Guest guest Posted July 10, 2006 Report Share Posted July 10, 2006 > Dear All, > > Is the mind pure and stainless and does our mind remain unaffected > by food and > outside impulses ? ( Though a lot of discussion has already taken > place on 'mind > and food', this topic is a bit different.) > > Or is purity of mind is actually a state which is the aim/ the ideal > state to be achieved? Not an existing reality. > > I know the Soul ( Atma) is always pure and stainless, but mind ? dear Yashendra it would be helpful in the interest of intelligent debate to make sure your quotes are accurate, so that misunderstandings don't occur and are not tirelessly perpetuated as per your question: > Is the mind pure and stainless and does our mind remain unaffected > by food and > outside impulses ? my original statement was: > "the true mind is pure, unstainless, and beyond the > limitations of body - this mind is sattva" as you can see, what you neglected to add in your post is the word "true" mind, not just "the" mind, which hopefully you will allow are two separate things mind is chitta, from the root "chit" to be aware, and represents the total field of consciousness, comprised of buddhi (higher intellect), ahamkara (self-identification) all intelligence/wisdom arises from buddhi, but what we understand or ascertain by buddhi is conditioned by ahamkara, which confuses object (i.e. corporeal reality) with subject (purusha) - as a result, manas or "lower mind" is formed, which coordinates an awareness that is derived from our sensate interaction with corporeal phenomena whether it is ashtanga yoga or buddhism or another path, a common thread to liberation/moksha/nirvana involves restraint of the senses (to control manas), non-attachment (to control ahamkara), and the development of absolute equinamity (to foster buddhi) as per patanjali "smrtiparishuddha svarupashunyevarthamatranirbhasa nirvitrka" (1:43) when the mind is focused on the object of meditation, the ideas and memories of the past (the conditioned existence of ahamkara) gradually fade, leaving nothing but pure perception "tasyapi nirodhe sarvanirodhannairbijah samadhih" (1:51) in this state, the mind is free of any impression - open, clear and transparent (stainless) Caldecott todd (AT) toddcaldecott (DOT) com www.toddcaldecott.com Quote Link to comment Share on other sites More sharing options...
Guest guest Posted July 11, 2006 Report Share Posted July 11, 2006 Dear Dr. I would like to suggest a little addition on what you have already mentioned in your post - You have mentioned " mind is chitta, from the root "chit" to be aware, and represents the total field of consciousness, comprised of buddhi (higher intellect), ahamkara (self-identification)" I think if I recollect correctly, CHITTA is comprising of basically three components viz. Manas, Buddhi ,Ahamkara. In the second post what you have said is correct but again with a little modification, Panchamahabhootas are created from Not only Tamas but in conjunction with Rajas Ahamkara & Tamas Ahamkara gives rise to generation Panchatanmatras & Panchamahabhootas ( evolutes of Srishti utpattikrama ) Ref.Sankhya Karikavali. I liked personally your post on Breathing. Its quite interesting & also post on Prana by Dr.Bhate ! With warm regards, Dr.Aashish Phadke www.ayurvision.com Quote Link to comment Share on other sites More sharing options...
Guest guest Posted July 12, 2006 Report Share Posted July 12, 2006 On 12-Jul-06, at 11:19 AM, ayurveda wrote: > Dear Dr. > I would like to suggest a little addition on what you have already > mentioned in your post - You have mentioned > " mind is chitta, from the root "chit" to be aware, and represents the > total field of consciousness, comprised of buddhi (higher intellect), > ahamkara (self-identification)" > I think if I recollect correctly, CHITTA is comprising of basically > three components viz. Manas, Buddhi ,Ahamkara. hi dr phadke just scroll a little further down and you will see that i said: "all intelligence/wisdom arises from buddhi, but what we understand or ascertain by buddhi is conditioned by ahamkara, which confuses object (i.e. corporeal reality) with subject (purusha) - as a result, manas or "lower mind" is formed, which coordinates an awareness that is derived from our sensate interaction with corporeal phenomena" i am borrowing the causal, numerative approach of the Sankhya darshana, from which one thing arises another - thus manas arises from the interaction of ahamkara and buddhi within the field of chitta - without either, manas does not exist, i.e. if ahamkara is transcended and one rests in buddhi, the manas is no longer relevant; and in the same sense, ahamkara without buddhi means the subject is without sentience, and thus no manas, for e.g. a plant which maintains a sense of self (as an autonomous being) but without a mind > > In the second post what you have said is correct but again with a > little modification, Panchamahabhootas are created from Not only > Tamas but in conjunction with Rajas Ahamkara & Tamas Ahamkara gives > rise to generation Panchatanmatras & Panchamahabhootas ( evolutes > of Srishti utpattikrama ) Ref.Sankhya Karikavali. agreed - while tamas ahamkara is homogenous and inert, the tanmatras arise from the aggregation of tamas with rajas - in this sense, rajas is the doer, that which gives the inertia of materiality a vibrational quality it is important to note however, that sattva doesn't play a role in panchabhautic evolution, and thus from my understanding, isn't present in the elements themselves, and thus food, clothing and other elements of our material lives - sattva is only present in our awareness of it - would you agree? best... todd Caldecott todd (AT) toddcaldecott (DOT) com www.toddcaldecott.com Quote Link to comment Share on other sites More sharing options...
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