Athmanandanatha: Shall I give a very humorous example for negative/ positive thought? Ruling party Chief Minister negative thought that, his Government will collapse, when connected to the aspirant Chief Minister’s thought, it becomes a Positive thought for him. Thought is a most powerful tool. Where is it generated ? Obviously in CHITTA. Why & How it is generated ? The experience / Samskara that was stored in it. Ok. When CHITTA erases all its experiences / samskaras, then what? Modern science calls it Amnesia!!! Adhyatma (I don’t want to call it philosophy, because the word Philosophy dies not describe ADHYATMA) calls it JEEVANMUKTA. The modern Corporate GURUS calls it ‘LIVE IN PRESENT” To live in present, no past experiences should haunt. Am I right? When no past experience haunt CHITTA, future cannot be processed by the PROCESSOR called CHITTA, because it has no DATA. The next question that arises is, how do we manage our materialistic life if we erase all our experiences / Samskaras from CHITTA. I look forward for your answers.
Athmanandanatha: Coming back to those who are caught up in Negative thoughts, negative people around them, which is obstructing the materialistic growth, they should get into some Mantra Sadhana and train their CHITTA to shed out negative thoughts.
Let us speak about CHITTA with reference to materialistic life of an ordinary person.
Jagadeesha was asking me whether CHITTA is subconscious mind? Answer is Yes and No.
The understanding of subconscious by psychologists is very limited. CHITTA is beyond that though at the first understanding seems to be same.
ANTAHKARANA, the inner organ is understood differently by Upanishads, Advaita Vedanta, Purva Mimamsa, Sankhya school, vaisesika school, Jainism and Boudhism. Any way understanding of ANTAHKARANA by Upanishads, Advaita Vedanta and Sankhya school are almost similar.
I don’t want to get into theories on ANTAHKARANA but try to learn as to how best we can try to use CHITTA, in whatever the name it is called and however it is described in our ancient texts, Indian psychology, Psychology of Sigmund Freud and so on and so forth.
To day I had been to the marriage of my niece. One of my favourite sweet Pheni was served for Lunch and I relished it along with laddu. If I start thinking of how this Pheni is made, who made it, what are its constituents, what is the difference between Chiroti and Pheni, why more badam is added to the Badam milk served with Pheni, what made this Badam milk slightly yellow, is it because of Keshar or turmeric or Badam itself can get this colour to the milk.
Please continue your inquires on Pheni instead of enjoying the eating of such a delicious sweet.
Jagadeesha: CHITTA: Can we title CHITTA as “Undefinable state of mind” 🤔
Without our consciousness CHITTA’s can talk to other 🤔
With Guru Krupe 🙏 sharing the live incident happened today (29/05/19)
Athmanandanatha sent a photo when he attended his niece marriage (He had Pheni and Laddu too).
My father was in the picture and seated on a row behind alone. The photo was appealing incomplete as my mother was not in frame. However I was imagining her to left of my father (Apparently Doddamma was seated left of Athmanandanatha)
However I asked a question (It’s me who feels happy when I ask a question to Athmanandanatha while waiting what he will answer. Every time for a Same scenario or situation answer will be different though)
“Who is seated left of Doddamma” (I had a doubt about the name of person)
Athmanandanatha replied “Sujatha Veeresh” however it should have been “Sumithra Veeresh”
Are you thinking what’s in name?.. In this scenario there is more in the name than usual. Sujatha was my mother name and whom I was imagining on left of my father in the photo. A question to self “What made Athmanandanatha to write ‘Sujatha’; Did he wrote knowingly? Or is his CHITTA read my mind or is his CHITTA felt the presence of my mother’s Sookshma deha around”
Athmanandanatha: Answering last para. CHITTA reading your mind at that point of time seems to be opt. The name of Sumitra is not that I forgot or recollected wrongly is not possible,because Veeresh and Sumitra call me from US once a way. Veerendrasharma: Sir we will have to proceed after mentally relishing pheni with ladoo and badam milk. The thought of the taste of the pheni, arises from the CHITTA, isn’t it sir, but what about the narrative of preparation and ingredients of the dish, how do we relate to it Sir. Awaiting your response
Athmanandanatha: Yes. We must relish Pheni by the thought of its taste arising from CHITTA and stop at that stage to enjoy its taste, instead of inquiring more about it which is not relevant.
