Significance of Mind
Synonyms: Brain, Intellect, Consciousness, Awareness, Psyche, Mentality, Reason, Perception, Cognition
In Spanish: Memte; In Portugese: Memte; In Italian: Memte; In Swedish: Sinne; In Dutch: Verstand; In Finnish: Mieli; In German: Geist; In Malay: Fikiran; In French: Esprit; In Polish: Umysł
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Mind'
In Buddhism, "Mind" encompasses awareness, mental states, and a source of all things. It's trainable, variable, and can be fettered or liberated. Control and purification lead to enlightenment.
From: Maha Prajnaparamita Sastra
(1) The mind is where a good volition, known as dana or generosity, is associated, and it produces thoughts of renunciation capable of overcoming avarice.[1] (2) The mind entering another concentration does not cause the Buddha's divine eye to disappear, unlike in a shravaka.[2] (3) The mind is identified as the locus of the essence of the six perfections, meaning their fundamental nature remains constant regardless of the scale of practice.[3] (4) The mind, in the context of knowing another's mind, refers to the mental consciousness and its associated events, which can be cognized in both the desire and form realms.[4] (5) The mind is described as penetrating, free of obstacles, immoveable, and non-regressing for those who have attained deep realization.[5]
From: Shurangama Sutra (with commentary) (English)
(1) It is believed to be hidden within the organ of vision, able to perceive externally but not internally, and is associated with conscious thought and awareness.[6] (2) The mind, one of the twelve places, is perfectly penetrated, signifying a comprehensive understanding of all elements.[7] (3) The mind is described as being equivalent to the three realms, emphasizing the subjective nature of reality and its dependence on consciousness.[8] (4) The text describes how Ananda's mind gave rise to delight upon seeing the Tathagata's outstanding characteristics with his eyes, which influenced his decision to become resolved and seek liberation from birth and death.[9] (5) The myriad dharmas are this.[10]
From: Bodhisattvacharyavatara
(1) Knowledge of the sciences enables one to benefit this, along with the body and speech, of oneself and others.[11] (2) This is primordially endowed with wisdom and is co-emergent or co-existent with it, existing at the same time without separation.[12] (3) It is something to train in the motivation of bodhicitta, expanding it is central to developing bodhicitta, and becoming vast and open like a bodhisattva.[13] (4) It serves as the support for the precious bodhicitta, building upon the foundation of a human body.[14] (5) One of the three gates through which Shantideva respectfully recalls the special qualities of the three jewels.[15]
From: Lankavatara Sutra
(1) The fundamental reality underlying all existence, which is free from intellection, existence, and non-existence, and is the source of all phenomena.[16] (2) It is seen as manifoldness when it is hindered by wrong philosophical theories, according to the text.[17]
From: Mahayana Mahaparinirvana Sutra
(1) The faculty of consciousness that is characterized by its impermanent nature, distinguishing it sharply from the eternal quality of the ultimate spiritual potential.[18] (2) This refers to the mental attitude or state that the Bodhisattva always cultivates to flee the world.[19] (3) This term refers to the mental state, and it is associated with the aspiration to Bodhi, the destruction of the evil state of mind, and the path to enlightenment.[20] (4) Whether it is eternal or non-eternal, and is also what the dana is of, and whether it belongs to the realm of the five skandhas, and is a part of life.[21]
From: Avatamsaka Sutra (flower adornment sutra)—Preface
(1) The source of all things, and the manifestation of the Ten Dharma Realms, which is greater than empty space and bigger than heaven and earth, according to the provided text.[22]
From: The Perfection Of Wisdom In Eight Thousand Lines
(1) This is the one that is attached to luxuries and imaginations, and because of this, beings always wander about in birth-and-death.[23]
From: Akshayamatinirdesha [english]
(1) This is the thought of omniscience that the bodhisattvas transform into.[24]
From: Milindapanha (questions of King Milinda)
(1) This is the faculty that allows us to recollect, though memory is the direct means by which past events are recalled.[25] (2) The mind is what the strenuous Bhikshu should let no openings remain in, and is also one of the six doors that the archer should shut.[26] (3) This is a reference to the mental faculty of an individual, particularly the Blessed One, and it is clear and active, enabling the display of miracles and other wonders.[27]
From: Abhidhamma in Daily Life
(1) The mind is the one nama door through which citta experiences mental objects, concepts, and other dhammarammana.[28]
From: Visuddhimagga (the pah of purification)
(1) This is described as the three aggregates of feeling, perception, and formations, which are characterized by their bending or inclination towards an object.[29] (2) This refers to the faculty that cognizes, holding the same meaning as consciousness and the term vinnana.[30] (3) The faculty that can be distracted by external objects, leading to neglect and deterioration of the meditation subject.[31] (4) The mind becomes concentrated in two ways, either on the plane of access or on the plane of obtainment, representing the mental focus through abandoning hindrances or the manifestation of jhana factors.[32]
From: Dhammapada (translated from the Pali)
(1) It is important to beware of the anger of the mind, control one's mind, leave the sins of the mind, and practice virtue with the mind.[33] (2) It is the center of consciousness, thought, and feeling, and being satisfied in this realm is crucial for spiritual progress.[34]
From: Maha Buddhavamsa—The Great Chronicle of Buddhas
(1) A state that can be thoroughly liberated. This liberation is achieved through wisdom.[35] (2) The mind is a focal point in the context of hindrances, mindfulness, and enlightenment factors, as it is considered the core of defilements and the source of liberation through wisdom.[36] (3) Keep this collected, think right, and watch it ever closely against defilements.[37] (4) This is what gets fixed on the small or big forms, gains mastery over them, and dwells in appana-jhana, and the mind can be fixed on various objects to achieve the desired concentration.[38]
