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==== Concepts of Mind in Rigveda ====

==== Concepts of Mind 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 please the deity '''Agni''', - 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>

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>

That the personality traits in a human being are influenced by the Trigunas the sattva, rajas and tamo gunas has been described in the Rigveda.<ref name=":4" /> Rigvedic seers were also quick to identify that suffering due to mental illnesses (vyatha) could be avoided by prayers. The following mantra depicts the earnest request for protection from manasik vyatha (mental suffering).<blockquote>अ॒हं सो अ॑स्मि॒ यः पु॒रा सु॒ते वदा॑मि॒ कानि॑ चित् । तं मा॑ व्यन्त्या॒ध्यो॒ ३ वृको॒ न तृ॒ष्णजं॑ मृ॒गं वि॒त्तं मे॑ अ॒स्य रो॑दसी ॥७॥ (Rig. Veda. 1.105.7)</blockquote>Summary: However much a man becomes scholarly and wise, he is chased by mental suffering just like a thirsty deer is chased by a pack of wolves. Even after attaining wisdom a man's mind is far from being calm, thirst for worldly enjoyments and anger keep him unsettled. Even those who recite stotras, pray, perform sadhana and sing bhajans are not exempted from mental suffering completely. They are consumed by  manasik vyatha, just like how a starched cloth is eaten by mice. Just like how mice consume the starch applied to the threads of a cloth, similarly (the mice such as) kama, krodha etc thrive on worldly desires (starch of bhog iccha) applied on the mind thereby destroying the mental peace of a person. A man surrounded from all sides with many mental worries is just like a man stuck among many wives. O Dyavaprthvi, understand my suffering and protect me.<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/273 Rigveda. 1.105.7 - 8])</ref>

That the personality traits in a human being are influenced by the '''Trigunas''' the sattva, rajas and tamo gunas has been described in the Rigveda.<ref name=":4" /> Psychopathology was understood by these trigunas in Ayurveda system of medicine.  

The famous Gayatri Mantra in the Rigveda (3.62.10) which is also present in the Yajurveda, is the essence of the Vedas. The prayer is rendered as follows:<ref name=":1" /><blockquote>''"We meditate upon that adorable efflungence of the resplendent vivifier, Savitr (Sun); May he stimulate our intellects"''</blockquote>In this mantra, mans asks, not for happiness or riches, but for a keen intellect and for enlightenment. It embodies in the form of a prayer, the highest aspiration of a man to come into contact with the universal consciousness.

The famous Gayatri Mantra in the Rigveda (3.62.10) which is also present in the Yajurveda, is the essence of the Vedas. The prayer is rendered as follows:<ref name=":1" /><blockquote>''"We meditate upon that adorable efflungence of the resplendent vivifier, Savitr (Sun); May he stimulate our intellects"''</blockquote>In this mantra, mans asks, not for happiness or riches, but for a keen intellect and '''for enlightenment'''. It embodies in the form of a prayer, the highest aspiration of a man to come into contact with the universal consciousness.

 

 

 

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 Mind in Yajurveda ====

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" />

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" />

The mind of man was looked upon as having three aspects:  

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" />

 

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 Mind and its Mysteries ==

== The Mind and its Mysteries ==

The ancient seer had doubtless his share of joys and sorrows, passions and dejections, moods and urges in life. And he had the right sense to turn his attention to these, 'inner breezes' within his own heart. So it was the ''''heart'''<nowiki/>' (हृद्) that was involved in all these psychological experiences. In the role of poets who composed the suktas, they often spoke of

The ancient seer had doubtless his share of joys and sorrows, passions and dejections, moods and urges in life. And he had the right sense to turn his attention to these, 'inner breezes' within his own heart. So it was the ''''heart'''<nowiki/>' (हृद्) that was involved in all these psychological experiences. In the role of poets who composed the suktas, they often spoke of

* 'the pangs of grief in the heart' (हृ॒त्सु शोकै॑... Rig. Veda. 10.103.12)  

* 'the pangs of grief in the heart' (हृ॒त्सु शोकै॑... Rig. Veda. 10.103.12)

* 'holding fear in the heart' (भियं॒ दधा॑ना॒ हृद॑येषु॒... Rig. Veda. 10.84.7)

* 'holding fear in the heart' (भियं॒ दधा॑ना॒ हृद॑येषु॒... Rig. Veda. 10.84.7)

* 'praises with all the heart' (हृदामतिं... Rig. Veda. 3.26.8)

* 'praises with all the heart' (हृदामतिं... Rig. Veda. 3.26.8)

The heart is identified as the source of all involuntary, irrational and normally uncontrolled psychological processes. Fear enters, not mind, but heart (Rigveda. 10.84.7) as expressed by the poet saying, इन्द्र हृ॒दि यत्ते॑ ज॒घ्नुषो॒ भीरग॑च्छत् । "O Indra, if there arises fear in your heart at the time of killing Vrtra...." (Rigveda. 1.32.14). It is also not the mind but the heart that experiences longing, grief or pleasure. We see in the [[Yama Yami Samvada (यम यमि सम्वादः)|Yama Yami Samvada]], the longing of Yami and accusations she throws (ब॒तो ब॑तासि यम॒ नैव ते॒ मनो॒ हृद॑यं चाविदाम ।) for the lack of affection towards her (Rigveda. 10.10).  

