes a
potential and hidden (Sukshma and Avyakta) form just below the threshold
of consciousness. This is termed a Samskara.
Memory-a Revival Of Samskara
The Samskaras (impressions) are embedded in the subconscious mind or
Chitta. The subconscious mind is otherwise known as the unconscious mind.
Subjective mind, subconscious mind, unconscious mind and Chitta are synonymous
terms. The seat of this subconscious mind is the cerebellum or hindbrain.
You can recall the past experiences from the storehouse of Samskaras in
the subconscious mind. The past is preserved even to the minutest detail.
Even a bit is never lost. When the fine Samskaras come up to the surface
of the conscious mind back again as a big wave, when the past Vritti comes
back to the surface of the conscious mind again by recollection, it is
called memory or Smriti. No memory is possible without the help of Samskara.
How The Samskara Is Formed
An experience in the sense-plane sinks down into the depths of the subconscious
mind (Chitta) and becomes there a 'Samskara' (impression). A Samskara
of an experience is formed or developed in the Chitta at the very moment
that the mind is experiencing something. There is no gap between the present
experience and the formation of a Samskara in the subconscious mind. A
specific experience leaves a specific Samskara. The memory of this specific
experience springs from that particular Samskara only, which was formed
out of that particular experience.
When you perceive an orange and taste for the first time, you get knowledge
of an orange. You know its taste. You know the object, orange. A Samskara
is formed in the subconscious mind at once. At any time, this Samskara
can generate a memory of the object, orange and knowledge of an orange.
Though the object and the act of knowledge are distinguishable, yet they
are inseparable.
Cyclic Causation Of Thought And Samskara
An object awakens or revives Samskaras in the mind through external stimuli.
Hence, a Sankalpa or thought arises subjectively from within, without
a stimulus from outside. When you think of a cow which you have seen before,
you repeat the word 'cow' mentally. Then only, the mental image comes.
Then, a thought is formed. Samskara causes Sankalpa, and Sankalpa causes
Samskara, just as seed is the cause of the tree, and tree is the cause
of the seed, in turn. There is cyclic causation on the analogy of seed
and tree (Bija-Vriksha-Nyaya). A Vritti in the mind produces a Samskara,
and a Samskara, in turn, causes again a Vritti. Owing to the force of
stimuli (Udbodhaka, Vyanjaka) either from within or from without, the
seed-like Samskaras again expand and give rise to further activities.
This cycle of Vritti and Samskara is Anadi (beginningless), but has an
end when one attains Divine Knowledge and liberation. They get Laya (dissolution)
into Prakriti. They cease to produce any effect on the Jivanmukta. The
Samskaras should be fried up by continuous Samadhi. Then only you will
be free from births and deaths.
Samyama Over Samskaras
Samskara is known as "residual potency" also. When all Vrittis
or thoughts die away, the frame of the mind remains with the Samskaras.
This is termed the Potential Mind. In Vedantic parlance, it is called
Antahkarana Matra.
All Samskaras co-exist in the mind. The Vrittis slowly subside and leave
traces in the mind. These traces are the Samskaras. From these Samskaras
springs memory. If you have Yogic vision, you can vividly notice the marvels
that take place in the mental factory of an individual, how the Vritti
arises in the mind-lake, how it subsides and how a Samskara is formed.
You will be struck with wonder. Samyama over these Samskaras brings out
the direct knowledge of the residual potencies. A Yogin brings into direct
consciousness the previous life-states by getting direct knowledge of
their Samskaras. Such knowledge can hardly be acquired in Universities.
A Yogin alone can impart this knowledge to deserving aspirants.
Virtuous And Vicious Samskaras
Like forces, Samskaras aid or inhibit one another. When you see a man
in serious sickness and when the feeling of mercy arises in your heart,
all the Samskaras of your previous merciful actions coalesce together
and force you to serve and help that sick man. Similarly, all the Samskaras
of charitable actions come forth to the surface of the conscious mind
when you see a man in a serious distress and in straitened circumstances
and they force you to help this man. You begin to share with him your
physical possessions.
When one Samskara or virtuous action comes into play, another Samskara
of dissimilar nature may emerge out and come in the way of its fulfilment.
This is fight between a virtuous and a vicious Samskara.
When you try to fix your mind on God and think of purity, just at that
moment, all evil thoughts and Samskaras burst forth with violence and
vengeance to fight against you. This is termed 'crowding of Samskaras'.
Good Samskaras also crowd together and help you to drive out evil Samskaras.
The father of Sri Swami Advaitanandaji was a great Bhakta of Chandi. At
the time of his death, he was semi-conscious. He began to repeat all the
Slokas of Chandi-Stotra which he had got by heart while he was young.
This is 'crowding of spiritual Samskaras'.
Past Samskaras Constitute Prarabdha
When you are born, the mind is not a mere Tabula Rasa (a smooth
or blank tablet or a blank sheet of white paper). It is a storehouse of
Samskaras, predispositions, predilections, etc. A child is born with his
Samskaras. A child is born with his past experiences transmuted into mental
and moral tendencies and powers. By experiences, pleasant and painful,
man gathers materials and builds them into mental and moral faculties.
The earthly experiences are worked up into intellectual faculty. The mind
evolves through the impressions received from the universe through the
senses. It will take many bodies till it gathers the complete experience
of the world. Every man is born with his inborn or inherent Samskaras
and these Samskaras are embedded, lodged or imprinted in the Chitta which
is the seat for Prarabdha. In earthly life, he gains many more Samskaras
or experiences through actions and these are added to the original store
and become the future Sanchita Karmas (accumulated actions).
All Samskaras lie dormant in the Chitta as latent activities, not only
of this life but of all previous innumerable lives from Anadi Kala (beginningless
time). The Samskaras of animal life (those of dog's births, etc.), the
Samskaras of a Deva life, the Samskaras of kingly life, the Samskaras
of the life of a peasant, are all hidden there in the Chitta. In human
life, only those Samskaras which are appropriate to that particular type
of birth will operate and come to play. The other kinds of Samskaras will
remain concealed and dormant.
"As a merchant closing the year's ledger and opening a new one,
does not enter in the new all the items of the old but only its balances,
so does the spirit hand over to the new brain his judgments on the experiences
of a life that is closed, the conclusions to which he has come, the decisions
to which he has arrived. This is the stock handed on to the new life,
the mental furniture for the new dwelling-a real memory."
Karma
The gross body and the mind have, on account of your past Karmas, a tendency
to act in a certain way and you act just in accordance with that tendency
like a machine. You wrongly impute to yourself the authorship (agency)
of these actions and thus make the matters worse. Most of your actions
are done more or less automatically.
If you find it difficult to do your actions in a Nishkama spirit, have
one desire for liberation in doing all things.
In Svarga or heaven, all earthly experiences of the mind are sorted and
analysed. The essence is taken. The Jiva is born again in the physical
universe with a new frame and bent of mind according to the nature of
the essence extracted in the mental plane.
When you are writing a drama, if sleep comes in, you stop writing and
retire to bed. As soon as you get up, you continue to write from where
you have left the previous night. Even so, when you take up a new incarnation,
you begin to continue the work which you had left unfinished in your previous
life in accordance with the current of Vasanas of your past life.
Your next life will depend very largely upon the Karma you perform in
this birth. There are probably many things which the man of the world
does constantly and may do without much harm resulting in any way; if
these things were done by those sincere aspirants who are treading the
path of Realisation, they would be decidedly harmful.
Habitual study of abstract problems will result-in another earthly life-in
a well-developed power for abstract thinking, while flippant, hasty thinking,
flying from one object to another, will bequeath a restless ill-regulated
mind to the following birth into this world.
The Enslaving Chains Of Samskaras
Mind exercises its suzerainty through Samskaras. From Samskaras emanate
Vasanas like swarms of locusts. From Vasana flows the stream of desire
and from enjoyment of objects of desires arises Trishna or internal craving
(intense longing). Trishna is very powerful. The Samskaras are imbedded
in the mind, in the Karana Sarira. There arises a memory of pleasure in
the mind. Then the mind thinks of objects. Maya has her powerful seat
in the imagination. There comes attachment. The mind plans and schemes.
You are swayed by the passions. You exert yourself physically to possess
those objects and enjoy them. In your efforts, you favour some and disfavour
others through Raga and Dvesha. You will have to enjoy the fruits of your
virtuous and vicious actions. Through this six-spoked wheel of Raga and
Dvesha, virtue and vice, pleasure and pain, this Samsaric wheel of birth
and death moves on without stopping from Anadi Kala (beginningless time).
Thoughts And Desires Depend Upon Samskaras
The nature of desires and thoughts depends upon the nature of your Samskaras.
If you have good Samskaras, you will have good desires and good thoughts
and vice versa. Even if you have indulged in vicious actions up to the
age of forty, begin practising virtuous actions such as charity, Japa,
Dama, Svadhyaya, meditation, service of the poor and the sick, service
of saints, etc., from this moment and these Samskaras will prompt you
to do more virtuous deeds. They will stimulate good desires and noble
thoughts. The Lord says in the Bhagavad-Gita:-
Api chet suduracharo bhajate mam-ananyabhak
Sadhureva sa mantavyah samyag-vyavasito hi sah (IX-30)
"Even if the most sinful worships Me with undivided heart, he too
must be deemed righteous, for he has rightly resolved."
Evil Samskaras-the Real Enemy
Who is your real enemy? It is your own evil Samskaras. Substitute Subha
Vasanas in place of Asubha ones. Then you can approach God. The mind will
be changed. Old Samskaras will be obliterated. Wrong suggestions of various
kinds and crude fantastic superstitions are rooted deeply in your mind.
They are harmful. You will have to knock them down by Vichara, sublime
suggestions, right thinking. "I am body," "I am Mr. John,"
"I am a Brahmin," "I am rich"-these are wrong suggestions
and wrong Samskaras. Suggest to yourself boldly that you are Brahman.
The previous wrong suggestion and Samskara "I am body" will
slowly melt away by strenuous efforts.
If you forget your real Brahmic nature even for a minute, the old Samskaras
of Ajnana will try to come up and overwhelm you. See how Narada's determination
began to fluctuate even though he was absorbed in meditation, when he
saw some Deva-girls. He at once experienced the sexual desire in himself.
The seed came out, he put it in a pot and Chudala in the form of Kumbha
Muni emerged from out of the pot. (Yogavasishtha, story of Sikhidhvaja).
Therefore, you will have to be very, very careful. Keep yourself away
from all kinds of temptations-money, woman, name, fame, etc.
How To Acquire Good Samskaras
Try to acquire some good spiritual Samskaras in this birth at least,
if you are not able to devote all your time in spiritual pursuit. Do some
kind of meditation for a short time at least daily, say for half an hour
in the morning and evening. Have a meditation room. Make some kind of
Japa of any Mantra. Study the Gita regularly. Have Satsanga. Visit Rishikesh,
Nasik, Varanasi, Haridwar, Prayag once a year for a week's stay. Have
the Darshana of Mahatmas. By doing so, you will acquire some spiritual
Samskaras which will be a valuable spiritual asset for a new, good life.
You will have a very good birth. You will be placed in suitable environments
in the next birth for unfolding the Divinity that is lurking in your heart,
for practice of Yoga. All opportunities and facilities will be given to
you by God, through His grace (Isvara-Kripa) for your spiritual Sadhana.
Even by a little systematic spiritual practice (Yogabhyasa and Vedantic
Sadhana), you can change your mentality, your old vicious Samskaras. You
can cut short several future births. By practice for three years, you
can free yourself from the clutches of births and deaths. You are bound
to become a Sannyasin. Why not now in this very birth? Why don't you cut
short the cycle of unnecessary births and consequent miseries? How long
do you want to be a slave of the world, a slave of passions and Indriyas?
Wake up now. Do Sadhana and get immortality. Udharet-Atmana-Atmanam-Rouse
the self by the Self.
New, healthy Samskaras can be implanted by new, healthy suggestions.
Suppose your brain is a plank in which are driven nails which represent
the ideas, habits and instincts which determine your actions. If you find
that there exists in you a bad idea, a bad habit, a bad instinct,-a bad
nail, as it were, in the plank of your mind-you should take another, viz.,
a good idea, habit or instinct, place it on the top of the bad one
and give a hard tap with a hammer. In other words, you should make a healthy,
useful suggestion. The new nail will be driven in perhaps a fraction of
an inch while the old one will come out to the same extent. At each fresh
blow with the hammer, that is to say, at each fresh suggestion, the one
will be driven in a little further and the other will be driven out just
that much until, after a certain number of blows, the old habits will
be completely replaced by the new habits, new ideas. It demands, doubtless,
strenuous efforts. It needs constant repetition of the new, healthy suggestions.
Habit is second nature. But, pure, irresistible, determined will is bound
to succeed eventually.
When you repeat "OM" or the Mahavakya of the Upanishads "Aham
Brahma Asmi" once, one Samskara of the idea that "I am Brahman
or the Absolute" is formed in the subconscious mind. The object in
doing Japa or silent repetition of "OM" 21,600 times daily is
to strengthen this Samskara.
Death Of Samskaras Leads To Moksha
The physical body may die. But, the thoughts and Samskaras of actions,
enjoyments and thinking follow you after death till you attain Moksha.
These are variable Upadhis that accompany you after death. They are variable
because you carry different kinds of Samskaras each time when you die.
In defferent incarnations, you create different kinds of Samskaras. The
permanent Upadhis that accompany you after death are the five Jnana-Indriyas,
five Karma-Indriyas, five Pranas, fourfold mind and the Karana Sarira
which is the support or Adhara for the Linga Sarira or astral body. It
is the death of the Samskaras, it is the death of the Karana Sarira that
leads to the final Moksha. It leads to the attainment of Brahma-Jnana.
You will be getting fresh births so long as there are Samskaras. You will
have to take birth again and again till all the Samskaras are obliterated
or fried up by the acquisition of Brahma Jnana. When the Samskaras are
wiped out, Brahmic Knowledge shines by itself in its own glory.
Sadhana Consists In Destroying The Samskaras
The aim of a Sadhaka is to fry out or burn or obliterate all these Samskaras
through Nirbija Samadhi. Sadhana consists in wiping out the Samskaras.
Breathing, hearing, seeing, feeling, tasting, smelling-all cause Samskaras
or latent Smriti in the mind. The world enters the mind through the eyes,
ears, tongue (speech) and old Samskaras. If you remain in seclusion, you
can shut out the first three doors. Through Vichara (right enquiry of
Supreme Self), you can destroy the fourth route. Then, Jnana (Knowledge
of Self) will dawn. A Jnani is without Samskaras. They are fried out by
Jnana. No doubt, the force of the Samskaras remains in the Antahkarana.
But they are harmless. They will not bind the Jnani.
Chapter 15
Sankalpa
The Operation Of Thought
There is the spiritual life in God. This is what relates us to the Infinite.
You get everything in Brahman, as He is self-contained and Paripurna (all-full).
All your wants and desires are satisfied there. There is then the physical
life. This it is that connects us with the universe around us. The thought-life
connects the one with the other. It is this that plays between the two.
We have the power within us to open or close ourselves to the divine
inflow exactly as we choose. This we have through the power of mind, through
the operation of thought. If you are Rajasic, you are far from God. You
have shut yourself up from God. If you are Sattvic, you open yourself
to the divine inflow.
The sacred Ganga takes its origin in Gangotri (Himalayas) and runs perennially
towards Ganga Sagar. Similarly, thought-currents take their origin from
the bed of Samskaras (impressions) in the mind, wherein are imbedded the
Vasanas (latent subtle desires), and flow incessantly towards the objects
both in waking state and dream. Even a railway engine is sent to the engine-shed
for rest when the wheels become overhot. But, this mysterious engine of
mind goes on thinking without a moment's rest. The expansion of this mind
alone is Sankalpa; and, Sankalpa, through its power of differentiation,
generates this universe.
Ajnanins have fickle minds with a great deal of fluctuation and myriads
of Sankalpas. Their minds ever vacillate through Sankalpas. But, Jnanins
will be free from Sankalpas. They will be ever resting in their Atmic
Jnana (Jnana-Svarupa) which gives the highest satisfaction (Tripti) and
Supreme Peace (Parama Santi).
Sankalpa Only Is Samsara
When Sankalpa increases prodigiously, it is in no way beneficial. It
is for evil only. The cause of bondage is Sankalpa. It is all the Sankalpas
and Vasanas which you generate that enmesh you as in a nest. You become
subject to bondage through your own Sankalpas and Vasanas like a silk-worm
in its cocoon. Sankalpa of the mind itself is pain. Its absence is Brahmic
bliss. Sankalpa only is Samsara; its destruction is Moksha.
It is the Sankalpa of the mind that brings about this world with all
its moving and fixed creatures. The poisonous tree of the great Maya's
illusion flourishes more and more out of the seed of the mind's modifications,
full of Sankalpa, in the soil of the variegated enjoyments of the world.
Maya is a big poisonous tree. Trishnas and Vasanas water the tree of
Mayaic illusion. Karmas are the fruits. Lust, anger, greed, etc., are
the sprouts. Sattva, Rajas and Tamas are the buds. Indriyas are the twigs.
Ahankara is the trunk. Raga and Dvesha are the two main branches. Various
sensual objects are the leaves.
The individualised mind, which is full of Avidya and is all-pervading,
though existing in name, has no form, either external or internal, like
the Akasa permeating all space. The mere manifestation in all objects
of (seeming) reality is the mind. Wherever there is Sankalpa, there does
the mind exist.
The origin and the dissolution of this universe, which is nothing but
a mode of consciousness, take place with the complete origination and
destruction of the Sankalpas of the mind. Realisation of Brahman can be
effected through the mind alone after abandoning its Sankalpas and Vikalpas.
You should root out Sankalpa as completely as possible. This destruction
of Sankalpa should be intelligently practised.
Annihilation Of Sankalpas Constitutes Moksha
You may perform Tapas for myriads of years; you may be able to travel
at once through the three worlds; but, never will you be able to reach
the stainless MOKSHA, except through the firm path of annihilation of
Sankalpas. Therefore, endeavour to destroy this Sankalpa and, thereby,
attain Brahmic bliss which is devoid of pains and heterogeneity.
It is only Sankalpa of the mind destroyed beyond resurrection that constitutes
the immaculate Brahmic seat. Why can you not contemplate silently and
secretly in your heart upon the destruction of this Sankalpa? Then it
will so betide that even the throne of an emperor, who sways his sceptre
over the whole earth, will be regarded by you as but a paltry bauble.
Remain without Sankalpa-Vikalpa and Dvaita-Bhavana (idea and feeling
of duality). Divest yourself of all Sankalpas and be a Nirvikalpa. This
is Brahma-Nishtha or Advaita-Nishtha. Strive hard to get this state. You
will be then in perfect peace and joy.
The Svabhava Of Manas
The mind can very easily think of worldly objects. It is its Svabhava.
Thoughts generally flow with ease towards objects. Mental energy will
readily flow in that direction. The mental force can easily flow in the
old grooves and avenues of mundane thoughts. It finds it extremely difficult
to think of God. It is an uphill work for a Samsaric mind of Vyavahara.
The difficulty in weaning the mind from objects and fixing it on God is
the same as in making the Ganga flow towards Badri Narayan instead of
its natural flow towards Ganga Sagar. It is like rowing against the current
of the Yamuna. Still, through strenuous efforts and Tyaga it must be trained
to flow towards God, much against its will, if you want to free yourself
from birth and death. There is no other go if you want to escape from
worldly miseries and tribulations.
How To Destroy Sankalpa
Destroy the stains of Sankalpa or the cloud of Sankalpa through the power
of discrimination and constant efforts and be drowned in the ocean of
Brahmic bliss with spiritual illumination. When you try to bury your shadow
in the earth, it always comes out. Similarly, when you try to destroy
the Sankalpas through Viveka-Vritti, they will come out again and again.
Withdraw the mind from the objects and act according to your Guru's instructions.
Purify the mind and fix it on the Akasa of the heart (Infinite Brahman).
The mind will be destroyed in course of time. Be sure of this.
Do not for a moment contemplate upon the things of the universe. You
need not exert yourself too much to rid yourself of this Sankalpa. With
the checking of all thoughts, one's mind will perish. To crush a full-blown
flower in one's hand requires a little effort, but even that little effort
is not needed to do away with Sanklpa. Sankalpa is destroyed with the
control of thoughts. Having firmly annihilated the external Sankalpa through
the internal one and having destroyed the impure mind through the pure
one, rest firmly in your Atma-Jnana.
When you are firmly established in the idea that the world is unreal,
Vikshepa (through names and forms) and Sphurana of Sankalpa (thoughts)
will slowly vanish. Repeat constantly the formula, "Brahma Satyam
Jaganmithya Jivo Brahmaiva Naaparah" (Brahman alone is real.
World is unreal. Jiva is identical with Brahman). You will gain immense
strength and peace of mind through the repetition.
Having freed yourself from all desires for the visible objects before
you and having made your impure mind firm and steady through your pure
mind, eradicate all the Sanklpas that arise in the mind. Now, this mind,
which arises through Sankalpas, perishes through it alone like a flame
of fire which, though fanned by the wind, is yet extinguishable by the
same.
The State Of Nissankalpa
With the extinction of the base Sankalpas, there is the extinction of
Avidya and its effect, mind. Sankalpa is pain. Nissankalpa is all bliss.
Sit alone in a solitary room. Close the eyes. Watch the mind and destroy
the Vrittis one by one by continuous, energetic efforts. Asamprajnata
Samadhi will ensue.
If, with the extinction of the pain-producing Sankalpas, the mind also
is destroyed, then will the thick frost of Moha (delusion) affecting you
from remote periods dissipate itself. Then, like an unobscured sky in
the autumnal season, Brahman alone will shine resplendent, blissful, imperishable,
non-dual, formless and without birth and death.
When your thoughts, which are now dispersed, shall be collected together
and you will remain in a state of repose, then the eternally happy Atman
will shine forth as the reflection of the sun is seen in a clear surface
of water. Peace is not in money, woman or eating. When the mind becomes
desireless and thoughtless, Atman shines and sheds forth eternal bliss
and peace. Why do you search in vain for happiness in objects outside?
Search within for bliss in the subjective, Sat-Chit-Ananda Amrita Atman.
Chapter 16
Thought Creates The World
Thought, The Origin Of Everything
Everything in the material universe about us had its origin first in
thought. From this, it took its form. Every castle, every statue, every
painting, every piece of mechanism-in short, everything-had its birth,
its origin, first in the mind of the one who formed it before it received
its material expression or embodiment.
Mind has got various preoccupations. When an artist begins to draw a
picture on the canvas, he draws the picture out of the material preconceived
by the mind.
After all, the world is merely an idea or thought. Just as a seed begins
to germinate at its proper time and place, so also the seer (knower) appears
as the visible through the Sankalpa of the mind (the visible being no
other than the seer itself). When the mind ceases to think, the world
vanishes and there is bliss indescribable. When the mind begins to think,
immediately the world reappears and there is suffering.
"Cogito, ergo sum-I think, therefore I am." This is
Descartes's fundamental basis of philosophy. This is in accordance with
Sri Sankara's statement that the Atman cannot be illusive; for he who
would deny it, even in denying it, witnesses its reality.
The universe is rendered visible by mind. But, it is a pity that nobody
has seen the mind save a seer. When you seriously and unceasingly think
over the nature of the mind, it is nothing. When you begin to analyse
mind, it is nothing. It dwindles to airy nothing. It is a bundle of thoughts
and the thought 'I' is the root of all thoughts. This 'I' is a false idea,
a non-entity. When the root of all thoughts vanishes into nothing, where
is the boasted mind?
The first thought that arose in your mind was 'Aham', 'I'. The last thought
or Vritti that will arise in the mind before it is absorbed in Brahman
will be Brahmakara Vritti which is produced by your feeling that you are
Infinity.
Universe, A Creation Of The Cosmic Mind
The universe is not mental creation of Jiva. One single, organised thought
of the Cosmic Mind (Hiranyagarbha) has materialised as the seeming universe.
This phenomenal universe is but an outcome of the Divine Will, seeming
to be real through the workings of the mind.
Before you write out a drama, you have a vivid mental picture of the
whole drama in your mind. Then you write it out in succession in four
acts. When it is staged, it is acted in succession, part by part. Similarly,
the universe with its movements is a vivid mental picture in the Cosmic
Mind-in the mind of Isvara. There is neither past nor future for Him.
Everything is 'Present' for Him. There is neither 'near' nor 'far' for
Him. Every place is 'here'. Every time is 'now'. The events come out in
succession on the stage of the long world-drama as Time rolls on. Atoms
rotate continuously. Old becomes new and new becomes old. In reality there
is no such thing as old; there is no such thing as single. The Jivas with
individual minds are witnessing the events in succession. But Isvara knows
all events at one sweep. He is Sarvajna (all-knowing). He is Sarvavit
(all-understanding) also. He knows every detail of His creation. The Cosmic
Mind creates the Maya. Individual minds receive things under delusion.
This universe is nothing but a mode of the mind, self-evolved from Brahman,
the cause of the universe. All the universes which appear only through
Manas are no other than its modes. The mind is subjectively consciousness
and objectively it is this universe. Hence, this all-pervading world is
nothing but consciousness itself.1
1. The Jiva and the universe are
Brahman in their innate condition only.
Isvara And Maya
All the Samskaras float in Maya. Suppose there is a very big mirror.
You can see in the mirror the reflection of all persons who move in the
street, all carts, cars, all carriages which pass along the road. You
can be simply watching these movements from a distance in the mirror without
being affected in the least. Even so, the movements of this whole universe
take place in the biggest mirror of Maya. Isvara or the Lord of the universe
is simply witnessing everything. He is the silent Sakshi. When the Adrishta
(the hidden power in Karmas) of the Jivas ripens, Isvara simply wills
and the universe is projected.
Reality Of The Universe Lies In Sankalpa Of Manas
This ever-agitated Manas (mind), having come into existence out of the
ineffable Brahman, creates the world according to its own Sankalpa (thoughts).
This legerdemain of the universe springs out of the Sankalpa of your Manas.
It is through the Sankalpa of your Manas that the universe appears to
be and it is this Sankalpa that is asked to be given up by you if you
wish to soar to the One Reality beyond the universe. "Sarvasankalpasannyasi
Yogarudhastadochyate-He is said to be established in Yoga who has
renounced all his Sankalpas." (Gita, VI-4)
With the growth of a paltry Sankalpa, there will arise the universe;
with the extinction of the former, the latter also will disappear. With
the annihilation of Sankalpa, all conception of differences between the
seer and the seen will vanish and then the Reality of Brahman will begin
to shine uninterrupted. Then the shadow of all the universe-movable and
fixed-will be found absorbed in It in a non-dual state.
With the contemplation of 'I', all the train of ideas of the universe
will set in; otherwise, all the universe will vanish as instantaneously
as darkness before the sun. Mind and 'I' are one. Destroy the 'I', then
the mind is destroyed.
"Manah-kalpitam Jagat-(Creation of) world is an imagination
of the mind" (Yogavasishtha). This legerdemain of the world is enacted
by the mind and the mind alone- "Manomatram Jagat. What you
call world is the mind only." Mind is world. The mind manifests itself
as the external world. This universe is no other than the mind itself.
Like a dream generating another dream in it, the mind, having no visible
form, will generate non-existent visibles. This perishable universe exists
only when the mind exists, but disappears with the absence of the latter.
If the mind, which is the insturument of knowledge, perception and activity,
vanishes, with it disappears this subjective world also.
There is a corresponding notion and object for every Sabda (sound). There
is a notion and an object for the Sabda "Cow." Maya is deceiving
you through Sabda-jala. The whole world is a mere notion, mere idea. It
is Sankalpamatra. It is Bhrantimatra. It is Kalpanamatra. It is Akasamatra.
It exists in name only. "Vacharambhanam Vikaro Namadheyam Mritti-ketyeva
Satyam-all modifications being only names based upon words, the truth
being that all is clay." The whole world is a combination of five
elements. Analyse, realise the illusory nature of all objects and abandon
all false objects. When you begin to analyse, the whole world vanishes
and with it the notion, sound, and objects also.
The happiness and misery experienced in this world are caused by the
working of the mind. All the hosts of pains and pleasures arise from the
mind only. They will perish if the mind perishes through stainless discrimination
and spiritual Sadhana. The three worlds are created for the pleasures
and pains of the mind. Suspension of the mental activity will cause the
three worlds to disappear with their misery. With the destruction of the
mind, all the three periods of time vanish into nothing. By controlling
the mind, all occult powers are acquired. If the mind is not controlled,
all else become useless and painful. Therefore, the mind should be annihilated.