From: Jataka tales [English], Volume 1-6
(1) The text uses this term to describe a charioteer, guiding the vehicle of the body, symbolizing the role of thought and consciousness in directing actions.[39]
From: Dhammapada (Illustrated)
(1) Mind is the central focus of the verse, emphasizing its wandering nature and the necessity of controlling it to achieve happiness and spiritual progress.[40] (2) The mind is described as very hard to check, swift, and falling on what it wants, requiring training.[41] (3) The mind is the focus of the practices of calming thoughts, where doubts and suspicions can be dispelled, to sever the bonds of death and suffering.[42] (4) This refers to the mental faculty, and the text emphasizes the importance of controlling it, and preventing it from delighting in evil.[43] (5) This indicates the mental processes that are involved in confidence, determination, and the act of launching out.[44]
From: Vinaya Pitaka (4): Parivara
(1) It is a further origin of offences, implying that certain transgressions can originate from thoughts, intentions, or mental processes.[45] (2) This is a potential source of these instances, representing a cognitive aspect from which these instances may originate.[46] (3) The final origin, suggesting that mental processes can also contribute to the offenses, based on the provided context.[47]
From: A Manual of Abhidhamma
(1) The term is treated as a whole, representing all 89 classes of consciousness collectively in the text.[48] (2) It produces six material groups, including the bodily intimation nonad and the vocal intimation decad, according to the text.[49] (3) Mind is a powerful composite factor capable of producing material phenomena. Good and bad thoughts result in desirable and undesirable outcomes, respectively, and various types of consciousness can give rise to mind-born material phenomena from the moment of rebirth.[50]
From: Introducing Buddhist Abhidhamma
(1) A function dependent on sensitive organs, arising with objects like visual forms or sounds, and different types of mind exist based on senses.[51] (2) This is what directs and the body obeys, and all actions are motivated by this internal process of the individual.[52]
From: Bodhinyana
(1) This is the internal space where understanding arises, where the real Factors of Enlightenment manifest through practice.[53] (2) It has no physical aspect and can only be seen with the internal eye or the eye of the mind.[54] (3) This is something that can be trained to bring true happiness, and the training of this can be done in many ways, with many different methods.[55]
From: Hualin International Journal of Buddhist Studies
(1) The Ratnagotravibhaga refers to the nature of a Buddha, proper to all sentient beings, refers to this and its intrinsic purity.[56] (2) The text mentions the mind and awakening in the debate between Neo Confucianism and Buddhism, and argues that the key difference between Neo Confucian and Chan thought is through debates.[57] (3) The text states that Wang Yangming and Zhu Xi both single out this concept, and it is a concept in which Buddhists have a selfish and self-benefiting one.[58]
From: The Fo-Sho-Hing-Tsan-King (A Life of Buddha)
(1) Along with the want of it, all things come from fixed causation, indicating that the world and all therein is not the result of nothing as a cause.[59]
From: The Great Chariot
(1) Mind is presented as being without an essence, projecting various objects that cannot be grasped, and ultimately empty of a cause of arising, remaining, or ceasing.[60] (2) According to the information, mind is natureless, and it appears to arise continually without increase or decrease; also, the text mentions not using mind to look for mind.[61] (3) Being like space, and is the support, not existing, not realized, and having no vision of anything.[62] (4) The "minds" should find ease from weariness, implying a need for mental peace and freedom from the negative effects of reliance on corrupting objects.[63] (5) The mind is something you should examine during equanimity meditation to see what it is like; it can be cleared of kleshas for beings into equality.[64]
From: Blue Annals (deb-ther sngon-po)
(1) ‘Gro mgon introduced Zwa ra ba to his own Mind, which resulted in the production of an excellent insight within him.[65] (2) The Three dakinis introduced smyon pa don ldan to his own Mind, leading to the generation of an understanding that was completely indistinguishable from direct experience.[66] (3) The concept understood by the Precious kar ma pa to have an unchangeable nature that he meditated upon.[67]
From: Tattvasangraha [with commentary]
(1) The internal space where ideas are formed and where the recognition of a person, described by their attributes, can appear.[68] (2) The mind, also referred to as cognition, can create impressions and operate through the imposition of imagined forms.[69] (3) A category of existence, similar to Spirit and Cosmic Intelligence, which is considered constant, thereby ensuring the perpetual existence of the uncertain states.[70] (4) The mind, in this context, is the locus of awareness where the speaker holds the idea that the words being uttered have been used by others before.[71] (5) Like the mind, the auditory organ operates without contact, which contrasts with the tactile organ, and its reliance on physical interaction for perception.[72]
From: The Six Yogas of Naropa
(1) This reaches the state of concentration and the pranas are collected, and is essential to the practice and is a key part of the practice.[73] (2) The mind refers to the secretion or drops, and the stabilization of the mind is a necessary condition for the arising of Innate-Bliss.[74]
Hindu concept of 'Mind'
In Hinduism, mind encompasses imagination, discerning the Supreme Lord, and intellect, though limited in understanding Brahman. It's a disease abode, creation cause, and influences perception, emotion, and sound. The mind experiences, merges senses, and connects with the soul.
