Friday, February 21, 2020

MIND AND INTELLECT & THEIR ROLE IN SELF-INQUIRY AND SELF-REALIZATION


MIND AND INTELLECT & THEIR ROLE IN SELF-INQUIRY AND SELF-REALIZATION

(Compilation for a discourse at Sri Ganesha Temple, Nashville, TN,   by N.R. Srinivasan, February 2020)

Invariably Hindus conclude all prayers with following sloka called Sattvika Tyaga surrendering everything at the feet of the Lord they worship but focused on the Supreme Being modified from   Bhagavata sloka;
indus convclude
kāyena vācā manasendriyair vā | buddhyātmanā vānusta-svabhāvāt
karoti yad yat sakala
parasmai | nārāyaāyeti samarpayet tat

In accordance with the particular nature one has acquired in conditioned life, whatever one does with body, words, mind, senses, intelligence or purified consciousness one should offer to the Supreme, thinking, “This is for the pleasure of Lord Nārāyaa, (Srimad Bhagvtham  11.2.36) , explained by Rishaba to Nimi of Rama’s dynasty’. This has been personalized for daily worship that we chant as “Kaayena vaacha… naarayanaayeti samrpayaami.”
 
Spiritual aspirants and Yoga practitioners have always before their imagination the Mahabharata scene where Lord Krishna as a charioteer was driving five horses, holding the reins and teaching Arjuna.

Imagine a horse and carriage, with its driver controlling the reins and the passenger inside the carriage. The horse represents our five senses going in all directions. The reins represent the mind because wherever the senses go the mind goes, too. The driver represents the intellect. So the intellect has to be strong to control the reins attached to the horse in order to arrive safely to their destination. The carriage is your body. The passenger inside the carriage is the spirit. What would happen if the driver let go of the reins? The horse would run all over the place, the carriage wouldn’t be safe, and the passenger wouldn’t have a place to sit during their journey.

Therefore, the process of taking control of your life falls on the priority to develop your intellect and make it so strong that no matter where those horses (the senses) want to roam, you know how to pull the reins (the mind) back into the right position. 

In all these activities the focus is on Mind, Intellect and Atman. We have been talking about Atman all the time and therefore focus here on understanding Vedic model of Mind and Intellect.

Webinar 167 recently discussed at length the Role of Intellect in Self-Enquiry by H.H. Swami Chidanandaji. The Gist of this elaborate discourse was: “The Upanishads declare the Self (which is one with Brahman, the Absolute Reality) is simply beyond the reach of both speech and mind. Neither word nor thought can ever grasp it. Then what role does the intellect (the same as the mind in this context) play in Self-enquiry or in contemplation on Brahman?”

In the Bhagavad Gita and the Yoga Sutras of Patanjali, there is a vivid description how our senses, body, mind, intellect, and Spirit interplay. The energy of consciousness functions through three different but closely connected entities, the mind, intellect and personality. With the power of the mind, one imagines, thinks and forms ideas.   Buddhi or Intellect is the faculty of reasoning, knowing, distinguishing, discriminating and drawing inference. Our mind always fluctuates. Though it fluctuates, it is very innovative and creative. It perceives everything through our sense organs like eyes, ears, tongue, skin and nose. Intellect is just like elder brother to guide the younger brother Mind. In perception the good and bad decision can be taken by mind if intellect is with it. If intellect completely surrenders to the soul, then all decision taken by the man will be good and correct. The soul is the vibrant energy which reflects itself towards the intellect, mind and body. If these three parts such as intellect, mind and body surrender themselves completely to the Soul then human being can be a complete one. The intellect which don’t surrender to the powerful soul and concentrate on the outside things like money, power and man, that intellect can’t use its power in right way. Intellect can either construct or destruct. The energy coming from the vibrant soul can be used in both right and wrong ways. Thus, as the intellect so the use of this energy. Proper guidance of the intellect can make a man a super human being. A super human being does the miracle by the dint of his high concentration of energy level. Scientists, writers, poets, artists, etc., are not because of their genius. They are because of their higher mind under the control of this intellect. Higher minds are the creative minds that run themselves in a right and creative ways. He, who has no determination, is an idiot. The power to distinguish between and infer about the texture, characteristics and intentions of entities is Buddhi. Buddhi is planning and is decision making. The intellect is the faculty for knowing and reasoning. If you are deprived of your intellect, you are deprived of your principle... your primary asset in life. Great things can be achieved using the intellect. One can achieve greatness... one can soar to the heavens. What you do not use, you lose. Do not let your intellect rust away through disuse. It would be like making an enemy out of your own intellect! Listen to your intellect, do what it says you must do. Enmity with your intellect meats enmity with the good wishes of your own conscience. The development of the intellect involves expanding the horizons, increasing its efficiency and making use of the intellect at every opportunity. The more you use your intellect, the sharper it becomes. You learn the technique of using the intellect effectively by using it often. Contemplation and introspection are like food to the intellect. The more nutrition you will provide, the more it will grow. The busier the intellect becomes, the lesser it thinks about the body. To be sure it will think of the body to the extent of ensuring that its basic needs are satisfied. Food, shelter, clothing, fear and sex-these basic needs will be satisfied but not indulged in resulting in control and discipline leading to the decrease in the entanglement of the mind in sensual pleasures and materialistic desires. A virtuous cycle is created- fearlessness increases, the vital energy of the body increases, health, wealth and a healthy, pure mind results, leading to a sharper intellect and therefore increased astuteness and presence of mind.

