Jadabharata continues, “The mind endlessly creates one thought after another. It creates unexplainable types of desires, thoughts, feelings and emotions. When the same mind distances from worldly transactions it obtains liberation, which is the ultimate state!

The 5 organs of perception, the 5 organs of actions and egoism (ahamkara) are the 11 functions of the mind. The 5 organs of perception (sense organs) are ears, skin, eyes, tongue and nose. Sound, touch, form, taste and smell are the objects for these 5 sense organs. Giving and receiving, walking, talking, reproducing and excreting are the 5 objects connected with the 5 organs of action i.e. hands, feet, speech, organs of reproduction and organs of excretion. These are called ‘viṣaya vāsana’.

Egoism refers to feelings of ‘I and mine’ towards this gross body i.e. the individual believes, “I am the body, this object belongs to me, this is mine” and so on. Some Mahatmas classify feelings of ‘I-ness’ and ‘mine-ness’ as two distinct feelings. Based on this they state that the mind has 12 functions.

Based on the visible objects, the individual’s inherent nature, the subtle impressions of his past actions (samskāras) as well as the influence of time and destiny, mind creates million and trillion crore activities.

These mental modifications, which arise due to the combination of the body- senses- mind, exist and illumine only because of the presence of the Self, which remains a witness to them.

Please understand carefully.

Modifications are not automatically generated when body-mind- senses combine. The body mind and senses do not have an independent existence i.e. they do not independently illumine. These modifications come into existence because of the existence of the Self (atma) along with them.

This mind is the real carrier (upādhi). It is a creation of illusory energy. It traps the living entity by engaging him in fruitive actions which only propel re-births. During waking and dream states the thoughts and functioning of the mind are visible. During deep sleep the mind disappears. The Self, who is known as the kshetrajna, remains a witness for all mental activities and is not bound to any of them.

Kshetra means the combination of body, mind and senses. If this is understood then it is clear that the pure consciousness is the Kshetrajna. It exists as the Self for all the Kshetras.

The Supreme Lord Nārayana who is beyond time exists in the form of Self. He makes himself visible through the body of the living entity. Through his illusory energy he exists within the intellect of all living beings as the inner witness. This Lord who is self-effulgent is inherently birthless.

Wind exists in the form of the life-force within in all moving and non-moving entities. In this form it controls and monitors them. It fills them with consciousness and awareness. Similarly Vāsudeva, the Lord who is beyond Nature, creates the world. Thereafter he entered into the bodies of all living entities and exists within them as the inner witness known as the Self.

Na yāvad etāṁ tanu-bhṛn narendra vidhūya māyāṁ vayunodayena Vimukta-saṅgo jita-ṣaṭ-sapatno vedātma-tattvaṁ bhramatīha tāvat Na yāvad etan mana ātma-liṅgaṁ saṁsāra-tāpāvapanaṁ janasya Yac choka-mohāmaya-rāga-lobha- vairānubandhaṁ mamatāṁ vidhatte

O King! The individual who is desirous of liberation should mandatorily give up attachment towards these worldly bondages. He should conquer the six inner enemies i.e. lust and other desires (kāma), anger, greed, attachment, pride and jealousy. He should acquire Self-knowledge and through this destroy spiritual ignorance.

He should understand that this mind is the field wherein seeds of sorrows are sown. It is mind that causes attachment and infatuation. It creates unbreakable ties with grief, desire, greed, attachments, dislikes, enmity and so on. As long as the individual remains ignorant of his true Self he continues to remain trapped in this endless cycle of re-births.

Therefore understand that this mind is your real enemy. Even though its existence is unreal its power is unimaginable. Neglecting it amounts to strengthening it even more. There is an allegory which aptly describes this. Two demons were fighting. One among them had a boon that he could draw all the energy of the opponent during a fight. Thus his power would be doubled. Needless to say he would always win.

Likewise here the mind is the enemy. Although its existence is unreal, its power is unimaginable. By neglecting it, its control further enhances.

A person with a careless attitude towards the mind says- ‘after all, I don’t need anything. I can easily conquer everything’. The more he speaks in this manner, the more his mind gets empowered. Its control multiplies and it completely veils the Self.

Therefore O king, take up the weapon known as offering service to Guru or Srihari. Through great dexterity destroy this mind”. In this way Jadabharata preached King Rahūgaṇa. With this the eleventh chapter of the fifth canto comes to an end.

Sri Swamiji explains: Jadabharata has given a wonderful explanation about the mind and its functioning. Everything arises because of the mind. It deftly covers itself so that it can meet no harm. It causes illusion and makes this entire illusory unreal existence appear real. It thus pulls the entity towards itself. It traps him in endless attachments and takes him towards absolute spiritual ignorance. It pushes him to those deepest levels from where he can never raise again and then it takes control.

There are many who try to control the mind through penance. However by the end of their austerities it would have strengthened. For this reason Jadabharata gives a subtle hint- serve highly knowledgeable Jnanis and Guru. Learn to see God everywhere. The only weapon to conquer the mind is Guru’s feet!