Mind-Body Relationship in Indian Thought and Understanding of Mind Across 2 Important Traditions

Introduction

The mind-body relationship is a central concern in both Indian and Western psychology, but the approaches differ significantly. Mind-Body relationship in Indian thought treats the mind and body as interconnected yet distinct entities, governed by consciousness, karma, and subtle energies.

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Mind-Body Complex in Indian Thought

Indian philosophy presents a tripartite view of human existence:

1. 1. Physical body (Sharira) – the material form, subject to birth, change, and decay.
   2. Subtle body (Sukshma Sharira) – includes the mind (manas), intellect (buddhi), ego (ahamkara), and life-force (prana).
   3. Causal body (Karana Sharira) – the seed of existence, associated with deep ignorance and karmic impressions (samskaras).

Tripartite View of Human Existence

Unlike Cartesian dualism, where mind and body are two separate substances, Indian psychology views the body and mind as part of a continuum of increasingly subtle layers. Consciousness (atman) transcends both but illuminates and operates through them.

Safaya (1976) explains that in Indian psychology, “the mind is a part of prakriti, but it has to be purified and transcended to attain realization of purusha,” showing a dynamic relationship between materiality and consciousness.

The Structure of the Mind According to Patanjali Yoga-Sutras

Patanjali’s Yoga-Sutras, a foundational text of Indian psychology, outlines a clear theory of mind, termed chitta, which includes various mental faculties. The goal of yoga is to quiet these fluctuations (chitta-vrittis) to perceive the true self (Purusha).

1. Chitta – The Mind-Stuff

Chitta is not just “mind” in the narrow cognitive sense. It encompasses:

• • Manas – the sensory-motor mind that processes external stimuli.
  • Buddhi – the discriminative faculty, responsible for decision-making and discernment.
  • Ahamkara – the ego-sense, which attributes ownership to experiences.

Together, these form the antahkarana or internal organ. Chitta acts like a mirror, reflecting the world and Purusha. When turbulent, the mirror is distorted; when still, it reflects reality as it is.

2. Chitta Vrittis – Mental Modifications

Patanjali identifies five major vrittis (mental fluctuations):

Chitta Vrittis

• • Pramana – valid cognition (perception, inference, testimony)
  • Viparyaya – false knowledge
  • Vikalpa – imagination
  • Nidra – sleep
  • Smriti – memory

These fluctuations are natural, but they obscure the light of pure consciousness. The practice of Yoga is defined as “Yogas chitta vritti nirodhah” – the cessation of mental modifications.

3. Kleshas – Sources of Suffering

The mind is also afflicted by kleshas (afflictions) that distort perception:

• • Avidya (ignorance)
  • Asmita (egoism)
  • Raga (attachment)
  • Dvesha (aversion)
  • Abhinivesha (fear of death)

These are deeply embedded and must be purified through ashtanga yoga—eightfold path of ethical, physical, and meditative discipline.

4. Purification and Transcendence

Patanjali’s system is both psychological and soteriological—aimed at self-liberation. Practices like asana (posture), pranayama (breath control), dharana (concentration), dhyana (meditation), and samadhi (absorption) serve to purify the mind and align it with the higher self (Purusha).

The end goal is kaivalya, the isolation of pure consciousness from material entanglement—a state of liberation from all mental afflictions.

The Mind in Vedanta Tradition

In Vedanta, particularly Advaita Vedanta, the mind is part of the illusory phenomenal world (Maya). While Yoga sees mind as real but mutable, Vedanta sees it as ultimately unreal in the face of non-dual reality (Brahman).

1. Antahkarana

Like Yoga, Vedanta divides the mind into four components:

• • Manas – doubt and deliberation
  • Buddhi – decision and knowledge
  • Ahamkara – ego function
  • Chitta – memory and latent impressions

However, Vedanta focuses more on the transcendence of the entire apparatus. The mind is seen as a tool for cognition, but not the ultimate reality.

2. Mind as a Limiting Adjunct (Upadhi)

The mind is considered an upadhi—a limiting adjunct that conditions the limitless self (Atman). It is through ignorance (avidya) that the self appears to be the mind or body. When true knowledge (jnana) arises through discrimination and inquiry (viveka and vichara), the identification drops.

3. Jnana Yoga – The Path of Knowledge

In contrast to Patanjali’s emphasis on concentration, Vedanta recommends self-inquiry:

• • “Who am I?” – A classic Vedantic inquiry attributed to Ramana Maharshi.
  • The mind is used to discriminate between the real (sat) and the unreal (asat), leading to self-realization.

The culmination is the realization that “Aham Brahmasmi”—I am Brahman, pure consciousness. In this state, the mind dissolves, and only non-dual awareness remains.

Mind-Body Healing and Modern Relevance

Indian psychology’s view of the mind-body complex has inspired modern mind-body medicine, yoga therapy, and mindfulness-based interventions. Concepts such as:

• • Prana (vital energy) linking breath, body, and mind
  • Samskaras shaping behavior patterns
  • Gunas influencing temperament

are used in psychosomatic healing, trauma therapy, and consciousness studies.

Safaya (1976) affirms that the Indian model is holistic, addressing the root causes of suffering not only biologically or behaviorally, but existentially and spiritually.

Conclusion

The Indian conception of the mind-body complex is deeply nuanced, offering both a structured and transcendental view of mental functioning. Patanjali’s Yoga-Sutras systematize the mind into manageable components and prescribe rigorous discipline to attain mental purity and liberation. In contrast, Vedanta challenges the reality of the mind itself, emphasizing self-knowledge and dissolution of the ego.

Together, these traditions enrich Indian psychology’s view of the human being—not merely as a cognitive or behavioral entity, but as a spiritual presence temporarily using the mind-body system. As global interest in integrative and contemplative sciences grows, these insights offer valuable tools for personal transformation and psychological well-being.

References

Safaya, R. (1976). Indian Psychology. Meerut: Moti Lal Banarsidass.

Patanjali. Yoga Sutras. (Various translations)

Radhakrishnan, S. (1929). Indian Philosophy. London: George Allen & Unwin.

Ramana Maharshi. (Various teachings). Self-Inquiry (Who am I?).

Cornelissen, R., Misra, G., & Varma, S. (2014). Foundations of Indian Psychology. Pearson Education India.