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→Manas: added references
Manas (not equivalent to Mind) is also called as Prajna, Chitta, Samkalpa which is engaged in a Vrtti (वृत्तिः) or states of existence (Yoga Darshana describes 6 such states). The thinking nature of man has been understood as the very essence of human beings since ancient times in India. Serious searches for unravelling the mystery of Manas and its impacts on life proved decisive in deepening the philosophical thoughts of human race making definite impacts upon the socio-cultural standards of life. Studies of Manas have contributed much in the fields of arts and science. It is a matter of fact that all philosophical thoughts and knowledge systems in India spring out explicitly or implicitly from the Vedas. The Upanishads being an integral part of Vedas represent the philosophical zenith of the Vedic thoughts. The discussions on Manas also are dense and deep in the Upanishads.
Manas (not equivalent to Mind) is also called as Prajna, Chitta, Samkalpa which is engaged in a Vrtti (वृत्तिः) or states of existence (Yoga Darshana describes 6 such states). The thinking nature of man has been understood as the very essence of human beings since ancient times in India. Serious searches for unravelling the mystery of Manas and its impacts on life proved decisive in deepening the philosophical thoughts of human race making definite impacts upon the socio-cultural standards of life. Studies of Manas have contributed much in the fields of arts and science. It is a matter of fact that all philosophical thoughts and knowledge systems in India spring out explicitly or implicitly from the Vedas. The Upanishads being an integral part of Vedas represent the philosophical zenith of the Vedic thoughts. The discussions on Manas also are dense and deep in the Upanishads.
Aitareya Upanishad describes the origin of cosmic mind along with the origin of universe in a sequential manner. <blockquote>हृदयं निरभिद्यत हृदयान्मनो मनसश्चन्द्रमा । (Aite. Upan. 1.1.4) <ref>Aitareya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%90%E0%A4%A4%E0%A4%B0%E0%A5%87%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D All Adhyayas] )</ref></blockquote>A heart parted open and from it came the mind. from the internal organ, mind, came the Moon.
Aitareya Upanishad describes the origin of cosmic mind along with the origin of universe in a sequential manner. <blockquote>हृदयं निरभिद्यत हृदयान्मनो मनसश्चन्द्रमा । (Aite. Upan. 1.1.4)<ref>Aitareya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%90%E0%A4%A4%E0%A4%B0%E0%A5%87%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D All Adhyayas] )</ref></blockquote>A heart parted open and from it came the mind. from the internal organ, mind, came the Moon.
Thought becomes the power that triggers the process of creation driven by the supposition of a cosmic mind or cosmic intelligent behind creation. While Brhadaranyaka says एतत्सर्वं मन एव" (Brhd. Upan. 1.5.3)<ref>Brhadaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_1a Adhyaya 1 Brahmana 5])</ref> All this is the Mind itself", Isavasya Upanishad refers to Manas in अनेजदेकं मनसो जवीयो ।<ref>Isavasyopanishad ([https://sa.wikisource.org/wiki/%E0%A4%88%E0%A4%B6%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D All Mantras])</ref> the context of Atman being faster than the mind. Here the speed is described as a property of mind. Brhdaranyaka further says that Manas is the common ground for all imaginations and decisions.<ref>Brhadaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_4p Adhyaya 4, Brahmana 5])</ref> That Manas is not consciousness but is a subtle form of matter like the body is expounded in the Chandogya Upanishad. Further it says that Anna consumed is sorted in three ways post digestion. The grossest part becomes faeces; the middle component becomes flesh; the subtle ingredient becomes the mind.
Thought becomes the power that triggers the process of creation driven by the supposition of a cosmic mind or cosmic intelligent behind creation. While Brhadaranyaka says एतत्सर्वं मन एव" (Brhd. Upan. 1.5.3)<ref>Brhadaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_1a Adhyaya 1 Brahmana 5])</ref> All this is the Mind itself", Isavasya Upanishad refers to Manas in अनेजदेकं मनसो जवीयो ।<ref>Isavasyopanishad ([https://sa.wikisource.org/wiki/%E0%A4%88%E0%A4%B6%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D All Mantras])</ref> the context of Atman being faster than the mind. Here the speed is described as a property of mind. Brhdaranyaka further says that सर्वेषा सङ्कल्पानां मन एकायनम् एव Manas is the common ground for all imaginations and deliberations (Brhd. Upan. 4.5.12<ref>Brhadaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_4p Adhyaya 4, Brahmana 5])</ref><ref name=":2">Swami Madhavananda, (1950). ''[https://archive.org/details/Brihadaranyaka.Upanishad.Shankara.Bhashya.by.Swami.Madhavananda/page/n807 The Brhdaranyaka Upanishad with the commentary of Sankaracharya.]'' Mayavati: Avaita Ashrama</ref>).
The rituals of the Vedas, purify the Manas, discipline his Kama pravrtti and helps a Jiva to ascend in the path of attaining Brahmajnana.
That Manas is not consciousness but is a subtle form of matter like the body is expounded in the Chandogya Upanishad. Further it says that Anna consumed is sorted in three ways post digestion. The grossest part becomes faeces; the middle component becomes flesh; the subtle ingredient becomes the mind.
The rituals of the Vedas, purify the Manas, discipline his Kama pravrtti and helps a Jiva to ascend in the path of attaining Brahmajnana.<ref name=":022" />
===उपनिषद्वैशिष्ट्यम् ॥ Vaisishtyam ===
===उपनिषद्वैशिष्ट्यम् ॥ Vaisishtyam ===
Although all Upanishads proclaim that the goal of human life, embroiled in the flow of samsara, is to attain Jnana that leads to Moksha, the ultimate paramapurushartha, each of the upanishads have their own special features about their siddhantas as follows <ref name=":22" />
Although all Upanishads proclaim that the goal of human life, embroiled in the flow of samsara, is to attain Jnana that leads to Moksha, the ultimate paramapurushartha, each of the upanishads have their own special features about their siddhantas as follows <ref name=":22" />