Mind : ( 24/10/2012. )

Chapter-10. SUDDHA MANAS AND ASUDDHA MANAS-6. 6. HOW TO PURIFY THE MIND-4. It takes a long time to purify Harital (yellow oxide of arsenic orpiment). It has to be soaked in cow’s urine for seven days, in lime water for ten days and in milk for seven days. Then it has to be burnt out hundred and eight times before a Bhasma or proper oxide (ash) is obtained. Even so, it takes a long time to effect Chitta-Suddhi, purity of mind. Severe Tapascharya (austerity) is needed. As a result of purification of the mind, it becomes more sensitive, gets easily disturbed by a sound or shock and feels any pressure acutely. An aspirant must be sensitive and yet have the body and nerves completely under his control. The greater the sensitiveness becomes, the more difficult is the task; there are many noises which pass unheeded by an ordinary person, but which are torture to one who is very sensitive. You must do your best to get over this oversensitiveness. 7. INITIATION OF PUR

Chapter-10. SUDDHA MANAS AND ASUDDHA MANAS-6. 6. HOW TO PURIFY THE MIND-3. Study of philosophical works, right thinking, exercise of good and noble emotions, prayers  and beneficent endeavours and, above all, regular and strenuous meditation are the means to  improve the mind. These will bring about the rapid evolution of the mind. When the mind is purified, a hole is formed in the centre through which purity, light and knowledge flow from Brahmam. A goldsmith converts 10 carat gold into 15 carat gold by adding acids and burning it several times in the crucible. Even so, you will have to purify your sensuous mind through concentration and reflection on the words of your spiritual preceptor and the Upanishadic sentences, meditation, Japa or silent repetition of the Name of the Lord, etc. Swami Sivananda To be continued  ...

Chapter-10. SUDDHA MANAS AND ASUDDHA MANAS-6. 6. HOW TO PURIFY THE MIND-2. Charity, Japa, Nishkama Karma, Yajna, Agnihotra, Brahmacharya, Sandhya, Tirtha-Yatra, Dama, Sama, Yama, Niyama, Svadhyaya, Tapas, Vrata, service of saints—all tend to purify the  mind. There will be, doubtless, unalloyed bliss in the mind thus purified. A Mantra purifies the mind. Mere repetition of a Mantra, parrot-like, has very little effect. It has some benefit. It must be repeated with Bhava (feeling). Then it produces wonderful effects. The Mantra, unless inspired with the powerful will-force of one’s own mind, cannot produce much effect. Swami Sivananda To be continued  ...

Chapter-10. SUDDHA MANAS AND ASUDDHA MANAS-6. 6. HOW TO PURIFY THE MIND-1. As one iron shapes another iron, the pure mind of a person which makes efforts in the virtuous path should correct and mould his impure mind. Mind is unfailingly rendered pure through true, virtuous and pure actions and constant Satsanga (association with the wise). Speaking the truth and practice of Daya (pure compassion) are very great purifiers of mind. All lofty aspirations, all-embracing tendencies and pity—all go a long way in increasing the Sattvic material of the mind. The higher Manas is developed. Sacrifice, gift, compassion, study of the Vedas and speaking the truth: these five are purifying. The sixth is penance well-practised. The last one is highly purifying. Pilgrimage to sacred places is also purifying. You come in contact with holy persons there. You can have good Satsangam. Swami Sivananda To be continued  ...

Chapter-10. SUDDHA MANAS AND ASUDDHA MANAS-5. 5. SLAY THE IMPURE MIND : 2. Sattvic minds and Rajasic minds move in diametrically opposite directions. Sattvic mind unifies. Instinctive mind separates and divides. Voice from the instinctive mind will mislead you. Purify the mind and hear the voice of conscience (Sattvic mind). You will have to develop the Sattvic part of the mind by annihilating the lower, impure, instinctive mind. If the lower mind is done away with through the higher mind alone, then only will you have eternal happiness and peace. Then alone will you attain Moksha, supreme knowledge and perennial bliss. Slay this mind through constant Vichara and meditation on Om and rest in your own Svarupa, Sat-Chit-Ananda state. Next : 6. HOW TO PURIFY THE MIND Swami Sivananda To be continued  ...

