WHAT IS THE MYSTERY OF MIND ?DOES THE HIGHEST SADHANA IN LIFE MIND MAMAGEMENT ?PART-01
SIGNIFICANCE OF MIND MAMAGEMENT ;-
1-The great masters of the past understood that a human being is neither body alone nor mind alone, but a combination of both. They also knew that prana, vital energy, is the force that holds the body and mind together. Beyond body, mind, and the vital force lies pure consciousness.
2-These masters dedicated their lives to understanding which part of us is subject to death, decay, and destruction, and which part of us is immortal; which part of us has a beginning and an end, and which part of us has no beginning and no end.
3-Thousands of years of research and experimentation led them to conclude that consciousness is immortal, and all the rest—body, breath, and mind—is mortal.
4-In search of a quiet mind, you do not need to renounce your home. You do not need to abandon your worldly duties and obligations. You do not need to retire from your job and lock yourself in a cave. All you need to do is simplify your life and learn the art of performing your duties skillfully and wisely, selflessly and lovingly. Simply learn to perform your actions without being attached to the fruits of these actions.
5-The biggest mistake people make in the search for peace and happiness is ignoring the seven golden laws of healthy living. These seven laws are: eat properly, breathe properly, sleep properly, think properly, enjoy sense pleasures properly, interact with others properly, and stay focused on the higher purpose of life. Unless you comply with these golden laws of healthy and happy living, you will continue to struggle with your personal, family, professional, and social life. No matter how intelligent you are; you will remain a victim of sloth and inertia.
6-No matter what kind of yoga you practice or at what level you practice, the mind is your first and foremost tool. If this tool itself is faulty, you cannot reach your destination safely. If the mind is purified, it can become a great friend in your journey. If it is impure, unstable, and noisy, it will become your worst enemy.
7-Normally, people have a restless mind. If you wish to be successful in worldly endeavors or in spiritual practice, you first have to overcome mental restlessness and make your mind quiet, steady, and peaceful. Then using this purified, steady, and quiet mind, you can explore both the outer and inner worlds and enjoy life to its fullest.
8-The highest sadhana in life is mind management, not meditation. The highest awareness is how the mind responds to different situations. Sadhana is not an abstract idea; it is a practicable, step by step method. This is the approach that the yogis and seers have adopted in order to harness the potential of the mind.”
9-The vast majority of men know not the existence of the mind and its operations. Even the so-called educated persons know very little of the mind subjectively or of its nature and operations. They have only heard of a mind.
WHAT IS MIND ?-
1-Mind - Its Mysteries & Control, tries to unravel the mystery and the make-up of the human mind based on Vedanta philosophy and his own interpretation of the workings of the brain.
2-Here's an excerpt from Chhandogya Upanishad,…"He who knows the receptacle (container, ) verily becomes the receptacle of his people. Mind is verily the receptacle of all our knowledge."
3-That which separates you from God is mind.The wall that stands between you and God is mind. Pull the wall down through Om-Chintana or devotion and you will come face to face with God.
THE MIND - MYSTERY;-
1-The vast majority of men know not the existence of the mind and its operations. Even the so-called educated persons know very little of the mind subjectively or of its nature and operations. They have only heard of a mind.Western psychologists & Western doctors know only a fragment of mind.
2-The afferent nerves bring the sensations from the periphery or extremities of the spinal cord. The sensations then pass to the medulla oblongata at the back of the head, where the fibres decussate(intersect each other to form an X).. From there, they pass on to the superior frontal gyrus or superior frontal convolution of the brain in the forehead, the supposed seat of the intellect or mind.
3-The mind feels the sensations and sends motor impulses through the afferent nerves to the extremities - hands, legs, etc.It is a brain-function only for them. Mind, according to them, is only an excretion of the brain, like bile from liver. The doctors are still groping in utter darkness.
4-Their minds need drastic flushing for the entry of Hindu philosophical ideas.It is only the Yogis and those who practise meditation and introspection that know the existence of the mind, its nature, ways and subtle workings.They know also the various methods of subduing the mind.
