Philosophy of Mind-Concepts in Ayurveda & Yoga

An Overview

Dr. B. Rajeev B.A.M.S.; M.Sc. (Psych.)
Ayus Arogya Kendra, Tom's Park, Perumbavoor
The task assumed in the article is to examine and analyze those concepts that involve mind, in an attempt to discover the nature of each of these concepts, the relations between them, how they are to be classified and how they are to be related to certain other concepts especially to those of matter and energy, the human body and in particular the central nervous system according to the science of Ayurveda and Yoga.
The 'Mind' as the term is used more technically in this article encompasses a variety of elements including sensation and sense perception, feeling and emotion, dreams, traits of character and personality, the unconscious, the conscious and the volitional aspects of human life as well as the more narrowly intellectual phenomena, such as thought, memory and belief.
 The conclusions achieved in such fields as Epistemology, Metaphysics, Logic, Ethics and the philosophy of religion are quite relevant to the Philosophy of Mind. Moreover, this reciprocity applies as well to its relations to such empirical disciplines as Neurology, Psychology, Sociology and Anthropology. Thus the philosopher of mind must keep informed of developments in all related fields of investigation.
THE EXISTENCES AND STATUS OF THE MIND
The basic metaphysical issues in the Philosophy of Mind concern whether the mind exists and if it does what kind of existences it has and what its relation is to the rest of what exists. In philosophy 'mind' is the presumed mental or physical being or faculty that enables a person to think, will and feel; or the seat of intelligence and of memory; or sometimes only the cognitive or intellectual powers, as distinguished from the will and emotions. Mind may be seen as synonymous with the merely random chemical reactions within the brain, or as a function of the brain as a whole. The relation of mind to matter may be variously regarded.
Traditionally, materialism identifies mental and physical phenomena equally in terms of matter  and motion. Idealism maintains that the mind is the ultimate reality and that matter does not exist apart from it. There is nothing self-evidently correct about dividing up human beings into one component called mind and another called body-or, more broadly dividing up nature into mind and matter. Yet there have been thinkers who have denied the polar opposite categories of mind and body. Some have argued that mind is a philosophical delusion, others have maintained that only the spiritual is real Monists & Holists have third to transcend the habit of thinking in terms of diametrically opposite pairs. A central problem  in philosophy is concerning what mind is and how it relates to the body. Answers range from idealist views that only the mind is real to materialist views that the body alone is real or that mental phenomena are identical with certain physical ones.
According to Aayurveda the entire worldly life depends on the combination of mind, soul and the body. The combination is likened to a tripod. The trio includes the sense organs along with their objects, intellect (BUDDHI) and ago (AHAMKARA). The occupies a very important place in this trio in as much as the entire activities relating to the body are controlled by it.
Aacaarya Carak in Sootrasthaana postulates the qualities of mind:
Mind transcends all the sense faculties that are responsible for the perception of the external objects. Even though mind is also to be regarded as a sense faculty. To sum up, it is only when the objects like happiness etc. present in the soul is active, the mind conceives its objects  and motivates the sense faculties, and then the sense faculties are active in relation to their respective objects.
In one and the same individual the mind appears to be multiple in character due to variations relating to the experience of its objects, perception of the objects of the sense faculties, its disposition and also its contact with RAJAS, TAMAS and SATVA attributes.
MIND OVER MATTER
The first India who formulated ideas about the atom as the indivisible particle of matter in a systematic manner was 6th century B.C. Philosopher, Kannada.
Katyaayana, a contemporary of the Buddha, put forward the ideas about the atomic constitution of the material world. The Greek theories of matter and mind closely corresponded to the Indian theories. In India, Rigyedasamhitea expresses the first monistic principle as water. The doctrine of five elements took place in the Upanishads.
Though there have been suggestions of the historical possibility of the Grecian world of thought being influenced by India through the medium of Persian scholars like Max Muller and Paul Dessen say the developments were independent. Kanaada's Vais'eshika Sootra is the main literary source that deals with mind and a number of physical concepts like space, time and atorn.
The Vais'eshika system is a pluralistic presentation consisting of the material and the non material, the finite and the ubiquitous and the conscious self as well as mind in an ingenious way-says, B.V. Subbarayappa in Concise History of Science in India (by Indian National Science Academy)
In Hinduism, the entire universe is said to be a manifestation of the PARAMAATMAA or the supreme soul. Samhitaa also upholds this view.
