MIND-I

ॐ श्री गुरावे नमः !

ॐ नमः शिवाय!

What Is the Mind? by Swami Sivananda

"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 (Eigth-worlds). "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 (Soul- Power). 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 (Just Words).

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 (Pride). 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 (Tamil) 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 (Indian Tamil). 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 organized 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 center 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-realization.

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 civilized man and, even amongst civilized 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 - STUDIES IN ITS STRUCTURE by Swami Sivananda

I. WHAT IS MIND?

Now then an exposition of the mind, its nature and control. Mind is Atma Sakti. Mind is Maya (Illusion). Mind is born of Prakriti. It is through mind that Brahman manifests Himself as the universe with heterogeneous objects. Mind is inert. It cannot by itself illumine the objects. It borrows its light from Atman or the Self. The body with its organs is no other than the mind.

II. MIND AS THE UNIVERSE

All the visible objects do not really exist. The mind alone shines as the cause of all the manifold created objects.

This universe is no other than the mind itself. The Self-light of Para Brahman alone is appearing as the mind or this Universe. Mind alone is the Universe.

III. MIND AS SANKALPA

The form of the mind is Sankalpa alone. The expansion of the mind alone is Sankalpa (thought, imagination). Wherever there is Sankalpa (thought) there does the mind exist. Sankalpa, through its power of differentiation generates this Universe. The Sankalpas and Vasanas which you generate enmesh you as in a net. Man is subject to bondage through his own Sankalpas and Vasanas, like a silkworm in its cocoon. If the mind turns its back upon discrimination, it entangles itself in the folds of Vasanas, or desires.

IV. STOREHOUSE OF IMPRESSIONS

Mind is a collection of Samskaras or impressions. The mind goes into modifications according to the latent impressions of the past. These impressions are called Samskaras. Mind is a bundle of Vasanas, Sankalpas and likes and dislikes. If you free yourself, from these, the mind dwindles into an airy nothing. Mind is nothing but a bundle of habits, desires and cravings. The mind which is the conditioning vesture of the soul is a storehouse of impressions. It is attached to the pleasure of senses and is tossed about by three Gunas, and hence is liable to disturbance in the form of lust, anger, etc. The true nature of the mind is Vasanas or subtle desires.

V. STUFF OF THE MIND

Mind is atomic according to the Nyaya School. Mind is all-pervading according to the Raja Yoga School. It is of middling size, same size as that of the body according to the Vedantic School. Mind is made up of subtle Sattvic matters. It is formed out of the subtlest portion of food. Mind is termed the sixth sense.

MIND - ITS FEATURES, NATURE AND CONQUEST by Swami Sivananda

I. PHILOSOPHY OF THE MIND

Mind is made up of subtle matter. It is through mind that God manifests as the universe. Mind is a subtle force. Prana vibrates on mind and mind generates thoughts. Mind is a bundle of impressions, thoughts, Vasanas (desires) and cravings. The seed of mind is egoism.

Mind can do five functions of the five senses of perception or knowledge (Jnana Indriyas). There are three Gunas or qualities, viz., Sattva, Rajas and Tamas in the mind. Lust, anger, greed, jealousy, pride, delusion, egoism, likes and dislikes are waves in the mind. The ever-restless mind becomes quiescent when all desires perish. The mind is purified by the practice of selfless service, Japa, Tapas, right conduct or practice of Yama (self-restraint) and meditation. The mind filled with Sattva is Suddha Manas or pure mind. The mind filled with Rajas and Tamas is Asuddha Manas or impure mind. Relaxation of mind, Japa, prayer, meditation, cheerfulness, Sattvic food, study of religious books, are necessary for keeping up mental health.

The mind assumes the form of any object it intensely thinks of. If it thinks of an apple, it assumes the form of an apple. If it thinks of the form of Lord Jesus, it assumes the form of Lord Jesus. As you think, so you become. This is an immutable psychological law.

In waking state mind has its abode in the brain. In dream state it has its abode in the throat. In deep sleep it rests in the heart.

Prana is the connecting link between body and mind. If you control Prana or sex-energy, you can control the mind. If you can control the mind, you can control Prana also. Through control of breath you can control the mind. Cosmic mind is the universal mind of the Lord. It is superconscious mind. Conscious mind operates through the brain in the waking state. Subconscious mind is Chitta. All impressions are imbedded in the subconscious mind. Practice of Pranayama helps to attain mental equipoise. It can hear and see at the same time.

Mind is the dividing wall between soul and body. Mind is the commander-in-chief. The senses are the soldiers. Egoism, greed, jealousy, vanity, etc., are the attendants of the mind. Man says, - My mind was elsewhere; I did not see. My mind was elsewhere; I did not hear. Man sees with his mind and hears with his mind. Steadying or fixing the mind in one point is called Abhyasa.

