Pranam
Chandokya upanishad thinks your thinking in nice verses as seen below:
Pibare rama rasam:
SECTION 3: MIND
1. Mono vava vaco bhuyah, yatha vai dve vamalake dve va kole dvau vaksau
mistir-anubhavati, evam vacam ca nama ca mano'nu-bhavati, sa yada manasa
manasyati, mantran-adhiyiyeti, athadhite, karmani kurviyeti, atha kurute,
putrams-ca pasumsceccheyeti, athecchate, imam ca lokam amum ceccheyeti,
athecchate, mano-hy-atma, mano-hi loko mano hi brahma, mano upassveti.
2. Sa yo mano brahmetyupste yavan-manaso gatam tatrasya yatha kamacaro
bhavati yo mano brahmetyupaste 'sti bhagavo manaso bhuya iti manaso vava
bhuyo'stiti tanme bhagavan bravatviti.
Beyond speech, and superior to speech, is the mind. Here is glorification
of the functions of the mind, the capacity of the mind. Mind is superior,
naturally, because unless the mind functions well, there would be no
speech, no nomenclature and no learning. "Just as," says Sanatkumara, "two
small fruits like mulberry or berry can be held together in the fist of the
hand, just as the palm of one's hand folded contains within its fold two
small fruits or objects, so does the mind contain within itself both speech
and name." Speech and name are contained within the mind. This is the power
of the mind. Whatever we do, we do only through the mind. We know it very
well. We think first before we express ourselves in speech or utter a name.
We think, "Let me do work," and then we start working. We think, "Let me
have this, and let me have that," and then we put forth effort in that
direction. We begin to perform various types of actions in this world,
after thinking first. So, thinking is prior to every other deed or effort.
Mind is supreme in life. It is well known to every one of us. The mind is
practically our own self. When we refer to ourselves usually, in practical
life, we are referring to the mind only. "It is me," we say. What do we
mean by "me"? We are referring to the mind, nothing more than that. And
mind has assumed the selfhood, by superimposition of characters. Selfhood
really does not belong to the mind. As the mirror shines in sunlight, so
does the mind assume selfhood by the transference of the character of the
Self into itself. So, for all practical purposes in life, mind is the self
and it is the individuality within us. The mind is responsible for anything
that we achieve in this world or in the other world, because what we call
world is nothing but the field of experience. The range of our experience
is the world in which we are living. And all the experiences of our life
are nothing but the expression of the actions that we perform, behind which
there is the mind that thinks. So, our world of experience is actually
controlled and directed by the mind. Therefore we may say that, in a sense,
mind is the world. "As the mind is yourself in this empirical realm, O
Narada, meditate on mind as Brahman, the Absolute," says Sanatkumara.
Whatever the mind can think, that should be brought within the purview of
the object of meditation. This is perhaps the last stage which ordinary
people can reach in meditation. What can they do beyond the level of the
thoughts of their mind? So, we should try to find out what are the
possibilities of the mind, and bring all of them together into a stage of
harmony, in an artistic manner. The pattern of thought should be beautiful.
It should be complete. This is the meaning of the term 'absolute' here. We
have to remember this again. The absolute is the completeness of any
particular concept, whatever the concept be. So here, we have to reach the
ultimate point possible by the mind. The arrangement of the conceptual
objects should be such that nothing should be left out of purview. The
reason for the movement of the mind away from the object chosen for
meditation is the presence of a subtle feeling within, that there is
something outside the object-beyond it, above it, higher than it. The mind
should include every blessed thing, so that there is no chance of the mind
going away from the object. The mental object here is not any particular
symbol of a physical object, but includes everything that the mind can
think. This is the object of meditation instructed in this section.
"So, O Narada, here you are in the mental realm of meditation. Consider
mind as all, and master it in such a way that it becomes one with your
Being, and does not remain merely an external function of your outward
living over which you have no control. It is yours. You are a master of
your mind; it has become you," says Sanatkumara.
This generally does not happen in practical life. Though we say that the
mind is "me", we are not masters of the mind. There are many occasions when
it is revealed to us, to our surprise and sorrow, that the mind is not our
self, though wrongly we do say, "my mind is me". If mind is "me", well, I
should be a complete master of it. But it is not the case. As the wind
blows, the mind goes in various directions, and we are drifted in the
direction of the wind of the mind. So the mind acts as a master. It does
not act as our own Self. So it is not true that the mind is the true Self.
