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The 罢补颈迟迟颈谤墨测补-耻辫补苍颈峁�a诲 asserts the famous doctrine of five 办辞艣补蝉 or five sheaths or 辫补帽肠补-办辞艣补蝉 (material, vital, mental, intellectual and spiritual). In 叠丑峁沢耻valli, 叠丑峁沢耻 approaches his father, 痴补谤耻峁嘺 to know Brahman. 痴补谤耻峁嘺 points out that Brahman, the first principle, is the eminent cause of s峁泆峁�ti, stiti and laya; and the whole universe has emanated from it. From the pure consciousness emanated space with time. From the ether emanated air, from it fire, from it water, from it the earth and from it the food. All the living beings have arisen from food. This is the first of the evolutes, 础苍苍补尘补测补办辞艣补. From matter arises life, 辫谤腻峁嘺, the vital sheath or 辫谤腻峁嘺mayako艣a. All living beings are enclosed within the life sheath in the 惭补苍辞尘补测补办辞艣补, the mental sheath. Manas is the organ of perception, memory, understanding etc.

Perception and memory give rise to the modification of the mind, the 蝉补峁僺办腻谤补蝉.

鈥淭his is finer than the vital air sheath. This, identified with the mind, feels the diversity of 鈥業鈥� and 鈥榊ou鈥�. It plays a predominant role in the function of knowing. It serves as the instrument in the process of knowing. It applies itself to the study of sciences. It assimilates all knowledge. It exacts in knowing which is the result of its application stained by passion, greed and lust. It creates bondage and, freed of them; it shows the way to liberation. The purification of the mind is the goal of spiritual discipline. This sheath also cannot be the Atman, because it is endowed with a beginning and an end, and is subject to change. It belongs to the category of the object鈥�.^[1]

Within this mental sheath in the 痴颈箩帽腻苍补尘补测补办辞艣补 includes the intelligence sheath.

There is a difference between mental and intelligence sheaths. The mental sheath, at the perceptual and memory level, is common to human beings and animals, birds etc., whereas the intelligence sheath is the intellectual and the rational processes which differentiate between the animal and the human behaviour and between the human beings at different stages in this life. 惭补苍辞尘补测补办辞艣补 or mental sheath is characterized by egoism, memory and imagination but vij 帽腻苍补尘补测补办辞蝉补 is characterized by discrimination, discernment and determination. Within this vij 帽腻苍补尘补测补 is the 膧苍补苍诲补尘补测补办辞艣补- the sheath of bliss. This is characterized by love, delight and bliss. The individuals are free from the notions of egoism and sense of agency.

At this level the individual is close to the level of pure consciousness.

鈥淎ccording to this theory five sheaths have to be removed one by one after recognizing each of them to be the non-self. Nothing that substantiates such mechanical concepts of the Self can be found in these parts of the Upani峁�ad. The five contexts cited here only indicate different stages in the inwardness of the enquiry. What is visualized at each stage is correct in that context, and is not stated to be nullified by the later vision. In reality, the interiorization of self-enquiry is not amenable to such mechanical divisions. These five stages only represent certain cognizable instances or sections in the process of the interiorization of the enquiry.鈥�^[2]

In the 罢补颈迟迟颈谤墨测补-耻辫补苍颈峁�a诲 the mind is symbolized as the Brahman, since from the mind all are born. And it is the role of mind in knowing Brahman. Having been born they are sustained by the mind and they move towards the mind and merge with the mind.

Knowing this, 叠丑峁沢耻 approaches his father 痴补谤耻峁嘺 and makes the request to know about Brahman:

mano bahmetivyaj膩n膩t manasohyeva khalhim膩nibh奴t膩ni j膩yante | manas膩j膩t膩ni 箩墨惫补苍迟颈 尘补苍补岣� yantyabhisa峁僾i艣ant墨ti tadvij帽膩ya punarevavaru峁嘺峁� pitaramupasas膩ra adh墨hi bhagavobrahmeti | t膩峁� hov膩ca tapas膩 brahma vijij帽膩sasva tapo brahmeti sa tapo'tapyata satastaptv膩 || ^[3]

In her study of the T. Up. Dr Meena states that:

鈥淭he main purpose of describing these 办辞艣补蝉 is to impart the knowledge of Brahman, which is one鈥檚 inmost self, just as the end of a branch of a tree is first shown with a view to pointing out the moon over against it. But one鈥檚 senses are playing with their objects of the outer world. And one鈥檚 mind is fully tainted with the tendencies and impressions of past mundane experiences, so without a visible symbol one cannot fix one鈥檚 mind in the Brahman.鈥�^[4]

According to the B峁沨ad膩ra峁噛aka-耻辫补苍颈峁�a诲 manas has been considered as an organ of perception. Mind and intellect are the instruments of perception. In the dream state 箩墨惫补 creates a world by his mind and moves in that, as he pleases. In the dream state all sensing powers are located in the manas only. In this Upani峁�ad there is an inseparable relationship shown among Atman, 辫谤腻峁嘺 and senses. Pr膩峁嘺 stands for life breath as well as for manas.

Manas or citta forms the bridge between the external and internal worlds:

tasya v膩 etasya puru峁�asya dve eva sthane bhavata ida峁� ca, paralokasthana峁� ca 蝉补苍诲丑测补峁� t峁泃墨ya峁� svapnasthana峁� tasminsandhye sthane ti峁ａ弓hannate ubhe sthane pa艣yat墨da峁� ca paralokasthana峁� ca atha yath膩kramo'ya峁� paralokasthane bhavati tam膩kramam膩kramyobhy膩n 膩nand膩峁兣沜a pa艣yati sa yatra prasvapityasya lokasya sarv膩vato m膩tr膩map膩d膩ya 蝉惫补测补峁� vihatya 蝉惫补测补峁� 苍颈谤尘腻测补 svena 产丑腻蝉腻 svena 箩测辞迟颈峁Ｄ� 辫谤补蝉惫补辫颈迟测补迟谤腻测补峁� 辫耻谤耻峁�a岣� 蝉惫补测补峁� jyotirbhavati || ^[5]

Footnotes and references:

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[1]:

Dr. Meena. D. Pathak., A Study of 罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲蝉.-P-7

[2]:

Swami Muni Narayana Prasad, The 罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲蝉.-P-101

[3]:

T.Up.-3.4.1

[4]:

Dr. Meena. D. Pathak., A Study of 罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲蝉.-P-7

[5]:

B峁沨ad膩ra峁噛aka-耻辫补苍颈峁�a诲 -IV.3.9