Mind : ( 24/10/2012. )

SEAT OF MIND : Mind has various faculties and centres and operates through corresponding physical centres in the brain.  Mind, Buddhi and understanding are in the Linga Sarira; but they operate through corresponding centres in the physical brain. The brain is not mind as the Westerners think. Mind has its seat in the physical brain.  It gains experiences of this physical universe through the vibrations of the brain. A king, though he has complete sway over his whole territory, though the whole kingdom belongs to him, has got special places for his residence. He has got a splendid palace in the capital and another beautiful, palatial building in Mussoorie or Mount Abu for his stay in summer. Even so, the mind, though it is all-pervading throughout the body, has got three places to reside in during the three states—Jagrat, Svapna and Sushupti. The seat of mind in deep sleep is heart. In dream, the seat of the mind is neck. In waking state, the seat...

ASPECTS OF MIND : Conscious mind or objective mind, subconscious mind or subjective mind (Chitta) and superconscious mind are three aspects of the mind. You see, hear and read with the objective mind. Sensational mind, rational mind and intuitive mind are three aspects of mind according to another classification of Western philosophers. Heart is the seat of four Tattvas—Prana, Mind, Ahankara and Atman. According to Vedanta, the seat of mind is the heart. Ajna Chakra, which consists of two lotuses and which is tentatively situated in the space between the two eyebrows, is the seat of mind according to the Hatha Yoga School. Swami Sivananda To be continued  ...

The Svarupa of mind is thought only.  Mind is Sankalpa-Vikalpatmaka. It is  Vyakaranatmaka when it forwards the decisions of Buddhi, the messages from Buddhi, to the organs of action for execution. Mind selects, attends and rejects. FUNCTIONS OF MIND : Sensation, thought and volition are the threefold functions of the mind. Cognition, desire, volition are the three mental processes. Mind has three states, viz., active, passive and neutral. Mind always wants variety and new sensations. It is disgusted with monotony. Law of Association, Law of Continuity and Law of Relativity are the three principal laws of the mind. These are the characteristics of the mind, viz., change (Parinama), activity (Cheshta), suppression (Nirodha), ideation in action Sakti), physical life (Jivana), characterisation (Dharma). Thinking, planning, feeling, knowing are the various activities that are going on in the mind. Sometimes you plan. Sometimes you feel. Some...

FOURFOLD MIND OR ANTAHKARANA CHATUSHTAYA : 3 Similarly, when the mind does Sankalpa-Vikalpa (will-thought and doubt), it is called Mind; when it discriminates and decides, it is Buddhi; when it self-arrogates, it is Ahankara; when it is the storehouse of Samskaras and seat of memory, it is Chitta; also when it does Dharana and Anusandhana. Who gave coolness to water, warmth to fire, motion to air? These qualities are their very nature. Even so, mind has got its Svabhava of running towards objects, Buddhi of determining, Ahankara of self-assertion and self-identification, Chitta of thinking (Smriti) of those objects which are identified by Ahankara. When the mind is at work, Buddhi and Ahankara work simultaneously along with the mind. Mind, Buddhi and Ahankara work in healthy co-operation. Mind makes Sankalpa-Vikalpa. It thinks whether a certain thing is good or bad. Buddhi comes for determination. It is Buddhi which discriminates the Vishaya (Nischyatmi...

FOURFOLD MIND OR ANTAHKARANA CHATUSHTAYA : 2 Mind is Chetana (intelligent) when compared with the senses. It is Jada (non-intelligent) when compared with Buddhi. Sankhya Buddhi or Buddhi in Sankhya Philosophy is will and intellect combined. Some put Chitta under mind, Ahankara under Buddhi. Manas, Buddhi, Chitta and Ahankara are only Vritti-bhedas or functional aspects of the mind. The Manas has all things for its objects and extends through the past, present and future; it is one only, but has various functions. You are a Judge when you exercise your judicial powers in the court. You are a cook when you work in the kitchen. You are a president of an association when you sit in the chair in that capacity. You are the same man, but you function differently and you are called by different names according to those different functions. Swami Sivananda To be continued  ...

FOURFOLD MIND OR ANTAHKARANA CHATUSHTAYA : Antahkarana is a term used by the Vedantins to include mind, Buddhi, Chitta and Ahankara. When used in a broad sense, it means the internal instrument. ‘ Antah’ means internal; ‘Karana’ means instrument. It is the inner instrument (as distinguished from the term Bahya Karana, outer instrument or the senses or Indriyas) through which you sense, perceive, think and reason out. Ahankara is derived from Prithvi-Tanmatra. (Tanmatras are Sukshma Bhutas or subtle elements. The five gross elements are derived from the Tanmatras.) Chitta is derived from Jala-Tanmatra; Buddhi from Agni-Tanmatra; mind from Vayu-Tanmatra; heart from Akasa-Tanmatra. Mind is Chetana (intelligent) when compared with the senses. It is Jada (non-intelligent) when compared with Buddhi. Sankhya Buddhi or Buddhi in Sankhya Philosophy is will and intellect combined. Some put Chitta under mind, Ahankara under Buddhi. Swami Sivananda To be cont...

MIND IS EVER CHANGING : 2. Mind is not only made daily, but always made. Every minute, it changes its colours and shape like a chameleon. It is very Chanchala (wavering) and Asthira (unsteady)—(Gita, VI, 26). Mind is constantly changing. You are gaining new experiences daily. Your beliefs and conscience of 1932 and the faculty which judges right from wrong will change in 1942. The mind evolves through experience. The world is the best teacher or Guru. According to the state of his knowledge, man’s conscience is built up and changes from time to time with the correction of his views, in the light of further knowledge gained subsequently. Conscience is one’s own convictions arrived at either instinctively or by reasoning. The conscience of a child or a savage is entirely different from the conscience of a fully grown civilised man and, even amongst  civilised men, knowledge varies so much that their consciences direct different lines of conduct. The ...