1 What does a "beautiful mind" mean to you? So what qualities of mind do you prize the most, and which ones best reflect this notion? Here are a few ideas to get you started, but all suggestions welcome! A beautiful mind is...
Calm–. It's a mind which is tranquil and serene, no matter how busy or quiet life may be. That's what it means to have a calm mind. Meditation <http://www.getsomeheadspace.com/> simply gives you the necessary tools to facilitate this process, in a natural and effortless way. Grateful <https://www.psychologytoday.com/us/basics/gratitude>–It's so easy to spend life chasing after all the things we haven't got, the things that we want, the things which we think will make us happy. Sometimes we're so busy chasing that we forget to notice the things we already have, the people in our lives and the fortunate circumstances in which we live. But there's nothing beautiful about a mind which is always craving more. So use meditation <http://www.getsomeheadspace.com/> to develop a healthy sense of appreciation for what you have right now. Clear–Take a moment to picture a perfectly still pool of water, with not even a ripple on the surface. The water is so still, so clear, that you can see everything within it, even those things right at the bottom. This is the clarity of meditation <http://www.getsomeheadspace.com/>. It's having the ability to see the mind, to know the mind, exactly as it is. Free from judgement and self-criticism, it's a mind which simply "knows." Spontaneous–Sometimes life can feel repetitive, as though we're stuck in a rut, like a hamster on a wheel, unable to get off. When you feel this way, life quickly loses its magic, creativity <https://www.psychologytoday.com/us/basics/creativity> and excitement. It's as if you are caught up in an internal dialogue, unable to get free. Meditation <http://www.getsomeheadspace.com/> shows you how to step out of that dialogue, how to be present, living moment to moment with a natural spontaneity. Caring–It's important to be happy, to know how to be happy yourself. But just as important is the ability to bring happiness <https://www.psychologytoday.com/us/basics/happiness> to the lives of others. How can you live with any sense of genuine happiness when those around you are unhappy? Meditation <https://www.psychologytoday.com/us/basics/meditation> is a way of letting go of our own self-serving, self-interested desires, making way for a caring, compassionate and beautiful mind. 2 THE NAME OF THE SAROVER AS MANASA IS MEANING THE REFLECTIONS OF THE PURE MIND. Where there is nothing to hide and crystal clear a coin at the bottom the manasa sarover can be seen. The posterity of the mind borns, pure as crystal from Brahma, today dwell in the black hole unclean and dirty. The reason B G explained as, Krodhat Bhavati…..Manomaya (मनोमय).—*a.* Mental, spiritual; मनोमयः प्राणशरीरनेता प्रतिष्ठितोऽन्ने हृदयं संनिधाय (*manomayaḥ prāṇaśarīranetā pratiṣṭhito'nne hṛdayaṃ saṃnidhāya*) Muṇḍaka. Upanishad.2.2.7. Heart is the godliness place ashtadig dasankulam rigvedam says; mind, soul and body makes the way to the heart. *From Prāṇamaya to Manomaya. *The śruti now proceeds to unite to the Manomaya self him who, on the ground that all creatures have their birth and being and dissolution in Prāṇa as declared in the sequel,[1] <https://www.wisdomlib.org/hinduism/book/the-taittiriya-upanishad/d/doc79817.html#note-e-45172> has abandoned the false Annamaya self and has taken his stand in the Prāṇamaya, in the consciousness “I am prāṇa.”—(S) तस्माद्वा एतस्मात् प्राणमयात् । अन्योऽन्तर आत्मा मनोमयः । तेनैष पूर्णः ॥ ३ ॥ tasmādvā etasmāt prāṇamayāt | anyo'ntara ātmā manomayaḥ | tenaiṣa pūrṇaḥ || 3 || 3. Than that, verily,—than this one formed of Prāṇa,—there is another self within formed of Manas (thought-stuff). By him this one is filled.{taitriya upanishad}. 3 *Brahman in the Heart.* sa ya eṣo'ntarhṛdaya ākāśaḥ | tasminnayaṃ puruṣo manomayaḥ | amṛto hiraṇmayaḥ || 1 || स य एषोऽन्तर्हृदय आकाशः । तस्मिन्नयं पुरुषो मनोमयः । अमृतो हिरण्मयः ॥ १ ॥ 