Nice one; antha karana, Intelligence and mind pulling together the mind
cart (antha karana. )
KR: According to Vedānta, the term antaḥkaraṇa (अन्तःकरण) refers to the
four-tiered inner instrument of consciousness, which we call “mind.” It
consists of buddhi (बुद्धि) or intellect, manas (मनस्) the vacillating
arbiter of the mind, ahaṃkāra (अहंकार) self-awareness or “I-ness” and citta
(चित्त), the store house of metal moods and memories. While the concept and
the meaning of the first three terms are not ambiguous, the term citta
appears to be loosey-goosey in its definition.Antaḥkaraṇa (अन्तःकरण).—the
internal organ; the heart, soul; the seat of thought and feeling, thinking
faculty, mind, conscience; प्रमाणं °प्रवृत्तयः (*pramāṇaṃ °pravṛttayaḥ*)
Ś.1.22; सबाह्य °णः अन्तरात्मा (*sabāhya °ṇaḥ antarātmā*) V.4 the soul in
all its senses external and internal, the inner and outer man;
दयार्द्रभावमाख्यातमन्तःकरणैर्विशङ्कैः
(*dayārdrabhāvamākhyātamantaḥkaraṇairviśaṅkaiḥ*) R.2.11. According to the
Vedānta अन्तःकरण (*antaḥkaraṇa*) is of four kinds : मनो बुद्धिरहङ्कार-
श्चित्तं करणमान्तरम् । संशयो निश्चयो गर्वः स्मरणं विषया इमे ॥ अन्तःकरणं
त्रिविधम् (*mano buddhirahaṅkāra- ścittaṃ karaṇamāntaram | saṃśayo niścayo
garvaḥ smaraṇaṃ viṣayā ime || antaḥkaraṇaṃ trividham*) Sāṅkhya 33, i.
e. बुद्धयहङ्कारमनांसि
(*buddhayahaṅkāramanāṃsi*); सान्तःकरणा बुद्धिः (*sāntaḥkaraṇā buddhiḥ*) 35,
i. e. अहङ्कारमनःसहिता (*ahaṅkāramanaḥsahitā*). IN SHORT "THAT WHICH IS
RESIDING INSIDE AND ACTING AS A CAUSE"; without an effect a cause may not
\arise; but any cause in turn will end up only as an effect; a chain
reaction; that is vascillation of the brain the buddi. MIND AND SOUL ARE
SELF ACTIVITISTS INDEPENDENT OFTHEMSELVES; ONLY ACTING AS A WITNESS; AND
WILL RAISE ONLY MPRAL ATTEMPT TO CHANGE; BUDDI AND EGO WILL NOT ALLOW SO
EASILY A DEFEAT FOR THEMSELVES. So antha karana are too many ; antha karana
is jeevatma as well as heart or buddi or ego. How 2 bullocks intelligence
and the mind will pull up the ego, brain, heart etc?
In the Vedic system, the process of the formation of the gross elements
from the subtle parts of the elements is technically called Pañcikaraṇa
<https://www.wisdomlib.org/definition/pancikarana#vedanta>.
*sthūla <https://www.wisdomlib.org/definition/sthula#hinduism> bhūtāni
<https://www.wisdomlib.org/definition/bhutani#hinduism> tu pañcīkṛtāni |*
“
*dvidhā <https://www.wisdomlib.org/definition/dvidha#hinduism> vidhāya
caikaikaṃ caturdhā
<https://www.wisdomlib.org/definition/caturdha#hinduism> prathamaṃ
<https://www.wisdomlib.org/definition/prathama#hinduism> punaḥ |svasvetara
dvitīyāṃśairyojanātpañca pañca
<https://www.wisdomlib.org/definition/panca#hinduism> te*”
Vidyāraṇya <https://www.wisdomlib.org/definition/vidyaranya#vedanta>,
Pañcadaśi <https://www.wisdomlib.org/definition/pancadashi#hinduism>
It consist in a compounding of the elements in correct proportions. The
entire universe is consist of seven upper worlds (Bhūḥ, Bhuvaḥ
<https://www.wisdomlib.org/definition/bhuva#hinduism>, Svaḥ, Mahaḥ
<https://www.wisdomlib.org/definition/maha#hinduism>, Janaḥ
<https://www.wisdomlib.org/definition/jana#hinduism>, Tapaḥ
<https://www.wisdomlib.org/definition/tapas#hinduism> and Satyam) seven
lower worlds (Atala <https://www.wisdomlib.org/definition/atala#hinduism>,
Vitala <https://www.wisdomlib.org/definition/vitala#hinduism>, Sutala
<https://www.wisdomlib.org/definition/sutala#hinduism>, Rasātala
<https://www.wisdomlib.org/definition/rasatala#hinduism>, Talātala
<https://www.wisdomlib.org/definition/talatala#hinduism>, Mahātala
<https://www.wisdomlib.org/definition/mahatala#hinduism> and Patāla) and
all the gross bodies of all living beings. There is a cosmic deity
<https://www.wisdomlib.org/definition/deity#hinduism> who is called Virāt,
who presides over the combined physical bodies of all beings. There is also
the person, the individual who presides over each one of the bodies, called
Viśva <https://www.wisdomlib.org/definition/vishva#hinduism>.
