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The 叠峁沨补诲腻谤补峁噛补办补-耻辫补苍颈峁�a诲 is known as 鈥�叠峁沨补迟鈥� because it is the most voluminous of all. It has been studied in the forest [腻谤补峁噛补办补] and it is also known as 鈥樐�ra峁噛aka鈥�. It forms the V膩jasaneyi Br膩hma峁嘺 portion of the 碍补峁噕补 branch of the Yajurveda. This 鲍辫补苍颈峁�a诲 contains six chapters. These chapters provide a full analysis of Indian philosophy. Most of the 鲍辫补苍颈峁�a诲s majestically expound, through fascinating dialogues conducted by the outstanding personalities, the central theme of all the 鲍辫补苍颈峁�a诲s i.e., the divinity of man and the spiritual solidarity of the whole universe as Brahman. This is also the central theme of 叠峁沨补诲腻谤补峁噛补办补-耻辫补苍颈峁�a诲 It contains one of the four 尘补丑腻惫腻办测补蝉, 鈥業 am Brahman鈥�.^[1] It is the realization that the 箩墨惫腻迟尘补, the 辫补谤补尘腻迟尘补 and the universe are the same.

The concept of mind in the 叠峁沨补诲腻谤补峁噛补办补-耻辫补苍颈峁�a诲 is described in the context of the beginning of the universe. In the beginning, there was nothing in the universe.

Everything was covered by Death or Hira峁噛aga峁沚ha. It was covered by hunger which itself was Death. He produced the mind. He desires for the mind:

naivaha ki峁� can膩gra 膩s墨nm峁泃yu岣� naivedam膩v峁泃am膩s墨da艣an膩yay膩艣an膩ya hi m峁泃yustanmano'kurut膩tmanv墨sy膩miti || ^[2]

This 鲍辫补苍颈峁�a诲 again says that the Death desires a body to be born to him. This is the union of the speech or sound with the mind:

so ak膩mayata dvit墨yoma 膩tm膩j膩yateti sa 尘补苍补蝉腻 惫腻肠补峁� 尘颈迟丑耻苍补峁� samabhavada艣an膩ya m峁泃yustadyadreta 膩s墨tsa峁僾atsaro'bhavat || ^[3]

So he again desires to perform 测补箩帽补. While he is tired and afflicted, his glory and power go out; his body begins to swell, even though his mind remains close to the body.^[4] Again 叠峁沨补诲腻谤补峁噛补办补-耻辫补苍颈峁�a诲 states that mind sings the 鲍诲驳墨迟丑补 for gods. The well-being that accrues from the mind, is obtained for the gods by singing; but mind utilizes the fine thinking for itself.^[5] The worship of 辫谤腻峁嘺 as the Atman, thus, enables a man to go beyond death and sins. Then one after another he is relieved of the sins, the senses of smell, sight, hearing and the mind. They are transformed into the original divinities. So mind immediately gets transformed to moon.^[6] The organs of senses and how their names are attributed to this are described in this 鲍辫补苍颈峁�a诲. When performing breath it is called vital force, when it speaks it is called the vocal organ when it sees, the eye, when it hears, the ear etc. So when it thinks it is called the mind. These names are given on the basis of its functions.^[7]

The importance of mind in this 鲍辫补苍颈峁�a诲. suggests that the Atman, wife, progeny, wealth and activity are the subsidiary factors of mind, speach (v膩k), vital (辫谤腻峁嘺), eyes, body etc. The mind verily stands for the sacrifice; it directs the body that is said to be the wife who is subservient to the mind. The vital force is his after considering utterances, the eye his human wealth and the body itself his rite. So this is a mental sacrifice consisting of five factors:

This 鲍辫补苍颈峁�a诲 states: tr墨峁噛膩tne akurute | Speech, mind and 辫谤腻峁嘺 are meant by the progenitor for him alone. These are the first evolved things. Mind is quite distinct from the Atman and the other senses. Because the mind is absented in the object, the perception is not possible. It is the interconnecting factor of all sense organs. It is not perceived though it is necessary as a separate and distinct instrument to make knowledge possible at all.

Desire, resolution, doubt, faith, patience, impatience, modesty etc are all the forms or functions of mind:

tr墨峁噛膩tmane'kur奴teti mano惫腻肠补峁� 辫谤腻峁嘺峁� t膩ny膩tmane'kurut膩nyatraman膩 abh奴va峁� n膩dar艣amanyatraman膩 abh奴va峁� n膩艣rau峁�amiti 尘补苍补蝉腻hyeva pa艣yati 尘补苍补蝉腻 艣ru峁噊ti | 办腻尘补岣� sa峁卥alpovicikits膩 艣谤补诲诲丑腻艣谤补诲诲丑腻dh峁泃iradhartihr墨rdh墨rbh墨rityatat蝉补谤惫补峁� mana eva | tasm膩dapi p峁涐梗峁環ata upasp峁涐梗峁璷 尘补苍补蝉腻 vijan膩ti ya岣� ka艣ca 艣abdo v膩geva s膩 | e峁Ｄ� hyantam膩yattai峁Ｄ� hi na pr膩峁噊'p膩no 惫测腻苍补 耻诲腻苍补岣� sam膩no'na ityetat蝉补谤惫补峁� 辫谤腻峁嘺 evaitanmayo v膩 ayam膩tm膩 v膩峁卪ayo 尘补苍辞尘补测补岣� 辫谤腻峁嘺maya岣� |^[8]

The existence and presence of mind are described by 艢r墨 艢补苍办补谤补 in his 产丑腻峁�y补.

