The subject matter of MAANAS revolves round the human mind which is the cause of both man’s happiness and unhappiness and is also the origin of his problems.
Desirers are born in the mind. Nobody knows how they are born. One cannot create them either. We have an option either to fulfill them or suppress them. We are forbidden to suppress them. We are advised to sublimate them. Nobody knows when and how the suppresses urges will sprout forth. Mind draws its sustenance from ‘anna’. It is ‘anna’. That birds the mind to truguna-bhava or desires associated with sativa, rajas and tamas. ‘Anna’ stands for food and objects of pleasure. What we eat is important but comfort and convenience or the discomfort which we experience also nourishes our minds. Our enviourment, kith and kin and friends also nourish our minds. The spiritual pursuits, ascetic practices, introspection and contemplation also help in the understanding of the mind.
To understand the mind and keep it filled with positive thoughts alone is the way to spiritual elevation. Attachment and aversion are also thoughts that grow in the mind. The our lives. Cosmic attitude is the path to world friendship.
There are many levels of consciousness The level of the consciousness of the mind is direct and very, extensive extensive. In the treatise Maanas both the level of the mind and the psychic consciousness have been expounded analytically. The philosophical aspects that Mr. Gulab Kothari has expounded in Maanas show his profound study and depth Of meditation he has reached.
The subject—matter of Maanas written by Gulab Kothari is highly significant. It explains the importance of the mind and brain in regulating the body. If there is a balance between the mind and the brains, all human activities will function naturally I am of the view that the study of Maanas will prove useful in keeping the mind and the brain balanced in harmony with each other.
All the activities of the world arc directed by the mind. The mind in itself is unmanifested. We can only imagine the entity of the mind through the (desire), cheshta (endeavour) and kriya (activity). All aspect of human behavior have been amply dealt with in Maanas. It is hoped that the study of Maanas will prove beneficial to society.
Gulab Kothari has tried to write on almost all kinds of subjects. I have read many parts of this book MAANAS, and I would like to commend Shri Kothari for having enriched the structure of the Hindi philosophical literature.
In Maanas the writer has elucidated the subjects relating to man’s actions and consciousness. His analysis of the subject is extremely simple and is the product of humble nature. His way of saying is not didactic hut straight and soul—stirring, He advises the reader as a friend but takes him deep into the domain of the soul and fills his heart with a sense of enlightenment. It is an excellent example of a genure of writing.
Dr. Gulab Kothari, Chief Editor Rajasthan Patrika Group, is a highly committed journalist and a sensitive writer. His writings reflect agony of charge and transformation and provide new insights for a balanced life. They are an excellent example of positive outlook on life and holistic thinking.
He was awarded D. Litt. In philosophy by the Intercultural Open University, the Netherlands in 2002 and his thesis has already been published with the title: Body Mind Intellect. In view of his contribution to social excellence a special honour in the form of doctor of Philosophy was conferred on him in 2008 by Oki Do Glogbal Research Institute, ITALY. He continues to delve deep into the ocean of Vedic Literature provide a new direction of Life.
He has authored more than two dozen books in Hindi and English on various aspects of human life and journalistic communication from a Vedic perspective. He is prominently known for his classic ‘MAANAS’, four volumes of which have already been published. It inspires the young and old to live the good and balanced life.
He is international advisor, IOU the Netherlands and OkiDo Globle Research Institute Italy. Dr. Kothari has been honored with many awards which include Bhartendu Harish-chandra Puraslar for journalistic writing (1995-96), Bhaslar Puraskar (2003) for dynamic leadership by Bharat Nirman, Swami shri Vishnu Tirht Seva Sansthan, Ujjain, Rashtra Gaurav Award (Pride of the Nation) (2007)by His Holiness Guru Ji Acharya Guruvanand Ji of Shree Bharamarshi Ashrma in tirupati (Andhra Pradesh India) and IOU peace Award for the year 2011. He has been appointed honorary president of Libera Universita di OkiDo Mikkyo yoga, ITALY.
He is the President of Pt. Madhusudan Ojha Institute of Vedic studies and Research and Chairmen, Jan Mangal Charitable Trust.
The mind is the basis of our life. If there is mind, there is desire. If there is desire, we have activity, aim, work and life itself. What is the mind? How are its nature, function and environment created? Do creatures other than human beings also have mind? A human being has the faculty of thinking. Other creatures also possess this faculty. Can they think like human beings? Do they understand the functioning of the mind? A human being is careful about dharma and the goal of his life. All the holy scriptures have been written for him. All have a common aim i.e. understanding the mind.
After all, what is there in the mind that it makes it imperative for us to understand? The mind we perceive and experience is not the pure mind but it is its mere reflection. The real mind is obscured by the veils of our nature and karma. What we grasp as the mind is very different from the original mind. On account of this difference alone, we are not able to escape the tangles of our lives and experience happiness. We struggle all our life, but fail to achieve peace of mind.
