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Line 36: − + − + − Mind is the seat of Sankalpa, it is the essence of mind. Sankalpa - resolution, decision and Vikalpa - indecision and irresolution, doubt and hesitation are the two facets of the mind. Shiva sankalpa mantras present a prayer that mind should not only be of firm resolve but also of auspicious (Shiva) resolve, that is constructive and growth oriented.<ref name=":1" />+ − + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + − + + + + Line 72:
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Ancient Indian Psychology (भारतीय मनोविज्ञानम्) (view source)
Revision as of 18:05, 21 March 2022
, 18:05, 21 March 2022Added content
The Vedic thinkers were chiefly preoccupied with the aspects of consciousness, its relation to the body, sense organs, and mind to the states of consciousness, viz., waking, dreaming, sleep and above all the turiya or the fourth state. With the rise of theories of materialism (Charvaka, Lokayuta), Buddhism and Jainism, the focus shifted to attention, perception, inference and illusion. Memory, imagination, feelings and emotions, thoughts and a way to express them, their relation to the development of language were paid considerable contemplation. Apart from these dynamics of the mind, thoughts and behaviour, there was a great deal of concern regarding meditation, aesthetics, carnal pleasures and religion, all of which played a significant role in psychological processes of a human being.<ref name=":1" />
The Vedic thinkers were chiefly preoccupied with the aspects of consciousness, its relation to the body, sense organs, and mind to the states of consciousness, viz., waking, dreaming, sleep and above all the turiya or the fourth state. With the rise of theories of materialism (Charvaka, Lokayuta), Buddhism and Jainism, the focus shifted to attention, perception, inference and illusion. Memory, imagination, feelings and emotions, thoughts and a way to express them, their relation to the development of language were paid considerable contemplation. Apart from these dynamics of the mind, thoughts and behaviour, there was a great deal of concern regarding meditation, aesthetics, carnal pleasures and religion, all of which played a significant role in psychological processes of a human being.<ref name=":1" />
== Mind in Sanatana Dharma ==
== Manas in Sanatana Dharma ==
Mind has been conceived to be the functional element of the Atma (Soul or Self) in the Vedas. In the Vedas, the Rig and Yajurvedas, prayers or stutis light up the inner world of a person with noble thoughts. It has been mentioned that thoughts determine facial appearance, and influence the expression; thoughts can be purified through mantras. Such purified thoughts influence the natural instincts, thus preventing mental imbalance and pain.<ref name=":4">Gautam, Shiv (1999) ''Mental health in ancient India and its relevance to modern psychiatry.'' Indian Journal of Psychiatry 41, 1, 5--18</ref>
Firstly, the term "mind" is not a suitable translation for "manas" as is the case with many other concepts expressed in Sanatana Dharma. The term 'mind' is limited to cognition, whereas 'manas' captures cognition, emotion, and behaviour. However, in this article, manas is loosely translated as mind. Mind has been conceived to be the functional element of the [[Atman (आत्मन्)|Atman]] (Soul or Self) in the Vedas.<ref name=":6">Bhawuk, Dharm P.S. ''Spirituality and Indian Psychology, Lessons from the Bhagavad-Gita.'' Springer Publications. </ref>
==== Concepts of Mind in Rigveda ====
In the Vedas, the Rig and Yajurvedas, prayers or stutis light up the inner world of a person with noble thoughts. It has been mentioned that thoughts determine facial appearance, and influence the expression; thoughts can be purified through mantras. Such purified thoughts influence the natural instincts, thus preventing mental imbalance and pain.<ref name=":4">Gautam, Shiv (1999) ''Mental health in ancient India and its relevance to modern psychiatry.'' Indian Journal of Psychiatry 41, 1, 5--18</ref>
