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Date Posted: 00:57:36 03/13/04 Sat
Author: knonymous - 19 Feb 2004
Subject: Satyacharan Lahiri


All religious and spiritual schools of thought all over the world have declared in unison that the mind has to be stilled. Only when the mind has been stilled, can there be room for the ultimate experiences that one may desire. Those who wish to have visions of divine beings (of their religious tradition), even they have to still their mind in order to achieve this vision. Those who wish to reach the stage beyond all beings – the ultimate – they too must still the mind.

However, the achievements (through the teachings) of the Bhagavad Gita are a little different. It suggests that we should reach a stage where the mind has overcome desires, where the mind should not be mindful. As long as the mind is there, there will be resolutions and dissolutions of desirable activities, and because of this, it will be impossible to overcome the cycle of birth and death.

It is because of this it is necessary to still the mind. The sum substance is that if the mind is not still nothing will happen – to that extent even our worldly activities will not be fulfilled properly . . . the human being becomes a monster.

Now the question arises: what is the mind? The agitated movement of Prana is the mind. Prana by its nature is still. However, because of several reasons it loses its stillness and starts vibrating. On the flag of this chariot called the body, rides Hanuman in the form of still current/Prana. The Prana current is still in the Sahasrara (Crown Chakra), but becomes agitated when it descends to the lower Chakras. In the five parts of the body, that Prana is given the five different names – Prana, Apana, Samana, Udana, and Vyana.

If these five Pranas reside in the body in equal balance, then there is no form of agitation in the mind. Otherwise it becomes agitated by reasons that are very ordinary.

The body is in good health when Vayu (Air), Pitta (heat) and Kapha (Moisture/Water) are in proper balance. However, because of reasons that are quite ordinary, when the balance is lost, it may fall ill. e.g. exposure to cold creates an imbalance, which may become the reason for illness. Therefore, one has to be careful not to cause any imbalance or agitation.

Similarly for the five Pranas, care must be taken not to disturb the balance by dealing with the Prana.

The chief practice to do this is Pranayama. By doing Pranayama, the Prana and Apana currents are stilled; with Nabhi Kriya, Samana current is stilled, while Mahamudra stills Udana and Vyana currents.

With these tools (the kriyas), the 5 Pranas are stilled (made quiet), and when that happens one perceives the nature of the soul through Yoni Mudra. This is the ultimate success of a human life.

As a result of these practices, in the stilled Prana at the Sahasrara, the state of the mind finds it advantageous, and one experiences the state of no mind. To date, among all practices discovered and known to the world, Pranayama is the best (most effective).

There are many types of Pranayama, but among them that Pranayama that is done along the Sushumna through the Six Chakras1, is the best, because by this Pranayama the movement of the mind and Prana are done together in unison. Those who practice this know that when the Prana is exercised along with the mind in unison, the mind does not wander in other directions. Over a long period of this practice, the mind becomes still, and no agitation remains. Just like Ganga is the best among rivers, Kashi among all places of pilgrimage, Gayatri among all Mantras, Pranava (Om)2,3 among all Beejas (root sounds), so also is Pranayama the best among all practices. This has been accepted in one voice by all sages and those practicing it, because the result of this practice can be experienced and achieved in this lifetime, at this time, and within this very body.

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