Pranam 1 Manas (मनस्) is a Sanskrit word referring to the “mind”. It is one of the fourteen Adhyātma (pertaining to the body) mentioned in the Subālopaniṣad (fifth section). The corresponding Ādhibhūta (pertaining to the elements) is called *mantavya* (the thinkable) and the corresponding Adhidaivata (presiding deity) is *candramā*. Accordingly, “the *nādis* form their bond (or connect them). He who moves in the thinkable (*manas*), in *mantavya*, in *candramā*, in the *nādis*, in *prāṇa*, in *vijñāna*, in *ānanda*, in the *ākāśa* of the heart and within all else—That is Ātman. It is that which should be worshipped. It is without old age, death, fear, sorrow or end.” 2 Manas (मनस्, “mind”) refers to one of the nine substances (*dravya*) <https://www.wisdomlib.org/definition/dravya#vaisheshika> according to the Nyāya-Vaiśeṣika school of philosophy (cf. Vaiśeṣikasūtra 1.1.5, Saptapadārthī, Tarkabhāṣā and Bhāṣāpariccheda). Nyāya-Vaiśeṣikas, accept *manas* (mind) as a separate substance and enlist it as the last one of the nine *dravyas*. It is the internal sense (*antarendriya*). Annaṃbhaṭṭa defines *manas* as the internal organ which is the instrument of the cognition of pleasure, pain etc. It is connected with each human self and as such it is infinite. The mind is atomic in size and eternal. In his view, *manas* is infinite because it is different for different bodies. Therefore, there is a difference of knowledge in different individuals. If it is one, then one’s pleasure will be the pleasure of all, one’s pain will be the pain of all. So, *manas* is different according to different bodies. 3 Manas is Atomic (*anu*) size. If it is of the largest size, then it will be conjoined with all sense organs at the same time and produce different perceptions, such as colours, smells tastes, sounds etc. at the same time. But they are not possible to be perceived simultaneously. Each perception comes successively because conjunction of the mind with the sense-organs is possible only successively. Therefore, *manas* is atomic in size. Manas can come into contact with one sense only at one time. Manas is eternal because it is partless and self-subsistent. Annaṃbhaṭṭa gives another definition of manas in his Dīpikā thus: “*sparśarahitatve sati kriyāvatvaṃmanaso lakṣanaṃ*”. That means manas is that which is touchless but possesses action.
4 Praśastapāda, in his Bhāṣya, mentions eight *guṇas* of *manas* which are: number, magnitude, distinctness, conjunction, disjunction, remoteness, proximity and velocity. These are general qualities. Manas has no special quality. The NyāyaVaiśeṣika process of perception depends on the existence of the mind. Without mind it is not possible to have perception. In the soul comes into contact with the *manas*, the manas with the sense-organs and the sense-organs with the objects, these are important conditions of perception. The mind is necessary for perception of external objects. The mind is controlled by the self and it controls the external sense-organs. The self-perceives the external objects by the external sense-organs being controlled by the *manas*. तदेव सुखदुःखाद्युपलब्धि- साधनमिन्द्रियं प्रतिजीवं भिन्नमणु नित्यं च (*tadeva sukhaduḥkhādyupalabdhi- sādhanamindriyaṃ pratijīvaṃ bhinnamaṇu nityaṃ ca*) Tarka K. 5 Manas (मनस्):—[from *man*] n. mind (in its widest sense as applied to all the mental powers), intellect, intelligence, understanding, perception, sense, conscience, will, [Ṛg-veda] etc. etc. (in [philosophy] the internal organ or *antaḥ-karaṇa* of perception and cognition, the faculty or instrument through which thoughts enter or by which objects of sense affect the soul,; in this sense *manas* is always regarded as distinct from *ātman* and *puruṣa*, ‘spirit or soul’ and belonging only to the body, like which it is except in the Nyāya considered perishable; as to its position in the various systems See for Nyāya and Vaiśeṣika, for Sāṃkhya and Vedānta,; in [Ṛg-veda] it is sometimes joined with *hṛd* or *hṛdaya*, the heart, [Manu-smṛti vii, 6 with] *cakṣus*, the eye). Mind's eye is very powerful. 6 स्थिरम् । मनः । चकृषे । जातः । इन्द्र । वेषि । इत् । एकः । युधये । भूयसः । चित् । अश्मानम् । चित् । शवसा । दिद्युतः । वि । विदः । गवाम् । ऊर्वम् । उस्रियाणाम् ॥ 5 30 4 RV sthiram | manaḥ | cakṛṣe | jātaḥ | indra | veṣi | it | ekaḥ | yudhaye | bhūyasaḥ | cit | aśmānam | cit | śavasā | didyutaḥ | vi | vidaḥ | gavām | ūrvam | usriyāṇām “As soon as genitive rated, Indra <https://www.wisdomlib.org/definition/indra#hinduism>, you have made your mind resolved; you have gone alone to contend against numerous (foes); you have rent asunder the rock by your strength; you have rescued the herd of milk-yielding kine.” ( in depth, indra is oneself, who resolved to be string in mind, who went on to fight with all the negative forces, rent-asunder all of them, and rescued the moksham and birthless state). 7 “My ears are turned (to hear him), my eyes (to behold him); this light that is plural ced in the heart (seeks to know him); my mind, the receptable of distant (objects) hastens (towards him); what shall I declare him? How shall I comprehend him?”