*jāgaritasthano bahiḥ prajñaḥsaptāṅga
ekonnaviṃśatimukhaḥsthūlabhugvaiśvānaraḥ prathamaḥ pādaḥ,*
Vide Śaṅkarācārya, *Īśādi Daśopaniṣad* (Vol.I), Delhi: Motilal
Banarasidas, 2015, *Mandukyopaniṣad*, 3
The antah <https://www.wisdomlib.org/definition/antah#hinduism> karaṇa
<https://www.wisdomlib.org/definition/karana#hinduism> is situated within
the body <https://www.wisdomlib.org/definition/body#hinduism>, and is made
up of the sattva <https://www.wisdomlib.org/definition/sattva#hinduism> parts
of the five rudimentary elements, and being extremely transparent, comes in
to touch with the sense objects through the specific senses and assumes
their forms. The interior part of the antah karana
<https://www.wisdomlib.org/definition/antahkarana#vedanta> is the ego or
the agent. The interviewing part has the action of knowledge
<https://www.wisdomlib.org/definition/knowledge#hinduism> also called Vṛtti
<https://www.wisdomlib.org/definition/vritti#hinduism>-Jñāna
<https://www.wisdomlib.org/definition/jnana#hinduism>. The third part, at
the time of cognition is transformed in to the form of the sense objects,
has the function of making them manifested in knowledge as its objects.
Pure consciousness is one, it manifests the three different part of the antaḥ
karaṇa <https://www.wisdomlib.org/definition/antahkarana#vedanta> in three
different ways. As the cognizes (pramātṛ
<https://www.wisdomlib.org/definition/pramatri#hinduism>) cognitive
operation (pramāṇa <https://www.wisdomlib.org/definition/pramana#vedanta>)
and the cognition, or the percept (pramiti
<https://www.wisdomlib.org/definition/pramiti#hinduism>). In each of the
three causes the reality is the part of the pure consciousness, and it
expresses itself through the three different modifications of the antakaraṇa
<https://www.wisdomlib.org/definition/antakarana#hinduism>. The sense
objects in themselves are but the veiled pure consciousness, Brahman
<https://www.wisdomlib.org/definition/brahman#hinduism> as forming their
substances <https://www.wisdomlib.org/definition/substance#hinduism>.
sankara school Vedānta theory of Perception and Inference
connected to antha kara: Pramāṇa
<https://www.wisdomlib.org/definition/pramana#hinduism> is the means that
leads to right knowledge. If memory is intended to be excluded from the
definition then
<https://www.wisdomlib.org/hinduism/book/a-history-of-indian-philosophy-volume-1/d/doc209857.html#page-471>pramāṇa
is to be defined as the means that leads to such right knowledge as has not
already been acquired. Right knowledge *(pramā)* in Vedānta
<https://www.wisdomlib.org/definition/vedanta#hinduism> is the knowledge of
an object which has not been found contradicted (
*abādhitārthaviṣayajñānatva*). Except when specially expressed
otherwise,pramā is generally considered as being excludent of memory and
applies to previously unacquired *(anadhigata)* and uncontradicted
knowledge. Objections are sometimes raised that when we are looking at a
thing for a few minutes, the perception of the thing in all the successive
moments after the first refers to the image of the thing acquired in the
previous moments. To this the reply is that the Vedānta considers that so
long as a different mental state does not arise, any mental state is not to
be considered as momentary but as remaining ever the same.