"Physics of Lepto-quacks (infinitesimally small subatomic particles) and our Upanishads have realised the unitary nature of all on this planet" says Prof. Dr. B.M. Hedge, the Vice Chancellor of Manipal Academy of Higher Education. The mind is a subatomic quantum state. Human mind or other wise called human consciousness is a quantum level thinking. Dr. Hedge draws parallels to the four levels of consciousness in modern science the waking, the dreaming, the sleeping and the quantum consciousness S'ivam, Sundarar'm, Advaitam and Cathurtham.
The coiled shape of galaxy and Vishnu's serpent with five hoods are a symbolic representation of the conscious self within the five elements ct: (the PANCHA MAHA BHOOTA)
MANOMAYA KOSHA
In the scale of evolution of the mind functions in various phases depending upon the body in which it operates. Thus it goes from the subconscious to simple consciousness, gradually evolving to self-consciousness. In the lower kingdom such as plants and animals, the mind is manifested in a state where consciousness is automatic. Human beings also possess it. This mind is known as the subconscious mind (CITTA). Nowadays psychologists have recognized the varying phases of mention and many theories have been advanced to account for them.
In a broad sense, the mind of a man functions on the three planes viz. Subconscious, Conscious, and  Superconscious.
 An interesting picture of the functions of the mind can be gained from the Yoga Philosophy. The subconscious mind is termed CITTA in Vedaanta and Yoga Philosophy. By the degeneration of the brain cells through overwork, worries and anxieties, memory power is soon lost and very little impression is left on the subconscious mind.
The functions of the brain, according to aayurveda can be summarized as follows :-
1) It is a place Soul (AATMAA)
2) The centre of consciousness (CETANA)
3) The seat of special senses (PANCAJN'AANENDRIYA)
4) Store house of intellect (BUDDHI, MEDHA)
5) The seat of subconscious mind (CITTA)
6) Storehouse of memory (SMR'TI)
7) Centre of life (JEEVITA)
8) Regulator of sleep (NIDRAA)
9) Seat of emotion, passion (RAJAS)
10) Center of 'Ego' , self-consciousness (AHAN'KAARA)
The subconscious mind manifests varying degrees of consciousness, it varies from almost wholly subconscious to the simple consciousness of the highest of animals and lowest form of man who lives almost on an instinctive plane with only a touch of the developing intellect. Self-consciousness comes to man with the unfolding of the intuitional mind or higher mind. The gradual growth of consciousness is the most interesting and important branch of Yoga. Yogis learn to curb and control their lower Instinct and subordinate them to the developing intellect and higher mind. As we Progress on the spiritual path, the higher mind will obtain mastery over the lower mind.
The self-consciousness of 'I' consciousness starts when the intellect is master; that is called AHANK'KAARA in Sanskrit. AHANK'KAARA is the self arrogating principle in man. The same mind assumes the form of egoism when man self arrogates himself.
Kant, an eminent homeopath admitted that there is something beyond reason, some thing that reason cannot grasp and a transcendental something that transcendental reason. He also said that the intellect is frail, finite, weak and important as it is conditioned in time, space and causation; that it has its own limits, incapable of directly knowing or realizing  the all blissful 'thing in itself' which corresponds to the supreme being of the Vedanta philosopher.
Intuitional mind, the third and final phase of mind does not contradict reason, but transcends reason and bring knowledge and wisdom from its field of consciousness, which the intellect cannot penetrate. A tendency towards the Yoga path, the hunger of the soul for more light and knowledge and dissatisfaction with material happiness is the indication that he higher spiritual mind has started shedding its rays into our consciousness. Intuition is direct perception or Immediate knowledge of that which comes from the higher mind.
CONCEPT OF MIND IN AAYURVEDA
The term MANAS is usually translated as mind in English and the concept of MANAS is usually correlated with that of mind in moderns psychology. this is a rough approximation and not an exact translation or correlation. the concept of MANAS in Indian sciences is slightly different from that of mind in western philosophy.
Aayurveda is the science of life and life according to Aayurveda is the state of union of four components namely the body [S' AREERA], the sensory and motor faculties [INDRIYA], mind [MANAS] and the soul [AATMAA]. This is a continuum where the body proper is the non-sentient soul are different, there should be a no man's land in between for their effective cooperation and communication. this means that here is a sentient and to the non-sentient and to the sentient. The non-sentient end of the sentient is mind and the sentient and of the body is the faculty (both sensory and motor). Thus, in a living system there are two parts, the non-sentient and the sentient. Each of them has two parts. the non-sentient end called the body proper and a slightly sentient part called the faculty. The sentient part has a purely sentient end known as soul and a non-sentient end called the mind.
