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鲍迟迟补谤补尘墨尘腻峁僺补 or Vedanta is the last portion of the Vedas and its nature of knowledge leads to 尘辞办峁�a. Vedanta or Brahmam墨m膩峁僺a or 艢膩r墨rakam墨m膩峁僺a is incorporated into the Brhmas奴tra of 叠腻诲补谤腻测补峁嘺. Vedantic philosophy is the same as the philosophy of the 鲍辫补苍颈峁�a诲蝉 and its philosophical speculations form the foundations of 鲍辫补苍颈峁�a诲ic psychology. Vedanta means the end of the Vedas, known as Upni峁�ads. Vedanta is both religious and philosophical. As religion, Vedanta discovers the truth and fosters others. As philosophy, Vedanta synthesizes the science, to present a unified vision of reality.

The 鲍辫补苍颈峁�a诲蝉 form the basic spring of Indian philosophy, and they provide the inspiration for the orthodox schools. Out of the two great departments of the Veda, namely the 办补谤尘补办腻峁囜笉补 and jn膩nak膩峁囜笉a, the former is named after mantras and the latter consists of the Upni峁�ad. Only the 鲍辫补苍颈峁�a诲蝉 are also known as the Vedanta.

痴别诲腻苍迟补蝉腻谤补 defines Vedanta as:

ved膩nton膩maupani峁�atpram膩峁嘺m || ^[1]

It means that the 鲍辫补苍颈峁�a诲 is the final word of all spirituality. 鈥榁eda鈥� means 鈥榢nowledge鈥� and 鈥�anta鈥� means 鈥榯he end鈥�. Thus the Vedanta means the end of the knowledge higher than which there is no other knowledge.

Dr. Nakamura observes:-

鈥淟ooking closely at the history of the ideas, one can easily see how the one word 鈥榁edanta鈥�-as the end of the Vedas-came to mean both the concluding portion of the Vedas, without any sense of conflict between the two interpretations. This dual meaning of Vedanta was common among Indians in later centuries. It would see then that these two meanings are the full explication of the word 鈥榲edanta鈥�^[2].

The Vedantic view is that mind is 补苍迟补岣�k补谤补峁嘺, which is composed of buddhi, 补丑补峁僰腻谤补, citta and manas. The organs of action and knowledge can work from mind. The words mind and 补苍迟补岣�k补谤补峁嘺 are interchangeable. Decision [苍颈艣肠补测补], conceit [garva], recollection [蝉尘补谤补峁嘺] and perception are the functions of anta岣�kar峁嘺 respectively. These are the four kinds of psychoses. Atman is neither mind nor matter, but the ground of both mental and material phenomena. Mind and matter are not two opposed substances, but different grades of same material substratum. Mind is the subtle form of matter. Its consciousness is due to the Atman only.

Mind or 补苍迟补岣�k补谤补峁嘺s pointed out above enumerates four aspects, buddhi, manas, citta and 补丑补峁僰腻谤补.

辫峁泃丑颈惫墨 ca p峁泃hivi尘腻迟谤腻 c膩pa艣c膩po尘腻迟谤腻 ca teja艣ca tejo 尘腻迟谤腻 ca v膩yu艣ca v膩yu尘腻迟谤腻 c膩k膩r膩艣c膩k膩艣a尘腻迟谤腻 ca cak峁�u峁Ｄ� 诲谤补峁ａ弓补惫测补峁� ca 艣谤辞迟谤补峁� ca 艣谤辞迟补惫测补峁� ca 驳丑谤腻峁嘺峁� ca ghr膩tavya峁� ca rasa艣ca rasacitavya峁� ca tvak ca spar艣ayitavya峁� ca v膩k ca 惫补办迟补惫测补峁� ca hastau c膩d膩tavya峁� ca upastha艣c膩nandacitavya峁� ca p膩yu艣ca visarjjayitavya峁� ca p膩dau ca gantavya艣ca mana艣ca 尘补苍迟补惫测补峁� ca buddhi艣ca 产辞诲诲丑补惫测补峁� c膩ha峁卥膩ra艣ca aha峁卥artavya峁� ca 肠颈迟迟补峁� ca cetayitavya峁� ca teja艣ca vidyotayitavya峁� ca 辫谤腻峁嘺艣ca vidy膩rayitavya峁� ca || ^[3]