Similarly we should learn to use CHITTA to our advantage than finding out how it is ? What it is etc.,
Athmanandanatha: I am joining you back on the subject.
- I have kept some books on my reading table. Frequently I refer them, read them too. When I say refer them, I refer to these books to recollect/ refresh the information gathered by me in other
books, some of them kept visible to me in a shelf visible to me always and some of them in a closed cupboard.
- I should practice to keep on my table only such books having information about what information I want to refresh / recollect from my past reading of those books kept in visible cupboard and closed cupboards
- By doing this continuously for a period of time the store house CHITTA start reflecting only that knowledge, which I am pursuing every day.
This is what we should do to take away the negative impressions that are stored in CHITTA.
But unfortunately, in spite of our such repeated efforts we have people around us sending negative thoughts without their knowledge and also without our knowledge we will be receiving it.
Here we need to create a barrier. That is nothing but some kind of Dhyana, mantra, which can keep our MIND still so that mind rejects such thoughts and those thoughts does not reach CHITTA.
Practice of pranayama also does the same and keep us away from these negativities. Only requirement is during pranayama, Dhyana, japa, is no thoughts should flow in our MIND. It should be only observation of the movement of prana and observation of the sound of Mantra.
I have come across many people for whom, the mantras gave adverse results. Why? During the Mantra japa, their thought was the problems they are facing. Here one should be very careful.
That is the reason very powerful mantras are not imitated simply to everyone, because they may produce adverse results.
- Our ANTAHKARNA (4) always prone to logic based on the information stored. The Universal consciousness (ANTAHKARNA OF BRAHMANDA) is free from all such logic. Prepare ANTAHKARANA not to go by logic. Then all negativities vanish, because negativity, positivity is the result of LOGIC.
I shall try to explain these with real time examples:
I shall continue: what we do if we see a snake, even if it is not poisonous? We are frightened? Why?
No answer yet. Unless I get answer I can’t go forward on this issue
Padmambha: I only look at the snake
I brain fed myself that snakes are poisonous from my childhood
I ignored the fact that majority of them are non poisonous from the beginning
Only the negative part is more etched into my subconscious mind
So the moment I see snake l panic
Jagadeesha: We are not knowledgeable or aware to differentiate if the snake is poisonous or not
- We always told Or believed by eternal forces that Snake bites and it can kill
So we always get scared due to lack of knowledge as well guidance..
I feel this is true even for human beings while we try to stay away from some forces when we realise they are more powerful than us
Athmanandanatha: Yes. In our child hood, we have heard of a story that a cobra was on the rope of cradle. The dog came and killed the snake. Then bla bla bla… but the story is silent about what the infant in the cradle was doing when the cobra was on the rope of cradle.
In reality the infant was feeling happy seeing such a beautiful creature. Yes, I mean it, because the CHITTA of the infant has no negative or positive info about the cobra. It just felt happy looking at this wonderful, beautiful creature.
Do we know the age of Sri Krishna when he did Kalinga mardana? He was 7 years and 3 months according to Bhagavatha Purana.
Am I rightly conveying the role of CHITTA? Is it difficult to understand what I am conveying.
Veerendrasharma: Is that we become judgemental of people ans situations because they are fed that way in our CHITTA? The creation of paradox is a figment of imagination of the mind which is again fed by the information from the CHITTA. Instead of presuming, deciding or imagining situation as per our understanding, it is better to look at it as it is. Am I right Sir.
It is like wearing coloured glasses and thinking the whole world to be of that colour.
Padmambha: Thank you Guruji you are making it so simple. Please continue
Jagadeesha: The Chitta is trying to understand its own meaning with a beautiful example of Snake. Await as always for next views and expanded information about Chitta so it will be stored permanent
Athmanandanatha: I have a specific reason for quoting Snake, because Advaita Vedanta uses Snake and Rope analogy to explain Maya, the illusion. I don’t want to refer Upanishads and Sanskrit words which serves no purpose now.