II. CONQUEST OF THE LOWER BY THE HIGHER

You can control the mind through Abhyasa or practice and Vairagya. You can be established in Samadhi or superconscious state only by long practice, with zeal and faith. Without dispassion or non-attachment or indifference to sensual enjoyments no spiritual progress is possible. Annihilate the impure mind or the lower mind with the help of the pure or the higher mind and transcend the higher mind also.

The senses cannot do anything without the cooperation of the mind.

Do not try to drive away impure thoughts. The more you try, the more they will return. Fill the mind with divine thoughts. The impure thoughts will gradually vanish by themselves. Do not try to control the mind through violent methods. You will miserably and hopelessly fall. Use the approved and intelligent methods. You can control the mind easily.

III. MIND AS THE BASIS OF THE WORLD-PROCESS

The mind is at the root of Samsara or world-process. Desire is the fuel. Thought is the fire. Withdraw the fuel of desire, the fire of thought will be extinguished. Mind is like an ocean; thoughts are the waves. Mind is the organ of sensation and thoughts. Mind thinks, intellect determines, egoism self-arrogates, subconscious mind memories. When the mind is Sattvic, calm and pure, you will get glimpses or flashes of intuition.

Mind and Prana are interdependent. Prana is the overcoat of the mind. Wherever there is Prana, there is mind; wherever there is mind, there is Prana.

Waking state, dream state and deep sleep state are the three states of the mind.

Mental actions are the real actions. Thought is the real action.

A Rajasic mind wants variety and new sensations. It gets disgusted with monotony. Change of work is change for the mind.

Mind is a gatekeeper. It allows only one thought at a time to enter the mental factory or the mental palace.

STATES OF MIND AND PRINCIPLES OF MENTAL DISCIPLINE by Swami Sivananda

I. THE FOUR STATES OF MIND

Sleepiness (Laya), distraction (Vikshepa), taintedness (Kashaya) and equipoise (Samata) are the four states of the mind. Turn the mind away from the objects. Bear in mind that all is pain and suffering. Remember the blissful, eternal Brahman, that is the substratum for all objects. Rouse the mind when it gets sleepiness; if it gets distracted, bring it back to its peaceful condition through Pranayama, Trataka, self-restraint and abstraction. Be detached when you taste the bliss of Savikalpa Samadhi (Rasasvada). When the mind gets tainted through Kashaya or Vasana raise the rod of discrimination and the sword of dispassion. When the mind is in a state of poise, disturb it not on any account. Enter into Nirvikalpa Samadhi.

II. WAKING, DREAMING AND SLEEP

Desire keeps up life. Prana functions because of desire. Desire is the cause of Samsara. Desire says: - O sense-organs! do as I tell you. In the evening, the sense-organs say to the desire: - O desire! We are tired; we can't do anything now. The objects have lost their charm for us. Desire goes to mind; mind fulfills desire. By dreaming, without the help of sense-organs some time later, mind says to desire: - O desire! I am tired; my energy is exhausted. Good-bye. Desire now goes deeper for more energy. It approaches the Atman. Atman is veiled by ignorance, because desire does not want to annihilate itself and merge in Atman. Desire goes into ignorance and gets more strength and vitality, returns to the mind and the senses, and rejuvenates them. Man wakes up and commences activity.

III. SLEEP-WALKERS

Sleep-walkers or somnambulists swim in sleep without being aware of it. One in California swam for two miles down a river. A boy of eleven committed expert burglaries in his sleep. A sleep-walker robs himself also. Sleep-walkers ride horses, drive cars, go mountaineering and walk for miles. An Irishman swam one and a half mile in the sea. He did not remember anything. Sleep-walkers lose their sense of sight and hearing. They retain their sense of touch. Their sense and limbs are controlled by the subconscious mind. Lead the sleep-walker back to bed without waking him.

IV. VIKALPA VRITTI

This is one of the five kinds of Vrittis according to Patanjali Maharshi in Raja Yoga. It does great havoc indeed. Vikalpa Vritti is imagination. Maya havocs through this Vritti. Fear, worry, co-exist with this Vritti. There is a rumor that there is cholera in George Town, Madras, the man in Park Town falsely imagines that he will get cholera. He worries and actually gets cholera out of fear. Your friend did not talk to you, as he was running in haste to catch the train. You imagine that he was offended. There was a rumor that a riot broke out in London. You falsely imagine that your son who was studying in London, might have died. Eradicate these Vrittis through Vichara. Do not Identify yourself these Vrittis through Vichara. Do not identify yourself with any Vritti. Identify yourself with the Vritti-less Brahman and rest peacefully forever.

