mindspace

In the West, the psychologists make a serious mistake in saying that consciousness is a

function and attribute of the mind. It is Chit or Atman only that is Pure Consciousness Itself. Mind

borrows its light from time to time from its sourceóAtman, the Light of lights or the Sun of suns

and glitters temporarily like consciousness, like the golden gilt in brass. Mind borrows its light and

power from Brahman, the source (Yoni), just as the iron-rod borrows its heat and effulgence from

fire. Mind is Jada or non-intelligent, but appears to be intelligent by borrowing light from Brahman,

just as water exposed to the sun borrows heat from the sun.

Mind can do only one thing at a time. It is finite (Parichhinna). It is Jada. It is the effect

(Karya) of Sattva Guna. It is Vinasi (perishable). It is Chanchala (ever-fluctuating). It is a bundle of

ideas, Samskaras, habits, impulses and emotions. It borrows light from the Adhishthana (the

underlying substratum), Brahman. You can control the mind. The thinker is different from thought.

There is no functioning of the mind in deep sleep. You always say, ìMy mindî, as if mind is one of

your instruments just like your walking-stick or umbrella. Therefore, mind is not the self-shining

Atman.

Even in cases of delirium or in cases where there is paralysis of the mental functions, where

a man loses his memory and other faculties partly or wholly, ëHeí remains. The ëIí exists

(Aham

Asmi).

or the building you dwell in. Therefore, mind is different from ëIí.

Mind gropes in darkness. It forgets every moment. It is changing every second. If food is

withdrawn for a couple of days, it cannot think properly. There is no functioning of the mind during

deep sleep. It is full of impurities, Vasanas and Trishnas (cravings). It gets puzzled during anger. In

fear, it trembles. In shock, it sinks. How can you take the mind, then, as the pure Self?

Manas is an organ of sensation and thought. This instrument must be under the control of

someone who uses it. The Jiva or human soul is not the director of the mind, because we see that

ordinary men cannot control their minds. They are simply swayed hither and thither by petty

Raga-Dvesha, emotion and fear. Therefore, there must exist some other Being, who is Director of

the mind. Who is that Being? He is the Manasah pati (Lord of mind), Antaryamin, Kutastha

Brahman.

Just as you see the tree in front of you, there must be somebody to see and know what is

going on in the mind of Jivas. That somebody is Kutastha. Kutastha is Brahman Himself. There is a

tumbler in front of you. It cannot see itself. An instrument, eye and a seer are needed. If you say that

the tumbler can see itself, then there will be Karmakartritva-bhava-virodha. It is a logical absurdity.

Therefore, you have to admit that there is a silent Sakshi of the mind, who is eternal, unchanging,

eternal knower, always the knowing subject. He is witnessing the motives and modifications that

arise in the minds of Jivas.

Isvara or Saguna Brahman (Personal God) has full consciousness of Nirguna Brahman.

That is His Svarupa- Lakshana. At the same time, he has full cosmic consciousness. He knows what

is going on in every mind.

Consciousness

per se or the Absolute Consciousness is common in all. This pure

consciousness is one. It is Kutastha Chaitanya. All the workings of the mind, all modifications that

arise in the minds of all are presented to the one common consciousness which is the witness of the

mental Vrittis. Even though consciousness is one, when Rama is stung by a scorpion, only Rama

feels and not his friend Krishna who is standing near him. Antahkarana or mind is different in every

individual. It is Antahkarana that limits a man who is, in reality, identical with the Brahman or

Supreme Soul! This identity is realised when the Avarana or veil of ignorance is removed.

The mind is an object of perception for Brahman. Atman directly cognises all the

phenomena of the mind, viz., desire, imagination, doubt, belief, disbelief, shame, intelligence, fear,

etc. He remains Himself quite unattached and unaffected like the omnipresent ether, like the crystal

which reflects different coloured objects, like the sun.

Mind is nothing but a collection of Samskaras. It is nothing but a bundle of habits. It is

nothing but a collection of desires arising from contact with different objects. It is also a collection

of feelings aroused by worldly botherations. It is a collection of ideas gathered from different

objects. Now, these desires, ideas and feelings constantly change. Some of the old desires and

feelings are constantly departing from their storehouse, the mind, and new ones are replacing them.

This constant change does not in any way interfere with the harmony of mental operations.

Only some of the old desires, ideas and feelings depart. Those that remain work in healthy

co-operation and concord with the new arrivals. The new arrivals are strongly magnetised by the

old ones. They both work in harmony and this harmony sustains the identity of the mental

existence.

Mind is not only made daily, but always made. Every minute, it changes its colours and

shape like a chameleon. It is very Chanchala (wavering) and Asthira (unsteady)ó(Gita, VI, 26).

Mind is constantly changing. You are gaining new experiences daily. Your beliefs and conscience

of 1932 and the faculty which judges right from wrong will change in 1942. The mind evolves

through experience. The world is the best teacher or Guru.

According to the state of his knowledge, manís conscience is built up and changes from

time to time with the correction of his views, in the light of further knowledge gained subsequently.

Conscience is oneís own convictions arrived at either instinctively or by reasoning. The conscience

of a child or a savage is entirely different from the conscience of a fully grown civilised man and,

even amongst civilised men, knowledge varies so much that their consciences direct different lines

of conduct. The conscience of a Sattvic man considerably differs from that of a Rajasic man. The

conscience of a Sattvic man is very, very clean and pure.

A strong mind has influence over weak minds. A hypnotist with a strong mind hypnotises a whole bunch or circle of boys of weak minds. There are those among us who are much more sensitively organised than others. As an organism, their bodies are more finely and more sensitively constructed. These, generally speaking, are people who are always more or less affected by the mentalities of others with whom they come in contact, in whose company they are. He who has purified his mind becomes a centre of force. All the lesser, impure, weak minds are unconsciously drawn towards the purified, greater mind, because they derive peace, power and strength from the greater, purified mind. Mark the influence of a highly developed mind over a less developed mind. It is impossible to describe what it is like to be in the presence of a Master or developed adept. To sit in his presence, though he hardly speaks a word, is to feel a thrilling sensation so much as to feel new inspirations touching one mentally. It will be an extraordinary experience. If you want to drink water at a tap, you will have to bend your body. Even so, a lower mind will have to bend (to be humble) before a developed mind if it longs to imbibe its virtues. The thought itself must be calm and unruffled. Then only you can draw inspirations. In such conditions only benign influences can be thrown down into the lower mind from the higher. In such calm, mental states, you can hold communion with God. Planning, angry and depressed moodsóall disturb the mind and act as stumbling blocks to God-realisation.