We always say the children are equal to GOD because their CHITTASHUDDHI, (Shuddhi means blank not pure) .
Even their Poorva Janma Samskaras are yet to have its impression in CHITTA.
We have observed that infants over 3 months smile themselves while sleeping and also cries during sleep without any external provocation. It is not their swapnavasta but recollecting of past janma memories (past janma, I refer to characteristics of their genes, DNA)
I am not diverting you from the main object “ how to make CHITTA work for us positively”.
It takes some more time for the infants to store the information of genes, DNA in their CHITTA, till such time they are called equal to GOD. But the present experiences begin creating images and starts storing in CHITTA.
We will come back to rope and snake analogy. Rope is also true and snake also true.
Imagining Rope as Snake is Maya, the illusion and not knowing the danger from a poisonous snake is Ajnana, ignorance. Even such an ignorance is bliss So, we conclude, illusion is more dangerous than ignorance. Of course in the Advance stages of Advaita Vedanta, Shankara describes that ignorance causes Maya. This is not the issue for discussion now.
We read in Mahabharata that Dhuryodhana in MAYASABHA ( it is Maaya sabha) felt that illusion and laughing of Draupadi resulted in Kurukshetra.
The sage Vyasa has used this to explain as to how a great warrior like Duryodhana was into illusion which ultimately killed him.
The impression of the illusions that is stored in CHITTA is our real enemy both in materialistic and spiritual life.
Now, the first and foremost thing we should do is to shed away these illusionary impressions embedded in CHITTA.
(I am using the word Embedded because the soft ware engineers know better, the embedded technology. Of course this technology also become outdated now)
Fear of failure is one such embedded impression in CHITTA.
Once we understand up to this stage, we shall move forward
There is another danger of our understanding of CHITTA in different meanings it is used than that of one component of ANTAHKARANA.
A good example I can give right now is the word TAPATRAYA. We all know how frequently we use this word and express what?
The correct meaning of TAPATRAYA is TAPA- heat, pain
Three types of pain or heat. They are Adibhoutika, Adi daivika and Adhyatmika. Are we using the word TAPATRAYA in this meaning?
Jagadeesha: Thanks for providing more clarity on understanding of CHITTA.
TAPATRAYA – never used by any common human in its real sense.
One clarification – How any of these 3 can become a pain or heat
Athmanandanatha: The problem with us is for a Sanskrit word Adhyatmika, we know only one meaning- Spiritual but it has other meanings too.
Bodily and mental causes with in oneself. Also means our association with people, work, society etc. These problems are created because of our interaction with others.
Adibhoutika is suffering from the diseases of the body
Adi daivika is suffering caused by natural calamities.
Another word wrongly used is MANASTAPA – correct meaning is suffering mentally
These are the problems because of importing words from Sanskrit to other languages
Upavasa is another such word.
From CHITTA we have diverted to TAPATRAYA, SouL, different philosophies. Let us come back to CHITTA.
I will not drag much on CHITTA. Whatever I try to explain, it is one’s own experience to know and understand that “CHITTA VRUTTI”. We have heard that the VEDAs are Apouresheya, that is no learned scholar of those days has claimed the authorship of Vedas. From where such knowledge is emerged is also not known. With our understanding of the source of knowledge, (by listening, reading scripts) a doubt arise as to how such a knowledge emerged from NO WHERE. Still reluctantly we accept that the knowledge of Vedas are APOURESHEYA. With utmost humbleness, I must share my yesterday’s experience. I was reading a book on Sri Pratyangira Devi not in the state of dream nor in the state of deep sleep. The book I read was never read by me before. In fact not even I have seen / heard of such a book. It was very voluminous and unfortunately I can’t’ repeat evry thing but the essence of the book is stored in my CHITTA in such a manner, I am able to reproduce it in the morning and also I remember it even now and forever. This is what CHITTA can do for us.
