For centuries, we have tried to unravel the mysteries of what the mind is and how it works. There never has been one explanation that people agree upon and there might never be one. However, our Vedic texts offer profound insights that make sense even today. The Vedic insights of the mind are derived from the Vedas, Upanishads, and the Bhagavad Gita. In this article, we explore concepts of the nature of the mind, the components of the mind, and the psychology of the mind.

The Nature of the Mind

The mind is thought of as a higher form of matter which is capable of reflecting the actual nature of self. It has no concrete place and is conceptualised as a multi-tasker: it consists of our conscious activities such as desire, aversion, pleasure, intelligence, pain, thought, etc. Our atman (the self) is the ultimate enjoyer of all the experiences that are brought in by the mind. Let us first understand the conceptualisation of the mind.
The mind is also shaped by karma (actions) and samskaras (mental impressions). Every action leaves an imprint on the mind, influencing future thoughts, behaviours, and tendencies.
To understand the mind better, picture a chariot. Picture the chariot being pulled in different directions by the horses that are attached to it. A person is compared to the chariot and the horses represent our senses. However, according to this model, the mind is thought of as the reigns of the chariot. It is the observer, the self and without it, no coherent behaviour is possible. The horses are thus controlled by the charioteer through the reins.
The mind is an important investigating or probing tool of our inner world. The technique to understand our inner world is called dhyana (meditation): the unknown that should be known through the known. This is a key practice for mastering the mind. It is through meditation that we reach a state of inner calm and heightened awareness.
The mind, in all its complexities, is composed of five distinct components. Let’s break it down, shall we?

The Components of the Mind

There are five components of the mind: manas, ahamkara, citta, buddhi and atman, which cannot be reduced to gross elements.
Manas is the part of our body that collects information through the senses. The information that the manas perceive shifts from moment to moment, depending on the different inputs from the senses of sight, taste, smell, hearing, and touch. Ahamkara is the component that creates personal experiences to the perceptions of the senses. It creates a sense of ‘I-ness’, a differentiation between the self and the external world. Buddhi ends up evaluating the sensory impressions. Buddhi is essentially our intellect. These three are the internal instruments of our mind. It provides clarity and insight, allowing one to distinguish between right and wrong, true and false, beneficial and harmful.
The citta is our internal memory system, on which the rest of the mind operates. New impressions are organised actively and this is what creates diverse emotional states within us. The Yoga sutras describe the citta as a field where samskaras accumulate, which shapes the individual’s personality over time. Many yogic practices have the goal of purifying the citta by removing its negative impressions and fostering clarity and peace of mind.
The fifth component, the atman, is our internal ‘self’. It surrounds the innermost aspect of our consciousness. It is also the truest nature of the self.

Mind and Psychology

How we seek to heal the mind depends on how we understand our mind.
The yogic view of psychology focuses on consciousness rather than the mind as its real being. A person’s psychology reflects the condition of the mind, its tendencies and qualities. It is the product of time and the outer experiences perceived by the components of the mind. They are all classified in Vedic psychology according to the gunas (sattva, rajas, and tamas), doshas (vata, pitta, and kapha), and the five elements.
A central concept here is the gunas. A satvic mind is calm, wise, balanced, and conducive to spiritual growth. A rajasic mind is active and driven but often agitated, restless, and disturbed. A tamasic mind is clouded, dull, deluded, and prone to inactivity.
If we go deeply into our awareness and our inner being, we can move beyond all the psychological suffering that we experience. The ultimate solution here is to raise our inner consciousness beyond the mind and its dualities.
The role of karma and samskaras aid in personal growth. As we engage in positive actions and cultivate more virtuous habits, we purify our minds and overcome negative patterns. This process is like cleansing a mirror. The cleaner our mirror is, the brighter the light on our true self can reflect.
The ultimate goal, thus, is to realise the true nature of the self (atman). Meditation, self-inquiry, ethical living, etc. help transcend the limitations of the mind. The practice of yoga, especially Raja Yoga, provides a systematic approach to help purify the mind, which makes it a suitable vehicle for spiritual progress.

Conclusion

In this article, we have seen how Vedic texts conceptualise the mind, what it consists of and we and have unearthed some tools that can serve as guidance. We can gain tranquillity by cultivating a sattvic mind, by practising meditation, and by accessing our atman. Together, let this understanding help us illuminate our paths to inner peace and help us embark on a journey of self-discovery that leads us to our true potential.