5-Mind is one of the Ashta-Prakritis - "Earth, water, fire, air, ether, mind, reason and egoism - these constitute the eight-fold division of My Nature" (Gita, VII-4).Mind is nothing but Atma-Shakti. It is brain that wants rest (sleep), but not the mind. A Yogi who has controlled the mind never sleeps. He gets pure rest from meditation itself.
IS MINDSUBTLE MATTER?-
1-Mind is not a gross thing, visible and tangible. Its existence is nowhere seen. Its magnitude cannot be measured. It does not require a space in which to exist. Mind and matter are two aspects as subject and object of one and the same all-full Brahman, who is neither and yet includes both.Mind is material. Mind is subtle matter. This discrimination is made on the principle that the soul is the only source of intelligence; it is self-evident; it shines by its own light. But the organs (mind and senses) derive their principle of activity and life from the soul. By themselves, they are lifeless. Hence the soul is always a subject and never an object.
2-Mind precedes(come before in order) matter.This is Vedantic theory. Matter precedes mind. This is scientific theory. Mind can be said to be immaterial only in the sense that it has not the characteristics of ponderable matter. It is not, however, immaterial in the sense that Brahman (Pure Spirit) as such is.
3-Mind is the subtle form of matter and hence the prompter of the body.Mind is made up of subtle, Sattvic,non-quintuplicated (not multiply by five/Apanchikrita) and 'Tanmatric' matter. Mind is all electricity.
4- According to the Chandogya Upanishad, mind is formed out of the subtlest portion of food.Mind is material. Mind is subtle matter. This discrimination is made on the principle that the soul is the only source of intelligence; it is self-evident; it shines by its own light.
5-But the organs (mind and senses) derive their principle of activity and life from the soul. By themselves, they are lifeless. Hence the soul is always a subject and never an object. Manas can be an object of the soul. And it is a cardinal principle of Vedanta that that which is an object for a subject is non-intelligent (Jada).
6-Even the principle of self-consciousness or Ahankara is non-intelligent; it does not exist by its own light. It is the object of apperception (the mental process)to the soul.Generally, the mind does the work of indeterminate perception. To give an example: When you walk along the street at sunset or dusk, you see something in front of you. This awareness that there is something in front of you is the work of the mind. The mind says, “Something is there,” but it does not say what it is that is there. Mere general, indeterminate awareness of the presence of something is due to the function of the mind, but the determinate perception with a decision as to what that object is, is the function of a higher thing, which is the buddhi, reason, or rationality.
7-The thoughts of people, the minds of individuals, differ one from the other – I have a mind, you have a mind, everyone has a mind – and these minds of individuals are not uniform in their nature. They have a self-assertive individuality of their own.Is your mind an object of my mind, so that my mental process can regard your mind as existing outside my mind?
8-There is a connecting link between the perceiving individuality and the object that is perceived. We designated this connecting link as adhidaivata, the superintending principle – something which is required to relate the subject with the object.
9-The mind or the sensations, in order that they may be aware of an object outside, should accept the operation of a medium between the subjective side and objective side; this we regarded as the adhidaivata or the superintending medium.The mind is superior to the objects, and the reason is superior to the mind. In a similar manner, it looks that one mind cannot know another mind unless there is something which is beyond the individual mind. There has to be a mind which connects individual minds.
10-In the same way as we accepted the presence of a substance called the object independent of and prior to the activity of sensation, we have to also accept a prior mind independent of and beyond the ordinary cognitional mind....
Mind is not a gross thing, visible and tangible. Its existence is nowhere seen. Its magnitude cannot be measured. It does not require a space in which to exist.
WHAT IS THE DIFFERENCE BETWEEN COSMIC MIND & INDIVIDUAL MIND?-
1- There is no such thing as the human mind. It should be understood as the individual mind and universal mind. The mind is present in every speck of creation. Animals, vegetables, even minerals have a mind. The individual mind is limited by death, ignorance and impressions(mara, avidya, samskara) and by a framework of personality which is created by nature: the type of one's birth and surroundings.