Chapter-10. SUDDHA MANAS AND ASUDDHA MANAS-5. 5. SLAY THE IMPURE MIND : 1. The enemy of Atman is the impure mind, which is replete with excessive delusion and a host of thoughts. This mischievous and powerful imp of lower mind is the generator of all pains and all fears and the destroyer of all noble, spiritual wealth. Your real enemy is this impure mind only which is full of delusion, Trishnas, Vasanas and host of other impurities. Lest this enemy of mind should spoil you in diverse ways through the “enjoyments” of the many “pleasures” in this world, slay it in the hope of getting eternal bliss and spiritual illumination. Destroy the lower Asuddha (impure) Manas through the higher Suddha Manas. Destroy your instinctive mind through discrimination and help of your higher, Sattvic mind. Then and then alone will you get eternal, infinite peace and bliss of Atman. Then alone will you become a Jivanmukta. Swami Sivananda To be continued  ...

Chapter-10. SUDDHA MANAS AND ASUDDHA MANAS-4. 4. SATTVIC MIND NEEDED FOR ATMA-VICHARA-3. “Manasaiva-anudrashtavyam” is the utterance of the Srutis. Brahman is to be seen by the mind. Here ‘mind’ means the Suddha Manas (pure mind). Brahman can be seen by a mind which is equipped with the four means of salvation; which is rendered subtle and pure by the practice of Sama, Dama, Yama and Niyama; which is furnished with the sacred instructions of a qualified Guru and which does Sravana (hearing), Manana (reflection) and Nididhyasana (constant musing). Should the pure mind concentrate itself for some time through a study of Jnana Sastras, association with the wise and an uninterrupted practice of meditation, then in such persons developing Jnana, a divine vision will dawn in which there will be a direct cognition of the one Reality. 5. SLAY THE IMPURE MIND Swami Sivananda To be continued  ...

Chapter-10. SUDDHA MANAS AND ASUDDHA MANAS-4. 4. SATTVIC MIND NEEDED FOR ATMA-VICHARA-2. Mind is compared to a mirror. If the mirror is dirty, you cannot see your face clearly. Similarly, if the mind-mirror is dirty (full of Mala, impurities—Kama, Krodha, Lobha, etc.), you cannot see God clearly; you cannot see the Self clearly. The light of Brahman cannot shine efficiently. Clean it up with effort daily, through spiritual Sadhana, meditation, strenuous Nishkama Karma Yoga, devotion, etc. You will realise God. Swami Sivananda To be continued  ...

Chapter-10. SUDDHA MANAS AND ASUDDHA MANAS-4. 4. SATTVIC MIND NEEDED FOR ATMA-VICHARA-1. A sharp, subtle, one-pointed, Sattvic (pure) mind is needed for Atma-Vichara (enquiry into Atman or the Supreme Spirit) and study of Upanishads. A gross mind or practical (Vyavaharic) Buddhi with selfishness and lust is absolutely unfit for Vichara and philosophical ratiocination. Selfishness clouds understanding. Selfishness is the bane of life. The mind of a worldling is ever ready to absorb sexual thoughts. It cannot imbibe subtle, philosophical ideas. It is callous and cannot vibrate properly to take in philosophical ideas. You can drive a nail in clay, but not in a stone. The mind has to be purified by Nishkama Karma, Japa, Pranayama and other spiritual Sadhanas. Swami Sivananda To be continued  ...

Chapter-10. SUDDHA MANAS AND ASUDDHA MANAS-3. 3.CHARACTERISTICS OF THE RAJASIC MIND A Rajasic mind likes crowded cities, much talking, luxurious life, low thinking, the company of women, study of romantic novels, eating dainty dishes and selfish works. Instinctive mind is the lower, impure Kama Manas with desires, passions and appetities. The vast majority of persons have this instinctive mind only. Even the so-called civilised and educated persons live on the plane of the instinctive mind. Their senses are very sharp and acute and they run after more refined things for their sense-gratification. They identify themselves with the physical body and the senses. They have no idea of the subtle Atman which is entirely distinct from the body and the Indriyas. Their ‘I’ is the physical, gross body only though they know that there is a mind. Sensual enjoyment brings on diseases and destroys the power of discrimination (Viveka). It makes the mind Malina (impure).

