what is the mind made up of ?

[Guest guest]

namaste. While I was studying the Atmabodha (of shri shankara)

recently, I notiticed that one point need to be clarified and

I am seeking such clarification from the learned members of

the List.

 

Firstly, chandogya upanishad, chapter 6 (uddAlaka's teaching

to svetaketu) and also taittirIya upanishad discuss how

pancIkr^itam (in c.u. case trivr^itrIkaraNam) takes place

and the statement that the finest essence of what we eat

goes into the mind. That is, we eat the pancIkr^ita food and

whatever we eat is processed through jaTharAgni and the finest

essence of that food goes into the antahkaraNa [manas, buddhi,

ahaMkAra, citta]. I take it then as the finest essence of the

*pancIkr^ita" food that goes into the antahkaraNa. However

there may be difficulty with taking antahkaraNa as pancIkr^ita

material (even though the finest essence), as that means

antahkaraNa has to occupy pancIkr^ita space. uddAlaka shows

in a latter mantra, that when svetaketu did not take food for

two weeks, his mind did not function properly. So, the

upanishad shows a direct correlation between pancIkr^ita

food-intake and the functioning of the mind.

 

In Atmabodha (verse 13), shri shankara clearly states that

the mind is made up of *apancIkr^ita* pancabhUtA-s. It should

be apncIkr^ita only because mind does not occupy any pancIkr^ita

space which it should if it were pancIkr^ita material.

 

Then, my doubts: (i) where does this apancIkr^ita material

come from to function as the mind?, (ii) How about uddAlaka's

correlation then between pancIkr^ita food-intake and the

functioning of the mind? (iii) Is there apancIkr^ita proportion

in our pancIkr^ita intake? How is this proportion determined,

if there is a proportion?

 

Or alternately, is the following thinking correct? Only when

we think of sthUla sharIra (annamaya kosha, and prANamayakosha),

then the pancIkr^itam of the elements need to be considered.

When we think of sUkshma sharIra, pancIkr^itam has no place.

Just like the Atman (the subtlest) pervades through the whole

universe and through this physical body and does not recognize

or is not bothered by what It pervades through, similarly, the

sUkshma sharIra when it pervades through sthUla sharIra is not

bothered by the composition of the gross body. Thus, when we

talk of antahkaraNa, the pancIkr^itam has no place.

 

I wonder if the learned members correct any misconceptions above

and clarify some of the points raised above and also suggest any

references either in the upanishads or in shri shankara's writings.

I am most obliged.

 

regards

gummuluru murthy

--

[Guest guest]

advaitin, "gmurthy_99" <gmurthy@m...> wrote:

>

>

>

> namaste. While I was studying the Atmabodha (of shri shankara)

> recently, I notiticed that one point need to be clarified and

> I am seeking such clarification from the learned members of

> the List.

>

> Firstly, chandogya upanishad, chapter 6 (uddAlaka's teaching

> to svetaketu) and also taittirIya upanishad discuss how

> pancIkr^itam (in c.u. case trivr^itrIkaraNam) takes place

> and the statement that the finest essence of what we eat

> goes into the mind. That is, we eat the pancIkr^ita food and

> whatever we eat is processed through jaTharAgni and the finest

> essence of that food goes into the antahkaraNa [manas, buddhi,

> ahaMkAra, citta]. I take it then as the finest essence of the

 

Namaste GM,

 

IMHO opinion in illusion there appears to be differences but it is

itself delusory.

 

If we give any validity to creation at all, for arguments sake; lets

call it energy moving/acquiring energy, continually.

 

So there is gross material energy rising to subtle. It is only at

the gross material level that energy as an animal for instance eats

and other animal to acquire sustenance or energy. At the subtle

level there is no such violence but just the movement of energies,

which is continual anyway. For in the energy soup there is nothing

but movement, originating with the disturbance of the Gunas. So as

the scale moves up it becomes subtler, so obviously the subtle mind

would feed on subtle energy, the gross body on gross material

energy. All being energy anyway!

 

If we put on many thousand X glasses we would only see an moving

energy soup. It is through a restriction, or limitation of senses

that we see each other as gross material and perceive the world.

 

For in the end if the soup stopped moving the world would disappear

and us with it................ONS...Tony.

[Guest guest]

advaitin, "gmurthy_99" <gmurthy@m...> wrote:

>

> erial.

>

> Then, my doubts: (i) where does this apancIkr^ita material

> come from to function as the mind?, (ii) How about uddAlaka's

> correlation then between pancIkr^ita food-intake and the

> functioning of the mind? (iii) Is there apancIkr^ita proportion

> in our pancIkr^ita intake? How is this proportion determined,

> if there is a proportion?

