Mind, Thought and Consciousness

An Upanishadic Hypothesis
ByS.Karthikeyan|May26,2016|14,265views

Mind is the most mysterious human faculty. It happens to be so, since it is

not merely a physical part of human body permitting precise physiological
examination; it is but a functional attribute of such a part. Study of mind
and formulation of theories on its functioning have always been a favourite
intellectual pursuit of man, from the very ancient times.
Renowned for ancient wisdom transcending physical existence, the
Upaniad(s) present a very coherent and rational series of concepts about
mind, thought and consciousness in the eleven major Upaniads, especially
in Prana and M
kya. However, before we set out to have a proper
understanding of these concepts we should have a reasonable grasp of the
greatest and the finest revelation in the Upaniads, which is the tm.
According to Upaniads, tm is the ultimate, changeless, non-material
substance underlying this ever-changing material Universe and it is also the
cause of all causes. The constitution of tm is SAT, CHIT and NANDA (

 ). Of these, SAT is pure existence. SAT is that which has no state

of non-existence (2.16 of Gta). In English it corresponds to what is usually
referred to as Existence or Being. While everything that appears as an object
in this universe has a beginning and an end, SAT is eternal. Material objects
come into existence, stay for some time and then go into non-existence
(Gta 2.28). That is, their existence is limited by time and space. Every being
or thing owes its existence to something already in existence. So, existence
in this universe is only a matter of change in form and name (Bhadra
yaka

Upaniad 1.4.7). If we pursue a thing or being, backward in time, to trace its

ultimate point of origin, we will, passing by each stage of its existence, reach
a point where further backward movement is impossible. We then reach the
subtlest point of existence, where no material substance is present. This is
the point of pure existence. Therefore pure existence is the origin of
everything that exists in any form or in any name. This pure existence is
SAT, from which everything originated. SAT is the energy that supports all
relative existences and in beings, it stimulates the urge for existence
(Chndogya Upaniad 6.2.1, 6.10.1 & 6.10.2; Mua
ka Upaniad 1.1.6; Gta
9.16 to 9.18 and 10.8 read with 10.20). tm is SAT. How can material
objects emerge from a purely non-material thing called SAT? This is made
possible by unleashing opposites. The world exists in opposites. Opposites
hold the key for material existence. Even the smallest particle of physical
existence, the atom, exists with opposite forces, namely, the protons and
electrons. Differentiation into opposites is just like representation of Zero as
a combination of infinite number of positives and negatives of the same
numerals, without the zero undergoing any change. Zero is therefore not at
all a mere void, but it is where infinities emerge from and merge into; it
constitutes a state of equilibrium. Material existence closely identifies with
this model, with SAT representing Zero. At the state of equilibrium, nothing
is perceivable to the senses, because of non-differentiation into opposites. In
order to facilitate material existence, the opposites are unleashed and then
held separate as distinct entities, without mutual merger or cancellation, by
something called the force of creation, which is the energy of material

existence. Thus, this phenomenal world is only a transient representation or

manifestation of the tm which is not perceivable to the senses.
The second aspect of tm is CHIT. It is Pure Consciousness. That means,
CHIT is not simply the consciousness about this or that object, it is absolute
consciousness having no physical boundaries. It is CHIT that manifests as
knowledge. Knowing a thing means consciousness taking the form and name
of that thing. The inner urge to show and assert ones own existence is an
expression of his consciousness about himself. CHIT is that which provides
the energy for activating all faculties of cognition and expression; it is an
exclusive and essential feature of living beings. It defines life. In beings, it is
with the help of CHIT that the embedded information in the genes is
activated, as a result of which the seed/cell grows into the pre-designed
form particular to each species. A coconut germinates and grows into a
coconut tree only; a human embryo develops into a human being only.
Likewise, various specialised organs also develop from a single cell because
of this embedded information read with the help of consciousness. Further,
what we see in the behaviour of a new-born calf is its consciousness in
action; the calf heads towards the udder of its mother and starts sucking the
teats for milk, within minutes after its birth. Pure natural instinct works here,
which cannot come from matter, but handed down from hereditary
information translated by the CHIT acting within. Thus, CHIT is an integral
part of our existence and it stimulates the urge to know and express.
Let us now go to the third characteristic, i.e. NANDA. Irrefutably, everybody
wants uninterrupted happiness in life. It is in search of this happiness that
we spend our entire life. We derive happiness with respect to many things. A
thing that gives us happiness now, may not be giving us happiness at some
other point of time. Similarly, the thing that gives us happiness may not be
giving it to some other person at the same point of time. That means,
happiness does not remain deposited in the things concerned; but we derive
it from within ourselves. This happiness within is called nanda (Bliss) in
Hindu scriptures. This is the third characteristic of the ultimate cause, tm.

