Editing Mind in Indian Tradition (section)

=== NYAYA-VAISHESHIKA THEORY OF MIND ===
Although the Sankhya-Yoga and Advaita Vedanta tradition are said to be represent the ‘dominant trend in Indian tradition’, there were other equally important theories regarding the nature of mind and self. Nyaya-Vaisheshika school represents one such thread. Though Nyaya and Vaisheshika sects began as two independent systems, by the 10th century, owing to their shared presumptions and arguments, they came to be regarded as one system. Gautam’s Nyaya Sutra and Kanad’s Vaisheshika Sutra are the foundational texts for both. 

Naiyayikas and Vaisheshikas, both consider Atman to be eternal but individualistic. Every individual has a soul but unlike the monistic interpretations of Upanishads, there is no ‘collective’ cosmic self. Further, the mind is also considered ‘eternal.’ In the process of transmigration of souls, it is mind that carries the karma from one body to another. Paradoxically, while the ‘eternity’ of mind implies its disassociation from the physical body, it is still considered to be a sense organ and not a function or a process. But then, what explains the processes of cognition, volition and determination? Can these be attributes of a sense-organ? Nyaya-Vaisheshika philosophers argue that cognition is an attribute of the self and not manas. Further, the shared existence of mind and the self makes the functions of volition and determination possible: 

All psychological functions such as awareness, emotion, and volition do not belong either to the self or the mind, but manifest when they are together. While there can be no awareness or consciousness without the self (ātman), consciousness itself is not the essence of the self, but arises as an attribute of ātman in its association with the mind.

This togetherness of both is also held to be the reason for the individuality and unique-ness of each person. The ultimate goal of humans is to sever this connection and free the Atman from the bondage of mind. ‘Moksha is the pure state of the self (ātman) devoid of its entanglement with the mind.’ As long as this ‘entanglement’ continues, the self remains bound to the cycle of rebirth. The path to Moksha is a three staged process- moral actions and restraining hedonistic impulses (Dharma), knowing the ultimate truth about the self through study and reflection and finally, meditating on the ultimate truth leading to its realization. The crucial difference between Nyaya-Vaisheshika system and other schools discussed previously is that, the self here is not conceived as consciousness itself. Rather, consciousness is an attribute of the self, and not its substance. The very notion of consciousness in Nyaya is not that of ‘pure consciousness’ of Sankara but the empirical consciousness or ‘intentional awareness.’ 

To sum up: 

It appears that the differences between Nyāya and other orthodox systems in this respect is more conceptual than substantive. Consciousness as-such, Brahman in Advaita and puruṣa in Yoga, is attributed by Nyāya thinkers to the self (ātman). The agentic aspect of ātman comes to the fore and consciousness becomes its essential attribute. Again, the mind (manas) is a somewhat restricted or narrowed Antahkarana or citta in Yoga. Some of the functions of the buddhi in Advaita/Yoga are attributed to the self in Nyāya. Further, whereas the mind is seen in its functional aspects in Advaita as well as Yoga, it is considered a substance, an organ, an entity in Nyāya.