THIS POST IS CONTINUED FROM PART 26 BELOW
people whose minds are wrecked go for a two week vipassana course to still their minds from chitta vrittis .. chitta vritti is “mind chatter,” or “monkey mind,”
vritti means vortex, eddy, or whirlpool. vrittis means cyclical movements of energy in the spine.
the goals of yoga is to take control of citta vritti by quieting the mind, thereby reducing stress and increasing self-awareness.
I WILL EXPOUND CHITTA VRITTIS IN PART 27 AND 28 . THIS WILL BE THE BEST EVER PANNED ON THIS PLANET—PAST/ PRESENT/ FUTURE
according to patanjali, there are five types of vritti:--
pramana (correct knowledge)
the vritti can be painful (klishta) or non-painful (aklishta), but they always affect one's ability to find truth. joyful thoughts can prevent the individual from reaching a true sense of self just as much as fearful thoughts can.
yogic training in concentration, attention, breathing exercises and meditation can quiet citta vritti to help the yoga practitioner reach a more peaceful awareness and truer sense of self.
vipashyana sadhana is part f vedas downloaded 400 centuries ago.
it has nothing to do with the fake pali seaking pig eating buddha
VIPASHAYA IS THE STILLNESS WHICH COMES AFTER THE YAAZHI’S INFRA SOUND ROAR..
the national emblem of ashoka sarnath lions is in reality the seal of danava empire bloodline of kerala thiyya king mahabali who ruled 12,000 years ago ( kalanemi sr/ hiranyakashipu/ virochana / mahabali / kalanemi jr ). the animal is yaazhi ( kaduva ) with non-retractable claws..
the mighty vahana of goddess laxmi, / bharatmata not a wee lion. the symbol of the vadakayil kalki army is a yaazhi a fierce creature thrice the size of a lion which has non-retractable claws
THE INFRASOUND ROAR OF A YAZHI CAUSES BIRDS TO FALL DOWN IN A TAIL SPIN AND ALL SNAKES LIVING IN DEEP HOLES TO COME OUT IN THE OPEN IN THE FOREST DAZED .
the real buddha, whose statues are found in ancient rock cut temples, was born in 1900 bce in india, kikita, gaya, bihar, to parents anjana/ hemajit- he spoke sanskrit, was a vegetarian, and believed in the soul --
the fake buddha, cooked up by jew rothschild as the 9th avatar of vishnu, was touted to be born in 480 bce in nepal, lumbini, kapilavastu, to parents mayadevi/ shuddodhana - he spoke pali, ate pig and denied the existence of the soul.
this concept of atman and jiva have been personified and taken into the bible as adam and eve and the fall of man. jewess helena cooked up bible/ torah/ jesus/ adam/ eve/ and all its abrahamic heroes.
this is the effect of the twin disciplines of abhyasa and vairagya, through which the sadhaka turns wise and free, untarnished by the influence of chitta. prasahkhyana, means ‘highest knowledge’, purusakhyati, means ‘perception of the soul’.
zero point field is an information field as it encodes everything that has left its traces in the form of scalar waves in this universe. this boils down to the recording of every little thought that was ever thought and every little move that was ever made. it is from this field that maharishis downloaded the vedas..
sanatana dharma is the only religion which is not man made.. consciousness creates our space time. since quantum stuff reacts to consciousness, the universe is constructed by consciousness. by adding the dimension of time to 3d space, our consciousness is given the ability to evolve..
without change there is no evolution, hence the vortex golden spiral. what appear to us as fundamental dimensions and attributes of the physical world—space, time, matter and energy—are but the fundamental dimensions and attributes of the forms appearing in consciousness. thus the smallest item would be a unit of perception, a unit of experience.
it would be a quantum of consciousness, a quantum of chitta. cells themselves have the ability to perfectly reprogram their own dna when the external environment demands it. how were the ancient maharishis able to record the distances between planets and their diameters? why is 108 a divine number in sanatana dharma?
the morphogenetic field or brahman , has a self organizing nature. this is a merged grand akashik field of several morphic fields of different nature by resonant coupling. this inductive field has consciousness and self initiating nature.
vedanta penned down 7000 years ago declares it is the conscious drashta (observing system ) that makes this srishti / drishya ( observed system ) to appear or exist.. when under conscious observation, electrons are being "forced" to behave like particles and not like waves..
in the microscopic world quantum physics rules. nothing is certain. in the quantum realm the conscious observer is king, as he creates reality. this is the principle of maya.. the act of observing, of measuring, a maya controlled quantum system has a profound effect on the system. . heisenberg’s uncertainty principle, is just another equation of maya..
it tells us that there is a fuzziness in nature, a fundamental limit to what we can know about the behavior of quantum particles and, therefore, the smallest scales of nature. werner heisenberg came to india to study sanskrit and vedanta ( upanishads ).. as described by heisenberg’s uncertainty principle, each individual particle exists in a superposition – a probabilistic state of being everywhere and nowhere at once. as with the earlier experiment, the act of measurement – the act of pinning down the exact location and speed of the particle seemed to ‘force’ it to pick a spot and lose that probabilistic wave-like behavior..
reality is a big question mark until something or someone interacts with it. matter, which is made up of quantum particles, can’t exist in a definite state unless the wave function is collapsed.. in the effort to suck up to jew rothschild’s communism — scientists were reticent to implicate consciousness. they could be excommunicated .
after all german jew rothschild controlled modern science.. material science is based on objective forces in our universe that obey strict laws of behavior. were consciousness proven to exist, it would imply a force unknown to science and it has shades of religiosity that scientists recoil in horror..
if consciousness were proven to affect matter at the most basic level all of materialist science would collapse.. it is well known in physics experiments that the observer can become entangled with the object that they are measuring, changing the measurement. it is written in the vedas that we are all entangled in some way, and there really is a connection between every living thing in the galaxy.