But it has to be absorbed into the Self in meditation in order that it gets
controlled. Complete control of a particular thing is exercised only to the
extent of the absorption of that particular thing into one's own Self.
Anything that is one with us is controlled by us, and of that we are
masters. We are not masters of anything that is outside us. So, in the
realm of the mind, we should be masters. We should control the mind
completely and rule over it, by identification of our true Being with
everything that the mind can think. This is one stage in the process of
meditation.
"Revered Sir, is there anything greater than mind?" asks Narada, and
Sanatkumara replies, "Yes, surely there is will, *sankalpa,* which is
greater than mind."
SECTION 4: WILL
In the gradation of meditation, we have seen that the mind is superior to
the function of speech, of which all the names are manifestations, because
from the mind proceed all psychological activities and everything that is
expressed through speech. But, behind the mind also, there are forces which
are more concentrated in their nature, and by an analysis of the activities
of the mind, we will realise that this is the activity of specified
thought. There is a creative will operating as the directive intelligence.
This 'will' is termed *sankalpa* in Sanskrit. A determination or will in
the mind precedes action. So, 'will' is prior to the general thinking
faculty of the mind.
1. Samkalpo vava manaso bhuyan-yada vai samkalpayate' atha manasyati,
atha vacam-irayati tam u namnirayati, namni mantra ekam bhavanti, mantresu
karmani.
Will, which is creative in its character, is superior to ordinary thought.
When there is a will or a determined activity of the psychological organ,
there arises the general thinking of the mind. Then follows the expression
thereof by means of speech. Everything that we utter or recite or chant is
a form of speech. And the quintessence of speech in its most sacred form is
the body of *mantras* in the Vedas. The *mantras* contained in the texts
called Brahmanas in the Vedas direct men to specified actions by means of
injunctions. The *mantras* are like fire, great forces of directive
intelligence. The *mantras* imply within themselves indications as to how
they are to be utilised in a particular performance. So, actions which lead
to specific results and the consequent experiences in life are all rooted
in the hints given in the *mantras* themselves, which are specified modes
of the expression of speech, which again is rooted in the mind, which in
its turn is directed by the will, the creative intelligence.
So, this is the gradation given so far. Everything is rooted in the will,
ultimately. Will is a general term which comprehends within itself any kind
of specified intention, whether it works internally in the individual's
personality or externally in nature. Here, the Upanishad tells us that
everything has a specific intention behind its very existence itself. Even
the five elements—space, air, fire, water and earth—are but specified forms
of an ultimate creative will. Their manifestations in different intensities
and the differences in the intensities of their manifestations are due to
the differentiating character which is inherent in each of these elements.
That differentiating character is the will hidden behind them. The will to
be, the will to live, the will to exist, the will to maintain individuality
is the power which distinguishes one element from the other. Otherwise,
there would be a merger of the elements and one element would not be
different from the other.
1. Tani ha va etani samkalpaikayanani samkalpatmakani samkalpe
pratisthitani, samaklpatam dyava-prthivi, samakalpetam vayu-scakasam ca,
samkalpantapas-ca tejas-ca, tesam samklptyai varsam samkalpate, varsasya
samklptya annam samkalpate annasya samklptyai pranah samkalpante sprananam
samklptyai mantrah samkalpante, mantramam samklptyai karmani samkalpante,
karmanam samklptyai lokah samkalpate, lokasya samklptyai sarvam
samkcalpate, sa esa samkalpah samkalpam upassveti.
There is nothing in this world, in all creation, which is free from a
self-assertive will, a self-determining power. So, 'will' is a universal
power. Anything that asserts itself in a particular manner is called
'will'. This self-assertive nature is found in every atom of creation, in
the heaven and the earth, in the wind and the space, in fire and water and
in their further modifications, in our own bodies such as the working of
the *pranas* and their further motivations like the recitation of *mantras*
which*,* as has been pointed out already, become responsible for the
actions that we do and the results that follow therefrom. The whole world,
therefore, is rooted in will. The world is will in generality as well as in
particularity. In certain forms of generality, the will becomes a content
of our awareness. When it becomes too general, as in the will of God, for
instance, it is not the content of our mind. However, the will is behind
everything. This is the point that is driven home here. Therefore, Narada
is instructed that higher than the mind, there is the will, and that he
should direct his meditation or contemplation to the extent to which his
will can reach.