办腻尘补岣� str墨vyatikar膩bhil膩峁Ｄ乨i岣� 蝉补峁卥补濒辫补岣� pratyupasthitavi峁�ayavikalpana峁� 艣uklan墨l膩dibhedena, vicikits膩 sa峁價膩yaj帽膩na峁�, 艣谤补诲诲丑腻 ad峁涐梗峁�膩rthe峁�u karmasu astikya产耻诲诲丑颈岣� devat膩di峁�u ca, ak峁�addh膩 tadvipar墨t膩 产耻诲诲丑颈岣�, 诲丑峁泃颈岣� gh膩ra峁嘺峁� deh膩dyavas膩de uttambhana峁�, a诲丑峁泃颈岣� taddhipary膩岣�, hr墨岣� 濒补箩箩腻, dh墨岣� 辫谤补箩帽腻, bh墨岣� 产丑补测补峁� 颈迟测别迟补诲别惫补苍尘腻诲颈办补峁� 蝉补谤惫补峁� mana eva, manaso'ntakara峁嘺sya r奴p膩峁噛et膩ni | manaso'stitva峁� pratyunyacca k膩ra峁嘺mucyate-tasm膩nmano苍腻尘补syanta岣�kara峁嘺峁�, yasm膩ccak峁�u峁�o hy膩gocare p峁涐梗峁環ato'pyupasp峁涐梗峁璦岣� kenacit hastasy膩ya峁� 蝉辫补谤艣补岣� j膩norayamitivivekena pratipadyate岣� yadivivekakat mano 苍腻尘补 苍腻蝉迟颈 tarhi tva峁卪膩tre峁嘺 kuto vivekapratipatti岣� sy膩t; yattat vivekapratipatti岣�k膩ra峁嘺峁� tan尘补苍补岣� || ^[9]

Therefore, if one is touched even from behind, one discovers it through mind and whatever sound is there indeed and speech, because it underlies the revelation of objects, but it is not itself subject to revelation. This body is composed of speech, mind and vital force. These are indeed the three worlds. The organ of speech itself is the earth, the mind is the sky and the vital force is heaven. These are the three Vedas. The speech is the 峁欢惫别诲补, mind is the Yajurveda, and the vital force is the 厂腻尘补惫别诲补. These are indeed the gods, the manas, and man, corresponding to the gods, mind and men respectively. Again these are also indeed the father, the mother, and the child. Whatever is to be known is a form of the mind, because the mind is what is to be known.

The mind protects him by becoming what is to be known:

trayo lok膩eta eva v膩gev膩ya峁� lokomano'ntarik峁�a濒辞办补岣� pr膩峁噊'sau 濒辞办补岣� || trayo 惫别诲腻 eta eva v膩gevargvedo mano 测补箩耻谤惫别诲补岣� 辫谤腻峁嘺岣� 蝉腻尘补惫别诲补岣� || 诲别惫腻岣� pitaro 尘补苍耻峁�y腻 eta eva v膩geva 诲别惫腻 尘补苍补岣� pitara岣� pr膩峁噊 尘补苍耻峁�y腻岣� || 辫颈迟腻 尘腻迟腻 prajaita eva mana eva 辫颈迟腻 va峁叧灸宄倌� 辫谤腻峁嘺岣� 辫谤补箩腻 || yatki帽ca vijij帽膩sya峁� manasastad奴pam mano hi viji帽膩sya峁� mana ena峁� tadbh奴tv膩vati || ^[10]

艢r墨 艢补苍办补谤补 commends on this thus: -

惫颈蝉辫补峁ａ弓补峁� j帽膩tumi峁ａ弓a峁� vijij帽膩sya峁�, tat蝉补谤惫补峁� manaso 谤奴辫补峁�, 尘补苍补岣� hi yasm膩t sandihyam膩n膩k膩ratv膩dvijij帽膩syam || ^[11]

Mind is, along with 箩帽腻苍别苍诲谤颈测补蝉 as 惫峁泃迟颈蝉, is the modes of knowing in the body, thus giving rise to knowledge. So mind must be limited in size and subtlety:

tadg峁沨墨ta eva pr膩峁噊 bhavati g峁沨it膩 v膩驳峁沨墨迟补峁� cak峁�ur驳峁沨墨迟补峁� k峁�otra峁� 驳峁沨墨迟补峁� 尘补苍补岣� || ^[12]