This analysis of a living organism into four components is purely for study purposes and should lead to a synthesis of knowledge of a living organism as an integral whole. If not, we might fall into the Cartesian dualism and mechanistic view of life. Sur'ruta Samhita has rightly pointed out that the relation between the components of a living system should be identified as inherence [SAMAVAAYA] and not a mere union [SAMYAGA].
Thus we find mind as an inter-link between the inert body and the sentient soul through the intermediary faculties of which the mind itself is one. Though mind is non-sentient by itself, because of its permanent association with the sentient, mind appears to be sentient. The apparent sentient nature of the mind is just a reflection of the sentient soul. So is the case of the faculties. According to Aayurveda soul is the doer and the other components of life are mere tools of this doer.
To some up Aayurveda considers that there is a components of life called mind to connect the soul with the faculties.
Of the four components of a living organism only the body is directly perceptible. All the other components are inferred. Why should we infer the existence of a component called mind? Such an inference is based on the genesis of cognition according to Aayurveda, the soul is the 'cognizer'. For cognition, they should be sequently connected with the receptors of information. We find that even when the other three components namely body, the faculties and soul are existing, occurrence of cognition is not a rile and is conditional. the involvement of an other components is the condition required. This components has to connect the soul with the concerned faculty for the generation of cognition. this component, inferred thus, is termed as mind. If, only three components namely body, faculties and soul are present, cognition of all the  information from outside would have been continuous. But in actual experience, cognition is interrupted. Hence it is logical to conclude that there is a connecting link in between the soul and the faculties. Mind is that connecting link.
This cognitive concept of mind inevitably invites the necessity of various other concepts of mind in Aayurveda. It prompts that mind is constantly moving. Mind is permanently connected to the soul during life. It gets connected with only one faculty at a time and the choice of the faculty is directed by the  desire of the soul. this golden parliamentary rule of one at a time is essential for clarity of cognition avoiding superimposition and resultant confusion.
This conception may appear to be in contravention to our experience. We feel that we are capable of simultaneous experiences through all the faculties. For example when a person is biting at one end of a long wafer biscuit, he sees the biscuit, smells it, touches it, tastes it, and hears the cracking sound of the biscuit. But the idea of simultaneous experience is an illusion. the mind is connecting all the five faculties, one at a time in rapid succession. Hence the absence of mind in any particular faculty is only for an insignificantly small fraction of time. This interval is well covered by the persistence of experience and generates the illusion of continuity of experience. The illusion of the rotating electric fan may be used as an example. When the fan is rotating we feel that the leaves of the fan are everywhere in the circle, though they are not. Another example is the cinema where we get an illusion of the continuity of frames. 
Thus we accept that mind is a dynamic component. It moves from faculty to faculty. Anything that has movement has action [KARMA] because in Aayurveda action is movement.
It may be argued that mind is large enough to get connected with more than one faculty at the same time. To check such a position, Aayurveda holds that mind is minute. It may be further argued that more than one mind could exist to effect simultaneous cognition. to check this, Aayurveda insists that there is only one mind in an individual. these invites the concepts of attributes of mind namely minuteness [ANUTVA], and unity [EKATVA].
These concepts naturally invite an other concept that mind is a substance [DRAVYA]. By definition, anything that has action or anything attributed with property [GUNA] should be  a substance. Since we have attributed minuteness and unity, which are properties, to mind and also action to mind, invariable mind falls into the category of substance.
MIND AS A FACULTY
There are two types of faculties, the sensory faculties and motor faculties. The faculties are not perceptible. they are only inferable. According to Aayurveda there are five sensory faculties (JN'AANENDRIYA) . The five sensory faculties are the olfactory faculty (GHARAANENDRIYA), gustatory faculty (RASANENDRIYA), visual faculty (CAKSHURINDRIYA), factile faculty (SPARS' ANENDRIYA), and the auditory faculty (S'RAVANENDRIYA). The motor faculties are the faculty for locomotion (PAADA), faculty for grasping and holding (PAANI), faculty fro excretion (PAAYU), faculty for reproduction (UPASTHA) and faculty for communication (VAAK). Mind is a dual faculty. It has sensory and motor functions. As a sensory faculty its object is anything that is thinkable. Here thinking that is includes all sorts of higher mental activities such as contem0plation, evaluation, deduction, mediation and imagination. As a motor faculty mind work as a tool for connecting the soul with other faculties,  as a tool for controlling itself and engages itself and engages itself in the processes of thinking and deducing.