It is the modification of 补苍迟补岣�k补谤补峁嘺. When an organ perceives an object, the mind transforms itself into the object. When a pot is seen, the mind projects through the eye and transforms it into the form of a pot. When the 补苍迟补岣�k补谤补峁嘺 cannot determine whether it is pot or not, but can only perceive something, it is known as manas. When it establishes the relationship of 鈥業鈥� and 鈥�mine鈥�, it is known as 补丑补峁僰腻谤补. 艢r墨 艢补苍办补谤补 writes that, the internal organ is variously termed as manas, buddhi, citta, 惫颈箩帽腻苍补 etc. This difference in the nomenclature is due sometimes to the difference in the modification of the internal organ.^[4]

Manas [蝉补峁卥补濒辫补惫颈办补濒辫腻迟尘颈办腻尘补苍补岣� ||]

Manas is the inner mental tool that connects us to the outside world through sense organs and cognition of objects. It also stores the function of cognition of the inner mental world. It is indeterminate thinking. It just makes aware of something and automatically registers the facts. Manas is the 惫峁泃迟颈 [modifications] of 补苍迟补岣�k补谤补峁嘺, which considers the 蝉补峁僰补濒辫补 and vikalpa of a subject.^[5]

This idea is also seen in the Vivekac奴岣嵞乵a峁噄 of 艢r墨 艢补苍办补谤补.

j帽膩nendriy膩峁噄 ca mana艣ca 尘补苍辞尘补测补岣� sy膩tkok膩艣o mam膩hamiti vastuvikalpahetu | sa峁僯帽膩dibhedakalan膩kalito bal墨y膩峁� statp奴rvako艣amabhip奴rya vij峁沵bhate ya岣� || deh膩dini峁ａ弓h膩艣ramadharmakarma gu峁嚹乥him膩na峁� 蝉补迟补迟补峁� mameti | 惫颈箩帽腻苍补ko艣o'yamatiprak膩艣a岣� prak峁涐梗峁璦s膩nnidhyava艣膩tpar膩tman膩 | ato bhavatyeva 耻辫腻诲丑颈rasya yad膩tmadh墨岣� sa峁僺arati bhrame峁嘺 || ^[6]

Here also mind pertains to the word 鈥槻共猿俨贯弗k补谤补峁嘺鈥� as a whole. It constitutes the mental sheath [尘补苍辞尘补测补办辞艣补]. 艢r墨 艢补苍办补谤补 says that the modes of activity of mind are desire, volition, deliberation, faith, negligence, boldness, timidity, shame, intelligence, fear etc.^[7]

Buddhi [苍颈艣肠补测腻迟尘颈办腻产耻诲诲丑颈岣� ||]

Buddhi determinates, discriminates, describes, decides and logically concludes something. Buddhi is enlightened by pure consciousness. It is the modification of vrtti of 补苍迟补岣�k补谤补峁嘺.^[8] It determines thought and action. Buddhi, together with the organ of perception, constitutes the intelligent sheath [惫颈箩帽腻苍补mayako艣a]. 艢r墨 艢补苍办补谤补 explains buddhi as the instrument which helps us in everything like a lamp in darkness. It is the determinative aspect of 补苍迟补岣�k补谤补峁嘺, corresponding to the cognitive organs. The five karmendriyas are under the control of manas; it is the chief.

