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The term 鈥�Mahat鈥檌n the system of 蝉腻峁僰丑测补 connotates the citta of the yoga system. In yoga the term 鈥�citta鈥� indicates the comprehensive form of buddhi; 补苍迟补丑办补谤补峁嘺 (self-consciousness) and mind. Each of these has its own significant function and also has common functions like the life-process.^[1] But often we mistake both as one and the same. The mind is considered as one of the fields of activities of citta and it is also said that the gross performance of citta runs through it. The mind which issues forth the ideas to the external organs creates the concepts in order to the expediments (蝉补峁僺办腻谤补蝉) of citta. So also the mind prompts the imaginations and illuminations.

The concept of mind is treated differently by different scholars. Western psychologists describe it as the comprehensive state of conscious, sub-conscious and super conscious states. Some consider mind as something substantial in the human being. But modern science argues that mind is merely a function or an activity. Actually mind is treated as a sense organ and as an organ of action because it performs the activities of both kinds of organs such as reflection, perception and conception. Here, as a sense organ, the mind forms the indeterminate knowledge that renders it to determinate as an organ of action.

In the system of yoga the term 鈥榤ind鈥� indicates the means by which we think.^[2] There is an internal organ accompanied with the contact of senses and object (颈苍诲谤颈测补惫颈峁�a测补-蝉补苍苍颈办补谤峁�a) [indriyavi峁�aya蝉补苍苍颈办补谤峁�a岣�] which produce perception. The apprehension of an object can be attained through its perfection along with that internal organ only and this comes to be known as the mind. 笔补迟补帽箩补濒颈 and 叠丑腻峁�y补办补谤补 sometimes refer to mind as equivalent to buddhi and citta. But 惫腻肠补蝉辫补迟颈 refers citta as the internal organ of buddhi. Mind is regarded as the first evaluate of 笔谤补办峁泃颈. It is subjected to the 迟谤颈驳耻峁嘺蝉 of sattva, rajas and tamas and also to the transformations according to the intensity of each guna. 厂补迟迟惫补驳耻峁嘺 surpasses illumination, 谤补箩辞驳耻峁嘺 of activity and 迟补尘辞驳耻峁嘺 of laziness. The mind is predominant with the 蝉补迟迟惫补驳耻峁嘺 even though the shade of 迟补尘辞驳耻峁嘺 obstructs it from the manifestation of objects. But when this obstruction is removed by the activity of rajas, mind can manifest its objects.

Mind has many functions and activities. Sometimes it is said to be an instrument of soul. Always mind is regarded as an intellect and consciousness but in the view of Sasidharan Nair the intelligence that which has the mind is borrowed intelligence. He also says that mind is supposed as a faculty with a collection of recorded impressions through senses from the external world. The controlling of mind from such impressions is possible only through high discipline and meditation. One can withdraw his attention from the external objects and focus it on a particular one. Thus one can vanish the borrowed intelligence and also can make his own thoughts as 诲峁浥泍补.

States and Modes of mind

There are infinite numbers of selves existing along with as much of minds. These minds are all pervading and eternal like space; and also it is regarded as the instrument to experience pleasure and pain. Due to 补惫颈诲测腻 (false knowledge) the mind is limited by its modes of desires which hinder its ability to reveal the objects such as a pot limits the infinite or all-pervading space.

The mind is the substance (dharmin) which dwells in its five states or it has five types of behaviour such as:

1. 尘奴岣峢补,
2. 办峁�i辫迟补,
3. vi办峁�i辫迟补,
4. 别办腻驳谤补 and
5. niruddha.

The [following] are the five mental modes 笔补迟补帽箩补濒颈 treats mind as a stream of these mental modes:

1. 辫谤补尘腻峁嘺,
2. viparyaya
3. vikalpa,
4. nidra and
5. 蝉尘峁泃颈.

Here 辫谤补尘腻峁嘺 which leads to the truth is treated as the means to valid knowledge. Viparyaya is an erroneous assumption which is not compatible to the nature of the object. Vikalpa is a notion devoid of an object. Again 狈颈诲谤腻 is the apprehension of absence and lastly 蝉尘峁泃颈 is retention of past experiences in mind. All these five mental modes are either 办濒颈峁ａ弓补蝉 or a办濒颈峁ａ弓补蝉 (afflicted and unafflicted)

The 办濒颈峁ａ弓补蝉 bring forth the merits and demerits while a办濒颈峁ａ弓补蝉 provide the 惫颈惫别办补箩帽腻苍补, that is the discriminative knowledge. 础惫颈诲测腻 is the cause of 办濒颈峁ａ弓补蝉 which leads to bondage while due to 惫颈惫别办补箩帽腻苍补 akili峁ａ弓as loosen this bondage. Even though both are contradictory to each other, they are scattered among themselves. Both produce their own impression (蝉补峁僺办腻谤补蝉) when this cycle of mental modes and impression is destroyed through the discriminative knowledge. Then the mind attains the supreme nature of the self.

The mind thinks, acts and functions as a bridge among the subjects and the objects. It ascertains the relationship between the sense which controls the indriyas and activates the body to action. The mind is regarded as the source of all knowledge which forms the needs and desires. It is responsible for good and bad activities which lead oneself to heaven or hell.

Footnotes and references:

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[1]:

Cultural Heritage of India, p.512.

[2]:

Pata帽jala Yogadar峁�anam: Vy膩sabh膩峁�yam, Haribrahmedrananda, Intro. P.XIII.