The reason it is important to focus on our intellect, is that once we have   concentrated on it, we will be able to reunite with the true Self or the Spirit-on. Joining with this highest Truth is the reason the ancient teachings of yoga tell us to begin with a physical practice (asana) and progressively grow in mind, intellect and spirituality. Our future is in our hands. It all depends on what we do in the present life. Study it and understand how we have gotten to where we are today by our past actions and we will easily see how our future will depend on what we do today.  Having taken birth as a human beings we only can join our source of Bliss by our own effort.

Therefore, the process of taking control of our life falls on the priority to concentrate on  our intellect and make it so strong that no matter where those horses (the senses) want to roam, you know how to pull the reins (the mind) back to the right position.

Our attention is often drawn to Mind and Intellect in Vedas, Upanishads and   Bhagavad Gita. While Mind is often described as wavering like a monkey Intellect is highlighted for its steadfastness and unidirectional focus. Let us therefore understand Mind and Intellect in Vedic concept based mainly on the thoughts of Subhash Kak, a Vedic scholar and Indologist and others.

On earth   man is a transitional being. He is provided with mental instrument   intended to see all possibilities. And the immediate consequence of this is the concept of good and evil, or of what is right and what is wrong, and all the miseries that follow from that. One cannot say that it is a bad thing; it is an intermediate stage — not a very pleasant one, but still... one which was certainly inevitable for the complete development of the mind.
Mother  describing human mind as above said  “This precise detail is not superfluous;  man is a transitional being on earth meaning that man does not belong merely to earth: in essence man is a universal being, but he has a special manifestation on earth.” 

According to Vedic literature, spiritual particle, spirit-on (soul), called Atman enters the sperm cell which then fertilizes the ovum, the female gamete, to form a single cell called zygote.  But as it emerges out of the womb with all its past and accumulated karmas it has neither the remembrance of the past nor  is focused on the future and gets involved in material success   driven by sense organs. 

Our mind in this life should be guided by atman to obtain Jnana which is precisely transcendental wisdom (vijnana) if we have to end our manifestation on Earth and join the source. Bhagavad Gita says “nahi Jnanena sadrisam” that has to be sought after by “Buddhi”, but not by the wavering physical mind and by turning to the inner-net. Gita says there is nothing else in the world which can equal the purifying power of Transcendental Wisdom.

In Vedanta the mind is viewed to be constituted by five basic components:  Manas, Ahamkara, Chitta, Bhuddhi and Atman. Usually Manas is translated as mind (mind is a monkey!) and Buddhi as Intellect by Spiritual and Religious writers who are Western English educated like me.

One Vedic model of the mind is expressed by the famous metaphor of the chariot in the Katha Upanishad and the Bhagavad-Gıta (to which Swamiji draws our attention). A person is compared to a chariot that is pulled in different directions by the horses yoked to it, with the horses representing the senses. The mind is the driver who holds the reins, but next to the mind sits the master of the chariot – the true observer, the Self, who represents a universal unity. Without this Self no coherent behavior is possible.