2-Life after life, man has individualized his mind due to karma and desire. When the ego is removed and the mind goes beyond the barriers of ego and personality, the individual mind and the universal mind are both the same, just as electrical energy and the bulb are the same. The individual mind and the universal mind are not different. The individual mind is only an individual circuit.
3-Matter;...Everything in this universe is subject to evolution. Everything is not created, was not created and cannot be created at the same time. In the process of evolution, when matter is created, it takes its own time. Matter is a general word which can be used for anything – for the living and dead, for the invisible and the visible, for the known and unknown.
In the process of evolution, matter has expanded into many forms and shapes. These various forms, objects and shapes of creation, planets, stars, the earth, human beings, animals, the vegetable kingdom and minerals have all come to be individualized.
4-Awareness;...When a human being is born, he develops a special consciousness, called jnanam. Jnanam means awareness of the entire process of existence in relation to time and space. ‘I am existing, I know I am existing. I know that I know that I am'. This is knowledge in relation to time and space.
5-Jnanam is an awareness of the awareness of knowledge. It is that particular knowledge when one becomes the witness, the observer, the seer. It is a
special faculty of the human being. When jnanam takes place, matter is broken, matter is split. The birth of higher knowledge takes place and the individual mind becomes the universal mind.
6-The individual mind and the universal mind are two important topics in Indian philosophy, especially in yoga and tantra. They say that the individual mind is present in waking, sleeping and dreaming. These three states represent the egotistical state of the mind.
7-Turiya;...When one is able to develop a state which is neither waking, sleeping nor dreaming, that is meditation 9dhyana), which is none of the three. It is the fourth state, turiya, a state of total awakening. Waking, sleeping and dreaming are not states of total awakening, but only partial stages. They are not homogeneous (similar). Therefore, the ego is individualized by circumstances of the mind, body and senses.
8-When one is able to develop a constant state of awareness, when one is aware, not only of the external life, but at the same time of the inner universe, when one is not only able to see the river but the whole ocean the river is meeting, it is at that time that the universal consciousness embraces the individual consciousness.
9-Hiranyagarbha, otherwise known as Karya Brahman and Sambhuti, is cosmic mind. He is the sum total (Samashti) of all the minds. The individual mind is connected with the cosmic mind. Cosmic mind, Hiranyagarbha, superconscious mind, infinite mind, universal mind are synonymous terms. Different authors have used different terms. We should not be puzzled & confused because it is Sabda-bheda only.
10-Hiranyagarbha is cosmic Prana also. He is the thread-like Self (Sutratman). He represents the electric, cosmic, power-house. The different Jivas represent the different, small bulbs. Electricity from the power-house flows through the insulated copper wires into the bulbs. Similarly, the power from Hiranyagarbha flows into the Jivas.
11-This superior mind which connects all minds is sometimes called the cosmic mind. The cosmic mind is a strange condition which the ordinary mind cannot understand. It is the total apprehension(nervousness) of all perceivable things, and in this condition of cosmic mental operation, there is no necessity for a connecting link between itself and the objects, because objects get included/ subsumed under the operation of the cosmic mind. That is why the cosmic mind is also omniscient.
12-The individual mind cannot know the truth of the object – the artha.The individual mind can gather only an information regarding the outer characteristics, or what we call the secondary qualities of the object. The object as such cannot be known by the sensations, but not so is the case with the cosmic mind. There, the objects are subsumed under the cosmic mental operation. The object does not stand outside the cosmic mind.
13-Your meditational technique will take you gradually from mere sensation of objects to the substantiality (having real existence), of the objects themselves, whereby you do not think the objects, but think with the objects parallelly. You befriend the objects, and they set themselves in tune with yourself; and vice versa, you set yourself in tune with the objects, so that the world becomes your friend.
14-ACCORDING to Upanishad the individual mind and the reason have to be transcended in the state of a cosmic rationality, which is the Mahat or the universal buddhi, in which the Ahamkara is included. Individual faculties are included and transcended in the cosmic mind, which can also be called the cosmic reason.
