Know About Mind ? what is mind ?

Mind, The Seven Planes Of Mind And Samadhi :
=========== Know About Mind ===========
What Is Mind?

"He who knows the receptacle (Ayatana) verily becomes the receptacle of his people. Mind is verily the receptacle (of all our knowledge)."

...... Chhandogya Upanishad, V-i-5

That which separates us from God is mind. The wall that stands between us and God is mind. Pull the wall down through 'Om-Chintan' or devotion and you will come face to face with God.

How The Mind Originated :

Mind is Atma-Shakti. It is through mind that Brahman manifests Himself as the differentiated universe with heterogeneous objects in the eye of the viewer.

"Atma (Supreme Self) thought, "There, indeed, are the worlds; I shall create the protectors of the worlds." He gathered the Purusha (Hiranyagarbha) from out of the waters only and fashioned him. He heated him by the heat of meditation. When he was thus heated, his heart burst out. From the heart, the mind came; from the mind the moon, the presiding deity of the mind."

...... Aitareya Upanishad, 1-3-4

Heart is the seat of the mind; so, the mind came out when the heart burst out. In deep sleep (Shushupti), the mind rests in its original seat i.e. the heart with a veil of ignorance between it and Brahman. In Samadhi the mind merges with Brahman.


Atman-the Source For The Mind :

Manas, which expands through Sankalpas and Vikalpas, is generated with Brahman as its cause. The form which the infinite Atman (Supreme Spirit) assumes through Sankalpa is Manas (mind). It first turned its back to discrimination and hence entangled itself in the folds of Vasanas of objects. The underlying substratum, Adhishthana of the mind, the source or basis for mind is Atman or Brahman or Absolute Consciousness.



"Om Keneshitam Patati Preshitam Manah"- "Willed and directed by whom does the mind go towards its desired objects?"



...... Kena Upanishad.



" To that Power of powers I bow with folded hands. That Power of powers I am ! " ('Soham', 'Shivoham').



The essence of Indriyas is the mind; the essence of mind is Buddhi; the essence of Buddhi is Ahankara; the essence of Ahankara is Jiva (the individual soul). Brahman or Suddha Chaitanya is the womb or Yoni or Adhishthana or substratum for everything. He is the Sakshi or witness of everything.



Atman is the proprietor of a big firm, this mental factory. Buddhi is the manager. Mind is the head clerk. The head clerk has got two functions to perform. He gets direct orders from the manager and he has to supervise the workmen also. Even so, the mind has got two functions. It has connections with the Buddhi, the manager and Karma-Indriyas, the workers. Mind is more internal than speech. Buddhi (intellect) is more internal than the mind. Ahankara is more internal than Buddhi. Jiva Chaitanya (Abhasa, reflected intelligence) is more internal than Ahankara. Atman or Kutastha is more internal than the Jiva Chaitanya. There is nothing internal to Atman. It is Paripurna (All-Full).



When, by analysing your own mind, you come face to face with something which is never destroyed, something which is by its own nature eternally pure, perfect, self-luminous and unchanging, you will no longer be miserable, no more unhappy.





Cosmic Mind And Individual Mind :



Hiranyagarbha, otherwise known as Karya Brahman and Sambhuti, is cosmic mind. He is the sum total (Samashti) of all the minds.The individual mind is connected with the cosmic mind. Cosmic mind, Hiranyagarbha, superconscious mind, infinite mind, universal mind are synonymous terms. It is Sabda-bhed only. Hiranyagarbha is cosmic Prana also. He is the Sutratman (thread-like Self). He represents the electric, cosmic, power-house. The different Jivas represent the different, small bulbs. Electricity from the power-house flows through the insulated copper wires into the bulbs. Similarly, the power from Hiranyagarbha flows into the Jivas.





