Monday, September 17, 2007

Tract on Buddhi And Manas

When the individual consciousness faces objects, it throws its light on the latter. The light is reflected back by the object, giving rise to sensory image. Thus, it is the Consciousness itself which assumes the form of the object in one’s perception of it in the world outside.

It is in distinction of the objects reflected in consciousness that there is formed the sense of “I”, making the Consciousness concentric and limited to it. Conversely, the sense of “I” itself may be taken as instrumental in the reflection and consequent formation of the image of the world outside. The sense of “I” is the seed of the idea of jiva created in the midst of the all-encompassing consciousness.

Citta is really Cit, consciousness as such, carved out of the source through the operation of the sense of “I” known as ahankara.

The same sense acts as manas while oscillating indecisively between alternatives. The factor of decisiveness in the “I” sense is known as buddhi.

The “I” sense seeking to have an actual feel of the world outside gets channelised diversely in the form of the senses.

Individual consciousness and objects in the world outside are extensions of consciousness. If they may appear as illusory, that is due to consciousness being all-in-all.

Citta is the screen being reflected on which consciousness assumes the form of manas and buddhi.

Manas and buddhi are centres of storage, association, organisation and operation of sensations, perception, thoughts and ideas.

Consciousness itself reflects on its own objectivity and contracts itself down to the level of an object of thought and then assumes the form of an individual consciousness as a thinking subject.

Each wave that rises and reaches its peak finally to fall on the surface of consciousness, this happens when the individual consciousness is intent on the objectivity, which is the domain of physical objects.

The extrovert consciousness is discursive while the introvert is reflective.

Each thought that rises in succession can be transcended, if the individual consciousness lays its focus on the gap between the two risings.

The yogi, however, achieves this by withdrawing awareness channelised outside through the sense-mind and the senses.
Focussing of the awareness at the navel or the heart via the passage of inhalation and exhalation; leads to the development of sense of detachment towards objects of the world outside.

Being thus detached from its association with objects in the external world, manas participates by gradually raising the awareness to the level beyond thought constructs that leads eventually to the realisation of consciousness in its boundlessness which is the ultimate end of the discipline of yoga.

Modifications or vrittis such as pleasure, passion, anger, greed, fear, happiness, are veils shrouding one’s true nature.

A yogi becomes conscious of them at the point of their rising and, if aroused at all, manages to transcend them altogether.
He achieves this through the application of constant flow of consciousness in coordination with the rhythm of the breath from the moment of its emergence, movement up to cessation.

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