We have Valmiki Ramayana, Kambha Ramayana, Tulasidas Ramayana. Each of these Ramayanas also have different versions. I mean it. One of the versions of Tulasidas Ramayana is said to have mentioned Hanuman’s doubt about his capability of SAGAROLLANGHANA. The camp of Rama with Vanara Sena is at 100 yojana distance to Lanka. Only Hanumanta has the capacity of flying 100 yojanas, but Hanuman was showing his restlessness and incapablity to complete the task of meeting Sita Matha and come back to Rama. Rama, it seems asked Hanuma, as to whu he is feelng restlessness and worried. Hanumantha Replies ” Prabho, I can fly only 100 yojanas at once. I can recah Lanka and meet Sitadevi but that will not complete my task as I will not be able to fly back another 100 yojanas” Yes, for all of us the reply of Hanumanta seems to be rediculous but that is what CHITTA did to Hanuma. 100 Yojanas was imprinted and embedded in his CHITTA but” at a stretch” was not imprinted and emebedded in his CHITTA, till such time Rama reminded that ” AT A STRETCH 100 Yojanas” We need such RAMA who can remind our CHITTA about what it surely knows but CHITTA cannot express it to BUDDHI without the help of RAMA. Now the next issue is how to find that RAMA
Where do we find RAMA? In the heart of Hanumanta. Who is Hanumantha? He is vayu Putra. What is vayu? It is prana.
The proper control of PRANA, one can make CHITTA to open up all hidden positive things. It is that simple. Is n’t it?
Durgaprasad: If we think Rama as the aspect of PARABRAHMAN (In context of Upanishads), which is also the ultimate truth. The Zen masters and other Buddhist texts also emphasize on breath control or they tell to observe breath (mindfulness). Also in patanjali’s ashtanga yoga after the ethical cleansing (through Yama and Niyama) and bodily preparations (through asanas) the emphasis is laid on pranayama. Prana links the physical body and the consciousness. PranaYama helps in CHITTA VRITTI NIRODHA. Again what is yoga? According to patanjali CHITTAGONG VRITTI NIRODHAHA YOGAHA…. This is as per my little knowledge. Please ignore grammatical mistakes and please correct if there are any conceptual mistakes.
Athmanandanatha: Good. Mantra yoga is also yoga
Athmanandanatha: Yogashcittavrttinirodhah is the Patanjali yoga Sutra.
Chitta is explained by Swami Vivekananda as a Lake.
The bottom of a lake we cannot see, because its surface is covered with ripples. It is only possible for us to catch a glimpse of the bottom, when the ripples have subsided, and the water is calm. If the water is muddy or is agitated all the time, the bottom will not be seen. If it is clear, and there are no waves, we shall see the bottom. The bottom of the lake is our own true Self; the lake is the Chitta and the waves the Vrittis.
Nirodhah word has several meanings including “ preventing” , “ control”
So, yoga prevents, controls Chitta Vritti and once this happens, one can achieve any thing in materialistic life which seems to be impossible for normal understamding. Similarly in spiritual life one can achieve SAMADHI STITHI.
Finally, all our efforts, including the efforts of our great scholars, the explanation of CHITTA is like six blind persons trying to explain the Elephant. We need to open our inner eye by the GRACE of GURU to EXPERIENCE the CHITTA.
Before concluding the discussion on CHITTA, I advise
1) Pranayama regularly has
a) Before any ritual, including external pooja or Mantra Sadhana, Achamya and Pranayamya is prescribed.
b) Achamya wets the throat, tongue and lips so that loud chanting of Mantras during rituals made easy
- c) wetting of throat facilitates pranayama.
- Sri Ramayana Sundarakanda paryana.
a) it has 68 chapters
b) different methods are prescribed for Parayana to suit one’s convenience.
c) It is said in some Purana ( I am not able to recollect the name of Purana now-May be CHITTA has formatted it or sent to Trash box/ recycle bin!!!!) that Siva tells Parvati the benefits of chanting Sundarakanda.
d) One can do Parayana in any language and need not be the original Sanskrit shlokas.
e) This Parayana does miracles as it has direct effect on the function of CHITTA.
If all of you agree I shall conclude the discussion on CHITTA
GURUMANDALA SAMPOORNA ANUGRAHA PRAPTIRASTU