What Is Mind V
The Six Important Powers Of Mind
There are three Saktis (powers, potencies) in the mind, viz., Ichha Sakti (Will), Kriya Sakti (Action) and Jnana Sakti (Knowledge). A desire arises in the mind. This is Ichha Sakti. The mind exerts to have this desire gratified. This is Kriya Sakti. It plans, schemes and finds out methods, etc., for the achievement of the desired object. This is Jnana Sakti.
Vedana-Sakti (power of perception), Smarana-Sakti or Smriti-Sakti (power of memory), Bhavana-Sakti (Power of imagination), Manisha-Sakti (power of judgment), Ichha-Sakti or Sankalpa-Sakti (will or volition) and Dharana-Sakti (power to hold) are the six important powers of the mind.
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).
Smriti-Sakti
The Smriti-Sakti does three things. It grasps. It holds. 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 is rendered easy.
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.
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 with the help of Nirnaya and Tarka.
Tarka has got two other subdivisions, viz., Anumana (inference) and Paramarsa (discussion). When you see a river in full flood in the morning, you infer that there ought to have been rain during previous night. When you see smoke on the hills, you infer that there ought to be fire also on the hill. This is due to Anumana.
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 cannot be truly said that the one is greater than the other, for their independence and power are derived from one another.
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.
The Three Doshas
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. Mala (impurity), Vikshepa (tossing), Avarana (veil of ignorance) are the threefold defects of the mind.
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 three Doshas.
Mala (such as Kama, Krodha, Lobha, Moha, Mada, Matsarya) is removed by doing Nishkama Karma. Mala means sin also.
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.
Vrittis
Vritti-its Nature And Function
Vritti means a whirl-pool. It is a wave of thought that arises in the Antahkarana. Vrittis are modifications of the mind. They are the effect of Avidya. When Avidya is destroyed by Jnana, Vrittis get absorbed in Brahman (Laya), just as water thrown in a heated pan is absorbed in the pan.
Wherefrom does a Vritti arise? From the Chitta or mind. Why does a Vritti arise? It is Svabhava of Antahkarana. What is its function? It causes Avarana-Bhanga (removes the veil of Sthula Avidya that envelops the objects). It helps the evolution of a man till he attains perfection (Jivanmukti). It is Vritti that opens the Kundalini in a Jnani in the Ajna Chakra and joins it in Sahasrara. This is one path.
The Chitta is the mind stuff. It is the mental substance. Vritti or thought-wave is a modification of that mental substance. It is a process. Just as waves and bubbles arise from the surface of the ocean, so also these Vrittis arise from the surface of the mind-ocean. Just as rays emanate from the sun, so also these mental rays (modification of Vrittis) emanate from the mind-sun. Just as the sun merges itself in the horizon at sunset by collecting all its rays, so also you will have to merge in that Sun of suns, Absolute Consciousness, Eternal Peace by collecting all the dissipated mental rays and dissolving the mind itself.
The function of a Vritti in the mind is to cause Avarana-Bhanga (removal of the veil of ignorance covering objects). Sthula Avidya or gross ignorance is enveloping all objects. When the veil is removed, perception of objects becomes possible. The Vritti removes the Avarana or layer of ignorance. When you pass through a big crowd or persons, you are able to notice a few persons. You do not see some persons, though they happen to come in front of you. Why? Because there was not complete Avarana-Bhanga. When this is done, the object shines before you.
According to Raja Yoga of Maharshi Patanjali, Pramana (right notion or right proof), Viparyaya (misconception), Vikalpa (fancy or imagination), Nidra (sleep) and Smriti (memory) are the five mental Vrittis or mental functions. If these five mental functions are suppressed, the suppression of desires and other functions will follow.
Vishayakara Vritti And Brahmakara Vritti
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.
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). It 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."
Kinds Of Vritti
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.
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.
Antarmukha Vritti And Bahirmukha Vritti
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.
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.
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).
Destruction Of Vrittis Leads To Mental Strength
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). 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 Brahman. 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.
When all the Vrittis die, Samskaras and the frame of the mind remain. Samskaras can only be fried up by Nirbija-Samadhi.
