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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 aris | 