Mind Functions Within The Three Categories
Mind always functions within the categories of time, space and causation.
These three categories are mental creations only. A coconut tree is not
really twenty feet high. The height is only a mental interpretation. There
are vibrations only outside. It is the mind that creates length, breadth,
height, thickness, dimensions, void, square, etc. A distance of two miles
comes out of feeling only. You actually feel that you have walked so much
distance. When you transcend the mind, all these categories vanish entirely.
Annihilate the mind, therefore, through Brahmavichara. You will enter
a realm of Peace and Ananda which is eternal, infinite and causeless (Parama
Karana).
The Why And How Of The Universe-a Transcendental Question
Mr. Narain, my friend who is standing before me, is my own mental creation.
Even this world is my own mental creation.
Abhava or non-existence is said to be an object of perception, since
non-existence of a thing means its existence somewhere else.
According to the idealistic theory, there is no world at all in reality.
It is all mere mental imagination. This is Vijnanavada of the Buddhists.
According to the realistic theory, the world is a solid reality. Even
the dualist shool of Madhva and Visishtadvaita school of Ramanuja and
Raja Yogic school of Maharshi Patanjali hold that the world is real (Jagat
Satyam).
Kant has demonstrated that space, time and causation are not objective
realities, but only subjective forms of our intellect, and the unavoidable
conclusion is that the world, so far as it is extended in space, is running
on in time and ruled throughout by causality, is merely a representation
of our mind and nothing beyond it.
A finite mind that is gross and conditioned by time, space and causation
cannot comprehend the why and how of the universe, a question that is
transcendental. The question has never been answered by anybody, by any
Sastra, by any sage or Acharya. Do not rack your mind on this point. You
can never get a solution for this problem. It is Mauja of Brahman to create
this universe. It is His Lila-Vilasa. It is His Maya. It is His Svabhava.
Non-Existence Of The World-what It Means
The Abhava of Jagat (non-existence of the world) or its Nasa (destruction)
does not mean the annihilation of mountains, lakes, trees and rivers.
When your Nischaya (determination) that this world is Mithya (unreal,
illusory) gets stronger and stronger and when you are well-established
on this idea that this world is illusory like Mrigatrishna (mirage), this
alone is destruction of the world.
You cannot destroy a mountain, but you can destroy the idea of a mountain.
The universe is like a Svapna in Jagrat. Just as there is the image in
the mirror, this world is a big image in the mind-mirror. The mind is
like a big Chaddar (thick cloth) painted with various pictures.
There is neither painter nor canvas nor any material for painting such
as brush, dish, oil, powder, etc. The picture of the universe appears
depicted on the spotless Jnana-Akasa (knowledge-space).
The play of the mind arising out of Chaitanya (pure consciousness) constitutes
this universe. Mind is Maya. Maya is mind. The workings of the mind are
nothing but the workings of Maya itself. Attraction or attachment in the
mind towards forms is Maya. Identification of one's own self with the
mind is Maya.
How The Mind Manifests As The World
The motion or vibration of Prana moves the mind. The movement of the
mind generates the universe. The mind manifests itself as the external
world. Nama-Rupa (names and forms) arise owing to Vikshepa Sakti, one
of the powers of Maya. The Vikshepa force operates both in the Jagrat
and the Svapna states. The whole world is projected on account of this
power only. In sleep, it disappears.
The world enters the mind through the eyes, ears, tongue (speech) and
old Samskaras. If you remain in the seclusion, you can shut out these
first three doors. Through Vichara (right enquiry of Supreme Self), you
can destroy the Samskaras, the fourth route. Then Jnana (Knowledge of
Self) will dawn.
All the universes with their heterogeneity, though really Atma-Jnana,
shine as worlds only through our illusory mind, like the blueness of the
sky which is really non-existent. The Self-light of Para Brahman alone
is appearing as the mind or this motley universe. Mind is Prajna-Sakti.
Matter is Bhuta-Sakti. Prana is Kriya-Sakti of Brahman. Everything belongs
to Brahman. In reality, there is no Jiva. There is Brahman only.
The mind which ever rises and falls with the ebb of desires, fancies
this illusory universe to be through its ignorance; but it should be informed
of the real nature of this world, then it will cognise it to be Brahman
itself.
Chapter 17
Avidya And Ahankara
Avidya
The mind itself is a creation of Avidya (ignorance). It is a Karya (effect)
of Avidya. It is filled with delusion. That is the reason why it deceives
and tempts you. It makes you go astray. If you can destroy the cause of
the mind, Ajnana, by getting Jnana (knowledge of the Supreme Self), mind
is nowhere. It dwindles into an airy nothing. Manonasa (annihilation of
mind) takes place when Jnana dawns.
Avidya works through Upadhis (attributes, limiting adjuncts). All the
special apparatus required by Avidya constitute the Upadhis of the soul.
Mind is an Upadhi; Buddhi is an Upadhi and Ahankara also is an Upadhi.
The sea of Avidya (ignorance) is in the mind of man. The explanation
of the empirical concept must be sought in the nature of our cognitive
faculty. Sri Sankara explains Avidya in this way. It is Naisargika; it
is innate in our mental faculty. It is Mithyajnananimitta, based on wrong
knowledge; and, knowledge is a function of the mind. It is Nityapratyayarupa;
it consists in the form of a wrong conception. "All Jivas-human entities-which
are really non-existent, are (with all concomitant appearance of birth,
death, etc.) mere results of the objectivising tendency of the mind and
nothing else."
The whole experience of duality, made up of perceiver and perceived,
is pure imagination. There is no Avidya apart from the mind. On destruction
of the mind, all is destroyed. The activity of the mind is the cause of
all appearance. On account of Avidya or Bhranti (illusion) in the mind,
you see the objects, trees, etc., outside and feel as if they are separate
from you and real.
So long as there is mind, there are all these distinctions of big and
small, high and low, superior and inferior, good and bad, etc. The highest
Truth is that in which there is no relativity. If you can transcend the
mind by constant and profound meditation on Atman, you will be able to
attain the Nirdvandva state (a state beyond the pairs of opposites) wherein
lies the supreme peace and highest knowledge.
There is no Avidya outside the mind. The mind itself is Avidya. Imaginations
and Sankalpas are products of Avidya. Ignorance is imbedded in the mind.
The mind needs thorough cleansing with Japa, Pranayama, Satsanga, Vichara
and Nididhyasana, just as a rusty copper plate needs cleansing with earth,
ash, tamarind, powder, etc.
Ahankara-how It Develops
Atman in conjunction with the Buddhi is Ahankara. The basis of Ahankara
is Buddhi. As the Buddhi (Bheda Buddhi) is the cause for this differentiation
(this little "I"), Buddhi is the cause or seed for Ahankara.
Ahamta and Mamata ('I'-ness and 'mine'-ness) are Jivasrishti. It is Jivasrishti
that binds a man to the world. Isvarasrishti (God's creation) helps man
in his God-realisation.
The seed of mind is Ahankara. Ahankara is development through the thoughts
of the mind. As the first thought is the 'I' thought and as this 'I' thought
is at the base of all other thoughts, Ahankara is the seed for the mind.
This idea of 'I' will bring in its train, the idea of time, space and
other potencies. With these environments, the name Jiva accrues to it.
Contemporaneously with it, there arise Buddhi, memory, Manas which is
the seed of the tree of Sankalpa.
When you are a boy, the Ahankara is not very potent. It is like a shadow
in a glass. It gets developed and firm-rooted during your adolescence
after you marry and entangle yourself in the achievement of various worldly
desires. You are fearless in your boyhood. The moment this little 'I'
becomes stronger in your, side by side, various sorts of fears, various
sorts of desires, a host of delusions take firm hold of you. The world
appears to you more real, too.
The Curse Of Egoism
Ahankara is, after all, nothing. But, tremendous is its influence! Maya
means Ahankara. Mind is another name for Ahankara. World means Ahankara.
The sprout of Ahankara ramifies here and there with its long branches
of 'mine' and 'thine'. It is inveterate. Ahankara wants to live in flesh
(Abhinivesa or clinging to life), to eat flesh and to embrace flesh. This
is pure Ajnana (ignorance) only. Look at Maya's deception and wholesale
swindling! Beware! Awake! Get Jnana.
Just as the cloud screens the sun, so also this cloud of Ahankara screens
the 'Jnana Surya', the Infinite Sun of Knowledge, Brahman. You cannot
realise God, if you have the least tinge of egoism, if you have the slightest
attachment to name and form, if you have the least tinge of Vasana or
if you have the least trace of worldly desire in the mind.
How To Eradicate Ahankara
The deep roots of Ahankara should be burnt by the fire of knowledge (Jnanagni).
Then you will quite easily get the wealth of Moksha. All tribulations,
sorrows, miseries and afflictions will terminate now. Control of the Indriyas
and Pranayama help to develop the Buddhi (Vikasa of Buddhi).
You cannot, all at once, eradicate Ahankara altogether. You can easily
give up wife, children, money, anger. But it is extremely difficult to
give up Ahankara. Try to minimise it little by little. Remove one anna
of Ahankara within three months. Within four years, you will be able to
root it out completely. You will have to remove it either by self-sacrifice
through Karma Yoga-or self-surrender through Bhakti-or self-denial through
Vedantic Atma-Vichara.
Through the Sankalpas of Manas, Ahankara is generated. If the modification
of the mind which leans to sensual pleasures is destroyed, the Atman,
divested of its Ahankara, becomes the unnameable Brahmic Reality.
Ahankara is like a thread. It connects or links all the Indriyas on itself.
When the thread is broken, all the pearls fall down. Even so, when the
thread of Ahankara is broken by 'Aham Brahma Asmi' Bhavana or Sakshi
Bhava or self-surrender method by taking the Nimitta Bhava (instrument-in-the-hands-of-the-Lord
attitude), all the Indriyas will be broken down or destroyed. The connection
with Indriyas will be severed.
Even if you identify yourself with a subtle body inside, it will help
you in your Self-realisation. It is only the identification with the fleshy
physical body that brings all sorts of troubles through gross Ahankara
and 'mineness'. The physical 'I' is a very great menace.
Whenever Ahankara asserts itself, raise a question within thyself, "What
is the source of this little 'I'?" Again and again, moot this question
and enquire. When you remove layer after layer, the onion dwindles to
nothing. When you analyse the little 'I', it becomes a non-entity; it
will gradually vanish. It will dwindle into an airy nothing. Body is not
'I'. 'I' remains even after the leg is amputated. Give up Jivasrishti.
Within the time taken to pluck a flower, within the twinkling of an eye,
this Ahankara can be easily eradicated by right Sadhana or Brahma-Bhava.
Sattvic Ahankara
When you assert 'Aham Brahma Asmi' (I am Brahman), it is Sattvic Ahankara.
It is Moksha Ahankara. It will not bind you in any way. It will help you
realise Brahman. The fire in a picture will not burn anything. A light
in the presence of midday sun will not shine and shed its light. Even
so, the Ahankara of a Sattvic person cannot do any harm to any person.
Chapter 18
The Power Of Thought
Thought Is A Living Force
Thought is a vital, living force, the most vital, subtle and irresistible
force that exists in the universe. The thought-world is more real relatively
than this physical universe. Thoughts are living things. Every change
in thought is accompanied by vibration of its matter (mental). Thought
as force needs a special kind of subtle matter in its working.
Mind assumes the form of anything it contemplates. When you think of
an object, your mind shapes itself into the form of that object. When
you change your thought, your mind also changes its shape. Many modifications
continually arise in the mind. Your thoughts rapidly change. Your mind
also changes its shape rapidly. Every moment, mind is continually creating
hundreds of these thought-forms and continually dispersing them again.
It never holds on steadily to one thought-form for some time.
Every thought has a certain name and a certain form. Form is the grosser
and name the finer state of a single manifesting power called thought.
But, these three are one. It is the unity in trinity, the three degrees
of existence of the same thing. Wherever the one is, the others also are
there. Suppose your mind is now perfectly calm, entirely without thought.
Nevertheless, as soon as thought begins to rise, it will immediately take
name and form. Thus you find that every idea that man has, or can have,
must be connected with a certain word as its counterpart.
Language is different, but thought is one. Mental image is the same in
all. Sound has got four forms, viz., Para, Pasyanti, Madhyama and
Vaikhari. Vaikhari is the ordinary speech. It differs in different countries.
But Para, Pasyanti and Madhyama are one and the same. Para is undifferentiated
sound that lies dormant in Brahman. The language of the Devatas, the language
in the mental plane is one. It is Madhyama. The rotatory vibration of
the causal body (Karana-Sarira) is Pasyanti. That is your real name. When
you operate through your Karana-Sarira, (lower Prakamya or lower Divya
Drishti), you will hear the Pasyanti sound, your real name.
Thought Is Subtle Matter
Thought is subtle matter. A thought is as much solid as a piece of stone.
You may die, but your thoughts can never die. They have form, size, shape,
colour, quality, substance, power and weight. A spiritual thought has
yellow colour; a thought charged with anger and hatred is of a dark red
colour; a selfish thought has a brown colour; and so on. A Yogin can see
directly with his inner Yogic eye all these thoughts.
The stronger the thoughts, the earlier the fructification. Thought is
focussed and given a particular direction and, in the degree that thought
is thus focussed and given direction, it is effective in the work it is
sent out to accomplish.
Thought Is A Creative Force
Thought is a great force. Thought is a dynamic force. Thought moves.
Thought is infectious. Thought creates. You can work wonders with the
power of thought. Through the instrumentality of thought, you acquire
creative power. There are nowadays numerous books on thought-power, thought-dynamics
and thought-culture. Study them. You will then have a comprehensive understanding
of thought, its power, workings and usefulness.
The power of thought is very great. Every thought of yours has a literal
value to you in every possible way. The strength of your body, the strength
of your mind, your success in life and the pleasures you give to others
by your company- all depend on the nature and quality of your thoughts.
You must know thought-culture.
Thought Gives Health
If you entertain healthy thoughts, you can keep good health. If you hold
on to sickly thoughts in the mind, thoughts of diseased tissues, thoughts
of weak-nerves, thoughts of improper functioning of organs or viscera,
you can never expect good health, beauty and harmony. The body is the
product of the mind. If you hold on vigorous thoughts in the mind, then
the physical body also will be vigorous.
Evil thoughts of all kinds befoul and infure the mind and, if persisted
in, will become veritable diseases and maimings of the mind, incurable
during the period of life.
Thought Builds Character
"As a man thinketh, so he is." "Man is created by thought;
what a man thinks upon, that he becomes." Think you are strong; strong
you become. Think you are weak; weak you become. Think you are a fool;
fool you become. Think you are God; God you become. A man forms his own
character, becoming that which he thinks. If you meditate on courage,
you shall work courage into your character. So with purity, patience,
unselfishness and self-control. If you think nobly, you shall gradually
make for yourself a noble character, but if you think basely, a base character
will be formed. Steady persevering thought sets up a definite habit of
the mind and that habit manifests itself as a quality in the character.
The thread of thought is woven into mental and moral qualities and these
qualities in their totality form what we call character. You can build
your character as surely as a mason can build a wall, working with and
through the law.
The first step towards a deliberate creation of character lies then in
the deliberate choosing of what we will think and then of thinking persistently
on the quality chosen. Ere long, there will be a tendency to evince that
quality; a little longer, its exercise will become habitual. Thought makes
character. You spin the thread of thought into your destiny.
Thought Weaves Destiny
That which man thinks upon in one life, he becomes in another. If the
mind dwells continually upon one train of thought, a groove is formed
into which the thought-force runs automatically and such a habit of thought
survives death and since it belongs to the ego, is carried over to the
subsequent earth life as a thought tendency and capacity.
Every thought has got its own mental image. Every man has a mental world
of his own, his own views, his own sentiments, his own feelings, his own
habitual thoughts, his own experience and his own mode of thinking. The
essence of the various mental images formed in one particular physical
life is being worked out in the mental plane. It constitutes the basis
for the next physical life. Just as a new physical body is formed in every
birth, so also a new mind and a new Buddhi are formed in every birth.
It is difficult to explain the detailed workings of thought and Karma.
Every Karma produces twofold effects, one on the individual mind and the
other on the world. Man makes the circumstances of his future life by
the effect of his actions upon others.
Every action has a past which leads up to it; every action has a future
which proceeds from it. An action implies a desire which prompted it and
a thought which shaped it. Each act is a link in an endless chain of causes
and effects, each effect becoming a cause and each cause having been an
effect; and each link in the endless chain is welded out of three components-desire,
thought and activity. A desire stimulates a thought; a thought embodies
itself in an act.
Selfish coveting of the possessions of others, though never carried out
into active cheating in the present, makes one a thief in a later earth-life,
while hatred and revenge secretly cherished are the seeds from which the
murderer springs. So again, unselfish loving yields as harvest the philanthropist
and the saint; and every thought of compassion helps to build the tender
and pitiful nature which belongs to one who is a friend to all creatures.
Like Attracts Like
The great law, "Like attracts like," is ever operating. This
is a great cosmic law. This is a law in nature. This law operates in the
thought world also. People of similar thoughts are attracted towards each
other. That is the reason why the maxims run as follows: "Birds of
the same feather flock together... A man is known by the company he keeps."
A doctor is drawn towards a doctor. A poet has attraction for another
poet. A songster loves another songster. A philosopher likes another philosopher.
A vagabond likes a vagabond. The mind has got a 'drawing power'. You are
continually attracting towards you, from both the seen and the unseen
sides of life-forces, thoughts, influences and conditions most akin to
those of your own thoughts and lives.
In the realm of thought, people of similar thoughts are attracted to
one another. This universal law is continually operating whether we are
conscious of it or not. We are all living, so to speak, in a vast ocean
of thought; and the very atmosphere around us is continually filled with
the thought-forces that are being continually sent or that are continually
going out in the form of thought-waves. We are all affected more or less
by these thought-forces either consciously or unconsciously and in the
degree that we are more or less sensitively organised or in the degree
we are negative and so are open to outside influences, rather than positive,
which thus determine what influences shall enter into the domain of our
thoughts and hence into our lives.
Carry any kind of thought you please about with you and so long as you
retain it, no matter how you roam over land or sea, you will unceasingly
attract to yourself, knowingly or inadvertently, exactly and only what
corresponds to your own dominant quality of thought. Thoughts are your
private property and you can regulate them to suit your taste entirely
by steadily recognising your ability to do so. You have entirely in your
own hands to determine the order of thought you entertain and consequently
the order of influences you attract and are not mere willowy creatures
of circumstances, unless indeed you choose to be.
Good Thoughts And Evil Thoughts
A good thought is thrice blessed. First, it benefits the thinker by improving
his mental body (Manomaya Kosha). Secondly, it benefits the person about
whom it is entertained. Lastly, it benefits all mankind by improving the
general mental atmosphere.
An evil thought, on the contrary, is thrice cursed. First, it harms the
thinker by doing injury to his mental body. Secondly, it harms the person
who is its object. Lastly, it harms all mankind by vitiating the whole
mental atmosphere.
Every evil thought is as a sword drawn on the person to whom it is directed.
If you entertain thoughts of hatred, you are really a murderer of that
man against whom you foster thoughts of hatred. You are your own suicide,
because these thoughts rebound upon you only.
A mind tenanted by evil thoughts acts as a magnet to attract like thoughts
from others and thus intensifies the original evil.
Evil thoughts thrown into the mental atmosphere poison receptive minds.
To dwell on an evil thought gradually deprives it of its repulsiveness
and impels the thinker to perform an action which embodies it.
The Progeny Of Thoughts
It is not sufficient that your thoughts are not bad. You must transmute
bad thoughts into good thoughts. This is the first part of your Sadhana.
You must make them helpful thoughts. When they are sent out, they must
be capable of doing immense good and benefit to the suffering humanity
and your neighbours.
Thoughts are your own real children. Be careful of your progeny of thoughts.
A good son brings happiness, name and fame to the father. An evil son
brings infamy, discredit to his father. Even so, a noble thought will
bring happiness and joy to you. An evil thought will bring misery and
trouble to you. Just as you rear up your children with great care, so
also you will have to rear up good, sublime thoughts with great care.
Thought Is Contagious
Thought is very contagious, nay, more contagious than the Spanish Flu.
Thought moves. It actually leaves the brain and hovers about. It enters
the brains of others also. A sympathetic thought in you raises a sympathetic
thought in others with whom you come in contact. A thought of anger produces
a similar vibration in those who surround an angry man. It leaves the
brain of one man and enters the brains of others who live at a long distance
and excites them. A cheerful thought produces cheerful thought in others.
A thought of joy creates sympathetically a thought of joy in others. You
are filled with joy and intense delight when you see a batch of hilarious
children playing mirthfully and dancing in joy.
In broadcasting, a singer sings beautiful songs at Calcutta. You can
hear them nicely through the radio-set in your own house at Delhi. All
messages are received through the wireless. Even so, your mind is like
a wireless machine. A saint with peace, poise, harmony and spiritual waves
sends out into the world thoughts of harmony and peace. They travel with
tremendous lightning speed in all directions and enter the minds of thousands
and produce in them also similar thoughts of harmony and peace. Whereas
a worldly man whose mind is filled with jealousy, revenge and hatred sends
out discordant thoughts which enter the minds of thousands and stir in
them similar thoughts of hatred and discord.
Thought is very contagious. Keep a good and honest man in the company
of a thief. He will begin to steal. Keep a sober man in the company of
a drunkard. He will begin to drink.
Thought-Tranference Or Telepathy
What is the possible medium through which thoughts can travel from one
mind to another? The best possible explanation is that Manas or mind-substance
fills all space like ether and it serves as the vehicle for thoughts as
Prana is the vehicle for feelings, ether is the vehicle for heat, light
and electricity, and air is the vehicle for sound. Mind is Vibhu (all-pervading)
like Akasa. Hence, thought-transference is possible. Thought-transference
is telepathy.
If we throw a piece of stone in a tank or a pool of water, it will produce
a succession of concentric waves travelling all around from the affected
place. The light of a candle will similarly give rise to waves of ethereal
vibrations travelling in all directions from the candle. In the same manner,
when a thought, whether good or evil, crosses the mind of a person, it
gives rise to vibrations in the Manas or mental atmosphere, which travel
far and wide in all directions.
While electricity travels at the rate of 1,86,000 miles per second, thoughts
virtually travel in no time, their speed being as much faster than electricity
as their vehicle Manas is finer than ether, the medium of electricity.
Thoughts are like things. Just as you hand over an orange to your friend
and take it back, so also you can give a useful, powerful thought to your
friend and take it back also. You must know the right technique to handle
and manipulate a thought. The science is very interesting and subtle.
You can aid a friend in trouble by sending him thoughts of comfort, a
friend in search of Truth by thoughts clear and definite of the truths
you know. You can send into the mental atmosphere thoughts which will
raise, purify and inspire all who are sensible to them.
If you send out a loving, helpful thought to another man, it leaves your
brain, goes directly to that man, raises a similar thought of love in
his mind and returns back to you with redoubled force. If you send out
a thought of hatred to another man, it hurts that man and hurts you also
by returning back to you with redoubled force. Therefore, understand the
laws of thought, raise only thoughts of mercy, love and kindness from
your mind and be happy always.
When you send out a useful thought to help others, it must have a definite,
positive purpose and aim. Then only it will bring out the desired effect.
Then only that thought will accomplish a definite work.
The Duty Of An Aspirant
You should learn the method of sending out helping, loving thoughts to
others and the whole world at large. You should know how to remove distraction
and collect all thoughts and send them out as a battalion of helpful forces
to do good to the suffering humanity. Thought-transference is a beautiful
science. It is an exact science.
Just as the flowing Ganga brings joy and coolness to those who live on
its banks, so also your strong thoughts of love and peace must flow out
as a healing stream to bring solace, peace and glee to those persons whose
minds are filled with care, worry, anxiety, tribulation, affliction, etc.
Even some good natured householders entertain some occasional good thoughts
and send out into the world some helpful thoughts. This is not sufficient
for an aspirant in the path of Truth. A continuous stream of helpful thoughts
must gush out from his mind. It must be a perennial, healing stream of
loving, helpful thoughts. He must be able to charge groups of twenty persons,
masses of hundreds and thousands with love, joy and cheerfulness. He must
stir them with a mere glance and a few sweet, powerful words into enthusiasm,
high spirits and exalted moods and exhilaration. That is spiritual strength,
will-force (Atma-Bala).
How Sannyasins Serve The World Through Their Thought-Vibrations
Indians have now imbibed the missionary spirit of the West and cry out
that Sannyasins should come out and take part in social and political
activities. It is a sad mistake. A Sannyasin or a Yogin need not become
the President of an Association or the leader of a social or political
movement. It is a foolish and puerile idea. A true Sannyasin can do everything
through his thought-vibrations.
It is not necessary that a Sannyasin, a saint should appear on the platform
to help the world, to preach and elevate the minds of people. Some saints
preach by example. Their very lives are an embodiment of teaching. Their
very sight elevates the minds of thousands. A saint is a living assurance
for others for God-realisation. Many draw inspiration from the sight of
holy saints. No one can check the thought-vibrations from the saints.
Their pure, strong thought-vibrations travel a very long distance, purify
the world and enter the minds of many thousands of persons. There is no
doubt in this.
A sage living in a Himalayan cave can transmit a powerful thought to
a corner of America. He who practises Nishkama Karma Yoga in the world
purifies himself through disinterested works and he who meditates in a
cave in the Himalayas and tries to purify himself really purifies the
world, helps the world at large through his spiritual vibrations. Nobody
can prevent his pure thoughts coming out and passing to others who really
want them. Worldly-minded social workers cannot understand this point.
Clear Thinking-how It Is Accomplished
The common man does not know what deep thinking is. His thoughts run
riot. There is a great deal of confusion in the mind sometimes. His mental
images are very distorted. It is only thinkers, philosophers and Yogins
who have well-defined, clear-cut mental images. They can be seen through
clairvoyance very vividly. Those who practise concentration and meditation
develop strong, well-formed mental images.
Most of your thoughts are not well-grounded. They come and slip away.
They are, therefore, vague and indefinite. The images are not clear, strong
and well-defined. You will have to reinforce them by clear, continuous
and deep thinking. Through Vichara (ratiocination), Manana (deep reflection)
and meditation, you will have to make the thoughts settle down and crystalise
into a definite shape. Then the philosophical idea will become firm. Through
right-thinking, reasoning, introspection and meditation, you will have
to clarify your ideas. Then confusion will vanish. The thoughts will get
settled and well-grounded.
Think clearly. Clarify your ideas again and again. Introspect in solitude.
Purify your thoughts to a considerable degree. Silence the thoughts. Do
not allow the mind to bubble. Let one thought-wave rise and settle down
calmly. Then allow another thought to enter. Drive off all extraneous
thoughts that have no connection with the subject-matter you are handling
at the present moment.
Independent And Original Thinking
Thinkers are very few in this world. Most of us do not know what right
thinking is. Thinking is shallow in the vast majority of persons. Deep
thinking needs intense Sadhana (practice). It takes innumerable births
for the proper evolution of the mind. Then only it can think deeply and
properly. A man who speaks the truth and has moral purity has always powerful
thoughts. One who has controlled anger by long practice has tremendous
thought power. If a Yogin whose thought is very powerful speaks one word,
it will produce tremendous impression on the minds of others.
Independent and original thinking is resorted to by the Vedantins. Vedantic
Sadhana (Manana, reflection) demands a sharp intellect. Hard thinking,
persistent thinking, clear thinking, thinking to the roots of all problems,
to the very fundamentals of the situations, to the very presuppositions
of all thoughts and being is the very essence of Vedantic Sadhana. You
will have to abandon an old idea, however strong and ingrained it may
be, when you get a new, elevating idea in its stead. If you have no courage
to face the results of your thinking, to swallow the conclusions of your
thinking, whatever they may mean to you personally, you should never take
the trouble to philosophise. Take up to devotion.
Applied Thinking And Sustained Thinking
Applied thinking applies the mind to the object and sustained thinking
keeps it continually engaged; rapture brings about the expanding and bliss
of the developing mind whose motives for non-distraction have been accomplished
by those two kinds of thinking. Meditation can arise when applied and
sustained thinking, rapture, bliss and collectedness of mind arise.
Thought is a great force. It has got tremendous power. It becomes a matter
of great moment to know how to use this power in the highest possible
way and to the greatest possible effect. This can best be done by the
practice of meditation.
