Introduction:
Human beings gain knowledge of the objective world through the five
sensory organs. While the objects of perception are insentient, the mind is
sentient and hence emotionally reacts to sensory perceptions in the form of
likes and dislikes, joy and sorrow. Hence the mind is responsible human mental
acquisitions, functions and communications. The structure of mind responding to
the stimuli it receives and the functions it performs is presented using the
insight available in Patanjali Yoga
Sutras and Vedanta Panchadasi1-19.
Concept
of mind in Yoga Sutras:
Yoga Sutras compiled by Patanjali are store-houses of yogic method of
enquiry. “Yogaha chitta vritti nirodhaha” is the most famous yoga sutra of
Patanjali. Even though Shaddarsanas are
offshoots of the Upanishadic insight,
they subtly differ in terminology and treatment of the subject-the subject
being the study and understanding of origin, structure, function, control and
cessation of mental activities as the vagaries of the mind and the methods
to rein in mind. Yogic methods of
enquiry are the tools and techniques. During this process of enquiry – defined
as dhyaanam arthabhaavanam
(meditation or yogic method of enquiry as contemplation on the meaning of the mahavaakyaas and sutras) is followed and the contemplation is done using physics
and electronics.
The famous Brahma Sutra – “saastra yonitvaat” states that all
disciplines of knowledge have originated in the Atman or Brahman. Yoga
Sutras use the word Purusha to
signify the same. The word maya of
the Vedantains corresponds to prakruti of yoga sutras. Thus maya and prakruti are one and the same and can be considered as chit or mental or psychic energy
carriers. As proposed by Ramabrahmam 2-9 Atman and maya and its
transformations together constitute human consciousness. Maya undergoes vivartanam
[forward (modulation) and reverse (demodulation)] transformation or becoming of
maya or pravanam or prakruti] and
constitutes mental functions and cessation of such a vivartanam gives nirvishayavasuddhaasanaapravaaham.
Tasya vaaachakaha
pravanaha – sutra states about transformation of prakruti and hence of maya which is nothing but reflected or
virtual (mithya) chit or chidaabhaasa or
pranavam. Our mental functions are a combined operation of Atman, maya, its
bifurcation as jnaana sakti (divyam-ELECTRO-CHEMICAL)
and pranaasakti
(swaram - MECHANICAL) and their transformations in forward and reverse
directions using sense and action organs
Ramabrahmam6-9 (see also Concept Diagram I-IV).
Vritti
and Nivritti:
Vritti nama antahakarana parinamaha -
vritti means transformation of
inner-mental tools (antahakaranas).
All our mental functions come under vritti.
Nivritti means cessation of such transformation. Nivritti phase is same as Jagrat
Sushupti conscious state of mind. This is the state of Atman or Brahman (Concept
Diagram I-III).
Thus Bhakti,
Nivritti, Jagrat Sushupti, Nidra, all signify the cessation of mental
functions and no vritti (antahakarana
parinama) takes place during phase. Meditation is done to attain this state
of mind. This state of mind is also known as Peace (Saantam), Bliss (Aanandam)
or Silence (Maunam). We have
different kinds of meditative processes to suit each mental make-up or
individuality or ego or nature or method of enquiry10. One can
choose one of them and practice to attain chitta
vritti nirodha.
Chitta vritti
(Yoga Sutras) and chetovritti (Sivanandalahari) are one and the same. We can attain these by using
sense organs and action organs diverting them from material world to spiritual
world. Choosing a favorite deity and chanting His or Her name incessantly is
one method when the chitta vritti
becomes sattvagunabhooyistha. One can
start this as first step even without rigorously following astaagayoga, as a preliminary step. Ordinary seekers can follow
this method without recourse to studying books or practicing yama, dama etc. strictly. The result
will be the same i.e., attainment of chitta
vritti nirodha or peace of mind. Strict following of Astaangayoga anyway gives the required result. Chittavrittti nirodha state and chetovrittirupetya
tistati state are one and the same. The first one is Yogamarga and the other is Bhaktimarga.