In Rigveda we find mantras depicting the concepts of the speed of mind, methods and prayers for mental happiness, and methods to increase medha (intelligence).<ref name=":4" /> <blockquote>मनो॒ न योऽध्व॑नः स॒द्य एत्येक॑: स॒त्रा सूरो॒ वस्व॑ ईशे । (Rig. Veda. 1.71.9)</blockquote>In this mantra, we find that just like the mind, '''Surya''' alone travels on his celestial path with great speed.<ref>Pt. Sripada Damodara Satvalekar (See Page 179 of Subodh Bhashya for Explanation of [https://vedicheritage.gov.in/flipbook/Rigveda_Subodh_Bhasya_Vol_I/#book/187 Rigveda. 1.71.9])</ref> The ancients were well aware of this particular quality of the mind. <blockquote>का त॒ उपे॑ति॒र्मन॑सो॒ वरा॑य॒ भुव॑दग्ने॒ शंत॑मा॒ का म॑नी॒षा । (Rig. Veda 1.76.1)</blockquote>In this mantra, the seer talks about finding ways to make the deity '''Agni''' favourable, - what are the ways to make your mind happy? Which prayer by us will give you sukh (happiness)? <ref>Pt. Sripada Damodara Satvalekar (See Page 188 of Subodh Bhashya for Explanation of [https://vedicheritage.gov.in/flipbook/Rigveda_Subodh_Bhasya_Vol_I/#book/197 Rigveda. 1.76.1])</ref>
==== Concepts of Manas in Rigveda ====
In Rigveda we find mantras depicting the concepts of the speed of mind, methods and prayers for mental happiness, and methods to increase medha (intelligence).<ref name=":4" /> <blockquote>मनो॒ न योऽध्व॑नः स॒द्य एत्येक॑: स॒त्रा सूरो॒ वस्व॑ ईशे । (Rig. Veda. 1.71.9)</blockquote>In this mantra, we find that just like the mind, '''Surya''' alone travels on his celestial path with great speed.<ref>Pt. Sripada Damodara Satvalekar (See Page 179 of Subodh Bhashya for Explanation of [https://vedicheritage.gov.in/flipbook/Rigveda_Subodh_Bhasya_Vol_I/#book/187 Rigveda. 1.71.9])</ref> The ancients were well aware of this particular quality of the mind. <blockquote>का त॒ उपे॑ति॒र्मन॑सो॒ वरा॑य॒ भुव॑दग्ने॒ शंत॑मा॒ का म॑नी॒षा । (Rig. Veda 1.76.1)</blockquote>In this mantra, the seer talks about finding ways to make the deity '''Agni''' favourable, - what are the ways to make your mind happy? Which prayer by us will give you sukh (happiness)? <ref>Pt. Sripada Damodara Satvalekar (See Page 188 of Subodh Bhashya for Explanation of [https://vedicheritage.gov.in/flipbook/Rigveda_Subodh_Bhasya_Vol_I/#book/197 Rigveda. 1.76.1])</ref>
It has been stated that purification of the mind prevents diseases in human beings therefore one should have noble thoughts. The power of mind in healing has also been described in Rigveda.<blockquote>उषो॒ ये ते॒ प्र यामे॑षु यु॒ञ्जते॒ मनो॑ दा॒नाय॑ सू॒रय॑: । (Rig. Veda. 1.48.4)</blockquote>Rigveda mantras mention about the ways to increase concentration, developing habits such as getting up in the Ushakala or Brahmamuhurta for adhyayan (studies) and performing good activities such as dana (charity). Any person who controls his mind from wandering and engages in good activities will become mentally sharp. The prayer to the deity '''Usha''' thus increases the mental faculties and generates noble thoughts. <ref>Pt. Sripada Damodar Satvalekar (See Page 116 of Subodh Bhashya [https://vedicheritage.gov.in/flipbook/Rigveda_Subodh_Bhasya_Vol_I/#book/125 for Rigveda Mantra 1.48.4])</ref>
It has been stated that purification of the mind prevents diseases in human beings therefore one should have noble thoughts. The power of mind in healing has also been described in Rigveda.<blockquote>उषो॒ ये ते॒ प्र यामे॑षु यु॒ञ्जते॒ मनो॑ दा॒नाय॑ सू॒रय॑: । (Rig. Veda. 1.48.4)</blockquote>Rigveda mantras mention about the ways to increase concentration, developing habits such as getting up in the Ushakala or Brahmamuhurta for adhyayan (studies) and performing good activities such as dana (charity). Any person who controls his mind from wandering and engages in good activities will become mentally sharp. The prayer to the deity '''Usha''' thus increases the mental faculties and generates noble thoughts. <ref>Pt. Sripada Damodar Satvalekar (See Page 116 of Subodh Bhashya [https://vedicheritage.gov.in/flipbook/Rigveda_Subodh_Bhasya_Vol_I/#book/125 for Rigveda Mantra 1.48.4])</ref>
According to Sayanacharya, the two birds refer to the individual Self and the Supreme Being dwelling in one body.