( in depth, how shall i comprehend the brahmam?) वि । मे । कर्णा । पतयतः । वि । चक्षुः । वि । इदम् । ज्योतिः । हृदये । आहितम् । यत् । वि । मे । मनः । चरति । दूरेआधीः । किम् । स्वित् । वक्ष्यामि । किम् । ऊँ इति । नु । मनिष्ये ॥ RV 6 9 6 vi | me | karṇā | patayataḥ | vi | cakṣuḥ | vi | idam | jyotiḥ | hṛdaye | āhitam | yat | vi | me | manaḥ | carati | dūre--ādhīḥ | kim | svit | vakṣyāmi | kim | oṃ iti | nu | maniṣye 8 यतो यतो निश्चलति मनश् चञ्चलम् अस्थिरम् । ततस् ततो नियम्यैतद् आत्मन्य् एव वशं नयेत् ॥ २६ ॥ *yato yato niścalati manaś cañcalam asthiram | **tatas tato niyamyaitad ātmany eva vaśaṃ nayet* || 26 ||chap 6 B G *yataḥ yataḥ*–to whichever; *niścalati*–wanders (to the objects of sense enjoyment); *manaḥ*–mind; *cañcalam*–the restless; *asthiram*–unsteady; *tataḥ tataḥ*–from that;* niyamya*–regulating; *etat*–this; *ātmani*–within the soul; *eva*–certainly; *vaśam*–controlled (mind); *nayet*–one should lead. From whichever direction the restless and unsteady mind wanders to its various sense objects, it should be restrained and brought back firmly within the self alone. *indriyāṇāṃ manaś cāsmi (10 2 B G ) in senses I am the mind; *अधिष्ठाय मनश् चायं विषयान् उपसेवते ॥ ९ ॥ *adhiṣṭhāya manaś cāyaṃ viṣayān upasevate* || 9 || Taking shelter of the mind, the living entity enjoys various sense objects, such as sound, vision, hearing etc. 9 Mind leads the body and the body wishes the mind to lead and so control of the mind is in oneself to use and misuse and the positive happiness is a bliss. KR IRS 9322 On Wed, 9 Mar 2022 at 07:47, Markendeya Yeddanapudi < [email protected]> wrote: > > > -- > *Mar**The Mischievous Brain* > > > > An active Brain often leads to a restless brain. It is a cauldron which > cooks problems after problems. When one problem is solved, new problems > automatically sprout. > > If you learn to keep your brain blank and also close your eyes, the Brain > no longer cooks problems after problems. Then you establish direct > interaction with nature, via breathing, smelling, hormonally perceiving, > and thus becoming the complement of nature. > > The Brain, then instead of cooking problems begins receiving idea flashes > from nature. Thoughtless laughter accompanied by the thoughtless smile, is > the wonderful invitation or path to nature to give idea flashes or > revelations. Spending time in thick, lush and free nature is the ultimately > best method of studying. Happily dancing in nature, and singing the tunes > that spontaneously sprout, creates rapture, which in turn creates brilliant > idea flashes. > > Allowing nature access to your hormones, where nature is free, thick and > lush, gives you the power of nature and you really feel your partnership > and partisanship in nature. Nature basically speaks in abstract feelings > and you do not need very often, eyes. Open your eyes only for the beautiful > sights of nature-the flower in bloom, the child playing and laughing or > animals playing, or the various birds in activity…, all of them actually > give you their strength, through abstract flows. The best method is > remembering them, it is always memory that either makes you happy or > unhappy. Remembering the beautiful flora and fauna automatically activates > your hormones and every cell gets inspired. > > Do give help to those who need help, but too much of empathy, often makes > one indecisive, restless and neurotic. Making one’s mind think that one is > happy actually makes one happy. > > Deep thinking is not fretting. It is keeping the mind blank. Thanks to our > shift from the ecological life to economic life, the economic life where > one has to destroy nature as economic activity, thinking has become > worrying. Ecology is the study of nature in symbiosis. Symbiosis means the > mutually beneficial activity, where nature ultimately creates rapture. > Economics is the drift into antibiosis. > > A blind person enjoys the exemption from seeing the ugly and painful > sights. Economic life basically is harming nature and we blind ourselves > from seeing that ugly sight by artificial paints, sleek roads and > blindingly bright lights. Still everyone will be fighting some gnawing > worry. > > Thick and free nature can give only happiness, as you join it as a part of > the great symbiosis. Thick and free nature makes your Brain redundant, and > nature takes control of your hormones. > > Practice the blank mind after closing your eyes, while sitting in free > nature. Remember that the green cover on the lithosphere, consisting of > grasses, plants and trees is the gigantic ocean of symbiotic and inspiring > emotions. > > YM > > -- > You received this message because you are subscribed to the Google Groups > "Thatha_Patty" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion on the web visit > https://groups.google.com/d/msgid/thatha_patty/CACDCHCJbA8d9a1p24PrFfbuN7AZiwkFmYqw%2Buy26WhpxLBzrtA%40mail.gmail.com > <https://groups.google.com/d/msgid/thatha_patty/CACDCHCJbA8d9a1p24PrFfbuN7AZiwkFmYqw%2Buy26WhpxLBzrtA%40mail.gmail.com?utm_medium=email&utm_source=footer> > . > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion on the web visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZoqP6HLTwQSaop4BHQb3Pw0Fhs2d3r7m%2BjFgzhKfAaK_KA%40mail.gmail.com.