From: Brahma Sutras (Shankaracharya)
(1) The mind is identified as the limiting adjunct of the individual soul and is said to chiefly abide in the heart, explaining why the individual soul might be associated with that location.[75] (2) The passage 'He who consists of mind, whose body is prana' describes the qualified Brahman as having a body of prana and being composed of mind.[76] (3) Mind is presented as a constituent of man and an attribute associated with the embodied soul, in contrast to Brahman's nature.[77] (4) The liberated individual is described as having a mind yet being without a mind, signifying a state beyond ordinary mental processes.[78] (5) Mind is used as an example in the context of meditation, suggesting that one can meditate on the mind as Brahman, paralleling the perception of the highest Lord in Vaishvanara.[79]
From: Taittiriya Upanishad Bhashya Vartika
(1) Becomes tranquil when it is freed from darkness, and its purification leads to greater experienced happiness.[80] (2) The mind is identified as the locus where both knowledge and ignorance inhere, and these mental states are subject to perception and categorization.[81] (3) This faculty is unable to comprehend a state of bliss that is free from specifications and distinctive forms, and where happiness distinctions are absent.[82] (4) The faculty of consciousness and thought, comprising mental activities, feelings, and volition, responsible for perception and understanding.[83] (5) The mind, along with words, is mentioned as being unable to reach the true nature of Brahman-Atman, as indicated in the Taittiriya text.[84]
From: Chandogya Upanishad (english Translation)
(1) The mind is that faculty which helps in deciding what one will or will not do, guiding actions and intentions.[85] (2) The mind, along with other faculties, is absorbed into prana when a person is asleep, indicating a state of withdrawal from conscious activity.[86] (3) The mind is described as the finest part and essence of food, and Shvetaketu's mind was affected by not eating for fifteen days, leading to his inability to recall mantras.[87] (4) The mind was responsible for the continuous process of thinking, which was cited as another essential activity performed by the faculties during the year the organ of hearing was gone.[88] (5) According to the information, the mind is considered a powerful organ, yet it is not independent, functioning to serve the Self.[89]
From: Taittiriya Upanishad
(1) The internal faculty (antah-karana) which needs to be pacified for the knowledge imparted by a master to be fruitful and effective.[90] (2) The mind, referred to as antah-karana, is described as being in darkness for the unenlightened, wedded to mere forms of Evolution. This mental state prevents the recognition of the Supreme Self, highlighting its role in spiritual perception.[91] (3) Also called buddhi, is an instrument that serves as an organ, and contains reflected consciousness; it is not all-pervading.[92] (4) Mind, according to the text, means thought, cognition, and all cognitions which are transformations of mind are incapable of reaching Him who is the Witness of the mind and its functions.[93] (5) The text mentions the attainment of knowledge of the Paramatman by those who, controlling the senses and the mind, abstaining from all outward concerns.[94]
From: Vivekachudamani
(1) The mind is directed to remain within its designated sphere of action, its activities kept in check by a powerful and ordering presence.[95] (2) The mind plays a crucial role in developing a firm conviction about the nature of reality, enabling discrimination between Brahman and the perceived unreality of the universe.[96] (3) It is a powerful entity, capable of both creation and destruction, and is often seen as an obstacle to overcome in the pursuit of spiritual liberation.[97] (4) The mind is designated as Avidya or ignorance by sages, and it is through the mind that the universe is moved to and fro, like masses of clouds by the wind.[98] (5) Through performing actions correctly, it can be cleansed of its impurities, which then allows for the flashing of insight into the ultimate essence.[99]
From: Kena upanishad (Madhva commentary)
(1) A faculty that is full of numerous imaginings and determinations, also referred to as the maker of formative will.[100] (2) The mind is the faculty responsible for thought, understanding, and consciousness; it is the recipient of the power that enables its functions.[101] (3) This is the faculty of thought and understanding, and the text indicates that this entity cannot fully grasp or comprehend the subject matter being discussed.[102] (4) The Principle of the Cosmos, suggesting a universal consciousness or intelligence.[103] (5) The cognitive faculty that perceives, thinks, and understands.[104]
From: Ashtavakra Gita
(1) When this entity is liberated from concepts of dualistic actions and inactions, it achieves indifference towards virtue, possessions, pleasures, and freedom.[105] (2) The mind is central to both bondage and liberation, as its state of attachment or detachment to desires and aversions determines one's condition.[106]
From: Kaivalya Upanishad
(1) The mind is one of the components that originate from "This", contributing to the formation of the phenomenal universe along with prana vital breath and organs.[107]
From: Ishavasya Upanishad with Shankara Bhashya (Sitarama)
(1) The mind is addressed directly, with a plea to remember deeds and thoughts, highlighting its role in recalling past actions and intentions.[108]
From: Mandukya Upanishad (Gaudapa Karika and Shankara Bhashya)
