Transcription
Smriti, memory, mana budhdhi chiththa ahankara or the four internal organs, inner facets of mind. It is called the antaranga, antarindriyas, Bahiranga, the outside indriyas, or bahirindriyas. Bahirindriyas have been categorized into two gnanaindriyas and karmaindriyas. So antarindriyas are featured by mana budhdhi chiththa ahankara. Mana is the grossest of the mind, the random mind, the haphazard mind that comes and goes, most of the time our mind is hap hazard. But you bring the mind to a concentration and see that you start understanding, you develop the concentration, you give training to the mind, don’t go haphazard, don’t go random. See that you start thinking on a single subject, that is the concentration. That is the work of the buddhi. What features the concentration is the process of logic, analysis, discrimination power, a vain, which is right, which is wrong based on these things and then work in a particular way that the buddhi. The work of the buddhi, the intellect is the logical discrimination featured by concentration. Then you have the third factor, the memory. The memory is called smriti and another term which is also used is chiththa. Though the term chiththa is used by Patanjali in a very broad sense, the chiththa is also used for memory, lets say smriti. What is smriti? Anubhutavishaya asampramoshaha smritihi. As Patanjali defines, smriti or the memory is a power within us not to forget things. That means now we had an experience. You have gone out and seen a beautiful flower, then tomorrow you remember that one. What is that flower? How beautiful Edward rose. And that is the recollection of an experience that you had earlier, anubhootavishaya. That means the vishaya that you had experienced somebody has come and told their names Rajan, what is your name, Rajan. And tomorrow you are trying to remember the name, what is the name, what is the name of the person, you are all trying to remember. So supposing you cannot bring that out it’s a promosha, that means you have forgotten that. But suddenly it comes out, it becomes a asampramosha. Asampramosha means it gets opened up. The thing that you have stored inside is going to come out. That’s why it is called asampramosha. Therefore anubhutavishaya asampramoshaha smritihi. That’s how the memory has been defined. Therefore remembering of the past experience is the memory. Then you have the short range memory, the long range memory. That means you go round and then meet many people and you know some of the names and by tomorrow or after one hour or two hours you forget about it. And you go there and experience a few things and you may forget. But there are some things which make a deep impression which you will never forget. Imagine that you are in your childhood going there and that there is a tremendous accident that has happened, a terrible accident that has happened and somebody is crushed and the bloodstream is there. That has an emotional component you will never forget, such a thing has happened, such a thing has happened. Even when it has happened in your childhood it may continue even in your old age, a long term memory, you may call it as a permanent memory. And that is called as a sanskara. A impression which is long lasting is called as a sanskara, long range memory. So in childhood if you have such long sanskaras, such sanskaras can build your personality. If there are such sanskaras which almost are very painful or can create trauma, that is the phobias, the lizard phobia, the cockroach phobia, the distance phobia, the height phobia, several types of phobias, they are all sanskaras, they are all deep rooted impressions in the mind, in the smriti. And therefore what is said is in the process of education right from childhood you must have proper sanskaras, proper values, proper ways, knowledge base. If you give the knowledge base right from childhood, then those sanskaras will make your childhood. So the memories are very very important components to make or mar your personality. Right from bringing you have devastating memory stores then it will devastate your personality. Therefore highest prominence has been given for proper sanskaras to be developed. Therefore in the scheme of things, in our life there are 16 sanskaras that are given at several stages of life, they are called shodasusanskaras. Therefore the memory store can be purified continuously, when the baby is born even before that when the lady goes into pregnancy, right from there you start giving the sanskaras, the good sanskaras with values and when the child is born, when the child is named, when the child is given food and when the child grows up, starts education and at different levels go on giving the sanskaras until the end. And this by the memory, the deep rooted memory, the long term memory, the permanent memory is continuously made. Therefore sanskaras are ways by which you build up the personality and the shodasankaras are very very important. There is a very big movement in our country called Gayathri Parivar. Dr.Pranav Pandya heads this, he was also the chancellor of our university. They emphasize on the shodasanskaras. For all the family’s so come associated with them they offer this shodasankaras. And thereby the transformation of the citizenship takes place and the transformation of the whole society takes place and ideal social orders can be built. So that’s the mechanism by which the memory transformations are used to build ideal social orders in our country. And behind that is the ahankara, the ‘i’ thought. I am seeing, I am watching, I am hearing. I am thinking, I am remembering, I am forgetting behind all activities and non activities there is a ‘I’ thought. That is called ahamsmruthi. Aham means i, smriti means a thought. A thought maybe manifest or maybe unmanifest. Because I am sleeping, I have slept, I had a wonderful sleep. How do you know that? I had an experience of that sleep. When you come out of that morning sleep, you say okay, I had a wonderful sleep, that is the ahamvriti. And when you are doing that we are all cognizing, you know, we are sitting here, we are hearing, we are talking, we are going to the canteen, all these different things, I , I , I. These are the 4 factors and ‘I’ is the subtlest. In the anandamaya the first thing that comes out is the ‘I’. Then from ‘I’ comes the memory store, then you have the buddhi, the discrimination, then it grossifies into the manas or the gross random mind. This is the whole set that happens. So when you get up in the morning, imagine that you have gone for a long journey and you have slept in a nice place, in the morning you get up very early, 4.30, and you are just awake, then you suddenly think, where am I, where am i. Then you remember, oh, yesterday I came all the way from Bangalore to Delhi and in Delhi I am staying in this house and on that bed, on that room, the entire memory store comes. After that you start thinking okay what next day, what is to be done today, what is not to be done today, what are the programs, everything the buddhi will start showing up and then you start discriminate. So this is the whole process that occurs. From anandamaya kosa when it condenses the first is aham vriti, the aham vriti through the memory store starts coming down and then you have the buddhi and then the manas. This is the whole process that is being talked about. And Yoga is a process by which you purify the memory and see that the memory in the process of purification will elevate us to higher heights and thereby you have complete control and mastery over the mind. When you say chiththa vriti virodha it is the control and mastery over all these aspects, manabusshi chiththa ahankara, not merely the manas. Even the memory we should be able to gain control and mastery, we should be able to change our memory store by the proper techniques that are available. So memory development program means purification of the memory, it is not just making the memory sharp, it is to purify the memory in the sense to take the right type of memory
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