According to Sayanacharya, the two birds refer to the individual Self and the Supreme Being dwelling in one body.
==== Concepts of Mind in Yajurveda ====
==== Concepts of Manas in Yajurveda ====
In Yajurveda mind has been conceptualized as the inner flame of knowledge. The famous Shiva Sankalpa of Yajurveda (34, 1-6) is a remarkable description of the mind. The mind is described as "that which goes our afar" in waking state and returns to rest in sleeping state. It is looked upon as being swift in motion, unhampered by the limitations of time and space. It is said to consist of intelligence, feeling and determination. The mind is described as "the light of lights" which illuminates all cognitions. It is the principle which is the basis of memory and anticipation (past, present and future). It holds all experiences and all memories together. It is that which leads and controls all the activities of man. It is the basis of all accomplishments in war as well as in peace time.<ref name=":1" />
In Yajurveda mind has been conceptualized as the inner flame of knowledge. The famous Shiva Sankalpa of Yajurveda (34, 1-6) is a remarkable description of the mind.<ref name=":6" /><blockquote>तन् मे मनः शिवसंकल्पमस्तु । may my mind take an auspicious determination. (Shuk. Yaju. Veda. 34.1)<ref>Shiva Sankalpamastu mantras in Yajurveda ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%81%E0%A4%95%E0%A5%8D%E0%A4%B2%E0%A4%AF%E0%A4%9C%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A9%E0%A5%AA Adhyaya 34])</ref></blockquote>In 34.1 manas is identified as a traveller, described as "that which goes our afar" in waking state and takes charge even while at rest in sleeping state. It is looked upon as being swift in motion, unhampered by the limitations of time and space. It is said to consist of intelligence, feeling and determination. The mind is described as "the light of lights" which illuminates all cognitions; it is the master of all sense organs. It is an instrument for the Jivatma.
In 34.2 following three characteristics of manas are identified:
==== Concepts of Mind in Atharvaveda ====
# Thoughtful and intelligent people or sages who apply themselves to proper karma use manas in the performance of yajna i.e., manas is needed in the performance of auspicious deeds or yajna.
# Manas stays in the center of the body of living beings
# It stays in the yajna as a venerable being.
In 34.3, the following three characteristics of manas are noted:
# manas is characterized simultaneously as having extreme patience (dhira) and as the deep thinker or experiencer of awareness (chetaha), as it contemplates on special knowledge (prajna).
# Further, manas is characterized as the immortal light within the living being.
# Without manas no work can be performed or manas is said to be the performer of all works.
In 34.4, the following two characteristics of manas are presented:
# Manas is characterized as indestructible and the holder of all that is in the past, present, and the future. In other words, without manas we cannot experience or understand the three phases of time – past, present, and future. Manas is indestructible. Manas is beyond time or transcends time.
# Manas permeates the seven elements (body, work organs, sense organs, manas, buddhi, Atman, and paramAtmA) and spreads the yajna and is thus characterized as the one that nourishes yajna.
In 34.5, the following three characteristics of manas are noted.
# Manas is characterized as the seat of the veda mantras and lifted to the highest level.
# Manas is depicted as the holder of the chariot that the vedas are.
# It is said to be permeating the Chittam of a living being.
Finally, in 34.6, the following three characteristics of manas are captured.
# Manas is characterized as the able charioteer who controls the horses of the chariot in different directions as necessary. A metaphor is used to characterize manas as the controller of the journey of human life.
# Manas is characterized as the entity that directs humans toward various goals.
# And finally the seat of manas is stated to be the human heart, and it is characterized as something that does not get old and is very powerful.
