A.Of the four
components that were defined - mind, intellect, ego and memory - each has its
field of operation. The mind in the above is the locus of emotional thoughts,
classified as nine moods or feelings of expression (nava rasa-s) consisting of
love, passion, anger, jealousy, etc. In addition, the mind is also a clearing
house for input from the senses and output through the organs of action; it can
be thought of as a receiving and dispatching clerk. Furthermore, it is also a
'doubting Thomas', entertaining all the doubts and the associated worries and
indecisions. Some people cannot make up their minds easily, because they are
dominated by this part of the mind, which is indecisive.
In contrast
to the lower mind, the intellect can be considered as the ‘officer in charge’.
Being both analytical and synthetic as well as objective, it can hop from the
known to the unknown in order to gain knowledge.
the ego
involves two aspects - 'I am this' (ahaMkAra) and 'that is mine' (mamakAra) or
simply 'I and mine'
. I can
reject anything and everything as not 'I' but I cannot reject 'I’- itself,
since I have to be there in order to reject anything. This process of sublation
or negation is called meditation, where I drop the false I in order to
ascertain my real nature.
B.All
subject-object (I and this) duality ceases in the deep sleep state, with ‘I’
alone remaining without any inclusions or exclusions, since there is no 'this'
and 'that' that I can perceive. Vedanta says that cessation of identification
of 'I' with any 'this' is the key to happiness. Therefore, the deep sleep
experience points out that there is a possibility of existing as pure ‘I’, as
consciousness and existence, without any identification with this or that.
C.When I
realize my true nature, these false identifications or notions drop or, more
correctly, the reality that I assign to the notions is withdrawn. Then, I will
be 'as though' operating as pure self, without any false identification,
treating the mind as just a subtle body that I can use to transact with the
world, through the 19 gates discussed earlier.
D.All objective
knowledge that is gained is stored in the memory, which forms the basis for all
recognitions. We can build up our memory bank by gaining knowledge, storing the
information and retrieving it whenever it is needed for communication and
transactions. New knowledge is built based on the past knowledge stored in the
memory. There are two aspects involved: the capacity to store and the capacity
to retrieve that knowledge. Retrieval and re-storage keep the knowledge fresh
in the memory and those that are retrieved less and less will get buried in the
memory and retrieval will also become increasingly difficult.
E.Limitless
though I am, I take myself to be limited; notionally, 'I am = this'. This
leaves me with three fundamental limitations which can be expressed as a) I am
a mortal b) I am unhappy and c) I am ignorant.
When I take
myself to be the body, then body problems become my problems. The body, by its
nature, undergoes six modifications: existence in the womb (asti) for seven to
nine months; birth as a baby (jAyate); growing pains as a child to an adulthood
(vardhate); modifications of the body (vipariNamati, i.e. problems of the
grownups); slow disintegration with all the health problems in the world
(apakshIyate) and ultimately kicking the bucket (vinasyati).
Reference & Courtesy: An introduction to Vedanta - Dr.Sadananda
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