(1) This is discussed as a potential producer of illusions, but the text refutes the idea that it alone can create subjective experiences corresponding to external reality.[109] (2) The mind, along with other external instruments, is inactive during deep sleep, yet Atman's true nature is still revealed, underscoring its self-luminosity.[110] (3) According to the text, the "mind" ceases to be the mind when it no longer imagines due to the knowledge of the Truth, becoming free from cognition because there are no objects to be cognized.[111] (4) According to the text, the "mind" and the Jiva are objects of perception to each other, and it exists only in relation to the Jiva, implying a relationship where one is perceived through the other.[112] (5) The text says it appears as dual in dreams, and in the waking state, the mind is the highest reality.[113]
From: Garuda Purana
(1) The Deity is described as being without a mind, indicating a consciousness that operates beyond typical mental faculties.[114] (2) An internal faculty to which Garuda is assigned during a specific mantram practice.[115] (3) The mind of a man is shorn of all its evil propensities and becomes pure in touch with the universal spirit when meditating on Vishnu.[116] (4) This is from which emanates the moon, and is part of the deity, and is mentioned in the context of the creation and the various aspects of the deity that are being described.[117]
From: Vishnu Purana
(1) Mind is the eleventh divinity, proceeding from egotism affected by the principle of goodness, and plays a role in sensory apprehension.[118] (2) The moon is identified as Balarama's mind in his divine cosmic form.[119]
From: Yoga Vasistha [English], Volume 1-4
(1) Life contains this, and it is the container of the worlds within it, with its inward imagery being called its quietus when it ceases.[120] (2) The mind is described as being inaccessible by senses and egoism, and is considered no other than an appearance, like water in a mirage, responsible for life and death perceptions.[121] (3) This is the unsubdued and ever-free aspect of embodied beings, which, despite being subject to external influences, can be controlled through patience and vigilance for success.[122] (4) The mind, though capable of intelligence, becomes the root of all evils by its inclination towards negativity and its entanglement with the world.[123] (5) The mind is capable of reasoning and reflection; a calm mind can be absorbed in meditation, forgetting hunger and thirst, and a steady mind leads to success.[124]
From: Gautami Mahatmya
(1) This, along with hands and feet, must be well controlled by the devotee seeking the benefits of a holy centre.[125]
From: Mahabharata (English)
(1) One should not suffer their mind to dwell on the events of slaying, as they were accomplished through the grace of Mahadeva, not solely by Drona's son.[126] (2) The mind, even when divested of desire, can bear a heavy load, and controlling it is essential for achieving one's good or emancipation.[127] (3) The mind is one of the methods by which the Pasupata weapon can be hurled, alongside the eye, words, and the bow.[128] (4) This entity is situated within the unmanifest Soul and is considered to possess the characteristics of the unmanifest, influencing perceptions and existence.[129] (5) This internal faculty, responsible for cognition, has its essential characteristic defined by the continuous process of mental deliberation or rumination.[130]
From: Bhagavad-gita-rahasya (or Karma-yoga Shastra)
(1) This is the faculty through which pain and happiness are ultimately realized and experienced.[131] (2) The Mind is one of the numerous imperceptible objects, such as Desire and Knowledge, and some opinions suggest that the Brahman might be made up of the Mind, given that Desire is a faculty of the Mind.[132] (3) The internal faculty situated superior to all sensory organs, acting as the clerk within the body's factory that receives, examines, and subsequently processes the data gathered from the external world.[133]
From: Ramayana of Valmiki (Griffith)
(1) The faculty of consciousness and thought, which was distraught with anguish in the king, and which was also associated with the princess's wandering sense.[134] (2) Mind represents one's thoughts and opinions, and Lakshmana asserts his disagreement with those who attribute events to fate, urging Rama to rely on his own judgment and reason.[135] (3) The mind is the source of the phantom, suggesting that the lady's perception of events is influenced by her own thoughts and desires.[136]
From: Markandeya Purana
(1) The mind is identified as the seat of pleasure and pain, but it is explicitly stated that the mind is not the Ego, and therefore these sensations do not belong to the Self.[137] (2) The mind is the eleventh organ among them, and it is known to be one of the Vaikarika deities.[138]
From: Laghu-yoga-vasistha
(1) The mind appears real without enquiry but vanishes with it; its subjugation is a path to Moksha, and its cessation along with Prana leads to the Brahmic state.[139] (2) One should endeavor to make their mind not perch upon desires by actively preventing it from roaming freely upon the objects of sense perception.[140] (3) The mind manifests itself as the external world in the shape of pains or pleasures, and subjectively is consciousness while objectively it is this universe; this mind performs actions speedily in its mental body and fluctuates.[141] (4) It is the actions of the mind that are considered karmas, and liberation comes from its disenthrallment. Purging the mind of impurities leads to stillness, destroying delusion and associated cycles of birth and death.[142]
From: Devi Bhagavata Purana
(1) Minds are purified by the food taken, and when pure, the Light of Dharma shines clearly.[143] (2) The mind is to be made the churning rod and always churned with, and by slow degrees, the knowledge of Brahma will be attained, as the text suggests.[144]
From: Garga Samhita (English)
(1) The element of a person that enables them to be aware of the world and their experiences, to think, and to feel.[145] (2) The mind is to be always focused on thinking about the divine's lotus feet, signifying constant mental devotion.[146] (3) When a wise person sees the Supreme Personality of Godhead everywhere, their mind ceases to be attracted to material things.[147] (4) The mind is described as being influenced by powerful passion, leading to specific actions of acceptance and rejection based on material pleasantness or unpleasantness.[148] (5) This is an internal element, one of four things in the heart, contributing to cognitive functions and understanding.[149]