Mind In Sankhya Philosophy :



In Sankhya philosophy, Mahat is the term used to denote "cosmic mind" or "universal mind." It is the first principle that is derived from Avyakta. It is the first principle that is manifested out of the unmanifested Avyakta. The wheel of the bullock-cart rests on the spokes. The spokes rest on the nave. Even so, the mind rests on Prakriti and Prakriti rests on Brahman. From Mahat comes Ahankara. From Sattvic Ahankara comes mind; from Rajasic Ahankara comes Prana; from Tamasic Ahankara, Tanmatras; from Tanmatras, gross elements; from gross elements, the gross universe. Mind is no other than Ahankara, the idea of 'I'. It is, indeed, difficult to eschew this idea of 'I'. Mind always attaches itself to something objective (Sthula). It cannot stand by itself. It is only this mind that asserts itself as 'I' in this body. The idea of 'I' is the seed of the tree of mind. The sprout which first springs up from this seed of Ahankara is Buddhi. From this sprout, the ramifying branches called Sankalpas have their origin.





The Seven Planes Of Mind :



The Ved speaks of seven Bhumis (planes) where the mind dwells. When the mind is immersed in worldliness it dwells in the three lower planes- at the naval, the organ of generation, and the organ of evacuation. In that state the mind loses all its higher visions-it broods only on worldly pleasures.



The fourth plane of the mind is at the at the centre of the heart. According to the Tantra there is in this centre a lotus called Anāhata, with twelve petals. When the mind dwells there, one has the first glimpse of spiritual consciousness. The yogi sees light all around. Such a man, perceiving the divine light, becomes speechless with wonder and says: 'Ah! What is this? What is this?' His mind does not go downward to the objects of the world.



The fifth plane of the mind is at the centre of the throat known as Visuddha and has a lotus with sixteen petals. When the mind reaches this, the aspirant becomes free from all ignorance and illusion. He does not enjoy talking or hearing about anything but God. If people talk about worldly things, he leaves the place at once.



The sixth plane is at centre of the forehead known as Ājnā. This centre is located between the eyebrows and it has a lotus with two petals. When the mind reaches it, the aspirant sees the form of God day and night. But even then a little trace of ego remains. At the sight of that incomparable beauty of God's form, one becomes intoxicated and rushes forth to touch and embrace it. But one doesn't succeed. It is like the light inside a lantern. One feels as if one could touch the light, but one cannot on account of the barrier of glass.





Samadhi :



In the top of the head is the seventh plane, which, according to Tantra, is the centre of the thousand-petalled lotus. When the Kundalini arrives there, the aspirant goes into samādhi. In that lotus dwells Satchidananda Shiva, the Absolute. There Kundalini, the awakened Power, unites with Shiva. This is known as the union of Shiva and Śakti.



Reaching this plane, the mind merges in Brahman. The individual soul and the Supreme Soul become one. His consciousness of the body disappears. He loses the knowledge of the outer world. He does not see the manifold any more. His reasoning comes to a stop. Then the Brahmajnani directly perceives Brahman. But in that state his body does not last many days. He remains unconscious of the outer world. If milk is poured into his mouth, it runs out. Dwelling on this plane of consciousness, he gives up his body in twenty-one days. That is the condition of the Brahmajnani.



After a man has attained samādhi all his actions drop away. All devotional activities, such as worship, japa, and the like, as well as all worldly duties, cease to exist for such a person. At the beginning there is much ado about work. As a man makes progress toward God, the outer display of his work becomes less and less-so much so that he cannot even sing the name and glories of God. King Janaka used to give instruction about Brahmajnana from the fifth plane. Sometimes he dwelt on the fifth plane, and sometimes on the sixth.



Six Centres Of Yoga :



There is much similarity between the seven 'planes' described in the Vedā and the six 'centres' of Yoga. According to the yogis there are three nerves in the spinal column: Ida, Pingala, and Sushumna. Along the Sushumna are six lotuses, or centres, the lowest being known as the Muladhara. Then come successively Svadhisthana, Manipura, Anāhata, Visuddha, and Ājnā. These are the six centres. The first three planes of the Vedas may be compared to the first three Yogic centres. After a great effort kundalini is awakened. The Kundalini, when awakened, passes through the lower centres and comes to the Anāhata, which is at the heart. It stays there. At that time the mind of the aspirant is withdrawn from the three lower centres. He feels the awakening of Divine Consciousness and sees Light. In mute wonder he sees that radiance and cries out: 'What is this? What is this?'



After passing through the six centres, the Kundalini reaches the thousand petalled lotus known as the Sahasrara, and the aspirant goes into samādhi.





( Based On 'Gospel Of Sri Ramakrishna' And 'What Is Mind' by Swami Sivananda)





"Om Shanti Shanti Shanti"