Editing Mind in Indian Tradition (section)

==== THE SUBSTANTIALITY OF MIND ====
Is mind material? Or is its nature opposed to that of matter? Mind is something that ‘goes out afar’. Uddalaka, teaching Svetaketu, tells him that the mind is like a bird that is tied up to the soul. It wanders about hither and thither, not finding any rest in its flight, comes back and settles down on its resting place. It cannot be a physical sense organ, for then, its movement within and ‘out afar’ would be impossible. It also cannot be the soul or Self for the same reason, because then, the bodily functions would cease. Mind has also been conceptualized as travelling through the senses, carrying their word back to the Self and vice versa. It is also a determinative, analyzing and volitional agent. What is its status then? 

In Brahadaranyaka Upanishad, we find a series of progression from senses to the real self. Channakeshavan explains it thus: 

The senses are gross and they are derived from the subtle elements. Hence these subtle substances are higher than the senses for they are the causes of the senses. Then mind with original non-perceptual qualities such as will and desire is more subtle, hence more valuable. Even greater or subtler than this is the intellect, for it is that which determines. Greater than that is Hiranyagarbha, the central self of all existence. 

Mind is not opposed to material, but is itself composed of matter, however that of a subtle nature. It is superior to senses because it reflects the pure intelligence of Atman, and connects it with the world. The chariot parable, oft-repeated in different Indian texts which situates the senses as the horses, mind as the driver (saarthi) and Self as rider or the enjoyer (swamin) is very illuminating in this regard. In the Chhandogya, Uddalaka instructing Svetaketu in the lore of Brahman tells him that when food is eaten, the finest part of it becomes manas. Therefore, mind is composed of ‘subtle’ but still material constituents. 

The concept of mind in Vedic literature can be summarized thus: ‘mind is non-conscious (achetana) and it is in some respects physical and qualitatively different from consciousness as such.’ Simultaneously however, it is also a psychic faculty and therefore conscious (through the reflection of intelligence [prajna] of Atman). Further, ‘mind is seen as consisting of three dimensions— (1) cognitive, (2) emotive, and (3) volitional. Different terms are used to refer to mind and these have come to be seen as different levels of functioning of the mind.’ Given the dual role of mind as a means of both attachment and liberation, it became central to human quest for salvation and perfection and therefore, was devoted immense attention since the beginning of Indian philosophical and psychological thought. Quite rightly, ‘the Vedic ideas were the seeds that sprouted during the Sūtra period and grown later in the commentaries on the sūtras of different philosophical systems.’