Reader from South Korea

Dear Reader ( From South Korea),

You have read as much as 84 pages today, which in itself is a record.

If you wish, you may introduce yourself to the forum.


Love
(Author)

Sandeha Nivarini - Post 21

Chapter VI. The Internal and External Senses

Devotee: Swami, they speak of something called anthah-karana; what is it?

Swami: The mind is referred to like that. Karana means sense (indriya). Anthah-karana means internal sense.

Devotee: So are there two types, internal senses and external senses?

Swami: Yes, of course. The external senses are called organs of action (karmen-driyas); the internal senses are called organs of perception (jnanen-driyas).

Devotee: Swami, please tell me which are the organs of action and which the organs of perception.

Swami: Well, all acts done bodily are done by the organs of action. There are five of them. Those that impart wisdom (jnana) from inside are the organs of perception. They are: hearing, touch, sight, taste and smell. Both kinds together are called the ten organs.

Devotee: What work do they do together? What’s the connection between their function and the mind (manas)?

Swami: Well, really, whatever work they do, they can’t achieve anything without the meditation of mind. The organs of action perform acts in the world and receive knowledge, and the organs of perception discriminate between the good and the bad and offer them to the Atma, through the mind (manas). 

If there is no mind at all, how can these transmit? When we have to reach the other shore of a ooded river, we rely on the medium of a boat or raft. When the organs of action and the organs of perception, which are connected with nature (prakriti), desire to attain the Atma, they have to accept the help of the boat, the mind. Otherwise, they cannot attain.

Devotee: If so, where do these other things you spoke about —intellect (buddhi), memory (chittha), and ego (ahamkara)— reside?

Swami: They too are in this only. Together, the organs of action and perception are called the ten organs. Of these, four are distinguished and referred to as the four internal senses. Those four are mind (manas), intellect, memory, and ego.

Devotee: Very nice. That is to say, all are in the same thing. Life is indeed funny. But Swami, what is the function of these four?

Swami: The mind (manas) grasps the object; the intellect (buddhi) examines arguments for and against; the memory or subconscious mind (chittha) understands the object by means of these; the ego (ahamkara) changes the decision for or against and, by attachment, slackens the hold of wisdom (jnana). This is what they do.

Devotee: Excuse me, Swami, I am asking only to know; where do they exist in the body?

Swami: I am glad; don’t worry. The mind is in the cupola, the intellect in the tongue, the subconscious mind in the navel, and the ego in the heart.

Devotee: Excellent. So, the intellect and the ego are in the most important places! These are the chief causes of all the world’s miseries. Then, if we examine with reference to Your words, it looks as if there will be no misery when these two places are made pure!

Swami: You have indeed listened to me attentively. Yes, that is right. First, the use of words in a clean and pure manner is proof of the intellect treading the right path. Second, suppression and conquering of the ego is proof of the heart being pure. Therefore, be very careful regarding these two. Then, even your mind and subconscious mind will come to have good activities. Only then will you be free from pain and misery. Pain and misery can never happen to you then.

Devotee: So among all these, who is the “I”? Who is the experiencer of all this?

Swami: We have arrived at the right point. “You” are none among all these! All these exist only as long as the feeling “This body is mine” exists. They are all associated with some activities. The Atma, which observes all these activities, that is “You”. 

The joy and sorrow, the loss and misery, the good and bad of these activities are all related only to the body, so they are not yours; they will not be yours. You are the Atma. Until this truth is realised, you sleep the sleep of “I” and “Mine”. In that sleep, dreams appear of loss, misery, sorrow, and joy. 

The dreams persist only until you awake, and after you wake up, the fear you had while dreaming and the sorrow you experienced all disappear and are no longer true. Similarly, when delusion is thrown off and you “awaken” in spiritual wisdom (jnana), you will understand that all this is not “you”, that you are the Atma.

Devotee: Then, Swami, for whose sake do mind (manas), intellect (buddhi), subconscious mind (chittha), and ego (ahamkara) do all this work?

Swami: For no one’s sake! They are engaged in their own work! The Atma observes everything, and its shad- ow, the individual soul (jiva), which is deluded by the association of the body-consciousness, plays this drama, through all these acts. 

End of chapter 

Dear All,

We shall try to know more on the topic Antah Karana dealt by Swami, in our next post.

Love.

Anandamayi Ma

Family life, which is the Ashrama of the householder, can also take you in His direction, provided it is accepted as an asrama. Lived in this spirit, it helps man to progress towards Self-realization. 

Nevertheless, if you hanker after anything such as name, fame or position, God will bestow it on you, but you will not feel satisfied. The Kingdom of God is a whole, and unless you are admitted to the whole of it you cannot remain content. He grants you just a little, only to keep Your discontent alive, for without discontent there can be no progress. 

You, a scion of the Immortal, can never become reconciled to the realm of death, neither does God allow you to remain in it. He Himself kindles the sense of want in you by granting you a small thing, only to whet your appetite for a greater one. This is His method by which He urges you on. 

The traveller on this path finds it difficult and feels troubled, but one who has eyes to see can clearly perceive that the pilgrim is advancing. The distress that is experienced burns to ashes all pleasure derived from worldly things. This is what is called ‘tapasya’. What obstructs one on the spiritual path bears within itself seeds of future suffering. Yet the heartache, the anguish over the effects of these obstructions, are the beginning of an awakening to Consciousness.

- Anandamayi Ma