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श्री पुष्करमुनि अभिनन्दन ग्रन्थ : नवम खण्ड
in Eastern psychology by the various functions of the mind--such as "mind" (the receiving faculty-manas), “intellect" (the discriminating faculty--buddhi), and "ego" (the knower or experiencer-ahamkāra).
There is a subtle difference between mind and intellect in Vedanta philosophy. Mind is that which entertains our doubts, joys, desires, etc., and which interrupts the constant flow of thought. Mind can fly to things and places seen or heard. Intellect, in each one of us, is the determining factor, whereas, the mind is the doubting one. Mind, when a determined decision or a willed judgment is required, takes the form of the intellect. However, the intellect is subtler than the mind because it ventures forth into realms unheard of or unseen, whereas, mind will only reach things or places already seen or heard. The Blissful Sheath
There is a fifth sheath, called Anandamaya kosa, or the covering of the "bliss". This covering is revealed to us in the state of deep sleep. It is called the covering of the bliss because it is the covering closest to the blissful Atman. It is considered blissful also because, whatever the condition in which we happen to be in our waking and dream states, once we enter the portals of sleep, we all invariably experience the same undisturbed peace and bliss. But this covering is also a creation of ignorance. The Atman
"The Ātman (true Self), is beyond all thought, one, without birth or death, whom sword cannot pierce or fire burn, whom the air cannot dry or water melt, the beginningless and endless, the immovable, the intangible, the omniscient, the omnipotent Being---neither the body nor the mind, but beyond them both."
The Atman is beyond the five coverings. In order to realize our Self, the Ultimate Reality, we have to go beyond the three states of consciousness, waking, dreaming and sleep, and reach the turiya or fourth, which is termed Samadhi.
According to Vedanta, the outstanding nature of the Ultimate Reality : (1) is Pure Sentiance or Consciousness; (2) is never born and will never die. It has no origin or end. It never decays nor undergoes changes and mutations; (3) is non-material, of the nature of Pure Existence, Pure Consciousness and Pure Bliss--Sat-Chit-Ananda. (4) is non-moving and actionless. It only witnesses.
The Atman is beyond the mind, beyond the ego. The ego is the primary expression of the Ātman. It screens off its very origin and also projects itself as the mind and through the mind as the world. The mind thus projected takes itself and the world to be real. It looks to the external world for happiness. The ego derives its existence and power from the Atman. But not recognizing this fact, it keeps itself attached to the intellect, the mind and the body; enjoying and suffering through them. As long as the ego is conscious of and attached to the body, mind and the intellect, it is not conscious of the Atman. The moment it withdraws from them and transcends itself by trying to trace out its own origin, the body consciousness goes away and the Ātman or Self-Consciousness dawns. The Ātman is realized only when the ego disintegrates and dissolves into Pure Consciousness.
To realize the Atman, which is beyond the mind, the mind should be stilled and transcended. The mind can act in two ways. It can either keep on engaging itself with the external world in its search for happiness, or it can withdraw itself from the outside world and try to trace out its own origin. This faculty of the mind to withdraw should be cultivated if one is to realize the Atman. The mind should be trained not to dabble with worldly thoughts but to retreat within itself deeper and deeper. It should be made to remember its true nature constantly, throughout the day, in and through all its daily activities. In addition, one or two hours a day should be set aside for contemplative meditation on one's Self. By all this, one must try to transcend the mind and merge into the Pure Consciousness. In fact, Yoga psychology aims
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