Bhakti sthiti is also tatpara or taatparya sthiti or state of experiencing the meaning of the word,
sight, smell, taste or touch known, perceived, understood and experienced. Tatpara Sthiti is Parmaatma or Paramapurusha
sthiti. The same is Atmasthiti or
Brahma sthiti.
By yogic methods of enquiry, like Yoga, Bhakti or Jnaana - contemplating, practicing, comprehending and experiencing
such methods leads to chitta vritti
nirodha and mental strength increases and anistabhaavaparampara (rise of unpleasant thoughts and feelings)
can arrested and avoided. During chittavrittinirodha
vivartanam of maya (pravanam or
prakruti) does not take place. Ego merges itself in its source i.e, Atman. This ego-free or ego-transcending
state is the result of chittavritti
nirodha. Then we experience aananda
the natural quality of purusha. Then aananda the personification of nirvishayasuddhavaasanaa pravaham
becomes continuous and eternal that is exists in all the phases of or conscious
state of mind as sruti and even if sristi is in dristi, (even though mental functions are taking place) we remain
calm uninvolved in these mental functions. Ego will be shed and all happenings
are witnessed as Saakshi transcending
and uninfluenced by the associated happiness or sorrow and live efficiently
with full mental alert non-attached but interested sufficiently for the smooth
run of life. This state is compared in the Yoga Sutras to the unhindered flow
of water once the farmer removes the obstacle in the fields. Thus we become the
flow of unhindered bliss and peace and perform our duties efficiently and
effectively.
Thus no vivartanam (modulation or demodulation
of mental energy in the form of antahakarana
parinama) taking place in chitta
vritti nirodha phase of mind. Both Yoga and Bhakti margas lead to the
same destination. The ability to control the mind not to undergo unwanted vivartanam and save ourselves from
sorrows or pains as past or present or fears, doubts, imaginations as future
and live peacefully as present continuous beings in bliss is assured by yogic
method of enquiry.
Concept of mind in Vedanta Panchadasi (Uttara Meemaamsa):
asti bhaati priyam namam roopamcheti
amsa panchakam
aadya trayam brahma roopam tato
dwayam jagt roopam
is a
famous expression of Vedanta Panchdasi.
This sloka says that prapancham (also known as viswam) is made up of five ingredients: asti (sat aspect), bhaati (chit aspect),
priyam (ananda aspect)- the
aspects of Brahman or Atman, namam
(name) and roopam (form or sight or drusyam or vishaya), the aspects of prapancham
or jagathi or jiva. Addition or tagging of namam
and roopam to Atman forms prapancham in
jada form. Prapancham becomes jagat
when retrieved and appears in the dristi.
In jagat, Atman is in three parts as asti
– the sat aspect; bhaati – the chit aspect and priyam – anandam aspect, together with the two
parts namam (name) and roopam (form). Namam is given by language and form is what the vishaya looks like or cognized like. It
must be noted here that prapancham is
created within as sensed by sense organs through the antahkarana manas. So obviously the smells (by nose), tastes (by
tongue) and touches and feelings of hotness and coldness (through skin) are
also part of prapancham in addition
to sounds heard by ears and forms seen by eyes. This prapancham will be in jada
(potential) form and becomes jagat as
kinetic form when retrieved and perceived by manas forming thoughts/feelings
etc.,
Consciousness is non-dual (advaita) awareness. It is experience when
self-consciousness is absorbed or got absorbed in pure consciousness. Consciousness
is also experience when no cognitions or cognition-related experiences are in
the awareness of mind. Experienced awareness is consciousness. Awareness of
nothing within or without the body is consciousness. It is peace, bliss and
silence. Mind is dual (dvaita)
awareness. Knowing, perception, thinking, doing intellectual operations,
discrimination, feelings, having moods, urges, intuitions, understanding,
getting and having insight, experiences are functions of mind.
While mind is functioning, there will be a
differentiated perception of knower-knowing-known or subject-verb-object, which
will be missing and absent when non-dual (advaita) awareness or pure
consciousness becomes unoccupied awareness. Experiencing or understanding or
getting insight of verb is state of experience and then knower-known or
subject-object are not attached to the verb. Verb will be in a present
continuous form or infinite form depending on it is absorption of information
or understanding cognition or experiencing cognition or urge (to express or do)
or intuition (result of perception or instinct took form or genetic knowledge
expressed through hormones or like them) or sense or meanings of utterances
received or to be expressed.