15-The mind, being very subtle, is in close apposition or contact with other minds, though the human skull intervenes between them. As mind evolves, you come into conscious relation with the mental currents, with the minds of others- near and distant, living and dead. The individual mind of A, although separated from the mind-substance used by other individuals, B, C, D, E, X, Y, etc., by a thin wall of very finest kind of matter, is really in touch with the other apparently separated minds and with the universal mind of which it forms a part.
16-If A is a friend of B, A's mind is connected with B's mind. The minds of friends, relatives, brothers of A are attached to A's mind. Several minds are similarly linked to B's mind also. The minds of those who are attached to A's mind are, therefore, connected, in turn, with the minds of those who are hanging on B's mind. In this manner, one mind is in touch with all minds in the whole world. This is the Vibhu theory ('omnipresent') of mind of Raja Yoga.
17-An all-pervasive soul would of course be free from spatial limitation or dimensionless by the body;According to all six orthodox Vedic darśanas which comprise Hindu philosophy, the Atman is vibhu ('omnipresent'). ... Ved Vyasa too held mind (chitta) to be all-penetrating (vibhu).Indeed, the very idea of 'dimensions' cannot be applied to such an entity.
18-It is possible for your mind to bring about a transfiguration (a complete change of form into a spiritual state) of the process of thinking, and feel as the cosmic mind thinks; Within three days. You will see the transformation taking place in your life. It is not a question of several months or years. Your heart has to be there. Where your heart is, there you also are.
19-You are not sitting physically in some place. You are in that place where your heart is, your feelings are, and your consciousness is. Three days of intense concentration will bring about such an inward and outward transformation in your life that you would like not to have anything else. You will find all things come to you, and you do not have to go to them; Because objectivity – which is a wrongly attributed characteristic of things in themselves – gets abolished during meditation, and externality melts down into universality.
20-The whole of yoga is only this much – the melting down of the externality concept into the concept of universality of Being. Bondage is the consciousness of externality; freedom is the consciousness of universality. Here it is before you, the whole treasure on a golden plate. Take it for what it is.
Mind In Sankhya Philosophy
WHAT IS SIGNIFICANCE OF MIND IN SANKHYA PHILOSOPHY?-
1-In Sankhya philosophy, Mahat is the term used to denote "cosmic mind" or "universal mind." It is the first principle that is derived from unmanifested Avyakta. It is the first principle that is manifested out of the unmanifested Avyakta. The wheel of the bullock-cart rests on the spokes. The spokes rest on the nave. Even so, the mind rests on Prakriti and Prakriti rests on Brahman.
A-Mahat comes Ahankara ;
B-From Sattvic Ahankara comes mind;
C-From Rajasic Ahankara comes Prana
D-From Tamasic Ahankara,comes Tanmatras;
E- From Tanmatras,comes Gross elements;
F- From gross elements,comes the gross universe.
Mind is no other than Ahankara, the idea of 'I'. It is, indeed, difficult to reject, /eschew this idea of 'I'. Mind always attaches itself to something objective (Sthula). It cannot stand by itself. It is only this mind that asserts itself as 'I' in this body.
3-The idea of 'I' is the seed of the tree of mind. The sprout which first springs up from this seed of Ahankara is Buddhi. From this sprout, the ramifying branches called Sankalpas(a solemn vow, determination) have their origin.
WHAT IS THE SIGNIFICANCE OF ASTRAL BODY & INNER BODY?-
1-Mind is the most important Tattva of Linga Sarira. Linga Sarira is the astral body or Sukshma Sarira that is linked to the physical body through physical Prana. It separates itself at death from the physical body and travels to heaven(Svarga). It is this body that does Avagamana (coming and going). This body melts in Videha Mukti (disembodied salvation).
2-Linga Sarira is astral body with seventeen Tattvas, viz., five Karma-Indriyas, five Jnana-Indriyas, five Pranas, Mind and Buddhi. Antarvaha Sarira is very pure.
