Table 5.

Some topics for study based on concepts of mind, consciousness and brain in Indian thought

Topics*

Concept of Mind and Consciousness in the Indian Philosophies: An Overview Relevance of Indian Concept of Mind and Consciousness to World Philosophy Analytical study of the concept of Mind in the Indian philosophies Comparative study of Mind in Indian and Western thought Mind in the different darśanas Mind in the Upaniads Is Indian Thought on Mind and Consciousness Relevant Today? Jaina concept of Mind and Consciousness Mind and Consciousness in Carvāka thought Nyāya concept of Mind and Consciousness Mind and Consciousness according to Sri Aurobindo Mind and Consciousness for Rabindranath Tagore Phenomenal reality (prāibhāsika-sattā), empirical reality (vyāvahārika-sattā), and absolute reality (pāramārthika-sattā) Vedānta, Mind and Consciousness Transcendental consciousness as “one only without a second” (ekameva advitīyam). Advaitic concept of mind and consciousness Buddhist concept of mind and consciousness Samkhya concept of mind and consaciousness Mind and consciousness for Swami Vivekananda Mind, Consciousness and Sri Krishnamurti Gandhi on Man, God and Consciousness Modern Indian Thinkers on Mind and Consciousness K.C. Bhattacharya and S. Radhakrishnan on Mind and Consciousness Mind and consciousness for Acharya Rajneesh Mind and Consciousness in Indian Thought of last two decades 1990-2010. The Future of Indian Thought on Mind and Consciousness Mind and Consciousness in the Brahma-sūtra of Bādarāyaa The state of Sthitapragña Mind and Self in Indian thought Prājña of the deep-sleep state, Taijasa of the dream state, Viśva of the waking state Self above matter Tajjalān and kalpita Brahman and Ātman Ego (aham) and cidābhāsa, i.e. consciousness reflected in the internal organ Mind not identifiable with Self according to Indian thought Gauapāda’s declaration, “upadeśād-aya vāda” and “jñāte dvaia na vidyate” Brahman/Ātman neither immanent nor transcendent Brahman/Ātman both immanent and transcendent Empirical-relational objects with class feature (jāti), quality (gua), action (kriyā), or relation (sambandha), and signified by a conventional word (rūhi) The knower (pramātā), and the Self Negative scriptural concepts like “neti neti” Secular and sacred śabda Ultimate reality trans-empirical and trans-relational Antakaraa as internal sense organ The concept of manas Jiva, manas and ātman Vasanā, vairāgya and manas The state of sat-cit-ānanda Knower (jñātā), “I” (aham) and “this” (idam). Witness-consciousness (sāki-caitanya), Pramāa and apramāa Distinguishing valid cognition (pramā) from erroneous (ābhāsa-jñāna) Consciousness as self-established (svatassiddha) and self-luminous and the transcendental a priori Upaniadic theory of three worlds Human being as material (jaa) excepting the Self or Consciousness Mind a sentient entity carrying the reflection (pratibimba) or semblance (ābhāsa) of Consciousness The five organs of perception, the five organs of action [karmendriyas], the five vital breaths [praas] The mind [manas], intellect [buddhi], egoity [ahamkāra] and the mind-stuff [citta] Waking experience (jāgrat), the world of dream experience (svapna), and the world of deep sleep experience (suupti) Upaniadic tradition and the Fourth (caturtha) beyond the three worlds in item 59. Consciousness (cit) and experience (anubhava) Viśva, Taijasa and Prājña Triple Stream of Experience (avasthā-traya) “I” as knower (jñātā), as doer (kartā), as experiencer (bhoktā) Jiva and its kośas The Kośas: Annamaya [sheath of food and matter], praamaya [sheath of vital breath], manomaya [mental sheath], vijñānamaya [intellectual sheath] and ānandamaya [the sheath of bliss], and what do they signify in understanding the Self Mind empowered with cognition of other objects, sense of “I” and “mine”, and also selfconscious when need arises Self-conscious mind and jīva Self or foundational Consciousness Self and the Mind Śakara and jñāna-karma-adhikāra Consciousness as support (adhithāna) of objects of the entire world Advaita Vedānta characterised as “transcendental phenomenology” and “metaphysics of experience” Advaita as both pluralistic and monistic Citta and samskāras Buddhi, ahamkāra and citta Patanjali Yoga and the eight fold path Buddha’s four noble truths and eight fold path Citta-vtti-nirodha: how does it relate to the concept of Mind in Indian thought Citta and vitts Ahamkāra [or egoism] and the Mind The state of mindlessness The state of moka Kaivalya, Nirvaa, Apavarga, Nihśreyasa The concept of liberation in the Indian philosophies Ātman and the Mind Configuration (avasthā), place (deśa), time (kāla), and qualities (gua) The concept of brain in Indian thought Ayurveda, mind and brain Body represented by the brain, mind represented by vijñāna and ātman represented by the life principle as making for the complete man The state of savikalpaka and nirvikalpaka samādhi The Guas - Sattva, rajas, tamas - and the Self Advaita as affirming monism without denying pluralism Naikarmya-siddhi of Sureśvara. Buddhi or cognition The concept of Citta The concept of di The Indriyas, Karmendriyas, and Jñānendriyas Jñāna or knowledge Smti or memory Absolute Consciousness or turīya Mind as an internal organ of sense Mind as self Mind as not the self Mind as minute and subtle Mind as instrument of knowledge Mind as instrument of the soul Self-cognition of Mind Mind as cause Mind and dream experience Mind as reduced to a machine Sense organs and mind contact Vrtti or mental mode Self or Ātman or Soul Self as pure consciousness Vijñāna or discrimination Prajñā or intelligence Sannikara, or relation between mind, sense-organ and the object Samkalpa or power of conception.