the effects of quantum entanglement tend to be very small for everyday objects. any observer must be conscious, and therefore the consciousness of the observer is critical to the outcome of any quantum experiment. it is no great coincidence that almost all the great quantum scientists were proficient in vedanta.
the timeless principles of vedanta is expressed in the technical language of quantum mechanics and the philosophy of science, even today with little or no attenuation of meaning. scalar electromagnetics is a unified field theory, of electromagnetics and gravitation, as per the sri yantra divine geometry.
what is in the macrocosm is in this microcosm. as per vedanta we are essentially holographic energy beings existing in a state of resonance with the scalar field of the cosmos. none of the quantum scientists have categorized vedanta as a religious work. they have perused and found that it is a subtle mathematical or scientific analysis. .
vedanta and quantum mechanics describe the same subject—ultimate reality—from opposite points of view and perspective. vedanta examines evidence, asserts hypotheses, quotes established authorities both pro and con its thesis, and closely reasons its way to a well-substantiated conclusion.
the space between the electrons , which gave free energy to the perpetual motion of the electrons , which prevent them from falling into the nucleus, is called akasha as per vedanta the electrons, protons and neutrons are only a small part of the atom. it is the space between them that is, the “substance.” .. the post below was penned 12 years ago.
that vedanta is available in the “soap is civilization” christian west primarily through religious interpreters in pagan saffron robes has prejudiced their evaluation of its relevance to scientific concerns.
vedanta has always spoken about the importance of the conscious observer. the mystic and the physicist has now arrived at the same conclusion; one starting from the inner realm, the other from the outer world.
western science like vedanta never devoted itself to who’s observing, and a science that does not take into account the observer, who is so fundamental to the observation, because without the observer there would be no observation – is an incomplete and mindless science. we cannot call it a science; unless we include consciousness.
the ancient seers said, that the universal laws are clear, your attitude about your life will shape it, that matter, energy and consciousness are interchangeable. modern science accepted consciousness only after it got shell shocked by the results of the quantum double slit experiment..
vedanta has always spoken about the importance of the conscious observer. when creation occurs, the universe the essence of which was always within brahman evolves itself and issues out of the brahman with name and form, this is what is called creation. brahman creates the world just as a spider creates it’s webs out of itself.
vedas penned down in 5000 bc says that the only constant in the cosmos is change, everything is in a state of flux, nothing is static-- everything is vibratory. this is what guarantees growth and evolution. it is a cosmic spiraling dance of separate opposing forces, which sustains this universe
sakshi witnesses all thoughts, words and deeds without interfering with them or being affected by them. sakshi ( observer ) or shiva / purusha , along with shakti (will /energy/motion), represents the brahman, the totality itself in its most fundamental state, the panentheistic concept of all mighty, revealed in ancient philosophical texts of hinduism.
the field of mind (chittakasha) involves the duality of the seer and the seen, the observer (drg) and the observed (drshya), which duality is overcome in the field of pure consciousness. drg-drshya-viveka ( 5000 bc ) tells us:-- "when form is the object of observation or drshyam, then the eye is the observer or drk; when the eye is the object of observation, then the mind is the observer; when the pulsations of the mind are the objects of observation, then sakshi or the witnessing-self is the real observer; and it is always the observer, and, being self-luminous, can never be the object of observation.
when the notion and the attachment that one is the physical body is dissolved, and the supreme self is realized, wherever one goes, there one experiences samadhi. ".. the sankhya vedanta school was expounded by kapila, a kerala maharishi who lived 13500 years ago…
krishna says, because of lack of understanding, we do not recognize the one eternal divine everywhere and identify ourselves with the body and the mind and thereby feel that they alone are real. consequently, we come to the conclusion that sensuality, materialistic pursuits and selfish satisfactions are the only goals worth pursuing in life. yoga is control of the mind, restraint of the mind-stuff. patanjali says-yoga is chitta-vritti-nirodhah. as a word, vritti means literally vortex (of consciousness), or “circular activity with no beginning and no end”.
what the mind serves up are the images designed to entertain consciousness. the mind never sees ‘the thing in itself.’ mind is immaterial when compared with matter but it is a subtle material when compared with consciousness. since mind is an object for a subject (mind or thoughts can be known), it is considered non-intelligent or inert. mind is not self-revealing.
mind has its seat in the physical brain, during the waking state, mind gains experiences of the physical universe in and through the vibrations of the brain. it is mind’s function to act as a limiter to the vision of the self/consciousness so that the experience is experienced vividly. a mind without desire becomes calm and serene. a disturbed mind cannot execute any action with efficiency.
thus renunciation is the goal to be reached through abandoning the anxiety for the enjoyment of the fruits of actions. when a man performs his obligatory duties without the spirit of doership and selfishness, his mind is purified and becomes fit for self realization .
in vedantic parlance, there are four dimensions or categories to mind (thought) in its function. these dimensions of mind are known as ego (ahamkaara), reasoning and determining faculty, buddhi (self-consciousness, higher mind, working mind or impersonal mind), lower mind or intellect (manas) and memory (chittha or chittham).
when the soul identifies itself with the modes of nature, it forgets its own reality and uses the mind, life and body for the egoistic satisfaction. vedanta tells us that liberation comes to those who know brahman as that which is the origin and end of all things, the universal principle behind and at source of everything that exists, and the consciousness that pervades everything and everyone.
such realization comes from self-knowledge and self-discipline. moksha is self-discipline that is so perfect that it becomes unconscious, second nature, an unworldly understanding, and a state of bliss.
this liberation comes from a life lived with inner purity, alert mind, led by reason, intelligence, and realization of the supreme self who dwells in all beings .. spirituality is directly associated with soul.
it connects the soul to the supreme energy- the field of brahman. the soul and mind are in the quantized state which modulate the physiological and psychological processes on creativity and consciousness of mind in the function of human body. general anaesthetic, which switches off consciousness, does this through quantum means, measured by changes in electron spin. all biological systems are quantum mechanical, being composed of atoms and thus subject to the quantum theory of atomic structure.
