Mastering the mind

            Tattvabodha defines mind as a functional facet of one’s inner equipment, called anthakarana. This anthakarana is a continuous flow of thought modifications called vrittis. It has four facets. Mind, called manas, is one state where thoughts of doubt and indecisiveness prevail. Emotions also constitute the mind. Intellect, called buddhi, is the second state where thoughts of decision and reasoning dominate. All knowledge arises in buddhi. Memory, called chitha, is the third state that acts as a storehouse of experiences as impressions from which flow thoughts of recollections. It is only on this basis of recollection that cognition takes place. Ego, called Ahamkara is the fourth aspect associated with thoughts of doership that gives one individuality.

            Mind is an important part of one’s personality. But it is a very much neglected part as compared to the body.  Body being gross is visible to the outside world and one takes pains to present it beautifully.  Mind being part of the subtle body is visible to oneself only and so is less cared for.  And mind’s Importance can be seen from the sayings like ‘Mind can make hell of heaven and also heaven of hell’ and ‘You are not what you think; but what you think, you are”. But such an important instrument is not under one’s control.  Arjuna tells Lord Krishna in Bhagavad Gita (6-34):

Chanchalam hi manah krishna pramaathi balavad dridham I

Tasyaaham nigraham manye vaayoriva sudushkaram II

The mind verily is restless, turbulent, strong and unyielding, O Krishna! I deem it as difficult to control as to control the wind.

            We must first understand the mind i.e. what it is and how it functions and then only we can master it. The existence of the mind cannot be established by any objective scientific methods.  Scriptures describe it as flow of thoughts. How fast is the flow? It is faster than light and it can reach any place in the universe and return in seconds.  It has immense capability as all knowledge and all emotions also exist as one’s thoughts in the mind. Anything in existence can be proved as a thought in one’s mind. All our advanced sophisticated instruments were first conceived as thoughts in the mind. Everyone does not understand its working but everyone uses it.

            The flow of thoughts in the mind can be compared to flow of water in the river. If the waters are clean the river looks clean. Thus if the thoughts are good, mind is good.   If the thoughts are agitated, mind is agitated.  So mind management can be translated as thought management.   Thoughts are managed by managing their quality, quantity and the direction of thought flow.  One can change the quality of thoughts for the better by encouraging positive thoughts and discouraging negative thoughts by interrupting them and re-directing them deliberately.  One can also resort to the practice of Bhakthi yoga and divert one's thoughts towards one's chosen deity, Ishta Devata, through chanting and thinking about the Ishta Devata whenever negative thoughts invade the mind.  This will arrest the flow of negative thoughts like anger, jealousy, hatred and the like and will facilitate redirection of thoughts into positive channels like love, sympathy etc. One can arrest the rush of thoughts by quietening the mind through simple breathing exercises, as breath control will lead to thought control and calm down the agitated mind. Direction of thought- flow in the positive direction can be achieved through satsangh, company of good and noble people, reading elevating literature like the lives of saints and scriptures and through cherishing inspiring ideals.

            The mind can be divided into four parts as; 1) that we know and others also know, 2) that we only know and others do not know, 3) that we do not know but others know and 4) that we do not know and others also do not know.  Parts 1,2 and 3 come under conscious mind and amenable to control and restraint through practices outlined earlier, but part 4 which is one’s subconscious mind cannot be disciplined this way.  By avoiding temptations only, one can ensure that the latent vasanas of subconscious mind do not come in the way of control of thoughts.  This is achieved through avoiding attachment in respect of objects and relationships.  While agreeing with Arjuna regarding the nature of mind, Lord Krishna also says in Gita (6-35), “Abhyaasena tu kaunteya vairaagyena cha grihyate (by practice and by dispassion it can be brought under control)”.  So along with the practice of the above steps one should also practice dispassion, Vairagya to achieve mastery over mind.  Vairagya is defined in Tattvabodha as “Ihaswarga bhogeshu iccharahityam (the absence of the desire for the enjoyment of the pleasures of this world and heaven)”.   So dispassion does not mean abandoning responsibilities but it only means not running after objects seeking joy, objects including persons and situations. This will ensure one does not fall a prey to temptations and bad vasanas are neutralised.  Mastery over mind is necessary for one to manifest one’s latent divinity through Jnana Yoga.

(Based on the lectures of Swamini Vimalananada)

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