Chapter-10. SUDDHA MANAS AND ASUDDHA MANAS-2. 2. CHARACTERISTICS OF THE SATTVIC MIND : Sattvic mind like solitude, silence, simple living, high thinking, study of spiritual books, philosophical discussions, concentration of mind and company of Sadhus, Mahatmas and Sannyasins.  A stainless mind can be judged through speech, face and eyes. Through these expressions, the opinion can be formed whether a person has stainless mind. Higher desires, noble aspirations, lofty ideals, true religious feeling, mercy, sympathy, pure unselfish love, devotion, Vichara (Atmic enquiry), inspiration, genius—all come from the higher, pure Sattvic mind. Suddha Manas (pure mind) is Brahman itself. It is an embodiment of purity itself. Next : 3.CHARACTERISTICS OF THE RAJASIC MIND Swami Sivananda To be continued  ...

Chapter-10. SUDDHA MANAS AND ASUDDHA MANAS-1. 1. THE TWO KINDS OF MIND : 2. There are two kinds of Buddhi also—Vyavaharic Buddhi and pure Buddhi. There are two kinds of Aham or Ahankara, viz., Suddha Aham which identifies with Brahman (Sat-Chit-Ananda) and Asuddha Aham which identifies with the body. There are two kinds of Sankalpa (resolve, conation), viz., Suddha Sankalpa (thoughts of God) and Asuddha Sankalpa (thoughts of body and the world). The Asuddha Manas which creates Asuddha Sankalpa, the Vyavaharic Buddhi and Asuddha Ahankara—all these three form a vicious circle. These three work in co-operation. The seed of the mind is Ahankara. Mind is merely a bundle of thoughts. Of all thoughts, the ‘I’ thought is the root thought. It is the first thought also that emanated from the mind. Therefore, mind is only the thought ‘I’. Buddhi is the basis of Ahankara. It is Buddhi that forces you to identify yourself with the physical body. It is Buddhi that crea

Chapter-10. SUDDHA MANAS AND ASUDDHA MANAS-1. Through the discriminating mind, the lower mind is powerfully mastered by the wise. "“Uddharet-atmana-atmanam" "—Let him raise the self by the Self.” (Gita, VI-5) 1. THE TWO KINDS OF MIND : 1. Suddha Manas or Sattvic mind (pure mind) and Asuddha (impure) Manas or the instinctive mind or desire-mind as it is called are the two kinds of mind according to Upanishadic teaching. There is the lower mind filled with passion. There is the higher mind filled with Sattva (purity). There are two minds. You will have to make it into one—Sattvic mind only—if you want to meditate. It is through the higher or Sattvic mind that you will have to control the lower or instinctive mind of passions and emotions. Swami Sivananda To be continued  ...

Chapter - 9. THE THREE DOSHAS : 3. Vikshepa is removed by Upasana, Trataka, Pranayama and Raja Yoga. Avarana is removed by Jnana, study of Vedantic literature, Nididhyasana and Abheda-Chintana after duly understanding the right significance of the Mahavakya, “Tat Tvam Asi.” Without hankering after paltry, terrestrial, things and causing your mind to fluctuate thereby, may you be immovable as a rock! Those who have no lower impulses drive away rebirths to a great distance from them. Study the nature of the mind. Analyse the mind carefully. Get rid of the three Doshas of the mind, viz., Mala, Vikshepa and Avarana. Purify the mind. Steady the mind. Fix the mind on God or Brahman. Get the mind dissolved in God by constant and intense thinking. Practise the Sadhana of Manonasa. Rise above the deceptions and temptations of the mind. This is your duty. You are born for this only; all other duties are self-created and self-imposed owing to Avidya or ignorance.

Chapter - 9. THE THREE DOSHAS : 2. The mind is tossed about among objects of love and hatred like a light feather in a stormy wind. It ever whirls far and wide in vain among sensual objects away from the association with the wise, like a strolling city dog; but, no results accrue therefrom. This baneful mind whirls at the sight of its much-coveted immense wealth. This ferocious dog of mind, following its mate of desire, ever preys upon poor, ignorant worldlings as on carcasses. It will flit in a moment from Howrah to Paris and from Colombo to Berlin. Not resting on any object firmly, it is characterised by an excessive fluctuating power. It will fluctuate and be confused, will flit away from an object and then return to it, will rejoice in vain and be intoxicated with Ahankara. A mind becomes a prey to fear through its fluctuation. The mind should be rendered fit for salvation, fit to approach its Adhishthana (substratum), its father, Brahman. Remove the thre