Chapter 19
Thought-Culture
If a pebble in our boot torments us we expel it. We take off the boot
and shake it out. Once the matter is fairly understood, it is just as
easy to expel an intruding and obnoxious thought from the mind. About
this there ought to be no doubt, no two opinions. The thing is obvious,
clear and unmistakable. It should be as easy to expel an obnoxious thought
from your mind as it is to take a stone out of your shoe; and till a man
can do that, it is just nonsense to talk about his ascendency and conquest
over nature. He is a mere slave and prey to the bat-winged phantoms that
flit through the corridor of his brain. Pitiable, indeed, is the lot of
these creatures!
Benefits Of Thought-Control
Thoughts lead to action. Thoughts are the sources of all actions. Thought
is the real Karma. Thinking is the real action. If you can root out all
evil thoughts in the beginning, you will not do any evil action. If you
can nip them in the bud, you will be free from the miseries and tribulations
of this world. Watch your thoughts with vigilance and introspection.
Thought is the real action. Activities of the mind are the real Karmas.
Once the Vikshepa of the mind vanishes, you will get good Nishtha (meditation).
The mind will be very, very calm. Get rid of the impurities of the mind.
Have mastery over the mind. Then all the miseries of the Samsara with
births and deaths will come to an end. If you free yourself from the clutches
of the mind, Moksha (liberation) will come by itself. There is no doubt
about this.
A wise man watches his thoughts and eradicates all evil thoughts as they
arise from the surface of the mind. So he is happy. He has always pure
thoughts. By meditation on God, pure thoughts emanate from the mind, because
God is purity (Nitya Suddha).
If you have control over your thoughts, you can turn out immense work
with intense concentration. Mental torments of all sorts, cares, worries
and anxieties will disappear. The peace that you will enjoy cannot be
adequately described.
Those who have even a little control over their thoughts and speech will
have a calm, serene, beautiful, charming face, sweet voice and brilliant,
lustrous white eyes. Just as sweet perfume continuously emanates from
an incense stick, so also divine perfume and divine effulgence (magnetic,
Brahmic aura) radiate from a Yogin who has controlled his thoughts and
who is constantly dwelling on Brahman or the infinite. The effulgence
and perfume of his face is Brahma-Varchas. When you hold in your hand
a bouquet made of jasmine, rose and Champaka flowers, the sweet perfume
pervades the whole hall and tickles all alike. Even so, the perfume of
fame and reputation (Yasas and Kirti) of a Yogin who has controlled his
thoughts spreads far and wide. He becomes a cosmic force.
Radium is a rare commodity. There are only 16 grains in the world. Yogins
who have controlled their thoughts are also very rare in the world, like
radium.
Conservation And Proper Utilisation Of Thought-Energy
Just as energy is wasted in idle talk and gossiping, so also energy is
wasted in entertaining useless thought. Therefore, you should not waste
even a single thought. Do not waste even an iota of energy in useless
thinking. Conserve all mental energy. Utilise it for higher spiritual
purposes in divine contemplation, Brahma-Chintana and Brahma-Vichara.
Conserve all thought-energy and utilise it for meditation and helpful
service to humanity.
Do not store in your brain useless information. Learn to unmind the mind.
Unlearn whatever you have learnt. They are now useless for you. Then only
you can fill your mind with divine thoughts. You will gain new mental
strength as all the dissipated mental rays are collected now.
In physics you have the term 'power of orientation'. Though the mass
of energy is there, the current will not flow. It must be connected to
the magnet and then the electric current will flow through the power of
orientation. Even so, the mental energy which is dissipated and misdirected
in various worthless worldly concerns should be well-directed in proper
spiritual channels.
Negative Thoughts
Drive away from your mind all unnecessary, useless and obnoxious thoughts.
Useless thoughts impede your spiritual growth; obnoxious thoughts are
stumbling blocks to spiritual advancement. You are away from God when
you entertain useless thoughts. Substitute thoughts of God. Entertain
only thoughts that are helpful and useful. Useful thoughts are the stepping-stones
to spiritual growth and progress. Do not allow the mind to run into the
old grooves and to have its own ways and habits. Be on the careful watch.
You must eradicate through introspection all sorts of mean thoughts,
useless thoughts, unworthy thoughts, impure thoughts, all sexual thoughts,
thoughts of jealousy, hatred and selfishness. You must annihilate all
destructive thoughts of disharmony and discord. You must develop thought-culture
of good, loving, sublime thoughts, divine thoughts. Every thought must
be of a constructive nature. It must be strong, positive and definite.
The mental image must be of a clear-cut and well-defined nature. You must
develop right thinking. Every thought must bring peace and solace to others.
It should not bring even the least pain and unhappiness to anyone. Then
you are a blessed soul on the earth. You are a mighty power on the earth.
You can help many, heal thousands, spiritualise and elevate a large number
of persons as did Jesus and Buddha.
Just as you grow jasmine, rose, lily, honolulu flowers in a garden, so
also you should cultivate the flowers of peaceful thoughts of love, mercy,
kindness, purity in the vast garden of Antahkarana. Through introspection,
you have to water this garden of mind with meditation and sublime thinking
and remove the weeds of vain, useless discordant thoughts.
Inconsistent Thoughts
Generally, in untrained persons, four or five kinds of thoughts occupy
the mind at a time. Household thoughts, business thoughts, thoughts of
office, thoughts of body, thoughts of food and drink, hope and anticipation,
some kind of planning to get money, some kinds of thoughts of revenge,
some habitual thoughts of answering calls of nature, bathing, etc., occupy
the mind at a time. When you are studying a book with interest at 3.30
p.m., the idea of pleasure of witnessing a cricket match at 4 p.m. disturbs
your study every now and then. It is only a Yogin with Ekagra mind, who
can have only one thought at a time and can keep it as long as he likes.
If you watch the mind carefully, you will find that many thoughts are
inconsistent. The mind wanders at random aimlessly. There will be some
thoughts of the body and its wants, some thoughts of friends, some thoughts
of acquiring money, some thoughts of eating and drinking, some thoughts
of your boyhood, etc. If you can study the mind and if you have consistent
thoughts of one subject or one kind only to the exclusion of all other
thoughts, this itself is a very great achievement, is a great step in
advancement in thought-control. Do not be discouraged.
Haunting Thoughts Of Sin
Thoughts of sin haunt the minds of some persons. One man always thinks,
"I have committed a very heinous sin. I do not know what to do."
Again and again, this one idea haunts his mind. This is a bad habit. These
people do not know how to divert their minds. They become prey to these
'haunting thoughts'. Virtue and sin are relative terms. They are creations
of the mind. Sin is nothing but a mistake. Japa of God's Name, charity
and fasting will destroy at once any amount of sin. Why are you afraid?
Even the worst sinner can attain salvation, can become holy of holies.
What was the state of Valmiki, Jagai and Madhai and Ajamila in the beginning?
Were they not rogues of the first water? Repeat OM, Rama and assert boldly,
'I am pure now' 'I am holy now'. Where is the room for despair? Nil
desperandum. Do virtuous actions. Remember Him always. Be true to
the Antaryamin (Indweller of your heart).
Techniques Of Thought-Control
The following are some of the auto-suggestions for controlling your thoughts:
(1) I shall not think of anything. (2) I shall get peace, if I do not
think of anything. (3) My will is growing strong. I can control my thoughts.
(4) I will get perfect peace when I am thoughtless. I eagerly long for
that thoughtless state.
Each thought, by itself, is extremely weak, because the mind is distracted
into countless and ever-varying thoughts. The more the thoughts are restrained,
the more is the mind concentrated and, consequently, the more does it
gain in strength and power. Destroy the evil thoughts one by one. It doubtless
needs patient work.
As soon as you slowly wake up in the morning, the first thought that
comes is 'I'. Then comes the memory of the events of the previous evening.
The strong thoughts that float in the mind this evening slowly emerge
out the moment you rise from your bed in the following morning and materialise.
Then come the thoughts that are to fructify in the course of the day.
Watch this carefully.
When a thought hovers in the mind, fulfil it. Do not allow it to linger
on for a long time. It will frequently recur again and again. It will
be a source of great trouble. Whenever a thought flashes out to write
a letter to your friend, then and there finish that piece of work. Do
not procrastinate it.
There are four ways of destroying evil thoughts. A Jnana Yogin (student
of the path of Knowledge) does it by living in OM or Truth. He destroys
the evil thoughts by Vichara and attitude of indifference. He says, "This
has nothing to do with me. I am Satchidananda-Svarupa, Sivoham, Sivoham.
These impulses belong to the mind. I am distinct from the mind."
A Bhakta destroys the same by prayer and self-surrender. He says, "O
God! I have surrendered myself, the fruits of all actions and the actions
themselves to Thee. Give me strength to drive away and destroy these evil
thoughts." He gets help from God through self-surrender. God sublimates
the sex-impulse into Sattva or Ojas (spiritual energy). The Raja Yogin
destroys evil thoughts either by destroying the Vrittis as they arise
or by substituting opposite, positive thoughts of Sattvic nature, by supplanting
sublime thoughts in their stead (Pratipaksha-Bhavana).
Brahma Vichara
The first and foremost of all thoughts-the primeval thought-is 'I'. It
is only after the birth of this thought that any other thought can rise
at all. It is only after the first personal pronoun 'I' has arisen in
the mind that the second personal pronoun 'You' and the third personal
pronoun 'He', etc., can make their appearance. If 'I' vanishes, 'You'
and 'He' will disappear by themselves. Eradicate this false little 'I'
of an illusory nature through proper Brahma Vichara. There is no other
way.
Thinker is different from thought. Remember this. This gives the clue
to the fact that you are the silent witness of the modifications that
arise in the mind. You are Kutastha Brahman. You are Pratyagatman.
Destruction of Sankalpas
Raja Yoga teaches Yogas-chittavrittinirodhah:-"Yoga is the
restraint of the mental modifications." It gives you the power of
expelling the thoughts or, if need be, of killing them dead on the spot.
Naturally, the art requires practice, but like other arts, when once acquired,
there is no mystery or difficulty about it. It is worth practising.
Mark how one Sankalpa expands into many Sankalpas (imaginations) in a
short time. Suppose you get a Sankalpa to have a tea-party for your friends.
One thought of tea invites instantaneously the thoughts of sugar, milk,
tea-cups, tables, chairs, table-cloth, napkins, spoons, sweetmeats, salted
things, etc. So this world is nothing but the expansion of Sankalpas.
There is no such thing as the world, independent of and apart from, thoughts.
The expansion of thoughts of the mind towards objects is bondage (Bandha).
Renunciation of Sankalpas is liberation (Moksha). In the string of Sankalpa,
countless thoughts are strung like so many beads. If the string be cut
into pieces, then you may infer what will become of the illusory thoughts
which are strung on it. You must be very watchful and nip the Sankalpas
in the bud. Then only will you be really happy. Mind plays tricks. You
must understand its nature, ways and habits. Then only you can control
it very easily.
Pranayama
Prana (energy) is the outer overcoat for the mind. The vibration of the
subtle, psychic Prana gives rise to the formation of thought. By Pranayama
(control of Prana or restraint of breath), you can also increase the mental
energy and develop thought-control and thought-culture. This will help
concentration and meditation. This will make the mind steady. This will
remove Rajas and Tamas (passion and inertia). This will burn the dross
in the mind.
Pratipaksha Bhavana
If you think again and again on impure things, an evil thought gains
new strength by repetition. It gets the force of momentum. You must drive
them immediately. If you find it difficult to do so, entertain counter-thoughts
of God. Cultivate sublime and elevating thoughts. Evil thoughts will die
by themselves. A noble thought is a potent antidote to counteract an evil
thought. This is easier than the former method. By repetition of God's
Name thousands of times daily, good thoughts gain new strength by each
repetition. By repeating 'Aham Brahma Asmi' thousand times daily, the
idea that you are the spirit (Atman) becomes stronger. The idea that you
are the body becomes weaker and weaker.
Control of Body and Speech
If you are not able to control any evil thought, control the body and
speech first. Slowly you will gain mental strength and will-force and
will be able to control the thoughts gradually. If, for a moment you think
you will not succeed in vanquishing an evil thought, at once get up and
set about some work involving physical labour. One effort after another
will make gradually the task easy and, in a few weeks, you will obtain
a complete control over your thoughts.
Control the physical body and the speech first. Then slowly proceed to
control thoughts. Do not speak ill of others. Control the Indriya of speech
first. Gradually the mind will not think ill of others. The mind will
say unto itself: "Why should I think ill of others when the organ
of speech is not prepared to express what I think?" You can control
your actions only when you have become moral. When you speak ill of a
man, you poison the mind of several people. It is extremely ignoble to
speak ill of others. But just comment without hatred or malice is permissible
occasionally.
Do not allow useless or evil thoughts to develop themselves into words.
Curb the speech. Divert the mind at once to some good thoughts. Try to
remember some Slokas from the Gita or repeat some prayers. Keep some 'word-image'
as "Om Hari," "Om Siva," "Om Narayana."
Observance of Mouna (vow of silence) for a couple of hours daily will
check the impulses of speech and thinking, will conserve energy and help
meditation and thought-control and thought-culture.
Vigilance
Fully realise for yourself the grave and ruinous consequences of evil
thoughts. This will set you on your guard when the evil thoughts would
come. The moment they come, exert yourself or divert the mind to some
other object of divine thoughts, prayer or Japa. A real earnestness to
drive away the evil thoughts will keep you on the alert so much so that
even if they appear in dream, you will at once wake up. Should the enemy
appear when you are awake, it will not be very difficult for you to cope
with him, if only you are sufficiently watchful.
Keep the Mind Fully Occupied
When the mind is vacant, evil thoughts try to enter. Evil thinking is
the beginning or starting point of adultery. Through a lustful look only,
you have already committed adultery in the heart. Mental actions are the
real actions. Remember this. God judges a man by his motives; worldly
people judge a man by his external physical actions. You will have to
look to the motive of the man. Then you will not be mistaken. Keep the
mind fully occupied. Then evil thoughts will not enter. An idle brain
is the devil's workshop. Watch the mind every minute. Always engage yourself
in some work-stitching, cleaning vessels, sweeping, drawing water, reading,
meditating, counting the beads, singing divine songs, praying, serving
the elders or nursing the sick. Avoid loose talk and gossip. Fill the
mind with sublime thoughts, such as those contained in the Gita, the Upanishads,
the Yogavasishtha, etc.
Sattvic Background of Thought
The vast majority of people will always want something concrete to hold
on to, something around which, as it were, to place their ideas, something
which will be the centre of all thought-forms in their minds. That is
mind's very nature. A background of thought is needed for fixing the mind.
Have a Sattvic background of thought or mental image. The mind assumes
the shape of any object it intently thinks upon. If it thinks of an orange,
it assumes the shape of an orange. If it thinks of Lord Krishna with flute
in hand, it assumes the shape of Lord Krishna. You must train the mind
properly and give it proper, Sattvic food for assimilation.
You must have Sattvic background of thought to take you to the goal (salvation).
If you are a devotee of Lord Krishna, have a background of thought of
His picture and the repetition of His famous Mantra "Om Namo Bhagavate
Vasudevaya" and His qualities (Form-formula-qualities). A Nirguna
Upasaka (Vedantin) should have a background of thought of 'OM' and its
meaning (Infinite Ocean of Light, Satchidananda, Vyapaka, Paripurna Atman).
Work in the world, and the moment the mind is free, begin to think of
the background of thought- either Saguna or Nirguna background according
to taste, temperament and capacity for Sadhana. By constant thinking,
a habit in the mind will be formed and, without effort, the mind will
run towards the background of thought.
It is a pity that the vast majority of persons have no ideal, no programme
of life at all and no Sattvic background of thought. They are doomed to
destruction. The background of thought of a young married lady is usually
lustful. The background of thought of an old mother is the affection towards
her sons and grandsons. The background of thought of the vast majority
of persons is hatred and jealousy. Even the so-called educated persons
with many university qualifications, which is only husk when compared
with spiritual knowledge, have no ideal, no programme of life and no background
of thought. A deputy collector, after getting pension, marries a third
wife and goes on as a minister of a State.
A worldly-minded person is a prey to sexual thoughts and thoughts of
hatred, anger and revenge. These two types of thoughts actually take possession
of his mind. He is a slave to these two sets of thoughts. He does not
know how to divert his mind and fix it on some other good, noble thought.
He does not know the laws of thought. He is quite unaware of the nature
and subtle workings of the mind. His position is extremely deplorable
despite his earthly possessions and bookish knowledge obtained in universities.
Viveka has not awakened in him. He has no Sraddha in saints, Sastras and
God. He is unable to resist an evil desire, craving or temptation on account
of his weak will. The only potent remedy to remove his world-intoxication,
world-charm, world-delusion is constant Satsanga or association with Sadhus,
Sannyasins and Mahatmas.
After retirement, everybody should have a background of thought and should
spend his time in philosophical studies and divine contemplation. Old
habits of loose thinking must be replaced by cultivating fresh habits
of good thoughts. At first, a tendency to think of good thoughts will
be formed. By continued practice, a positive definite habit of thinking
of virtuous, helping thoughts will be developed. You will have to struggle
very hard. The old habits will try to recur again and again. Till you
are firmly established in the habit of thinking of good thoughts only,
you will have to fill the mind again and again with Sattvic thoughts,
divine thoughts, thoughts of the Gita, Lord Krishna, Lord Rama, the Upanishads,
etc. New grooves and avenues will be formed now. Just as a gramophone-needle
cuts a small groove in the plate, Sattvic thinking will cut new, healthy
grooves in the mind and brain. New Samskaras will be formed.
Glory Of The Waveless Jnanin
Through constant and intense practice, you can become waveless (thought-free).
The waveless Yogin helps the world more than the man on the platform.
Ordinary people can hardly grasp this point. When you are waveless, you
actually permeate and pervade every atom of the universe, purify and elevate
the whole world. The names of waveless Jnanins such as Jada Bharata and
Vamadeva are even now remembered. They never built Ashrams. They never
lectured. They never published books. They never made disciples. Yet,
what a tremendous influence these waveless Jnanins had produced on the
minds of the people. Glory to such waveless Jnanins!
Chapter 20
Vasanas
Vasanas-how They Manifest
Vasana (desire in subtle form) is a wave in the mind-lake. Its seat is
the Karana Sarira. It exists there in the form of a seed and manifests
in the mind-lake. Just as flowers are latent in seeds, Vasanas are latent
in the Antahkarana and the Karana Sarira (seed-body). Daily new flowers
blossom out. They fade out in a day or two. Similarly, Vasanas blossom
out like flowers one by one, come out to the surface of the mind, generate
Sankalpas in the mind of Jivas and goad them to strive to possess and
enjoy the particular objects of enjoyment. Vasanas cause actions, and
actions strengthen the Vasanas. This is a Chakra, vicious circle. On the
advent of knowledge of Brahman, all Vasanas are fried out. The real enemies
are the Vasanas within. Annihilate them. Eradicate them. They are inveterate.
The whole mango tree with branches, leaves and fruits is contained in
a subtle form in the seed. It takes time for manifestation. Even so, the
Vasana of lust lurks in the mind when you are a boy, manifests at 18,
fills the whole body at 25, works havoc from 25 to 45 and then it gradually
declines. Various forms of wrong-doing and mischief are done by human
beings between 25 and 45. This is the most critical period of life. There
is no particular difference between a boy and a girl in their characteristics
when they are young. After attaining puberty they exhibit their characteristic
qualities.
Chapalata
Chapalata is Vasana of a mild type. It lasts for a short time only. There
are two kinds of important Chapalatas. There is the Jihva-Chapalata of
the tongue where the tongue wants to eat the various things every now
and then. It is a form of morbid appetite. Rich people who lead a luxurious
life have this form of Chapalata. The other variety is the Upastha-Chapalata
wherein the sex Indriyas wants to taste again and again the sexual enjoyment
(Sparsa).
Vasana Causes Restlessness And Bondage
Vasana is the cause of restlessness of mind. As soon as a Vasana manifests,
there is an intimate connection between the mind and the object through
overflowing Vishaya-Vritti-Pravaha. The mind will not retrace its steps
till it gets the object and enjoys it. The restlessness will continue
till the object is enjoyed. The Vritti will flow towards the object till
it is obtained and enjoyed. The common run of men cannot resist or suppress
any Vasana owing to weak will.
It is the Vasana in the mind that causes attraction towards objects and
brings about bondage; with the disappearance of Vasanas, bondage naturally
vanishes. There will not be any attraction, admiration or excitement for
any object outside, if there is no Vasana inside your mind. It is the
Vasana that is at the bottom of all your miseries and troubles. There
is no pain from Isvara-Srishti (objects created by the Lord). Water quenches
your thirst. Breeze gives you comfort. Sunshine enlivens you. Fire gives
warmth. It is Jiva-Srishti that brings about bondage. Ahankara, anger,
Abhimana, attachment are all Jiva-Srishtis. Have Suddha Sankalpa, but
no Vasanas.
By mere ethical training, jealousy, Raga, Dvesha, Krodha, Kama, etc.,
can be suppressed though not eradicated completely. These impure, Asubha
Vasanas can be considerably attenuated (Tanu-Avastha) by moral culture.
They attain a subtle condition. They cannot harm the individual. They
remain under perfect control.
Eradication, Not Suppression, The Proper Remedy
A Vasana may be suppressed for the time being by an aspirant. But it
again manifests with redoubled force when a suitable opportunity arises.
Like a minister obeying the king, the five organs of the body act in accordance
with the dictates of the mind. Therefore, you should through your own
pure mind and proper efforts eradicate the Vasanas for objects. You should
rend asunder, the long rope of Vasanas tied to the vessels of man, whirled
on the ocean of Samsara, through enormous efforts on your part. Vasanas
should be thoroughly eradicated. If these Vasanas are destroyed by Vichara
(enquiry of Atman) and discrimination, the mind which is ever restless
will get quiescence like a gheeless lamp.
How To Destroy Vasanas
Sama
Vijnanamaya Kosa serves as a great fortress for the aspirant. From there
he can attack the Vasanas when they try to emerge from the seed-body (Karana
Sarira) into the mind. Through the practice of Sama, the aspirant should
destroy the Vasanas one by one with the help of Vijnanamaya Kosa (Buddhi).
He should crush them as soon as they try to raise their heads on the surface
of the mind-lake. He must not allow them to sprout forth. This is Vasana-Tyaga.
This attack or fight is from inside.
When a Vasana or Sankalpa arises in the mind, the mind gives a push to
the Antar-Indriya. From the Antar-Indriyas, this push is communicated
to the Bahyakaranas (external instruments) such as hands, legs, eyes,
ears, etc. The practice of Sama stops this very push which is the root
cause of motion of all the Indriyas and Karanas.
Sama is peace of mind produced by the eradication of the Vasanas (Vasana-Tyaga).
The Antahkarana of a man who possesses this virtue is cooler than ice.
Even the coolness of the moon cannot compete with coolness of the Antahkarana
of a man of Sama. Generally, the Antahkarana of a worldling is a blazing
furnace. A man of Sama is neither exalted when he gets a desired object
(Ishta) nor depressed when he gets an undesired thing (Anishta). He keeps
a balanced mind always. He has no enemies. The happiness of an emperor
is nothing, nothing when compared with the supreme spiritual bliss of
a man of Sama. Sama is one of the four sentinels of Moksha. If you have
Sama, you will get the company of the other three friends, viz.,
Santosha (contentment), Vichara (enquiry into Atman) and Satsanga (association
with the wise and saintly).
Dama
The attack should commence from outside also. Bahyavritti-Nigraha should
be done through Dama (restraint of the Indriyas). You must not allow sense-vibrations
to enter from outside into the mind through the avenues of Indriyas. This
is also necessary. Sama alone is not sufficient. The senses must be rendered
blunt by Dama. The Vasana for sweets, for instance, should be destroyed
by Sama through Vasana-Tyaga, by crushing the Vasanas within as soon as
a desire arises; and the Bahyavritti, which arises by the sight of sweetmeat
should be destroyed by withdrawing the eyes from the same when you move
about the bazaar and by giving up taking sugar. Dama supplements Sama
in the control of mind. Dama is an auxiliary for the complete eradication
of Vasanas.
If you give up an old habit of taking tea, you have controlled to a certain
extent the sense of taste. You have destroyed one Vasana. This will give
you some peace, because the craving for tea has gone and you are freed
from your efforts and thinking in getting tea, sugar, milk, etc. Thinking
is pain, seeing is pain, hearing is pain for a philosopher and a Sadhaka.
It is all pleasure for a worldling. The energy that was agitating you
to run after tea is now transmuted into will. You gain peace and will-power
by giving up one thing. If you give up fifteen things, your peace of mind
will be still greater and the will still more powerful. This is the fruit
of Tyaga. So, you are not a loser in Tyaga. You gain more knowledge, more
bliss and more power. You give up something in favour of something higher.
Is there anyone who will not give up black sugar in favour of white sugar?
If you once control one Vasana, it will be easy for you to control other
Vasanas too, because you gain strength and power.
Svadhyaya and Meditation
Increase your Sastra-Vasana in the beginning. Occupy your mind with the
study of standard philosophical books. Thereby you can decrease your Deha-Vasana
(thought of the body) and Loka-Vasana (desire for name and fame, Kirti,
Pratishtha, etc). Later on, you will have to give up Sastra-Vasana also.
You must entirely devote all your time and energy in meditation and meditation
alone. Vasana-Kshaya (destruction of Vasanas) is caused through well-conducted
deliberation (Vichara), Brahma-Dhyana, Vairagya and Tyaga.
Vichara and Brahma-Bhavana
The wise know that the mind associated with Vasana tends to bondage while
the mind absolutely free from Vasana is said to be an emancipated one.
Just as a lion that is shut up in a cage emerges out by breaking the bars
of the cage, so also a Jnani comes out of this cage of physical body victoriously
by breaking or by destroying the Vasanas of the mind through constant
Vichara (Atmic enquiry), constant Nididhyasana (profound and constant
meditation on 'OM' and its meaning) and Brahma-Bhavana. The more you attenuate
your Vasanas by Svarupa-Bhavana or the Brahma-Bhavana, the happier you
will become. In proportion to the thinning of the Vasanas, the mind also
is proportionately thinned out. Mind is nothing but a bundle of Vasanas.
Mind is no other than the Vasanas which generate an endless series of
rebirths. The true nature of the mind is the Vasanas. The two are synonymous.
Conquest of Ahankara
If you destroy egoism (Ahankara, this false little 'I') and control the
Indriyas (the senses), the Vasanas will die by themselves. The root cause
for all troubles is Ahankara. Just as the dependants of a family hang
upon the chief of the house- the father-similarly, all Vasanas, Trishnas,
Kamanas, etc., hang upon Ahankara, the chief of this house-body.
Constantly generate from the Sattvic mind-battery the Akhanda electric
current 'Aham Brahmasmi'-Vritti (Brahmakara Vritti). That is the potent
antidote. Keep it safe in the pocket; smell it when an apoplectic attack
of the Ahankaric false 'I' idea overcomes you. It is only when you eradicate
the painful Ahankara of the mind and conquer the foes of organs (Indriyas)
that the ever-waking Vasanas will subside.
The Meaning Of Moksha
The illusory Samsaric Vasanas that have arisen through the practice of
many hundreds of lives never perish except through the practice of Yoga
for a long time. Therefore, O Aspirants! After having put away at a distance
the desire of enjoyment by discriminative efforts, practise the state
of mind absolutely devoid of Vasana.
Moksha does not mean physical separation from all worldly affairs, but
only a state of mind bereft of all impure Vasanas or clinging to worldly
things, but yet working as usual amidst them. You must realise God in
and through the world. This is the central teaching of the Gita. "But
the disciplined (lower) self, moving among sense-objects with senses free
from attraction and repulsion and mastered by the higher Self, goeth to
Peace" (Gita. II-64). This is the central teaching of Yoga Vasishtha
also.
There is no Vasana in Brahman. Complete annihilation of the Vasanas takes
place only in Nirvikalpa Samadhi. Only Nirvikalpa Samadhi can completely
fry up the seeds of impure Vasanas. Through the knowledge of Brahman,
there will be an extinction of all Vasanas, which form the medium of enjoyments.
With the extinction of all Vasanas, the undaunted mind will get quiescence
like a gheeless lamp.
Chapter 21
Desires
"Sweep out the sphere of your mind:
Make a place for Loved One to sit.
Dust out all thoughts of this world
So that His throne may be fit.
A million desires engulf you,
A million ambitions and aims:
How can you make room for His Presence
Unless they vacate His domain?"