Ramcharitmanas and Kathopanishada describe body as a chariot. The roles of spirit, intellect, mind and body are depicted beautifully in the Verse from Kathopanishad:
Atmanam rathinam viddhi  sareeram rathameva tu
Budhim tu sarathim viddhi, Manah pragrahamevacha  (Kathopanishad)
Indriyani hayanyahur, Vishayansteshu gocharan
Atmendriya manoyuktam, Bhoktetyahur maneeshinah (Ramacharitamanas)
Know the spirit (Atmanam) within as the sole passenger sitting in a chariot. The chariot is the body associated with that spirit. The intellect is the charioteer (Sarathi) that holds the reins and controls the horses that pull the chariot. Mind (Manah) is depicted as the reins and our sense organs (Indriyas as horses, which run into different directions lured by the sense objects. 

We have 5 organs of action (Karma Indriyas) that comprise of hands, legs, speech, sex and excretory organs and 5 organs of perception (Jnyana Indriya)  – ears, eyes, skin, tongue and nose . The objects in this universe keep pulling the sense organs towards them.  By whose will the chariot moves decides the course of our life. Disciplined mind shall keep all the horses focused and guide them to move in one right direction. Loose mind would create havoc.  Intellect in full control would ensure that mind and senses are driven on the path of high ideals. Horses may tend to move towards sensuous objects, mind may get tempted to let the sense organs indulge in vasanas (flavors), yet the intellect should exercise firm discretion and use the control and keep the chariot move towards the higher goal. If the charioteer is competent, the soul enjoys the journey.  If the intellect falters, horses become foul and feel free to choose their direction, give a bumpy ride to the soul, topple the chariot and good life gets lost thus in pursuit of worldly pleasures.
The above model if followed ensures clear and organized mind, united with the inner spirit, disciplined living and attainment of higher state. Defiance of the model would mean turbulent, disturbed, disorganized life incapable of realizing the higher order.

Unlike the chariot explained in Kathopanishad, the chariot in Ramayana depicts the invincible character and personality. At the beginning of the battle between Lord Rama and Ravana, Vibhishana became disconcerted to see Ravana on a chariot and Lord Rama bare footed on the ground. Bowing to Lord’s feet with tender heart, he spoke: "My Lord, you have neither the armor to protect you, nor the chariot to ride. How can you expect to modify to conquer the mighty Ravana? ". “Listen friend ", replied the Lord in the Verse below in Ramcharitmanas (Lanka kanda):

 Sunhu sakha keh kripa nidhana, jehi jai hoi so syandana aana
Soraj dheeraj tehi rath chaka, Satya sheel dridh dhwja pataka
Bal vivek dum parhit ghore,Kshma kripa samta raju jore
Iss bhajan sarthi sujana,viriti charam santosh kripana
Daan parasu budhhi shakti prachanda,Bar vigyan kathin ko danda
Amar achal mann tron samana,Sama yama niyam sili mukh nana
Kwach abhed vipra guru pooja,Ehi sum vijay upaya na dooja
Sakha dharmmaye es rath jakien, Jeetan kah na kat hu ripu takien
Maha ajay sansar riput, jiti sakai so bir, jaake as rath hoi dridh, sune hu saka mati dheer

“The chariot which leads one to victory is quite another. Valor and fortitude are the wheels of that chariot. Truthfulness and good conduct are its banners. Strength, discretion, self-control and benevolence are its horses that are tied with the reins of forgiveness, helpfulness and evenness of mind. Adoration of God is the expert charioteer. Dispassion is the shield and contentment, the sword. Charity is the axe, reason, the fierce spear and the highest wisdom is the relentless bow. A pure and steady mind is like a quiver. Quietude and various forms of abstinence (Yama) and religious compliances (Niyama) are a sheaf of arrows. Homage to the saints and to one's own preceptor is an impenetrable armor. There is no alternate equipment for victory as efficacious as this. Dear friend, he who owns such a chariot of piety shall have no enemy to conquer anywhere. Listen, Oh friend of resolute mind, the hero who owns such a strong chariot can conquer even the mighty and invincible foe – the attachment to this world.”

The explanation above is deep. Strength and discretion without the ability to forgive and sympathize can be misused, helpfulness without equality can get biased and hence the choice of reins for specific horses by Tulsidas ji.  While intellect is Kathopanishad's charioteer, prayer is the driver in Tulsi's chariot. Detachment is the armor that protects one from all injuries. We know this to be true from our daily experience. We are hurt as a friend, spouse or as an employee, by losses or insults and this, since we are deeply attached to our identities. 