All that we experience as happiness are only manifestations of nanda

within. In a deeper analysis it could be seen that it is this nanda that is the
root cause of all our pursuits and actions. Even the urge for existence and
for self-expression is caused by the desire for joy, happiness, pleasure and
all. Taittirya Upaniad says that nanda is the inner-most sheath of human
existence (Chapters 2 & 3). Bhadra
yaka says (1.4.3) that it is for

rejoicing that tm started manifesting into beings; in other words,

creation is a play of tm.

So, tm is SATCHITNANDA or ExistenceConsciousnessBliss as it is

often translated in English. All manifestations in names and forms are
relative expressions of various combinations of these absolute facets of
tm. These three are the underlying principles of the whole universe. They
maintain and control the universe. Every single Karma (deed or act) of any
being springs up from anyone of these three in action within the limited

existence of that being. That is, every action is motivated by the urge for
either existence, or expression, or joy. Thus, SAT-CHIT-NANDA or tm is
the ruler of this Universe. It is the core of the manifested universe,
pervading entirely through all the manifestations (Gta 8.22, 9.4 etc.).
Though tm pervades all beings, it has a centre of activity in every being,
which is called Hdaya
(Heart), so says Gta 18.61. This Heart is not the

heart of blood circulation, but it is where the nerves are connected (Prana
Upaniad 3.6, Mua
ka 2.2.6, Ka ha Upaniad 6.16, Chndogya 8.6.6). From
the modern knowledge about human anatomy, this centre is to be
understood as Thalamus, which in Greek means inner chamber. The word
Hdaya
also has the same meaning. Thalamus is considered to be a switch
board of information.
Humans start their journey as a single cell consisting of consciousness as
well as the material part that contains hereditary information. With the help
of consciousness this information is read and translated into action resulting
in the growth of the cell into a full-fledged human being. A grown-up man is
nothing but a build-up on this cell, effected by absorbing available
nourishment. That is why it is said that beings occur because of food or
nutriment (Mundaka Upaniad 1.1.8; Gta 3.14).
The power of tm to express himself in many forms is called his Mya or
Prakti.
With this Prakti he projects transient beings (vetvatara Upaniad
4.10, Gta 9.8 &9.10). We have already seen that it happens by unleashing
opposites. This projection is somewhat like throwing a stone upwards from
the surface of the earth using a physical force; it reaches a certain height
and then falls down on the earth itself. The earth and the stone are bound by
the invisible power of gravity. In the same way every being gets projected
from Mya and in the end returns to her, the gravity here being the invisible
tm. The entire universe is thus projected and withdrawn periodically (Gta
8.18 & 8.19). This fact is recognised by the modern theory of creation of the
universe, namely the Big Bang theory. tm remains in his pure state in the
beginning and in the end. For the purpose of creation, tm invokes his

power of Mya (or Prakti)