What Is Desire?
Desire is a mode of the emotive mind. It has got a power of externalising
the mind. Desire is the fuel; thought is the fire. The thought-fire is
kept up by the desire-fuel. If you withdraw the supply of fuel, the fire
will be withdrawn into its womb. If you stop thinking by cutting off desires,
the mind will be withdrawn into Brahman.
It is only when the mind, being divested of all its desires, is indifferent
to pleasures and pains and is not attracted by any object that it will
be rendered pure, free from the grip of the great delusion like a bird
freed from its cage and roaming freely in the Akasa.
Desire, thought and Ahankara form one vicious circle. If you can destroy
any one of them, the other two will die by themselves. These are the three
pillars or corner-stones of the edifice of mind. They are the three links
of the mind-chain. Destroy any one of the links; the whole chain will
be broken.
Why Do Desires Arise?
Why do desires arise in the mind? On account of Ananda-Abhava (absence
of Ananda or spiritual bliss). The cause for desire is the existence of
objects outside. Curiosity becomes a desire in the mind. Interest and
feeling precede a desire. Hope and expectation fatten the desire.
Vikshepa-the Very Nature Of Mind
Just as heat is inseparable from fire, Vikshepa or the tossing of the
mind is inseparable from the mind. It troubles the Sadhakas a lot. It
destroys all of a sudden the determinations of strong-willed persons also.
The mind ceases to exist if it is destitute of this oscillation. This
fluctuating mind alone creates the universe. Even Mala (impurity) can
be removed easily. It demands strenuous efforts for a protracted time
on the part of the Sadhaka to remove this Vikshepa. The undaunted Uddalaka
suffered a lot from this distracting Vikshepa when he tried to enter into
Nirvikalpa state. Raja Bhartrihari underwent the same difficulty when
he tried to overcome this troublesome fluctuating Sakti of the mind. Vikshepa
is Maya. Vikshepa is impure Vasana (Asuddha Vasana). You will have to
destroy this Vikshepasakti by constant Upasana or Yoga or ceaseless Atmic
enquiry (Brahmavichara). Then, peace (Santi) will come by itself.
Types Of Desire
Desire in the mind is the real impurity. Sexual desire, vulgar attraction
for the opposite sex, is the greatest impurity. This causes the real bondage.
You can even give up wife, children and wealth. But, it is extremely difficult
to give up ambition, name and fame. Ambition is a serious obstacle in
the path of Yoga. This is the most powerful weapon of Maya with which
she slaughters worldly-minded persons. Even if there is a tinge of desire
for name and fame, Truth will not manifest. Truth will shine by Itself.
It does not need any pompous advertisement. It is the very Self of all
beings and objects.
Anirbuddha Or Subtle, Hidden Desires
Even after you have renounced all the desires, there may remain in the
mind some subtle, hidden desires (Sukshma, Anirbuddha) that cannot be
comprehended. These are very dangerous ones. Therefore, you will have
to be very, very careful. The lurking under-currents of desires will throw
you down at any moment if you are not very vigilant and cautious, will
destroy your Vairagya (dispassion) and will bring about your downfall
eventually. I have witnessed many Yogabhrashtas who had fallen from Yoga
owing to the overpowering influence of these subtle, hidden desires. So
long as you have these subtle, hidden, Anirbuddha (unnoticeable) desires
in your mind, you can never dream of entering into the Nirvikalpa state
without any modification of the mind. You can never develop real Paravairagya
(supreme non-attachment and dispassion) also.
Craving Or Trishna
You may become old, your hairs may turn grey, but your mind is ever young.
The capacity may vanish, but the craving remains even when you have reached
advanced senility. Cravings (Trishna) are the real seeds of birth. These
craving-seeds give rise to Sankalpa and action. The wheel of Samsara is
kept revolving by these cravings. Nip them in the bud. Then only will
you be safe. You will get Moksha. Brahma-Bhavana, Brahma-Chintana, meditation
on OM and devotion will root out these craving-seeds which are laid deep.
You will have to dig them out properly in various corners and burn them
beyond resurrection. Then only will your efforts bear the fruit of Nirvikalpa
Samadhi.
"Love and kill," "Marry and observe Brahmacharya,"
"Enjoyment without desire," "Action without fruits"
are paradoxical terms. A man with gross Vyavaharic Buddhi can hardly understand
these terms. A subtle, pure intellect is needed. Suppose you were a terrible
smoker for the last fifteen years. Then you gave up smoking for five years.
The craving for smoking also died. Suppose one of your friends offers
you a cigar in the sixth year. You have no craving for smoking now. If
you take it now and enjoy it just to please your friend, it will be called
a Suddha Bhoga only. You have enjoyed it without a craving or a desire.
Isvara enjoys Suddha Bhoga.
Satisfaction Of Desire Yields Illusory Happiness Only
Desire excites the mind and senses. When desire is gratified by enjoyment
of the objects of desire, satisfaction (Tripti) comes in temporarily.
Rapture is delight in the attainment of the desired object. Bliss is the
enjoyment of the taste of what is attained. Where rapture is there is
bliss; but where bliss is there is not, quite of necessity, rapture. Rapture
is like a weary traveller who hears or sees water or a shady wood. Bliss
is the enjoying of the water or entering the forest shade.
When there is desire, then alone is there pleasure. The cause for pleasure
is desire. When there is no desire, there cannot be any pleasure. When
there is no hunger, delicious food can give you no pleasure. When there
is no thirst, any refreshing beverage will have no effect. So, hunger
is the best sauce. The first cup of hot milk gives pleasure. The second
cup induces disgust. After the enjoyment is over, Tripti comes. Hence,
disgust arises when the second cup is taken. There is no real pleasure
in milk. The happiness is in Atman only. It is reflected in the object
(milk) owing to ignorance, owing to Bhranti (illusion). It is Bhranti-Sukha.
If there were real happiness in milk, it should induce pleasure always
and in every person. It is not the case.
A desire arises in the mind. There is a Vritti now. This Vritti agitates
your mind till you get satisfaction through enjoyment of the desired object.
There is Santi or peace or happiness after the enjoyment is over. Another
desire arises in the mind. Now, in the interval between the gratification
of one desire and the manifestation of another, there is pure bliss, because
there is no mind then. It is at rest. You are in union with Brahman. That
state of pure bliss between two desires is Brahman. If you can prolong
that period of bliss through Sadhana by keeping up the idea of Brahman
and by not allowing another Vritti or desire to crop up, you will be in
Samadhi. The period between one Vritti and another Vritti is the real
Sandhi (juncture).
Desires Are Insatiable
Mind plays havoc through desires. As soon as a desire arises, you think
you will get all happiness by its realisation. You exert yourself to achieve
the desired object. As soon as you get it, a little satisfaction (false
Tushti or gratification) is experienced for a short time. Again, mind
becomes restless. It wants new sensations. Disgust and dissatisfaction
come in. Again, it wants some new objects for its enjoyment. That is the
reason why this world is termed as mere Kalpana (imagination) by Vedantins.
Desires are innumerable, insatiable and unconquerable. Enjoyment cannot
bring in satisfaction. It is a mistake to think so. Enjoyment fans the
desire. It is like pouring ghee in fire. Enjoyment strengthens, increases
and aggravates a desire. See the case of Raja Yayati of yore. He borrowed
the youthful state from his son to have sexual enjoyment for thousands
of years. At last, he cries out in his old age with bitterness, "Alas!
What a fool I am! Still my sexual desires are waxing. There is no end
of desires. I have wasted my life. O God! Have mercy on me. Lift me up
from this mire of Samsara." This comes in Mahabharata. In the Gita,
Chapter III-39, you will find "Kama-rupena Kaunteya Dushpurena-analena
cha-desire which is insatiable as a flame."
Freedom From Desires Necessary For Jnana
You can attain Jnana only if you are free from sensuous desires and immortal
mental states. Aloofness of body from sensuous objects and aloofness of
mind from immoral states of mind are needed for the attainment of Jnana.
Then only will Divine Light descend. Just as a bungalow is cleaned of
cobwebs and all kinds of dirts and the garden of all its weeds for the
reception of the Viceroy, the mental palace should be cleansed of all
vices, desires and immoral states for the reception of the Holy Brahman,
the Viceroy of viceroys.
When a desire arises in the mind, a worldling welcomes it and tries to
fulfil it; but, an aspirant renounces it immediately through Viveka. Wise
people consider even a spark of desire as a very great evil. Therefore,
they will not entertain any kind of desire. They will be ever delightful
in Atman only.
How To Control Desires
In this ocean of Samsara, desires are the crocodiles. Kill them as soon
as they arise on the surface of the mind. Do not yield to them. Do not
become despondent under your trials. Make friendship with the pure, Sattvic
mind and destroy the impure mind with the help of the pure mind. Make
your mind rest in the blissful Atman. Desires should be crushed the very
moment they arise in the mind, by discrimination and dauntless, indefatigable
efforts.
Whenever a desire arises in the mind, consult always your Viveka (power
of discrimination). Viveka will at once tell you that the desire is attended
with pain, that it is only a vain temptation set up by the mind and that
Vairagya and Tyaga alone can bring about satisfaction and peace of mind.
It will advise you to renounce the desire immediately and take to the
study of Upanishads, repetition of OM and to have Samadhi-Nishtha in a
solitary place on the bank of the sacred Ganga. Think deeply again and
again whether the new desire will give you more happiness or more spiritual
gain. Viveka will guide you to take up the help of will and drive the
desire immediately. Viveka and will are two potent weapons for an aspirant
on the Jnana Yogic path to destroy evil Mara (temptation) and remove all
major and minor impediments.
Never accept gifts from anybody, even from your closest friends. It will
produce slavish mentality, weak will and attachment. Asking is begging.
Recommending is begging. A beggar is absolutely unfit for freedom and
spiritual pursuits.
Just as you starve a plant by depriving it of water, so you may starve
out obnoxious desires by allowing the mind not to dwell upon such desires.
You have no desire for a thing till you know what it is like. It is only
after you have seen it or heard of it or touched it that you get a longing
for it. Therefore, the best principle for a man is not to take, touch
or see anything that is likely to taint the imagination. You will have
to turn aside the attention resolutely and particularly the imagination
from the subject. In course of time, all objectionable desires will die
out.
It is desire in the mind that has created this body. The nature of the
desire depends upon the quality of Samskaras. If these are good, virtuous
Samskaras, good desires will crop up and, if they are bad, they will give
rise to evil desires. Buddhi also is Karmanusarini (according to the nature
of Karmas). It has to be specially trained by repeated efforts to think
and act according to the holy injunctions of sacred scriptures. Desire
becomes the thought and thought becomes the action. An evil desire sets
up an evil thought which leads to evil action. Do always virtuous action-charity,
Tapas, Japa, Dama, Dhyana and study of scriptures. Give up Nishiddha Karma
(actions prohibited by Sastras). Have constant Satsanga. This is very
important. It is the only means of changing the evil Samskaras of the
mind.
The mind with half-developed Jnana feels severe pain when it relinquishes
all desires. It demands aid, through prayer, from higher souls.
A counter-desire, a desire for God, one strong desire to attain Brahman
will destroy all other worldly desires. Put down vicious desires through
virtuous desires. Then give up virtuous desires through one strong desire-Mumukshutva
(desire for liberation). Abandon this desire for God also in the long
run. Give up Asubha Vasana through Subha Vasana. Give up Subha Vasana
through Svarupa Vasana. Give up Svarupa Vasana by Nididhyasana. Desires
will become extinct with the rise of discrimination. When desires cease,
Jivahood becomes extinct.
Brahma-Chintana will destroy all desires. There are no desires in Brahman.
Brahman is All-Purity. Repeat OM. Repeat the Mantra, "All purity
I am." All the desires will vanish.
Kill the thoughts. Practise thoughtlessness. You can destroy desires.
Mind associated with thoughts of gratifying the passionate desires, blindly
goads a man to seek for sensual pleasures. Uncontrolled thoughts are the
roots of all evils. Sublime thoughts will easily destroy lower, base thoughts.
Do not entertain any base thought.
Destruction Of Desires Leads To Atmic Bliss
Vasanasahita mind (mind associated with desires) is Bandha (bondage).
Mind free from desires is Mukta (free). Desires are themselves pain. Non-desire
is itself pure Atmic Bliss. Mere annihilation of Maya is Moksha. With
the extinction of the base Sankalpas, there is also the extinction of
Avidya. Should all longings for the visibles cease, then such an abnegation
of mind is itself the destruction of Ajnana or the mind. Such a bliss
is generated through one's efforts only. There is nothing like Purushartha
(right exertion). Purushartha changed the destiny of Markandeya. He became
a Chiranjivi.
Desire is the enemy of peace. You have become the beggar of beggars through
desires. A desireless man is the richest man in the world. It is the mind
that makes a man rich.
Free yourself from the firm grip of crocodiles of desires. Do not get
disheartened under trials. Cheer yourself up. Stand up like a lion. Destroy
the impure mind with the help of the pure mind. Make friendship with the
Sattvic mind and rest yourself peacefully in Atman.
Chapter 22
Raga-Dvesha
Raga-dvesha-viyuktaistu vishayanindriyais-charan
Atmavasyair-vidheyatma prasadam-adhigacchati
"But the disciplined (lower) Self, moving among sense-objects with
senses free from attraction and repulsion and mastered by the Higher Self,
goeth to Peace." (Gita, II-64)
Raga-Dvesha, The Cause Of Bondage
Raga (attraction), Dvesha (repulsion) and Tatastha Vritti (indifference)
are the three important Vrittis of the mind. Raga and Dvesha (like and
dislike or love and hatred or attraction and repulsion) are the two currents
in the mind which bind a man to the Samsaric wheel of birth and death.
Raga and Dvesha are the two Doshas or faults in the mind that have brought
you to this world. The Svarupa of Bandha (bondage) is Raga and Dvesha.
The Svarupa of Ajnana is Raga and Dvesha. All the emotions come under
the category of Raga-Dvesha. These two currents are the Dharma (characteristics)
of the mind and not of the spirit. Pleasure and pain, Harsha and Soka,
exhilaration and depression are due to Raga-Dvesha. If Raga and Dvesha
vanish from the mind, Harsha-Soka also will disappear.
Selfish Love And Divine Love
When two forces of equal quality or power meet, a third force is formed.
When two people of equal force and quality are attracted towards each
other, a third force is formed between them. That is termed love. This
is the scientific way of explaining what love is. Attraction is Akarshana-Sakti.
Repulsion is Vikarshana-Sakti. When I see myself in another man, when
I see him as my own self, I begin to love him as my own self. When I find
something in you that I myself possess, I am naturally drawn towards you
and begin to love you. This is Vedantic way of explaining love. Love is
pouring forth one's affection (Prema) on another. Love is God. Love is
of two kinds, viz., selfish or physical love and real Love or divine Love
which is unselfish and lasting. The first kind is love with attachment.
The second one is love without attachment. He who is a real aspirant of
Vedantic path, who feels his own self everywhere and a real Bhakta who
sees Narayana everywhere in everything can really love others. When an
inferior person hangs on another person for his happiness or existence,
physical attachment crops up. Attachment causes slave mentality and weak
will. Attachment is death. Physical love is death. "Asangasastrena
dridhena chhitva-Cut all sorts of attachment by the sword of non-attachment."
(Gita, XV-3)
Raga As Painful As Dvesha
Raga (attraction) in the mind is as much dangerous as Dvesha (hatred
or repulsion). Whenever there is Raga, there is Dvesha also. Not only
the Dvesha-Vritti (the modification of dislike), but also the Vritti of
Raga gives pain to man. If an object gives pleasure, you get Raga for
the object. But when there is Viyoga (separation) from the object, as
in the case of death of your dear wife or son, you get immense pain which
is indescribable. Suppose you are in the habit of taking fruits after
food. Fruits give you pleasure. You get Raga (liking) for fruits. But
if you cannot get fruits in a place, you get pain.
Whenever there is pleasure and Raga, there exist side by side fear and
anger. Anger is only a modification of desire. Fear and anger are two
old associates of pleasure and Raga. Fear and anger are hidden in Raga.
They constantly torment the mind.
Fear is hidden in Raga. When you have got Raga for body, fear of death
comes in. When you have Raga for money, there is fear of losing money,
as money is the means of getting objects of enjoyment. When you have Raga
for a woman, you always take care in protecting her. Fear is a very old,
intimate friend of Raga.
The Different States Of Raga-Dvesha
Raga-Dvesha has four Avasthas, viz., Dagdha (burnt up), Tanu (attenuated
or thinned out), Vicchinna (concealed) and Udara (fully expanded). The
first two states pertain to a Yogin; the last two to worldlings. In a
fully developed Yogin, the Vrittis of Raga-Dvesha are burnt up by Nirvikalpa
Samadhi. They are Dagdha (like burnt-up seeds). In a Yogin who is practising,
the impressions of Raga-Dvesha are tenuous. They are in a fine state.
He has control over these two Vrittis. In those who are given to enjoyments
(ordinary mortals), they are concealed and fully expanded. In the Vichhinna
state, they are concealed. When the wife shows affection to her husband,
when the Raga-Vritti is in operation, her anger and hatred remain concealed
for the time being. The moment she gets displeased with him for some reason
or other, the Dvesha-Vritti manifests itself. In the last (expanded) state,
the Samskaras of Raga-Dvesha, having favourable surroundings, attain to
great activity. A worldly-minded man is a mere slave of Raga-Dvesha currents.
He is tossed about hither and thither by these two currents of attraction
and repulsion.
In sleep, these two emotions exist in a man in a Bija state (seed form).
They are not destroyed. As soon as the man gets up from sleep, they begin
to operate again.
In children, these twin currents manifest for a short time and disappear
soon. They fight in this second and join together with joy the very next
second. They do not keep up any ill feelings in their minds. They do not
brood also over the wrongs done by others. They do not exhibit any grudge.
The wave comes and passes away. As the child grows, these currents assume
a grave phase by constant repetition and become inveterate.
Dvaita slowly develops when the child reaches the second year. Place
a baby within one year of age in any place. It will remain there like
a block of stone. It will laugh and see alike all people without any Raga-Dvesha.
Ask a child of two years of age to sit. It will stand. Ask the child to
come near. It will recede back to a distance. Tell the child, "Do
not go to the street"; it will immediately march to the street. It
will do contrary actions, because Dvaita is developing now in the child.
The Causes Of Raga-Dvesha
Raga-Dvesha is due to the Anukula-Pratikula Jnana. You have Raga for
things favourable (Anukula) and Dvesha for things unfavourable (Pratikula).
When this Anukula-Pratikula Jnana which depends upon Bheda Jnana disappears,
Raga-Dvesha will vanish.
Raga-Dvesha is also due to Abhimana-Ahankara. As soon as Abhimana manifests,
there comes Raga-Dvesha. When you conceive yourself as husband, there
comes the attachment (Raga) for your wife. As soon as you conceive yourself
to be a Brahmin, there comes the love of the Brahmins. Give up Abhimana,
if you want to eradicate Raga-Dvesha. If this Abhimana, the result of
Avidya (ignorance) vanishes, Raga-Dvesha will vanish.
Some minds hang on you through Raga, while some others hang on you through
Dvesha. Ravana's mind was hanging on Sri Rama through hatred and fear.
He was seeing Rama everywhere and in everything through constant, intense
thinking of Rama. Similarly, Kamsa's mind was hanging on Sri Krishna.
This is also a form of Bhakti (Vaira-Bhakti). Anyhow their minds were
on God.
Raga-Dvesha Constitutes Real Karma
Raga-Dvesha in the mind is the real Karma. It is the original action.
When the mind is set in motion or vibration through the currents of Raga-Dvesha,
real Karmas begin. Real Karma originates from Sankalpas of the mind. It
is the actions of the mind that are truly termed Karmas. External actions
manifest later on. It is desire that sets the mind in motion. When there
is a desire, Raga and Dvesha exist side by side in the mind. Desire is
a motive force. Emotions and impulses co-exist with desire.
From Avidya emanates Aviveka (non-discrimination). From Aviveka originates
Ahankara and Abhimana. From Abhimana emanates Raga-Dvesha. From Raga-Dvesha
comes Karma. From Karma comes the body. From body comes misery. This is
the chain of bondage with seven links. This is the chain of misery.
If you do not want misery, do not take up the body. If you do not want
body, do not do Karma. If you do not want to do Karma, give up Raga-Dvesha.
If you want to give up Raga-Dvesha, give up Abhimana. If you want to give
up Abhimana, give up Aviveka. If you want to give up Aviveka, give up
ignorance. O Rama! If you do not want ignorance, get Brahma-Jnana.
This Samsara or world process is kept up by the six-spoked wheel, viz.,
Raga, Dvesha, merit, demerit, pleasure and pain. If the root cause, the
original Avidya, is destroyed by attainment of Brahma-Jnana, the whole
chain of Abhimana, Raga, Dvesha, Karma body, merit and demerit, pleasure
and pain will vanish. One link hangs upon another. All the links will
be broken totally on the advent of Jnana. Sruti says: "Rite Jnananna
muktih-Liberation comes from knowledge of Brahman."
Absence Of Raga-Dvesha Makes For Freedom
That Yogin or Jnanin who has destroyed these two Vrittis of Raga and
Dvesha is the highest man in the three worlds. He is the real King of
kings, Emperor of emperors. The chief Linga or distinguishing mark of
a Jivanmukta or a liberated soul is freedom from Raga-Dvesha. Even if
a Jnanin or Yogin sometimes exhibits traces of anger, it is Abhasamatra
(mere appearance). Just as the impression made in water with a stick passes
away soon, as also the anger will disappear in the twinkling of an eye,
even though it manifests in a Jnanin. This can hardly be understood by
worldly people.
He who has no Raga but possesses Titiksha (power of endurance) can do
anything. He can move about wherever he likes. He is as free as the atmospheric
air. His happiness, freedom and peace are unbounded. Their extent can
hardly be imagined. The freedom and joy of such Sannyasins cannot be imagined
by the poor, petty-minded worldlings. It is Raga and luxury that have
enfeebled the householders.
Destruction Of Raga-Dvesha Constitutes
The Essence Of Spiritual Sadhana
I shall tell you the gist or essence of spiritual Sadhana. Destroy the
true modifications of the mind, Raga-Dvesha, by Vichara and Brahma-Chintana
(right thinking and meditation). Go beyond the Dvandvas (pairs of opposites).
You will get eternal, infinite bliss and peace. You will shine in Brahmic
glory. You will become Brahman. YOU ARE BRAHMAN.
Just as heat in fire can be removed by Mantra and Oushadha (recitation
of God's Name and medicine), so also the Raga-Dvesha currents, the characteristics
of the mind, can be removed by Yogic Kriya (practices of Yoga). These
can be completely fried up by Nirvikalpa Samadhi or Asamprajnata Samadhi.
Amongst the several Vrittis in the mind, Raga-Dvesha and Moha are very
deep-rooted. They demand strenuous and persistent efforts for their eradication.
In your mental lives, you can either keep hold of the rudder and so determine
exactly what course you take, what points you touch or you can fail to
do this and, failing, you drift and are blown hither and thither by every
passing breeze, by every emotion, by petty Raga-Dvesha currents.
Chapter 23
Pleasure And Pain
Pleasure And Pain Pertain To Mind
Pleasure and pain are the effects of virtue and vice. They are two kinds
of emotions that pertain to the mind alone. It is the mind alone which
brings pleasures and pains on itself and enjoys them through its excessive
inclination towards objects. Mind contracts during pain and expands during
pleasure.
Ahankara creates the body. Prana does all sorts of Cheshtas (efforts).
Mind experiences pleasure and pain. If you perform actions through a stainless
mind (with Akartri Bhava and Nishkama Bhava), your body will not share
their fruits.
There are only facts, vibrations or phenomena outside. Prakriti is blind.
Prakriti is quite indifferent. There is neither pleasure nor pain in objects.
It is all mental creation, mental perception, mental jugglery. It is only
the mental attitude or certain kind of mental behaviour towards objects
that brings joy or grief, pleasure and pain. Maya has her powerful seat
in the imagination of the mind.
All pains are not equally felt. There is no pain when you are asleep.
It is only when the mind is connected with the body that pains arise.
It is the identification with the mind and body, Abhimana owing to Avidya,
that causes pain.
When the mind is intensely fond of anything, there will be no perception
of pain even if destruction awaits the body. When the mind is completely
drowned in any object, who else is there to observe and flee from the
actions of the body?
When you put one drop of oil on the surface of water, it spreads throughout
the surface of water and makes it oily. Even so, a little pain for a luxurious
man spoils all his pleasures and makes all objects appear very painful.
When you are in acute agony, a cup of coffee, milk or tea does not give
you any pleasure. When you are in acute agony, the whole world which appeared
to you to be full of bliss while in good health, appears quite dreary.
The world loses all its charms while you are seriously ailing.
If the pessimist changes his mental attitude, the world will appear to
him to be full of Ananda.
Mind always runs after pleasure, because it is born of Ananda Brahman.
You love a mango, because it affords you pleasure. Of all things, you
love your own self most. This love of the self gives the clue to the fact
that Ananda or bliss must be the nature of the Self.
Atman Has No Pleasure And Pain
Freedom from the body and mind is the real nature of the Self or Atman
and, consequently, there being no possibility of virtue and vice, very
much less is the chance for any effects of these on the Atman, hence,
pleasure and pain do not touch Atman. Atman is Asanga, Anaasakta, Nirlipta
(unattached). It is Sakshi of the two modifications, pleasure and pain
that arise in the mind. Mind enjoys. Mind suffers. Atman is a silent witness.
It has nothing to do with pleasure and pain.
Sense-Pleasure Is Only A Mental Deception
Pleasure and pain, beauty and ugliness are all false imaginations of
the mind. Mind is a false illusory product. Conceptions of the mind also
must, therefore, be false. They are all Mrigatrishna (like a mirage in
the desert). What is beautiful for you is ugly for another. Beauty and
ugliness are relative terms. Beauty is only a mental concept. It is only
a mental projection. It is only a civilised man that takes much of symmetry
of form, good features, graceful gaits, elegance of manners, graceful
form, etc. An African negro has no idea of all these things. Real beauty
is in the Self only. Pleasure and beauty reside in the mind and not in
the objects. Mango is not sweet; the idea of mango is sweet. It is all
Vritti. It is all mental deception, mental conception, mental creation,
mental Srishti. Destroy the Vritti; beauty vanishes. The husband stretches
his own idea of beauty in his ugly wife and finds his wife very beautiful
through passion. Shakespeare has rightly expressed this in his "Mid-summer
Night's Dream": "Cupid is painted blind. It finds Helen's beauty
in the brow of Egypt."
Pleasure arising from external objects is evanescent, transitory and
fleeting. It is mere nerve-titillation and mental deception. Jiva joins
with mind and Vritti and enjoys the Vishayas (sense-objects). The thing
that gives you pleasure gives you pain also. "Ye hi samsparsaja
bhoga duhkhayonaya eva te-The delights that are contact-born, are
verily wombs of pain." The body is an abode of misery and disease.
Wealth brings a lot of trouble in acquiring and keeping safe. Sorrow springs
from every connection. Women are a perpetual source of vexation. Alas!
People prefer this path of misery to that of spiritual enjoyment.
No true, lasting satisfaction comes from the enjoyment of worldly objects.
Yet, people rush headlong towards objects even when they know that the
objects are unreal and the world is full of miseries. That is Maya. When
the mind rests on Atman, then only Nitya-Tripti (eternal satisfaction)
will come; because, Atman is Paripurna (all-full), you get everything
there. It is self-contained. All desires are gratified by realisation
of Atman.
Some say that children are very happy. It is wrong. They only become
exuberant. They get serious reaction also. They have no balanced mind.
They weep for hours together for nothing at all. It is only a man of balanced
mind that can really be happy.
Pleasure Arises From Vritti-Laya:
Not From Sense-Objects
Really, there is no pleasure in objects. Atman gives a push to the mind
and sets it in motion. A Vritti or thought-wave arises in the mind on
account of the force of a Vasana. The mind is agitated and runs towards
the particular object. The agitation will not subside till the mind gets
the desired object. It will constantly think of the object. It will scheme
and plan various methods to achieve the desired object. It will be ever
restless. It will be ever assuming the shape of the object. As soon as
the object is obtained and enjoyed, the particular Vritti that was causing
agitation in the mind gets dissolved. Vritti-Laya takes place. When Vritti-Laya
takes place, you get peace and Ananda from the Svarupa or Atman within
only and not from the object outside. Ignorant persons attribute their
pleasures to external objects. That is a serious blunder, indeed.