While the reference is to the battlefield, the chariot as explained is the remedy to our daily battles in this world. Every soul would desire to own such a chariot in the form of human body. It is for us to provide it to the soul.

In the Taittirıya Upanisad 2.7 (to which Swamiji also draws our attention), an individual is represented in terms of five different sheaths or levels that enclose the individual’s self. These levels, shown in an ascending order, are: The Physical sheath (annamaya kosa); Energy sheath (pranamaya kosa); Mental sheath (manomaya kosa); Intellect sheath (vijnanamaya kosa) and Bliss sheath (anandamaya kosa)
 
These sheaths are defined at increasingly finer levels. At the highest level is the Self. It is significant that ananda is placed higher than the intellect. This is a recognition of the fact that eventually meaning is communicated by associations which are extra-logical.

The energy that underlies physical and mental processes is prana. One may look at an individual at three different levels. At the lowest level is the physical body, at the next higher level is the energy system at work, and at the next higher level are the thoughts. Since the three levels are interrelated, the energy situation may be changed by inputs either at the physical level or at the mental level. When the energy state is agitated and restless, it is characterized by Rajas; when it is dull and lethargic, it is characterized by Tamas. The state of equilibrium and balance is termed Sattva. Prana, or energy, is described as the currency, or the medium of exchange, of the psycho-physiological system. The higher three levels are often lumped together and called the mind.
 
The key notion is that each higher level represents characteristics that are emergent on the ground of the previous level. In this theory, mind is an emergent entity, but this emergence requires the presence of the Self.
The mind may be viewed to be constituted by five basic components: Manas, Ahamkara, Chitta, Buddhi and Atman, which cannot be reduced to gross elements.

Manas is the lower mind which collects sense impressions. Its perceptions shift from moment to moment. This sensory-motor mind obtains its inputs from the senses of hearing, touch, sight, taste and smell. Each of these senses may be taken to be governed by a separate agent.

Ahamkara is the sense of I-ness that associates perceptions to a subjective center and thus creates “personal” experiences.

Once sensory impressions have been related to I-ness by ahamkara, their evaluation and resulting decisions are arrived at by buddhi, the intellect. Manas, Ahamkara, and Buddhi are collectively called the “internal instruments” (Antahkarana) of the mind.

Next we come to Chitta, which is the memory bank of the mind. These memories constitute the foundation on which the rest of the mind operates. But Chitta is not merely a passive depository. The organization of the new impressions throws up instinctual or primitive urges that create diverse emotional states.

This mental complex surrounds the innermost aspect of Consciousness, which is called Atman; it is of course the same as the Self or the amsa of Brahman. Atman is considered to be beyond a finite enumeration of categories.

The material elements (Bhutas) are represented by earth, water, fire, air and ether. Paralleling them are five subtle elements (tanmatra), represented by smell, taste, form, touch and sound; five organs of action (karmendriya), represented by reproduction, excretion, locomotion, grasping and speech; five organs of cognition (jnyanendriya), related to smell, taste, vision, touch and hearing; the inner instrument (antahkarana) being mind, ego and intellect; inherent nature (prakrti); and consciousness (purusha).These categories define the structure of the physical world and of conscious agents and their minds--(the nineteen outlets or Dwaras).

The Vedic theory of consciousness may also be taken to suggest a process of evolution that was discussed at the Seminar in Nashville--The Theory of Creation in Hinduism. In this evolutionary model, the higher animals have a greater capacity to grasp the nature of the universe. The urge to evolve into higher forms is taken to be inherent in nature. A system of an evolution from inanimate to progressively higher life is clearly spelt out in the system of Samkhya. At the mythological level, this is represented by an ascent of Vishnu through the forms of fish, tortoise, boar, man-lion, and the dwarf into man.