It is clear from the above that manas is a complex construct. These six mantras present 24 characteristics of manas, and many of them are captured in metaphors. These characteristics provide a rich description of the construct of manas and could be the starting point for developing a typology and a theory of manas. It should be particularly noted that the vedic sages found it appropriate to pray to the manas before starting auspicious tasks or deeds related to yajna, which continues to this day as these mantras are chanted at the beginning of the Rudra Astadhyayi.<ref name=":6" />
Manas is the principle which is the basis of memory and anticipation (past, present and future). It holds all experiences and all memories together. It is that which leads and controls all the activities of man. It is the basis of all accomplishments in war as well as in peace time.<ref name=":1" />
Manas is the seat of Sankalpa, it is the essence of manas. Sankalpa - resolution, decision and Vikalpa - indecision and irresolution, doubt and hesitation are the two facets of the manas. Shiva sankalpa mantras present a prayer that mind should not only be of firm resolve but also of auspicious (Shiva) resolve, that is constructive and growth oriented.<ref name=":1" />
==== Concepts of Manas in Atharvaveda ====
In Atharvaveda, we find that the seers recognised the power of thoughts. Evil thoughts, i.e., thoughts which are anti-social and destructive, lead to anti-social and destructive deeds. So the task of man is to discriminate and reject evil thoughts.<ref name=":1" />
In Atharvaveda, we find that the seers recognised the power of thoughts. Evil thoughts, i.e., thoughts which are anti-social and destructive, lead to anti-social and destructive deeds. So the task of man is to discriminate and reject evil thoughts.<ref name=":1" />
Atharvaveda describes “Manas” as an instrument of hypnotism and talks in details about will power, emotion, inspiration, and consciousness. “Unmad” (psychosis) has been mentioned as a deluded state of mind in Vedas with etiology suggestive of both organic (worms/microorganisms, fever, etc.) and functional (sins toward Gods) origin.<ref name=":5" />
Atharvaveda describes “Manas” as an instrument of hypnotism and talks in details about will power, emotion, inspiration, and consciousness. It also describes emotional states such as grief, envy, pleasure, hostility, attachment, laziness etc. “Unmad” (psychosis) has been mentioned as a deluded state of mind in Vedas with etiology suggestive of both organic (worms/microorganisms, fever, etc.) and functional (rakshasa, gandharvas, Apsaras etc and sins toward Gods) origin with feelings of guilt.<ref name=":5" />
==== Concepts of Manas in Upanishads ====
Significant mention and discussion about mind, its states qualities etc important upanishads which describe mind include the Chandogya, Svetashvatara, Brhadaranyaka, Kena and Mundaka Upanishads.
== The Mind and its Mysteries ==
== The Mind and its Mysteries ==
The psychic experiences such as telepathy and clairvoyance were considered to be neither abnormal nor miraculous. They were considered to be the powers of the mind which could be developed with effort. They were classified as siddhis, which were attained with training the mind, nevertheless were to be refrained from use. Siddhis such as clairvoyance and telepathy were looked upon as obstacles in the development of one's personality. The 'abnormal' psychic phenomena like ecstasy, trance etc were considered as the working of the 'superconscious mind'. The Yoga system in particular and other systems of thought refer to these superconscious states of the mind and how they can be deliberately induced and the pitfalls to be avoided in the process.<ref name=":0" />
The psychic experiences such as telepathy and clairvoyance were considered to be neither abnormal nor miraculous. They were considered to be the powers of the mind which could be developed with effort. They were classified as siddhis, which were attained with training the mind, nevertheless were to be refrained from use. Siddhis such as clairvoyance and telepathy were looked upon as obstacles in the development of one's personality. The 'abnormal' psychic phenomena like ecstasy, trance etc were considered as the working of the 'superconscious mind'. The Yoga system in particular and other systems of thought refer to these superconscious states of the mind and how they can be deliberately induced and the pitfalls to be avoided in the process.<ref name=":0" />
States of Mind
=== Avasthas or States of Mind ===
Indian approach to understand psychological aspects included the division of mental states or manasika avasthas into four categories:<ref name=":4" />
# Jagrat or awake state
# Svapana or dream state
# Sushupti or dreamless deepsleep state
# Samadhi or Turiya or the supernormal mental state (Superconscious state)
An interesting and famous story of Prajapati and Indra in the Chandogya Upanishad, leads one, step by step from the identification of oneself with the body in the waking state, to the identification of one's form in the dream state, to the experience or lack of it in the dreamless state and finally identification with the universe as a whole, from finite to the infinite in the turiya state.
=== Shaktis or Powers of Mind ===
== Methods to Analyze Mind ==
== Methods to Analyze Mind ==