There is no happiness at all in any of the objects of the world. It is
sheer ignorance to think that we derive any pleasure from the sense-objects
or from the mind. Whenever we feel our desires are satisfied, we observe
that the mind moves towards the heart, towards Atman. In pleasure also,
there is exercise of the mind. It expands. It turns inward and moves to
its original home, the place of its origin, Atman and enjoys Atma-Sukha
(Bliss of the Self).
Real Happiness Lies Within
Why do you search, in vain, for your happiness, O worldly fools, outside,
in objects, money, women, titles, honours, name and fame, which are false,
worthless and like cow-dung? You cannot get your happiness there. You
are entirely deluded. Search within the heart, subjectively in the Atman,
the source and fountain of all happiness.
Real happiness is within you. It is in the Atman. It is subjective. It
is in the Sattva Guna and beyond Sattva. It manifests when the mind is
concentrated. When the Indriyas are withdrawn from the objects outside,
when the mind is one-pointed (Ekagra), when there is Vasana-Kshaya (annihilation
of the Vasanas) and Manonasa (annihilation of the mind), when you become
desireless and thoughtless, Atmic bliss begins to dawn; spiritual Ananda
begins to thrill.
Attachment And Pleasure
The mind is the cause of attachment to delusive objects. It is the mind
which is the germ of all Karmas. It daily agitates this body of ours to
work and secure for its enjoyment various pleasurable objects.
The mind always wants to be doing something and, when it attaches itself
with the objects it cherishes, feels amused and happy. A play at cards
has nothing in it; but, the attachment and attention produce pleasure.
There can be attraction without attachment. You can be attracted by a
beautiful cabbage rose or a young lady. But it is not necessary that you
must be attached either to the rose or to the lady. Attachment comes after
possession and enjoyment.
Attachment, love and Ananda (bliss)-all go together. You are attached
to your wife and children; you love them also, because they give you Ananda.
As this world is illusory and as through Bhranti (illusion) pain appears
as pleasure, you must cut asunder all worldly attachments ruthlessly and
direct your love and attachment towards the Reality, Brahman, the Adhishthana
(substratum or basis) that lies at the back of mind and all objects and
is the Sakshi (witness) for all the activities that take place in Buddhi.
It is difficult to divert the mind which, from infancy, has fallen into
the pernicious habit of seeking external pleasure and it shall ever persist
in doing so, unless you give it something superior to be amused with,
a greater form of pleasure to delight in.
Kinds And Degrees Of Pleasures
Intellectual pleasure is far superior to sensual pleasure. Ananda from
meditation is far superior to intellectual pleasure. Spiritual bliss or
Atmic bliss from Self-realisation is infinite, immeasurable and unbounded.
It is Anandaghana (solid mass of bliss).
The Golden Mean
Keep the mind in a state of moderation or happy, golden mean. Never let
it run to excesses. People die of shock from extreme depression as well
as from extreme joy. Do not allow Uddharsha to crop up in the mind. It
is excessive merriment. Mind always runs to extremes-either to extreme
depression or extreme joy. Extremes meet. Extremes bring about reaction.
Mind can never be calm in excessive joy. Let the mind be cheerful but
calm.
Be always cheerful. Laugh and smile. How can a mind that is gloomy and
dull think of God? Try to be happy always. Happiness is your very nature.
This is termed Anavasada (cheerfulness). This spirit of cheerfulness must
be cultivated by all aspirants.
Study spiritual books. Have constant Satsanga. Repeat OM 21,600 times
daily with Bhava. It will take you three hours. Meditate on Atman or Krishna.
Realise Brahman. Only this will free you from all mundane miseries and
afford you eternal peace, knowledge and bliss.
With the growth of mind, pains increase; with its extinction, there will
be great bliss. Having lorded over your mind, free yourself from the world
of perceptions, in order that you may be of the nature of Jnana. Though
surrounded by pleasurable or painful objects to disturb your equilibrium
of mind, remain immovable as a rock, receiving all things with equanimity.
The final cool joy and laugh consequent upon it is the bliss arising from
the mind merging into the stainless Brahman.
Chapter 24
Viveka
What Is Viveka?
When you are fully aware of the magnitude of human sufferings in this
miserable, relative world, you will naturally begin to discriminate between
what is real and what is unreal. Brahman is real and Jagat is unreal.
This is Viveka. Then sincerity or Sraddha will develop. Then aspiration
or keen longing to realise God will be felt. Then you will have to remember
the Truth constantly. Then you will have to assert constantly: "Aham
Brahmasmi-I am Brahman." By incessant practice, Nama, Rupa and Sankalpa
will vanish and you will realise Brahman. This is Vedantic Sadhana. Discrimination,
sincerity, aspiration, remembering Truth always, assertion and then Realisation
are the various stages or means for realisation of Brahman.
Aids To Viveka
Viveka or power of discrimination is only awakened by constant Satsanga
and Sravana (hearing of Srutis). Those who have done countless virtuous
Karmas in their previous births will have the fortune through the grace
of God to have Satsanga of Mahatmas, Sadhus, Bhaktas, Yogins, Jnanins
and Sannyasins.
Benefits Of Viveka
Mind wants repetition of a pleasure once enjoyed. Memory of pleasure
arises in the mind. Memory induces imagination and thinking. In this way,
attachment arises. Through repetition, a habit is formed. Habit causes
strong Trishna. Mind then exercises its rule over poor, helpless, weak-willed
worldlings. As soon as discrimination arises, the power of the mind becomes
weakened. The mind tries to recede, to retrace its steps to its original
home-the heart. Its poisonous fangs are extracted by discrimination. It
cannot do anything in the presence of discrimination. It gets dethroned.
The will becomes stronger and stronger when discrimination is awakened.
Thanks to Viveka which enables us to get out of this miserable Samsara.
Chapter 25
Vairagya And Tyaga
What Is Vairagya?
If the mind is constantly thinking of tea and if it gets pain when you
do not get it, it is said that you have got 'Aasakti' (attachment) for
tea. This 'Aasakti' leads to bondage. The practice of 'Vairagya' (dispassion)
demands you to renounce this 'Aasakti' for tea. Mere giving up of taking
tea does not constitute the essence of 'Vairagya'.
Study Vairagya-Prakarana in Yoga Vasishtha. You will have a comprehensive
understanding of the real Svarupa of Vairagya. A clean description of
the actual dispassionate mental state of Sri Rama is given. Palatable
dishes, refreshing beverages, affectionate father and mother, brother,
dear friends, diamonds, pearls, flowers, sandal, ornaments, soft beds,
gardens had no attraction for him. On the contrary, their very sight gave
him intense pain.
In Vairagya, Brahmacharya is Antargata (hidden). Vairagya includes celibacy
in thought, word and deed.
Two Kinds Of Vairagya
Vairagya (dispassion, indifference, non-attachment) is of two kinds,
viz., (i) Karana Vairagya (Vairagya on account of some miseries) and (ii)
Viveka-Purvaka Vairagya (Vairagya on account of discrimination between
real and unreal). The mind of a man who has got the former type of Vairagya
is simply waiting for a chance to get back the things that were given
up. As soon as the first opportunity offers itself, the man gets the downfall
and goes back to his former state. Vishaya does havoc in him with a vengeance
and redoubled force from reaction. But the other man who has given up
the objects on account of Viveka, on account of illusory nature of objects,
will have spiritual advancement. He will not have a downfall.
How Vairagya Dawns
Note how Vairagya arises in the mind. The transitory and perishable nature
of all things creates a sort of disgust in all minds and, in proportion
to the depth and subtlety of nature, this reaction from the world works
more or less powerfully in the mind of every individual. An irresistible
feeling arises in our mind, viz., that the finite can never satisfy the
Infinite within us, that the changing and perishable cannot satisfy the
changeless and deathless nature of ours.
When you are not impressed with the idea of rich living, rich style of
living cannot attract you. When you are impressed with the idea that meat
and wine are not at all pleasurable, they cannot tempt you. In that case,
if you do not get meat and wine or rich living, you will not be agonised
at all in your mind. Why are you attracted towards a young, beautiful
lady? Because, owing to your ignorance, you vainly think you will get
pleasure through her. If you have got Viveka, it will at once tell you
that you will get immense pain through her. Then the mind will recede
or withdraw from the object, woman.
Sadhana Without Vairagya Goes To Waste
When Vairagya appears in the mind, it opens the gate to Divine Wisdom.
From dissatisfaction (with the sense-objects and worldly sense-enjoyments)
comes aspiration. From aspiration comes abstraction. From abstraction
comes the concentration of the mind. From the concentration of the mind
comes meditation or contemplation. From contemplation comes Samadhi or
Self-realisation. Without dissatisfaction or Vairagya, nothing is possible.
Just as cultivation in a stony land or saltish earth becomes absolutely
fruitless, so also Yogic practices and Atma-Vichara (enquiry of the Soul)
done without Vairagya (dispassion and indifference to the sensual enjoyments)
becomes fruitless. Just as water, when it leaks into the rat-holes, instead
of running into the proper channels in agricultural fields, becomes wasted
and does not help the growth of plants, grains, etc., so also, the efforts
of an aspirant become a wastage if he has not got the virtue Vairagya.
He gets no spiritual advancement.
Intense Vairagya Necessary For Moksha
There must be intense (Tivra) Vairagya in the minds of the aspirants,
throughout the period of their Sadhana. Mere mental adhesion will not
do for success in Yoga. There must be intense longing for liberation,
a high degree of Vairagya plus capacity for Sadhana (spiritual practice).
Then only they will get Nirvikalpa Samadhi and Moksha. It was only Raja
Janaka and Prahlada who had Tivra Vairagya (intense dispassion). This
kind of Vairagya is necessary for quick realisation. It is very difficult
to cross the ocean of Samsara with a dull type of Vairagya. The crocodile
of sense-hankering (Trishna) for sense-enjoyments and sense-objects will
catch the aspirants by the throat and, violently snatching away, will
drown them half-way.
Enemies Of Vairagya
The Curse of Affection
Delusion proceeds from affection. It is a common observation that a person
is distressed if the cat eats his domestic fowl; but when his affections
are not touched, for instance, if the cat eats a sparrow or a mouse, he
expresses no sorrow. You must, therefore, root out affection, which is
the cause of vain attachment. The body generates numerous germs which
people are anxious to remove; but to one variety they give the name "children,"
for which their lives are wasted away. Such is the delusion of the world.
At the back of affection and love, there is grief and sorrow. Affection
is mixed with sorrow. At the back of pleasure, there is pain. Pain is
mixed with pleasure. Man sows the poisonous seed of sorrow under the name
of love, from which quickly spring up shoots of affection which contain
a fire dangerous as lightning; and from these shoots, grow trees of sorrow
with innumerable branches which, burning like a heap of covered straw,
slowly consume the body.
The knot of affection is strengthened by long indulgence. Affection has
entwined its threads around the hearts of men. The principal means to
get rid of affection is to consider that this is a fleeting existence.
In this wide world, how many millions of parents, wives, children, uncles
and grandfathers have passed away. You should consider the society of
friends as a momentary flash of lightning and, revolving this often in
your mind, enjoy felicity.
Hope and Anticipation
Hope and anticipation are the opposite of Vairagya and Tyaga. They fatten
the mind. To be perfectly hopeless is a very high state for a philosopher.
It is a very bad state for worldlings. They always say with contempt:
"He is a hopeless man." Worldlings and philosophers move towards
diametrically opposite poles.
How To Develop Vairagya
Those who do not develop the painless Vairagya inherent in one's self
and that with great felicity and happiness are, at best, but vermins in
human shapes. When a bee finds that its feet are stuck in the honey, it
slowly licks its feet several times and then flies away with joy. Even
so, extricate yourself from the mind's sticking and clinging to this body
and children-honey owing to Raga and Moha through Vairagya and meditation
and fly away from this cage of flesh and bone to the Source, Brahman or
Absolute.
It is very difficult to wean some children. They suck the breast even
when they are three or four years old. The mother applies some nim-paste
to the nipples. The child is weaned quickly. Even so, you will have to
get a medicine of nim-paste for the mind to get it weaned from sensual
objects. Sit in a solitary room. Think of the miseries of this earthly
life, its cares, worries, anxieties, hunger, thirst, sins, temptations,
passion, fighting, fears, vanity, disease, death, old age, sorrow, grief,
tribulation, loss, failures, disappointments, hostility, scorpion stings,
mosquito bites, etc. This will serve as an efficient nim-paste to wean
the mind from Samsara. You must think in the above-manner daily.
Remember constantly the pains of various kinds pertaining to this mundane
existence. Moha will vanish if you repeat the following line of Chapter
XIII of Gita several times daily: "Janma-mrityu-jara-vyadhi-duhkha-dosha-anudarsanam-Insight
into the pain and evil of birth, old age and sickness." Always make
the mind understand clearly that there is only pain in this world. Reflect
often on the instability of this world. This is the first Sadhana for
aspirants. They can thus develop Vairagya. The mind will be weaned from
objects. Attraction for sense-objects will gradually vanish.
Renunciation Brings About Moksha
Shun the earthly objects as fire or poison or offal. Renounce all desires
and cravings. This itself is Moksha (freedom). Renunciation of desires
brings about the annihilation of the mind. Annihilation of the mind brings
on the destruction of Maya, because the mind alone is Maya. Maya is enthroned
in the imagination of the mind. How cunning she is! A Viveki knows her
tricks well. She is awfully afraid of the man of renunciation and Atmavichara.
She bows to him with folded hands.
What Is True Renunciation?
The mind is the all-in-all and its mastery leads to the renunciation
of all. Chitta-Tyaga alone constitutes the renunciation of all. True renunciation
lies in the abnegation of the mind. It consists in renouncing all desires
and egoism and not world-existence. Through such a mental abnegation,
you will be able to free yourself from all pain. Then will come immortality
in life or enjoyment of the infinite delight of existence free from ego,
founded on oneness of all in Brahman.
Sannyasa-a Mental State
Sannyasa is a mental state only. It is Gerua or colouring of the heart
and not of cloth alone. He is a veritable Sannyasin who is free from passions
and egoism and who possesses all the Sattvic qualities, even though he
lives with the family in the world. Chudala was a queen-Yogini-Sannyasini,
though she was ruling a kingdom. That Sannyasin who lives in the forest,
but who is full of passions is worse than a householder and a worldly-minded
fool. Sikhidhvaja was a worldly man, though he lived in the forest naked
for very many years.
True renunciation is the renunciation of all passions, desires, egoism
and Vasana. If you have a stainless mind, a mind free from attachment,
egoism and passion, you are a Sannyasin-no matter whether you live in
a forest or in the bustle of a city, whether you wear white cloth or an
orange-coloured robe, whether you shave the head or keep a long tuft of
hair.
Shave the mind. Someone asked Guru Nanak, "O saint, why have you
not shaved your head? You are a Sannyasin." Guru Nanak replied, "My
dear friend, I have shaved my mind." In fact, the mind should be
cleanly shaved. Shaving the mind consists in getting rid of all sorts
of attachments, passions, egoism, Moha (infatuation), lust, greed, anger,
etc. This is the real shaving. External shaving of the head has no meaning
so long as there is internal craving, Trishna.
Many have not understood what true renunciation is. Renunciation of physical
objects is no renunciation at all. The real Tyaga (renunciation) consists
in the renunciation of egoism (Ahankara). If you can renounce this Ahankara,
you have renounced everything else in the world. If the subtle Ahankara
is given up, Dehadhyasa (identification with the body) automatically goes
away.
Vedanta does not want you to renounce the world. It wants you to change
your mental attitude and give up this false, illusory 'I'-ness (Ahamta)
and mineness (Mamata). The snake-charmer removes only the two poisonous
fangs of the cobra. The snake remains the same. It hisses, raises its
hood and shows the teeth. In fact, it does everything as before. The snake-charmer
has changed his mental attitude towards the snake. He has a feeling now
that it has got no poisonous fangs. Even so, you must remove the two poisonous
fangs of the mind, viz., Ahamta and Mamata only. Then you can allow the
mind to go wherever it likes. Then you will have always Samadhi only.
You must renounce the Tyagabhimana also. The Tyagabhimana is very deep-rooted.
You must renounce the idea, "I have renounced everything." "I
am a great Tyagi"-this Abhimana of the Sadhus is a greater evil than
the Abhimana of householders, "I am a landlord; I am a Brahmin, etc."
Chapter 26
Control Of Indriyas
Indriyas, A Prolongation Of The Mind
Indriyas are objectified desires. Will to see is the eye. Will to hear
is the ear. The Indriyas (senses) have two states, static and dynamic.
When the desire begins to operate, the Indriyas are put in motion. This
is the dynamic state. As soon as the desire is gratified, the Indriyas
shrink through Tripti (satisfaction). This is the static or passive state.
Mind and Indriyas are one. Indriya is a prolongation of the mind. The
sea is fed by the rivers; the sea cannot exist without the rivers. Even
so, mind is fed by Indriyas and cannot exist without Indriyas. If you
have controlled the Indriyas, you have already controlled the mind. Indriya
is another name for mind.
Mind is a mass of Indriyas. Mind is a higher power than the Indriyas.
Mind is a consolidated Indriya. Indriya is mind in manifestation. Just
as a minister obeys the king, so also, the five Jnana-Indriyas act in
accordance with the dictates of the mind. Indriyas represent backwaters.
The desire in the mind to eat has manifested as tongue, teeth and stomach.
The desire in the mind to walk has manifested itself as legs and feet.
If you can control mind, you can control the Indriyas.
Eyes can only see. Ears can only hear. Tongue can only taste. Skin can
only touch. Nose can only smell. But, the mind can see, hear, taste, touch
and smell. Mind is the common sensory. The five senses are blended there.
It can directly see, hear, smell, taste and feel independent of the senses.
It is an aggregate of the five senses. All the sense-faculties are blended
in the mind. You can see and hear directly through the mind by Yogic practice
(clairvoyance and clairaudience). This blows out the Western psychological
theory of perception.
Mind is termed the sixth sense: "Manah shashthanindri-yani-the
senses of which mind is the sixth" (Gita, XV-7). The five senses
are the five Jnana-Indriyas (organs of knowledge, sensation or perception).
Ayatana means mind (Chhandogya Upanishad, IV-vii) which is the substratum
of the experiences of all other organs. Senses cannot do anything, if
the mind is not connected with them. When you are wholly absorbed in the
study of an interesting newspaper, you do not hear when your friend loudly
calls you. You are not aware that the clock has struck five. It is everybody's
daily experience. The mind was away at that time. It was not then connected
with the sense of hearing. The eyes may be wide open during sleep. They
do not see anything, because the mind is not there.
Sister Indriyas
Nose and anus are sister Indriyas. They are born of the same Prithvi-Tanmatra,
nose from the Sattvic portion, anus from the Rajasic portion. These two
Indriyas are the least mischievous. The olfactory sense and the olfactory
nerve do not trouble you much. They can be controlled very easily.
Tongue and genitals are born of Jala-Tanmatra, the former from the Sattvic
portion and the latter from the Rajasic portion. They are sister Indriyas.
Eating strengthens the reproductive Indriyas.
Eye and feet are of Agni-Tanmatra, eye from the Sattvic Amsa (portion),
feet from the Rajasic Amsa. They are sister Indriyas. Eye likes to see
'sights'. Her sisters, feet, say, "We are ready to take you to the
Kumbha Fair at Allahabad. Be ready."
Skin and hands are born of Vayu-Tanmatra, skin from the Sattvic Amsa
and hands from the Rajasic Amsa. They are sister organs. Skin says, "I
want silk and other smooth articles for my enjoyment." Her sister,
hand, says, "I can feel through my tactile corpuscles. I shall get
for you fine soft silk. Do not be afraid, my dear sister."
Speech and ear are born of the same Akasa-Tanmatra, ear from the Sattvic
Amsa and speech from the Rajasic Amsa. They are sister Indriyas. They
help each other in the economy of Nature.
In a bungalow you will find two gates, one for entrance, another for
exit. Our body is also a nice bungalow for the Lord. Eyes and ears are
entrance gates for the reception of forms and sounds. These are avenues
of sense-knowledge (sight and hearing). Upastha Indriya (organ of reproduction)
and Guda (anus, organ of excretion) are exit gates. They throw out urine
and faeces.
Tongue, The Most Difficult To Control
The most mischievous and troublesome Indriya is the generative organ.
Then comes tongue. Then comes speech. Then comes ear. Then comes eye.
Control of the organ of taste is far more difficult than control of the
genitals, because you have been enjoying delicious articles of food even
from your very birth. Lust manifests itself just before eighteen. You
indulge in sexual pleasure only for a short period in every birth. But,
you have to take food even in advanced senility. Control of tongue means
control of all Indriyas.
Music, cinema, sight-seeing are enjoyed in human births only. Ants and
rats do not enjoy cinema-show. The Indriya of sight is not so powerful
as the tongue.
The organ of sight serves as a loving comrade to the organ of taste.
The mind is at once tickled at the sight of a yellow colour of the mango.
The eyes see a beautiful mango and the different dishes that are served
on the table. At once, the glosso-pharyngeal nerves are stimulated. You
get good appetite and relish. The food is rendered more palatable. A blind
man may not have as good a relish as a man with sharp sight has.
Object Of Sadhana-to Prevent Externalisation By The Indriyas
The three organs of eye, ear and tongue externalise the mind and make
a man altogether worldly. Eyes and ears are the avenues of sense-knowledge
or Vritti-Jnana. Close the eyes. Shut the ears either with balls of cotton
or balls of cotton beaten with yellow bee's wax or with the two thumbs
making Yoni-Mudra. Now you have destroyed two-fifths of the world. Do
not allow anything to enter the mind through these two doors of sense-knowledge.
The object of Sadhana is to internalise the mind by introspection or
Antarmukha Vritti and to realise the Truth within yourself. Control the
three organs of eye, ear and tongue. Then you can bring the mind under
discipline and prevent the mental energy from flowing externally. These
organs are the main causes of making the mind restive. Control over them
helps the purpose of concentrating the energy internally.
He is a real Kshatriya who wages internal war with the mind, who fights
with the Indriyas, the Svabhava, through Viveka and will-force and obtains
absolute mastery over the mind. He is a real Kshatriya who fights with
the host of evil Samskaras and evil thoughts, the Rajasic and Tamasic,
by awakening and increasing the Sattva Guna. He is a real Kshatriya whose
Sastra is Will, and Astra is Viveka, whose battle-field is within, whose
band is chanting of Pranava and Udgitha of the Chhandogya Upanishad and
whose coat-of-arms is the three qualifications, viz., Viveka, Vairagya
and Mumukshutva.
How To Control The Indriyas
There are six ways of controlling the Indriyas: (i) through Vichara,
(ii) by will-force, (iii) by Kumbhaka (retention of breath in Pranayama),
(iv) by Dama (restraint), (v) by Pratyahara (abstention) and (vi) by Vairagya
and Tyaga. Perfect control can be made only through Vichara.
Dama
Dama is restraint of the Indriyas. Dama blunts the Indriyas. Perfect
control of the senses is not possible through Dama alone. If the senses
are very sharp and acute, they carry away the minds of even good Sadhakas
impetuously, just as the gale carries away the ship in stormy weather
(Gita, II-67). They can be controlled perfectly through the help of the
mind, through Vichara.
When you walk along Mount Road, Madras, each Indriya tries its level
best to get hold of its objects of enjoyment and revelry. The Indriyas
revolt vehemently if you do not procure them these objects. Tongue drags
you to the coffee hotel or Hotel de Angelis. Tvak (skin) says, "Let
me go to the Bombay Sait's shop and have a piece of fine China silk."
Ear says, "Let me have a gramophone or harmonium." Nose says,
"Let me have a bottle of Otto de Rose." The mind is at
the bottom of these Indriyas to instigate. A tumultuous internal fight
goes on between the five organs of knowledge, each trying to have a lion's
share of enjoyment. Use Viveka, power of discrimination, always. Indriyas
tempt and deceive you. Indriyas are the jugglers. Maya spreads her Moha-Jala
through mind and Indriyas. Be on the alert. Practise Dama through Vairagya
and Vasana-Tyaga. Happiness comes through calmness of Indriyas, through
calmness of mind (Uparati). Go to the sweets' bazaar with plenty of money
in hand. Walk hither and thither for fifteen minutes. Look with a greedy
eye at the various sweets. Do not purchase anything. Return home. Even
if dainties are served that day at home, reject them. Have a plain diet.
By so doing, you will control the tongue which is at the root of all troubles.
You will eventually control the mind also. You will develop will-power.
Give up all luxurious food and all articles of sensuous enjoyment. Practise
rigid penance. Tapas thins out the Indriyas and eventually leads to control
of mind. If you give up tea, you have really controlled a small portion
of the mind; control of tongue really means control of mind.
Pratyahara
When the Indriyas give up the objects, they take up the form of the mind-stuff.
They are drawn into the mind. This is termed Pratyahara or abstraction.
When the Indriyas are withdrawn from their respective objects, it is Indriya-Pratyahara.
Mental abstraction takes place when the mind is disconnected with the
Indriyas. Pratyahara is a general, broad term which includes Dama also.
The effect of Dama (restraint of Indriyas) is Pratyahara.
If you can do consciously Pratyahara at will, consciously attaching and
detaching the mind to and from the senses, you have gained really a great
control over the mind. You can check at any time the outgoing tendencies
or outgoing forces of the mind. Pratyahara is the stepping-stone to inner
spiritual life. He who has succeeded in Pratyahara can concentrate his
mind quite readily for a very long time. Dharana and Dhyana come automatically
if Pratyahara is perfect. An aspirant has to struggle hard to have mastery
over Pratyahara. Perfect Vairagya is indispensable for success in Pratyahara.
You can succeed after strenuous and incessant struggle for some years.
"Tatah parama vasyatendriyanam-Thence arises the supreme control
of the organs" (Patanjali Yoga Sutras, II-55). If Pratyahara is perfect,
all the organs are under perfect control.
During the period of Sadhana, do not mix much; do not talk much; do not
walk much; do not eat much; do not sleep much. Observe carefully the five
'do-nots'. Mixing will cause disturbances in the mind. Talking much will
cause distraction of the mind. Walking much causes exhaustion and weakness.
Eating much induces Alasya and Tandri (laziness and sleepiness).
Control of Thought-A Great Desideratum
If you have the reins of the horses under your control, you can have
a safe journey. The Indriyas are the horses. If you have the senses under
your efficient control, you can have a safe journey in the path of Moksha.
Indriyas cannot do anything without the help of the mind, their master
and commander. Control of the Indriyas means control of the mind only.
Control of thoughts leads to the control of mind and Indriyas also. It
leads to the attainment of infinite bliss and eternal life. Control of
thought is indispensable-a great desideratum for all.
Remember Your Original Home
O Mind! Do not ruin yourself by keeping company with the senses and their
objects. Enough. Enough. Now get yourself concentrated on Brahma-Svarupa.
That is your original home. That is your real, happy home. Remember this
constantly when you chant OM. Brahmakara or Akhandakara Vritti will arise
thereby. Svarupa is your original home. I have to repeat this again and
again, as you always forget your real nature. You have taken your birth
from Svarupa. Now, go back to your original home or birth-place through
the help of Brahmakara Vritti generated by constant Nididhyasana (profound
and constant meditation), through Mahavakya-Anusandhana or Chintana (enquiry
into or thinking on the deep and real significance of the great sentence
"Tat Tvam Asi" or "Aham Brahmasmi"). Then the Avidya
(nescience) will be destroyed and you will be free from all kinds of miseries
and pain and will attain the Paramananda state (highest knowledge coupled
with infinite bliss). When the Svarupakara Vritti arises, all your vain
Sankalpas will vanish. You will reach the Turiya state with Sahajananda
(bliss which is your very nature). Then, O mind, you will be free from
birth and death. You will no longer have to enter again this filthy house
of physical body. You will not be clothed again by flesh and bone. You
will be merged in Sat-Chit-Ananda Brahman, your Adhishthana or repository.
Chapter 27
Mouna And Introspection
Mouna-its Practice And Benefits
Miscellaneous talking is a very bad habit. It distracts the mind. It
keeps the mind always Bahirmukha (outgoing) and makes a man unspiritual.
A vow of silence must be practised once a week. Much energy is wasted
in talking.
