Mind : ( 24/10/2012. )

Chapter-12. THEORY OF PERCEPTION : 5-3. 5. THE VEDANTIC THEORY-3. There is Chaitanya associated with the Vritti (Vritti Sahita Chaitanya). This Chaitanya illuminates the object .mango.. This is termed Phala-Vyapti. Just as a torchlight illumines an object in a flash, this Vritti-Chaitanya illumines the object. Then only does perception of the mango take place. Mind makes Sankalpa-Vikalpa : - Is this a mango or not? Buddhi comes to help the mind and determines (this is a mango) through previous experience. Chitta makes Anusandhana (enquiry) :- How can I get the mango? May I ask the gardener or the proprietor? . Ahankara asserts :- I must get the mango anyhow. I want it.. Then the command is given by the mind to the Karma-Indriyas for execution. 　 Swami Sivananda To be continued ... 　

Chapter-12. THEORY OF PERCEPTION : 5-2. 5. THE VEDANTIC THEORY-2. A ray of the mind actually goes out, assumes the shape and form of the object and envelopsit. Then only perception takes place. The perception of a book is possible only when the mind has assumed the actual shape of the book. Mental image plus external something is the object. Whatever objects you see outside, have got their own images in the mind. When you pass through a mango garden, a ray of the mind comes out through the eye and envelops a mango. It assumes the shape of the mango. The ray is termed Vritti. The enveloping process is called Vritti-Vyapti. The function of a Vritti is to remove the Avarana (veil) that envelops the object and the Upahita Chaitanya. The veil that envelops the mango is removed by the Vritti or the mental ray. Swami Sivananda To be continued  ...

Chapter-12. THEORY OF PERCEPTION : 5-1. 5. THE VEDANTIC THEORY-1. According to the Advaitic theory of perception, it is the Chaitanya within us that makes perception possible. The Chetana within us unites with the Chetana in the object and the result is perception. It does not follow from this that the mind and the senses are useless. The senses are necessary for the adaptation of perception to their approximate things. From the soul’s essential nature being intelligence, it does not follow that the senses are useless, for they serve the purpose of determining the special object of each sense. The Vedantic theory of perception is that the mind. The Vedantic theory of perception is that the mind comes out through the eye and assumes the shape of the object outside. The Antahkarana-Vritti enters through the opening of the Indriya (eye), removes Vishaya Ajnana, assumes Vishayakara (the shape and form of the object it envelops), presents the objects to your view.

Opinion 25/09/2015 58. Sub : -  Degradation of Hinduism  by 1. Intentional groups, 2. Groups  Ignorant  of  Hinduism 3. Hindus themselves : Ref : - Media Reports :- 1. Article written by M P Virendrakumar in Mathrubhumi daily. and the response letters .. 2. Arrogant and ignorant talks of Sri Vellapulli in SNDP meetings  ..... All Members, Respected family members of this great holy Nation.  My View Points 1. Sri MP Virendrakumar being Hindu is biased man active in tarnishing Hindus and ( Hindu ) Bharatheeya Philosophy. 2. Being an Elite, Rich, estates owned  media  owner cum politician,  has  lot  of  ambitions,  looking  for  opportunities  of  power,  joining  various  groups,  leaving  them  if  not  convenient  to  his  ambitions,   break his own party  into  two  and  look  to  break  further  as  Kerala  Congress ( Communal  Christian  political  parties ) think too  high  of  himself,  and  defame  this  country's  Paithrukam,  Culture, and Trad

Chapter-12. THEORY OF PERCEPTION : 4.2 4. PERCEPTION ACCORDING TO SANKHYA PHILOSOPHY-2 First of all, there is the instrument or Karana—for instance, the fleshy eye. It takes the sense-impressions to the centre or Indriya. The mind is then connected with the centre and the external instruments, namely, the physical eye, ear, etc. The mind carries the impressions still further and presents them to the Buddhi, the determinative faculty, which reacts. Then flashes out the idea of egoism or Ahankara, which self-arrogates and identfies with Abhimana. Then the mixture of action and reaction is presented to the Purusha, the real Soul who perceives an object in the mixture. Knowledge comes through contact with objects (Indriyartha-Sannikarsha). To know a Prapancha Vishaya, Indriya, Antahkarana and Jiva are required. Indriya will see the Vishaya. Mind will make it appear. Buddhi, with the help of Abhasa Chaitanya, will understand it. Mind, senses and the Karanas (ext