Chapter - 9. THE THREE DOSHAS : 1. Milk is agreeable to some and disagreeable to others. There is nothing wrong with the milk itself. Surely, there is something wrong with the mind. Doubtless, there is a defect in the mind. The view of a child when it sees its mother is that she is its supporter, nourisher and giver of all comforts. The husband of the woman regards her as an object of enjoyment. A tiger, when it sees the same woman, regards her as its prey. The object, woman, remains the same. The viewpoint differs in these three cases owing to the Dosha of the mind. Dosha means fault or defect. 1. Mala (impurity), 2. Vikshepa (tossing), 3. Avarana (veil of ignorance) are the threefold defects of the mind. Swami Sivananda To be continued  ...

Chapter 8 -THE MENTAL FACULTIES : 3.  3. THE SIX IMPORTANT POWERS OF MIND :- 6. 4. HOW TO UNFOLD THE LATENT POWERS OF MIND : 6. Dharana-Sakti : Dharana-Sakti (power to hold) is really a part of memory or Smarana-Sakti. In common  parlance, we say, “Mr. Ramakrishna is a man of good Dharana in Vedanta.” Here it means that Mr. Ramakrishna has got fixed and steady ideas in Vedanta. He cannot be changed by anybody. He is not of a wavering nature. He sticks to Vedanta alone. Nobody can shake him. Apperception : Apperception is the mind’s perception of itself as a conscious agent. The principle of  apperception is just like a mail clerk of consciousness receiving, sorting out, correlating, arranging, pigeon-holing, associating and sending out messages. 4. HOW TO UNFOLD THE LATENT POWERS OF MIND : There are many higher mental faculties latent in man.   Mind is a magazine of power. The unfoldment of these latent, psychic powers is possible through prope

Chapter 8 -THE MENTAL FACULTIES : 3.  3. THE SIX IMPORTANT POWERS OF MIND :- 5. 5. Ichha-Sakti : Will is Atma-Sakti. It is the dynamic aspect of Brahman. Will is Brahman in motion. In Vedanta, will plays a very conspicuous part. Much has been said about the power of imagination in the West—that it is the most tremendous power in the human mind and that in a conflict between the will and the imagination, the imagination would invariably win the day. Some people say that the will is greater than imagination. In the East, amongst the Vedantins, will is regarded as a greater faculty than imagination. What would the imagination do without the impelling power of the will to execute with dynamic power the desires, wishes and ideals? There is correlation, co-ordination and co-operation between the different principles in the mind. Therefore, who can say which is great or small, important or unimportant when each depends upon the other for its power? It cann

Chapter 8 -THE MENTAL FACULTIES : 3.  3. THE SIX IMPORTANT POWERS OF MIND :- 3 & 4. 3.Bhavana-Sakti :- You have never seen an elephant riding a cycle. When a man, who has actually seen it, gives you a description, your mind forms a mental picture at once. This is done by the Bhavana-Sakti (power of imagination) of the mind. 4. Manisha-Sakti :- Power of comparing and contrasting, drawing inferences, discussion, conclusion, all belong to Manisha-Sakti of the mind. The Manisha-Sakti (power of judgment) has got two subdivisions, viz., Nirnaya (ascertainment) and Tarka (logical reasoning). A is mortal. B is mortal. C is mortal. Again, all men are mortal. Mr. Choudhary is a man. Therefore, Choudhary is mortal. These sorts of drawing conclusions through inductive and deductive logic with major and minor premises and middle term or through the five parts of syllogistic reasoning of Gautama Rishi’s Indian Logic (Nyaya) are done by Manisha-Sakti of the mind

Chapter 8 -THE MENTAL FACULTIES : 3.  3. THE SIX IMPORTANT POWERS OF MIND :- 2. 1. Vedana-Sakti Vedana-Sakti is power of cognition or sensation or power of perception and knowing through Indriyas or senses (Indriya-Jnana or sense-knowledge). 2. Smriti-Sakti The Smriti-Sakti does three things. 1. It grasps. 2. It holds. 3. It brings to memory whenever a thing is needed. Though the power of grasping is done by the Vedana-Sakti of the mind (power of perception or cognition), the Smriti-Sakti also participates in the act of grasping. Suppose you hear the sound of a bell in the temple. The memory Sakti grasps it. Then it retains it through Dharana. When you hear again the sound of the temple bell, it at once reminds you, “This is the temple bell. This is not the hostel bell.” In Dhyana, the mind grasps and takes possession of its perceptions or judgments. It makes the content of the idea its own. It strengthens the Samskaras so that a voluntary recall