(vetvatara 4.10; Gta 13.19, etc). With
Maya/Prakti invoked, he is known as Purua. Bhadra
yaka says (1.4.1)

that there was only tm in the beginning in the form of Purua. Creation
started with the production of Rayi and Pra (Prana 1.4). Rayi is simply
the physical energy and Pra is the energy of life. From these two, the
entire universe of living and non-living beings emerged. It is a process of
expansion which will stop one day followed by contraction culminating in the
disappearance of all physical existence. The Big Bang theory says that the
universe occurred by the expansion of a single atom and in the end it will
regain its original state through contraction. How and when life appeared is
not properly explained in this theory.
Prana (3.5, 3.6 & 3.7) says that Pra works in the body in five different
ways, splitting itself into five, namely, the Chief Pra ( ), Apna
(), Samna (), Vyna () and Udna (). This is only a
functional division of the Pra. The Chief Pra provides life energy for the
entire system and is specifically in charge of the systems connected with
eyes, ears, mouth and nose; Apna takes care of digestion, urination,
defecation and allied systems; Samna works in the middle part of the body
controlling distribution of nutrients to various parts in an equitable manner
(this is probably concerned with the cardiovascular system); and Vyna
moves in the nervous system facilitating the transmission of impulses
between brain or spinal cord and other parts of the body. The nervous
system, says the Upaniad (3.6), is connected to the Heart (Hdaya),
which

is the centre of consciousness within. It is said that there are one hundred
and one main nerves connected to the Hdaya.
Each of these nerves has

seventy-two lakh branch nerves, taking the total number of nerves to

seventy-two crores and seventy-two lakhs (727,200,000). Udna works in
one of the main nerves which projects upwards, called Hit, presumably
spreading out into the brain, with its branches numbering 7200000 as per
the above count. Bhadra
yaka says (4.3.20) that it is very thin and fine as

a hair split into thousand parts and is of different colours like blue, brown,
green, red and white and also that it is responsible for our perceptions of

various hues. Udna controls and co-ordinates functions of the instruments

for internal action, known as Antakaraa () and because of this, it
is instrumental in leading us forward to new worlds of varying experiences,
in accordance with the nature of our knowledge and Karma (Prana 3.10).
Having its centre in Hdaya,
consciousness pervades the entire body through

the nerves with the help of Vyna. Consciousness provides the energy for
cognition and action to all the organs of sensation and action. We have got
five organs of sensation, namely, ears, skin, eyes, nose and tongue; and five
organs of action, namely, mouth, feet, hands, organ of excretion and organ
of procreation.
In addition to these, humans have four instruments for internal action, which
together are known as Antakaraa. The word psyche can be taken as its
English equivalent. The four components of Antakaraa are Manas (),
Buddhi ( ), Ahamkra () and Chitta (). These are actually
notional divisions of brain-functions, designed for the purpose of better and
systematic understanding of internal activities. Probably this system of
division is exclusive to Hindu Philosophy. Of the four Antakaraa(s), Manas
is involuntary in its functions, just like heart-beat, breathing, etc.; Buddhi is
voluntary. Ahamkra and Chitta are neither voluntary nor involuntary.
From the stage of the very first cell or the seed, every being contains some
basic hereditary information necessary for the development and
maintenance of its body. Such information constitutes its knowledge base,
upon which all pieces of knowledge, said to be later acquired by the being,
are built up. The location of this initial knowledge base grows to form what
we call Chitta, in human beings. Chitta is the core of Antakaraa as it is
the Knowledge Centre. It is where tm is reflected within the body. If tm
is Sun, then Chitta is Moon. tm is pure consciousness whereas Chitta is
consciousness about various things. That is why it is called the reflector of
tm. These two, namely the tm and its reflection, are depicted in the
Upaniads as two birds sitting on the same tree as close associates and, of