Chapter-12. THEORY OF PERCEPTION : 4.1. 4. PERCEPTION ACCORDING TO SANKHYA PHILOSOPHY-1. According to Sankhya philosophy, the real back-ground of perception is the Purusha of whom the western doctors and psychologists have no idea. Fleshy eyes are only external instruments (Karanas) for perception. Eye is not an organ of vision. The organ of vision is a centre situated in the brain; so is the case with all senses. Mind is connected with the Indriyas, the Indriyas with the corresponding centres in brain and the centres, with the physical organs, to the external object. The mind presents the sensation to Buddhi; Buddhi takes it to the Purusha (which is pure Spirit, which is Immaterial). Now, real perception takes place. Purusha gives order to Buddhi. Then, Buddhi, after proper decision and judgment and after taking into consideration the pros and  cons of the subject on hand, gives orders back to the mind, for execution through the motor centres (Karma-Indriyas or

Opinion 22/09/2015 57. Sub : - India Government's Reservation  Policy : Ref : - Media Reports :- 1. RSS wants reexamining and restructuring of the Policy . 2. BJP says not necessary. 3. First Mohan Bhagwat, now Manish Tewari: Cong leader questions relevance of reservation 4. "Notwithstanding whatever Bhagwat has articulated, the time has come to revisit the premise as to whether reservation is at all contextual in the 21st century. And if at all it is contextual, then should the basis of reservation be economic as poverty is the biggest indice of backwawrdness?" Tewari said. All Members, Respected family members of this great holy Nation. My View Points Part-1.  Srimad Bhagavad-Gita : Ch-4. ( Jnana karma sanyasa yogam ). Slo-13. "Caturvarnniyam   maya   srushtam   guna  karma   vibhagacsah Tasya  karttaramapi   mam   viddhi   akarattara   avyayam." Guna karma vibhagacsah = According to guna, karma nature, catur varnniyam = Fo

Chapter-12. THEORY OF PERCEPTION : 3. 1.THE VIEW OF WESTERN MEDICAL SCIENCE According to western medical science, light-vibrations from outside strike the retina and an inverted image is formed there. These vibrations are carred through optic tract and optic thalamus to the centre of vision in the occipital lobe of the brain in the back part of the head. There, a positive image is formed. Then only, you see the object in front of you. Next :PERCEPTION ACCORDING TO SANKHYA PHILOSOPHY Swami Sivananda To be continued  ...

Chapter-12. THEORY OF PERCEPTION : 3. The interaction between the mind inside and the Tanmatric vibrations outside is the object or the world that you see outside. This is one theory of perception. Mind is formed out of the Sattvic portion of the five Tanmatras. There is light outside. The sun also emits light. The eye is made up of fire or Agni-Tattva. That portion of the mind which perceives is also made up of Agni-Tattva. So fire sees fire. Only that portion of the mind which is made up of Sabda-Tanmatra can hear. Sound comes from Akasa outside. So Akasa of the mind hears Akasa from outside. But, Atman can see, hear, taste and feel everything. Atman only can be seen by Atman. Therefore, whatever you see outside is Atman only. “Sarvam Khalvidam Brahma—Everything is verily Brahman.” Next : 1.THE VIEW OF WESTERN MEDICAL SCIENCE Swami Sivananda To be continued  ...

Chapter-12. THEORY OF PERCEPTION : 2. According to the school of thought known by the name of Drishti-Srishti-Vada, the perceiver and the perceived are one. Just as the spider weaves out the web from its own body, even so the mind throws out this physical universe from its own body during waking state and withdraws the world into its womb during sleep. An object is a mental Vritti externalised or objectified. The Drishya (what you see outside) is due to mental Avidya. There is only light outside. There is only vibration outside. It is the mind that gives colour and shape. It is all mental deception. This is one view. This is one theory of perception. Swami Sivananda To be continued  ...

Chapter-12. THEORY OF PERCEPTION : 1. There is the elastic theory of the mind. This school of thought says that the mind becomes elastic when several objects come in contact with the various senses and thus puts itself simultaneously into touch with various sense-organs or Indriyas of knowledge (Jnana-Indriyas). When the mind comes in contact with one object and one Indriya, it contracts to a point. This theory is exploded and refuted by the Vedantins as unsound. There is another school of thought that says that there are different compartments or parts in the mind. One part of the mind connects itself with one sense (Indriya), another part with a second sense and so on. This theory is similarly blown up and discarded by the Vedantins as untenable and unsound. Swami Sivananda To be continued  ...

