Acharya Mahaprajna
Impact Of Mind On Body
Those who practice meditation many times say that concentration is not always the same. Sometimes it is good and sometimes it is not good. Mind also does not appear to be similar in meditation. Sometimes mind is engaged and sometimes it is not engaged. There is rise and fall. We may leave the matter of meditation. In ordinary life, also this is a problem that the state of mind is not always uniform. Sometimes there is enthusiasm in mind and sometimes there is depression. Sometimes experience of happiness and sometimes there is experience of pain. Sometimes all of a sudden restlessness overpowers. Why all this happens? If we go deep and analyze it from psychological point of view, we shall find that as bodily chemicals change accordingly states of mind also change. Chemicals have great role to play in the changes of our mental states.
Question is that of analysis of uncaused
If some unpleasant event occurs and mind is pained this is easily understandable but if no unpleasant event occurs and even, then mind is pained then it is somewhat difficult to understand. In Sthānāñgasūtra among the types of anger pointed out one is the unfounded anger, which is anger having no basis. Not only anger ego, greed, pain, fear all these emotions sometimes arise without any cause. At their back, there is no cause. Human being experiences difficulty in explaining uncaused thing. If we do not connect this matter with the relation between body and mind we will not get the solution.
Let us know about the relation between body and mind. Body influences mind and mind influences body. The distortions occurring in the body very much affect the mind. From outside we cannot know as to what is going on inside, but inside a process keeps on going and mental states keep on changing. In Ayurveda, there is very subtle thinking and analysis on this subject. It is said that if there is equanimity of vāta, pitta and kapha in the body then human being is healthy. If there is any disorder in the three then our mind gets disturbed, and our behaviour also gets disturbed.
The regulating element
Let us take vāta or vāyu first. Vāyu is the mover of all activities. We ask someone what is the time in the watch. The answer we get is five o'clock. Then we ask, "How do you know?" The person will say, "I am seeing this with my eyes." This is true but if we go deeply then we find that when vāyu gets connected with eyes then we see through eyes. If vāyu is not connected, then through eyes nothing is seen. Whatever is there in the body its mover is vāyu. From this the importance of vāyu is self-evident. But when there is increase of vāyu in the body, there is its excess, and then problems arise. Fickleness is a problem of mind and it is created by vāyu. After making mind fickle, this element withdraws. It is the mentality of some persons to create problems for others and withdraw.
Strange thing
A person went to a hotel for taking food. Food was very bad. He called the waiter and said, "Where is your manager? Such a rotten food is served." The waiter replied, "Sir! The manager has gone to take food in the hotel in front."
It is a strange thing that in his hotel he gives food to others and takes food himself in some other hotel. There are some such elements which work and then withdraw. Vāyu also is such an element which creates many problems and goes behind the curtain. Before us comes fickleness or stability of mind. Vāyu does not come in our front. Whenever there is feeling of fickleness of mind it should be checked how is the fury of vāyu. There is no mere fickleness and extra fickleness is not natural. (?) This is true that if there is mind there is fickleness. Fickleness is necessary also for life but if it increases too much then it becomes problematic.
Why is fickleness?
Main reason of fickleness is fury of vāyu. A person who has excess of fickleness he should think that since there is so much of fickleness is there no fury of vāyu? If it is then why it is? He should look for the cause. The search of cause and search for remedy both are needed. For the purity of mind, for cleansing the mind of impurity, body is to be attended; bodily elements are to be analyzed. A person decided, ' I shall not eat kacori.' But as he approached the kacori shop the smell of kacori allured and compelled him and he sat down to eat kacori. His friend reminds him of his decision but he is helpless before his mind.