The body of mind is described in the 鲍辫补苍颈峁�a诲 as the heaven and the Sun, its luminous organ. As far as the mind extends, so far does the Heaven, and so does the Sun. The fire and the Sun are united and from that the vital force is born. It is the Lord. The Divine Mind is the Heaven and the Sun pervades through Him. That is the Divine Mind by which he becomes only joyful and never grieves.^[13] The withdrawn mind is described in this 鲍辫补苍颈峁�a诲. The self, associated with the intellect, is thus asleep and it is withdrawn by its specialized knowledge. When it is withdrawn in to the organs, it has the name of Svapiti. The individual 箩墨惫补 is encased in five coverings called pa帽cako艣as in this 鲍辫补苍颈峁�a诲. They are anna, 辫谤腻峁嘺, mano, 惫颈箩帽腻苍补 and 腻苍补苍诲补尘补测补. The 补苍苍补尘补测补办辞艣补 forms an entity by itself or it is the gross body. The 辫谤腻峁嘺, mana and 惫颈箩帽腻苍补 can together be referred to as the physical principles. And the 腻苍补苍诲补尘补测补 is referred to as bliss. Here mind is the aspect of the perishable body:

manomayo'ya峁� puru峁�o bh膩岣� satyastasminnantah峁沝aye yath膩 vr墨hirv膩 yavo v膩 sa e峁�a sarvasyej帽膩na岣� sarvasy膩dhipati岣� sarvamida峁� pra艣膩sti yadida峁� ki峁� ca || ^[14]

The 辫耻谤耻峁�a is also described as manomaya in this 鲍辫补苍颈峁�a诲, that is, the mind is the illuminator, and said to illumine all things. That lives in the innermost portion of the heart and becomes perceptible to the sight of the yogins. By worshipping 辫耻谤耻峁�a as manomaya the worshipper himself becomes of his nature.

The mind is infinite. This is the explanation of 驰腻箩帽补惫补濒办测补 to A艣v膩la for the questions of the number of gods. The superintending priest protects the act of doing the sacrifice as the rite today. The explanation 驰腻箩帽补惫补濒办测补 gives is that mind is the only god and it is infinite.

Mind is 痴颈艣惫补诲别惫补蝉, through whose meditation wins an infinite world:

vai mano 补苍补苍迟腻 vi艣ve deva岣� anantameva sa tena 濒辞办补峁� jayati || ^[15]

The mind is an organ; it is dominated by its objects, a covetable thing, because one desires covetable things through the mind.

One, who meditates, dwells and controls his mind, becomes immortal:

yo manasi ti峁ａ弓han manaso antaro, ya峁� mano na veda, yasya 尘补苍补岣�, 艣补谤墨谤补峁�, yo mano antaro yamayatye峁�a, ta 膩tm膩ntary膩myam峁泃a || ^[16]

The person who has knowledge is the body with the earth and eye with the fire and his light is the mind. He is the chief supporter of all bodies and organs.^[17] Another main part of this 鲍辫补苍颈峁�a诲 is the concept that mind is the Brahman. One who worships the mind as Brahman, thinking that its own body with undifferentiated support will be full of ananda. Brahman knows everything through the inference. The organs, though inert, function because of the conscious self, which uses them as instruments. From this, the existence of the inmost self is inferred. The vital force functions because of the light of self. The self is identical with Brahman. Desire, resolution, doubt, faith, want of faith, patience, impatience, modesty, intelligence and fear -all these are simply the forms of mind. The mind is treated as a sense organ; it is an instrument of knowledge with a physical basis.

This 鲍辫补苍颈峁�a诲 asserts that vak is the same because it is the Brahman and should be worshipped as a cow having four udders. Her two udders namely 蝉惫腻丑补 and vasat feed the gods, men live on the milk coming from the udder known as hanta, and the bull in the form of 辫谤腻峁嘺 is responsible for making the cow of v膩k give birth to a calf known as mind.

Footnotes and references:

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[1]:

叠峁沨补诲腻谤补峁噛补办补-耻辫补苍颈峁�a诲-1.4.10

[2]:

Ibid-1.2.1

[3]:

Ibid-1.2.4

[4]:

Ibid-1.2.6

[5]:

Ibid-1.3.6

[6]:

Ibid-1.3.16

[7]:

Ibid-1.4.7

[8]:

Ibid-1.5.3

[9]:

B峁沘had膩ra峁噛akopani峁�ad 艢膩ankara产丑腻峁�y补-1.5.3

[10]:

叠峁沨补诲腻谤补峁噛补办补-耻辫补苍颈峁�a诲 -4,5,6,7,9

[11]:

B峁沘had膩ra峁噛akopani峁�ad 艢膩ankara产丑腻峁�y补 -1.5.9

[12]:

叠峁沨补诲腻谤补峁噛补办补-耻辫补苍颈峁�a诲 -2.1.17

[13]:

Ibid-1.5.12,19

[14]:

Ibid-5.6.1

[15]:

Ibid -3.1.9

[16]:

Ibid-3.7.20

[17]:

Ibid-3.9.10