The creation means creating something new. What is produced is an integral part of the creation only when it has in it all the basic elements of the creation. For this reason, every unit of creation is termed as a unit endowed with sixteen elements. Vedas elaborate in detail the appearance of Shaudshi Purusha (the purusha having sixteen kalas). ‘Purusha’ stands for the living spirit existing in the ‘Pur’‘Pur’ is that which has a center as well as circumference. Man is also a ‘Shaudshi Purusha The indestructible constituent of the creation is ‘purusha which creates the destructible or ‘kshar’ as well as the indestructible ‘akshara’ sections of the creation. The imperishable or ‘avyayapurusha’ has five ‘kalas’ (attributes) named ‘ananda’ (bliss), ‘vigyan’ (science), ‘manas’ (mind), ‘prana’ (vital force), and ‘vaak’ (matter). They are pure forms in themselves. Pure bliss in itself is Brahm. Pure special knowledge is intellect. The reflections of this intellect are our individual skills. When
(vi) this special knowledge-permeated intellect seeks to expand creation in some way, it inches towards the intermediary form of ‘manas’. Keeping ‘mana’ or mind in the center, pranas or vital forces bring ‘vaakroop’ creation or a form of matter into existence which is known by the sequence of ‘namroop’ or the intermediary form and name.
This single universal mind pervades the entire creation in the intermediary form of the Avaya or the imperishable. It is this very entity that is known as the soul. When it expands itself retaining its indestructibility, it assumes a novel form hemmed in by nature or Prakriti (sattva, rajas, tamas or truth, passion and darkness). Then is born ego or ‘aham’ (awareness of’ I’ as a separate entity) , which distinguishes jiva-the individual from God. We are introduced to this very reflection of the mind endowed with the three gunas or characteristics. The pure mind which is known as ‘shvovasiyas’ mind cannot be grasped by ordinary people. When Lord Krishna says in the Bhaghavad Gita that the imperishable component or ‘Avaya’ is the foundation of the creation, he is referring to the original mind or ‘manas’ without attributes, It is this alone that remains present in all as the soul. That which is within you is also within me.’ It is the mind which is the basis of our roles in life. Brahma, Vishnu and Indra of the indestructible (Akshara) creation are also integrated with this mind in the form of prana or vital force. Brahma creates as well as expands. Vishnu nourishes and Indra destroys or purges. This divine trinity joins the five Icalas to create a world known as agni-somatmak, which has the nature of fire and water. The destructible creation is developed. Vital force is at the core of it. The mind continues to be pressured at the centre and its veils increase.
It is why the mind does not figure in the five kalas of ksharpurusha (the indestructible) (prana, appa, vaak, anna, and annad or vital force, water, matter, food and fire). The mind of the imperishable or Avaya is reflecting itself in the kshara, which is always eclipsed by the combined effect of triguna, i.e. truth, passion and darkness.
Like mind, our intellect is also shrouded by triguna. It can be realized in the form of CP ragya or wisdom by practice or strong will. As it progresses further, it emerges as something great and joins the bliss in the form of Vigyan Buddhi (higher form of intellect). The mind has been described as fickle and unsteady. The reason for this is that our senses are ever engrossed in their favorite objects every moment. Control over the senses symbolizes valour or heroic courage and it alone can make a person like Mahavira or a great warrior.
(vii) It is the layers or coverings or veils that cause many kinds of fears in one’s mind. In order to conquer the mind, people embrace asceticism. When Vyasa’s son Sukdeo sought his permission for being initiated, Vyas told him that one could live the life of an ascetic even as a householder. He sent Sukdeo to visit King Janaka who himself was a great seer of his age. When Sukdeo visited Janaka, he found the latter frolicking in the company of his damsels. Sukdeo was amazed at his conduct. What sort of seer is he?- thought Sukdeo I came here hoping to see an entirely different scene.
He couldn’t help asking King Janaka, “Does it not contradict what you stand for in life?” Janaka said, “First have your meal and rest’ after having rested, Sukdeo came again to Janak. Janak asked him how he enjoyed the meal. Sukdeo replied that the meal was lavish but there was a sword hung by a thread above his head. He could not enjoy the meal as his attention was diverted towards it all the time and the same happend when he was taking rest. Janaka responded with a smile, “Here is the answer to your question. I always carry the sword of Yama, the god of death, over my head and my eyes are fixed on it. I am not aware of any other sensual delight” It is a strange role that the mind plays. It engages itself in certain activities, but it keeps wandering off that is why it has been considered extremely difficult to know, realize and restrain it. It is imperative that we exercise control over it since it is the key to bondage and liberation. It is only through its regulation that we can fathom the original mind. There is no other way. Forms of infinite pranas (vital forces) and infinite vaak (matter) remain linked with it. As a result of which it appears multi-faceted.
The mind establishes our identity and is the breeding ground of desires. It adds to our luster and is the source of our emotions. No work of ours will succeed unless we do it single-mindedily.
It is the prime necessity for us to focus our mind on one point and attain concentration. It naturally paves the way for dhyana (meditation), dharana (concentration), and samadhi (state ofsuperconsciousness). We can even reach the state of avyaya (imperishable) mind, which is immune to fickleness. Mind, vital force and vaak are inseparable. That explains the functioning of our gross, subtle and inner bodies. The mind having emerged from the imperishable or avyay keeps struggling to return to its blissful origin. Elsewhere it fails to find peace and bliss. It is only bliss which can bless the mind. In moments of bliss it attains a new form. It becomes oblivious of everything. The blissful sheds tears and vanishes into a new world.
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