the two, one eats delicious fruits and the other simply looks on without
eating anything (3.1.1 & 3.1.2 of Mua
ka and 4.6 & 4.7 of vetvatara).
Chitta is the store-house of all knowledge that one acquires.
Ahamkra is self-consciousness; it is the individual I within every one of us;
it is the consciousness of being I. It consists of our own perception of us;
that is, what we perceive us to be and what we want to project us to be.
Ahamkra is the enjoyer within, enjoying all actions, feelings and other
things. It is at his instance all voluntary actions are undertaken.
Buddhi is intellect and is the agent of reasoning. It intervenes in the
activities of Manas when so desired by Ahamkra, so that reason and logic
prevail in such activities. By way of such intervention, it obtains control over
the sense organs and motor organs wherein Manas acts as a bridle (Ka ha
Upaniad 3.3 & 3.4 and Gta 3.42). In exercise of its power of reasoning at
the instance of Ahamkra, Budhi performs some kind of emigration and
immigration checks on the access of information from Chitta which Manas
does for the purpose of construction of valid perceptions in respect of sensesignals conveyed to it.
Manas, which is often translated as mind in English, is that part of the
Antakaraa which acts as regulator and co-ordinator of the activities of
sense organs and motor organs. Manas receives signals from the senses,
processes them with reference to the stock of information already available
in the Chitta and thereby constructs valid perceptions. This is how we see,
hear, taste, smell and feel and thereby cognize facts and objects. Thus,
seeing is not merely an act of eyes; it is but perceiving. So is hearing,
tasting, smelling and feeling (by touch).
Our experience is not limited to the raw impressions conveyed by senses; a
touch may give us an experience of love or the opposite of it, namely,
aversion. Sense can convey only the touch; but we experience more than
that. We grasp what is expressed as touch; it may be love or hate. We feel

love or hate not merely by touch, but by perceiving with the involvement of
the entire Antakaraa. Chhndogya Upaniad says that one knows only
through reflecting (7.18.1).

This process of perception and cognition is followed by the higher act of

acquiring knowledge. How do we do that? Acquiring knowledge is a
continuous process starting from a foundation upon which each piece of
information or idea is coherently stacked resembling the construction of a
building. The initial foundation is the embedded hereditary information we
get from parental sources. On this general foundation we lay a separate
foundation for each category of knowledge and start the unending process of
erecting upon it the knowledge-mansion particular to that category, by
continuously modifying and expanding the structure with newly processed
information and ideas. The entire process runs as follows: Senses pick up
signals from objects external to each of them. These are merely raw signals
conveying no meaning. For example, the eyes work as a lens and form an
inverted image of the object, which they are directed to. Eyes are unable to
read this image. That task is done by Manas which is the internal faculty
(Antakaraa) directly connected with the senses. On receiving the sensesignals, Manas contacts Chitta and conducts a scan therein to see whether
any information exists relating to the current signals. In case, some such

information exists, then Manas compares the received signals with it and
thus perceives the object or data pertaining to such signals. With such
perceptions as raw materials and further accessing relevant information from
Chitta, Manas constructs new valid information and ideas. These are the
building blocks which Manas uses for furthering the construction of various
mansions of knowledge in Chitta. In case any new information or idea fits
well with any of the existing knowledge-mansions in Chitta, then that
mansion is modified accordingly; on the other hand, if there does not exist
any corresponding mansion, then the new information or idea is either used
as foundation of a new mansion or rejected altogether as unusable or
extraneous. If Ahamkra desires so, Buddhi overlooks all these operations
contributing with its power of reasoning. All these operations are powered by
the energy of cognition and action provided by the consciousness within,
which is utilised by the concerned organs with the help of Vyna and Udna.
It is thus we acquire knowledge and enlarge our knowledge base in the
Chitta. That means, in the process of gaining knowledge what actually
happens is not a mere absorption as such from external agents, but an
internal building-up which is compatible with the existing stage of
construction of some mansions in Chitta. It is a stage-by-stage process. That
is why we cannot grasp anything that lacks a related base within us.
Suppose we see a flower. When the eyes form its image, the concerned
signals are picked up by Manas which makes a search in Chitta to find out
some tallying information regarding shape, colour, smell and such other
characteristics and, on the basis such information, recognises that it is a
flower. On further search, it may turn out that this flower is bigger than any
other flower already observed. A new idea or information is thus formed and
added to the stock in the Chitta regarding flowers. Manas may also infer
another idea that flowers can be as big as this one. Thus, many new ideas
may be formed at the perception of this particular flower. In the Chitta, the
knowledge-mansion in respect of flower is accordingly modified.