Sattva, Rajas and Tamas are the three original attributes. These act and dwell in the bodies of all creatures. The Jıvatman, called Kshetrajna, enjoys and endorses the actions of these three attributes. He, however, transcends them and they cannot touch him. Having created them himself, he is above them all. At dissolution, earth, which is the refuge of the universe, merges into water, water disappears into light, light into wind, wind into space and space into mind. Mind is a great being, and it disappears into un-manifest Prakriti. Unmanifest Prakriti disappears into inactive Purusha. There is nothing higher than Purusha, which is eternal. There is nothing among mobile and immobile things in the universe that is immutable, except Vasudeva, the eternal Purusha. Endued with great power, Vasudeva is the soul of all creatures–(Mahabharata, Shanti Parva, 340)

A Vaishnava enlargement of the Vedic theory of the mind is provided by the Pancharatra Tradition. Here Vasudeva or Krishna represents the ground-stuff of reality. Vasudeva is also called Kshetrajna, the knower of the field.
kshetrajnam chaapi maam viddhi sarvakshetreshu bhaarata | kshetrakshetrajnayor jnaanam yat taj jnanam matam mama ||
Know also that I am the knower in all fields, O Bharata, and only the knowledge of the field and its knower do I regard as true knowledge.–BG 13.2

From Vasudeva develops Sankarsana at the beginning of time; this is identified with Sesha and with prakrti. Next arises Pradyumna, who is identified with manas, or mind. Lastly, we have Aniruddha, who is ahamkara. Thence evolve the three gunas.

This model makes an interesting departure from the kosa model. Each intermediate levels is identified with GOD. Sankarshana is the same as Balarama, Krishna’s brother, while Pradyumna is his son and Aniruddha is his grandson. The idea is to suggest an individuality to each of the stages of the expansion of the mind.

Actually, the idea of multiplicity, as emerging from a fundamental unity, permeates the entire Vedic literature. This is how the Vedic gods emerge in the Rigveda. Bhagavad Gıta 15.16-17 speaks of the three-fold purusha.  

Let us return to mainstream science. Quantum mechanics has thrown up a multitude of paradoxes that cannot be understood in the framework of reductionist physics. For example, we have non-local effects that can propagate instantaneously over enormous distances. Another famous example is the Wheeler delayed-choice experiment, according to which our decisions now can alter the remote past. These effects establish that the idea of an objective reality, visualized in terms of material objects, is invalid. What we need is a theory that incorporates the subjective and the objective in a comprehensive whole. Current research suggests that such a theory will be based fundamentally on quantum physics, but it will go beyond it in its comprehensiveness.

Vaishnava metaphysics confronts the question of objective and subjective reality directly. It presents its resolution in terms of a paradoxical unity between consciousness and the material world. The details of the cognitive structure, which may be termed Vaishnava Tantra, belong to esoteric traditions and are not well known in the academic world. Let it also be said that Saiva metaphysics is similar to Vaishnava metaphysics, although there are some differences in emphasis. Saiva Tantra, likewise, has parallels with Vaishnava Tantra. The image of Hari-Hara symbolizes this identity.

The Vaishnava approach to reality is a systematic analysis that distinguishes the domain of the material from that of the agent, who is Vasudeva. It is in complete opposition to the materialist position which regards consciousness as emerging from the material ground. But the materialist position cannot explain how this emergent entity, mysteriously, makes a break in the cycle of cause and effect. Why do we suddenly obtain the sentient from the insentient? On the other hand, the Vaishnava position declares the universe, in the form of Vasudeva, to be sentient and considers the materiality of the kshara purusha to be a part of the divine play (leela) of Krishna--Isavasyamidam sarvam viewed as Chit, Achit and Iswara.

Suitably extracted from Subhash Kak’s “Understanding The Vedic Model of the Mind”. 

 Vedic model of Mind  that leads to Atmajnana and then on to Prajnaana:
Vedic Model of the Mind says: Manas leads to Ahamkara to Chitta to Buddhi- and Buddhi to Atman (Manasa chittam chittena smriti smaarena vijnaanam vijnaanena atmananam vedayati)--Physical Mind power leads to conclusive experience that opens our Intellect that leads to our Inner-net Atman (Mahanarayana Upanisahad )

Webinar 167 showed that the intellect (buddhi / manas) has a prominent role in the matter. “Through the mind alone is THIS attained,” says the Kathopanishad.   Āchārya Shankara clarifies that a mind that is purified through the guidance that a competent teacher (Āchārya) gives and through the insights that the scriptures supply – can indeed bring about the radical transformation’.

May I draw your kind attention to his first citation of the Taittariya Upanishad Mantra in Webinar 167: yato vācho nivartante.. manasā saha – Taittiriya Upanishad Valli  4 [Speech and mind return, failing to reach Brahman.]  Valli mantra 4 is vividly and conclusively explained in the concluding part of the Valli 9:
yato vacho nivartante | apraapya manasaa saha | aanndam brahmano vidwaan na bibheti kutaschaneti ||
He who knows the Bliss of Brahman, from which all words together with the mind return without reaching Brahman is no more afraid of anything.