The Vag-Indriya (organ of speech) seriously distracts the mind. "Speech
is the fourth 'foot' of Mind-Brahman, because it is by means of the 'foot'
of speech that the mind approaches the denotable objects such as cow,
goat, etc. Therefore speech is like a foot of mind. In the same manner,
nose is a 'foot', because it is through nose that the mind approaches
objects of smell. Similarly, the eye is a 'foot'; the ear is another 'foot'.
This constitutes the four-footed character of the Mind-Brahman" (Chhandogya
Upanishad).
Do not allow anything to come out from the mind through the Vag-Indriyas
(organ of speech). Observe Mouna (a vow of silence). This will help you.
Considerable peace follows Mouna. The speech energy becomes transmuted
into spiritual energy (Ojas). Sankalpas become much decreased. Will becomes
stronger. Now you have shut out a big source of disturbance. You will
rest now in peace. Meditate on God or Brahman now in right earnest.
Spiritual aspirants must observe Mouna for some hours daily.
Be careful in the selection of your words before you speak. Think thrice
before you speak. Consider what effect the words will produce on the feeling
of others. Observe Mouna for a couple of years. It is Tapas of speech.
Do not argue unnecessarily. Argument brings about hostility, heated feelings
and wastage of energy. Every man has got his own views, his own opinion,
ideas, sentiments, beliefs and convictions. It is very difficult to change
the views of others. Do not try to convince others. When you are an aspirant,
when you are gathering facts and knowledge from the study of sacred lore,
do not argue with others till your thoughts have become mature and steady.
Imagination in the mind always exaggerates. Exaggeration is a modification
of lie. Aspirants should not exaggerate. They should utter words with
mathematical and scientific precision.
An aspirant is asked to give up company and observe Mouna, because on
account of Raga, he will multiply acquaintance; on account of Dvesha,
he will incur the displeasure of others by uttering some unpleasant words.
There is a sword in the tongue. Words are like arrows. They injure the
feelings of others. By observing Mouna and giving up company, one can
control the Vag-Indriya and remove Raga. Then the mind will become calm.
There are fifteen Doshas that arise from company. An aspirant should,
therefore, preferably remain alone during the period of Sadhana. The Doshas
of company are: (1) Misunderstanding, (2) Ill-feeling, (3) Displeasure,
(4) Raga-Dvesha, (5) Jealousy, (6) Vampirism, (7) Attachment, (8) Mental
sharing of pain of another man, (9) Criticisms of others, (10) Anatma
topics, (11) Habit of talking, (12) Bahirmukha Vritti, (13) Idea and Samskara
of duality, (14) Slavish mentality and weak will, (15) Contempt. Love
little, but love long.
When you take a vow of silence, never assert from within very often,
'I won't talk'. This will produce a little heat in the brain, because
the mind wants to revenge on you. Simply once make a determination and
then remain quiet. Attend to other affairs. Do not be thinking always,
'I won't talk, I won't talk.'
In the beginning, when you observe Mouna, you will find some difficulty.
There will be a severe attack of Vrittis. Various kinds of thoughts will
arise and force you to break the silence. There are all vain imaginations
and deceptions of the mind. Be bold. Concentrate all energies on God.
Make the mind fully occupied. The desire for talk and company will die.
You will get peace. The Vag-Indriya (organ of speech) considerably distracts
the mind.
Mouna Of The Mind
Mouna of the mind is far superior to Mouna of Vak (speech). Mouna should
come of itself. It must be natural. Forced Mouna is only wrestling with
the mind. It is an effort. If you live in Truth, Mouna will come of itself.
Then only will there be absolute peace.
What is wanted is natural Mouna and mental nudity. Physical nudity has
no meaning. It is Tamasic Tapas of fools, that is not countenanced by
Sastras and reason. In a Jivanmukta or a liberated soul, nudity comes
of itself as he is absorbed in Brahman, when he is in the Saptama Jnana-Bhumika
(the seventh stage of knowledge).
Introspection-what It Is And What It Does
The self-existent Brahman created the mind and senses with outgoing tendencies.
The mind has a pernicious habit of externalisation from time immemorial.
So you behold the external universe and not the internal Self. It is the
Vikshepa-Sakti or Maya that draws you out. From your childhood, you are
taught to look to the external world and not to the internal, psychic
world. You have entirely lost the faculty of introspection. To have a
comprehensive understanding of what is going on in the inner 'mental factory',
a Suddha Buddhi (pure reason) and subtle intellect with power of introspection
is needed. You will have to turn the mind inside, then concentrate all
its powers and throw them upon the mind itself, in order that it may know
its own nature and analyse itself. This is Raja Yoga.
Make a vigorous and earnest search within. Do not trust the mind and
the Indriyas. They are your enemies. Woman and wealth are your bitter
foes. These are two great evils.
In introspection, the mind itself is the subject of study. A portion
of the mind studies the remaining portion of the mind. The higher mind
studies the lower mind. Introspection is apperception. Just as you watch
the work done by a coolie, a portion of the mind watches the movements
of the rest of the mind. If you are one with the mind, if you identify
yourself with the mind, you cannot know your defects. If you are a Sakshi
or silent witness of the mind and if you practise introspection, you can
know your various defects.
By a careful watch, many defects are detected and removed by suitable
Sadhana. Enter a quiet room. Enter into silence daily for about fifteen
minutes, morning and evening. Introspect. Watch the mind carefully. The
mind will be doing either thinking, planning, feeling, knowing or willing.
You will have to find out through subjective introspection what the mind
is exactly doing at a particular time. To go through this practice, you
must have Antarmukha Vritti, a subjective mind and a subtle Buddhi. Buddhi
can be rendered subtle by study of philosophical books, Satsanga, control
of Indriyas (Dama) and Sattvic food. The constant utterance of holy Names
of God as Hari, OM, Narayana, Rama, Siva purifies the mind-stuff and helps
make the mind introspective (Antarmukha).
How To Practise Introspection
You are the best judge of your mind. Introspect by living alone in solitude
or retiring into a calm room for an hour. You must sit quiet in a solitary
room alone, with closed eyes and watch the activities of the mind. You
will then know your defects and weaknesses very clearly.
You should afterwards feel the necessity of removing them. Then your
Svabhava should agree to change. You must know the right method to remove
the defect. You must apply the method constantly. Then only improvement
will set in. Constant application of the Sadhana is an indispensable requisite.
You must watch the improvement every now and then, say, once a week, a
fortnight or a month. You will have to keep a record of your progress
(spiritual daily diary). You must watch carefully whether you are progressing
in the spiritual path, whether you remain stationary or retrograding,
whether the mind is distracted or concentrated. If it is distracted, you
must remove the distracting causes one by one with patience and vigilance
by suitable methods. If one method fails to bring about the desired results,
you will have to combine two methods (the Yogic methods and Vichara).
Remember the triplet, viz., self-analysis, self-reliance, self-determination.
It will be of immense use in your spiritual Sadhana. Analyse your self
through introspection. Find out the nature of your Vrittis. Find out what
Guna (quality) is predominating at a particular moment, whether it is
Sattva, Rajas or Tamas. How long can the mind be absolutely fixed on your
Lakshya (point of meditation)-either God, Brahman, idea or object, whether
internal or external? How long can the mind be fixed on the object, rose
and rose alone to the exclusion of all other objects-whether two seconds
or two minutes or five minutes or half an hour? This is self-analysis.
Rely on your self alone. You are your own redeemer and saviour. Nobody
can give you Moksha. You will have to tread the spiritual path step by
step. Books and Gurus can show the path and guide you. This is self-reliance.
Make a strong self-determination, "I will realise God. I will have
Atma-Sakshatkara or Brahmanubhava this very moment and not in the uncertain
future." This is self-determination.
Wordlings have no time to think over even for a few minutes the life-problems,
the mystery of life, etc. They get up in the morning. Their minds usually
run to the special objects of enjoyment on account of Raga. Their mental
energies are poured forth in the usual grooves and avenues-in thoughts
of body, thoughts of eating and dressing, thoughts of wife, children,
friends and also thoughts of office-work and business; and thus, the day
is over. The same routine follows day after day, week after week. Years
roll on and life is wasted. It is highly lamentable, indeed!
Only he who does Manana (reflection) and introspection through Antarmukha
Vritti can change his worldly nature. In him only the idea of Brahman
can get permanently lodged.
Chapter 28
Evil Vrittis And Their Eradication
Kama, Krodha, Lobha, Moha, Mada, Matsarya, Darpa (arrogance), Dambha
(hypocrisy), Asuya (a form of jealousy), Irshya (intolerance), Ahankara,
Raga (attachment), Dvesha (repulsion) are some of the evil Vrittis. They
bind a man to Samsara (transmigration). Pride, illusion and desires are
so many binding cords of the mind.
Lust, A Powerful Force
Kama (lust), Krodha (anger), Lobha (covetousness), Moha (delusion), Mada
(pride), Matsarya (jealousy) are the six passions of the mind. If lust
is conquered, anger, Lobha, etc., which are auxiliary weapons, will become
ineffective. If this inveterate enemy, lust is destroyed, its followers
or retinue can be quite easily conquered. If the commander is killed,
it is easy to kill the soldiers. If lust, which is the source of all enjoyments,
ceases, then all worldly bondage, which has its substratum in the mind,
will cease. How, without its renunciation, can you expect to attain the
rare Nirvikalpa Samadhi or Brahma Nishtha?
Lust arises in him who develops attachment specially towards a person
of the opposite sex. Love's principal weapon is woman or lust. Therefore,
attachment should not be developed, specially towards the opposite sex.
The love between a husband and wife is mainly physical. It is of a selfish,
ephemeral and changing nature. He who has realised Atman can really love
all with sincerity of heart. The love between two aspirants based on psychological
affinity and intellectual parity is real and lasting. Get rid of selfishness.
Selfishness is a major dirt. It clouds the understanding. Remove it by
selfless service, charity, study of Vedantic literature and Satsanga.
In a Jnanin, the sexual craving is entirely eradicated. In a Sadhaka,
it remains well-controlled. In a householder, when not controlled, it
does havoc. It exists in him in its fully expanded state. He cannot resist
it. He yields to it helplessly on account of his weak will and lack of
firm resolution.
If you keep lemon juice or tamarind juice in a golden cup, it is not
spoiled or tainted. If you keep it in a brass or copper vessel, it is
at once spoiled and rendered poisonous. Even so, even if there are some
Vishaya-Vrittis (sensual thoughts) in the pure mind of a person, they
will not pollute him and induce Vikara (sensual excitement). If there
are sensual thoughts in persons with impure minds, they cause excitement
in them when they come across sensual objects.
Remembrance of image of a woman unsettles the mind. When a tiger has
once tasted human blood, it always runs after killing human beings. It
becomes a man-eater. Even so, when the mind has once tasted sexual pleasures,
it always runs after women. Lust is powerful. It carries a flowery bow
equipped with five arrows, viz., Mohana (fascination), Stambhana (stupefaction),
Unmadana (maddening), Soshana (emaciation) and Tapana (inflaming).
In the Bhagavad-Gita, you will find it mentioned that senses, mind and
Buddhi are the seats of passions. Pranamaya Kosha is another seat. Desire
is all-pervading in the body. Every cell, every atom, every molecule,
every electron is surcharged with passion. There are under-currents, cross-currents,
inter-currents and submarine currents in the ocean of passion. You must
completely annihilate each one of them.
Be careful in destroying passions. It is easy to control the conscious
mind. But, it is very difficult to control the subconscious mind. You
may be a Sannyasin. You may be a moral man. Mark how the mind behaves
or conducts itself in dreams. You begin to steal in dreams. You commit
adultery in dreams. The sex-impulses, ambitions, low desires are all ingrained
in you and deep-rooted in the subconscious mind. Destroy the subconscious
mind and its Samskaras through Vichara, Brahma-Bhavana, meditation on
'OM' and its meaning. A man who is established in mental Brahmacharya
can never have even a single thought of evil in dreams. He can never have
a bad dream. There is lack of Vichara or Viveka in dream. That is the
reason why you get bad dreams, even though you are pure in the Jagrat
state through the power of Viveka and Vichara.
That state of mind wherein no single sexual thought enters the mind is
termed mental Brahmacharya. Bhishma had this state. If you are not established
in mental Brahmacharya, at least try to control the body when the sex-impulse
is troubling you.
A Source Of Perpetual Danger To Sadhakas
The presence or recollection of a woman usually excites unholy ideas
in the minds of recluses who have abandoned this world and devoted themselves
to spiritual exercises and thus deprives them of the fruit of their austerity.
It is very difficult to understand the presence of subtle lust in the
minds of others, particularly in spiritual Sadhakas, though eye (look),
tone, gestures, gait, behaviour, etc., may give a clue.
The Example Of Jaimini
Once upon a time, Sri Vedavyasa was holding his Vedanta class amongst
his students. In the course of his lecture, he mentioned that the young
Brahmacharins should be very careful and should not mix with young ladies
and that, with all their vigilance and circumspection, they may fall a
victim as lust is very powerful. One of his students, Jaimini, the author
of Purva-Mimamsa, was a little impertinent. He said, "Guruji Maharaj!
Your statement is wrong. No lady can attract me. I am well-established
in Brahmacharya." Vyasa said, "Jaimini, you will know that soon.
I am going to Benares. I will return within three months. Be careful.
Do not be puffed with pride." Sri Vyasa, through his Yogic powers,
assumed the form of a beautiful young girl, with piercing eyes and very
charming face, well-dressed in a thin silken garment. The lady was standing
underneath a tree at sunset. Clouds gathered together. It began to rain.
Accidentally, Jaimini was passing along the side of the tree. He saw the
girl, felt pity and addressed her: "O lady, you can come and stay
in my Ashrama. I shall give you shelter." The lady asked, "Are
you living alone? Is any woman living there?" Jaimini replied, "I
am alone. But, I am a perfect Brahmacharin. No lust can affect me. I am
free from any sort of Vikara. You can stay there." The lady objected:
"It is not right for a young virgin girl to stay with a Brahmacharin
alone at night." Jaimini said, "O damsel, do not be afraid.
I promise you of my perfect Brahmacharya." Then she agreed and stayed
in his Ashrama at night. Jaimini slept outside and the lady was sleeping
inside the room. At the dead of night, Jaimini began to feel the influence
of lust in his mind. A little sexual craving arose in his mind. In the
beginning, he was absolutely pure. He knocked at the door and said, "O
lady, the wind is blowing outside. I cannot bear the cold blasts. I want
to sleep inside." She opened the door. Jaimini was sleeping inside.
Again, the sexual craving became a little more intense and keen, as he
was very close to a lady and as he heard the sound of her bangles. Then
he rose up and began to embrace her. At once, Sri Vyasa assumed his original
form with his long beard and said, "O, my dear Jaimini, what about
the strength of your Brahmacharya now? Are you established in your perfect
celibacy now? What did you say when I was lecturing on this subject?"
Jaimini dropped his head down in utter shame and said, "Guruji, I
am wrong. Kindly pardon me."
Even Jesus was tempted by Satan. Buddha had to fight severely with Mara
(lust) just before he attained his Nirvana or Buddhahood.
Beware Of Maya-a Warning To Aspirants
Therefore, oh, dear aspirants, you will have to be very, very careful.
During the period of Sadhana, avoid the company of women. You must never
mix with young ladies, however strong you may be. Maya works through under-currents
so stealthily that you may not be aware of your actual downfall.
Keep the mind fully occupied with spiritual pursuits. Keep yourself at
the farthest distance from everything that would stir up your passions.
Then only you will be safe.
Do not live with householders. Do not test your spiritual strength and
purity when you are a beginner on the spiritual path. Do not rush into
evil associations when you are a spiritual neophyte to show that you have
the courage to face sin and impurity. It will be a serious mistake. You
will be running into a grave danger. You will have a quick downfall. A
small fire will be very easily extinguished by a heap of dust.
Mind has a great power of imitation. That is the reason why a spiritual
aspirant is prohibited from mixing with householders. His mind will try
to imitate the minds of worldlings. Downfall will ensue.
If an aspirant moves with rich people, Zamindars and Rajas, his mind
begins to imitate the luxurious habits of these people and, ere long,
he gets an unconscious downfall. Certain bad habits creep in him unconsciously.
And he finds it difficult to tear out or remove these bad habits. After
forty, it is difficult to tear out old habits and establish new healthy
habits.
An aspirant can live only for a short time in his native place if there
is an urgent call. Yogic rules and laws cannot permit him to stay there
for a sufficiently long period, however suitable the place may be and
whatever may be the degree of Vairagya (dispassion) of the aspirant. The
force of Samskaras (impressions) is tremendous. Unless all the Samskaras
are thoroughly burnt through pure Asamprajnata Samadhi or Nirvikalpa Avastha
(seedless state), it is not safe for one to stay for a long time in one's
own native place. He is still within the danger zone.
After seclusion for five years, the aspirant should test his mental state
by coming into the world and mixing with the worldly people. If there
is no attraction for objects, he can be quite sure that he has reached
the third Jnana-Bhumika-Tanumanasi-a stage wherein the mind is thinned
out like a slender thread.
How Lust Develops And Ruins
From the bed of Samskaras and Vasanas emanates imagination, through memory.
Then comes attachment. Along with imagination, emotion and impulse manifest.
Emotion and impulse exist side by side. Then comes sexual irritation,
sexual craving, excitement and burning in the mind and throughout the
body. The irritation and burning in the mind penetrate into the physical
body just as water in the pot penetrates into the surface of the pot.
If you are very vigilant, you can drive off the imagination itself in
the very beginning and avert the danger. Even if you allow the thief imagination
to enter the first gate, keep a careful watch at the second gate when
the irritation manifests. You can stop the burning now. You can stop also
easily the strong sexual impulse from being transmitted to the Indriya
itself. Draw the sex energy up towards the brain through Uddiyana and
Kumbhaka. Repeat OM mentally with force. Divert the mind. Pray. Meditate.
Methods To Control Lust
Just as you control the itching sensation in an eczematous part of the
leg or scabies of the hand, you must control the itching from lust by
Viveka, Vichara, Brahma-Bhavana, light Sattvic diet, fasting, Pranayama,
Uddiyana, Bandha, Satsanga, study of the Gita, Japa, prayer, etc. Then
only can you enjoy spiritual bliss.
Vichara and Brahma-Bhavana
It is through constant Vichara and Brahma-Bhavana that the mind has to
be weaned from lustful thoughts and tendencies. You must remove not only
the sexual craving and the sexual impulses, but also sex-attraction. Think
of the miseries that you get from a married life with its various entanglements
and bondage. Make the mind understand by repeated auto-suggestions and
hammering that sexual pleasure is false, worthless, illusory and full
of pain. Place before the mind the advantages, bliss, power and knowledge
of a spiritual life. Make it understand that the exalted, eternal life
is in the immortal Atman. When it hears constantly these useful suggestions,
it will slowly leave off its old habits. The attraction for the sex will
slowly die. Then only real sex-sublimation will take place. You will become
then only an Urdhvaretas.
Atman is sexless. There is no sex in the five elements. It is the mind
that creates the sex idea. Sukadeva had no sex idea. Consider that a woman
is a combination of five elements, a mass of electrons or atoms. The sex
idea will slowly vanish.
Pure Reason
There are two kinds of force in the mind, viz., hostile or antagonistic
force and friendly or favourable force. Passion is hostile force that
drags you down. Pure reason is a favourable force that elevates you and
transmutes you into Divinity. Develop, therefore, my child, pure reason
to get unalloyed bliss and supreme Brahmic knowledge. The passion will
die itself.
Sattvic Food
Take light Sattvic food, such as milk, fruits, etc. You can control passions
in this way. The wise say that purity of food leads to purity of mind.
Fasting
Fasting weakens the sex Indriya. It destroys sexual excitement. Passionate
young men and ladies should take recourse to occasional fasting. It will
prove highly beneficial.
Pranayama
By Pranayama, the mind gradually proceeds from the gross to the subtle.
It, therefore, exercises a wholesome check upon the sexual irritation.
When some evil thought disturbs your mind, at once take to Padmasana or
Siddhasana and practise Pranayama. The thought will leave you immediately.
Satsanga and Svadhyaya
Do not study romantic novels. Do not talk on sexual subjects. Do not
keep company with men who indulge in sex. Strive your best to divert your
mind and eyes from external objects that prompt sexual desires. Keep company
with Sadhus and Sannyasins. Read sublime books such as the Gita, the Upanishads
and the Yogavasishtha. Practise Mantra-Japa and Pranayama.
Keep the Mind Ever Engaged
Keep the mind fully occupied. You can be established in mental and physical
Brahmacharya. I shall give here the routine of work: six hours for sleep
(10 p.m. to 4 a.m.); six hours for meditation (4 a.m. and 7 a.m. and 7
p.m. to 10 p.m.); six hours for study; four hours for Nishkama work, service
of the poor, service of the sick, etc., two hours for walking or indoor
exercise. This will keep the mind ever engaged.
Benefits Of Brahmacharya
Mind, Prana, Virya (seminal energy) are three links of one chain. They
are three pillars of the edifice of Jivatman. Destroy one pillar-either
mind, Prana or Virya and the whole building will fall to pieces. If you
can observe Akhanda Brahmacharya for a period of 12 years, you will enter
into Nirvikalpa Samadhi spontaneously without any effort. The mind will
be controlled by itself. Seminal energy is a potent Sakti. Semen is Brahman
itself. A Brahmacharin who has practised unbroken celibacy for full twelve
years will reach to Nirvikalpa state the moment he hears the Mahavakya
"Tat Tvam Asi" (That thou art). His mind is extremely pure,
strong and one-pointed. He need not have repeatedly undergone the lengthy
process of Sravana (hearing) and Manana (intellection).
A drop of semen is made out of 40 drops of blood. The energy that is
spent in one act of copulation is tantamount to expenditure of mental
energy through mental exertion for 24 hours or expenditure of physical
energy through physical exertion for three days. Mark how valuable and
precious is semen! Do not waste this energy. Preserve it with great care.
You will have wonderful vitality and energy. When it is not used, it is
all transmuted into Ojas-Sakti (spiritual energy) and stored up in the
brain. Western doctors know little of this salient point. Most of your
ailments are due to excessive seminal wastage.
A true Brahmacharin in thought, word and deed has wonderful thought-power.
He can move the world. If you develop strict celibacy, Vichara-Sakti (power
of enquiry) and Dharana-Sakti (power of grasping and holding the Truth)
will develop. If a man persistently refuses to yield to his lower nature
and remains as a strict celibate, the seminal energy is deflected upwards
to the brain and is stored up as Ojas-Sakti (spiritual power). Thereby,
the power of the intellect is intensified to a remarkable degree. The
strict celibate has keen and acute memory even in old age. The celibate
who has achieved the transmutation of the seminal energy will find that
sexual desires no longer trouble him. Such celibate is known as Urdhvaretas.
Hanuman, Bhishma, Lakshmana, Swami Dayananda and Swami Vivekananda were
Urdhvareto-Yogins.
Anger-how It Arises
Anger arises in him who thinks of his enemy. Even if you have forgotten
the feeling of annoyance, it lurks in the mind in a dormant form. The
effect is there for some time. If you renew a number of times the same
kind of thought of jealousy, envy or hatred about the same person, the
effect lasts longer. Repetition of angry feeling intensifies hatred. Mere
ill-feeling develops into intense malice by repetition of anger.
On days when you have many troubles, vexations, worries from the morning
to evening, a trifling causes much irritation in the mind. The balance
of mind is upset by a paltry affair. A single harsh word throws you out
of the balance, whereas when you are peaceful throughout the day, even
a strong abuse and severe censure do not produce any effect whatsoever.
Anger resides in the Linga Sarira or astral body. But, it percolates
into the physical body just as water percolates through the pores into
the outer surface of an earthen pot.
Ill-Effects Of Anger
Just as heat melts lead, just as heat and borax melt gold, even so, Kama
and Krodha, the heating factors of the mind, melt it. When you are angry,
the mind becomes disturbed. Similarly, when the mind is disturbed, the
body also becomes disturbed. The whole nervous system is agitated. You
become enervated.
Anger spoils the brain, nervous system and blood. When a wave of anger
arises in the mind, Prana begins to vibrate rapidly. You are agitated
and excited. Blood becomes hot. Many poisonous ingredients are formed
in the blood. When the blood is agitated, the semen also is affected.
Once a child sucked the breast of his mother when she was in a fit of
violent fury or rage and died immediately on account of poisoning by virulent
chemical products that were thrown into the blood of the mother when she
was in great excitement. Many such cases have been recorded. Such are
the disastrous effects of anger. Even three minutes of violent hot temper
may produce such deleterious effects in the nervous system that it will
take weeks or months for the repair of injury.
Anger clouds understanding. When the mind is violently agitated, you
cannot understand a passage of a book clearly. You cannot think properly
and clearly. You cannot write a letter with a cool mind. When the lamp
is flickering through wind, you do not see the objects clearly. Even so,
when the Buddhi (mind) is flickering or agitated by anger, chaos arises
in the Buddhi and you are not able to see and understand things properly.
Buddhi is all light.
A man who is a slave to anger, may have washed himself well, anointed
himself well, dressed his hair and put on white garments; yet he is ugly,
being overcome by anger. There are symptoms on the face to indicate the
presence of anger in the mind. If you get anger, you will lose the battle
of life. If you have an easily irritable mind, you will not be able to
do your daily duties and business in an efficient manner.
How To Control Anger
There are three ways of destroying the anger and lust Vrittis: (1) You
can drive them through will-force. This is, no doubt, difficult and taxing.
It exhausts your energy much. (2) Pratipaksha-Bhavana method: Entertain
counter-thoughts- thoughts of purity and love. This is easy. (3) Live
in Truth or Brahman. There are no Vrittis of any kind in Brahman. Brahman
is Nirvikara, Nirvikalpa and Nitya Suddha (ever pure). This method is
a perfect and powerful one. Vrittis completely die away.
Conquer passion. It will then be easy to subdue anger, which is only
one of its followers.
Control anger by love. Anger is a powerful energy that is uncontrollable
by practical Vyavaharic Buddhi, but controllable by pure reason (Sattvic
Buddhi) or Viveka-Vichara.
When you become angry with your servant when he fails to supply your
usual milk on a day, raise a question within yourself: "Why should
I be a slave to milk?" Then the wave of anger will at once naturally
subside. It will not arise on other occasions also, if you are careful
and thoughtful.
Control anger by Kshama (forgiveness), Daya, patience, tolerance, universal
love (Visva-Prema), mildness, Viveka, Vichara, Atma-Bhava, Udasinata,
Nirabhimanata and such other virtues. Forgive and pity the man who does
you harm. Consider censure as a blessing, ornament and nectar. Bear reproach.
Develop universal love by service, charity, Brahma-Bhava. Recall any calm
and pure state, which when once brought to mind, suppresses the hatred
and brings composure. When anger is subdued, rudeness, pride and envy
will vanish of themselves. Prayer and devotion will root out anger.
Practise Pratipaksha-Bhavana (entertaining a counter-idea). When you
get angry, fill the mind with the idea of love. If you are depressed,
fill the mind with the idea of joy and exhilaration.
When you become intensely angry, leave the place immediately for half
an hour. Take a long walk. Repeat the sacred Mantra, "OM SANTIH,"
108 times. Your anger will subside. I shall tell you another easy way.
When you get angry, count from one to thirty. The anger will subside.
When anger tries to exhibit itself, observe silence. Keep quiet. Never
utter a harsh word or obscene speech. Try to nip it before it emerges
out from the subconscious mind. You will have to be very alert. It tries
to come out suddenly. Before anger manifests, there is an agitation (Udvega)
in the mind. You must try to extirpate this very agitation in the mind
before it assumes a very gross form in the shape of twitching of muscles
of the face, clenching of teeth, red eyes, etc. You will have to punish
the mind well. You will have to impose self-restraint and punishment on
yourself by way of fasting for a day whenever Udvega (agitation) manifests
in the mind.
If you strive and make sincere effort to subdue your anger, the hatred
subsides. Even then, a slight movement of impatience lingers although
the angry feeling has gone. You must eschew this slight disturbance also.
For a man who is leading a divine life, this is a very serious drawback.
Irritability is a weakness of the mind. If you are easily irritable,
it is likely that you may do injustice to many. Remove this by the practice
of patience, Titiksha, tolerance, Karuna (mercy), love, Brahma-Bhava,
Narayana-Bhava, etc.
Calmness of mind is a direct means to the realisation of Brahman (or
the Highest Self).
Verily a certain man in his behaviour is calm. His calmness is noticed
by everyone as he discharges his duties, large and small, beautifully
well. Another man is calm in his behaviour, in speech, which is noticed
by everyone. For, by nature, he is friendly, sweet in speech, congenial,
of a frank countenance, ready at greetings. You should be calm in all
the three states. Towards such a one, the development of love is not difficult.