We knowingly or unknowingly alternate
between non-dual (advaita) and dual (dvaita) awareness while functioning
mentally. Wakeful and dream conscious
states of mind represent and account for the phase of mind when functioning and
then we also are aware of and sense or perceive self-consciousness. Once mind
ceases to function, we experience peace, bliss and silence within. If these are
experienced our being aware them, the phase of mind then is known as wakeful
sleep. If we are unaware, but are conscious of these, the phase of mind then is
known as deep sleep. The phase of cessation of mental functions (also self-consciousness)
is similar to zero in number system and vacuum in physical and biological
sciences. Vacuum is inherent in matter and holds matter and is manifested when
matter is missing or absent. Consciousness is awareness of mind when no mental
functions are taking place.
Conscious
states of mind: Phase, cognitive and functional states of mind:
Speaker/expresser/teacher
I modulation: State of mind (manasika sthithi): State of mind (manasika sthithi): mood; understanding; verb; state of meaning and
sense; intuition; experience; urge; insight;
II modulation: Function of mind (manasika gathi): Thoughts, perception, feelings; sentence
Transduction: Utterance/expression
Listener/Learner/student:
Function of mind:
Transduction: Knowing through
sense organs, in tune with manas.
I demodulation: Thoughts,
perception, feelings; sentence
II demodulation: State of mind (manasika sthithi):
Mood; understanding; verb; state
of meaning and sense; intuition; experience; urge; insight;
Antahkaranas
give
awareness (dristi) of without or
within of the body concerning sensing or sensed and sense- energy forms.
Kinds of
mental functions:
Function of mind: (manasika gathi):
Annamaya : relating to sense
organs - object-energy forms (stimuli; knowing -physical- light, sound,
chemical, mechanical and heat forms transduced to electro-chemical energy
forms) Vaikhari.
Pranamaya: relating to actions,
reactions and inter-actions relating to action organs (transduction of
electro-chemical energy forms into mechanical energy forms) Madhyama:
Manomaya: Antahkaranas (inner mental tools): Perceptions, thinking,
intellectual operations, feelings;Madhyama
Vijnaanamaya: State of mind: (manasika sthithi): Mood; understanding; verb; state of meaning and
sense; intuition; experience; urge; insight; Pasyanti
Anandamaya: Experienced meaning;
meaningful experience
All this happens in the awareness
of Atman (prajnanaam).
Seven
Cognitive states of mind: Sapta Lokas :
1. Seer Atman/Brahman ADVAITA STATE BEING -PURE
CONSCIOUSNESS-BLISS PEACE SILENCE
(i) Satya
loka : Aham -Aham Jagrat
Sushupti Wake ful
Sleep Peace Silence Bliss Egoless /ego-transcending conscious state.
Visranta Dristi Awareness +
Chidakasa Maya not transformed Srasta
Rasa Atmanubhava Samayam Bhakti,
Para Tatparya, Sat-Chit-Ananda
2. Seer: Antahkaranas – manas, buddhi, chittam and ahamkaram DVAITA STATES BECOMING
(ii) Tapo loka : Aham+Chidabhasa Chittakasa Jagrat
Maya transformed Samvit
Meditative state if Mind Antakmukha
Dristi Awareness + Icha-jnana-kriya sakti pravaham / Nirvishaya/nirvishayaanubhava pravaham
(iii) Jano
loka : Aham+Vasana Rajomayakasa Jagrat and/ or Swapna Wakeful/Awakened
and/or Dream Antarmukha Dristi State of
egoistic mind. First transformation of maya
Awareness + Mood Pasyanti
Artha Experience Intuition
Sense Understanding Urge
{iv) Maharloka : Aham+ Divya, Swara Saktis
Jagrat and/or Swapna
Mental state of Intellectual
operations Antarmukha Dristi Awareness
+ Akasa and Vayu
Bifurcation of maya into jnasakti and prana
sakti
(v) Survarloka : Aham+ Nirvishaya/Nirvishayaaanubhavam Sushupti Deep Sleep
Awareness+ Tamas Maya not bifurcated and not
transformed suddhavasana pravaham
(vi) Bhuvarloka : Aham+Idam Bhutakasa Swapna Dream
State of awareness of within
Awareness +
Second transformation of maya Srusti Vibhakti Madh yama
Antahkarana parinama takes place
Only action organs are active Sense organs are dormant
(vii) Bhooloka :
Aham+Idam Jagrat Wakeful/awakened State of
mental cognition
knowing/Expressing Bahirmykha Dristi Awareness +
Bhutakasa Second Transformation of maya /Transformation of maya into sound, gesture, expression etc., Vibhakti Vaikhari Both
sense and action organs are active.
