Mind is a peculiar instrument subjected to study by the eastern as well as the western psychologists. There are a number of books on the subject such as "How to control the mind?" "How to outlive the mind? etc. Vedantins consider the mind as one of the four constituents of "anthakaranam". The other three are 'chittam' 'buddhy' and 'ahamkara'. Chittam is the storehouse of vasanas - impressions -total sum-up of the past lives. Buddhy, as we generally understand, is the discretionary power and its function is to analyse the thoughts transferred from the mind. The function of the mind is similar to a transmitter and receiver. Impressions (vasanas) from the chittam enter the mind as thoughts which are transferred to buddhy for analysis and as commanded by buddhy actions take place. So also impressions gathered from outside world are comverted as thoughts in the mind and trasferred through buddhy to chittam to store as vasanas. The mind is thus a continuous flow of thoughts caused both from inside impressions (vasanas) and outside impressions. It acts with two faces like Janus.
Mind transfers thoughts thus gathered from inside and outside to the buddhy for analysis. Buddhy, as such, is pure like a ray of light and it reflects consciousness (bodham) in the pure form. We have analysed what is mind, what is chittam and what is buddhy.. Let us examine the fourth factor viz., ahamkaram later. Before that, the above mentioned "Consciousness' has to be analysed. Consciousness is the first outburst of the Supreme known by the names Brahman, Truth Absolute, Noumenon etc. Consciousness being the first expression of that Supreme, brings out "I". This "I" is neither male nor female, neither denotes a particular individual, nor has a form, nor with a name, nor touched by time and space, nor has cause and effect. Vedantins personify this "I" the first expression, as all pervading 'bodham', Iswara, Witness, Consciousness etc.The 'light' of this Consciousness reflects in the individual as 'atman' which lights up buddhy and spreads the light to other instruments - gnanendriyas, karmendriyas and other constituents of anthakaranam. The consciousness is felt in the prana as well explicitly.
Now coming back to 'anthakaranam' we have to examine the fourth factor viz., 'ahamkara'. In tamil it is called 'anavam'. Some scholars have interpreted that the name 'anavam' has originated from the word 'anu' - atom. This 'ahamkara' has three important factors i.e. 'I', "I am" and 'mine' . This 'I' of the ahamkaram should not be confused with the "I" discussed earlier as the first expression of the Supreme.. The 'I" of the ahamkaram - we may name it as 'phantom I' is the feeling of individuality which expresses as 'Iam" (attaching to the individual body with name and form) and 'mine' such as 'this is my family', this is my possession' a kind of abhimanam. So, the phantom I with the off-shoots of 'I am' and "mine' is collectively known as 'ahamkara' and this is the mischief maker in every individual. We may wonder whether this phantom I can be eliminated.
To put it in simple language, let us take the example of the Ocean. Water expresses as Ocean and ocean brings forth waves. The individual wave represent the ego and the waves collectively represent the Cosmic Ego. Virat Purusha as we see in 'Purusha Suktham" is the secondary creation of Purusha (Purusha being the primary creation i.e. the first expression of Brahman.). The said Sukthan beautifully brings out the process of creation. Purusha manifested Himself as Virat and also manifested Himself as five elements. He let Himself be sacrificed by rhe devas (centers of Power in the body of Purusha) to bring out the secondary creation. From the mind , emerged moon out of eyes emerged sun. Indra and Agni emanated from his face and mouth , etc.
Again, reverting to our topic anthakaranam with particular emphasis on 'mind' let us examine how this phantom I works in each individual? what is its origin? How it influences the buddhy and mind? and How to do away with it? It is next to impossible to explain "why the phantom I - ego?" we can at best examine how it works and in what way it harms an individual's peace ? how it perpetuates and how to eliminate it?
It is next to impossible to explain "why the ego" This is similar to the situation of a man standing in darkness and asking why this darkness. When once he comes out of the darkmess there is no more darkness to him and the question becomes superfluous. When we go nearer to the desert, the mirage disappears; when we get the understanding of the 'rope', the snake superimposed on it disappears. The ego in us is a superimposition. Once the understanding of our real swaroopa dawns in us, there is no more ego.
When the thoughts are transmitted to buddhy , the latter could take correct decision if only it is devoid of the influence of ego. Ego colours the buddhy and in such a situatioin the decisions are biased and such biased thoughts bring out activitiy and not action. In a thoughtless mind, ego subsides, buddhy shines in its full glory, mind has no work, chittam for the time being sleeps. If only we could extend this thoughtless state and attain fulfilment it is great indeed. Unfortunately we are bound by our thoughts and as a result we have been experiensing pleasure and pain. Admittedly the mind will be still in a thoughtless state. Practically it is impossible except for a short period during meditation . Meditation is good; but the question is on what we should meditate eliminating all other thoughts and retaining one thought! Here again ego would interfere and remind "I am meditating"!
As an alternative, one could lift himself up to the Witness stage from where the functioning of the mind, buddhy and chittam could be watched as a detached observer. Probably Jiddu Krishnamoorthy"s master key "Passive Awareness" denotes this witness stage. As already discussed 'witness is another name for Consciousness, Iswara and bodham. We have necessarily to live through prarabdham and we have no control over the events caused by that. From the Witness stage, the thoughts can be watched, the events can be watched the functioning of the buddhy can be watched. In this stage, the chittam, mind and buddhy act as instruments and actions take place; but the ego - phantom I is replaced by Real I the witness. Actions take the shape of spontaneous action and not activity with the attached attraction and repulsion. The latter take place when ego reigns, and the former is guided by the light of Consciousness which stands as a witness.
Mind becomes a cause for bondage and sorrow when it is camouflaged with ego. Mind turns out to be a mere instrument when it is freed from ego. "Mana eva manushyanam karanam bandha mokshayo"
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