Consequences of distortion of vāta
The instability and fickleness of mind moves away a person from his determination. Its only reason is that in the body of the person nature of vāyu is fierce. Many people say, 'memory is very weak'. About children also such complaints are there. Memory of small children should not at all be weak. Even after crossing eighty years of age memory should not be week, but it becomes week. Its cause is also increase of vāyu. This is the main reason for memory-weakness. Some people say they are very much afraid. After occurrence of a fearful event it is natural to have fear but some people are afraid without any reason. Every moment some unknown fear grips them. At the back of this fear and restlessness also there is influence of vāyu. Some people speak more than the limit, speak unnecessarily. The cause of this talkativeness is also distortion in vāyu. Some people get great interest in jovial and mockery talks and sarcasm. This also is a characteristic of fierceness of the nature of vāta. These are all characteristics of distortion in vāta. By knowing these characteristics let us analyze the impact of mind. If we want to make the mind such that there is no situation of talkativeness, or fickleness or fear and restlessness then we shall have to pay attention to body. It will not be possible to get their solution through mind alone. Distortion is the root cause of all these. Without apprehending root cause problem, cannot be solved. Generally, we do not apprehend the root cause.
Let us apprehend the root cause
One thief got released from jail. As he came out someone standing at the gate asked. "You have been released from jail. What work will you do first?"
The thief replied, "First of all I shall purchase a torch."
"Why?"
"Because earlier I was caught in the want of torch. At that time while stealing in darkness by mistake my hand instead of laying at the bundle of notes put in the almirah was placed on the switch of radio. That became the reason of my being caught."
In spite of being in jail for so long the thief did not realize that the reason for being in jail was his crime of theft. He is regarding darkness, want of torch, as the main cause of going to jail. We do not find the means of getting rid of the problem but instead try to escape from that, look for the excuses for escaping from that.
A person who wants to develop his mental energy, is desirous of mental health, he has to find solution not only in mind but also in body. We have not to take anything in lop-sided manner. There can be many aspects of solving the problem of mind and one aspect among them is body. In body, also the solution of this problem should be searched. What is the condition of body and which element is working in the body because of which such reactions are taking place in conduct, behaviour or mental thought?
Consequence of pitta
Second important element is pitta. Pitta is stimulating, hot. It is natural that a person who is angry has predominance of pitta. So long as there is no subjugation of pitta there is difficulty in subjugating anger. In Prekṣādhyāna for subjugation of anger meditation on white and blue colours is prescribed. Meditation on blue colour in the centers of light, bliss and purification (jyotikendra, ānandakendra, and viśuddhikendra) and meditation on white and blue colour in the entire body are prescribed. By this intensity of anger and of stimulation of pitta gets reduced. When the stimulation of pitta is, reduced mind becomes cool automatically. The impact of pitta on mind is excess of anger. That is why one has to undertake discrimination of time (viveka). Generally, the time for increase of pitta is noon. During noon time, no serious thinking should be done with someone. Such a time should be chosen when pitta is quiet.
Karma: elements for stimulation
The second consequence of pitta is lack of tolerance. Pitta reduces power of tolerance. If any event takes place a person with dominant pitta will become restless. If we look attentively at the persons nearby then this variety of nature in human beings will be seen in great number. Many a time a question arises as to why this difference? We believe that this is the difference in karma. The matter of karma is much remote. Karma is basic element, but we should attend to those elements also which give stimulation to karma. These elements give stimulation to karma, increase the vibrations of karma and then these vibrations affect our mind. It is necessary to attend to all these causes, but we have very little knowledge of all these.
Why there is increase of vātah How to check it? This problem becomes aggravated because we do not know that our food, stay and movement (vihāra) and daily routine have very deep relation with our conduct. Seasons also are related but relation with food, stay and movement and daily routine is much more. We should know how vāta, pitta and kapha affect our mind? It is evident that these three do not have only ill-effect, but have good effect as well. We are at present discussing the ill-effects of these three. All the three have good effects as well. Pitta has good effect on mind, so also vāyu and kapha.)
Impact of pitta
Among the influences of pitta on mind most important is intolerance. Should we take it that today's age is pitta-dominated age? It seems that today pitta-nature is in great number and that is why human being has become very much intolerant. Why there is irritation and annoyance in human being, its reason is predominance of pitta. Sleeplessness is a main problem of modern times. The quantity of sleeping pills which are used today is perhaps much more than what it was used in olden times. Sleeplessness also is one reason for pitta -predominance. If there is more of pitta there will be less sleep and the person will be a victim of sleeplessness. A person having the nature of pitta or enrages pitta by his food, stay and movement, and daily routine his behaviour will never be normal. On his mind, all effects of pitta will be exhibited. If someone has very good intellectual capacity, then it is to be believed that pitta is working well in him.