The heart is identified as the source of all involuntary, irrational and normally uncontrolled psychological processes. Fear enters, not mind, but heart (Rigveda. 10.84.7) as expressed by the poet saying, इन्द्र हृ॒दि यत्ते॑ ज॒घ्नुषो॒ भीरग॑च्छत् । "O Indra, if there arises fear in your heart at the time of killing Vrtra...." (Rigveda. 1.32.14). It is also not the mind but the heart that experiences longing, grief or pleasure. We see in the [[Yama Yami Samvada (यम यमि सम्वादः)|Yama Yami Samvada]], the longing of Yami and accusations she throws (ब॒तो ब॑तासि यम॒ नैव ते॒ मनो॒ हृद॑यं चाविदाम ।) for the lack of affection towards her (Rigveda. 10.10).  

The Vedic seer has rightly recognized an intimate connection between the heart and the mind; indeed many references point to the mind being located in the heart. However, mind has an independent consideration also. It is ''par excellence'' an instrument of reason, it symbolizes the rational faculty of man. Its function is likened to the winnowing of barley through the seive; the function being selective reception and filtration of data. Mind can be truthful, unruffled, mature, firm and sharp. It is essentially intellectual and only indirectly connected with our emotional life. Mind is even invoked to exercise restraint over the tempestuous surgings of the heart. Lovelorn [[Pururava Urvashi Samvada (पुरुरवा-ऊर्वशी संवादः)|Pururava]] implores his beloved Urvashi to return home and he asks her to 'stay with mind'. Mind is said to 'investigate and consider' into deeds. While the heart represents rather the stirred-up state of the individual, mind symbolizes the reflective aspect of mental life. Maintenance of mind contributes to life; and death is associated with the dissolution of mind.<ref name=":2" />  

The Vedic seer has rightly recognized an intimate connection between the heart and the mind; indeed many references point to the mind being located in the heart. However, mind has an independent consideration also.  

 

Mind is ''par excellence'' an instrument of reason, it symbolizes the rational faculty of man. Its function is likened to the winnowing of barley through the seive; the function being selective reception and filtration of data. Mind can be truthful, unruffled, mature, firm and sharp. It is essentially intellectual and only indirectly connected with our emotional life. Mind is even invoked to exercise restraint over the tempestuous surgings of the heart. Lovelorn [[Pururava Urvashi Samvada (पुरुरवा-ऊर्वशी संवादः)|Pururava]] implores his beloved Urvashi to return home and he asks her to 'stay with mind'. Mind is said to 'investigate and consider' into deeds. While the heart represents rather the stirred-up state of the individual, mind symbolizes the reflective aspect of mental life. Maintenance of mind contributes to life; and death is associated with the dissolution of mind.<ref name=":2" />  

One of the qualities of Mind is that it is volatile, turbulent, obstinate and restless, characterized by "chanchalatva", its control is as difficult as the control of wind.<blockquote>चञ्चलं हि मन: कृष्ण प्रमाथि बलवद्दृढम् | तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् || 34|| (Bhag. Gita. 6.33)</blockquote>Not only was mind important in individual life, its contribution to social well-being was also recognized. The very last mantra of the Rigveda concludes with the celebrated prayer which emphasizes the psychological concord in social life:<ref name=":0" /><blockquote>स॒मा॒नी व॒ आकू॑तिः समा॒ना हृद॑यानि वः । स॒मा॒नम॑स्तु वो॒ मनो॒ यथा॑ व॒: सुस॒हास॑ति ॥४॥ (Rig. Veda. 10.191.4)</blockquote>Meaning: May our resolutions be uniform and our hearts united; May our minds be one, that we all live well together.<ref name=":2" />

