45 - Discourses on Tantra Volume One

Chapter 12

The Meaning of “Krśńa” in Rája Yoga (1)

Now we come to the fourth of our various interpretations of “Krśńa”.(1) We come to another type of interpretation – the Rája Yaogik interpretation.

This human body is controlled by nerve fibres, which in turn are controlled by nerve cells. The human body generally moves as it is directed to by the mind. But when the body functions under the impact of certain inborn instincts, it does not require direction by the mind. Such actions are absolutely physical or mundane. Then there are some functions which, though physical, are also related to the mind, such as hunger, thirst, sleep and drowsiness. The latter functions are regulated by the ten váyus [vital-energy flows] – práńa, apáńa, samána, udána, vyána (the five [internal] váyus), and nága, kúrma, krkara, devadatta and dhanaiṋjaya (the five [external] váyus). Through these external váyus all kinds of natural functions are performed. The mind does not play any particular role in these cases.

All other functions, however, are controlled by the mind. The mind will send instructions to the body according to how it (the mind) is controlled or regulated by physico-psycho-spiritual practices; and in order to control the mind the ten váyus have to be brought under control. The systematic and scientific process to regulate the váyus in order to control the mind is called práńáyáma. Práńán yamayatyeśah práńáyámah – “The process of controlling the váyus is known as práńáyáma.” (The word práńáyáma is derived as: [práń + á – yam + ghaiṋ].)

There is a unique causal relationship between the functioning of the váyus and the functioning of the mind. If someone keeps running at a certain pace by drawing rapidly on accumulated vital energy, the person’s respiration becomes faster, and if the respiration becomes fast, one loses the capacity for deep thinking or deep contemplation. That is, one loses the capacity to think, or to assimilate or internalize any idea through the organs, in a calm and systematic way. [[If the mind is restless, the body will also be restless, and if the body is restless, the mind will also be restless.]] That is why during spiritual practice, the body should be kept motionless. One must practise seated in a certain posture, because if the body becomes calm and motionless the mind also tends to become calm and concentrated. If someone is constantly thinking that he or she will have to sit down at a certain time, stand up at a certain time, catch hold of one’s nose or ears at a certain time, the mind will automatically tend to become restless. Such is the intimate relation between the body and the mind.

Indriyáńám manonáthah manonáthastu márutah – “The indriyas(2) – both sensory indriyas and motor indriyas – are controlled by [the mind and the mind is controlled by] the váyus.”(3)

This sort of functioning of the mind is discharged in and through the body with the help of the nerve cells and nerve fibres. Its principle controlling centre is situated in the sahasrára cakra – the pineal gland – but its substations are located in various parts of the body. The substations are located in sites of the body from which particular kinds of thought-waves control the adjacent areas of the body in their own respective ways. These substations are called cakra or padma or kamala – plexus in Latin – thus we have the various cakras – múládhára, svádhiśt́hána, mańipura, anáhata, vishuddha, ájiṋá, etc. The mind, instead of exerting its control directly from the sahasrára cakra, exerts its control through the other cakras, the other plexi. Hence in order to advance spiritually, one has first to establish control over these lower cakras, then finally over the sahasrára cakra. If one, conversely, tries to control the sahasrára first while the other cakras remain uncontrolled, spiritual practice on the sahasrára may be hampered. Not only that; even if the sahasrára cakra can be brought under control, the final result will not be good if the subsidiary cakras are not brought under control. It is not enough that the driver of a car be efficient, the car as well must be free from any defect.