If the viewer is a botanist he may observe the flowers various parts, namely
calyx, corolla, androecium and gynoecium and study their characteristics.
His knowledge mansion concerning the flower would then be modified on the
basis of the new information generated by Manas.
In this case, if the viewer has not seen flowers previously, foundation of a
new knowledge-mansion regarding flower is laid in his Chitta, which consists
of the shape, colour, scent and such other qualities he recognises in it, based
on the information already available in his Chitta.
From the preceding explanation it is evident that the knowledge one
acquires is basically relative in nature rather than absolute. It is relative to
the pre-existing level and nature of knowledge within him.
There is an aspect of abundance as well as variety in the knowledge that can
be acquired of any object in nature. It is therefore quite natural that the
knowledge one acquires thereof is limited by the current status of the
concerned existing knowledge-mansion in his Chitta. The activity of Buddhi
is also limited by such status, since Buddhi can only supervise the jigsawpuzzle-solving based on the pieces accessed from the then existing stock of
Chitta. Buddhi, with its astuteness and power of reasoning defines the
efficiency with which the jigsaw-puzzle-solving is accomplished. Thus, the
knowledge acquisition is dependent on the level of existing knowledge within
and also the sharpness of Buddhi. This explains the difference in knowledge
or even the impressions different persons obtain from a particular object or
set of facts.
All the limitations in a person are dictated by the relative predominance of
what is called the Three Gua(s) in him at the relevant period of time.
Gua(s) originate from Prakti wherein they are in equal proportion and
therefore not distinguishable. They are three in number and are the
qualitative content of Prakti.
The three Gua(s) are Sattvam, Rajas and
Tamas. Sattvam is enlightening in nature and it inspires a longing for joy and

knowledge; Rajas stimulates action since its nature is desire and

attachment; and Tamas is retarding in nature and it creates negligence,
idleness and indolence (Gta 14.6, 14.7 & 14.8). Disproportion among the
three Gua(s) is inherent to the manifested world. Their relative proportion
almost remains the same in any being throughout its life; but which Guna
takes control at a particular moment depends on the nature of thought
motivated by Ahamkra at that time. Thus, the thought process and the
change in the controlling Gua(s) are mutually impacting in a vicious-circle
manner. This vicious circle is broken when Ahamkra establishes, out of
strong conviction, a thought in Chitta to the effect that meek submission to
the impact of Gua(s) is a bondage detrimental to true and sustained
happiness.
The current controller Gua in a person determines his disposition, which in
turn, determines the type of knowledge one is likely to gain from the variety
and abundance in knowledge that an object provides. Knowledge acquisition
is therefore subjective also, apart from relative. That means, it is a process
marked by subjective relativity.
Thinking is a process wherein Manas accesses relevant information from
Chitta regarding the subject under consideration and attempts to arrive at
cognisable ideas and possibilities arising out of such information, aided by
the reasoning power of Buddhi. It may be described as an attempt to solve a
jigsaw puzzle as already stated. Reasoning is the process of arriving at what
follows necessarily and essentially from the given data. At times, without the
reasoning involvement of Buddhi, it may happen that Manas accesses
information from Chitta and goes through the thinking process alone; but,
due to lack of reasoning, this ends up in mere construction of imageries and
projections which we call dreams and imageries. At the time of dreaming, as
a prelude to sleep, the sense organs are in a state of shut-down and Manas
constructs false perceptions, without any signals from them, solely using the
accessed information from Chitta. Most probably, such information must be
the one which it has last accessed. It may thus be seen that dreams are