Thus we find that mind itself is a faculty but it is considered as a super faculty because it controls the other faculties and all other faculties can get connected to the soul only through the mind. thus mind act s as the private secretary to the soul. The sensory faculties are windows of the soul to the exterior world and hence are called exterior faculties (BAAHYENDRIYA). oN THE CONTARY, MIND IS AN INTERNAL faculty (antarindriya). It collects information through the external faculties, processes them and presents the picture to the soul. It is the soul that takes decisions on the presented facts. The judgment of the soul is called intellect (BUDDHI). Intellect is an attribute of the soul and not of mind. Mind cannot make its own decisions.
Most of the above concepts of Aayurveda are adopted from VAIS'ESHIKA philosophy, but Aayurveda has also adopted certain important concepts about mind from the SAAN'KHYA system of philoosphy. According to SAAN'KHYA there are three universal or major attributes (MAHAAGUNA) namely SATVA, RAJAS and TAMAS. These attributes are present in a non-manifested state in the primordial substance or 'Nature' (PRAKR'TI) from which the whole universe has involved. Since the living being is a microcosm of the microcosm or the universe, the living organism also is endowed with these three major attributes. Mind being an entity of the organism, it  also has the three major attributes.
Aayurveda considers that there is close relation between the psyche and the soma and the psychosomatic and somatopsychic concepts of disease are well appreciated by Aayurveda. Diseases with onset in mind will affect the body and vice versa. Hence Aayurveda usually probes into the psychic factor of diseases.
Due to the lack of intelligence, memory and will power, man is prone to commit intellectual errors and fall victim to diseases. Hence preventive measures in Aayurveda has prescribed a good number of ethical norms termed as good conduct (SADAACAARA).
CONCEPT OF MIND IN YOGA
The vast knowledge of yoga is spread in a good number of books. It will be a Herculean task to compress this vast knowledge of the concept of mind in this article. So it would be proper to restrict this topic within the purview of Patanjali's aphorisms of yoga (YOGA SOOTRA), which is considered as the most pragmatic and authentic work on yoga.
'MANAS' and 'CITTA' are two terms used in YOGA SOOTRA, with almost similar sense as 'Mind'. There are only two direct references of the word 'MANAS' in YOGA SOOTRA. According to the first reference, the concentration on sensory objects like smell, taste, touch, color or sound helps to stabilize the fluctuating MANAS. It shows that the MANAS in fluctuating in nature and that  it has the ability to concentrate. As per the second reference, MANAS is very bright and pure by nature. But its brightness is often masked by inborn psychological disorders (KLES'A). Practice of yogic respiratory exercises (PRAANAYAAMA) gradually removes these inborn psychological disorders and the MANAS is brightened. This makes the MANAS fit for concentration. This also implies the possibility of MANAS to be affected with many disorders.
The meaning of term CITTA is more or less similar to that of MANAS. The term CITTA is quite frequently used in YOGA SOOTRA. According to YOGA SOOTRA, CITTA has different states of existence, starting from the highly agitated state of  KSHIPTA to the supreme calm state in SAMAADHI. The word 'CITTA' is used commonly to express all these different state of mind.
STATE OF CITTA
In the  commentary YOGA SOOTRA, Vyaasa explains five states of CITTA
1) Ejection : In wakefulness, mind has the temptation to be engaged with the sensory objects. the innate energy of MANAS forces it to go out through the sensory Faculties. The attention of the mind is always shifting from one object to the  other. It has no control over itself. Mere fascination of the objects is the guiding factor at this stage. this state of mind is called KSHIPTA.
2) Attention : While reading a book or watching a movie the mind is passing through a series of information. But the act of mind is considered as a single one. This state occurs while attending to interesting objects. This state of mind is called VIKSHIPTA.
3) Inertia : When mind becomes inactive it is termed as inert. Depression of the mind inhibits its activities and puts it into darkness. A deep dreamless sleep is also considered as inertia. During this stage mind is not acquiring any new knowledge. This state of mind is called MOOD'HA.
4) Content : Usually everybody desires for possessing many things. As we desire more, more we become unsatisfied. Dissatisfaction leads to frustration. Frustration leads to misery. In order to be happy, there should not be any desire. Giving up of desires is a technique to make the mind calm. In this state, termed as NIRUDDHA mind ceases to crave for the satisfaction of desires.
