Reflection on Elements (Dhatu Manasikara) and Solidity

(pathavi) in Mind
(continued from August issue)
Heat present in a hair sustains its growth and existence. Magnetic energy present in the heat
energy shakes up the magnetic energy of peripheral substances and draws nutriment towards the
core of the hair. So, pathavi constricts or squeezes things together tightly. Apo eases off or
slacken the process of total constricting or squeezing with one another. The process of
constricting on one hand and slackening on the other hand generates the heat energy (tejo). This
heat energy produces a magnetic energy (vayo) which creates the force of attraction. This is the
force of attraction which is known as kama (sensuality). These four functions of the primary
elements take place at all times and at all places in our lives. Dhatu Manasikara is the section
which deals with the analysis of the functions pertaining to the primary elements.
A meditator who practices dhatu mansikara focuses his attention on his mind and he begins to
perceive his state of mind and thoughts. If the mediators attention shifts from the Samadhi state
( state which the meditator perceive his meditation object of respiration) to another sense object,
then, he deviates from the state of being aware to a state of expecting something more from
an object. This expectation to find something from an object makes the meditator and the object
come closer and causing both to constrict, squeeze, compress with each other. This is the quality
of pathavi present in the mind. If I clarify this situation further, we can note, when our attention
is directed to fresh thoughts, we invariably attach to these thoughts firmly. The mind is totally
engrossed in these thoughts. Thoughts are fastened to the new object. What is the cause behind
this attachment, bond or fastening? The cause is the expectation of pleasure, happiness. This
relationship is dependent on the degree of pathavi (attachment, bond, fastening) found in the
mind at that particular occasion. If the relationship between an object and the thoughts is intense,
it is because the operation of the pathavi element in the mind is intense. If the relationship
between an object and the thoughts is mild, it is due to the mild operation of the pathavi element
in the mind. Bond
What does the apo element have to do with the intense or mild operation of pathavi element? In
the case of the mild operation of pathavi element, apo plays a role of limiting the access,
freedom for pathavi element to unleash its full force towards the object. Otherwise, there is no
presence of water in terms of the interpretation given to the element of apo and the common
belief among us. This is the main reason, as I mentioned before, why we cannot analyze the
operation of the four primary elements based on the conventional meaning attributed to them.
Mind establishes relationship with objects (pathavi function) depending on the availability or
non-availability of freedom (apo function) for that relationship. The resulting connection creates
Tejo (element of heat) in the mind. In other words, varying degrees of heat arises in the mind,
depending on the degree of relationship established as a result of the operation of pathavi and
apo elements. As the degree of heat rises in the mind during the course the mind makes a
relationship with an object through the operation of tejo and vayo elements, a magnetic force is
generated accordingly. This is the force which has the potential of vibrating peripheral
substances. We find this magnetic energy all over a physical body. As the degree of heat (in

mind) rises, the intensity of the magnetic force in the physical body also rises. This magnetic
force is known as the element of apo.
I believe that you had a fair understanding of the operation of the primary elements in a mind. I
could elaborate more on this using another example. Lets take an individual who practices
meditation. Supposing, someone visits him at the time of meditating, he would get irritated and
consider this incident to be an hindrance to his meditation practice. He would resist, thinking,
outsiders always get in my way. It is very difficult to practice meditation with the undue
presence of outsiders. Why does he get infuriated at this obstruction? His mind has overly
embraced his meditation practice; he has excessively attached to the practice; he has locked
himself in the practice. In other words, the operation of pathavi element in his mind is so intense.
The mind has provided free access (operation of apo) for thoughts to be locked with the
obstruction to meditation practice.. Due to this freedom present in the mind (operation of apo),
thoughts could easily get locked, compressed (operation of pathavi) with the obstruction. As a
result of the operation of pathavi element followed by the free access accommodated by the apo
element, heat (tejo) begins to rise to a higher degree in the mind. The resultant intense degree of
heat generates a similar degree of magnetic energy (kama) in the mind. The higher the degree of
heat, the higher the degree of magnetic energy in the mind. The magnetic energy generated in
this manner has the potential of making vibrations, movements (in other atoms). As magnetic
energy, with the potential of making vibrations, is incorporated and carried in these elements,
they are identified as elements of vayo (vayo dhatu). I believe that you realize the functioning
of the four primary elements, beginning with pathavi dhatu, in the mind.
Even though, we analyze the process of the primary elements with gross examples, when dhatu
manasikara (reflection of elements) is practiced in a practical way, a meditator ought to have
developed a stable mental state where he could perceive his respiration very clearly. In other
words, the meditator needs a strong Samadhi (concentration) to accomplish the practice of dhatu
manasikara. The meditator who contemplates the mental phenomena with a strong mindfulness
based on the Samadhi, would perceive the changes in the mind on the basis of dhatu manasikara.
Accordingly, the meditator perceives two types of consciousness within the mind. First is the
conciousness produced as a result of amplification of pathavi effect. Second is the
consciousness produced by diminishing effect of pathavi element. The mediator keeps
identifying and analyzing these two types of consciousness during the course of the dhatu
manasikara practice. Now, this is his primary aspect of meditation. The meditator who
experinces a blissful mental state, now, begins to catch the first glimpse of the transient nature
(anicca) of the mind. He begins to observe the changes that take place even in the blissful mental
states. He perceives slight differences of bliss he experiences during Samadhi states which give
rise to the understanding of the characteristic of dhukka ( altering the current state and
transforming to a different state) inherent even in blissful mental states. Thus, a meditator begins
to realize, for the first time,the characteristics of anicca (impermenance), dukkha (alter &
transform nature) and anatta (no-self) through the reflection of ones mind. This is the positive
outcome, gain that a meditator achieves through the practice of dhatu manasikara. Mere
discussions aimed at the characteristics of anicca, dukkha and anatta or reciting the nature of
anicca ,dukkha, and anatta would not bring any fruitful benefits to an individual. One needs to
realize the nature and characteristics pertain to anicca, dukkha and anatta through a direct

reflection of ones mind based on the meditation techniques prescribed by the Buddha. That is
the only approach for an individual to attain Nibbana.
Even though, there are some more matters to be discussed under the subject matter of that
manasikara, I only elaborated matters to suit your question on this topic. In summing up, the
approach pertaining to the dhatu manasikara practice is to enable practitioners to deviate from
the conventional way of thinking and proceed towards a new thinking pattern which is free from
causing suffering.