V. MENTAL DISCIPLINE

The ever-restless mind becomes quiescent when all desires vanish. Desire raises Sankalpas (thoughts). Man performs actions for acquiring the desired objects. Thus he is caught in the wheel of Samsara. The wheel stops when the Vasanas perish.

Just as there are doors in a bungalow between the outer and inner rooms so also there are doors between the lower and the higher mind. When the mind is purified by the practice of Karma Yoga Tapas, right conduct or the practice of Yama, Niyama, Japa; meditation, etc., the doors between the lower and the higher mind are opened. Discrimination between the real and the unreal dawns. The eye of intuition is opened. The practitioner gets inspiration, revelation and higher Divine knowledge.

It is extremely difficult to have calm and pure mind. But you must have such a mind, if you want to have progress in meditation, if you desire to do Nishkamya Karma Yoga. Then only you will have a perfect instrument - a well-controlled mind - at your disposal. This is one of the most important qualifications for an aspirant. You will have to struggle hard for a long time with patience and perseverance. Nothing is impossible for a Sadhaka who has an iron will and a strong determination.

Just as soap cleanses the physical body, so also Japa of a Mantra, Dhyana, Kirtan and practice of Yama cleanse the mind of its impurities.

Who is free? The man who has controlled his mind. True freedom is freedom from the thraldom of mind and matter. True freedom is Self-realization. Victory over the mind makes a man divine. Realise the emptiness of earthly victories. Conquest of mind is better than conquests in the battlefield. Become a man of peace. The body conquers the worldly man, whereas the Yogi conquers the body. When Prana, vital force, is conquered, mind is conquered. Control of mind is self-restraint. Through your higher Sattvic mind, control that part of the mind which runs in the direction of objects. The proper means to control the mind is Jnana or the development of spiritual wisdom. The pure and serene mind alone can know Brahman. When the mind becomes pure through spiritual discipline you will attain Self-relisation. You will realise Brahman as a homogeneous, pure, non-dual Consciousness. When the mind is rendered calm and deprived of its association with the objects it becomes fit for the study of Vedantic literature and meditation on Atman or the Supreme.

Where the mind becomes inaccessible to evil thoughts, and keeps away from the lure of sense-objects, it grasps the eternal truths and becomes the abode of everlasting peace. The purified mind is your best friend and the impure mind is your worst enemy. Do away with the impure mind through the pure mind. Make friendship with the pure mind and make your Atman rest in its original blissful state.

Maintain always a calm and peaceful mind. The mind which is not agitated by lust is always tranquil. It is futile to run to forests if you carry with you a restless and impure mind. When the restless waves of the mind subside, there arises gradually divine bliss. Iron becomes gold when it comes in contact with the philosopher's stone, gutter-water loses its impurity when it mixes with the water of the Ganga. Even so, the dirty mind becomes pure and loses its present form when it is united with the Lord. If the mind which flits from one object to another is slain with the sword of discrimination, then the Self-shining Brahman is realised. The mind gets absorbed in Brahman or absolute consciousness through the extinction of Kalpanas or thoughts. Eternal Bliss arises when the mind merges in Brahman.

VI. PURE MIND, PURE REFLECTION

The Hatha Yogins hold that the Prana Tattva is superior to mind. They say that Prana functions in sleep even when there is no mind. The Raja-Yogins and Vedantins assert that mind is superior to Prana, because mind wills through Sankalpa and the Prana, does the work. There is no Sankalpa Sakti in the Prana. Prana will have to obey the mind. This is the correct view.

The external ear, eyeballs, are only instruments, but not the real senses or Indriyas. The real centres of senses are in the brain or more correctly in the Sukshma Sarira. If the auditory or vision-centre in the brain is affected, you can neither hear nor see. During dreams, the mind itself does the function of all the senses despite the absence of the external instruments and the senses such as eyeballs, etc. Really it is the mind that sees, hears, tastes, feels, etc. In the mind all the senses are blended. This proves that real senses are within and the eyeballs, tongue, external ears, nose, hands, legs, etc., are mere instruments (Karanas). Some hold that in dream there is the play of subtle senses. This also proves that the real senses are within the astral body and that the eyeballs, etc., are mere instruments.

The mind does the function of Sankalpa, Vikalpa, - whether I can go to Dehra Dun or not. The Buddhi or intellect decides - I must go. Ahamkara self-arrogates. Chitta, which is the storehouse of Samskaras or impressions, makes the preparation and gives orders to the senses. Then the senses act. The legs move. The eyes see. After you reach Dehra Dun the Vritti or wave of thought that was agitating you to see Dehra Dun subsides or gets dissolution (Laya) and you get temporary peace after the gratification of your desire.

