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Messenger to the Mind

Date: Sat, 06 Jun 2009 13:17:04 -0000 Subject: Messenger to the Mind To: am-global@earthlink.net From: Satiish K Bhatia" Baba "Jeo na' ogo prabhu, anek katha' a'che ba'kii..." -P.S. #683 Purport: Baba, oh Prabhu please do not go away. Please remain with me-- I have many a tale to tell You. Please come to my home. Please understand this unique opportunity: I am all alone in the house. Nobody is here, so please come. Baba, in pleasure and pain, during both negative and positive situations, all the time I am calling You. And always I am remembering Your name. During all the 24 hours, whatever I do, my hands are always busy in work but my mind is at Your lotus feet. I remember You; it is Your grace. Even if I risk losing everything I want You to my heart's content. Baba, You understand my entire situation but You never console me. I am surrounded by the darkness these days. I do not have any happiness. Baba I do not want anything from You, only this much I want: That You please come close and sit beside me. The doors & windows of my mind are always open in longing for You, waiting for Your arrival. Baba my Lord, please do not go away leaving me deserted. Always remain in my heart...
== MESSENGER TO THE MIND ==
Namaskar, In our Marga Baba has blessed us with a comprehensive spiritual-cum-socio philosophy that covers every breath of life-- both literally and figuratively. There is not one piece of anything which Baba has not described; everything He has touched. Naturally then for us, it is not a small task to be well-versed in each and every aspect of His philosophy. So here in our unit, we formed a study group and engaged in a series of discussions about the 10 vayus-- the collection of which is called: pra'n'a. Here following is the second half of our report. And we would certainly appreciate hearing the thoughts, feedback, and opinion of any and all family members.
THE TEN VAYUS
As Baba tells us, the 10 vayus-- i.e. pra'n'a-- are the internal and external vital airs of the body. And they are best regulated & controlled through our practice of pranayama. While the internal vayus are mostly related with the inner organs of the body such as the lungs and heart etc, the external vayus relate more with our movements and interaction with the expressed world.
SPECIFICS ABOUT THE EXTERNAL VAYUS
Here following Baba names all 10 vayus and then specifically describes about the 5 external vayus. Baba says, "The internal vayus are prana, apana, samana, udana, and vyana...The five external vayus are: (1) Na'ga: It resides in the joints. This na'ga vayu helps with jumping and extending the body." (2) Ku'rma: It is found in the different glands of the body. Kurma vayu helps with the action of contraction. The way a turtle contracts by withdrawing its limbs into its body is called kurmabhava. since this va'yu help in effecting ku'rmabhava, it is called ku'rma vayu." (3) Krkara: Krkara vayu is scattered throughout the body. It expresses itself in the increase or decrease of air pressure. Krkara va'yu help in yawning and stretching. Ordinarily, yawning happens right before falling asleep and stretching, right after waking up." (4) Devadatta: The devadatta vayu bases its action on the increased or decreased pressure of food and water in the stomach. Devadatta va'yu rouses thirst and hunger. (5) Dhanainjaya: As a result of internal or external labour, the body feels the need for sleep. The feeling of sleep or drowsiness comes from this dhaninjaya va'yu which pervades the body, and so the living being drowses or falls asleep." (SC-1, p. 48) So the external vayus control many of our bodily actions and functions with the external world. And here below Baba explains more about this: Baba says, "The five efferent airs, viz,. Naga, Kurma, Krkara, Devadatta and Dhanainjaya, control expansion and contraction, yawning and hiccup, hunger and thirst, sleep and drowsiness." (SS-2)
THE ROLE OF THE INTERNAL VAYUS
Regarding the functioning of the internal vayus Baba gives the following guideline: Baba says, "The vital energy is generated in the unit-body through the media of five afferent airs and five efferent airs. Of the five afferent airs, viz, Prana, Apana, Samana, Udana and Vyana, the Prana, situated between the navel and the throat controls the functions of lungs, heart etc; the Apana, situated below the navel (i.e., between the navel and the anus) controls the excreta like stools, urine etc.; the Samana, situated within the navel, keeps the equilibrium of Prana and Apana; the Undana, situated in the throat, controls the vocal chord (power of speech) and the Vyana, permeating through the entire body, does the office of circulation of blood, secretions etc" (SS-2) So in total the internal and external collection of vital airs or vayus play a tremendous role in the overall function of the body.
RELAY POINT TO THE MIND
One special aspect the vayus play is their irreplaceable role of carrying the message & feelings from the motor and sensory organs to the mind. Baba says, "The organs have their expressions, when Prana (the collection of the ten vayus) comes into contact with the mind."
HOW THE VAYUS PRACTICALLY FUNCTION
Here Baba describes in detail the special way that the prana or vital airs function within the human structure. In particular Baba describes the unique way these vayus bring the feelings to the mind. As we all know, the organs (indriyas) basically receive stimuli from the environment etc, and it is the role of the vayus to carry the essence of those stimuli to the mind. So while some may think that vayus are just an esoteric aspect of our spiritual philosophy but in reality they perform a tremendous part in the overall day to day functioning of the human body and mind. Baba says, "According to the five functional distinctions of speech, action, movement, excretion and procreation we determine the individual characteristic of the motor organs. There are functional distinctions among the sensory organs also: the ear receives sounds, the subtlest of the tanma'tras, and so it imbibes the greatest amount of sattvagu'na. The nose is tamogu'nii in the highest degree. The ear and the skin are sattvagunii and the tongue and nose tamogu'nii..." "The greater the control one has over this vital principle of pra'n'a, the stronger is one's power to accept or reject sam'ska'ras. These acquired sam'ska'ras are perceived in the mind during the still condition of the pra'n'a' wherein it finds it fulfillment. You are taking pra'n'a's help every moment of your daily life. Just as you feel the heat or coldness of things through tactual inference or sparsha-tanma'tra, similarly you know their hardness and softness through pra'n'a. Suppose there is cotton and gold of equal temperature. The eye sensory organ will see them, the skin sensory organ will feel their hotness or coldness and the pra'n'a will feel the hardness of the gold and the softness of the cotton. The ear sensory organ will hear the song and the pra'n'a will appreciate its melody. The ears will hear the scandal and the pra'n'a will receive its harshness and severity; and thus hearing will become hurt and feel pain--it will hold anguish (dha'rya) in the mind. This capacity of the pra'n'a to hold feelings we call the vital core or marma." (SS-4) Would welcome hearing everyone's thoughts on this unique-- yet sometimes overlooked-- topic. Namaskar, Satiish

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