1. Here, in this bright space within the heart, is He, that Soul who is formed of thought, undying, full of light. The heart is the lotus-like fleshy organ, the seat of life, with the apertures of many a nāḍī opening into it, with its head downward; and it is seen and well recognised by all when a sacrificial animal is dissected. There is ākāśa or bright space within it as there is in a vessel. Therein is the Puruṣa, the Soul, so called because He *lies in the body,* or because by Him the Earth and all other worlds *are filled.* He is mano-maya, formed of manas, thought or consciousness,— so described because He is known through thought or consciousness. Or, ‘manas’ may mean antaḥ-karaṇa, the organ of thinking, and the Manomaya is He who identifies Himself with thought, or whose characteristic mark it is. He is immortal. He is effulgent, full of light. Brahman, who has been declared as if He were remote, is now said to be the immediate one.—Do thou see the Self by thyself in the space within the heart. This space within the heart is the abode of buddhi, the intellect. There dwells the Soul (Puruṣa) to be cognised immediately as one formed of thought (Manomaya). The Soul is spoken of as Manomaya because, just as Rāhu, the eclipsing shadow, is seen along with the moon, so is the Soul directly seen only along with the manas. Or, because the manas is the organ by which the Soul (Puruṣa) can think of objects, He is spoken of as Manomaya. Or, the Soul is spoken of as Manomaya because He identifies Himself with manas; or because the Soul is manifested through manas, which therefore forms the mark pointing to His existence.-—(S). In the fifth lesson the contemplation of the subordinate Gods has been taught. The sixth treats of the contemplation of the paramount God. In the middle of the heart-lotus there is ākāśa, the bright space, of the same capacity as the thumb of the individual to whom the heart belongs, and so often talked of in the Śrutis and in the Yoga-Śāstras. In this bright space is Puruṣa, the Paramātman, the Highest Self, the All-pervading. He is no doubt everywhere; but here the śruti teaches that the heart is the place where we may contemplate and realise Him. Indeed, manas can intuitively realise Him only when, having been restrained by samādhi in the middle of the heart, it becomes one-pointed, as the śruti elsewhere says “He is seen by the sharp intellect.” The word ‘this’ (Sanskrit ‘ayam’= this here) preceding the word ‘soul,’ signifies immediateness and therefore shews that the Soul is capable of being immediately realised in intuition. That Soul shines forth in all His grace and beauty when contemplated in the middle of the heart. Accordingly the heart is spoken of in connection with the Dahara-vidyā and Śāṇḍilya-Vidyā.[1] <https://www.wisdomlib.org/hinduism/book/the-taittiriya-upanishad/d/doc79780.html#note-e-44778> Manas is the main feature of the Soul who is thus to be contemplated in the heart: those who seek knowledge realise Him by manas, and those who resort to contemplation have to meditate with manas. He transcends death and shines by His own light. 4 *The Path of Light leading to Brahman,* Now the Śruti proceeds to show the path by which the sage attains to Brahman described above, as realised in the bright space of the heart, forming the very Self of the sage, and here referred to as Indra, the Lord: अन्तरेण तालुके । य एष स्तन इवावलंबते । सेन्द्रयोनिः । यत्रासौ केशान्तो विवर्तते । व्यपोह्य शीर्षकपाले ॥ २ ॥ antareṇa tāluke | ya eṣa stana ivāvalaṃbate | sendrayoniḥ | yatrāsau keśānto vivartate | vyapohya śīrṣakapāle || 2 || 2. In the mid-region of the throat’s two pillars, that which hangs down like a nipple,—that is the birth-place of Indra, where the hair-end splits up dividing the two regions of the skull. There is a nāḍī (tube) called suṣumnā, passing upward from the heart, and often referred to in the yoga-śāstras. It passes through the mid-region of the throat’s two pillars, as also of that bit of flesh which hangs down like a nipple between the throat’s two pillars, and through the region of the skull where the roots of hair lie apart. When it reaches this last place, the nāḍī passes up breaking open the two regions of the head. That is the birth-place of Indra, that the path by which to attain to one’s own true nature. The suṣumnā-nāḍī which starts up from the heart forms the path by which to reach Indra, the Lower Brahman presented here for contemplation. This path will be found described at length in the works on Yoga. The sage has to force his way up through the nipple-like piece of flesh hanging down in the throat with its face turned downward, and to pass by the path of suṣumnā filled with udāna-vāyu, the up-going current of the vital air. This, it should be known, is the path of Indra, and the sage can effect his passage through it by means of the Rechaka-Prāṇāyāma, that process of restraining breath which consists in driving the life-current upwards and outwards. Passing by that path, he breaks open the two regions of the skull and reaches the surface of the head where we find the hair-roots parted frorn one another—(S. & A.) The right and left sides of the mouth’s interior situated just above the root of the tongue are called the tālukas, “the throat’s two pillars.” Between them lies a small piece of flesh hanging down like the nipple of a heifer, and often referred to in the Yogaśātras,[2] <https://www.wisdomlib.org/hinduism/book/the-taittiriya-upanishad/d/doc79780.html#note-e-44779> quite visible to others, and even touched by an exper c in the Lambikā-yoga[3] <https://www.wisdomlib.org/hinduism/book/the-taittiriya-upanishad/d/doc79780.html#note-e-44780> with the tip of his own tongue. That is the seat of Indra, of Parame-śvara, the Supreme Lord. This piece of flesh stands for the Suṣumnā nāḍī; and the śruti here speaks of it as if it were Suṣumnā itself which lies quite close to it, in the same way that, when pointing out the moon, we point to the end of a tree’s branch as the place where the moon is. And penetrating into this nāḍī, the mind becomes one-pointed, and is then able to immediately realise the Paramātman, the Supreme Self. To this end the Kṣurikā-Upaniṣad reads as follows: “There are one-hundred and one nāḍīs. Of them suṣumnā is regarded the best, which rests in the Supreme, untainted, of the same form as Brahman. Iḍā lies to the left and Pingalā to the right. Between them is the Supreme Abode, and he that knows It knows the Veda.” Thus, the Suṣumnā-nāḍī is the abode of the Supreme Lord. And it is His abode because it is also the path by which to attain immortality. That it is the path to immortality is declared by the Chhandogas and the Kaṭhas as follows: “Of the heart there are a hundred nāḍīs and one more; of them that one pierces right through the head. Rising up by this, one reaches deathlessness; the others, leading in divers ways, are used for going out.” [4] <https://www.wisdomlib.org/hinduism/book/the-taittiriya-upanishad/d/doc79780.html#note-e-44781> The Suṣumnā-nāḍī forces its way up between the right and left portions ot the head especially there where the roots of the hair lie. Just as the tip of the hair beyond which there is no hair is spoken of as the hair-end, so here the root of the hair below which there is no hair is spoken of as the hair-end. 5 यतो यतो निश्चलति मनश् चञ्चलम् अस्थिरम् । ततस् ततो नियम्यैतद् आत्मन्य् एव वशं नयेत् ॥ २६ ॥6 26 B G *yato yato niścalati manaś cañcalam asthiram |* *tatas tato niyamyaitad ātmany eva vaśaṃ nayet* || 26 || >From whichever direction the restless and unsteady mind wanders to its various sense objects, it should be restrained and brought back firmly within the self alone. When the mind of the practitioner becomes restless and wanders toward sense objects, he should immediately restrain it and fix it in the self alone. 6 Now the opening west thoughts on meditation today was fixed long ago by our ancestors; if so why sdo we chase therm to learn ?. KR IRS 23522 -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. 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