1. Sa yah samkalpam brahmety-upaste klptan-vai sa lokandhruvan dhruvah
pratisthitan pratiisthito'vyathamanan-avyathamano abhisidhyati,
yavat-samkalpasya gatam tatrasya yatha kamacaro bhavati, yah samkalpam
brahmety-upaste, asti, bhagavah, samkalpad-bhuya iti, samkalpad-vava
bhuyo'stiti, tanme, bhagavan, bravitviti.
Will, therefore, has to be contemplated upon as absolute in its operation.
One who contemplates in this manner or practises meditation in this way
attains to regions which are capable of access by the extent of the will
applied in these forms of meditation. One becomes fixed or rooted in one's
own will and that which one reaches or experiences by means of this
meditation also becomes equally firm or firmly fixed. These experiences
will no more be transient, as the other things of the world are. The person
who is rooted in such a will is not distressed in any manner whatsoever.
The regions that he reaches also are free from any kind of distress. To the
extent of the reach of his will, he shall achieve success in this world,
and his success, therefore, depends upon the intensity of his will, the
comprehensiveness of his will, and the clarity of his will. To that extent
he will be free, he will be successful, and he will enjoy life-*yatha
kamacaro bhavati.* This is the result that follows from meditation on the
content of will, to the extent it can reach.
Narada queries, "Is this all, or is there something more than will?" "Yes,
surely there is something more than will," says Sanatkumara. "But what is
that? May I listen to it, great master? Please instruct me further, beyond
will," requests Narada.
SECTION 5: MEMORY
1. Cittam vava samkalpad-bhuyah, yada vai cetayate'tha samkalpayate,
atha manasyati, atha vacam irayati, tam u namnirayati, namni mantra ekam
bhavanti, mantresu karmani.
The will, no doubt, is a determining psychological function. But the will
cannot operate unless there is a cohesive force behind the functions of
thought. Will is nothing but a collected focussing of the content of the
mind. When the mind is directed and focussed in a particular manner, in a
specified way, in a particular direction, we call it will. But this
function of the mind which we call will would not be possible unless there
is another capacity which we call memory. A person who is bereft of memory,
and cannot even remember what took place one second before, cannot divert
the will in any particular manner. Because the capacity of remembrance or
retention of experiences, and the ability to maintain in one's own mind an
awareness of the target towards which the will is going to be directed, are
both necessary before the will rises up in the mind. This function which is
precedent to the rise of the will is called *chitta.* It is the mind-stuff,
as we may call it, which is the very basic root of all psychological
functions. Will is a specific manifestation. There is a generality behind
it and that is *chitta.* Beyond the will is *chitta,* the power of memory
and retention. Only when one has presence of mind, one can direct one's
will. Then only one can think, then only one can speak, then only name, a
specific modification of speech, is manifested. In the name, *mantras,* sacred
formulae, sacrifices and other actions become one. And from actions proceed
their results, all in a continuous chain.
1. Tani ha va etani cittaikayanani cittatmani citte pratisthitani
tasmad-yady-api bahu-vid-acitto bhavati, nayam astityevainam ahuh yad-ayam
veda, yad-va ayam vidvannettam acittah syad-iti, atha
yady-alpa-vicchittavan bhavati, tasma evota susrusante, cittam hy-evaisam
ekayanam, cittam atma, cittam pratistha cittam upassveti.
Everything is rooted in memory. All learning is ultimately memory, because
it is the retention in the mind of whatever we have seen or heard or
thought. Whatever be our learning, if our memory has failed, people say,
"This person is nothing." Whatever be our education or acquisition of
knowledge in its extensiveness, if we have lost all memory power, it is as
good as nothing. All knowledge will practically vanish from us. So memory
is very important. "If he was really learned, why does he not remember
anything?"-people pose this question. They say, "He poses himself as very
learned, but he cannot say anything; now, what sort of learning is this?"
So, they repudiate the very learning of a person merely because of the
absence of memory in that person. If we have strong memory power, whatever
we speak will carry conviction. People listen to such a person, not to the
other one who calls himself learned but cannot remember anything. So the
personality is ultimately rooted in *chitta,* the capacity of remembering,
which retains in itself all that is valuable in the form of one's learning
or in the form of any type of experience in life. "Therefore, O Narada, you
have to hold that *chitta,* memory, is superior to will. So contemplate the
content of the *chitta* which is superior to will. Let this be the object
of your meditation."