In Valli 4 the mantra indicates infinite possibilities of speech and mind if tuned properly.  Here the same mantra repeated reveals its native import, explaining the transcendental nature of the Self, and shows how the speech can neither define nor feel, nor the intellect completely comprehend the Self, which is  the eternal subject.

In earlier section Taittareeya Upanishad says one gains fearlessness getting oneself established in Brahman.   We also earlier discussed the Upanishadic statement “Aatmanaa vindate veeryam’ one gets strength (devoid of fear) by turning to soul guided by Intellect.  Speech and mind turn back without being able to reach the end of the bliss of the Brahman as the bliss of Brahman is infinite says the above mantra. So Brahman cannot be known fully. Brahman cannot be described fully.  But yet there will be total destruction of all fears and sufferings through meditation upon Brahman of such bliss. Even if a person has committed sins and is bogged down with fears that his evil deeds will lead him to hell, will get his evil deeds burnt to ashes by the knowledge of Brahman. You have seen this from the life of Sage Valmiki.  The mind cannot feel the Truth, nor can the Intelligence know Brahman because the mind and the intellect are but inert-matter and they gain their capacity to feel and know when they are dynamited by the Conscious Principle in us, the Divine Light!

Swamiji draws our attention next to the following mantra from Katha Upanishad in this context:
manasā eva idam āptavyam   neha naanasasti kanchana  |mrityoh sa mrityum gacchati ya iha naaneva pasyati || II-iv-11 ||

By mind alone could this Brahman be obtained (realized); then there is no difference here (in the Paramatman).  He, who sees any difference here, goes from death to death.

Why can’t we realize this truth of Paramaatman grasped by the purified mind in this birth alone and attain Him and why to postpone? Meditation is the process by which the mind soaring over the summit of spiritual enquiries loses itself to nothingness. When the mind   has thus ended, through meditation, and the Self has become fully aware of Itself, then there   is no difference here at all (iha naaneva pasyati). We should be smart enough to walk the Path of Truth and finally succeed in reaching the goal of life in this very birth and avoid going from death to death seeing difference!

MNU says: Vijnanena atmanam Vedayati-- One knows Self through Intellect we discussed all along. The world today is in a state of chaos due to the perversion in human development − all intelligence and no intellect. Know the difference between the two. Any amount of intelligence gained cannot per se build your intellect. The intelligence acquired from external agencies is much like data fed into a computer. That explains why even highly educated businesspersons, professionals and scholars become alcoholics, are short tempered and succumb to worry and anxiety. It is the mind that craves alcohol. It is the mind that loses its temper. Again, it is the mind that constantly harbors worry of the past and anxiety for the future. When the intellect remains undeveloped and weak, it is unable to control the vagaries of the mind. The frail intellect looks on helplessly as the mind devastates the person. In such a condition the business, profession and even family relationship run into shambles. On the contrary those having developed a powerful intellect, with or without academic distinction, can hold the mind under perfect control and direct action to spell success and peace in life.  The educational systems the world over must be held responsible for the debacle of the intellect. Atman, the soul, and Brahmn and the Paramatman do exist. Only those who have never tried to understand anything beyond the sensually perceivable world may say, “If God exists, why can’t we  see Him?” A material-minded person may ask, “Can you show me God?” Such a question may make a learned person laugh but this does not answer the question. So it is necessary to say that the answer to the question must be in the code and language consonant with the nature of the subject. So says Yama, to Nachiketa in Kathopanishad. The Supreme Self lies hidden deep within every object.

The intellect started seeking answers for what had been its nemesis, namely, who is GOD. What symbolized its own failure became a subject of its study. Before attempting to comprehend GOD, it was vital to first comprehend the Self. A student of science could study any subject but would be incapable of making the Self a subject of its own study. Experiment can never investigate the Self, which is an experience of awareness. Experience transcended intelligence. A paradigm shift is needed to be able to comprehend the abstraction that we call GOD. This could be made possible when we move from the ambit of experiment to experience. It will require sublimation of Intellectual faculties to a point of heightened awareness, elevating awareness to become all-encompassing and all-inclusive that would end the subject-object dichotomy. The only way to understand GOD would be to become one.