5) Focus : In this stage mind fixes itself in a particular point or idea. The mind that is fixed on an idea will not change too frequently. In this state of EKAAGRATM mind stays at a single object with a single thought without any distraction.
MENTAL FUNCTIONS (CITTA VR'TTI)
The theme of Patanjali's YOGA SOOTRA is the  cessation of mental functions to unravel the true nature of self. Here, mental functions mainly denote the cognitive mental processes. The consist of perceiving , thinking, remembering and imagining. Contemplation and self-control also can be  considered as mental processes. These different cognitive functions are attributed as actions of internal faculties (ANTAH'KARANA). When mind establishes a communication with an external object through sense faculties, it  receives a signal or a stimulus. This stimulates the mind. Then generates a question as to what the stimulus is. this process is called MANO VR'TTI. That triggers a number of memories to be correlated with the new stimulus. the aggregate of these processes is called CITTA VR'TTI or mental function. After analysize the data a conclusion is obtained. This is a function of Intelligence (BUDDHI). Hence it is called BUDDHI VR'TTI. In the  next stage, ego (AHAKAARA) processes this information and experiences it  either as pleasure or as pain. This is AHANKAARVR'TTI. All these four processes are happening in a happening in a fraction of a second and appear as a single event. It is difficult to distinguish the separate features of this event. Subtlety and fastness are the features  of mental function.
Patanjali has classified mental functions in to five categories viz. Means of valid knowledge (PRAMAANA), Illusion (VIPARYAYA), Imagination (VIKALPA), Sleep (NIDRAA) and Memory (SMR'TI)
1) MEANS OF VALID KNOWLEDGE
There are three types means of valid knowledge. They are perception (PRATYAKSHA), inference (ANUMAANA) and authentic testmony (AAGAMA). Perception is the means of gaining knowledge through sense faculties. Smell, taste , vision, sound and touch are objects of direct perception perceived knowledge not be always valid, in order to verify its validity the other to means are employed, there are many situations which we may not perceives thinks directly were we employ inference were reception an inference are enable to provide valid knowledge, we have to resort to authentic testimonies.
2) ILLUSION
Illusion is a misinterpretation of perception like cognizing a rope as a snake. Perfect functioning of our sense faculties is essential for acquiring valid knowledge. Defective sense faculty, lack of optional conditions for the functioning of the faculty and defective reasoning generate invalid knowledge. Such knowledge is called illusion.
3) IMAGINATION
We may imagine things those do not have any objective substratum, on the basis of mere verbal statements. Pegasus is an example.
4) SLEEP
One may recollect the length and depth of sleep and dreams. This fact indicates that there were mental activities during the sleep. That is why, sleep is also considered as a mental function.
5) MEMORY
Memory is the recalling of our previously recorded experiences. Perception, illusion, imagination and sleep are registering their imprints in soul. When a stimulus enters, the mind examines the memory store to find out whether it is matching with any previously stored information. Sometimes this stimulus is generated in the mind itself in the form of thoughts. this also triggers the recollection of the past memory. The mental function of recalling the stored information is known as memory. Dream is also considered as a type of memory. Dreams occur during a stage of sleep; while memory occur while one is awake.
TECHNIQUES OF MENTAL RESTRAINT
Yoga is defined as the restraint of mental function. Mental restraint of mental to the realization of 'Self' . Self is true knowledge and is devoid of miseries. It is full of bliss. When mind is active self is not revealed. As a rippling pond does not reveal its bottom, when the self is masked with an active mind it is not revealed. When the ripples settle down, bottom of the pond is visible through the transparent water. There is hardly any time when mind is settled Even during sleep mind is functioning. Hence it is highly difficult to achieve mental restraint. Yoga Proposes a solution to this problem. Yoga claims that one can stop mental functions through practice (ABHYAASA) and renunciation (VAIRAAGYA).
PRACTICE
Mental functions can also be grouped as inhibitory and excitatory. Many people who preach virtues are not able to practice what they preach. They even start :  practicing  but are  unable to continue. This is happening because of some inhibition we experience such inhibition to work, to talk, to remember and even for thinking. Yoga recommends a systematic and scientific practice-ASHT'AN'GA YOGA-to overcome this state. This practice (ABHYAASA) should be constantly  continued till the goal is achieved.