Chapter 8 -THE MENTAL FACULTIES : 3.  3. THE SIX IMPORTANT POWERS OF MIND :- 1. There are three Saktis (powers, potencies) in the mind, viz., 1.) Ichha Sakti (Will), 2.) Kriya Sakti (Action) and 3.) Jnana Sakti (Knowledge). 1. A desire arises in the mind. This is Ichha Sakti. 2. The mind exerts to have this desire gratified. This is Kriya Sakti. 3. It plans, schemes and finds out methods, etc., for the achievement of the desired object. This is Jnana Sakti. 1. Vedana-Sakti (power of perception), 2. Smarana-Sakti or Smriti-Sakti (power of memory), 3. Bhavana-Sakti (Power of imagination), 4. Manisha-Sakti (power of judgment), 5. Ichha-Sakti or Sankalpa-Sakti (will or volition) 6. and Dharana-Sakti (power to hold) are the six important powers of the mind. Swami Sivananda To be continued  ...

Chapter 8 -THE MENTAL FACULTIES : 2 2. ILLUSTRATIONS OF THE POWER OF MIND-2. If you get a telegram at 12 a.m. on a hot day in summer, which informs you that your father is seriously ailing in your native village which is twenty miles distant, at once you leave even your food and begin to gallop. Though you yourself are not in good health at that time, you do not mind anything as you are very anxious to see your loving father. You even run the whole distance and reach the place within a couple of hours. Then you begin to wonder, “What! I was myself very sick. The day was very hot. I have covered a distance of twenty miles within two hours. What a marvel it is!” This clearly shows that you are, in reality, all-powerful. The mind possesses various kinds of powers and faculties. They lie dormant. You will have to awaken them. Next : 3. THE SIX IMPORTANT POWERS OF MIND :- 1. Swami Sivananda To be continued  ...

Chapter 8 -THE MENTAL FACULTIES : 2 2. ILLUSTRATIONS OF THE POWER OF MIND-1. Whenever any fire-accident or any other kind of accident occurs, how agile and nimble you are! Do you not exhibit wonderful powers? You jump over a huge wall, save many children, run amidst fire boldly and carry things. All psychic faculties, memory, imagination, will, etc., are at play. Chivalry, intrepidity, undaunted spirit, mercy and various other noble virtues are exhibited by you. Wherefrom did you draw these faculties and powers? From this, you can conclude that you are, in reality, all-powerful. There is a big, magnanimous magazine of power inside. Go to the source by meditation and tap it. You will get everything. Rely on the Self within. Swami Sivananda To be continued  ...

Chapter 8 -THE MENTAL FACULTIES : 1. THE POWER OF THE HUMAN MIND : If you closely study the action of mind upon mind, of mind over matter, of mind over the human body, you will find that each man is a power in himself. You will have to develop the potential faculties by self-restraint and mastery over the passions. When mind is so much powerful, what to speak anything of the glory of Atman, who is the storehouse of everything, who is the infinite, inexhaustible central magazine of power, knowledge and bliss from whom the little mind borrows its light and power! Next : 2. ILLUSTRATIONS OF THE POWER OF MIND Swami Sivananda To be continued  ...

Chapter-7. THE PSYCHIC STATES : 12. TEMPERAMENT AND HOW IT CAN BE MODIFIED - There are secretions from endocrine glands which are ductless viz., Thyroid, Thymus, Parotid, Pineal, Suprarenal, etc. These secretions are directly absorbed into the blood. They play a vital part in constituting the temperament of every individual. The temperament of a man can be greatly modified by environments, education and experience. It can hardly be changed in toto. That is the reason why the Gita says : “(Gita, Ch-III.  Slo-33). "Sadrisam  Cheshtate  Svasyah  Prakriter-Jnanavanapi" —"Even the man of knowledge behaves in conformity with nature."” Next : Chapter 8 -THE MENTAL FACULTIES 1. THE POWER OF THE HUMAN MIND Swami Sivananda To be continued  ...