Opinion 18/09/2015 55. My View Points Sub : - Low,  demonic Character of Kerala Citizens, irrespective of gender, age, social status,   all  classes,  and so on.... Ref : -  Crime Reports : Print media & Visual media  and so on.. All Members, Respected family members of this great holy Nation. 1. It is very sad to the present situation of crime reports in Kerala. 2. Political Murders, Rape, Burglary, Theft, Auto theft, Cheating in  all respects, Cruelty by Husband or Wife, Sexual Harassment,  Smuggling of Gold from gulf countries, Drug trafficking, Human trafficking, illegal currency trafficking, Child abuse, misbehavior in public places, and  so  on........ 3. The so called  self-appointed  leaders  in  all  respects, are  themselves  are  already  infected  by  crimes, then  who are the real  leader? 4. The  so  called  religious  leaders  are  money  minded,  political  affiliated,  characterless,  flooding  poisonous  messages  to  the  Citizen

Chapter-12. THEORY OF PERCEPTION : 1. 1.Introduction- Continued ... It is only the individual mind that sees objects outside. If you see the same objects through a telsecope, they appear different. If you can see with the mind directly, you will have a different vision altogether. Hiranyagarbha or Karya Brahman has quite a different vision. He sees everything as a vibration or movement within himself as his own Sankalpa, just as you can imagine within your own mind that a big war is going on and many people are dying on either side. You withdraw your imagination at your will. Next : 2. THEORIES OF PERCEPTION-1. Swami Sivananda To be continued  ...

Chapter-12. THEORY OF PERCEPTION : 1. 1.Introduction- “When one thinks, then he understands; without having thought, one does not know; it is only after having thought that one understands.” (Chhandogya Upanishad, VII-xxi-1) “I was absent-minded; I did not hear. I was absent-minded; I did not see. It is thus evident that a person sees with the mind, hears with the mind. Desire, determination, uncertainty, belief, disbelief, steadiness, unsteadiness, shame, intellect, fear—all these are in the mind alone. Therefore, when touched from behind, a person knows by the mind. (Brihadaranyaka Upanishad, I-v-3) There are two compartments in the mind, viz., the thinking portion and the perceiving portion. It is easy to stop the thinking portion, but it is extremely difficult to stop the functioning of the perceiving portion. Swami Sivananda To be continued  ...

Chapter -11. VRITTIS - 5. 5. DESTRUCTION OF VRITTIS LEADS TO MENTAL STRENGTH -3. When all the Vrittis die, Samskaras and the frame of the mind remain. Samskaras can only be fried up by Nirbija-Samadhi. Next : Chapter-12. THEORY OF PERCEPTION : 1. 1.Introduction-1. Swami Sivananda To be continued  ...

Chapter -11. VRITTIS - 5. 5. DESTRUCTION OF VRITTIS LEADS TO MENTAL STRENGTH -2. When the mind runs from one object to another, that state in the interval wherein you become mindless for a very short time is Svarupasthiti. That is Brahmam. When the mind is controlled fully, Vrittis cease. When all the modifications subside, you enter into the silence then and then alone. Realise this, this very moment. Feel the divine glory and Brahmic splendour now by closing the eyes, by drawing the Indriyas, by stilling the mind, by silencing the thoughts, by sharpening the intellect, by purifying the Chitta, by meditating on Om, by chanting Om with Bhava (feeling). Keep up the continuity of Brahmic consciousness throughout the 24 hours. Have an unceasing flow of Atmic consciousness.  This is very, very important. This is a sine qua non. This is a great desideratum. Swami Sivananda To be continued  ...

Chapter -11. VRITTIS - 5. 5. DESTRUCTION OF VRITTIS LEADS TO MENTAL STRENGTH -1. Mind gains great strength when the Vrittis are destroyed. It is not easy to destroy Vrittis (thought-waves) because they are innumerable. They should be taken up one by one and dealt with separately. Some Vrittis are very strong. They demand strong efforts for their destruction. Most of the Vrittis are very weak. Weak Vrittis melt away like rent clouds. Strong thoughts remain and frequently recur daily in the morning as soon as you rise from your bed. Be silent. Enter silence. Silence is Atman. Silence is Brahman. Silence is centre. Silence is the Hridaya-Guha (heart-cave). Swami Sivananda To be continued  ...

Chapter -11. VRITTIS - 4. 4. ANTARMUKHA VRITTI AND BAHIRMUKHA VRITTI-3. You will have to gather them patiently through Vairagya and Abhyasa, through Tyaga  (renunciation) and Tapas and then march boldly with indefatigable energy towards God or Brahman. Those who know this practice can really be peaceful. They only can be really happy. When the mental rays are concentrated, illumination begins. Mind cannot do any havoc now. The mind cannot externalise itself. It can be kept inside the Hridaya-Guha (cave of the heart). Next : 5. DESTRUCTION OF VRITTIS LEADS TO MENTAL STRENGTH -1. Swami Sivananda To be continued  ...