1. Sa yas-cittam brahmety-upaste, cittan vai sa lokan dhruvan dhruvah
pratisthitan pratisthito'vyathamanan avyathamano'bhisidhyati, yavat
cittasya gatam, tatrasya yatha kamacaro bhavati, yas-cittam brahety-upaste,
asti, bhagavah, cittadbhuya iti, citted vava bhuyo'stiti, tan-me, bhagavan,
bravitviti.
The expansiveness of memory is larger than the content of will. Therefore,
one who meditates on the content of memory attains all those realms which
are capable of being reached by the operation of memory, and then enjoys
identity of oneself with those realms. One becomes free and successful to
the extent of the operation of one's memory. "Therefore let that be your
meditation; this is the stage to which you have reached now by way of
analysis and practice," says Sanatkumara. Narada is highly satisfied, but
puts a question again, "Is there anything beyond *chitta*?" Sanatkumara
answers, "There is something beyond that also." Though *chitta* is superior
to the other functions, viz., name, speech, mind and will, already
mentioned, it is inferior to something beyond that. Narada now wants to
know what that is. (courtesy sivananda center) K R IRS 291220
On Mon, 28 Dec 2020 at 22:28, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar*The Fretting Mind
>
>
>
> Thinking is the innate art of facilitating nature, to flash into you
> solutions via breathing. Breathing creates the emotion store that helps in
> automatically responding to problems, courageously and correctly. Very
> often the mind creates only hesitations bordering on cowardice and often it
> creates only worry. When there is a problem, one needs to go into thick and
> free nature, where if one is positive, one gathers the positive ions, which
> team up around you and give clear revelatory solutions, which one feels and
> after sometime one gets the solution flash into the mind.
>
> Thinking needs stilling the mind so that it does not create fretting in
> the name of contemplating on the pros and cons. Continuous listing of the
> pros and cons creates only indecision and worry, where the mind blocks
> nature from giving the solution laden emotion. Facts must be gathered but
> not for stagnating in the mind only. Problem stagnation in the mind without
> allowing one’s breathing to create the emotions that ultimately flash
> solutions is the basis of neurosis.
>
> One’s real mind is in thick and free nature only, and one gets that real
> mind by breathing and sensing. Nature always helps, because actually nature
> is the collective perception of the Biosphere as a whole and all organisms
> breathe and sense and communicate by smells. If nature is God, then God is
> always available, unless his limbs, forests are cut, water poisoned, air
> poisoned into fume and land made barren by killing all soil bacteria with
> pesticides. As we have crippled nature, nature no longer solves our
> problems.
>
> The mind today no longer flashes solutions, making it the organ that frets
> and worries, all of which is called reasoning. With nature inactive and
> sick, the body is disabled from breathing solutions.
>
> Now artificial intelligence or Robots are taking over. But can one escape
> totally from one’s own mind, a mind starved of the basic emotional feed via
> breathing?
>
> The basic message of science today, not expressed in so many words is that
> all solutions are completely technological, and everything including God is
> only a machine. With half the forests of the world already murdered, and
> the remaining forests subjected to the cutting machines every minute, the
> disappearance of photosynthesis is fast approaching. When the Sun is thus
> blocked from converting the photons into consumable energy, through the
> basic photon-synthesis, which machine is going to create the photon
> embedded food artificially, without trees and plants?
>
> We are not even focussing on this engulfing catastrophe, and the suited
> and booted Basmasuras, are happily giving lectures about the behaviour of
> the various economic curves, curves displayed by the dictating computers.
>
> YM
>
>
>
> --
> You received this message because you are subscribed to the Google Groups
> "Thatha_Patty" group.
> To unsubscribe from this group and stop receiving emails from it, send an
> email to [email protected].
> To view this discussion on the web visit
> https://groups.google.com/d/msgid/thatha_patty/CACDCHCKBh8fOW2BntYaip_2D_vPpw6VWFwC1EDYJATUFTQQwgQ%40mail.gmail.com
> <https://groups.google.com/d/msgid/thatha_patty/CACDCHCKBh8fOW2BntYaip_2D_vPpw6VWFwC1EDYJATUFTQQwgQ%40mail.gmail.com?utm_medium=email&utm_source=footer>
> .
>
--
You received this message because you are subscribed to the Google Groups
"Thatha_Patty" group.
To unsubscribe from this group and stop receiving emails from it, send an email
to [email protected].
To view this discussion on the web visit
https://groups.google.com/d/msgid/thatha_patty/CAL5XZopmPDE%2B3hEmYO7NJ3qitvK7%3Db2%3DJ05VF0GX3rzd-NE2zg%40mail.gmail.com.