>

> Or alternately, is the following thinking correct? Only when

> we think of sthUla sharIra (annamaya kosha, and prANamayakosha),

> then the pancIkr^itam of the elements need to be considered.

> When we think of sUkshma sharIra, pancIkr^itam has no place.

> Just like the Atman (the subtlest) pervades through the whole

> universe and through this physical body and does not recognize

> or is not bothered by what It pervades through, similarly, the

> sUkshma sharIra when it pervades through sthUla sharIra is not

> bothered by the composition of the gross body. Thus, when we

> talk of antahkaraNa, the pancIkr^itam has no place.

 

 

Namaste,

 

Ramchandran-ji had posted on this subject an explanation from

Tattvabodha, and also gave a link to Sureshvaracharaya's further

explanation. This may help answer your questions:

 

advaitin/message/13387

 

http://www.hinduism.co.za/three.htm#Further%20elaboration%20of%20PANCHIKARANAMBy\

%20Sri%20SuresvaracharyaSri%20Sankaracharya's%20worthy%20disciple

 

 

 

Regards,

 

Sunder

[Guest guest]

Namasthe,

The finest of the foof essence is PRANA. This Prana statrts functioning after

MAHAPRANA enters the foetus, in the mother's womb around the hundredth day, and

gets fully established. Later when the fontanelle, hards and merges with the

scalp skull bones, the Prana inside gets seperated from the touch of Mahaprana.

Prana is nothing but mind flipped the other way round and Mind is noting put

impure personalised consciousness. Impure consciousness is the aspect of CHIT,

Prana is the aspect of Presence the Sat and both are rejuvenated in

Ananda-Sleep, where the focus of the antahkarana, the Ego merges into ATman.

With intense meditation, the Fontanelle starts opening up, and Mahaprana

starts altering the Brain structure and this can be distinctively felt, as many

kinds of many many vibrations emanating from the Centre of the Brain to tips of

the body, and as Goosepimples. When Mahaprana enters, which is nothing but the

reaction of solar activity on Gravity, the individual Prana is suspended and

breathing stops. This is Nirvikalpa Samadhi. A complete study of the various

components described herrein and a comprehensive study will answere the posed

question without reference to Sacred Writings.Repeated NIrvikapla Samadhi

Experiences will liberate.

Pranams.

 

gmurthy_99 <gmurthy wrote:

 

 

namaste. While I was studying the Atmabodha (of shri shankara)

recently, I notiticed that one point need to be clarified and

I am seeking such clarification from the learned members of

the List.

 

Firstly, chandogya upanishad, chapter 6 (uddAlaka's teaching

to svetaketu) and also taittirIya upanishad discuss how

pancIkr^itam (in c.u. case trivr^itrIkaraNam) takes place

and the statement that the finest essence of what we eat

goes into the mind. That is, we eat the pancIkr^ita food and

whatever we eat is processed through jaTharAgni and the finest

essence of that food goes into the antahkaraNa [manas, buddhi,

ahaMkAra, citta]. I take it then as the finest essence of the

*pancIkr^ita" food that goes into the antahkaraNa. However

there may be difficulty with taking antahkaraNa as pancIkr^ita

material (even though the finest essence), as that means

antahkaraNa has to occupy pancIkr^ita space. uddAlaka shows

in a latter mantra, that when svetaketu did not take food for

two weeks, his mind did not function properly. So, the

upanishad shows a direct correlation between pancIkr^ita

food-intake and the functioning of the mind.

 

In Atmabodha (verse 13), shri shankara clearly states that

the mind is made up of *apancIkr^ita* pancabhUtA-s. It should

be apncIkr^ita only because mind does not occupy any pancIkr^ita

space which it should if it were pancIkr^ita material.

 

Then, my doubts: (i) where does this apancIkr^ita material

come from to function as the mind?, (ii) How about uddAlaka's

correlation then between pancIkr^ita food-intake and the

functioning of the mind? (iii) Is there apancIkr^ita proportion

in our pancIkr^ita intake? How is this proportion determined,

if there is a proportion?

 

Or alternately, is the following thinking correct? Only when

we think of sthUla sharIra (annamaya kosha, and prANamayakosha),

then the pancIkr^itam of the elements need to be considered.

When we think of sUkshma sharIra, pancIkr^itam has no place.

Just like the Atman (the subtlest) pervades through the whole

universe and through this physical body and does not recognize

or is not bothered by what It pervades through, similarly, the

sUkshma sharIra when it pervades through sthUla sharIra is not

bothered by the composition of the gross body. Thus, when we

talk of antahkaraNa, the pancIkr^itam has no place.

 

I wonder if the learned members correct any misconceptions above

and clarify some of the points raised above and also suggest any

references either in the upanishads or in shri shankara's writings.

I am most obliged.

 

regards

gummuluru murthy

--

 

 

 

 

 

 

 

 

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