You must have the knack to keep the mind always in balance and in tune.
Close your eyes. Dive deep into the Divine Source. Feel His Presence.
Remember Him always. Practise His Name. Repeat His Name even while at
work. You will gain immense spiritual strength. Meditate early in the
morning before you mix with people. You must rise above the thousand and
one things which would irritate you easily in the course of your daily
life. Then only you can turn out wonderful work daily with harmony and
concord.
Hatred And Its Modifications
Hatred and malice are two formidable passions. They are so deeply implanted
in your system that it is very difficult to root them out. Pride is not
so fearful as hatred and malice. When a man is placed in a high position
and earns much money and is thereby honoured and respected by all, he
becomes very proud. When he loses that position and fails to earn money,
his pride vanishes. But hatred and malice are two passions which are inveterate
and need constant and diligent efforts for their eradication.
Prejudice, intolerance, Ghrina, insolence, impertinence, scorn, contempt-these
Vrittis are all modifications of the emotion of hatred. Suspicion becomes
prejudice by repetition. Prejudice develops into ill-will (Ghrina) and
intolerance. Ill-will is a mild form of hatred. When repeated, it develops
into hatred. Hatred, by successive repetition, becomes malice or extreme
enmity.
Prejudice
Prejudice or unreasonable dislike, prepossessions and intolerance are
three undesirable Vrittis in the mind. Prejudice makes the mind and brain
callous. The mind cannot think truly. Prejudice is a kind of mental sore.
If you have prejudice against Mohammedans, you cannot understand the teachings
of Mohammed in the Quoran. The brain and the mind will not harmoniously
vibrate to receive the spiritual ideas of the Quoran, because the prejudice
has rendered the mind callous.
Prejudice is like an open sore on the physical body through which the
will-power of the man is leaking. Be liberal or catholic in your views.
You must give a place for every school of philosophy and every religion.
A particular religion suits a particular nation according to the stage
of evolution, temperament and capacity of the people. Arya Samaja, Brahmo
Samaja, New Thought Movement, Occultism and cults of various kinds and
denominations serve their own useful purpose. Prejudice is only unreasonable
dislike. You must remove it by efforts and right thinking.
Intolerance
Intolerance is narrow-mindedness on account of some narrow beliefs, convictions
and views. You must be extremely detached and sober in your views. Your
mind will be greatly disturbed through intolerance. Even though your views
are diametrically opposite to the views of others, you must have perfect
tolerance. A man of tolerance has an expanded heart. Tolerance brings
lasting peace.
Insolence
Insolence is overbearing nature. It is haughtiness manifested in contemptuous
treatment of others. It is arrogant contempt. It is brutal impudence.
It is grossly rude or disrespectful nature. Insolence is rude, haughty
behaviour in violation of the established rules of social intercourse.
The insolent man has utter disregard for the feelings of others. He makes
personal attacks either in words or in actions, indicative of either scorn
or triumph.
How To Eradicate Hatred
No Samadhi or union with God is possible when hatred, prejudice, jealousy,
anger, lust, etc., exist in the mind. Remove these defects by love, Titiksha,
Brahma-Bhavana, Atma-Drishti, Satsanga, Vichara. Love is the greatest
power on earth. Karuna is the highest Sadhana. Do not give pain to others
and relieve pain where it is; this is Karuna.
He who loves another man, loves himself only. He who gives rupees five
as charity to a poor man in distress, gives it to himself. For, there
is nothing else save his own self in the universe. He who hurts, hates
and abuses another man, hurts, hates and abuses himself only. He digs
his own grave.
When thoughts of revenge and hatred arise in the mind, try to control
the physical body and speech first. Do not utter evil and harsh words.
Do not censure. Do not try to injure others. If you succeed in this by
practice for some months, the thoughts of revenge, having no scope for
manifesting outside, will die by themselves. It is extremely difficult
to control such thoughts from the very beginning without having recourse
to control of body and speech first.
Constant Vichara and development of the opposite virtues -Prema, Daya
and Karuna (love, compassion, sympathy and commiseration)-will eradicate
the two violent passions of hatred and malice.
When hatred manifests, reflect on the blessings of love; it will slowly
vanish. The blessings of love are many. Happy he sleeps. Happy he lives.
He sees no bad dreams. He is dear to all alike. He is dear to subhuman
beings. Devas guard him. Fire, poison and sword cannot approach him. Quickly
he concentrates the mind. His complexion is serene. He dies peacefully
and goes to Brahma-Loka.
Have no enemies. Do not entertain inimical thought against any person
who might have done any wrong to you. If, while you are directing your
mind towards your enemy, you recall the offences that have been committed
against yourself and hatred arises in you, you should dispel it by repeatedly
dwelling on love with him. Imagine again and again that he is your intimate
friend and, with effort, raise a strong current of love towards him. Call
in the mind affectionate feelings and others that cause love and tenderness.
Remember the story of Pavahari Baba and Jayadeva, the author of Gita Govinda
in Bhakta Vijaya, who intently prayed to God and got Mukti for his enemy-the
robber who had cut off his two hands.
Serve the man whom you hate. Share with him what you have. Give him something
to eat. Shampoo his legs. Make prostration sincerely. Your hatred will
subside. He will also begin to love you. Gifts and kind words tame the
untamed men. Men bow their heads by gifts and kind words.
If you give a blanket to a needy man with unwillingness, it is not Dana
(charitable act) at all. It is a selfish act only. The mind will be waiting
to take the blanket back when the first chance comes. Give anything willingly.
The Sadhana Of Equal Vision
Serve all. Serve the Lord in all. Love all. Respect all. Develop cosmic
love. Have Atma-Bhavana and Atma-Drishti. Have equal vision (Sama Drishti).
All kinds of hatred will disappear. The Sadhana of equal vision is extremely
difficult, but strenuous and constant efforts will bring about success
eventually.
Aspirants who wish to abolish the dividing line should immediately develop
love for a very dear person, after him for an indifferent person and then
after him for an enemy. And, in doing so, in each compartment they should
make the heart tender and loving and should immediately afterwards induce
Dhyana (meditation).
You should discriminate between a thief and an honest man, but you should
love the thief. A worldly-minded person hates a thief, sees him outside
and considers that he is entirely separate from the thief; whereas, a
Jnani loves a thief as his own Self and sees him within himself.
When you remember that a savage or a rogue is a saint of the future and
has all the divine qualities in a potential form, you will begin to love
everybody. Hatred will slowly vanish. It is only a question of time for
the rogue or the savage for his evolution and development.
An aspirant who wishes to begin with the development of the four divine
states, viz., love, pity, sympathy, and even-mindedness should first,
having cut off the impediments, take up the subject of meditation, finish
his light tiffin and drive away his drowsiness due to eating, sit comfortably
on a seat well-arranged in a secluded spot and think on the evils of hatred
and the very many advantages of forbearance. Verily, by means of this
practice, hatred will slowly vanish and forbearance will be developed.
A man who is overcome with hatred and whose mind is assailed by hatred,
kills beings. Patience is the highest virtue. Nothing can excel forbearance.
He who is strong in forbearance is, indeed, a divine being.
There is nothing absolutely right or absolutely wrong in this relative
universe. Right and wrong are mind-made. Everybody is right from his own
point of view. There is a grain of truth in everything. The point of view
is the determining factor in the life of each. When the understanding
is illumined by wisdom, the point of view is broad and entire. When the
understanding is darkened by ignorance, the point of view is narrow, limited
and one-sided. Broad view is the sign of expansion of heart. A man of
broad view is free from suspicion, prejudice, prepossessions and intolerance
of various sorts. Broad view results from foreign travels, good birth,
vast study, Satsanga, public service, varied experience, meditation, etc.
A man of broad views sees things in their entirety and in their right
relations. Broad view creates harmony and concord. Narrow view creates
disharmony and discord.
Anticipation And Avarice
Memory and anticipation are two kinds of evil Vrittis for a spiritual
aspirant, though they are beneficial for worldly-minded persons. Pratyasa
(anticipation) and Parigraha (grasping) make you a beggar of beggars and
destroy your will-power. Do not anticipate anything. Anticipation fattens
the mind and causes restlessness. Do not expect anything. It causes mental
disturbance. If you do not expect, you would not have disappointment.
Forget everything that pertains to the world. Even if anything that is
conducive to luxury comes, reject it at once. You will grow strong. Remember
God and God alone. Everything else here is a dream. The world is a long
dream.
Destroy avarice by Santosha (contentment), integrity, disinterestedness
and charity. Do not entertain hopes. You will not have any disappointment.
Santosha is one of the four sentinels of the domain of Moksha. A contented
mind is a continual feast. If you have Santosha, you will get help from
the other three sentinels, viz., Sama, Vichara and Satsanga. With the
help of these four sentinels, you can attain Brahma-Jnana, the ultimate
goal of life.
Moha And Its Cure
Moha (delusion) is a strong weapon of Maya. Do not say, my friend, that
desire is more powerful than Moha. Moha is as much powerful and dangerous
as desire is. Moha does three things. It creates the idea of 'mineness'-my
wife, my son, my house, etc. It produces infatuated love and attachment
for body, wife, son and property. It creates the 'Nitya-Buddhi' (the idea
of stability) in the perishable objects of the world and 'Dehatma-Buddhi'.
It makes a false thing appear as true. The world appears as real on account
of Moha. The body is mistaken for Atman or pure Self owing to the delusive
influence of Moha.
Although you know fully well that the body of a woman is made up of flesh,
bone, skin, hair, blood, urine and faeces, yet you passionately cling
to the form. Why? Because of the force of Raga, Moha, Samskara, Vasana
and Kalpana (imagination). When there is Vasana-Kshaya (annihilation of
Vasanas) through Vichara and Viveka, you will not be attached towards
a woman.
Get rid of excessive Moha and attachment to wife, money and also children
by Sannyasa (external renunciation). If there is external change, internal
change must also come. External renunciation is quite necessary.
The mind is generally attracted by brilliant light, beauty, intelligence,
varied colours and pleasant sounds. Do not be deceived by these paltry
things. Enquire within. What is the Adhishthana or background for all
these things? There is one Essence at the back of the mind and all objects
of this seeming sense-universe. That Essence is all-full (Paripurna) and
self-contained. That Essence is the Brahman of the Upanishads. That Essence
verily you are-"Tat Tvam Asi"-my dear readers!
Pride
Pride is a feeling of superiority over others. It is of nine kinds: (i)
physical pride (pride of possessing great physical strength), (ii) intellectual
pride (pride of great learning), (iii) moral pride (pride of possessing
great moral virtues), (iv) psychic pride (pride of possessing great psychic
powers or Siddhis), (v) spiritual pride, (vi) pride of noble birth, (vii)
pride of power, wealth and other possessions, (viii) pride of being handsome
and (ix) Rajamada (pride of sovereignty). All these varieties of pride
should be completely overcome.
Get rid of pride through Viveka. Everything is Anitya. Why are you vainly
puffed up with pride?
Arrogance is a form of pride. It is undue assumption of self-importance.
It is claiming too much.
Darpa is vanity. It is vain display. It is vain show. The man is puffed
up even though he actually does not possess anything. A man of pride actually
possesses something. That is the difference between pride and vanity.
Vanity is a form of exaggerated pride.
Hypocrisy (Dambha) is pretending to be what one is really not. It is
feigning. It is concealment of one's true character. It is the opposite
of Adambhitva of the Gita (XIII-7). A hypocrite pretends to be what he
is really not, in order to extract money, honour, fame or something else
from others.
Hypocrisy, falsehood, cheating, avarice and Trishna (avidity) are very
closely related. They are members of one family. Hypocrisy is the offspring
of avarice. Falsehood is the son of hypocrisy. Hypocrisy co-exists with
falsehood. Trishna is the mother of hypocrisy. Hypocrisy cannot live even
for a moment without falsehood, the son and avarice and Trishna (father
and mother). When there is a craving for objects, greed for money comes
in. Without money, there can be no enjoyment. To satisfy the hunger for
money, persons have to put on hypocrisy, tell lies and cheat others. The
root cause of all this is craving for enjoyment. Deceitful diplomacy and
falsehood are old allies of greed and hatred.
Self-sufficiency is a peculiar modification in the mind. It is the effect
of vanity, pride and Dambha. It is a Rajoguna Vritti. Remove it by right
thinking, Vichara and practice of the opposite virtue, humility.
Jealousy And Its Modifications
Jealousy is a form of continuous anger. Irshya is a form of jealousy.
It is a form of hatred. Blaming, accusing, mocking, ridiculing, unjust
criticism, censure, cavilling, vilifying, tale-bearing, backbiting, scandalmongering,
faultfinding, complaining-all proceed from jealousy, either subtle or
gross, a hatred of various sorts. They all indicate lack of proper mental
culture and meanness of the person. They should be removed.
Taunting is to censure sarcastically. Teasing is to torment or irritate
with jests. Sneering is to show contempt by the expression of the face,
as by turning up the nose. Frowning is to wrinkle the brow as in anger.
Mocking is to laugh at in ridicule, to mimic in ridicule. Ridiculing is
to make a wit exposing one to laughter. It is derision or mockery. It
is exposing one to merriment. A joke is a clever insult. You must avoid
all these when you move with others, as they cause rupture between friends,
heated feelings and a sense of hostility. Words must be soft and arguments
hard; if words are hard, they will bring discord. A single harsh word
will break the friendship of long years in a minute. Word or sound has
got tremendous power. It is Sabda Brahman. It is Sakti.
There is a world of difference between "Just comments" and
Ninda (censure). "Just comments" is not Ninda. It is permissible.
It is unavoidable too. You can avoid it only when you shut yourself alone
in a far-off Himalayan cave. If you have no hatred for a man, if you are
not jealous of him and if you point out to your friend in the course of
conversation his weaknesses and good virtues also-"Mr. Thomas is
an honest, loving, kind, sympathetic man. He is humble. He speaks the
truth. But, he is extremely irritable and hot-tempered."-this is
not Ninda (censure) at all, although you point out the defect of Mr. Thomas.
In Ninda, you vilify a man. You point out his defects only. You exaggerate
his weaknesses. You point out the defect to everybody of your own accord
without being asked. In your heart of hearts, you are jealous of the man.
You want to vilify him.
If you always look into the faults of others, you will actually imbibe
those faults by constantly thinking of them. Always look into the bright
side of a man. Ignore his defects. Hatred will vanish. Love will increase.
Faultfinding, cavilling and scandalmongering are defects. Defects and
weaknesses are two distinct qualities. Anger is a defect. Tea-habit is
a weakness. To be over-sentimental is a weakness. Both defects and weaknesses
should be removed by substituting the opposite virtues.
How To Destroy Jealousy
There are three ways of destroying jealousy:
(i) Mithya Drishti (Dosha Drishti): "The whole world with its enjoyments,
wealth and luxury is quite illusory. What do I gain by being jealous of
another?" When anyone thinks like this seriously several times daily,
the Vritti of jealousy will slowly die. This Vritti is the root of all
miseries. It is deep-rooted.
(ii) Bhratri Bhava (feeling of universal brotherhood). You are not jealous
of your intimate friend or loving brother. In these cases, you have become
one with your friend or brother. You feel inwardly that all that belong
to them is yours. You will have to do this with everybody. You will have
to love everybody as your brother or friend. Then you will have no Vritti
of jealousy.
(iii) This is a developed stage: Repeat the formula 'I am the all,' 'I
am all-in all.' Feel yourself everywhere. Think there is nothing save
Atman, your own Self, everywhere. Jealousy will slowly vanish by entertaining
this Atma-Bhava. You must always entertain this idea-"Vasudevah
sarvamiti" (Vasudeva is all). "Vasudeva" means all-pervading.
You will have infinite joy which can only be felt. It cannot be adequately
described in words.
If you place a big mirror in front of a dog and keep some bread in front,
the dog at once barks by looking at its reflection in the mirror. It foolishly
imagines that there is another dog. Even so, man sees his own reflection
only through his mind-mirror in all the people, but foolishly imagines
like the dog that they are all different from him and fights on account
of hatred and jealousy.
Fear-a Dire Disease
Fear is a great human curse. It is a negative thought. It is your worst
enemy. It assumes various forms, viz., fear of death, fear of disease,
fear of public criticism, fear of losing your property or money, etc.
Fear blights many lives, makes people unhappy and unsuccessful.
Some people can bravely face the shell or the shot on the battlefield.
But they are afraid of public criticism and public opinion. Some can face
a tiger fearlessly in the forest. But they are afraid of the surgeon's
knife and bistoury. You should get rid of fear of all sorts.
The power of imagination in the mind intensifies fear. Fear is due to
delusion or Moha, attachment to the gross and physical body on account
of Avidya (ignorance). Attachment to the body (Moha, Dehadhyasa) is the
cause of all fear. He who can throw off the physical sheath (Annamaya
Kosha) either by Yoga or Jnana will be free from fear. He who has conquered
fear, has conquered everything, has gained mastery over the mind.
Some people faint when they see a copious quantity of blood. Some men
cannot see a surgical operation. They faint. These are all mental weaknesses.
Some cannot take their food if some faecal or vomited matter is nearby.
All mental weaknesses must be eradicated by Vichara.
A calm mind means courage. You may face without fear the trials and difficulties
of the spiritual path. It has its root in the recognition of the unity
of the Self. "Abhayam" (fearlessness) is one of the Daivi Sampats
(divine qualities). Constantly think you are Atman. You will slowly develop
immense courage. The one idea that you are the Immortal Self (Atman) can
destroy efficiently fear of every description. This is the only potent
tonic, the one sure panacea for this dire disease of fear. Think you are
immortal (Amrita), fearless (Abhaya) Atman. Slowly the fear will vanish.
Develop the positive virtue, namely, courage. Fear will slowly disappear.
Doubt
Doubt is a great tormentor of mind. It has got a mental world of its
own. It again and again troubles a man. There is no end for doubts. If
one doubt is removed, another doubt stands ready to take its place. This
is the trick of the mind. Cut the knot of doubts by the sword of wisdom.
Know him who gets the doubts. No one doubts the doubter. If all doubts
vanish through Brahma-Jnana, then the mind will be destroyed.
Thoughts of worry and thoughts of fear are fearful forces within us.
They poison the very sources of life and destroy the harmony, the running
efficiency, the vitality and vigour; while the opposite thoughts of cheerfulness,
joy and courage heal, soothe, instead of irritating and immensely augment
efficiency and multiply the mental power. Be always cheerful. Smile. Laugh.
Evil Vrittis Are Your Real Enemies-destroy Them
Who is your real enemy? It is your own Antahkarana (mind) possessed by
the evil Vrittis. That mind alone, which is free from attachment, delusion,
jealousy, lust, selfishness and anger, can have constant memory of God.
If the mirror is dirty, you cannot see your face properly. Even so, if
the mind-mirror is dirty through the accumulation of Mala (six passions,
Kama, Krodha, etc.), Brahman cannot be reflected in the mind. When it
is cleansed thoroughly, when it becomes Sattvic, it is fit (Yogayukta)
to reflect Brahman.
Whatever you practise-Karma Yoga or Bhakti Yoga or Raja Yoga or Jnana
Yoga-, you must be free from jealousy, hatred, attachment, pride and egoism
and you must have control over Indriyas. Chitta-Suddhi-Yama and Niyama-is
a common element in all kinds of Yoga. What can a man do in Karma Yoga
if he has no self-restraint, if he is extremely selfish? If you want everything
for yourself, if you are luxurious and if you have not reduced your wants,
how can you spare something for others? You can unite with the cosmos
only through love, unselfish service and disinterested charity.
Aspirants should totally abandon all the evil Vrittis described above.
These constitute what is known as Asuri Sampat (devilish qualities). Whether
you live in a town or in a cave of the Himalayas, it is all the same when
you have a ruffled mind. You carry your own thoughts with you even if
you remove yourself to a far-off, lonely cave. The mind remains the same.
Peace comes from within. Irritation, anger, impatience, revenge, suspicion,
prejudice, grudge, dislike, intolerance, restlessness, depression, fired
or heated feelings-all these must be totally removed by spiritual Sadhana,
by developing Sattvic qualities, by meditation on OM, by constant Vichara.
Then only can peace be obtained. By developing Daivi Sampat (divine qualities)
such as Karuna, Satya, Ahimsa, Brahmacharya, Daya, etc., the devilish
qualities will be overcome.
Pratipaksha-Bhavana Or The Method Of Substitution
It is the method of substitution, Pratipaksha-Bhavana. When there is
a lustful thought, substitute thoughts of purity. Begin to study the Gita
or the Upanishads. Sing Hari's Bhajana on harmonium. Impure thoughts will
vanish. When there is hatred, substitute thoughts of love. Think of the
good qualities of the man whom you hate. Remember again and again his
kind actions. Serve him with sweets, fruits and milk. Talk to him kind
words. Laugh with him. Shampoo his legs. Take him to be Lord Siva or Narayana
when you serve him. Hatred will disappear. When there is fear, fill the
mind with thoughts of courage. When there is irritability, meditate on
the virtues of tolerance, patience and self-restraint. The negative thoughts
will die of themselves. If you are depressed, fill the mind with the idea
of joy and exhilaration. If you are sick, fill the mind with ideas of
health, strength, power and vitality. Practise this. Practise this. Herein
lies a great treasure for you.
Every thought or emotion or mood produces a strong vibration in every
cell of the body and leaves a strong impression there. If you know the
method of raising an opposite thought or counter-thought, then only you
can lead a happy, harmonious life of peace and power. A thought of love
will at once neutralise a thought of hatred. A thought of courage will
immediately serve as a powerful antidote against a thought of fear.
Idea creates the world. Idea brings one into existence. Idea develops
the desires and excites the passions. So, a contrary idea of killing the
desires and passions will counteract the former idea of satisfying the
desires. So, when a man will be impressed with this, a contrary idea will
help him to destroy his desires and passions.
How can you ignore an evil thought? By forgetting. How can you forget?
By not indulging in it again. How can you prevent the mind from indulging
in it again? By thinking of something else which is more interesting.
IGNORE. FORGET. THINK OF SOMETHING INTERESTING. This is a great Sadhana.
Call to mind the sublime ideas contained in the Gita. Remember the ennobling
and soul-elevating ideas embodied in the Upanishads and the Yogavasishtha.
Argue, cogitate, reflect, ratiocinate within-subjectively. Worldly thoughts,
thoughts of enmity, hatred, revenge, anger, lust-all will die.
When there are diseases, discord, disharmony in the cells of the body
owing to influence of vicious thoughts, worry-thoughts, fear-thoughts,
hatred-thoughts, jealousy-thoughts, lustful thoughts, you can neutralise
the poison or canker in these diseased, morbid cells and establish peace,
harmony, health, new vigour and vitality by entertaining sublime, soul-stirring,
life-giving, soul-awakening, Sattvic, divine thoughts, by vibrations of
'OM' chanting, by repetition of the different Names of the Lord, by Pranayama,
Kirtana (singing of the Name of the Lord), study of the Gita and the holy
scriptures, by meditation, etc. Think constantly that you are Suddha Sat-Chit-Ananda
Vyapaka Atman. All the evil propensities will vanish and the Sattvic virtues
will manifest themselves.
Do not exert to destroy the different Vrittis-Kama, Krodha, Dvesha, etc.
If you can destroy one Vritti Ahankara, all other Vrittis will die by
themselves. Ahankara is the corner-stone of the edifice of Jiva. If the
corner-stone is removed, the whole edifice of Jiva will tumble down. This
is the secret.
Why are you afraid of Kama, Krodha, etc.? They are your servants. You
are Sat-Chit-Ananda Atman. Assert the majesty and magnanimity of the Self.
Chapter 29
Cultivation Of Virtues
Maitri (friendliness), Karuna (compassion), Daya (sympathy), Visva-Prema
(cosmic or universal love), Kshama (forgiveness), Dhriti (spiritual patience),
Titiksha (power of endurance, forbearance) and tolerance are Sattvic qualities
of the mind. They contribute to the peace and happiness of human beings.
They should be cultivated to a very high degree.
Love and pity make the mind soft. Pity has the characteristic feature
of evolving the mode of removing pain; the property of not being able
to bear seeing others suffer; the manifestation of not harming; the proximate
cause of seeing the need of those overcome by pain. Its consummation is
the suppression of harming; its failure is the production of sorrow.
Patience, tenacity, Utsaha (perseverance) and determination are indispensable
for success in Self-realisation. They should be developed to a maximum
degree, particularly by spiritual aspirants. When you meditate on OM,
when you assert yourself as Brahman in the morning meditation, you will
gain a lot of strength. That will help to give you courage that is needed
for the progress in the spiritual path. Many difficulties on the path
of Truth are to be overcome through the help of fortitude and endurance
(Titiksha). These qualities are the forms of courage. Fortitude is mental
power of endurance. It is firmness in meeting danger. It is power of resistance.
The Ten Lakshanas Of Dharma
"Dhritih kshama damo'steyam saucham-indriyanigrahah
Dheer-vidya satyam-akrodho dasakam dharmalakshanam"
(Manusmriti, VI-92)
Patience, forgiveness, control of mind, non-stealing, external and internal
purity, control of Indriyas, knowledge of Sastras, knowledge of Atman,
truthfulness and absence of anger are the ten Lakshanas of Dharma according
to Manu.
Your thoughts must agree with the word. This is Arjava (straightforwardness).
Practise this. You will derive wonderful benefits. If you practise Satya
for twelve years, you will get Vak-Siddhi. Whatever you speak will come
to pass. Chinta (anxiety) will vanish. You will be free from committing
many evil actions by speaking the truth.
Patience, perseverance, application, interest, faith, zeal, enthusiasm,
determination are necessary during Sadhana. Sraddha and Bhakti are noble
Vrittis that help a man to free himself from bondage. These virtues have
to be cultivated. Then only is success possible. Look at the various difficulties
that crop up in the way. The spiritual line is, therefore, difficult.
Very few take to the path, one in thousands (according to the Gita). Out
of them very few succeed. Many give up Sadhana when they are half-way,
as they find it difficult to pull on till the end is reached. It is only
the Dhira (firm) with Dhriti, Dhairya and Utsaha that reaches the goal
of Sat-Chit-Ananda state. Hail, hail, to such rare noble souls!
Chapter 30
How To Control The Mind
"Manojaya eva mahajayah-Conquest of mind is the greatest
victory."
"Man jita, jag jita--If you conquer mind, you have conquered
the world." (Hindi Proverb)
In Hindu philosophy, you will always find an esoteric and an exoteric
meaning. This is the reason why you need the help of a teacher. It is
extremely difficult to comprehend the esoteric, inner meaning. You will
find in Hatha Yogic books: "There is a young, virgin widow seated
at the junction of the Ganga and the Yamuna." What will you make
out of this? It is difficult to understand. The young widow is the Sushumna
Nadi. The Ganga is Pingala Nadi. The Yamuna is Ida Nadi.
In Katha Upanishad, you will find a word whose meaning is brick. 'Brick'
means here 'Devata' or deity.
The Secret Of Ramayana
There is also a Rahasya (secret) of Ramayana. The secret of Ramayana
is control of mind. Killing the ten-headed monster Ravana of Lanka means
the annihilation of the ten evil Vrittis of the mind such as Kama, Krodha,
etc. Sita is mind. Rama is Suddha-Brahman. Bringing Sita back from Lanka
is concentrating the mind on Rama (Brahman) by withdrawing it from Vishaya
(objects) and uniting it with Rama. Sita (mind) unites with Rama (Brahman),
her husband in Ayodhya (Sahasrara Chakra). Mind merges in Brahman. This
is, briefly, the esoteric meaning of Ramayana. This is the Adhyatmic exposition
of Ramayana.
Mastery Of Mind, The Only Gateway To Moksha
On this side is matter; on the other side is pure Spirit (Atman or Brahman).
Mind forms a bridge between the two. Cross the bridge (control the mind).
You will attain Brahman.
He is a real potentate and a Maharaja who has conquered the mind. He
is the richest man who has conquered desires, passions and the mind. If
the mind is under control, it matters little whether you stay in a palace
or a cave in the Himalayas like Vasishtha-Guha, fourteen miles from Rishikesh,
where Swami Ramatirtha lived, whether you do active Vyavahara or sit in
silence.
