191. Mind and its Components……….

MANAS is a multifaceted conception. There are many components and generally, when the word “Manas” is used it is understood that it is a combination of all those components. What are those components present in Manas??????? The foremost component of Manas is Vritti (Thoughts). There is an unstoppable continuous flow of thoughts of one kind or another. Ancient philosophers like Sri Sri Sankara compare the stream of thoughts to Thaila Dhara, a never ending flow of oil. Every thought has content and intent in it. While the content is the data the intent is the emotional feel in it. If content is the canvas the intent is the painting on the canvas. The next component of Manas is Chitta (memory). Memory is the place where the thoughts with content and intent are stored. This stored memory could be memorable or a horrified data from experiences of present lifetime or may also include from past lives as well. Memories that enter the thought stream in the waking condition are called reminiscence, while those that enter into the stream of thought at sleep are called dreams. The next component of Manas is Buddhi (intellect). Intellect is an inbuilt capacity to recognize (with the help of Chitta), classify, examine, compare, conclude, and sort out. Intellect observes the flow of thought and examines the content and analyses it continuously. It can move back and forth with the help of Memory and reexamine the thought and analyses them numerous times. It is well aware of the consequences of the thoughts and would reprimand the mind with the do’s and don’ts. The next component of Manas is Ahamkaara (“I” ness). Ahamkaara is the conjunction of two words, Aham (self) and kaara (doer). It is the sense of individuality or doer-ship. As a composite word it is also known as ego, sense of I, self-love and is considered as ignorance. It is an important and finely interleaved aspect of the Manas and is associated and mingled with Intellect, Thoughts and Memories. It drives the Mind and is in turn strengthened by exterior happenings congregated through the external organs of perception. The major cause for the mental and emotional suffering is due to the false identification between Ahamkaara and the memory data that is stored in Chitta. This false identification get us to the Doer-ship mode. Ultimately, at a deeper level, the Self is seen to have falsely identified itself with the Four Functions of Mind. Only by becoming a witnessing to the Four Functions of Mind, while they are functioning, one is able to be aware of this mistaken identity. With this awareness one is liberated from bondage.