Thaithereeya Upanishad

 

Thaithereeya Upanishad explaining the Energy & Structure of the Mind . Brilliant model to understand self .

It says, the individual is represented in terms of five different sheaths or levels that enclose the individual's self. These levels, shown in an ascending order, are:

The physical body (annamaya kosha)

Energy sheath (pranamaya kosha)

Mental sheath (manomaya kosha)

Intellect sheath (vijnanamaya kosha)

Emotion sheath (anandamaya kosha )

 

Emotion sheath, is the self. It is significant that emotion is placed higher than the intellect.This is a recognition of the fact that eventually meaning is communicated by associationsstate of equilibrium and balance is termed sattva. which are influenced by the emotional state.The key notion is that each higher level represents characteristics that are emergentThese sheaths are defined at increasingly finer levels. At the highest level, above the The energy that underlies physical and mental processes is called prana. One may lookat an individual in three different levels. At the lowest level is the physical body, at the nexthigher level is the energy systems at work, and at the next higher level are the thoughts.Since the three levels are interrelated, the energy situation may be changed by inputs eitherat the physical level or at the mental level. When the energy state is agitated and restless,it is characterized by rajas; when it is dull and lethargic, it is characterized by tamas; the on the ground of the previous level. In this theory mind is an emergent entity, but this emergence requires the presence of the self.

The Structure of the Mind

The Sankhya system takes the mind as consisting of five components: manas, ahankara, chitta, buddhi, and atman Manas is the lower mind which collects sense impressions. Its perceptions shift from moment to moment. This sensory-motor mind obtains its inputs from the senses of hearing, touch, sight, taste, and smell. Each of these senses may be taken to be governed by a separate agent.

Ahankara is the sense of I-ness that associates some perceptions to a subjective and personal experience. Once sensory impressions have been related to I-ness by ahankara, their  valuation and resulting decisions are arrived at by buddhi, the intellect. Manas, ahankara, and buddhi are collectively called the internal instruments of the mind. Next we come to chitta, which is the memory bank of the mind. These memories con-stitute the foundation on which the rest of the mind operates. But chitta is not merely a passive instrument. The organization of the new impressions throws up instinctual or primitive urges which creates different emotional states.

This mental complex surrounds the innermost aspect of consciousness which is called atman, the self, brahman, or jiva. Atman is considered to be beyond a finite enumeration of categories. All this amounts to a brilliant analysis of the individual. The traditions of yoga and tantra have been based on such analysis. No wonder, this model has continued to inspire people around the world to this day. Great salute to this nation… proud to be born in India