Dhyana
(meditation):
Talking about meditation and calming the mind has become the necessity
of modern life. Many meditative techniques are in vogue currently intending to
help humans to cope up with stresses and strains associated with modern life
and life-styles. Many traditional meditation techniques are presently popularly
encased in modern phrases. Attempts to calm the mind will be fruitful and give
desired results if meditation is performed with knowledge about mind and its
vagaries and also about the nature of meditation process. Upanishadic philosophy which
is Sat-Darsana is synonymous with Sat or Truth revealed. The process of
arriving at and experiencing TRUTH is technically termed as SELF
REALISATION. SELF-REALIZATION sets in
calmness in mind and efficiency of mental functions increases. Possessing an absolute faith is a must to
calm the mind- faith in the approach; faith in the text and teacher; and faith
in oneself. Cultivating and maintaining a stable and harmonious relationship
with one’s near and dear and fellow-beings highly benefit the aspirant in
attempts to calm the mind.
Eka Vastu Chintanameva Dhyanam – is a definition of
the meditation. This means that meditation is contemplation on a Divine Quality
and finally merging mind into that Quality and Be That; this is also known as
SELF REALIZATION.
Theology proposes Bhakti – the path of devotion for this purpose. In this method the
mind concentrates on a Name or Form of a choice Divine Being and meditation on
that Name or Form- which are nothing but SELF’S
MANIFESTATIONS—mind becomes on-pointed. At the appropriate moment Divine
Grace showers and makes the mind to merge in that Name or Form.
Dhyanam
Artha Bhavanam is another definition of meditation. This is the path of
knowledge. This meditation process involves in concentrating the mind in the
study and learning and hence understanding the Divine Nature. This is also the
Path to calm the mind and live in and with peace. In short, meditation or calming
the mind consists in concentrating the mind on a chosen thing or contemplating
on a chosen concept or expression or insight.
Upanishads contain descriptions of the
SELF (Tables I and II) and many ways of meditation on the Self, known as Vidya or Upasana (Table III). The knowledge other than that of the Self is
termed as Avidya by the Upanishadic Seers. According to their
definition Avidya consists of all
sciences, arts, skills, learning- of languages and other disciplines and
art-forms. A list of Vidyaas is given
in Table III.
Isaavaasyoopanishat counsels to make use
of both Vidya and Avidya while meditating on the Self to
attain calmness within and warns that using only one of them leads to darkness-
the Upanishadic term for ignorance (sloka 9). Eleventh sloka of this Upanishad gives us the proper way of meditating on
the Self,
Vidyaam chaavidyam cha yastadvedoobhyam saha
Avidyaya
a mr tyum teertvaa vidyayaa ‘mritam asnute
This means that one must contemplate on
and be aware of the Self by using both Avidya
and Vidya. Through Avidya one crosses mortality and by Vidya one attains immortality.
Immortality is release from births and deaths i.e., from the rise and set of
egoistic mind (mithyaaham). Egoistic
mind and self-consciousness are responsible for all the disturbances the
individual experiences and suffers. Thus knowledge about both Vidya and Avidya is necessary for one to meditate on the Self and live as
Self in and with calmness..
The antahkaranas
as described in Concept Diagrams are responsible for us to get, revel on,
entangled in and come out of, the perceived and external world and also for
acquiring knowledge and make active the in-built tendencies- i.e., the arishadvargas. All this knowing or
mental activity which is named as Tamas
(ignorance), blocks the SEER (sat)
and makes one view only the seen (jagat).