entirely the creation of the involuntary Manas without the involvement of

either Buddhi or sense organs. Prana Upaniad says that when all the sense
organs merge into Manas and lie dormant there, we enjoy dreams wherein
we see again what has been seen before, hear what has been heard before
and enjoy again what has been enjoyed before. We also enjoy the unseen,
unheard, unperceived and unreal (Prana Upaniad 4.2 & 4.5).
As already mentioned, all perceptions are raw materials for construction of
valid information or ideas, which in turn are building blocks of knowledgemansions. All perceptions are recorded in Chitta at first and then utilised for
constructing information or ideas. As soon as the latter is done, individual
existence of perceptions fades away as they have already become part of
some information or idea. It becomes very difficult to retrieve them as such,
thereafter. It is just like individual bricks in a construction being ignored and
only the construction as a whole getting appreciated. If somebody is called a
good man, there may be a number of perceptions recorded on various
occasions, which led to such an idea. In due course it may happen that such
individual perceptions fade away and only the idea of good man shines. In
other words, data exit idea exists.
Ones personality is the cumulative essence of the contents of his Chitta.
Whatever we come across or experience in our life leaves a corresponding
perception recorded in Chitta; but in due course, as mentioned above, such
perceptions may cease to exist as such, since it gets absorbed into some
idea, either old or new, by modifying, confirming or deleting the same. There
is no substance in the argument that a cinema watched or a story read is not
going to influence anybody to the extent of inducing him into doing or not
doing anything. Every experience of a person contributes to the
accumulation of perceptions and resultant modification of ideas in his Chitta.
A child who is brought up in a domestic atmosphere wherein liquor
consumption is a part of daily life of the adult members does not show any
aversion to drinking. But, when he gets a chance to watch a cinema or read
a story depicting the ill-effects of drinking, a negative idea regarding

drinking gets recorded in his Chitta. This is confirmed further, when he

happens to come across other propaganda materials. The culminating idea in
him will be that consumption of liquor is injurious to health. Similarly, every
experience contributes to ones stock of ideas or knowledge either positively
or negatively. Nothing goes without an impact. True, we may not be having a
distinct or detailed log of all such impacts; but they are definitely there. All
our ideas are culminating versions emerging from continuous alterations
caused by such impacts. Vicariously, so are our conduct, character and
personality. It is just as a sculpture is chiselled out from a rough stone, the
said impacts being the strikes of chisel.
From ideas originate resolves. When a resolve gets established in our Chitta,
its impulse first goes to the Chief Pra (Prana 3.10). A resultant impact
occurs in our breath, look, hearing and salivation as these activities are
controlled by the Chief Pra. Since Udna operates in close conjunction with
the Chief Pra, it picks up the reverberations and then acts accordingly.
These two, together with the consciousness within, lead us forward. The
stronger the resolve, the greater is the impulse. Udna inspires the relevant
faculties to be activated by our consciousness so that even without our
volunteering we are led to that course of action which furthers our resolve to
advancement or, may be, ultimately to fulfilment. The intensity as well as
concentration of our resolve is what we call will-power. Similarly, when we
feel contempt or appreciation for a person, then Udna makes us sense
whatever furthers such contempt or appreciation and we are led accordingly.
These are all experiences of our daily life. Gta too says that our attention is
defined by how we are disposed of internally (17.3).

In the body, consciousness operates in three states, namely, Jgrat ()

or wakefulness, Svapna () or dream and Suupti ( ) or sleep. In the
Jgrat state, all the four Antakaraa(s), sense organs and motor organs are
so active that they are capable of utilising the radiance of consciousness to
the maximum permissible within their physical limitations. As a result,
expression of the radiance of consciousness is full within the given body
limitations (M
kya Upaniad 3 and Prana Upaniad 4.2, 4.5). In this
state the Praja (), which is the knowing power or intelligence, acquires
full exposure.
Svapna is the state of transition from Jgrat to Suupti, wherein all voluntary
functions of Buddhi, Manas, sense organs and motor organs subside
following a decision to that effect taken by Ahamkra on evaluation of
relevant information available for the time being, in Chitta regarding body
needs. In this state, because of this restraint, radiance of consciousness is
not fully expressed. Dreams occur in Svapna state through the involuntary
activities of Manas, as described above (M
kya Upaniad 4). In this state
Praja is exposed only inwardly.
In the Suupti state, the involuntary activities of Manas also are stopped and
as a result the radiance of consciousness gets the least expression. Praja is
contained within Chitta with the least exposure. Consequently, nothing is
cognised from either outside or inside. The content of Chitta is thus reduced
to Praja alone, all the acquisitions therein having been suspended for the
time being. Further, Ahamkra, that is, the mere sense of Iness, remains