One of the qualities of Mind is that it is volatile, turbulent, obstinate and restless, characterized by "chanchalatva", its control is as difficult as the control of wind.<blockquote>चञ्चलं हि मन: कृष्ण प्रमाथि बलवद्दृढम् | तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् || 34|| (Bhag. Gita. 6.33)</blockquote>Not only was mind important in individual life, its contribution to social well-being was also recognized. The very last mantra of the Rigveda concludes with the celebrated prayer which emphasizes the psychological concord in social life:<ref name=":0" /><blockquote>स॒मा॒नी व॒ आकू॑तिः समा॒ना हृद॑यानि वः । स॒मा॒नम॑स्तु वो॒ मनो॒ यथा॑ व॒: सुस॒हास॑ति ॥४॥ (Rig. Veda. 10.191.4)</blockquote>Meaning: May our resolutions be uniform and our hearts united; May our minds be one, that we all live well together.<ref name=":2" />

=== Methods to Analyze Mind ===

=== Types of Mind ===

 

 

 

 

== Methods to Analyze Mind ==

Ancient thinkers adopted some methods to analyze and study the problems of the mind and behaviour. These methods were not recorded as such and are found explained in almost each discipline of philosophy.  

Ancient thinkers adopted some methods to analyze and study the problems of the mind and behaviour. These methods were not recorded as such and are found explained in almost each discipline of philosophy.  

== Mind as a Cause of Bodily Ailments ==

== Mind as a Cause of Bodily Ailments ==

The greater number of diseases are now believed to be functional and caused by maladjustment, conflict, frustration, or lack of mental balance with consequent disorder of the nervous system. How can the mind and nerves affect the body in such a way as to cause organic disease?

The greater number of diseases are now believed to be functional and caused by maladjustment, conflict, frustration, or lack of mental balance with consequent disorder of the nervous system. How can the mind and nerves affect the body in such a way as to cause organic disease?

The trend of modern science, unlike the older schools of thought are taking a liberal point of view in recent years and are open to the conviction that the mind may continue to exist even after the dissolution of the body and brain.<ref name=":3" />

The trend of modern science, unlike the older schools of thought are taking a liberal point of view in recent years and are open to the conviction that the mind may continue to exist even after the dissolution of the body and brain.<ref name=":3" />

According to Freud, Jung, and other psychologists, the greater portion of the mind is actually submerged, unknown to every one of us. Indian psychology agrees with them in this respect. The submerged mind, the subconscious state, is a potent factor and powerful enough to determine even conscious tendencies. Often we do not realize what influences are hidden there. A man may not be aware of the forces that lie beneath the surface of his mind, nor can these forces be suspected by an untrained observer. Indian psychologists call these hidden mental forces as "'''samskaras'''". These samskaras are different from the [[Samskaras (संस्काराः)|Samskaras]] or purificatory sacraments prescribed in the Grhyasutras to be undergone from birth to death.<ref name=":3" /> The Samskaras are also referred to as "'''Vasanas'''". Vedanta philosophy conceptualizes Atman as the core of personality which is the prime control of the mind, body, and intellect, but Vasanas (or the inherent tendencies) determine the nature and activities originating from them.<ref name=":4" /> This difference between the mind and Atman has always confused the Western philosophers, till the researches of Freud, Jung, and Adler recognized the reality of unconscious. Cartesian dualism differentiating mind from matter is very recent to the Western thought while the Indian philosophy, particularly the Upanishads understood the mind “more from within than from without.”<ref>Mishra A, Mathai T, Ram D. ''History of psychiatry: An Indian perspective''. Ind Psychiatry J 2018;27:21-6</ref>

According to Freud, Jung, and other psychologists, the greater portion of the mind is actually submerged, unknown to every one of us. Indian psychology agrees with them in this respect. The submerged mind, the subconscious state, is a potent factor and powerful enough to determine even conscious tendencies. Often we do not realize what influences are hidden there. A man may not be aware of the forces that lie beneath the surface of his mind, nor can these forces be suspected by an untrained observer. Indian psychologists call these hidden mental forces as "'''samskaras'''". These samskaras are different from the [[Samskaras (संस्काराः)|Samskaras]] or purificatory sacraments prescribed in the Grhyasutras to be undergone from birth to death.<ref name=":3" /> The Samskaras are also referred to as "'''Vasanas'''". Vedanta philosophy conceptualizes Atman as the core of personality which is the prime control of the mind, body, and intellect, but Vasanas (or the inherent tendencies) determine the nature and activities originating from them.<ref name=":4" /> This difference between the mind and Atman has always confused the Western philosophers, till the researches of Freud, Jung, and Adler recognized the reality of unconscious. Cartesian dualism differentiating mind from matter is very recent to the Western thought while the Indian philosophy, particularly the Upanishads understood the mind “more from within than from without.”<ref name=":5">Mishra A, Mathai T, Ram D. ''History of psychiatry: An Indian perspective''. Ind Psychiatry J 2018;27:21-6</ref>

=== Tendencies of the Mind ===

=== Tendencies of the Mind ===