The mind and buddhi are defined in the 笔补帽肠补诲补艣颈 thus:

tairantakara峁嘺峁� sarvai 惫峁泃迟颈bhedenataddvividh膩 manovimar艣ar奴pa峁� 蝉测腻诲 产耻诲诲丑颈岣� sy膩nni艣cay膩tmik膩 || ^[9]

础丑补峁僰腻谤补

础丑补峁僰腻谤补 is the transformation of avidya by the characterization of self-consciousness. It leads to the ego, affirmation and assertion that 鈥業 am the doer鈥�, 鈥業 am the experience鈥� etc. Pleasure and pain are its two qualifications. The kind of affirmation attributed to one鈥檚 own individuality is the work of 补苍迟补岣�k补谤补峁嘺. It is known as egoism. According to Advaita Vedanta, the Atman is the Universal Self. It is Brahman, the absolute, the Supreme Reality. The 闯墨惫补 is the individual self. It is the Atman limited by the body, the sense organs, manas, buddhi and the like, which are its limiting adjuncts [耻辫腻诲丑颈]. The Atman is the transcendental, non-empirical, metaphysical self. The 闯墨惫补 is the empirical, phenomenal, psychological self. 鈥淎s explained in Vedantic view the mind, or 补苍迟补岣�k补谤补峁嘺 is achieved and its functions are called modifications or 惫峁泃迟颈. The same has been accepted in the Advaita philosophy. It mentions the five vital airs鈥�辫谤腻峁嘺蝉 -which have been so well explained in the 鲍辫补苍颈峁�a诲蝉. Advaita sets these in the proper hierarchy of factors of personality, namely, body, vital airs, mind or citta, intellect, and 蝉腻办峁�i苍. The number of sense organs, including manas is eleven鈥�.^[10] The mind rules all over the five organs of cognition or action. According to this view, Atman is independent of three bodies; the subtle, the gross and the causal body-in which the 鈥榓vidhya鈥� is the cause-it is not valid since the Atman is seen to be endowed with many physical and mental attributes.

All these are due to the false identification of the Atman through ignorance with various sheaths, (1) 础苍苍补尘补测补办辞艣补, (2)笔谤腻峁嘺尘补测补办辞艣补, (3) Manomayako艣a, (4) Vij帽膩namayako艣a and (5) 膧苍补苍诲补尘补测补办辞艣补.

补苍苍补峁� 辫谤腻峁噊 mano 产耻诲诲丑颈谤腻苍补苍诲补艣肠别迟颈 辫补帽肠补 te ko艣膩stair膩v峁泃ta岣� 蝉惫腻迟尘腻 惫颈蝉尘峁泃测补 蝉补峁僺峁泃颈峁� vrajet || ^[11]

Manomayako艣a or sheath of the mind is inner than the sheath of 辫谤腻峁嘺. 艢r墨 艢补苍办补谤补 in his Vivekac奴岣嵞乵a峁噄 says about these five sheaths, thus:

ko艣airannam膩dyai岣� 辫补帽肠补bhir膩tm膩na sa峁僾峁泃obh膩ti nija艣aktisamutpannai岣� 艣aivalapa峁璦lairiv膩mbup膩p墨stham | cacchaiv膩l膩panaye samyaksalila峁� prat墨yate 艣uddham || t峁涐梗峁嚹乻a峁僼膩pahara峁� sagha岣� 蝉补耻办丑测补辫谤补诲补峁� 辫补谤补峁� pu峁僺a岣� || pa帽c膩n膩mapi ko艣膩n膩mapap膩devibh膩tyaya峁� 艣耻诲诲丑补岣� | nityanandaikarasa岣� pratyagr奴pa岣� 辫补谤补岣� svaya峁僯yoti岣� || ^[12]

The self, identified with the mind, feels the diversity of 鈥業鈥� and 鈥榶ou鈥� and also experiences the differences of the manas and the forms in the outer world. The mind is agitated by desires, pains, pleasures etc and becomes aware of sense objects, gross and fine, to enjoy them and it becomes attached to them also.