and all his possessions are detached from his hold; in other words, all that is
mine vanishes. This is the state of deep sleep (M
kya Upaniad 5).
Only Pra(s) are active at this state (Prana Upaniad 4.3). They do
whatever is required to sustain life, since they are the sustainers of life
designated as such by the trinity of Existence-Consciousness-Bliss, which
is tm (Prana Upaniad 1.5, 2.4).
Transcending the Suupti state is the Turya ( ) or Fourth State of
consciousness, wherein there is only pure consciousness; even the Praja is
dissolved into that eternal, all-pervasive and indescribable pure
consciousness. All phenomena cease in it (M
kya Upaniad 7).
Thus, consciousness is not a property of the mind; but it is the energy with
which mind works. There is no mind without consciousness. The Freudian
classification of mind into levels such as conscious, preconscious and
unconscious therefore appears to be unfounded. What Freud calls
preconscious and unconscious levels of mind can only refer to the contents
of Chitta, which Manas accesses in execution of its functions. Manas is
equivalent to what he refers to as conscious mind. We have already seen
that Chitta is the store-house of all information and knowledge one
possesses and that such information and knowledge form the fundamental
basis of all his physical and psychological activities. Freud transfers this
credit from Chitta to what he calls the unconscious mind. Unconscious
implies dead and a dead part cannot have active influence on ones
behaviour and experience. We have seen that one may not be able to recall
each of his experiences as such, since those individual experiences may have
already merged with some idea or information, appropriately modifying it;
we called this process as data exit idea exists. Moreover, Freud bundled
all functions of the psyche into one and attached it to mind; this created the
confusion leading to the differentiation into so-called levels and the
consequent perverse nomenclature.

tm is the ruler of the entire universe pervading all the beings. Since its
constitution is SATCHITNANDA or Existence-Consciousness-Bliss, the
motivating force of all beings is the urge to exist, to know and express and
also to derive joy. Due to the veil of ignorance put up by Gua(s) of Prakti,

beings do not recognise the tm within (Gta 7.13). They see themselves as
mere physical beings and strive to ensure existence, expression and joy for
their physical entity. Infants present an innocent expression of this truth,
innocent because they dont know anything about the world around and its
pressures and recoils. As they grow, they gain knowledge about the rigours
of worldly life and make suitable adjustments, improvements and
compromises, but still aiming at attaining perpetual existence, unbridled
expression and eternal bliss in their physical body. The finest point of the
knowledge one gains is the realisation that one has no existence without the
existence of the whole and therefore he has to strive primarily for the
existence, expression and joy of the whole. This is what is called Dharma;
the meaning of Dharma is that which ensures existence (of the universe
collectively) or in other words, that which conforms to the principle of SAT
CHITNANDA. This pure, absolute principle is the driving force for all beings
for all time and therefore, action or deed (Karma) that is in conformity with
it is said to be eternal virtue or Santana Dharma. All the moral dictates of
all the times have always been off-shoots of this eternal principle, limited
only by the knowledge levels of the society during any particular period.
The ultimate aim of beings is to merge with this principle, that is, tm,
shedding all the physical bondages, because the trinity of ExistenceConsciousness-Bliss is the driving force in all beings and we invariably see in
them a desire for perpetual existence, unbridled expression and eternal
bliss. This can be made possible by human beings through attaining supreme
knowledge as well as practising austerities, while still being in physical
existence, so say the Upaniads (Ka ha 3.8, 4.15; Mua
ka 3.1.3, 3.1.9,
3.2.8; vetvatara 5.14). The state so attained to is absolute and
changeless, wherein only pure existence, consciousness and bliss, devoid of
physical attributes, exist (Gta 15.5, 15.6). This is within every one of us all

the time; but we dont recognise it since we are oriented outwardly due to
improper knowledge level (Gta 7.27).
Freuds Ego is a product of the efforts to uphold Dharma; Id indicates
total absence of knowledge except the basic urge to exist which acts
involuntarily for obtaining what is necessary to satisfy that urge. His Super
Ego is the eternal principle of Dharma which acts in every person as a
reflection of tm.