[Compiled from Webinar 167 discourse by   H. H. Swami Chidananda on the subject, Relation between Mind, Intellect & Consciousness by Dr.  Anadi Sahoo,  Understanding Vedic concept of Mind by Subhash Kak, Principal Upanishad by Anantha Rangacharya, Bhagavad Gita,  Bhagavata  and other Internet sources that are gratefully acknowledged]

APPENDIX


BHAGAVADGITA ON MIND AND INTELLECT

In the Bhagavad Gita (BG) Lord Krishna provides a lot of information on the mind and the intelligence. He emphasizes that in order to be successful, both materially and spiritually, one must control the mind with the help of the intelligence.

BG 3.42 gives the hierarchy of different subtle and gross elements within a particular body:
SOUL INTELLIGENCE MIND SENSES DULL MATTER

Lord Krishna tells Arjuna that, “one must deliver himself with the help of his mind, and not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well.” (BG 6.5). And “for him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his mind will remain the greatest enemy.” (BG 6.6)

But Arjuna expresses the difficulties in controlling the mind, “for the mind is restless, turbulent, obstinate and very strong, O Krishna, and to subdue it, I think, is more difficult than controlling the wind.” (BG 6.34).

Lord Krishna immediately tells Arjuna that, “O mighty-armed son of Kunti, it is undoubtedly very difficult to curb the restless mind, but it is possible by suitable practice and by detachment.” (BG 6.35)

 f the soul, is to direct the mind but the mind, over a long period of time, has become difficult to direct. Instead, the mind has become so powerful that it dictates the intelligence and controls the soul, just ‘as an acute infection may surpass the efficacy of medicine’.

Lord Krishna then tells Arjuna   “for the ` one whose mind is unbridled, self-realization is difficult work. But he whose mind is controlled and who strives by appropriate means is assured of success. That is My opinion.” (BG 6.36)

 All the above is achieved with the help of the intelligence. Lord Krishna points out that, “one who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence.” (BG 2.61)

indriyani paraany ahur indriyebhyah param manah
manasas tu paraa buddhir yo buddheh paratas tu sah || 3-42 ||
The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.

Doubts and re doubts (`संकल्प विकल्प) is function of mind. Taking firm decision from among various options available is function of intelligence बुध्दि. In short, mind is horses of chariot and intelligence is charioteer सारथी।

Jnana Bhumikas (Stages of Wisdom)
The Varaha Upanishad lists seven stages of wisdom. These stages mark the journey from striving for truth until the final state of self -realization. These seven stages belong to the realm of jnana yoga (the yoga of knowledge).
The seven stages of wisdom are:
  • Subheccha (Yearning for Truth). In this state, there is a strong will to study scriptures and to practice them. The spiritual aspirant longs to mingle with gurus and teachers. He/she has a strong yearning to realize the self.
  • Vicharana (Enquiry, Investigation). This stage is marked by deep inquiry. The aspirant puts the teachings into practice through self-inquiry and meditation.
  • Tanumanasi (Thread-like Mind).The practice of meditation and inquiry transforms the aspirant’s mind. He/she slowly loses interest in worldly affairs and passions, and starts to concentrate more on spiritual practice. The mind slowly moves away from desires and emotions, and longs to pursue selfless spirituality.
  • Sattvapatti (Attaining Purity). In this stage, the mind becomes pure. The lower qualities of passion (rajas) and dullness (tamas) are transformed into purity (sattva) and awareness. A pure mind is akin to a lake’s calm surface. It is able to directly perceive the Absolute Self. Deep rooted tendencies in the mind are destroyed and the aspirant breaks frees from the clutches of maya (illusion) and sees the world as a dream.
  • Asamsakti (Detachment). In this stage, the aspirant becomes completely detached. He/she becomes utterly selfless and inwardly experiences complete bliss. He/she is not affected by external circumstances, but still performs voluntary actions, when the need arises. The aspirant becomes a jivanmukta (liberated while alive).
  • Padartha (Continuous Awareness of the Self). In this stage, the person is continuously immersed in the Absolute Self and acts only when impelled by others.
  • Turiya (The Superconscious State). In this final stage, the aspirant sees the world and the Absolute Self as one. Ramana Maharishi said turiya is natural and real state of one’s self.
Conclusion These seven stages can be used a guide to gauge spiritual progress. If you are a spiritual aspirant, check which stage you currently in, and strive to improve further.