Defence Mechanisms of the Mind : 3.

Part-3.


All of these are inside the body – not in the sense of pebbles in a bottle, but inseparably permeating everything that is in the body, or that is the body. We cannot separate the intellect, the mind, the senses, the prana, the body, etc. One is involved in the other, so it looks like a compound that has been created by these elements. For some purposes they look like different functions, but for other purposes they look as if they are a single force, acting in different ways. So, self-control would mean a judicious control exercised over every function inside, including the physical functions, the function of the prana, the senses, the mind and the intellect. All of these have to be harnessed in a given direction.

According to ancient systems of spiritual practice, self-control is effected by three main methods: the control of the prana, the control of the mind, and concentration of consciousness. These are the three standard methods of atma vinigrah or self-control. This is a triple method prescribed in the Yoga Vasishtha, for instance. It does not mean that each method is mutually exclusive of the other; they are connected with one another. Also, it is not possible here to say which should precede and which should succeed. Are we to control the prana first and the mind afterwards, or the mind first and the prana afterwards, or are we to practise concentration first? We cannot do all of these things in a linear fashion. They all have to be worked at simultaneously in some acceptable degree.

In the Bhagavadgita, we have a hint of the method of self control where, in a very cryptic sloka, Bhagavan Sri Krishna says that the senses are turbulent and cannot be easily controlled unless resort is taken to a higher principle than the senses themselves: (B.G. III.42). This is the slokam which is relevant to this subject. The senses cannot be controlled because they are driven by a force which is behind them. As long as they are driven, pushed or compelled by a power that is behind them, they will naturally act in the direction of that push. So we have to exert some kind of pressure upon the power that is driving the senses towards objects. Otherwise, it would be like ordering the servants to work in a particular way while their master is saying something else which is contrary to our advice to the servants. We have to approach the master himself so that he may not direct the servants in a wrong manner or say something undesirable to them. So there is a master behind the senses, and unless this master is approached, the senses cannot be controlled. For all immediate purposes, we can regard the mind as the master and the senses as the servants. The senses cannot be controlled if the mind is not properly tackled, because the mind is the force that urges the senses towards objects. But there is a difficulty in controlling even the mind, because the mind orders the senses to move towards objects, on account of a misconception, so unless this misconception is removed we cannot do anything with the mind.

Swami Krishnananda

To be continued ...