Hence all this activity of antahkaranas
with perceived or external world and respective experiences, is Ajnana in Upanishadic terms.
The term Ajnana herein is used not at all to belittle any of the acquired
knowledge or their eminence but only to point out that Truth, Self, Pure
Consciousness or Prajnaam outlives
rather transcends all these perceptions, intellectual operations,
self-consciousness, experiences and their recollections by Being, manifesting
as and in, causing, maintaining and observing the origin, becoming and
cessation of all these mental functions carried out by antahkaranas- and is the Ultimate Jnaana.
Mind as
activities of antahkaranas is
like a boat in the river of consciousness and the self-consciousness of the
person is the individual traveling in the boat. The boat helps the person to
move on in the course of the life and at the end the river, the boat and the
individual together merge in the sea of pure consciousness. Thus meditation is
a travel on the mind-boat by the meditator to reach the Self, the Divinity and
BE IT. After this merger with the Divinity no trace of the meditator or the
meditative tool (the mind) are left (remain). Only object-free meditation goes
on-which is nothing but the Blissful State of the Self is continuously
experienced which sets in and maintains calmness of mind. An individual by his samskaara gets attracted to the use of
one of the antahkaranas as meditating
tool and proceeds on with meditation. Different meditative techniques are
available to suit the temperament and mental make up and mental preparedness of
the individual.
Method
of meditation or calming the mind is not unique. Single general method with mass
instruction will not be fruitful. Just as the psychologist treats each case
individually so also method of calming mind is individual-specific and heavily
depends on one’s mental makeup. 1. Meditation / calming the mind is putting
veil on our ignorance and unveiling our knowledge. 2. Meditation / calming the
mind is putting veil on our false identification and unveiling our real or true
identity. 3. Meditation / calming the mind is putting veil on our unreal or
apparent or misunderstood nature and unveiling our true and real nature. Sri Ramana Maharshi: 4. Find out
wherefrom this ‘I’ springs forth and merge at its source; that is
tapas. 5. Find out wherefrom the sound of the mantra in japa rises up
and merge there; that is tapas.
Conclusions: Simply put, according to Vedanta Panchadasi
human mental functions are the forward and backward transformations of chidabhasa
or maya - the carrier (in the sense of carrier radio wave in
broadcasting and reception process) cognitive-energy pulse series, modulated
by energies sensed through sense organs or the stored information as
potential energies retrieved (as vasanas - object-experiences first and
then jagat [inner world] as feelings/thoughts/perceptions) and demodulated
to give humans knowledge, experiences etc.
The
transformation of maya, reverse transformation of maya and
cessation of transformation of maya - the dvaita and advaita
conscious states respectively- taking place simultaneously, consecutively and
alternately is the structure, form, function, state and essence of human
consciousness, mental functions and cognitive
processes. Creation of mental impressions is sristi (Noun) and retrieval of mental impressions – stored and
inbuilt as genetic and other biochemical information and ongoing of mental functions
is jagat [present continuous form (of
verb to jag, move)]. Sristi is mental creation and storage or
record and projection of external physical world through sense organs and inner
mental tools (antahkaranas). Jagat
is active / dynamic form of sristi or idam- inner mental world.
Yoga
Sutras conceive mind as antahkarana
parinama. This is technically known as vritti.
Mind consists of thoughts and feelings which are like pebbles that cause waves
in the serene lake of consciousness. Manobhddyahamkarachittani
– the antahkaranas – transform
and hence create, sustain and terminate mental functions. Termination of mental
functions, when antahkarana parinama
ceases totake place, is called nivritti.
The nivritti state is the state of peace, bliss, silence and bhakti. Vedanta Panchadasi names the same state as Jagrat Sushupti.
The
aim of meditation (dhyana) is to
attain the state of nivritti or Jagrat Sushupti. Meditation technique is
to be selected and imparted to the seeker in a unique way. There cannot be a
mass instruction. Each individual’s mental makeup, need, capability and ability
vary and a meditation technique has to be individual specific. Each human-being
is unique and so is psychology of the individual. Meditation is concentration
of mind on chosen name, form, idea, theory or contemplation of chosen system of
philosophical thought.
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