From: Brihad Bhagavatamrita (commentary)
(1) The mind is the matchless receptacle for experiencing the happiness of the Lord's vision, continuing to radiate His bliss even after His physical disappearance.[150] (2) The text indicates that the joy of darshana is transmitted by the mind alone and it is also the place where joy manifests because of its nature.[151] (3) The mind is automatically connected to kirtana, which manifests on the tongue and dances there, and also spontaneously becomes conjoined with the mind and sports within it, controlling all the other senses.[152] (4) It is the source of joy that causes all the senses to become pleased automatically.[153] (5) It experiences increased bliss upon beholding the Supreme Lord, even though He is intensely effulgent.[154]
From: Tiruvaymoli (Thiruvaimozhi): English translation
(1) The mind, along with word and deed, is one of the triple faculties through which Devas and sages worship the Lord.[155] (2) The Alvar's mind is considered by the Lord with great delight, as if it were aromatic sandal paste suitable for anointing His lovely body.[156] (3) It is described as docile and something that can be discarded if it does not attract a specific figure, showing its conditional value.[157] (4) The mind is depicted as becoming exclusively absorbed in the Lord's features, leading to a loss of reserve and refinement.[158] (5) It is being addressed and cajoled to revel in the enjoyment of the divine being's glorious trait of loving condescension.[159]
From: Bhajana-Rahasya
(1) The mind is agitated by various desires and is one of the three urges associated with material enjoyment that affect the living entity.[160] (2) The mind is compared to a swan that should be confined within the cage of Krishna's lotus feet, dwelling in the ocean of rasa.[161]
From: Chaitanya Bhagavata
(1) The mind is encouraged to remain steadfastly focused on Shri Gauracandra and His devotees, suggesting a practice of constant remembrance and contemplation.[162] (2) The mind, like the body, is temporary and distinct from the eternal 'I,' the owner of the mind, and should not be relied upon over the spiritual reality of the holy name.[163] (3) The cognitive faculties of the individual were completely focused on a single sensation, preventing any other thoughts from entering the "mind".[164] (4) It refers to the cognitive faculties that can be twisted or altered upon witnessing specific forms of expression, suggesting a susceptibility to influence and a potential change in perspective.[165] (5) Minds represents the cognitive capacity of the devotees, which experienced a shift in their internal state upon receiving the news that was distributed.[166]
From: Bhakti-rasamrta-sindhu
(1) The mind, or manah, is what one must direct towards Krishna through favorable methods, according to the instruction within the presented material.[167] (2) The mind is focused on the lotus feet of Krishna, indicating mental engagement is essential in devotional practice according to the provided information.[168] (3) The mind is the center of consciousness that experiences wonder and curiosity upon encountering something unusual, prompting inquiry and contemplation about its nature.[169] (4) The mind of Indra was filled with fear, a reaction to Krishna's extraordinary feat of lifting the mountain and safeguarding the residents, showcasing his divine nature.[170] (5) The mind, referred to as mano mama, is unable to find happiness, resulting in a distorted perception of time.[171]
From: Journal of Ayurveda and Integrated Medical Sciences
(1) The mind becomes attentive and alert with the practice of Padmasana, which cultivates mental clarity and concentration.[172] (2) Ayurveda explains the concept of mind in a distinct way, and heart is considered as the principle seat of Manas, offering insights into the connection between mental and physical well-being.[173] (3) clarity is produced by The cough is collected in Srotas of the nose will be discharge outside.[174] (4) The concept of it is the ultimate source of health, and Ayurveda has realized its importance in maintaining individual health for thousands of years.[175] (5) Shiras is also considered as the Adhishtana (seat) of this, Buddhi (intelligence).[176]
From: Journal of Ayurvedic and Herbal Medicine
(1) The mind is likened to a battlefield where conflicts occur, and the Bhagavad Gita describes the mind along with an understanding of the three Gunas and mental functions.[177]
From: History of Indian Medicine (and Ayurveda)
(1) The mind is higher than the sense perceptions, and even the intellect is higher than the mind, according to the Kathopanisad.[178] (2) The body and this are both considered to be the abodes of diseases, likewise of well-being, and the right contact or interaction of the above is the cause of well-being.[179]
From: International Research Journal of Ayurveda and Yoga
(1) Yoga practice shows some physiological effects on every system of our body, thus described as comprising a rich treasure of physical and mental techniques.[180] (2) Satva represents this, which acts as the thinker and processor of the information received from the indriyas.[181] (3) According to Ayurveda, a healthy body cannot be attained without it, and it is an interconnected element with the body and spirit.[182] (4) Gets exhausted and dissociates from objects, allowing Tama to overpower it, leading to sleep.[183] (5) Also known as Manomaya kosha, affects the awareness, feeling, and motivation not derived from subjective experience.[184]
From: Charaka Samhita (English translation)