3-Antarvaha Sarira;...This body is very pure which is full of Sattva. it is with this body that a yogi passes from one body to another. Sri Sankaracharya, Raja Vikramaditya, Hastamalaka had antarvaha sarira and with the help of this pure body, they passed into the bodies of other persons.This body melts during the liberation.A Yogi with Antarvaha Sarira has Sat-Sankalpa Astral body (Linga Sarira) and inner body (Antarvaha Sarira) both are different.
4-There is a difference between Linga Sarira and Antarvaha Sarira. It is full of Sattva. It is free from Rajas and Tamas. It is with this body that a Yogi passes from one body to another (Parakaya-Pravesa). Lila, through the grace of Ma Sarasvati, came out of the physical body and travelled to higher worlds with this Antarvaha Sarira. You will find this in the Yogavasishtha.
WHAT IS THE MENTAL BODY?-
1-Just as the physical body is composed of solid, liquid and gaseous matter, so also the mind is made up of subtle matter of various grades of density with different rates of vibration. A Raja Yogi penetrates through different layers of mind by intense Sadhana.
2-The mental body varies much in different people. It is composed of coarse or finer matter, according to the needs of the more or less unfolded consciousness connected with it. In the educated, it is active and well-defined; in the undeveloped, it is cloudy and ill-defined.
3-There are several zones or slices in the mental body just as there are various compartments in the brain for particular types of thought. During intense anger, the whole mind is suffused with the black hue of malice and ill-will, which expresses itself in coils of thunderous blackness, from which fiery arrows of anger dart(a small pointed missile) forth, seeking to injure the one for which the anger is felt.
WHAT ARE THE TYPES OF MIND?-
1-Every man has a mental world of his own. Every man entirely differs from another man in mode of thinking, temperament, taste, mentality, physical characteristics, etc. Physically also a man differs from another man, although there might be slight resemblance.
2-Observe carefully the nose, the ears, the lips, the eyes, the eyebrows, the arrangement of teeth, the shoulders, hands, fingers, toes, look, voice, gait, way of talking, etc., of different men. You will find vast differences between any two persons. Even the lines of the palm will differ. No two leaves are alike. Variety is the beauty of creation.
3-There are various types of mind. The Bengali type of mind is emotional and fit for devotion and art. The Madrasi type of mind is intellectual and clever in Mathematics. The Punjabi type of mind and Maharashtra type of mind are chivalrous. Bengal has produced emotional saints, Lord Gouranga or Chaitanya Mahaprabhu, Sri Ramakrishna Paramahamsa Deva, etc. Madras has produced intellectual philosophers like Sri Shankara and Sri Ramanuja. Punjab has produced Guru Nanak, Guru Govind Singh, etc. The Sadhana and path of Yoga vary according to the type of mind, temperament and capacity.
4-Tastes also differ. The sight of a fish brings excessive joy to a Bengali. The sight of tamarind and chillies excites the glosso-pharyngeal( posterior tongue), and parotid gland nerve of a Madrasi. The sight of a Palmyra (a tall fan-leaved palm/खजूर का वृक्ष) fruit excites the Jaffna Tamil of Ceylon and brings excessive joy. The sight of meat brings a peculiar joy to a meat-eater. Is this not a mystery that an object lies outside and saliva appears in the tongue at the sight of it? Because you have this experience daily in everyday life, you do not attach much importance to it. Mind is very mysterious. So is Maya, too. Even an infinitely superior mind is yet a mind and of the same mould (shape)as any man's.
THE SIZE OF THE MENTAL BODY;-
Mind is atomic (Anu) according to the Nyaya School; is all-pervading (Vibhu) according to the Raja Yoga School of Maharshi Patanjali; is of middling size (same size as that of the body) according to the Vedantic School.
WHAT IS MENTAL AURA?-
Mind has got aura (mental aura or psychic aura). Aura is Tejas, brilliance or halo that emanates from the mind. The aura of those who have developed their minds is extremely effulgent(shines out) . It can travel long distances and affect in a beneficial manner a large number of persons who come under its influence. The spiritual aura is more powerful than either the psychic or Pranic aura.