So long as we continue to perceive one thing there is no reason to suppose
that there has been a series of mental states. So there is no question as
to the knowledge of the succeeding moments being referred to the knowledge
of the preceding moments, for so long as any mental state has any one thing
for its object it is to be considered as having remained unchanged all
through the series of moments. There is of course this difference between
the same percept of a previous and a later moment following in succession,
that fresh elements of time are being perceived as prior and later, though
the content of the mental state so far as the object is concerned remains
unchanged. This time element is perceived by the senses though the content
of the mental state may remain undisturbed.
When I see the same book for two seconds, my mental state representing the
book is not changed every second, and hence there can be no *such
supposition* that I am having separate mental states in succession each of
which is a repetition of the previous one, for so long as the general
content of the mental state remains the same there is no reason for
supposing that there has been any change in the mental state. The mental
state thus remains the same so long as the content is not changed, but
though it remains the same it can note the change in the time elements as
extraneous
<https://www.wisdomlib.org/hinduism/book/a-history-of-indian-philosophy-volume-1/d/doc209857.html#page-472>addition.
All our uncontradicted knowledge of the objects of the external world
should be regarded as right knowledge until the absolute is realized.
When the antahkaraṇa (mind) comes in contact with the external objects
through the senses and becomes transformed as it were into their forms, it
is said that the antahkaraṇa has been transformed into a state *(vṛtti
<https://www.wisdomlib.org/definition/vritti#hinduism>)*. As soon as the
antahkaraṇa has assumed the shape or form of the object of its knowledge,
the ignorance (*ajñāna
<https://www.wisdomlib.org/definition/ajnana#hinduism>*) with reference to
that object is removed, and thereupon the steady light of the pure
consciousness *(cit)* shows the object wThe appearance or the perception of
an object is thus the self-shining of the cit through a vṛtti of a form
resembling an object of knowledge. This therefore pre-supposes that by the
action of ajñāna, pure consciousness or being is in a state of diverse
kinds of modifications. In spite of the cit underlying all this diversified
objective world which is but the transformation of ignorance (ajñāna), the
former cannot manifest itself by itself, for the creations being of
ignorance they are but sustained by modifications of ignorance. The
diversified objects of the world are but transformations of the principle
of ajñāna which is neither real nor unreal. It is the nature of ajñāna that
it veils its own creations.
Thus on each of the objects created by the ajñāna by its creating
*(vikṣepd)* capacity there is a veil by its veiling *(āvarana)* capacity.
But when any object comes in direct touch with antahkaraṇa through the
senses the antahkaraṇa becomes transformed into the form of the object, and
this leads to the removal of the veil on that particular ajñāna form—the
object, and as the self-shining cit is shining through the particular
ajñāna state, we have what is called the perception of the thing. Though
there is in reality no such distinction as the inner and the outer yet the
ajñāna has created such illusory distinctions as individual souls and the
external world of objects the distinctions of time, space,
<https://www.wisdomlib.org/hinduism/book/a-history-of-indian-philosophy-volume-1/d/doc209857.html#page-473>etc.
and veiled these forms.
Perception leads to the temporary and the partial breaking of the veil over
specific ajñāna forms so that there is a temporary union of the cit as
underlying the subject and the object through the broken veil. Perception
on the subjective side is thus defined as the union or undifferentiation (
*abheda*) of the subjective consciousness with the objective consciousness
comprehending the sensible objects through the specific mental states(
*tattadindriyayogyaviṣayāvacchinnacaitanyā**bhinnatvam
tattadākāraviṣayāvacchinnajñānasya tattadamśe pratyakṣatvam).* This union
in perception means that the objective has at that moment no separate
existence from the subjective consciousness of the perceiver. The
consciousness manifesting through the antahkaraṇa is called jīvasākṣi.
Inference *(anumāna
<https://www.wisdomlib.org/definition/anumana#hinduism>),* according to
Vedānta, is made by our notion of concomitance (*vyāptijñāna*) between two
things, acting through specific past impressions *(saṃskāra
<https://www.wisdomlib.org/definition/samskara#hinduism>).* Thus when I see
smoke on a hill, my previous notion of the concomitance of smoke with fire
becomes roused as a subconscious impression, and I infer that there is fire
on the hill. My knowledge of the hill and the smoke is by direct
perception. The notion of concomitance revived in the subconscious only
establishes the connection between the smoke and the fire. The notion of
concomitance is generated by the perception of two things together, when no
case of the failure of concomitance is known *(vyabhicārājñāna)* regarding
the subject. The notion of concomitance being altogether subjective, the
Vedantist does not emphasize the necessity of perceiving the concomitance
in a large number of cases *(bhūyodarśanam sakṛddarśanam veti viśeṣo
nādaraṇīyaḥ).* Vedānta is not anxious to establish any material validity
for the inference, but only subjective and formal validity.