Impact of kapha
Kapha has many types of influence on mind. If kapha is not in balance a person will not be enthusiastic. If kapha is diminished enthusiasm will be dead. Many such persons are met whose mind will be depressed and dejected. They will always be found saying, 'oh! What is left now? Whatever was to happen has happened. Now what is to be done? Whatever was to be done has been done.' I asked one person talking like this as to what was his age. He said, 'fifty-five years'. In olden times, it was believed that after seventy-five years old age begins. A person becomes old after eighty years. We had one muni. He was living with us. He had pain in knees. I said, 'get treatment'. He said, 'what is left now? I am old. How can pain go?' If kapha is weak tendency of un-enthusiasm will arise in the mind. To keep on enthusiasm is the main function of kapha.
Positive aspect
These are negative aspects of vāta, pitta and kapha. Of these there is a positive solution as well. They have ill-effects when they increase. A person who knows proper remedy and does not get these increased, keeps them in balance, he can escape from these consequences. Neither less nor more. Neither diminution of vāta nor increase. Neither diminution of pitta nor increase. Neither diminution of kapha nor increase. One who knows to maintain this position he will not allow the problem to rise. If problem arises then he solves it.
Intellectual dexterity of a betel-leaf seller
There was a worker with a king. His job was to give betel leaf to the king at proper time. One day the king said, "You go and bring one pāva (a particular quantity) of lime." The worker went to the shop of betel leaf seller and asked for one pāva of lime.
The betel leaf seller asked, "What will you do with one pāva lime?"
The worker said, 'The king has asked for it."
The lime seller was very intelligent. The mystery of why lime was sought, he could guess. He asked the worker, "Before taking lime drink half kilo (sera) ghee (fried butter). Thereafter go to the king with lime."
The worker asked, "The king has asked for lime, what is its relation with my drinking ghee?"
The seller said, "You will come to know the implication later on. First do what I say."
The worker was in quandary but he accepted whatever was said by the seller and drank half kilo ghee". He went to the king after taking lime. The king said with anger, "These days you are doing whatever you like. You do not care about the quantity of lime in betel leaf. You mixed up so much of lime in my betel leaf that my mouth became sour with cuts. The king opened his mouth and showed him the consequence of excess of lime. With rage the king said, "The punishment of this is that this entire lime you will have to eat in front of me at this time." Out of fear of the king the worker dissolved the lime in water and drank it. The king thought that now he will not remain alive. He ordered him to go. The worker went away. Next day again he stood before the king with betel leaf. The king was very much surprised. He asked, "You are not dead?"
The worker said, "Your majesty! Had I died how would have I be present here in your court?"
The king again asked, "After taking half kilo lime how could you survive?"
The worker narrated the entire story of drinking ghee on the advice of betel leaf seller.
The king very much appreciated the intellectual dexterity of the seller.
Solution is in knowledge
The upshot of this story is that if a person is vigilant before time then he can escape from the problem. Along with problem solution is also associated. Fault is that of vāyu, pitta or kapha but if we know the remedy then we can escape experiencing trouble. If we do not know the remedy, then without any reason we shall have to struggle with difficulties. This is a fact that in this world there are not as many troubles as are experienced by human being. He experiences them because of his ignorance. If there is knowledge there are solutions. All solutions are available in our body only. If there is no knowledge, then in the outer world also there are no solutions. Solutions are there in our body, in nature, in environment, in vegetable kingdom, in our food. Solutions are in plenty but for that person there are no solutions who is full of ignorance, who does not know. Prekṣādhyānacamp is also for removal of ignorance. Without proper attitude and proper knowledge will there be proper conduct? This is not possible. Bhagavāna Mahāvīra first of all talked of right attitude. Umāsvāti wrote, "Samyak darśanajñānacharitrāṇi mokṣamārgaḥ. " The path of moksa is one but made up of three constituents. First constituent is samyak darśana (Right attitude), second constituent is samyak jñāna (Right knowledge) and third constituent is samyak caritra (Right conduct). Most important thing is change of attitude and right knowledge. If both these things are correct then conduct, behaviour will change automatically, and a new philosophy of life will emerge.