cosmic consciousness takes place in sahasrara chakra. the human brain is still in an organic state of evolution toward higher levels of consciousness. with elevated consciousness you develop wisdom is discriminating between right and wrong..
the jiva enjoys the world of objects through sense organs and mind. consciousness never directly illumines any object but when reflected upon mind and intellect it becomes intelligence in which the sense objects become illumined. the jiva, using the mind along with sense organs, enjoys the sense objects such as sound, touch, taste, smell etc. true happiness of human beings lies not in the possession of outward things but in the fulfillment of the higher mind and spirit, in the development of what is most inward in us.
it may mean pain and restraint but it will lead us to joy and freedom. pursuing the path of creative action a seeker drops the bulk of the vasanas, desires. his mind becomes purified. his intellect becomes sharp. he rises to the path of knowledge and acquires spiritual values. work becomes worship, by aligning the mind through the performance of activity, to the consciousness of the self. this change of attitude towards work removes drudgery in work..
the quantum physicists know of the observer’s conscious awareness of the characteristics of the physical objects under experiment. the static collapse caused by minds affect the quantum-mechanical states of physical systems and the objective, observable properties of the cosmological world as well. the basic notion of the relationship between mind and matter is participation rather than interaction ..
the conscious man of high soul frequency has a body-soul duality that is an extension of the wave-particle duality of subatomic particles. both dualities participate in the element of subjectivism in explaining reality. this element of reality represents the philosophical aspect but has been neglected by contemporary cosmologists, who focus on the results of observation.
the metaphysics of this duality can be derived from the laws of nature. quantum computers have shown to have the ability to perform processes that conventional computers cannot, which reminds us of how our brains can achieve things that are far beyond artificial intelligence.
everything we know, perceive, and imagine, every color, sound, sensation, every thought and every feeling, is a form appearing in the mind. it is all an in-forming of consciousness—mind stuff- or chitta. .
what appear to us as fundamental dimensions and attributes of the physical world—space, time, matter and energy—are but the fundamental dimensions and attributes of the forms appearing in consciousness.
thus the smallest item would be a unit of perception, a unit of experience. it would be a quantum of consciousness, a quantum of chitta.
when the gita says “the universe produced phenomenally in me, is pervaded by me. . . from me the world is born, in me it exists, in me it dissolves.” it can only be understood if we understand consciousness.
this is why the western readers who has no idea of consciousness , thought that the glorious vedas are bumpkin shepherds verses . only consciousness can explain consciousness.
the fabric of the universe, the primal field, was created by consciousness and is held in existence by consciousness. the entire universe is the consciousness of the creator.
consciousness creates energy, it creates matter, and it creates the perspectives of space and time.
the taittiriya upanishad speaks of maharishi bhrigu, the son of varuna, approaching his father with the following prayer: ‘adhihi bhagavo brahmeti. sir, teach me brahman.’
varuna says, ‘yato va imani bhutani jayante; yena jatani jivanti; yatprayantyabhisamvishantiti; tadvijijnasasva; tadbrahmeti”.
know that from which all beings originate, emerge; that in which all beings rest; and that into which all beings finally merge – that is brahman.’ (3.1.1)
vedanta says that there’s an inner intelligence in your body, and that inner intelligence is consciousness, it’s the ultimate… it’s the ultimate in supreme genius, which mirrors the wisdom of the universe.
newton’s classical objective science is devoted only to that which is observed.
soon psychology came along, to the process of observation.
but western science like vedanta never devoted itself to who’s observing, and a science that does not take into account the observer, who is so fundamental to the observation, because without the observer there would be no observation – is an incomplete and mindless science.
we cannot call it a science; unless we include consciousness. the upanishads are not philosophy but are darshanas, “something seen” and therefore to be realized.
consciousness is the intelligent force that started the blueprint which ultimately manifested itself as a particular form.
the upanishads form the concluding portions of the veda and therefore called the “vedanta” or the end of the veda and contains the essence of vedic teachings.
the vedas in its unchanged unabridged format in sanskrit verses , have guided the indian’s religious direction for ages and will continue to do so till our sun goes supernova. .
the vedic metaphysician was a sort of super scientist, unlimited in his curiosity and gifted with a capacity for putting together other people’s findings with a skill and imagination that none of them individually commands.
the sanskrit word for philosophy is darshan or ‘seeing’, which implies that sanatana dharma is is grounded firmly on human consciousness and perception.
vedas introduced consciousness , the most valuable thing on this planet , to western philosophical thought.
the vedas are considered to be eternal, without beginning and end as they represent the divine truth itself as perceived through the elevated consciousness of great seers.
the ancient vedic rishis in all their wisdom said that our universe is not woven from matter but consciousness.
the vedic sages who discovered brahman had depersonalized themselves in the search for truth. unlike modern western philosophers who lift vedic ideas without any understanding , and patent it in their names.
pure consciousness is our spiritual essence. being infinite and unbounded, it is also bliss
the mind is nothing but the stream of thoughts that passes over consciousness. of all these thoughts, the first one is the thought “i am this body.”
because, in order to attend to a finite object you must first imagine yourself as a finite subject. consciousness cannot know a finite object directly because consciousness is infinite.
mind can only access experience thought by thought, because it is not possible to have more than one thought at a time. consciousness has no such limitation (it is dimensionless), several thoughts occur at the same time which is always ‘now.’
all things happen in consciousness at the selfsame instant; experienced simultaneously and sequentially–with each new experience ‘erasing’ the old. and so it is as if the old never happened.
इन्द्रियाणि पराण्याहुरिन्द्रियेभ्य: परं मन: |
मनसस्तु परा बुद्धिर्यो बुद्धे: परतस्तु स: || 42||
indriyani paranyahur indriyebhyah param manah
manasas tu para buddhir yo buddheh paratas tu sah
bg 3.42: the senses are superior to the gross body, and superior to the senses is the mind. beyond the mind is the intellect, and even beyond the intellect is the soul.
निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रह: |
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् || 21||
nirashir yata-chittatma tyakta-sarva-parigrahah
shariram kevalam karma kurvan napnoti kilbisham
bg 4.21: free from expectations and the sense of ownership, with the mind and intellect fully controlled, they incur no sin even though performing actions by their body.
when an individual---
1. completely renounces desire
2. brings his body and mind under perfect control and
3. relinquishes all possessions, his ego ends.
when the ego has ended his actions do not leave any impressions on his mind and intellect and hence they are not capable of bringing about any consequences.
such a saint's activities do not bind him since he is not the performer of actions but the actions merely flow through him. he is not a doer of actions but only an instrument for the lord's will to express itself. the human soul becomes the pure channel of divine power.
योगी युञ्जीत सततमात्मानं रहसि स्थित: |
एकाकी यतचित्तात्मा निराशीरपरिग्रह: || 10||
yogi yunjita satatam atmanam rahasi sthitah
ekaki yata-chittatma nirashir aparigrahah
bg 6.10: those who seek the state of yog should reside in seclusion, constantly engaged in meditation with a controlled mind and body, getting rid of desires and possessions for enjoyment.
a yogi should always try constantly to concentrate his mind (on the supreme self), remaining in solitude, living alone with the mind and body controlled, free from desires and possessions.
arjuna wanted to know the ways and means of achieving the constant experience of inward equilibrium. krishna explains the methods of self-development and the technique of self-perfection which can be attained by all. the method taught by krishna requires the seekers to exert themselves by constantly practicing concentration which is called meditation.
. a purified mind is the one wherein there are no agitations and when the mind becomes thus steady and pure, it discovers its own real nature just like one understands himself by looking at his own image in a mirror. the purification of the heart, chittasuddhi, is a matter of discipline. it is a disciplined disinterestedness. blessed are the pure in heart for they shall see god. wisdom is a condition in a being at rest.
यदा विनियतं चित्तमात्मन्येवावतिष्ठते |
नि:स्पृह: सर्वकामेभ्यो युक्त इत्युच्यते तदा || 18||
yada viniyatam chittam atmanyevavatishthate
nihsprihah sarva-kamebhyo yukta ityuchyate tada
bg 6.18: with thorough discipline, they learn to withdraw the mind from selfish cravings and rivet it on the unsurpassable good of the soul. such persons are said to be in yog, and are free from all yearning of the senses.
when the well-controlled mind rests in the soul alone, free from longing for objects of desires, then one is said to have attained yoga.
when the mind is completely under control it rests peacefully in the soul alone. uncontrolled mind is the one which wanders in search of satisfaction among the sense objects. to make the mind withdraw from its nomadic nature for contemplating continuously on the soul, which is the substratum that illumines all perceptions and experiences, one has to make it free from desires.
while desires by themselves are not unhealthy, gita advises us to renounce our cravings for all objects of desires seen or unseen, belonging to this world or the next.
when the mind is withdrawn from sense objects, it becomes capable of contemplating on the soul as it is free from agitations. the finite and limited sense objects disturb the mind, while the unlimited and infinite self brings peace and joy to it.
this condition of replacing sense oriented thoughts with contemplation on thesoul is called steadfastness. the steadfast mind of a yogi is described in the next verse.
यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता |
योगिनो यतचित्तस्य युञ्जतो योगमात्मन: || 19||
yatha dipo nivata-stho nengate sopama smrita
yogino yata-chittasya yunjato yogam atmanah
bg 6.19: just as a lamp in a windless place does not flicker, so the disciplined mind of a yogi remains steady in meditation on the supreme.
like a lamp kept in a windless place which does not flicker” - that is the figure for the disciplined mind of a yogi practicing concentration on the soul.
mind is as unstable as a flickering flame of a lamp. but when the same mind is made to concentrate in the soul by the meditator its vacillations and wanderings are stopped. it becomes brilliant just as a flickering lamp when placed in a windless spot.
यत्रोपरमते चित्तं निरुद्धं योगसेवया |
यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति || 20||
yatroparamate chittam niruddham yoga-sevaya
yatra chaivatmanatmanam pashyann atmani tushyati
bg 6.20: when the mind, restrained from material activities, becomes still by the practice of yog, then the yogi is able to behold the soul through the purified mind, and he rejoices in the inner joy.
when the mind, restrained by the practice of yoga, attains quietitude and when seeing the self by the self, he is rejoiced in his own soul.
अथ चित्तं समाधातुं न शक्नोषि मयि स्थिरम् |
अभ्यासयोगेन ततो मामिच्छाप्तुं धनञ्जय || 9||
atha chittam samadhatum na shaknoshi mayi sthiram
abhyasa-yogena tato mam ichchhaptum dhananjaya
bg 12.9: if you are unable to fix your mind steadily on me, o arjun, then practice remembering me with shraddha while constantly restraining the mind from worldly affairs.
krishna advises that by constant practice to steady the mind and fix it on one point one can achieve realisation. the practice of withdrawing the mind from all sorts of sensual objects and fixing it again and again on one particular ideal or a tangible symbol or the soul with the help of discriminative intellect which rules over and directs the mental energies is known as abhyasa. by such constant practice, divinity takes gradual possession of our nature.
सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते |
ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत || 11||
लोभ: प्रवृत्तिरारम्भ: कर्मणामशम: स्पृहा |
रजस्येतानि जायन्ते विवृद्धे भरतर्षभ || 12||
अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च |
तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन || 13||
sarva-dvareshu dehe ’smin prakasha upajayate
jnanam yada tada vidyad vivriddham sattvam ity uta
lobhah pravrittir arambhah karmanam ashamah spriha
rajasy etani jayante vivriddhe bharatarshabha
aprakasho ’pravrittish cha pramado moha eva cha
tamasy etani jayante vivriddhe kuru-nandana
bg 14.11-13: when all the gates of the body are illumined by knowledge, know it to be a manifestation of the mode of goodness. when the mode of passion predominates, o arjun, the symptoms of greed, exertion for worldly gain, restlessness, and craving develop. o arjun, nescience, inertia, negligence, and delusion—these are the dominant signs of the mode of ignorance.
the symptoms when tamas predominates are given. ---
•darkness - a condition in which intellect is not capable of arriving at any decision.
•inertness - sense of incapacity to undertake any endeavor and lack of enthusiasm to achieve anything in the world.
•mis-comprehension - incapacity to respond to good or bad and miscalculation of one's relationship with others around. delusion - when such a person fails to understand the outside world he is always deluded.
ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसा: |
जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसा: || 18||
urdhvam gachchhanti sattva-stha madhye tishthanti rajasah
jaghanya-guna-vritti-stha adho gachchhanti tamasah
bg 14.18: those situated in the mode of goodness rise upward; those in the mode of passion stay in the middle; and those in the mode of ignorance go downward.
•go upwards: those who are living a pure life of discrimination, clear thinking, right judgment and self-discipline cultivate more and more sattva qualities in themselves. when the mind is thus quiet it evolves to a higher level.
•dwell in the middle: those of rajasic nature, with all their desires and agitations, ambitions and achievements again and again manifest as human beings till they acquire the required purity.
•go downwards: those of tamasic nature that are full of misconceptions and deluded in their own lust and passions devolve themselves into the lower natures.
this verse repeats the ideas expressed in the verse which explained the continuity of existence even after death. it is made clear that all the three gunas bind man to attachment; including sattva which binds us to knowledge and happiness. then when will man become free from the contacts of the pluralistic world to attain godhood?
so far we were told the nature of the gunas the symptoms from which the predominant guna could be identified, their reactions on our life and how they affect our future etc. it was also told that we get the predominant guna from our past which influences the present which in turn determines the future. all these are the causes for the bondage arising out of the self in us getting identified with the matter vestures surrounding it.
there can be release from these bondages only when we transcend all the gunas. the three gunas may be in different proportions present in each one of us but the true release comes not only when all the gunas are transcended but also when we are established in the spiritual experience. this process of escaping ourselves from the subjective shackles on our psychological and intellectual nature is called liberation or moksha.
in the subsequent verses the path of liberation is described and the moksha gained from the right judgment of the world outside is explained.
we can consciously observe the mind’s interior. when we observe consciously, it immediately creates a separation.. awareness helps bridge the gap between what we are at this moment and our true capability.
as we create a separation between ourselves and the mind, thoughts, and functions of the body, we get closer to the deeper place from where awareness arises
it is possible just to be, to be “aware”, without identifying with anything, without being busy with thoughts, and without putting any label on yourself. this is pure awareness.
it is your and everyone’s natural state of existence. your nonstop thinking is the reason for not being aware of this pure awareness. controlling your thoughts and calming down the mind allow this awareness to emerge..
you ‘are’ what you ‘are’ right now, and it is very much as if you never were anything else. time, space, separate-self, choice and causality we seem to experience in the phenomenal world are the reflections of the limitations of our mind, not what is really there!
all this is maya, mind is maya – not really real!
thinking mind is a conceptualizing mind, the “me.” what is absent after enlightenment is the thinking mind, the “me” distinguishing itself from the other.
the conceptualizing thinking mind, the mind which draws upon memories and project fears, hopes and ambitions: that is absent. the working mind is what remains. working mind is merely concerned with what is happening, with what it’s doing.
the thinking mind is what creates problems. the thinking mind works either in the past or the future.
the working mind is concerned with the present moment. the working mind may draw memory for its present work but it doesn’t project anything into future. it draws on the memory only to the extent of the job at hand. that is the big difference.
thoughts don’t have their own life. they are parasites; they live on your identifying with them. when you say, “i am angry,” you are pouring life energy into anger, because you are getting identified with anger.
the point of watching the mind is not to watch the mind but to become aware of the watcher.
in these disappearing moments of thoughts you will have the first glimpses of no-mind, your true ‘i’. you will then realize that the ego, thoughts, world and the creator never really existed as we thought and that they are only illusory.
mind causes all thoughts to arise which makes the real appear as something which it is not. apart from thoughts, there is no such thing as mind.
thousands and thousands of thoughts continually give you the illusion of mind. it is like the concept of ‘crowd’. there is no such thing as crowd as a separate entity; crowd is simply made up of individuals.
‘mind’ is to, ‘thoughts’ what, ‘ocean’ is to, ‘water.’ mind has no existence other than the thought that thinks it!
manas in sanskrit / malayalam means the faculty of thinking. thoughts come and go. they come from the outside (maya or causal plane). thoughts are the guests and you are the host. thought/mind is the most amazing tool of imagination.
use this tool of imagination to remember the universal-self, not to get lost in the illusory world. mind is a double-edged sword! never get identified with your thoughts. .
training in yoga in the larger sense – namely, concentration, attention, and meditation – can help stop these fluctuations and quiet the chatter, so that you can get in touch with a truer sense of self, and a more peaceful, watchful sort of awareness.
in the context of hinduism and yoga, vrittis refer to different tendencies, or psycho-physical propensities, which give scope for the mind to express a variety of feelings and emotions.
yoga is getting out of the illusion of connecting and identifying with the thought patterns. if you simply relax, witness the thoughts and don’t pay any attention to them, they will not disturb you.
it is in the nature of the mind to create a subject-object duality, where there is actually none. in other words, mind separates the “one” being-knowing into “two”…being and knowing or object and subject.
it assumes that the object is out there independently existing in the world and the subject is in here inside the body. this creates illusion as the ‘present’ of eternity is split into the ‘past’ and ‘future’ in time. mind always jumps from past to future.