Chapter -11. VRITTIS - 4. 4. ANTARMUKHA VRITTI AND BAHIRMUKHA VRITTI-2. You will get Antarmukha Vritti (inward-moving mind) only after you have destroyed all the externalising powers of the mind. Vairagya and introspection help a lot in the attainment of this mental state. You must starve the mind by Vairagya and Tyaga (renunciation of desires, objects and egoism). You must learn the art of making the mind introspective or turned inward upon itself through the Yogic Kriya, Pratyahara (abstraction). Just as you have to take back with care your cloth that is fallen on a thorny plant by removing the thorns one by one slowly, so also you will have to collect back with care and exertion the dissipated rays of the mind that are thrown over the sensual objects for very many years. Swami Sivananda To be continued  ...

Chapter -11. VRITTIS - 4. 4. ANTARMUKHA VRITTI AND BAHIRMUKHA VRITTI-1. When the outgoing tendencies of the mind are arrested, when the mind is retained within the heart, when all its attention is turned on itself alone, that condition is Antarmukha Vritti. The Antarmukha Vritti is the indrawing energy of the mind owing to increase in Sattva. The Sadhaka can do a lot of Sadhana when he has this inward Vritti. The Bahirmukha Vritti is the outgoing tendency of the mind due to Rajas. When the vision is turned outward, the rush of fleeting events engages the mind. The outgoing energies of the mind begin to play. Further, on account of force of habit, the ears and eyes at once run towards sound and sight. Objects and desire are externalising forces. A Rajasic man full of desires can never dream of an inner spiritual life with Antarmukha Vritti. He is absolutely unfit for the practice of introspection. Swami Sivananda To be continued  ...

Chapter -11. VRITTIS-3. 3.KINDS OF VRITTI - 2. From Mano-Vritti, you must jump to Viveka Vritti. Mano-Vritti concerns Manomaya Kosha. Viveka Vritti belongs to Vijnanamaya Kosha. By developing the Vijnanamaya Kosha, Mano-Vrittis are conquered. From Viveka Vritti, you must jump to Sakshi Vritti. From Sakshi Vritti, you must jump to Akhandakara Vritti. From Akhandakara Vritti, you must jump to Akhanda Ekarasa which is Brahma Svarupa. This is Kaivalya or final goal of life. NEXT : 4. ANTARMUKHA VRITTI AND BAHIRMUKHA VRITTI-1. Swami Sivananda To be continued  ...

Chapter -11. VRITTIS-3. 3.KINDS OF VRITTI - 1. Vrittis have been classified into five kinds: (1) Mano-Vritti, (2) Buddhi Vritti, (3) Sakshi Vritti, (4) Akhandakara Vritti and (5) Akhanda Ekarasa Vritti. No. 1 belongs to the instinctive mind. Nos. 2, 3, 4 and 5 belong to the Sattvic mind. Mano-Vritti is the Vishayakara Vritti of worldlings. Buddhi Vritti belongs to Vivekins. When you identify yourself with the Sakshi Vritti, you can witness the modifications of the mind. When you try to feel that you are the Infinite Self, the Akhandakara Vritti is generated. It is also known as Brahmakara Vritti. There is no Vritti in Brahman. Swami Sivananda To be continued  ...

Chapter -11. VRITTIS-2. 2. VISHAYAKARA VRITTI AND BRAHMAKARA VRITTI -2. You cannot have Vishayakara Vritti as Ghatapatadi Vritti (modification of pot, cloth, etc.)and Brahmakara Vritti (thought of Brahman) also at the same time. It is Sruti Virodha (i.e. against the utterances of the Srutis). I t is against practical experience also. It is not the object that binds you. It is Vritti and identification (Tadatmya Sambandha) with the Vritti that causes attachment and bondage. It is through Avidya or ignorance that you identify yourself with Vritti as, for instance, when you say: “I am angry.” Next : 3.KINDS OF VRITTI Swami Sivananda To be continued  ...

Chapter -11. VRITTIS-2. 2. VISHAYAKARA VRITTI AND BRAHMAKARA VRITTI -1. Through its own efforts, the mind assumes the shape of any object, it concentrates itself upon. If it thinks of a woman, it assumes the shape of a woman. This is termed Vritti Tadakara. If  it thinks of God or Brahman, Brahmakara Vritti develops. In the former case, Rajas (passion) will be infused into the mind; while in the latter, Sattva (purity) will be infused. When the mind thinks of objects and dwells on them, it assumes the shape of those objects. It is termed as Vishayakara Vritti. When it thinks of Brahman or Infinity, the Brahmakara Vritti is formed. The Sadhaka should be very vigilant and circumspect in watching the mind and its activities. He must convert Vishayakara Vritti into Brahmakara Vritti. As soon as the mind drops down from Brahmakara Vritti into Vishayakara Vritti, he should again make the mind assume Brahmakara Vritti. There is very hard struggle, indeed. Swami