ASHT'AN'GA'YOGA
Patanjali describes eight steps as practical measures to attain SAMAADHI.
1) Abstinences (YAMA)
2) Observation (NIYAMA)
3) Body postures (AASANA)
4) Yogic respiratory (PRAANAAYAAMA)
5) Abstraction (PRATYAHARA)
6) Concentration (DHARANAA)
7) Medication (DHYANA)
8) The absolute bliss (SAMAADHI)
These steps are supposed to be practiced in a sequential manner. But they are considered has links of a chain. When we lift anyone of the links, the other links will also rise. Hense, these steps can be practiced sequentially or individually. Among the eight steps, first for are external (BAHIRAN'GA) and the others are internal (ANTARAN'GA). YAMA and NIYAMA are ethical guidlines. Physical strength and energy strength are emphasized in AASANA and PRAANAYAAMA. PRATYAAHAARA is actually the link between internal and external steps. DHMRANA, DHYAANA and SAMAADHI are higher psycho spiritual practices and together they are called SAMYAMA.
RENUNCIATION (VAIRAAGYA)
In many occasions mind goes out of the  control. In today's. fast society people often loose their temper and burst out in anger or in tears. Mind generates a number of negative emotions. When a person is emotionally disturbed he may talk nonsense, think rubbish, or do wrong acts. Person looses control over his activities. this state of affairs is known as compulsive obsession. Patanjali identifies the reasons for this as ignorance (AVIDYAA) egoism (ASMITAA), attachemnt (RAAGA), aversion (DVESHA), and lust for life (ABHINIVES'A). Ignorance is the cause of egoism, attachments, aversion and lust for life. Emotions are the cause of many psychosomatic ailments.
Here the first step should be the erase of ignorance. every act of the human being is intended for acquiring happiness. the ignorant mind believes that the happiness is in the external sensory objects. This tempts the mind to attach with this objects. When these desired objects are denied person gets irritated and becomes emotionally disturbed.
Yoga teaches that the happiness is within us. When our CITTA VRITTIS are settled, the mind experiences the natural self. This is a blissful state of mind. Once a person realizes this truth, he starts developing the aversion towards the external sense objects. This is called renunciation (VIRAGYA). The first step of cultivating an attitude of renunciation. ABSTINENCE (YAMA). Patanjali identified five types of abstinence.
i) Non-violence (AHIMSA) 
Here non-violence means avoidance of action, speech and thought, which can injure any living being physically or mentally.
ii) Truthfulness (SATYA)
One must be truthful in his speech, act and thought
iii) Non-Stealing (ASTEYA)
Non-Stealing broadly means mental restraint from possessing the property belonging to other persons.
iv) Abstention from sex (BRAHMACARYA)
Non-indulgence in sex is suggested for yogi to conserve the energy for rigorous yoga practice. Sex is an act, which involves all the sense faculties (INDRIYAS). Hence restraining from sex will help to control the senses.
v) Non-acceptance (APARIGRAHA)
The tendency of store excessive wealth more than what one requires is called hoarding. Hence non-acceptance essentially refers to limiting ones requirement.
CONCLUSION
There are different streams of yoga. The ultimate goal of Yoga is to attain self-realization. There are different pathways to achieve this goal. JN'AANA YOGA, KARMAYOGA, BHAKTI YOGA and RAAJA YOGA are some of them. One can use any of these pathways to reach the destination. Patanjali's teachings are considered as the basis for RAAJA YOGA. RAAJA YOGA is dealing the technique of harnessing the mind. Patanjali explains the nature, stages, functions, disorders and control techniques of the mind in detail. Yoga sootra is rated as a unique work on psychology.
The science of Yoga claims that it has discovered the means of developing the intuition and personality that modern psychologists have yet to learn about and understand. While psychologists are still grouping in darkness with regard to the working of subconscious mind, the Yoga has gone even beyond the higher mind and discovered the source of all knowledge where in lies the eternal peace and joy that everyone seeks.
" The mind wills, yearns, prompts, and insists on effort and action. This process is named SAN'KALPA. These are like commands (S'AASANA)

The mind causes rebirth to beings

The mind release rebirth to beings

The mind confers victory as beings in the struggle to attain the four:

Goodness, Fullness, Fruition and Freedom (dharma, artha, kama and moksha) The mind confers everlasting 'mergence'."
Reference:
Prof: Dr. C.R. Agnives & Dr. K.V. Dilipkumar, VPSV Ayurveda college Kottackal.