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.