WHAT IS THE INFLUENCE OF STRONG MIND?-
1-A strong mind has influence over weak minds. A hypnotist with a strong mind hypnotises a whole bunch or circle of boys of weak minds.
2-There are those among us who are much more sensitively organised than others. As an organism, their bodies are more finely and more sensitively constructed. These, generally speaking, are people who are always more or less affected by the mentalities of others with whom they come in contact, in whose company they are.
3-He who has purified his mind becomes a centre of force. All the lesser, impure, weak minds are unconsciously drawn towards the purified, greater mind, because they derive peace, power and strength from the greater, purified mind.
4-We can mark the influence of a highly developed mind over a less developed mind. It is impossible to describe what it is like to be in the presence of a Master or developed adept. To sit in his presence, though he hardly speaks a word, is to feel a thrilling sensation so much as to feel new inspirations touching one mentally. It will be an extraordinary experience.
5-If you want to drink water at a tap, you will have to bend your body. Even so, a lower mind will have to bend (to be humble) before a developed mind if it longs to imbibe its virtues. The thought itself must be calm and unruffled. Then only you can draw inspirations. In such conditions only benign influences can be thrown down into the lower mind from the higher. In such calm, mental states, you can hold communion with God. On the other hand Planning, angry and depressed moods-all disturb the mind and act as stumbling blocks to God-realisation.
IS MIND EVER CHANGING?-
1-Mind is nothing but a collection of Samskaras. It is nothing but a bundle of habits. It is nothing but a collection of desires arising from contact with different objects. It is also a collection of feelings aroused by worldly botherations. It is a collection of ideas gathered from different objects. Now, these desires, ideas and feelings constantly change. Some of the old desires and feelings are constantly departing from their storehouse, the mind, and new ones are replacing them.
2-This constant change does not in any way interfere with the harmony of mental operations. Only some of the old desires, ideas and feelings depart. Those that remain work in healthy co-operation and concord with the new arrivals. The new arrivals are strongly magnetised by the old ones. They both work in harmony and this harmony sustains the identity of the mental existence.
3-Mind is not only made daily, but always made. Every minute, it changes its colours and shape like a chameleon. ACCORDING to Gita, ''It is very wavering (Chanchala ) and unsteady(Asthira )''. Mind is constantly changing. You are gaining new experiences daily. Your beliefs and conscience of 2000 and the faculty which judges right from wrong will change in 2018. The mind evolves through experience. The world is the best teacher or Guru.
4-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.
5-The conscience of a child or a savage(a brutal person), 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 conscience of a Sattvic man considerably differs from that of a Rajasic man. The conscience of a Sattvic man is very, very clean and pure.
WHAT IS THE FOURFOLD MIND OR ANTAHKARANA CHATUSHTAYA?-
1-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, outer instrument ( Bahya Karana)or the senses or Indriyas) through which you sense, perceive, think and reason out.
2-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.
3-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.
4-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.
5- 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. 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(Inquiry).
6-Who gave coolness to water, warmth to fire, motion to air? These qualities are their very nature. Even so, mind has got its nature ( 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.
7-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 subject (Vishaya).. (Nischyatmika, Vyavasayatmika).
8-The form (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.
WHAT IS THE FUNCTIONS OF MIND?-
1-Sensation, thought and volition are the threefold functions of the mind. Cognition, desire, volition(an act of making a choice or decision) are the three mental processes.
2-Mind has three states, viz., active, passive and neutral. Mind always wants variety and new sensations. It is disgusted with monotony.
3-Law of Association, Law of Continuity and Law of Relativity are the three principal laws of the mind.
4-These are the characteristics of the mind, viz., change (Parinama), activity (Cheshta), suppression (Nirodha), ideation in action (Shakti), physical life (Jivana), characterisation (Dharma).
5-Thinking, planning, feeling, knowing are the various activities that are going on in the mind. Sometimes you plan. Sometimes you feel. Sometimes you try to know. Sometimes you think seriously. Sometimes you will (volition). Volition brings all the mental faculties into play. You must be able to know by introspection what exactly is going on at different times in the mind.
