some thoughts on the mind - 4

[Guest guest]

namaste.

 

For knowledge to arise, three things are necessary: the knowing-self

(kartA), the object, and the process of knowing. [This knowledge is

the empirical knowledge perceived by the mind].

 

The Atman with the limiting upAdhi, also known as the jeeva, is the

knowing-self and the agent of activity. At the empirical level, as

established earlier and as Shri Shankara says so emphatically in

adhyAsabhAshhya, the subject and object are like light and darkness

being opposed in qualities, still there is superimposition of one on

the other all the time. This false identification of the Atman with

the body-mind-intellect complex is essential before (empirical)

knowledge can be attained. This is an important part of the perception

process because without senses working, cognition cannot arise, and

the senses cannot work without a kartA, i.e. the sense organs must have

a base of operations. Thus, the wrong identification of "I" is essential

before empirical knowledge can be attained.

 

The ultimate consciousness (which is only one) comprises of the

consciousness determined by the internal organ and consciousness

determined by the object. When the two are identical, empirical knowledge

of the object is attained. The internal organ, antahkaraNa, undergoes

modifications, called vr^ttis. These vr^ttis are five-fold because of the

five sense organs. It is through these vr^ttis that the antahkaraNa

reaches out to the object and after establishing the identity between the

two gives rise to knowledge.

 

It is to be noted that it is the mind that goes out and not the sense

organs. This theory that it is the mind that goes out to the object is

quite distinct from the usually accepted theory that light from the

physical object strikes the eyes and creates impressions in the brain.

The movement of the mind is not meant here in a metaphorical sense,

but in the actual sense. The mind moves out and after reaching the object,

envelops it (takes the form of the object). In this way it is like light.

It alights on the object, takes the shape of the object and the knowledge

about the object is attained. The power or energy for the light is

provided by the SELF, and it is the SELF that illumines the vr^ttis.

By this time, the SELF is already identified with its reflection in

the jeeva's buddhi. It is this reflection which causes the illumination

of the vr^ttis of the antahkaraNa. [i am comfortable with the theory

that the mind takes the shape of the object, but will it be the actual

*size* of the object? I hope learned members provide some lead on this

point].

 

Now, the internal perception of sukha and duhkha (pleasure and pain):

here the external sense organs are not functioning. Both the antahkaraNa

and the perception of pain and pleasure are within, their identity being

achieved without any external aid. Hence, no vr^tti of antahkaraNa is

required for this perception (of sukha and duhkha). Hence there is direct

cognition of sukha and duhkha without the necessity of external organs.

 

I like to end this post at this stage. There are many functions of the

mind, like perception, cognition, volition, emotion, memory and so on.

While these all are important functions of the mind, in advaita, mind

itself is a product of mAyA and hence giving too much importance to it

may keep us only in the empirical mold. With my limited knowledge of the

subject, I touched on only perception. I would be grateful for any

corrections and/or comments.

 

References:

 

AgamasAshAstra of GauDapAda; Vidusekhara BhattAchArya

Br^hadAraNyaka upanishad with the commentary of ShankarAcArya;

translated by Swami Madhvananda

Brahmasutras: Swami Vireswarananda

ChAndogya upanishad with the Commentary of ShankarAcArya;

translated by Swami GambhirAnanda

Eight upanishads with the commentary of ShankarAcArya, volume 1

translated by SwAmi GambhIrAnanda

Revelation and reason in advaita vedAnta; K. Satchidananda Murthy

The concept of mind in Indian philosophy; S. Chennakesavan

VedAnta SUtrAs with ShankarA's comment; George Thibaut

 

 

Regards

Gummuluru Murthy

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