Spirituality and Indian Psychology: Lessons from ... - Mandhata Global

Concept of Self and manas
prANamaya selves. But more subtle than the manomaya self are vijnAnmaya and
Anandamaya selves. Thus, manas stands in the middle of the five-level concept of
self and thus is an intermediary in understanding the Atman.
In verse 5.19, the value of having a balanced manas is described, which reflects
the value of the construct for people who are pursuing a spiritual journey. kRSNa
explains to arjuna that those whose manas is established in equanimity or in
balance have conquered the universe in this life itself; because brahman is without
fault and is in balance, and those who have established their manas in balance have
in effect established themselves in brahman. 26 This verse suggests that the path of
self-realization is characterized by balancing of the manas. This is an important
characteristic of manas and shows its link to Indian concept of spirituality.
In the sixth Canto, which deals with dhyAnayoga, manas is referred to in eight
verses (6: 12, 14, 24, 25, 26, 27, 34, and 35), which is the most number of times
that manas is referred to in any Canto of the bhagavadgItA. This alludes to the
significance of the relationship between dhyAnayoga and manas. In verse 6.12, 27
the practice of dhyAnayoga is presented as the method of purifying the self, and to
do this it is suggested that the practitioner should bring his manas to a single point.
Adi zankara explains this in his commentary on the bhagavadgItA as the process of
pulling away of the manas from all its potential to reach places and objects (sarvaviSayebhya
upasaMhRtya). This process is captured by another compound word
in the verse (yatcittendriyakRyaH), which sheds light on the process of developing a
single-pointed manas by controlling the activities of the organs and citta (or
manas). Thus, dhyAnayoga is defined as the practice of focusing the manas on a
single point. In other words, the training of manas is the process of dhyAnayoga. This
is consistent with the famous second verse of pAtanjal yogasutra –
yogazcittavRttinirodhaH – or yoga (or dhyAnayoga) is the process or technique of
controlling the outward movement of citta or manas.
Also, cittam is used on three occasions in the sixth Canto as a synonym of manas
in verses 6.18, 6.19, and 6.20. In verse 6.18, it is stated that a person is said to be
yukta or samadhisTha (connected with brahman) when he or she with a controlled
citta or manas stays in the self (as compared to the manas running around in the
outside material world) and is devoid of desire or any passion for anything. In verse
6.19, a metaphor is used to compare a yogi’s manas or citta with that of an unflickering
lamp. Just like a lamp does not flicker when it is in a room where there is no
wind, a yogi who has conquered his citta or manas stays in samAadhi (or deep
meditation). And finally, in verse 6.20, it is stated that when a yogi controls his citta
26 Verse 5.19: ihaiva tairjitaH sargo yeSAM sAmye sthitaM manaH; nirdoSaM hi samaM brahman
tasmAd brahmaNi te sthitAH. Those whose manas is established in equanimity have conquered
the universe in this life itself. As Brahma is without fault and is in balance, those who have established
their manas in balance have established themselves in Brahma.
27 Verse 6.12: tatraikAgraM manaH kRtva yatcittendRyakRyaH; upavizyasane yuJjyAdyogamAtmavizuddhaye.
By sitting on the seat (described in the previous verse), by controlling the activities
of the organs and the citta, and by making the manas single pointed, the practitioner should
practice yoga to purify his or herself.
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