There are three Saktis (powers, potencies) in the mind, viz., Ichha Sakti (Will), Kriya Sakti (Action) and Jnana Sakti (Knowledge). A desire arises in the mind. This is Ichha Sakti. The mind exerts to have this desire gratified. This is Kriya Sakti. It plans, schemes and finds out methods, etc., for the achievement of the desired object. This is Jnana Sakti.
Vedana-Sakti (power of perception), Smarana-Sakti or Smriti-Sakti (power of memory), Bhavana-Sakti (Power of imagination), Manisha-Sakti (power of judgment), Ichha-Sakti or Sankalpa-Sakti (will or volition) and Dharana-Sakti (power to hold) are the six important powers of the mind.
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).
Smriti-Sakti
The Smriti-Sakti does three things. It grasps. It holds. 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 is rendered easy.
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.
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 with the help of Nirnaya and Tarka.
Tarka has got two other subdivisions, viz., Anumana (inference) and Paramarsa (discussion). When you see a river in full flood in the morning, you infer that there ought to have been rain during previous night. When you see smoke on the hills, you infer that there ought to be fire also on the hill. This is due to Anumana.
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 cannot be truly said that the one is greater than the other, for their independence and power are derived from one another.
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.
The Three Doshas
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. Mala (impurity), Vikshepa (tossing), Avarana (veil of ignorance) are the threefold defects of the mind.
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 three Doshas.
Mala (such as Kama, Krodha, Lobha, Moha, Mada, Matsarya) is removed by doing Nishkama Karma. Mala means sin also.
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.
Vrittis
Vritti-its Nature And Function
Vritti means a whirl-pool. It is a wave of thought that arises in the Antahkarana. Vrittis are modifications of the mind. They are the effect of Avidya. When Avidya is destroyed by Jnana, Vrittis get absorbed in Brahman (Laya), just as water thrown in a heated pan is absorbed in the pan.
Wherefrom does a Vritti arise? From the Chitta or mind. Why does a Vritti arise? It is Svabhava of Antahkarana. What is its function? It causes Avarana-Bhanga (removes the veil of Sthula Avidya that envelops the objects). It helps the evolution of a man till he attains perfection (Jivanmukti). It is Vritti that opens the Kundalini in a Jnani in the Ajna Chakra and joins it in Sahasrara. This is one path.
The Chitta is the mind stuff. It is the mental substance. Vritti or thought-wave is a modification of that mental substance. It is a process. Just as waves and bubbles arise from the surface of the ocean, so also these Vrittis arise from the surface of the mind-ocean. Just as rays emanate from the sun, so also these mental rays (modification of Vrittis) emanate from the mind-sun. Just as the sun merges itself in the horizon at sunset by collecting all its rays, so also you will have to merge in that Sun of suns, Absolute Consciousness, Eternal Peace by collecting all the dissipated mental rays and dissolving the mind itself.
The function of a Vritti in the mind is to cause Avarana-Bhanga (removal of the veil of ignorance covering objects). Sthula Avidya or gross ignorance is enveloping all objects. When the veil is removed, perception of objects becomes possible. The Vritti removes the Avarana or layer of ignorance. When you pass through a big crowd or persons, you are able to notice a few persons. You do not see some persons, though they happen to come in front of you. Why? Because there was not complete Avarana-Bhanga. When this is done, the object shines before you.
According to Raja Yoga of Maharshi Patanjali, Pramana (right notion or right proof), Viparyaya (misconception), Vikalpa (fancy or imagination), Nidra (sleep) and Smriti (memory) are the five mental Vrittis or mental functions. If these five mental functions are suppressed, the suppression of desires and other functions will follow.
Vishayakara Vritti And Brahmakara Vritti
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.
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). It 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."
Kinds Of Vritti
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.
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.
Antarmukha Vritti And Bahirmukha Vritti
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.
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.
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).
Destruction Of Vrittis Leads To Mental Strength
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). 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 Brahman. 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.
When all the Vrittis die, Samskaras and the frame of the mind remain. Samskaras can only be fried up by Nirbija-Samadhi.
posted by Dewavrat Buit | 6:10 PM
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