the more thoughts you have, the farther you are from your being. that which separates you from reality is mind. mind is an illusory container of illusory thoughts that stands between you and reality.
buddhi (knower/’pramaatha’), ahamkaara (doer/’kartha’) and manas (feeler/’bhoktha’) are called the three centers of anthahkarana and belong to the subtle body.
the three channels of experience corresponding to these three centers are: thought, perception and feeling. chitta or memory resides in the causal body.
mind creates experience/feeling and safeguards the body from the environment.
manas interacts with the external world and takes in sensory impressions and data and processes the data. manas questions and doubts; it is intellect. intellect is the lower mind which builds up the logical chains. it is a merry-go-round. it is also the place for feelings or emotion
we can readily achieve success in life when the three, awareness, the body, and the mind are in a harmonious partnership.
aharasuddhau sattvasuddhih-purity of thought is a consequence of purity of diet. here, some people are of the opinion that it means that we must take pure food-sattvik diet. but other thinkers opine that if you think wrongly and see evil things, even if you eat good pure food as cow’s milk, fruits, etc., it is not going to help you.
4000 year ago adi sankaracharya exhorted us to receive pure things through every sense-organ including the mind.
we must see purity, hear purity, touch purity, think purity, and sense purity. and what is purity? purity is that which is compatible with the nature of the absolute. this alone is purity.
what is that which is compatible with the nature of the absolute and what is not? whenever we cognise a thing, perceive a thing, that thing should, from the point of view of our cognition or perception, be capable of being harmonised with the absolute.
we should not be incompatible with nature. that thing alone is purity, and when that purity arises in the mind, there will be that capacity of concentration of mind which retains the consciousness of the bhuma.
that is the perpetual retention of memory, the smriti which this mantra mentions. we can never forget the being, the absolute in our own being.
then all granthis, the knots of the heart, get broken the knots of the heart are avidya, kama and karma-ignorance, desireful movement of the mind, and activity towards the fulfilment of desire.
sometimes they are called brahma-granthi, vishnu-granthi and rudra-granthi, all meaning one and the same thing, viz., the ties of the mind, the psychological knots by which we are tethered to earthly experience. they break immediately, and we enter into the ocean of being.
nivritti marga is about turning away from sensory objects — towards the inner self (atman), in pursuit of jnana and moksha/mukti, while performing worldly duties in a “nishkama karma/actions without desires”.
nivritti marga is the path of turning within towards spiritual contemplation, and placing god at the centre of our existence after fulfilling our familial and professional duties.
when we turn our mind too much towards the outer world we lose contact with our inner world and to god. therefore the only way out of maya is through nivritti. neither money nor possessions make us inwardly rich – rather, true wealth lies in a peaceful heart and contentment.
only in nivritti can the soul permanently quench its thirst for happiness and knowledge. a sannyasi is also known as a nivritta
in grihasta stage only pravritti marga is allowed. unlike buddhism hindusim does not allow a young man to be a monk..
pravritti means to live amidst worldly duties and interests with the senses and actions directed primarily towards the external world. you have to procreate and contrinute to society
only in nivritti marg can the seeds of ego be burnt to reduce karmic baggage and increase soul frequency.
having attained the immortality consisting of identity with the supreme, all those aspirants who strive for self-control, who have rigorously arrived at the conclusion taught by the vedanta through direct knowledge, and who have attained purity of mind through the practice of the disciplne of yoga and stead-fastness (sthitaprajnya) in the knowledge of brahman preceded by renunciation (nivritti marga) get themselves released into the region of brahman at the dissolution of their final body.
in the context of hinduism and yoga, vrittis refer to different tendencies, or psycho-physical propensities, which give scope for the mind to express a variety of feelings and emotions.
hindu texts describe samskaras to be a result of past actions and experiences that have left an imprint on the mind. the expression of samskaras gives rise to vrittis, which collectively represent the behaviour that makes each person unique: their desires and repulsions, their predispositions and complexes
patanjali advises the sadhaka to train the mind and encourage discrimination, so that objects and events are seen only for what they are, then they cannot gain power over one
a controlled mind can accomplish so many beneficial endeavours for one’s wellbeing. whereas an uncontrolled mind is one’s worst enemy performing base and degrading activities leading to destruction.
when the mind is freed from attachments one becomes lucid and clear and the mind is like one’s best benefactor. when the mind is disturbed by attachments it becomes distracted and distorted and the mind becomes one’s worst malefactor..
yoga, says patanjali, is the way to harmonise oneself at every level with the natural order of the universe, from the physical to the most subtle, to reach the total state of health which brings stability, to cultivate the mind with real understanding, and to reach out ultimately to undifferentiated infinity
.spiritual detachment is isolation from transient desires and discarding shackles binding our body and mind to the world. when we approach the divine, we escape the gravitational pull of worldly desires, and leap into an infinite dimension, free from material cravings and illusion of self-love.
he who would be serene and pure needs but one thing, detachment. with detachment comes freedom of the mind from the material world,
.discerning knowledge destroys our unwillingness to see the truth. it provides the courage to see the truth and gives us the strength and insight to see our deeply rooted habits (samskaras)
when the mind becomes pure it attains the state of steadiness and becomes one-pointed.
pratipaksha bhavana is the practice of cultivating a perspective that sees negative situations in the opposite way and in so doing will cultivate a positive and balanced mind. when the mind is caught up in undecided ideas and actions, right perception is hindered.
a healthy state of mind implies keeping one’s mind free from sadness, dejection, worry, and tension and negative sentiments such as anger, hate, greed, and pride. it also implies eliminating these negative impulses and replacing them with constructive ones.
substitute positive thoughts that are contrary to the negative thought that is disturbing your mind. try thinking exactly the opposite of what is going on in your mind. . if you become angry, try presenting before your mind a state of forbearance in which your anger is converted into compassion.