It is, indeed, a rare thing to find a mind that is not affected by its
contact with fluctuation. Like heat which is inseparable from fire, fluctuation
which debases the mind, is inseparable from it. Devoid of this fluctuation,
the mind ceases to exist. It is this fluctuation-potency of the mind that
you should destroy through ceaseless Atma-Jnana enquiry.
Mind is the cause of Sankalpa-Vikalpa. Therefore, you must control the
mind. You must bind it.
True freedom results from the disenthralment of the mind. Reflection
of the Self made upon the mind cannot be perceptible when the mind is
not free from its fluctuations, as the reflection of the moon made upon
the surface of a turbulent ocean cannot be visible or perceptible. To
attain Self-realisation, one must constantly struggle with the mind for
its purification and steadiness. It is only the power of the will which
can control it and stop its fluctuations. With the triple weapon of strong
desire, Sraddha (faith) and strong will-power, you can have sanguine success
in any attempt you undertake. If the mind is purged of all its impurities
and worldly taints, it will become exceedingly calm. All fluctuations
of the mind will cease. Then the supreme Nishtha (meditation) will supervene.
Then all Samsaric delusion, attendant with its births and deaths, will
come to an end. Then you will get Parama Dhama (supreme abode of peace).
There is no other vessel on this earth on which one can cross the ocean
of metempsychosis than the mastery of the antagonistic mind. They alone
will reach the world of Moksha who have controlled the serpent of mind
replete with desires and impure Vasanas.
To lovers of Moksha, in whom the invincible desires have been destroyed
and who try to win their way up to Salvation through their own efforts,
the easy abandonment of their dire mind is itself their transcendental
path and they then feel as if a great load were off their heads. No other
path is truly beneficial.
If you get the mastery over the mind and get true Jnana or illumination
after destroying Ahankara and subjugating the Indriyas (organs), you will
be doubtless free from the trammels of births and deaths. The differentiations
such as 'I,' 'you,' 'he' will vanish. All tribulations, annoyances, miseries,
grief will cease with the destruction of the mind.
Who Can Control The Mind ?
The mind can be controlled by untiring perseverance and patience equal
to that of one engaged in emptying the ocean, drop by drop, with the tip
of a blade of grass.
A bird laid its eggs on the seashore. The waves came in and washed away
the eggs. The bird became very angry. It wanted to empty the ocean with
its beak. It applied all its energy in emptying the ocean. The king of
the birds pitied its condition and came to its help. Narada, the peace-making
Rishi, also came and gave some advice to the bird. When the king of the
ocean saw all these, he was very much terrified. He brought back all the
eggs of the bird and handed them over to the bird with apology and prostrations.
Sadhakas (aspirants), who are attempting to control the mind, should have
the same asinine patience and untiring perseverance as that of the bird
which attempted to empty the ocean with its small beak.
You must have the knack or the pluck or the aptitude to tame the mind.
To tame a lion or a tiger is far more easy than taming one's own mind.
Tame your own mind first. Then you can take the minds of others quite
easily.
Mind Is The Cause Of Bondage And Liberation
Mind is the cause of bondage and salvation of man. "Mana eva
manushyanam karanam bandhamokshayoh"-The mind has two aspects-one
is discriminative and the other is imaginative. Mind, in its aspect of
discrimination, releases itself from the bondage and attains Moksha. In
its aspect of imagination, it binds itself to the world.
It is the mind which binds a man to this world; where there is no mind,
there is no bondage. Mind imagines, through indiscrimination and ignorance,
that the soul has been confined and located in this body and hence it
perceives the soul to be in bondage. Mind exactly identifies itself with
the Jivatman and feels itself to be 'I' and hence thinks, 'I am in bondage.'
The egoistic mind is the root of bondage. The non-egoistic mind is the
root of Moksha.
Destroy Mind Through Mind
The sovereign specific presented by the wise sages for the eradication
of the mind's disease can be had easily through the mind alone. The intelligent
cleanse a dirty cloth with the dirty earth only. A murderous Agni-Astra
(missile) is counteracted by Varuna-Astra. The venom of serpent-bite is
removed by its antidote of an edible poison. So also is the case with
Jiva. Having developed discrimination, destroy the delusions of the heterogeneous
mind through the one-pointed Manas, like an iron severing another iron.
Purify The Mind
You must be saved from the malformation and the miscarriage of your mind.
Mind is like a playful child. The clamant energies of the mind must be
bent to become the passive channels for the transmission of truth. The
mind must be filled with Sattva (purity). It should be trained to think
of Truth or God constantly.
The Yoga system requires us to go through a course of mental and spiritual
discipline. The Upanishads also emphasise the practice of austere virtues
before the goal can be reached. Tapas destroys sins, weakens the Indriyas,
purifies the Chitta and leads to Ekagrata (one-pointedness of mind).
The penances will give you mental quiet and remove the restlessness of
the mind which is a great obstacle to knowledge. The life of celibacy
(Brahmacharya), where you will have no family attachment to perturb your
mind, would enable you to give whole-hearted attention to your spiritual
Sadhana. If you practise Satya and Brahmacharya, you will become fearless
(Nirbhaya). You will eventually realise Brahman also. Get hold of one
thing firmly with leech-like tenacity. Sraddha or faith is necessary.
Arsenic, when purified and administered in proper doses, is a blessing.
It removes many diseases. It improves the blood. When it is not purified
properly and given in overdoses, it brings about many ill-effects. Even
so, when the mind is rendered pure and Nirvishaya, it leads on to Moksha.
When it is impure and Vishayasakta (fond of sensual objects), it leads
on to bondage.
Blessed are the pure in heart, for they will have Darshan of the Lord.
The heart must be pure. The eye also must be chaste in its look. There
is a tongue in the eye. A lustful eye wants to taste the different types
of beauty for its selection. Lust of the eyes is as much dangerous as
lust of the flesh. Beauty of nature emanates from the Lord. Train the
eye properly. Let it see Atman everywhere.
The Yogic methods give directions as to how you should purify and refine
the mind and improve the mirror and keep it clean by getting rid of the
impurities such as lust, anger, greed, vanity, jealousy, etc. The aim
of Dana, Japa, Vrata, Tirtha-Yatra, Seva, Daya, Svadhyaya, Agnihotra,
Yajna is purification of the mind.
The Sermon on the Mount by Lord Jesus is the essence of Raja-Yogic Yama
practice. It is difficult to put the teachings into practice. But, if
they are put into practice, mind can be easily controlled.
This is the summary of the Sermon:
(1) "Blessed are the poor in spirit; for theirs is the kingdom of
heaven."
(2) "Blessed are they that mourn; for they shall be comforted."
(3) "Blessed are the meek; for they shall inherit the earth."
(4) "Blessed are they who do hunger and thirst after righteousness;
for they shall be filled."
(5) "Blessed are the merciful; for they shall obtain mercy."
(6) "Blessed are the pure in heart; for they shall see God."
(7) "Blessed are the peace-makers; for they shall be called the
children of God."
(8) "Blessed are they who are persecuted for righteousness' sake;
for theirs is the kingdom of heaven."
(9) "Blessed are ye, when men shall revile you, and persecute you,
and shall say all manner of evil against you falsely, for my sake. Rejoice,
and be exceedingly glad; for great is the reward in heaven; for so persecuted
they the prophets which were before you."
(10) "But I say unto you, that ye resist not evil; but whosoever
shall smite on thy right cheek, turn to him the other also."
(11) "And if any man shall sue thee in the law and take away thy
coat, let him have thy cloak also."
(12) "Love your enemies as thyself, bless them that curse you, do
good to them that hate you, and pray for them which despitefully use you,
and persecute you."
Before you go to work daily, study once carefully this Sermon of Lord
Jesus in the morning and remember the teachings once or twice during the
course of the day. In course of time, you will be able to regulate your
emotions and moods, cultivate virtue and eradicate vice. You will have
immense peace and will-force.
The spiritual path is rugged, thorny and precipitous. Sruti declares:
"Kshurasya dhara nisita duratyaya durgam pathastat kavayo vadanti,-The
path is as sharp as the edge of a razor and impassable; that path, the
intelligents say, is hard to go by." The thorns must be weeded out
with patience and perseverance. Some of the thorns are internal; some
are external. Lust, greed, wrath, delusion, vanity, etc., are the internal
thorns. Company with the evil-minded persons is the worst of all the external
thorns. Therefore, shun ruthlessly evil company.
Do Good And Introspect
Do always virtuous actions. Watch the mind and see what it is doing.
These two methods are quite sufficient to control the mind.
Awaken your spiritual Samskaras by Satsanga, Japa, etc. Protect them.
Develop them. Nourish them. Vichara, Sadhana, Nididhyasana, Satsanga will
all pave a long way in the control of the mind and the attainment of Moksha.
Introspect. Have an inner life always. Let a portion of the mind and
hands do their work mechanically. An acrobat girl, while exhibiting her
performances, has her attention riveted on the water-pot she bears on
her head although all the time she is dancing to various tunes. So does
truly pious man attend to all his business concerns, but has his mind's
eye fixed upon the blissful feet of the Lord. This is Karma-Yoga and Jnana-Yoga
combined. This will lead to integral development. This is balance. This
is synthetic Yoga. Some Vedantins have one-sided development. This is
not good.
Do Kirtan
A serpent is very fond of music. If you sing Punnagavarali tune melodiously,
the serpent will come in front of you. Mind also is like a serpent. It
likes melodious tunes very much. It can be entrapped very easily by sweet
sounds.
Fix the mind on the sweet Anahata sounds that emanate from the heart
by closing the ears. It can be controlled quite easily by this method.
This is Laya-Yoga. The Ganika Pingala fixed her mind on the "Rama,
Rama" sound uttered by the parrot and attained Bhava-Samadhi. Ramaprasad
of Bengal, a famous Bhakta, controlled the mind through music. Music exercises
a tremendous, soothing influence on a ruffled mind. In America, doctors
use music in curing many diseases, particularly of nervous origin. Music
elevates the mind also.
Kirtan, which is one of the nine forms of worship (Navavidha Bhakti)
causes Bhava-Samadhi (union with God through Bhava or feeling). It is
prevalent throughout India. It corresponds to the singing of hymns by
Christians. Ramaprasad realised God through Kirtan. His songs are very
famous in Bengal. In this Kali-Yuga or Iron Age, Kirtan is an easy way
to God-realisation. Sing the Name of Hari constantly. Praise constantly
His qualities. You will have Darshan of Hari. Those who can sing well
should retire to a solitary place and sing heartily with Suddha Bhava.
In course of time, they will enter into Bhava-Samadhi. There is no doubt
about it.
Always Think Of God
CONSTANTLY THINK OF GOD. YOU CAN VERY EASILY CONTROL THE MIND. Even if
you think of Lord Vishnu or Siva only once, even if you once form a mental
image of these deities, the Sattvic material will increase a bit. If you
think a crore of times, your mind will be filled with a large quantity
of Sattva. Constant thinking of God thins out the mind and destroys the
Vasanas and Sankalpas.
When you fix your mind on Lord Krishna in the lotus of your heart, your
attention is fixed on the figure of Lord Krishna. When the attention is
fixed, the spiritual current is started. When you meditate, the flow of
the current becomes steady and when the meditation gets very deep and
intense, 'Union' (Samadhi) takes place. You become one with the Lord.
All Sankalpas and Vikalpas stop. There is complete 'Chitta-Vritti-Nirodha'
(restraint of the modifications of the mind).
Practise Pranayama
To bring about control of mind, two things are essential, viz.,
Prana-Nirodha (control of Prana) and Sanga-Tyaga (renunciation of
Sanga or association). By the latter is meant dissociation, not with the
world, but only with the longing after or the attraction towards the objects
of the world.
Pranayama or control of breath checks the velocity of the mind and reduces
the quantity of thinking. It removes the dross (impurities) in the form
of Rajas and Tamas from the mind.
For control of the mind, Kumbhaka (retention of breath) is indispensable.
You will have to practise Kumbhaka daily. You will have to practise Puraka,
Kumbhaka and Rechaka (inhalation, retention and exhalation of breath)
regularly and rhythmically. Then the mind will become Ekagra. The period
of Kumbhaka will increase by systematic practice, with regulated diet
and proper dietetic discipline (light, nutritious, Sattvic food). This
is the Hathayogic method. The practice of Kumbhaka must be done under
the guidance of a Guru who is a developed Yogin.
Practise Sama And Dama
Uparati of mind (calmness) comes through the practice of Sama and Dama.
Sama is calmness of mind induced by the eradication of Vasanas. Vasana-Tyaga
(renunciation of desires) through discrimination constitutes the practice
of Sama, one of the sixfold virtues (Shatsampatti). If a desire arises
in your mind, do not give way to it. This will become the practice of
Sama. Sama is keeping the mind in the heart by Sadhana. Sama is restraint
of the mind by not allowing it to externalise or objectify. The restraint
of the external activities and the Indriyas is the practice of Dama (Bahyavrittinigraha).
If you renounce the desire for eating mangoes, it is Sama. If you do
not allow the feet to carry you to the bazaar to purchase the mangoes,
if you do not allow the eyes to see the mangoes and if you do not allow
the tongue to taste them, it is Dama.
A desire arises to eat sweets. You do not allow the feet to move to the
bazaar to purchase the sweets. You do not allow the tongue to eat the
sweets. You do not allow the eyes to see the sweets also. This kind of
restraint of the Indriyas is termed Dama.
It is termed Sama when you do not allow any thought to arise in the mind
concerning sweets by eradication of Vasanas (Vasana-Tyaga). This eradication
of the Vasanas can be accomplished through Vichara, Brahma-Chintana, Japa,
Dhyana, Pranayama, etc.
Sama is an internal restraint. Dama is a restraint of the Indriyas. Though
the practice of Sama includes the practice of Dama, as the Indriyas will
not move and work without the help of the mind, yet the practice of Dama
is necessary. The practice of Dama should go hand in hand with Sama. Sama
alone will not suffice. You must attack the enemy, desire, from within
and without. Then alone you can control the mind quite easily. Then alone
the mind will be in perfect control.
Develop Vairagya
Those who practise Vairagya are real tamers of their minds. Have no longing
for objects. Avoid them. Vairagya thins out the mind. Vairagya is a drastic
purgative for the mind. The thief-mind shudders and trembles when it hears
the words, 'Vairagya,' 'Tyaga,' 'Sannyasa.' It gets a death-blow when
it hears these three terms.
Destroy all the pleasure-centres of the mind such as frequently eating
dainty dishes, gossiping, sightseeing, music and company of women slowly
and cautiously. Keep up three Sattvic pleasure-centres such as study of
books dealing with Atma-Jnana, meditation and service of humanity. When
you advance in meditation, give up service and study also for some time.
After you have attained Nirvikalpa state, preach, work and distribute
divine knowledge (Jnana Yajna of the Gita, XVIII-70).
Whatever object the mind likes much must be given up. Whatever object
the mind dwells upon constantly, thinks about very often, must be abandoned.
If you like brinjals or apples much, give them up first. You will gain
a great deal of peace, will-power and control of mind.
Suppose you like tea, mangoes, grapes and sweets very much. Make it a
point to renounce them and even the desire for these objects. After some
months, the craving or the hankering will be attenuated and will slowly
vanish. You must be devoting three or four hours daily in proper prayer,
Japa and meditation of God. The above objects which used to attract you
before very much seem very loathsome now. They present the very reverse
of your former feelings. They give you intense pain. This is a sign of
true Vairagya (dispassion) and destruction of the mind.
If all objects which have an enchanting appearance become eyesores and
present the very reverse of the former feelings, then know that the mind
is destroyed. When the mind is changed, the objects which gave you pleasure
before will give you pain. That is the sign of annihilation of the mind.
Things which used to upset you easily will not touch you now. Occasions
which would have made you irritable do not make you so now. You have gained
strength, power and endurance, power of resistance, power to deal with
troubles. Certain unkind words from other people which used to torment
you, no longer give you the trouble now. Even if you become irritable
and show signs of anger, you are able now to compose yourself quickly.
These are all the signs of your gaining mental strength and will-power.
Meditation brings about all these beneficial results.
When there is quiescence in the mind and an indifference in it towards
all enjoyments and when the powerful Indriyas are turned inwards and the
Ajnana of the mind is destroyed, then and then only all the noble words
of the wise Guru will infiltrate and spread in the mind of the disciple,
just as rose-coloured water impinges on a perfectly white cloth.
Have Santosha
The mind is ease-loving, easy-going and happy-go-lucky. You must check
this nature. The desire for ease and comfort is ingrained in the mind.
Aspirants should be very cautious and careful. Do not try to fulfil your
desires. This is one way of controlling the mind.
You must not take back those things which you have once renounced. Whenever
you give up an object, the desire for that particular object becomes keen
and strong for a few days. It agitates your mind. Keep quiet. Stand firm.
It gets thinned out and dies eventually. Whenever the mind hisses to get
back the objects that are rejected, raise the rod of Viveka. It will lower
down its hood. It will keep quiet.
You must not give indulgence or leniency to the mind. If you increase
your wants even by one article, the articles will begin to swell in number.
Luxuries will come one by one. If you allow it to take one luxury today,
it wants two tomorrow. Luxuries will increase daily. It will become like
an overfondled child. Spare the rod and spoil the child; this also applies
to the mind. It is worse than the child. You will have to punish it by
fasting for every serious mistake it does. Keep the organs in their proper
places. Do not allow them to move an inch. Raise the rod of Viveka whenever
an organ hisses to raise its head. By this practice you will get a concentrated
mind. Those who, without longing for objects, avoid them can be termed
the subjugators of their minds.
Those who are not content with anything that comes in their way are of
weak minds only. Santosha (contentment in the mind) is a very great virtue.
"Santoshat paramam labham-by contentment, you will have great
gain." It is one of the four sentinels of the vast domain of Moksha.
If you have this virtue, it will lead to the attainment of Satsanga (association
with the wise), Vichara (enquiry of Self) and Santi (peace).
When you do not want to store things for tomorrow, it is called "Asangraha
Buddhi." It is the mental state of a true Sannyasin. A Sannyasin
has no thought of tomorrow; whereas a householder has, on the opposite,
Sangraha Buddhi. We must be as free as a lark which has no "Sangraha
Buddhi."
Take Everything As It Comes
Take everything as it comes, instead of complaining. By this means, one
seizes every opportunity. One develops easily, gains a great deal of mental
strength and evenness of mind. Irritability vanishes. Power of endurance
and patience will develop.
If you have to live amidst noise, do not complain of it, but profit by
it. One may make use of outer disturbances for the practice of concentration.
You must develop the power to work undisturbed by whatsoever may happen
nearby. The power comes with practice and it is then useful in a variety
of ways. To learn to work under different conditions means progress and
a great deal of mental control.
Have Recourse To Satsanga
Without being impressed with a clear idea of the nature of the mind,
you cannot bridle it. A sublime thought checks the mind and a base idea
excites it. It is necessary for a man to keep company with spiritual men
and to avoid the company of the dregs of society.
Company of spiritual persons and good environments play a tremendous
part in the elevation of the mind. Satsanga helps a long way in the attainment
of Moksha. There is no other way. It thoroughly overhauls the mind and
changes the current and its Rajasic nature. It removes the old Vishaya-Samskaras
and fills the mind with Sattvic Samskaras. It destroys the three fires-Adhyatmic,
Adhibhautic and Adhidaivic Tapa-and cools the Antahkarana. It destroys
Moha. If you can have Satsanga, you need not go to any Tirtha. It is Tirtha
of Tirthas. Wherever there is Satsanga, the sacred Triveni is already
there.
Annihilate this mind of Ajnana (ignorance) through the power of constant
association with holy men (Satsanga). In the absence of positive good
company, have negative good company of books written by realised persons
and books dealing with Atma-Jnana (spiritual knowledge) such as Sri Sankara's
works, Yogavasishtha, Sri Dattatreya's Avadhuta Gita, the Upanishads,
the Brahma-Sutras, Atma-Purana, Sarva-Vedanta-Siddhanta-Sara-Sangraha,
Sri Sankaracharya's Aparokshanubhuti, etc., etc.
Study of inspiring books helps spiritual Sadhana but too much study brings
about muddy condition of the brain. When you come down from meditation,
you can study occasionally for a short time book slike Avadhuta-Gita,
Yogavasishtha, Katha-Upanishad, Brihadaranyaka-Upanishad. This will elevate
the mind.
If you are in the company of Sannyasins, if you read books on Yoga, Vedanta,
etc., a mental adhesion takes place in the mind for attaining God-consciousness.
Mere mental adhesion will not help you much either. Burning Vairagya,
burning Mumukshutva, capacity for spiritual Sadhana, intent and constant
application and Nididhyasana (meditation) are needed. Then only is Self-realisation
possible.
Annihilate Sankalpas
The ideas of differentiation of this person or that person or 'I' or
'thou' or of this or that object do pertain to the mind only. Put an end
to the mind with the sword of Abhavana (non-thought). Kill the soldiers
one by one when they emerge out of the fort. Eventually you can get hold
of the fortress. Even so, destroy every thought one by one as it arises
in the mind. Eventually you can conquer the mind.
If you can do the extinction of all sorts of Kalpanas (imaginations,
thoughts). like thick clouds that are dispersed through stormy gales,
the mind will get absorbed into the Source, Chit (Absolute Consciousness).
Then you will be free from all sorts of tribulations and worries and miseries.
Then only you will have perennial happiness and the wealth of Moksha.
Mind is Maya. If the mind runs towards the sensual objects wildly, Maya
takes a stronghold of the man. Maya havocs through the mind. This lower
impulsive mind drags you down in all kinds of petty sensual enjoyments
and deludes you in a variety of ways. Maya, through her power, raises
millions of Sankalpas in the mind. The Jiva becomes a prey to the Sankalpas.
This lower Manas cannot approach those who have a strong Viveka (power
of discrimination) between Sat and Asat (the real and the unreal). Maya
is very easy to be detected and Self to be realised by men who possess
discrimination and strong determination. Through these powers, viz.,
Viveka and will, it can be controlled.
Slay the lower mind, the enemy of Atman through the higher and Sattvic
mind. Use your Vichara, Viveka and pure reason constantly when objects
trouble you, delude you. After reason has dispersed the darkness of the
illusions of sense which cover the mind, it still returns to those things
which are deceitful as the appearance of water on sandy deserts. Again
and again, exercise your reason till you are established in knowledge.
The power of Avidya is great, indeed.
Renounce desires; renounce Sankalpas of objects. Cultivate Vairagya.
Give up this little false 'I.' All the Sankalpas encircle and envelop
this 'I.' Do not pay much heed to the body. Think of the body and its
wants as little as possible.
Have no Sankalpa. The fluctuating mind will die by itself. It will melt
in Brahman (Arupa Manonasa). Then you will have the Sakshatkara (Beatific
vision of Atman). When the mind dies, 'I,' 'you,' 'he,' 'this,' 'that,'
time, space, Jiva, Jagat, all will dwindle into nothing. Idea of inside
and outside will vanish. There will be only one experience of the One,
Akhanda (the indivisible) Chidakasa which is Paripurna (all-full). All
the doubts and delusions will disappear through the Jnana in the heart.
Destroy The Ego
You should try to destroy not only the thoughts (Sankalpas), but the
mind itself and the Aham Vritti that identifies with the body and the
Vyavaharic Buddhi that creates the Jiva-Bhava and differences in the world.
Then you will be established in Svarupa (Sahaja-Sat-Chit-Ananda-Nirvikalpa)
state. That is the real Mouna state or Advaita Brahmanishtha. Control
of mind includes control of Buddhi and the annihilation of the little
'I,' the false self-arrogating personality.
Lord Jesus says, "Empty thyself and I will fill thee." The
meaning is: "Destroy your egoism. You will be filled with God."
This emptying means "Yogas-chittavrittinirodhah- restraining
all the mental modifications." This emptying process or "making
the mind blank" is, no doubt, a trying discipline. But, continued
practice of an intense type will bring success. There is no doubt about
this. It is only through the rigorous discipline that you can rise to
that height of strenuous impersonality from which the gifted souls of
the world see distant visions and enjoy a higher, divine life.
If the mind is divested of all the Sankalpas of 'I,' then, through meditation
of Atman after being initiated by a Guru and having known the real significance
of the Vedas, the mind can be turned back from various pains and made
to rest on the subjective blissful Atman.
Practise Brahma-Vichara
Do not wrestle or struggle with the mind. It is wastage of energy. It
is great strain and drain on the will-force. Do not fight with the mind.
Live in Truth. Live in OM. Live in Atman through Vichara, Brahma-Bhavana
and Nididhyasana. All obstacles, all disturbing factors, all emotions
will vanish of themselves. Try, practise, feel and realise the usefulness
of the Vichara method. Perfect control of mind can be effected only through
Brahma-Vichara. Pranayama, Japa and various other methods are only auxiliaries.
Do Not Let Failures Discourage You
Do not let failures discourage you, but go on doing your best. Do not
brood over your faults and failures. Only look at them to see the reason
why you failed and then, try again. So doing, you will starve out the
tendencies which led you into them; whereas, thinking about them only
gives them new strength. Do not make too much fuss about little failures.
Do not sit down and brood over failures.
There are some people who have got the habit of trying to do one thing
while thinking of another. These people always fail in undertakings. The
thinking part of the mind should work in harmony with the acting part
of the mind. While attending to any one object, our thoughts ought not
to wander on another. While you are reading, think of reading only. Do
not think of cricket match. While you are playing in a cricket match,
do not think of studies. The frequent cause of failure is striving to
think of more than one thing at a time.
Whenever you observe Niyama (religious observances) do it to the letter
rigidly. Do not say, "I will do it as far as possible." This
term 'as far as possible' will give leniency to the mind. The mind will
be simply waiting for an opportunity and it will yield to the first temptation
quite readily, whenever the first chance arises. Be strict, therefore.
Check The Wandering Habit Of The Mind
The mind in the vast majority of persons has been allowed to run wild
and follow its own sweet will and desire. It is ever changing and wandering.
It jumps from one object to another. It is fickle. It wants variety. Monotony
brings disgust. It is like a spoiled child who is given to much indulgence
by its parents or a badly trained animal. The minds of many of us are
like menageries of wild animals, each pursuing the bent of its own nature
and going its own way. Restraint of the mind is a thing unknown to the
vast majority of persons.
This wandering habit of the mind manifests itself in various ways. You
will have to be alert always to check this wandering habit of the mind.
A householder's mind wanders to cinema, theatre, circus, etc. A Sadhu's
mind wanders to Varanasi, Vrindavana and Nasik. Many Sadhus do not stick
to one place during Sadhana. The wandering habit of the mind must be controlled
by rendering it chaste and constant by Vichara. The mind must be trained
to stick to one place for five years during your meditative life, to one
method of Sadhana, to one path of Yoga-either Karma, Bhakti or Vedanta-to
one spiritual objective and to one guide. "A rolling stone gathers
no moss." When you take up a book for study, you must finish it before
you take up another. When you take up any work, you must devote your whole-hearted
attention to the work on hand and finish it before you take up another
work. "One thing at a time and that done well is a very good rule
as many can tell." This is Yogin's way of doing. This is a very good
rule for success in life.
Do not have a goat's mind or a prostitute's heart. A goat grazes for
a few seconds in one patch of green grass and then immediately jumps to
a far distant patch, even though there is plenty of grass to eat in the
first patch. Even so, a wavering mind jumps from one Sadhana to another
Sadhana, from one Guru to another Guru, from Bhakti Yoga to Vedanta, from
Rishikesh to Vrindavana. This is extremely deleterious for the Sadhana.
Stick to one Guru, one place, one form of Yoga, one kind of Sadhana. Be
steady and firm. Then only, you will succeed. Have a steady, resolute
mind.
Discipline the mind. Tell the mind, "O Mind! Be steady. Be fixed
on one idea. Absolute is the only Reality." If it wanders, if it
wavers, go to a lonely place, give two or three sharp slaps on your face.
Then the mind will become steady. Self-punishment helps a lot in checking
the wandering mind. Frighten the mind as if you will beat it with a whip
or rod, whenever it wanders from the Lakshya, whenever it entertains evil
thoughts.
Mind tempts and deceives you through object. Distance lends enchantment
to the view. Until you attain the object, it will seem to you as a pleasurable
object from a distance. When you actually get it, it becomes a source
of vexation and pain. Desire is mixed with pain. Objects are so delusive
that they often deceive even the wise in this way. He is a really wise
man who can detect the illusive nature of these objects.
Mind always tempts you to have various sightseeing. It is all vain trick
of the mind to divert you from the goal. Use your Viveka always. Address
the mind thus: "O foolish mind, have you not seen before, various
places and scener | 
