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It is commonly thought that manas or mind is a compendium of the cognitive faculties of consciousness, perception, thinking, judgment, memory, etc. Which lead to a state of awareness, organization, identification, interpretation, decision 鈥� making. The concept of mind in Indian philosophy can be presented at different levels that are differentiated by the area of epistemology, psychology and philosophy. Mind is also connected by the terms in human life like desire, aversion, pleasure, pain, intelligence, thought etc. It acts in a similar way as the functions of sense organs. The functions of mind are to store the all the impressions that we receive from our experiences and our activities. All our activities leave their impressions on the mind. These activities are performed with the help of the sense organs. Such impressions are within us.

In Western psychology mind has only limited concepts. But all the Indian philosophies give a detailed description on the nature of mind. Upani峁�adic seers declared about the mind, three thousand years ago, that the self is the substratum of all experiences.

One of the characteristics of mind as mentioned in the 痴腻箩补蝉补苍别测补 厂补峁僪颈迟腻 is the concept, 鈥榤ind as a whole鈥�. Mind is 补苍迟补岣�k补谤补峁嘺. It includes sense organs.

The characteristics of mind are elucidated through a number of concepts namely,

1. awareness (蝉补峁僯帽腻),
2. comprehension (补箩帽腻苍补 [补箩帽腻苍补峁�]),
3. understanding (惫颈箩帽腻苍补 [惫颈箩帽腻苍补峁�]),
4. knowledge (pr补箩帽腻苍补 [pr补箩帽腻苍补峁�]),
5. retentiveness (尘别诲腻),
6. insight (诲峁涐梗峁璱 [诲峁涐梗峁璱岣�]),
7. resolution (诲丑峁泃颈 [诲丑峁泃颈岣�]),
8. opinion (mati [尘补迟墨岣�]),
9. memory (蝉尘峁泃颈 [蝉尘峁泃墨岣�]),
10. reflection (尘补苍墨峁Ｄ�),
11. impulse (箩奴迟颈 [箩奴迟颈岣�]),
12. will (蝉补峁僰补濒辫补),
13. purpose (办峁泃耻岣�),
14. life (补蝉耻岣�),
15. desire (办腻尘补) and
16. control (惫补艣补).

The Bhagavad 骋墨迟腻 explains the mind as sensational, strong, consistent; and the control of mind is as the irrepressible in the case of air. So the mind is uncontrolled and unstable.

But mind can be attained by practice. It says:

肠补帽肠补濒补峁� hi 尘补苍补岣� k峁涐梗峁嘺pram膩thi balavadd峁涐笉ham tasy膩ha峁� 苍颈驳谤补丑补峁� manyev膩yoriva sudu峁�karam |
asa峁兣沘ya峁� mah膩b膩ho mano durn苍颈驳谤补丑补峁� cala峁� abhy膩senatukaunteyavair膩gye峁嘺 ca g峁沨yate |
asa峁儁at膩tman膩 yogodu峁�pr膩pa iti me mati岣� va艣y膩tman膩tu yatat膩艣akyo'v膩ptumup膩yata岣� || ^[1]

It explains the peripheral aspects of mind which are difficult to control; and the expressive word v膩yoriva is apt i.e., the wind has nothing centralized about it. Yoga is a restrained form of outgoing tendencies. There are the needs for 惫补颈谤腻驳测补 or dispassion and 补产丑测腻蝉补 or practice for bringing the mind under control.

艢谤墨 艢补苍办补谤补 says in his bh膩峁�y膩:-

abhy膩sena tu abhy膩so 苍腻尘补 cittabh奴maukasy膩峁僣it sam膩napratyay膩v峁泃ti岣� cittasya |
vair膩gye峁嘺 惫补颈谤腻驳测补峁� 苍腻尘补 d峁涐梗峁�膩d峁涐梗峁璭峁ａ弓abhoge峁�u de峁�adar艣an膩bhy膩s膩t vait峁涐梗峁噛am |
tena ca vair膩gye峁嘺g峁沨yatevik峁�epar奴pe峁嘺 prac膩ra岣� cittasya |
eva峁� tat 尘补苍补岣� g峁沨yatenig峁沨yatenirudhyateityartha岣� || ^[2]

These are also denoted in the 笔补帽肠补诲补艣颈 by Vidhy膩ra峁噛a Muni.

By practice it is more difficult to curb the mind just as to drink the whole ocean or to dislodge the mountain or to eat fire:

apyabdhip膩n膩nmahata岣� sumer奴nm奴lan膩dapi api vahny膩艣an膩ts膩dho vi峁�ama艣cittanigraha岣� || ^[3]

Footnotes and references:

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[1]:

Bhagavad 骋墨迟腻 -VI -34, 35, 36.

[2]:

Bhagavad 骋墨迟腻 Bh膩峁�y膩 of 艢谤墨 艢补苍办补谤补 -VI.34

[3]:

笔补帽肠补诲补艣颈 of Vidhy膩ra峁噛a Muni -VII.121