THE MANY PHASES OF THE MIND by Swami Sivananda

I. FOURFOLD ANTAHKARANA

When the mind does Sankalpa-vikalpa, it is called mind. When it discriminates and decides it is called Buddhi or intellect. When it self-arrogates it is Ahamkara, egoism. When it remembers and recollects it is Chitta.

II. STRATA OF MIND

Conscious mind is the objective mind. It thinks of objects. Subconscious mind is Chitta. It is the storehouse of impressions. Superconscious mind is the cosmic mind.

III. THE THREE AVASTHAS

In the waking state (Jagrat) the Mind experiences the external objects. In dream, mind itself creates the dream-creatures out of the material supplied by waking experiences. In deep sleep the mind rests in causal body or Avidya. In Turiya-avastha the mind is absorbed in Brahman or the Absolute. There is Nirvikalpa Samadhi or superconscious state.

IV. THE THREE FORMS OF MIND

The Sattvic mind is calm and harmonious, it intuits, meditates, renounces, enquires and moves towards the Atman.

The Rajasic mind is passionate. It wants power, possessions and dominion. It wants to rule over others. The Tamasic mind is heedless. It sleeps, it is full of inertia and darkness. When the Yogi attains Samadhi he rises from the stream of the Gunas and the limitations of the body and mind.

V. THE SATTVIC GUNA

When Sattva is increased a peculiar feeling of coolness, calmness, contentment and luminosity are experienced by the aspirant. When Sattva Guna works in the mental sheath, there is a wonderful calmness. The tossing of the mind stops and concentration develops. When the Sattva Guna powerfully vibrates in the Vijnanamaya sheath of intellect, there is understanding of complex problems. The three Gunas constitute your individuality. They cover your mental, moral, intellectual and spiritual life.

THE DYNAMICS OF THE MIND by Swami Sivananda

I. PURE AND IMPURE MIND

Suddha Manas or pure mind leads to liberation. Asuddha Manas or impure mind causes bondage. Suddha Manas is filled with Sattva or purity and divine virtues. Asuddha Manas is filled with impurities such as lust, greed, jealousy, hatred, etc.

II. FUNCTIONS OF THE MIND

It is actions of the mind that are truly termed Karmas. The functions of the mind are Sankalpa-Vikalpa, thinking and doubting. It is the mind that really sees, hears, smells, tastes and feels. Mind can do the five functions of the five senses of perception or Knowledge. Mind connects itself with the five senses of perception and enjoys all sense-objects.

III. POWER OF THE MIND

The mind had the potency of creating or undoing the world in the twinkling of an eye. Mind creates the world according to its own Sankalpa or thought. It is the mind that creates this Universe, (Manomatram Jagat; Manah-Kalpitam Jagat). Through the play of the mind, a Kalpa is reckoned by it as a moment and vice versa. Like a dream generating another dream in it the mind having no visible form generates existent visibles.

IV. PLAY OF THE MIND

The Mind assumes the form of any object it intensely thinks of. Through the play of the mind in objects, nearness appears to be a great distance and vice versa. In introspection a portion of the mind studies another portion of the mind. The senses can do nothing without the co-operation of the Mind. It is the Mind that causes bondage and release. Devoted to sense-objects it causes bondage; devoted to the Lord it creates freedom and release. With the growth of the Mind, the pains increase, with its extinction, there will be infinite bliss. Mind can do or attend to only one thing at a time.

V. THE MISCHIEVOUS MIND

Mind is the slayer of Atman or the Supreme Self. Mind is the birth place of desire. Mind ever whirls far and wide in vain in sensual objects, like a strolling street dog. This puerile mind which ever rises and falls with the ebb and flow of desires, fancies this illusory universe to be true through its ignorance. Ever thirsting after fresh Vishayas or sense-objects the mind is more restless than monkeys.

Mind Is Not the Atman by Swami Sivananda

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 (Witness) 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 Consciousness. 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.

Body, The Mould For Mind’s Enjoyment by Swami Sivananda

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 by Swami Sivananda

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.

Mind, Prana And Kundalini by Swami Sivananda

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).

Mind And Food by Swami Sivananda

"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.

The Three Avasthas by Swami Sivananda

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 limbs and nineteen mouths 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.

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).

The nineteen mouths are: Five Jnana-Indriyas, five karma-Indriyas, five Pranas and four Antahkaranas (Manas, Buddhi, Chitta and Ahankara).

To follow : MIND II
ॐ श्री गुरावे नमः !

ॐ नमः शिवाय!

Sianala, Montreal, Feb 2008