(1) This is presented as the cause of both the body and its ailments, particularly when influenced by passion and ignorance, according to one perspective.[185] (2) The mind is one of the factors that depends on the heart, and protecting the heart and vital essence involves avoiding things that cause it affliction, as well as seeking out practices that are beneficial for both.[186] (3) This is the faculty of thought, perception, and emotion, and it is depressed by the abnormal Vata in the body, affecting mental and emotional well-being.[187] (4) The agent that connects the spirit with the sentient organism and influences the development of the embryo through its varied states and dispositions.[188]
From: Yoga-sutras (with Bhoja’s Rajamartanda)
(1) The mind should be understood as not being self-illuminative due to its nature as a perceivable entity, much like other sensory organs.[189] (2) The mind, or manas, after being cleansed of its imperfections through various breath regulation techniques, is capable of remaining fixed upon its object without distraction.[190] (3) The attainment by the body of extreme quickness of motion is like that of this. It can also be used to perceive things.[191] (4) The place where Pratibha knowledge is produced; it is generated exclusively within the mind, independent of any external cause.[192] (5) This is the part of the person that is agitated when in distress, according to the text.[193]
From: Yoga-sutras (with Vyasa and Vachaspati Mishra)
(1) The mind, acting by combination and variegated by innumerable residua, exists for another, serving the Purusha's goals of enjoyment and emancipation.[194] (2) The mind is described as the faculty that acts, either within the body or externally, and its modifications are central to yogic practices like excorporeal concentration.[195] (3) This refers to the inner aspect of a person that thinks, feels, and makes decisions, capable of being directed towards various subjects of contemplation.[196] (4) The mind, when distracted, experiences pain, despair, shakiness, inspiration, and expiration as companions, but these do not exist when the mind is entranced and fully focused.[197] (5) Is connected to knowledge and located in the heart. Commentaries explain how a practitioner can gain insights into its nature and modifications through specific practices.[198]
From: Yoga-sutras (Vedanta Commentaries)
(1) It exists essentially throughout the many rebirths of the individual, and it is only the play of the gunas that makes it alter its form and expression in different incarnations.[199] (2) The faculty that can distort the true nature of an object when experiencing it, which can be overcome in meditation, allowing for clear perception.[200] (3) This refers to the seat of thoughts, feelings, and consciousness, which, when controlled, can lead to mastery over the senses.[201] (4) Said to make us one with the forces of Nature, and rulers of parts of the universe.[202] (5) The aspect of consciousness that enables perception and reflects both the Atman and external objects.[203]
From: Vakyapadiya of Bhartrihari
(1) The mind strikes at the heat of the body, prompting the vital air, and also strikes the heat of the body in another view, prompting the vital air.[204] (2) The mind may resort to external concepts when it cannot directly grasp a situation, even if internal power is available.[205] (3) The cognitive faculty where words are first conceived, the mind visualizes the word and applies it to a specific meaning based on the speaker's intention, setting the stage for its expression.[206] (4) The mind is the cognitive faculty used by both sages and ordinary men to process information and form understanding, influencing their cognitions and word usage.[207] (5) The cognitive faculty where a form is created and imposed on items, leading to distinctions in capabilities or capacities.[208]
From: Satapatha-brahmana
(1) The Mind, represented by the Yajus, is contrasted with Speech, as wherever Mind was, nothing was done or known, and those who perform with the Yajus are considered the mind.[209] (2) The Fire-altar is equated with the mind, which is considered prior to breathings, suggesting the mind's precedence in creation.[210] (3) This is considered to be of the form of the Sacrificer and is a male counterpart to speech.[211] (4) Mind is represented by Sarasvat (masculine) and is one of the two Sarasvata wells that cheer the fire-pan, signifying its importance in the ritual.[212] (5) The mind is harnessed for holy work, and Savitri is the mind, which highlights the importance of mental focus and devotion in performing sacred rites effectively, particularly with the god Savitri.[213]
From: Manusmriti with the Commentary of Medhatithi
(1) The 'Mind', described as the Great Principle of Intelligence, is impelled by Brahma's desire to create, initiating the process of evolution and bringing about creation in a specific manner.[214] (2) The operation of this must be controlled. This control can be learned from the Yoga-shastra. What is prescribed should be practiced until this ceases to be perturbed by disputants.[215] (3) A means of purification.[216] (4) Being imperceptible, it is not perceived by the senses. It is cognisable by means of Inference. Cognitions do not appear simultaneously is indicative of this.[217] (5) Refers to one of the three means through which sinful acts are committed; actions associated with it result in a person being born in the lowest caste.[218]
From: Sankhayana-grihya-sutra
(1) It is something expected to follow the will of another, indicating a submission of intellect and thought processes to the direction of another entity.[219]
From: Hiranyakesi-grihya-sutra
(1) The teacher instructs the student that his mind shall follow with the teacher's mind, emphasizing a connection between their thoughts during the process.[220]
From: Bharadvaja-srauta-sutra
(1) Represents cognitive abilities and thoughts, included as part of the ceremonial invocations.[221]
From: Padarthadharmasamgraha and Nyayakandali
