MANAS AND BUDDHI

 Manas and the buddhi- the two are who dwell within the body, in the intellect, buddhi, the mahat-akasa of the 'hrut' (the heart), enjoying the sure rewards of their own actions. The knowers of brahmn, brahm-viduh, describe them as 'light' and 'shade', as do those householders who have offered oblations in the Five Fires and also those who have thrice performed the Nachiketa sacrifice. .[Yajurveda, Katha Upa, Part One, Chapter III, 1

    Mind is indeed the source of bondage and also the source of liberation. To be bound to things of this world-this is bondage. To be free from them-this is liberation. [Krishna Yajurveda, Maitra Upa., 6.34. upm, p. 104].

    We know how to perform the Nachiketa sacrifice, which is the bridge for sacrificers; and we know also that supreme, imperishable Brahmn, which is sought by those who wish to cross over to the shore where there is no fear. Know the atman to be the master of the chariot; the body, chariot; the intellect, the charioteer; and the mind, the reins. The senses, they say, are the horses; the objects, the roads. The wise call the atman-united with the body, the senses and the mind-the enjoyer.

  If the buddhi, being related to a mind that is always distracted, loses its discriminations, then the senses become uncontrolled, like the vicious horses of a charioteer. But if the buddhi, being related to a mind that is always restrained, possesses discrimination, then the senses come under control, like the good horses of a charioteer. If the buddhi, being related to a distracted mind (chanchal-chitta), loses its discrimination and therefore always remains impure, then the embodied soul (jivatman) never attains the goal, but enters into the round of births. But if the buddhi, being related to a mind that is restrained, possesses discrimination and therefore always remains pure, then the embodied soul attains that goal from which he is not born again.

   A man who has discrimination for his charioteer and holds the reins of the mind firmly, reaches the end of the road; and that is the supreme position of Vishnu. Beyond the senses are the objects; beyond the objects is the mind; beyond the mind, the intellect; beyond the intellect, the Great Atman (paramatman); beyond the Great Atman, the Unmanifest; beyond the Unmanifest, the Purusha. Beyond the Purusha there is nothing: this is the end, the Supreme Goal.

   That ‘Self’ hidden in all beings does not shine forth; but It is seen by subtle seers through their one-pointed and subtle intellects. [Yajurveda, Katha Upa., Part One, Ch. III, 2 – 12].