A single perception of concomitance may in certain cases generate the
notion of the concomitance of one thing with another when no contradictory
instance is known. It is immaterial with the Vedānta whether this
concomitance is experienced in one case or in hundreds of cases. The method
of agreement in presence is the only form of concomitance *(anvayavyāpti)* that
the Vedānta allows. So the Vedānta discards all the other kinds of
inference that Nyāya
<https://www.wisdomlib.org/definition/nyaya#hinduism> supported,
viz. *anvayavyatireki* (by joining agreement in presence with agreement in
absence), *kevalānvayi* (by universal agreement where no test could be
applied of agreement in absence) and
<https://www.wisdomlib.org/hinduism/book/a-history-of-indian-philosophy-volume-1/d/doc209857.html#page-474>
*kevalavyatireki* (by universal agreement in absence).
Vedānta advocates three premisses, viz.
1. *pratijña* (the hill is fiery);
2. *hetu <https://www.wisdomlib.org/definition/hetu#hinduism>* (because
it has smoke)
3. and *dṛṣṭānta
<https://www.wisdomlib.org/definition/drishtanta#hinduism>* (as in the
kitchen) instead of the five propositions that Nyāya maintained.
Since one case of concomitance is regarded by Vedānta as being sufficient
for making an inference it holds that seeing the one case of appearance
(silver in the conch-shell) to be false, we can infer that all things
(except Brahman <https://www.wisdomlib.org/definition/brahman#hinduism>)
are false (. *Brah-mabhinnam sarvam mithyā Brahmabhinnatvāt yedevam tadevam
yathā śuktirūpyam).* First premiss (*pratijñā*) all else excepting Brahman
is false; second premiss *(hetu)* since all is different from Brahman;
third premiss *(dṛṣṭānta)* whatever is so is so as the silver in the conch.
Thus ANTHAKARA AND MIND CONTROL ARE DISTINCT. KR IRS 21 10 23
---------- Forwarded message ---------
From: 'venkat giri' via iyer123 <[email protected]>
Date: Sat, 21 Oct 2023 at 14:21
Subject: [iyer123] RANDOM THOUGHTS-3
To: Gopala Krishnan <[email protected]>
Cc: Iyer <[email protected]>, Kerala Iyer <
[email protected]>
*Respected Sir/s,*
*Subject: **MY** RANDOM TOUHTS-3*
Random thoughts — explorations into our wandering minds.
Ever find one staring at the ceiling? Or sitting in a chair
pondering about worldly issues? But sometimes, we drift off. Sometimes,
there’s just nothing to do or think about. *That’s when one gets truly
bored.* It’s a random thought to behold. But it is something we all
experience.
On such aspect is
“Taming The Mind”
*A CART* can move only when two bullocks are yoked to it... *when
the bullocks are trained to pull carts* and *when they are used to the road
on which they have to walk*. Instead, if they are ignorant of the process
of pulling carts, if they have not walked on the road, or if they have
always moved only round and round the post to which they have been tied, in
their own mire, the journey cannot proceed. And the cart will itself face
danger.
Antaḥkaraṇa (Sanskrit: *अन्तःकरण*) is a concept referring to the
totality of the mind, including the thinking faculty, the sense of I-ness,
and the discriminating faculty. (*Anta**ḥ** means 'inner' and kara**ṇ**a
means 'instrument', or, 'function'.)*
So, the *अन्तःकरण* anthah-karan, inner consciousness, cannot move of
itself; it must be attached to the externally related bullocks, the buddhi,
intelligence, and manas, mind. Then only can it move forward, following the
bullocks' tracks.
So, earlier than the journey, the bullocks *- intelligence and
mind* - *should be conversant with the road to the village* that the *inner
senses are eager to reach*. They must be trained to proceed in that
direction.
Instead, if the draught animals have no knowledge of
the pathways of *satya, dharma, shanti, and prema - truth, righteousness,
peace and love* - and if they have never once *trodden *that path, the
cart, the inner senses themselves*, might come to grief.*
*Therefore, intelligence and mind have to be taught
(tamed)the art of pulling the cart and moving steadily along the road.*
This has to be done by japa, repetition of the Lord's name, and dhyana,
meditation.
*Regards*
*V.Sridharan*
*Trichy*
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