2. Camp Two : What is Mind?

Brooding over deeply, it is realized that our physical body is nothing but the solidified form of our mind. The constructive form of mind means action and the volatile form of mind is called Pran - the vital force. Swami Vivekanand also substantiates this statement in 'Rajyog' by saying : 'This body is merely the outer sheathing of the mind. Both are not different entities at all. Just like Kalu fish and its shell, mind is covered by the body. Both are like the either sides of the same coin. The internal substance of the Kalu fish acquires inert elements from out side and forms the shell, in the same manner the inner micro forces whom we call 'mind' take material matter from physical world and form the shell of this gross body.'

Mind gives momentum to air(Vayu) in our physical body by its own vital force, it also keeps the lungs active, opens and closes the eyelids, digests the food, circulates the blood, semen, sweat, pitta, kapha etc. are all watery exposures of mind only. When mind experiences fear, sweat is the resultant outcome. When mind feels ecstasy, the body produces enzymes. When mind experiences out burst of sexual emotions, body produces semen or ovum. At the emotion of anger, mind liberates Kapha and pitta in anxiety. Thus all the expositions of our body are related to our mind.

lf you perceive consciously, it will be understood that behind every senses and emotional experience, there is the presence of mind. So says Bhagwan Swaminarayan in 'Vachnamritam' - His text of this philosophy : The gross body has five fundamental elements including the earth as constituents and the subtle body consists of the five senses of cognition, five senses of action, five vital forces and Antahkarana - in all nineteen. And when the subtle body remains associated with the gross body, all activities are carried on properly but not otherwise. The ears, the eyes etc. are the instruments of the senses in the gross body. When the subtle body having the senses associated with them, the objects of pleasure are grasped but such grasping is not performed by the instrument of the senses alone.' (Sarangpur : 14)

Many a times, we do not have enough perception of scene in front of our eye-sight despite our open eyes, because at the same time our mind is engrossed with another imagination or thought. Activeness of mind in the eyeballs is most essential to see with eyes. Whenever any scene, object or individual appears in front of us, the sensations of falling its reflections on the retina are carried to the centre of vision situated in brain by means of nerves. These sensations are then sent to mind. Mind represents them in the form of definite instincts before our intelligence. Intelligence bounces its reactions and the feeling of 'I' springs up. Then after, the mixture of actions and reactions is presented before the soul. When soul experiences this mixture in the form of vision, we call it as visual experience. As this entire incident occurs in moments and by the loss of sense of witness we experience oneness with our mind, we can not comprehend the vision originating from the reactive tendency of mind.

In our religious scriptures, soul invested with ignorance is recognized as 'Jiva' - embodied Soul. Mind and Jiva are mutual friends. Bhagwan Swaminarayan compares this friendship with that of milk and water. When the mixture of milk and water is boiled, water seeks the bottom of the vessel and saves the milk from sticking the utensil, similarly milk overflows the utensil and puts off the fire and saves the burning water. (Gadhada-Last : 6 )

Whatever matter does not appeal Jiva, it never results into resolution of mind.

Shreeji Maharaj thus establishes oneness of mind and Jiva and quotes in Vachnamritam (Gadhada - M : 23 ) : 'Today when we have thought of the form of mind, mind can not be perceived different from Jiva. Mind in itself is the mere ray of Jiva but it is not different from Jiva in any aspects' As soul is being expressed only through mind, Shreeji Maharaj has named it as the ray of Jiva and by means of that He has depicted the oneness of mind and Jiva. That is why, Upanishads opine that 'Worship the mind by considering it as supernatural element.' Because mind without tendency is totally mingled with soul.

There is a splendid shloka in Shvetashvatar Upanishad : 'Twin beautiful birds are sitting on the same branch of the tree, one of them is enjoying a sweet fruit and the other instead of eating the fruit simply watches it.' This is a fantastic metaphor. What are these birds? The bird that is eating the fruit is mind full of ego means you yourself, and the bird watching the eating is your natural soul position. One who recognizes the mind in this perspective becomes natural and he is the only person who can realize the God.