negative thoughts arise in the mind as a result of the past impressions, samskaras, that are deep rooted in the chitta.. positive overcomes negative. this is a grand effective law of nature. .
the mind of a person can be understood by knowing what he aspires to be- not what he is or what he was.
swadhyaya / introspection is a process of witnessing our own consciousness. swadhyaya implies continually watching our actions and reactions in different situations, circumstances and events with more awareness.
we should try to know the reasons for our happiness and sorrow, anger, greed and attachment. as a result, we will gradually find out how our mind works and will become more aware of the things that disturb our mind.
with an understanding of our weaknesses in particular, we can chart out a multi-faceted program to weed them out, and thus prepare the ground for our gradual upliftment. thus this type of self-analysis is of great value in our life
every suryanamaskara asana pose has its own mantra. mananat trayate iti mantrah is the definition of mantra. it means that as a result of regular and intensive mantra sadhana, the distractions, deviations, fluctuations, turbulence and disturbances of the mind slowly cease.
the mind is relatively harmonized, calm and quiet. such a mind is capable of focusing, looking within, and communing with the inner nature. .,
if an aspirant sees visions in meditation, he should let them come. they should not be suppressed as they will tell the aspirant a lot about the things that are embedded in the subconscious mind: memories, deep-rooted problems, etc.
many may be causing persistent problems without the aspirant’s knowledge. by conscious observation, the aspirant may easily face them and get rid of them
you may think you come to yoga to build fitness and build strength and flexibility; which of course is true; however, through these practices we are engaging in the act of swadhyaya. we flow through postures using breath and movement, building concentration… we scan the body, we bring our awareness to our breath, we still the mind…all practices of self-reflection.
by doing this, we get to know ourselves more honestly and see ourselves for what we are, not who we think we are. svadhyaya inspires and elevates the mind to high spiritual altitude. it clears doubts. it weeds out unholy ideas. it cuts new spiritual grooves for the mind to move on. it reduces wandering of the mind or vikshepa. it helps concentration. .it serves pasture for the mind to graze upon. ..
svadhyaya . it fills the mind with sattva or purity; it inspires and elevates the mind. . it cuts new sattvic grooves and makes the mind run in these new grooves. .
the mind of a liberated jivan mukt can transcend space time. he has extended his consciousness into the infinite.
rem sleep thus plays a huge role in learning and memory. during rem sleep, your brain consolidates and processes the information you’ve learned during the day. rem has an unlearning and memory-consolidating function . some of these memories taken in by our senses may be rejected by the mind as useless, while others may be seen as valuable and retained
theta brain waves are associated with ” subconscious mind ” –while delta is connected with ” unconscious mind ” beginners of meditation can go only to alpha and theta.
the ancient vedic rishis (lesser ones ) took soma , a potent drug stronger than lsd to go into the delta range for terrific intuition . they could tap into ” universal knowledge” ( the mind beyond our own or the collective unconscious.
mind is an outgrowth of the basic laws of quantum physics together with the actions of the observer, which are the acts of consciousness. feelings and thoughts show the same type of duality as waves and particles.
consciousness is created by quantum mechanical phenomenon that takes place in brain cells. this is why a supercomputer cannot recognize a joke or tell the moral of a story like “ unity is strength” .
intuition is listening to the inner voice or heeding the promptings from within. intuition is a ability to cut through the thickness of surface reality . intuition and confidence go hand in hand.
your sub-conscious which operates a dozen times faster than your conscious mind has picked up on signals that your conscious mind has not yet processed. . so what exactly is intuition? it is the messages from your unconscious mind making contact with your consciousness. . the uncanny ability to detect patterns in the world around us, and to extrapolate larger truths . .
none of the pairs of opposites can exist for the sadhaka who is one with body, mind and soul. when body, mind and soul fuse in a perfect posture, the sadhaka is in a state of beatitude.
in such a sublime position, the mind, which is at the root of dualistic perception, loses its identity and ceases to disturb him. unity is achieved between body and mind and mind and soul
raising the kundalini can be equated with the awakening of the silent areas of the brain .our present consciousness is not independent, as the mind depends on the information supplied by the senses. if you have no eyes, you can never see.
however, when the super consciousness emerges, experience becomes completely independent and knowledge also becomes completely independent, as you can access aakashik records.
your mind attains supreme awareness, enlightenment and thus self realization. unlike the rest around you, you have broken free from the confines of a mental prison in which the human race has been incarcerated for millennia.
in society our brains are structured in a certain way; there is discipline and control which inhibit us from expressing ourselves freely.
when the awakening of kundalini takes place, this conditioning is withdrawn and the lid is completely lifted from the mind. with awakened consciousness you can make accurate decisions and judgments because awakening of kundalini is a process of jumping out of the mind.
purusha and prakriti are in total union and only brahman of advaita exists you experience the bliss of non-dual experience . there is a great explosion which transports you into another plane of being .
you now have the ultimate experience of life. you experience yourself as the greatest height and depth of god’s being surrounded by an infinite eternal river of bliss. space and time lose their rigidity, and there is a mingling of the past, the present, and the future
the brain is the interface between the body and the mind. all sensory information travels to the brain via the gyanendriyas ( the sense organs of knowledge ), and is then fed into the mind, and all decisions in the mind are then translated into the body via the karmendriyas,( the organs of action ) , in a continuous, seamless , synchronous, dynamic process.
to become enlightened you have to let go of attachment to all material aspects, which include body, mind and emotions . you are entering into unknown fields, yet there is a rock of stability and that is your ability to be aware .
the more you let go of attachment to physical aspects, the more you are guided and the more self-sovereign you become. the more you let go, the more aware you become. this is truly a journey that everyone must take alone, once you are prepared for the journey,
when ida and pingala get balanced and unite in the activated sushumna, pure consiousness arises. it is only when prana moves into the sushumna that the latent spiritual power of kundalini can be awakened.