WHAT ARE THE ASPECTS OF MIND?-
1-Conscious Mind /Objective mind,
Subconscious Mind /Subjective mind (Chitta)
These are three aspects of the mind. You see, hear and read with the objective mind.
2-Sensational mind, rational mind and intuitive mind are three aspects of mind according to another classification of Western philosophers.
3-Heart is the seat of four Tattvas-
3-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.
4-Mind has various faculties and centres and operates through corresponding physical centres in the brain. Mind, Buddhi and understanding are in the Astral body( 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.
5-The mind, though it is all-pervading throughout the body, has got three places to reside in during the three states-
1-Jagrat, (Waking state)
2-Svapna (Dream state )
3-Sushupti (Deep sleep state)
5-1-The seat of mind in deep sleep is heart. In dream, the seat of the mind is neck. In waking state, the seat of the mind is the right eye or Ajna Chakra. Just mark what you do in deep thinking(Alochana). You hold your finger in the chin, turn the neck to the right side, turn the gaze towards the space between the two eyebrows and then begin to think seriously on the problem in hand. This goes to show that the seat of the mind is the Ajna Chakra.
IS MIND ATMA?-
1-Mind gropes in darkness. It forgets every moment. It is changing every second. If food is withdrawn for a couple of days, it cannot think properly. There is no functioning of the mind during deep sleep. It is full of impurities, Vasanas and Trishnas (cravings). It gets puzzled during anger. In fear, it trembles. In shock, it sinks. We can't take the mind, then, as the pure Self ...
2-Manas is an organ of sensation and thought. This instrument must be under the control of someone who uses it. The Jiva or human soul is not the director of the mind, because we see that ordinary men cannot control their minds. They are simply swayed hither and thither by petty Raga-Dvesha, emotion and fear. Therefore, there must exist some other Being, who is Director of the mind. Who is that Being? He is the Manasah pati (Lord of mind), Antaryamin, Kutastha Brahman.
3-Just as you see the tree in front of you, there must be somebody to see and know what is going on in the mind of Jivas. That somebody is Kutastha. Kutastha is Brahman Himself.Kutastha means “that which is unchanged” and chaitanya means “consciousness.”
4-The concept refers to the idea that consciousness is universal and common in all things. There is a tumbler in front of you. It cannot see itself. An instrument, eye and a seer are needed. If you say that the tumbler can see itself, then there will be a logical absurdity. Therefore, you have to admit that there is a silent Sakshi of the mind, who is eternal, unchanging, eternal knower, always the knowing subject. He is witnessing the motives and modifications that arise in the minds of Jivas.
5-Isvara or Saguna Brahman (Personal God) has full consciousness of Nirguna Brahman. That is His Svarupa- Lakshana. At the same time, he has full cosmic consciousness. He knows what is going on in every mind.
IS ATMA THE SOURCE FOR THE MIND?-
1-Atman is the proprietor of a big firm, this mental factory. Buddhi is the manager. Mind is the head clerk. The head clerk has got two functions to perform. He gets direct orders from the manager and he has to supervise the workmen also. Even so, the mind has got two functions. It has connections with the Buddhi, the manager and Karma-Indriyas, the workers.
2-Mind is more internal than speech. Buddhi (intellect) is more internal than the mind. Ahankara is more internal than Buddhi. Jiva Chaitanya (Abhasa, reflected intelligence) is more internal than Ahankara. Atman or Kutastha is more internal than the Jiva Chaitanya. There is nothing internal to Atman. It is Paripurna (All-Full).
3-When, by analysing your own mind, you come face to face with something which is never destroyed, something which is by its own nature eternally pure, perfect, self-luminous and unchanging, you will no longer be miserable, no more unhappy.
4-One Essence only exists. It is One without a second (Ekameva Advitiyam Brahma). It is INFINITE (Ananta), SPOTLESS , EVERPURE and PERFECT(Paripurna). Meditate upon It without fluctuation of mind and free yourself from all pains with true calmness of mind. Being quite unreal, Ahankara will perish through efforts........SHIVOHAM...