Mind : ( 24/10/2012. )

Chapter - 2. MIND AND BODY BODY : (e). BAD THOUGHTS, THE PRIMARY CAUSE OF DISEASE : 2. 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. Next : ( f ). A LAMENTABL

Chapter - 2. MIND AND BODY BODY : (e). BAD THOUGHTS, THE PRIMARY CAUSE OF DISEASE : 1. 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. Swami Sivananda To be continued  ...

Chapter - 2. MIND AND BODY BODY :  (d). 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. Next : (e). BAD THOUGHTS, THE PRIMARY CAUSE OF DISEASE : 1. Swami Sivananda To be continued  ...

Chapter - 2. MIND AND BODY BODY : (c). FACE: AN INDEX OF MIND-3 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. Next : (d). MUTUAL INFLUENCE BETWEEN MIND AND BODY - Swami Sivananda To be continued  ...

Chapter - 2. MIND AND BODY BODY : (c). FACE: AN INDEX OF MIND-2 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 h

Chapter - 2. MIND AND BODY BODY : (c). FACE: AN INDEX OF MIND-1. 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. Swami Sivananda To be continued  ...

Chapter - 2. MIND AND BODY BODY : (b). 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 ner

4. Atma-Jnana : Atma-Jnana is above intuition. It transcends the Karana-Sarira. It is the highest form of Knowledge. It is the only Reality. Chapter - 2. MIND AND BODY BODY : (a). THE MOULD FOR MIND’S ENJOYMENT - 1. 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

22. THE FOUR SOURCES OF KNOWLEDGE : 3 3. 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. Next : Atma-Jnana Swami Sivananda To be continued  ...

22. THE FOUR SOURCES OF KNOWLEDGE : 2 2. 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

22. THE FOUR SOURCES OF KNOWLEDGE : 1. 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. 1. 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 excell

21. SPECIAL KNOWLEDGE THAT DIFFERENTIATES  MAN FROM ANIMAL-2. 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). Next : 22.THE FOUR SOURCES OF KNOWLEDGE-1. Swami Sivananda To be continued  ...

21. SPECIAL KNOWLEDGE THAT DIFFERENTIATES  MAN FROM ANIMAL-1. 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. Swami Sivananda To be continued  ...

20. PROOF FOR THE EXISTENCE OF MIND-2. The soul is a constant factor. Between the Atman and the organs of senses, a connecting  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

20.PROOF FOR THE EXISTENCE OF MIND-1. 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. Swami Sivananda To be continued  ...

ATMA —THE  SOURCE  FOR THE  MIND : 6. 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, hankara will perish through efforts. Swami Sivananda Next : 20. PROOF FOR THE EXISTENCE OF MIND. To be continued  ...

ATMA —THE  SOURCE  FOR THE  MIND : 5. 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). Swami Sivananda To be continued  ...

ATMA —THE  SOURCE  FOR THE  MIND : 4. 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. Swami Sivanand

ATMA —THE  SOURCE  FOR THE  MIND : 3. 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 theGreat 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“Knowledge, endurance, creation, the Knowledge of the Self, and being the substratum of all activities—the

ATMA —THE  SOURCE  FOR THE  MIND : 2. 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. Swami Sivananda T

ATMA —THE  SOURCE  FOR THE  MIND : 1. 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 th

MIND IS NOT ATMA :: 4. 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 cogni

MIND IS NOT ATMA :: 3. 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 Brahmam. 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 Brahmam 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 IS NOT ATMA :: 2. 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? Swami Sivananda To be continued  ...

MIND IS NOT ATMA :: 1. 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