kundalaini is the power of pure consciousness, the dynamic potential of the soul. it is the divine mother herself, visualized as a serpent coiled three and a half times, with its tail in its mouth.
one of the objects of activating the spiral fire and its progress up the spine to the head is to awaken the pineal gland, which results in the opening of the third eye and the consequent revelation of the subtler planes of life
when it reaches the brain, the yogi is perfectly detached from the body and mind; the soul finds itself free
as the liberated energy (kundalini) courses through the system, it actually sweeps away samskaras – karmic traces from the past that are still imprinted in the body and mind – like floodwaters clearing clogged debris from a river bed.
when shiva and shakti unite in sahasrara, one experiences samadhi, illumination occurs in the brain and the silent areas begin to function
just as a healthy body can resists toxins and pathogens, a healthy mind can ward off the negative sensory influences around it.
mind is non material , but it works in partnership with communicator molecules. with every thought mind moves atoms of hydrogen, carbon , oxygen and other particles in the brain .
knowing the connection between breath and consciousness, the ancient yogis devised pranayama to stabilise energy and consciousness. . when your mind is disturbed the fundamental energy prana leaks . pranayama just reverses the process. yoga says that longevity depends on slow deep diaphragmic breathing. .
pranayama is not only an instrument to balance the mind, but also the gateway to concentration – dharana. once the new light of knowledge has dawned through the practice of pranayama, the mind is fit and knowledgeable to move on towards the realisation of the soul. .
pranayama steadies the mind, and increases the power of concentration. fixing the mind on something is dharana or concentration of mind. dharana can be done only if you are free from the distractions of mind.
the vrittis that arise from the mind obscure your native state. they are like clouds that screen the sun. .when all the vrittis are controlled and when the mind is one-pointed, it is transparent like a crystal. the mind loses itself in the object concentrated upon.
the mind acquires the power of appearing in the shape of whatever is presented to it, be it the knower, the knowable or the knowledge. just as the crystal becomes coloured by the colour of the object placed before it and then shines according to the form of the object, so also this mind is coloured by the colour of the object presented to it, and then appears in the form of the object.
in ekagrata state, it is one-pointed and concentrated. you can enter into samadhi with the help of this mind. in nirudha state, all the vrittis are controlled. this is the state of vritti-sunya. but samskaras which are the seeds for vrittis are here.
vritti’ means literally a ‘whirlpool’.
it is a thought-wave in the lake of chitta. modification of the mind is known as ‘parinama.’ why do vrittis arise from the chitta? because of the samskaras or vasanas. if you annihilate all vasanas or desires, all vrittis will subside by themselves.
if all the vrittis subside, the mind becomes calm, serene and silent. then alone you will enjoy peace and bliss. therefore all happiness lies within. you will have to get it through control of mind and not by chopping off your own balls for semen retention.
manas is sankalpa-vikalpatmaka (willing and doubting). it thinks: whether to go to a place or not; whether to do this or not; whether this is good or bad. the mind is of doubting nature. it is the buddhi or the light that determines one way or other. buddhi is nischayatmaka.
it is the determining faculty. the mind, intellect and egoism are various process in the mind-stuff. ahamkara is the self-asserting principle. it does the function of abhimana. it creates mamata or mineness.
ego is the root cause for all human sufferings. all vrittis hang on this one vritti, aham vritti. it is the root cause for human ignorance. nirodha. it means restraint or suppression. by suppressing the modifications of the mind-stuff or restraining of the thought-waves, a man obtains yoga. chitta vritti nirodha is the path of raja yoga.
suppression of thought waves is easily said. but it is very difficult indeed to practice
nirodha parinama is an advanced stage in a yogi’s spiritual journey. in this stage, the mind is liberated and no longer influenced by thought-waves, or chitta vritti. the state of nirodha parinama is considered to be a transformational state because as the chitta vritti cease, the mind is freed to connect with the moment as it appears.
reaching a state of nirodha parinama takes a lot of practice and concerted, continual effort. it requires the yogi to have the power to command and restrain their own mind. when they are in this state, the yogi can immediately recognize any samskaras that accumulate and be in control. the flow of nirodha parinama becomes steady through habit. the restraint of rising impressions brings about an undisturbed flow of tranquility. when this suppression of thought-waves becomes continuous, the mind’s flow is calm.
by constant and uninterrupted practice the mind can remain in a state of attention for a long time. the steady flow of this state (nirodhah-parinamah) continues by the creation of deep impressions (samskaras) from doing the practice.
nirodha parinama brings about a free flow of peace, tranquility and spontaneous freeing of the mind, unencumbered by thought waves. nirodha parinama is the first state of the three parinamas, or great transformations, which together bring the complete liberation of the mind
day and night cannot exist simultaneously. in the same way, restlessness and restfulness cannot co-exist in absolute juxtaposition. in between night and day there is dawn. likewise, there is space between the flow of restlessness, chittavritti or chittavahini, and restfulness, prasanta vritti or prasanta vahini. in between these two rivers of restlessness and restfulness, and underneath them, flows the concealed invisible secret river – the river of the soul. this is dawn, or the sudden arrival of enlightenment.
for a yogi, restlessness is the night and restfulness is the day. in between, there is a third state which is neither day nor night, but dawn. it is the dispersion of consciousness, in which the rivers of restlessness and restfulness unite in the seat of absolute consciousness.
when the water of a lake is tranquil, the reflection of the moon on its surface is crystal clear. similarly, when the lake of consciousness is serene, consciousness disperses itself. this is known as a glimpse, or a reflection of the soul.
vritti means literally spiral vortex (of consciousness)
chitta is the mind. vritti are the thought waves and they are prone to misconceptions.
EGO NEEDS VRITTIS FOR ITS EXISTENCE. --Capt Ajit Vadakayil
TO BE CONTINUED--
CAPT AJIT VADAKAYIL