(1) The mind is also cited as an eternal means of cognition that, like the ear, can become authoritative or authoritative depending on the presence or absence of discrepancies. Its validity is not solely based on its eternal nature.[222] (2) Mind, along with the atom, possesses the eternal minute dimension, as in these there are no causes for either producing or destroying the dimensions, according to the provided explanation.[223] (3) The mind is portrayed as being susceptible to conditions that arise from the commingling of objects, perception, and the organ percipient, leading to feelings of anger, ideas of harm, and depression of spirits, which are collectively referred to as pain.[224] (4) It is mentioned along with Space and Time, stating that Sound cannot be a quality of these, because it is perceptible by the Ear and because it is a ‘Visheshaguna’ (a specific quality).[225] (5) The faculty that concentrates on the distinguishing features of an object to be recalled, and from which ideas are retained and revived.[226]
From: Bharadvaja-srauta-sutra
(1) A plea is made for the wind, gracious and auspicious to these, to bring forth remedy and extend our life.[227] (2) Mind is linked to the shining of the Gharma, alongside thought. The Gharma's radiance is described as being connected with thought and mind.[228] (3) The mind is used by those who were bound to contemplate him who was being bound.[229]
From: Shakti and Shakta
(1) The real objection to the general adoption of such rites lies in the fact that the vast bulk of humanity are either of impure or weak mind, rendering them vulnerable to temptation.[230] (2) There is no Mind without Matter or Matter without Mind, except in dreamless sleep, when the latter is wholly withdrawn, so the Mind always has an object.[231] (3) It is a product of the same play of Cosmic Force, is like matter, an unconscious thing, and issues from the same single Principle.[232]
From: Hayanaratna: The Jewel of Annual Astrology
(1) This term refers to the faculty of consciousness, and the improvement of mind is a positive outcome associated with the munthaha when joined to the moon, as indicated in the text.[233] (2) If the moon is in the twelfth house, Saturn there too, and Venus in the sixth, it can cause unexpected disturbance in one’s mind, along with other negative effects.[234]
From: Naishadha-charita of Shriharsha
(1) The mind, along with the sky and directions, is forsaken by the doctrine of the Upanishads in its exclusive devotion to the One Being.[235] (2) The mind is emphasized as a key factor in devotion and decision-making, with Sarasvati granting Nala a well-ordered mind as a boon, highlighting the importance of mental clarity.[236]
From: Rasa Jala Nidhi, vol 5: Treatment of various afflictions
(1) The mind is an essential part of the body that can be affected by the condition, and its function is stopped, causing the patient to be unable to think.[237]
Jain concept of 'Mind'
In Jainism, mind is matter influenced by karma, part of threefold 'yoga,' and best controlled through meditation. It's both physical (with color) and psychical, fickle like senses and youth, yet an organ perceiving concepts without physical touch.
From: Sutrakritanga (English translation)
(1) The mind of those who sin in thoughts is not pure, indicating a lack of careful conduct and wrongfulness.[238]
From: Trishashti Shalaka Purusha Caritra
(1) In the four heavens of Anata and Pranata, gods engage in marriage through this faculty.[239] (2) The mind is a source of karma; dwelling on friendliness begets pure karma, while subjection to passions and sense-objects produces impure karma.[240] (3) Always calm in mind, the king was not greedy and was free from heedlessness, exhibiting his composed nature.[241] (4) Meditation is the best way to accomplish that, and it is subject to this, as stated in the provided text's information.[242] (5) The mind is always fickle, as it was told to Kandarika, along with the senses being difficult to repress and the nature of youth and carelessness.[243]
From: Tattvartha Sutra (with commentary)
(1) The mind is mentioned alongside the five senses as a feature of the wrong-believer experiencing maximum karma duration.[244] (2) The mind is possessed by an individual who, if a wrong-believer, experiences the maximum duration of twenty sagaropama kotakoti for name and gotra karmas.[245] (3) It is one of the organs that causes the vibration of the space-points of the soul.[246] (4) The mind, referred to as mana, is variable and assists cognition, enabling the senses to function and facilitating the attainment of scriptural knowledge.[247] (5) The mind, also called anindriya or antahkarana, is a quasi-sense and an internal sense that aids in investigating good and evil.[248]
From: Naladiyar
(1) The mind is portrayed as complex and difficult to fully comprehend, especially when considering how a person's actions can differ significantly from their inner thoughts.[249]
From: Bhagavati-sutra (Viyaha-pannatti)
(1) The mind, in this context, is one of the potential forms arising from the conscious transformation of matter, and it can be further categorized by its truthfulness.[250] (2) According to the text, the activity of the "mind" contributes to the bondage of a fiery body.[251] (3) Mind is referenced in relation to the transformation of matter, specifically within the context of consciously transformed matter, possibly influencing the nature of objects.[252] (4) The "mind" is considered a factor in the transformation of matter, alongside speech and body, potentially influencing the nature and characteristics of resulting objects, whether truthful or untruthful.[253]
From: Acaranga-sutra
(1) The aspect of a person that, when consistently unstable, prevents the achievement of a specific state of deep concentration or reflection.[254]
The concept of Mind in local and regional sources
The mind is the seat of thoughts, emotions, and consciousness, influencing perception and awareness. Mastery over the mind is essential for spiritual growth, requiring purification and control to realize the Atman.