The control of mind through the practice of discrimination and dispassion is the goal of spiritual discipline. In the opinion of Vedantic seers the mental sheath cannot be the Atman, because it is endowed with a beginning and end; it is subject to change, and is characterized by pain and pleasure. It belongs to the category of object. According to 艢r墨 艢补苍办补谤补, mind is minute; this idea is same as in Ny膩ya Vai艣e峁�ika. It is subtle and limited, because at death, when mind leaves the physical body, it is not felt or perceived. Mind, along with the other j帽膩nedriyas, appears as 惫峁泃迟颈s in the body, giving rise to knowledge. Mind is, thus, the co-ordinating factor. Yet it is not the creator of knowledge but only an instrument of knowledge.

Citta

It contemplates and does the function of storing experiences in memory. It is the inner organ of 补苍迟补岣�k补谤补峁嘺. It is the store-house of all past impressions. It embodies the 鈥�惫腻蝉补苍补蝉鈥� of a number of past births i.e., lokav膩san膩, dehav膩san膩 and 艣腻蝉迟谤补惫腻蝉补苍腻!^[13]

The 叠谤补丑尘补蝉奴迟谤补产丑腻峁�y补 of 艢r墨 艢补苍办补谤补 refers to manas, buddhi, vij帽膩ana and citta as the limiting adjuncts which are known in different places by different names. It depends upon their functions. Here manas is in the state of doubt and buddhi is in the state of determination:

sa峁兣沘y膩di惫峁泃迟颈ka峁� manaityucyate | ni艣cay膩di惫峁泃迟颈ka峁� buddhiriti || ^[14]

According to this view of perception, the mind goes out through the sense organs and reaches the objects and become modified to assume the form of the objects. Then mind is in the form of object and without the physical stimuli. Perception and non-mediate perception (aparok峁�a 辫谤补迟测补办峁�a) are not to be perceived. Eyes and other senses are to be called non-mediate and are posed to those objects which require another instrument called mediate.

Perceptions are discussed in the way of illusion. The famous example for that is silver for nacre (艣uktirajata). Five theories are postulated in this connection. They are:-1. asat办丑测腻迟颈 2. 膩tma办丑测腻迟颈 3. 补苍测补迟腻 办丑测腻迟颈 4. a办丑测腻迟颈 and 5. anirvacan墨ya 办丑测腻迟颈.

Footnotes and references:

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[1]:

Sadananda, 痴别诲腻苍迟补蝉腻谤补峁�, karika-3

[2]:

Hajimie Nakamura, History of Early Vedanta Philosophy, P-95

[3]:

笔谤补艣苍补-耻辫补苍颈峁�a诲 -4.8

[4]:

叠谤补丑尘补蝉奴迟谤补艣腻苍办补谤补产丑腻峁�y补 -2-3,34

[5]:

Sadananda., 痴别诲补苍迟补蝉腻谤补峁�-66

[6]:

痴颈惫别办补肠奴诲腻尘补峁噄 of 艢ree 艢补苍办补谤补-151,152,153

[7]:

办补峁环辞辫补苍颈峁�a诲 艢补苍办补谤补bha峁�ya -1.6

[8]:

. ni艣cay膩tmik膩ntakara峁嘺惫峁泃迟颈岣� |-痴别诲腻苍迟补蝉腻谤补 of Sadanada-65

[9]:

痴颈诲丑测腻谤补峁噛补 笔补帽 肠补诲补艣颈 -1.20

[10]:

Hajimie Nakamura, History of Early Vedanta Philosophy, P-95

[11]:

笔补帽 a肠补诲补艣颈 of 痴颈诲丑测腻谤补峁噛补 -1.33

[12]:

艢ree 艢补苍办补谤补, 痴颈惫腻办补肠奴诲腻尘补峁噄-169,190

[13]:

痴颈诲丑测腻谤补峁噛补, 笔补帽 肠补诲补艣颈-I.20

[14]:

叠谤补丑尘补蝉奴迟谤补 艢腻苍办补谤补产丑腻峁�y补-II.3.32