From: Triveni Journal
(1) This is contrasted with the heart as the origin of poetry; poems are stated to never take their birth from this faculty.[255] (2) The mind is depicted as taking control, guiding the individual merrily on the boulevard of life, and yielding to desires and urges without active direction or restraint.[256] (3) Our minds have nothing of their own, carrying the thoughts and emotions of others, needing purification constantly.[257] (4) The mind functions as a scarecrow, guarding the richly-textured blessing of imagination from any harm that could soil its valuable contents.[258] (5) A good mind can be formed by a few significant ideas, rather than being cluttered by an overwhelming amount of disconnected details.[259]
From: The Complete Works of Swami Vivekananda
(1) The mind has the capacity to transcend temporal limitations, stretching over past, present, and future, and preserving all facts eternally.[260] (2) Mind is described as existing in a unity with matter, and this unity is seen as the Atman, the true Self, which manifests as both mind and matter.[261] (3) The inner essence or name, also referred to as the Antahkarana, associated with the physical body.[262] (4) Control over this is irrelevant, just as having money or not is irrelevant, because one is the Atman ever pure.[263] (5) The faculty of thought and awareness which is capable of being perceived or known by the essential Self, yet it lacks the inherent capacity to illuminate itself.[264]
From: Bhaktavijaya: Stories of Indian Saints
(1) A place where the Husband of Sita was brought, reflecting focus and devotion.[265] (2) "Mind" is the seat of mercy in the king, influencing his actions and prompting Surdas to reflect on the workings of God and Shri Krishna.[266] (3) The provided text mentions that someone is the dearest relative of the lowly in body, this and speech.[267] (4) The mind is what God tests, by becoming a Muhammadan fakir, to test the truth about Kabir.[268] (5) This is the mental faculty that, coming to a state of quietness, enjoys peace, implying that listening to the stories of the saints can lead to inner tranquility.[269]
From: Gommatsara by Acharya Nemichandra
(1) The mind is classified as matter, and its experiences of pleasure and pain are linked to karmic influences.[270]
From: History of Science in South Asia
(1) Mind is one of the ten criteria used for dividing age, which disappears one by one every ten years.[271]
From: Village Folk-tales of Ceylon (Sri Lanka), vol. 1-3
(1) The internal consciousness of the Princess, which she tied to the Vaedda King whom she had just met.[272]
From: Buddhist records of the Western world (Xuanzang)
(1) The king's mind is well-informed, reflecting his intellectual capacity and potential for effective governance.[273]
The concept of Mind in scientific sources
Mind, according to the text, encompasses human consciousness, mental processes, thought, and perception, closely linked to the brain and neural pathways. It's a research subject, particularly within neuroscience and related institutions, influencing pain perception and potentially sleep quality.
From: Religions Journal (MDPI)
(1) A fundamental element emphasized by Daoxin, whose cultivation was deemed most important because the realization of the Buddha is understood to reside internally rather than externally.[274] (2) The concept of the mind has been replaced with the brain and heart as the seats of thought and spiritual manifestation, and it is seen as working in symbiosis with the body and spirit during divination.[275] (3) With the belief that understanding our mind can make the practice of meditation easier, Thich Nhat Hanh creates Fifty Verses to describe the nature of mind and to use it for practice.[276]
From: Sustainability Journal (MDPI)
(1) The mind plays a critical role in self-adaptation, as it is believed that any stains or limitations on the mind must be erased to achieve true adaptation and inner peace.[277] (2) The text indicates that creative development must always be characteristic of the human mind, emphasizing the importance of imagination and innovation.[278] (3) Mind refers to “the will or determination to improve EE”, and it is a key aspect of the 4 M framework for energy management.[279]
From: International Journal of Environmental Research and Public Health (MDPI)
(1) This encompasses consciousness, thought, and feeling, and is explored through biology, phenomenology, and the sciences that study it.[280] (2) According to the text, the mind is the conceptualized individual agency, through the breath, and the regulatory principles, through the tri-doshas of the vata, pitta, and kapha, as key to their particular manifestation.[281] (3) It is an important element that is affected by dance; this activity not only has a positive effect on the body but also on the psychological state.[282]
From: South African Journal of Physiotherapy
(1) The mind, and is a key consideration.[283]
From: South African Family Practice
(1) This refers to the mental processes of a person.[284]
From: The Malaysian Journal of Medical Sciences
(1) This is a subject of research in which Universiti Sains Malaysia is involved.[285] (2) The human consciousness that thinks, feels, acts, and perceives and is linked with the brain through advanced computer analysis of neural connections.[286] (3) This is often associated with the brain, and the quantum field is perceived as more influential in brain cognitions, suggesting a connection between the two.[287]
From: International Journal of Pharmacology
(1) The mind receives pain signals from affected body parts via various pathways, and analgesics work by targeting components of these pathways.[288]
Classical concept of 'Mind'
From: The Authoress of the Odyssey
(1) What really stirs is the communion with the still living individual to whom we owe it, and the conviction that that is as we would have our own to be.[289]
From: The Odyssey of Homer (English translation)
(1) The faculty of consciousness and thought, which Telemachus claims is driven out of him by the wicked suitors.[290]
From: Aesop's Fables (English translation)
(1) The Ass changes his mind after seeing the horse die in battle, indicating a shift in perspective and a realization of the true cost of war and the horse's role.[291] (2) An attribute that is proposed to be a source of beauty, contrasting with physical attributes such as the appearance of the body.[292]
From: The Argonautica (English translation)
(1) Medea sat down and wavered in mind, showing her internal conflict and indecision.[293]
From: Development of Religion and Thought in Ancient Egypt
(1) The mind is expressed through the concept of the heart, demonstrating that the ancient thinker is using the heart to convey the idea of the mind.[294]