Maanas: The Culture of The Heart

Maanas: The Culture of The Heart

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Book Specification

Item Code: NAD083
Author: Dr. Gulab Kothari
Edition: 2011
ISBN: 9789380271972
Pages: 833
Cover: Hardcover
Other Details 9.9 inch X 6.5 inch
Weight 1.30 kg

Book Description

About The Book

The subject matter of MAANAS revolves round the human mind which is the cause of both man’s happiness and unhappiness and is also the origin of his problems.

Desirers are born in the mind. Nobody knows how they are born. One cannot create them either. We have an option either to fulfill them or suppress them. We are forbidden to suppress them. We are advised to sublimate them. Nobody knows when and how the suppresses urges will sprout forth. Mind draws its sustenance from ‘anna’. It is ‘anna’. That birds the mind to truguna-bhava or desires associated with sativa, rajas and tamas. ‘Anna’ stands for food and objects of pleasure. What we eat is important but comfort and convenience or the discomfort which we experience also nourishes our minds. Our enviourment, kith and kin and friends also nourish our minds. The spiritual pursuits, ascetic practices, introspection and contemplation also help in the understanding of the mind.

To understand the mind and keep it filled with positive thoughts alone is the way to spiritual elevation. Attachment and aversion are also thoughts that grow in the mind. The our lives. Cosmic attitude is the path to world friendship.

Back of the Book

There are many levels of consciousness The level of the consciousness of the mind is direct and very, extensive extensive. In the treatise Maanas both the level of the mind and the psychic consciousness have been expounded analytically. The philosophical aspects that Mr. Gulab Kothari has expounded in Maanas show his profound study and depth Of meditation he has reached.

The subject—matter of Maanas written by Gulab Kothari is highly significant. It explains the importance of the mind and brain in regulating the body. If there is a balance between the mind and the brains, all human activities will function naturally I am of the view that the study of Maanas will prove useful in keeping the mind and the brain balanced in harmony with each other.

All the activities of the world arc directed by the mind. The mind in itself is unmanifested. We can only imagine the entity of the mind through the (desire), cheshta (endeavour) and kriya (activity). All aspect of human behavior have been amply dealt with in Maanas. It is hoped that the study of Maanas will prove beneficial to society.

Gulab Kothari has tried to write on almost all kinds of subjects. I have read many parts of this book MAANAS, and I would like to commend Shri Kothari for having enriched the structure of the Hindi philosophical literature.

In Maanas the writer has elucidated the subjects relating to man’s actions and consciousness. His analysis of the subject is extremely simple and is the product of humble nature. His way of saying is not didactic hut straight and soul—stirring, He advises the reader as a friend but takes him deep into the domain of the soul and fills his heart with a sense of enlightenment. It is an excellent example of a genure of writing.

About the Author

Dr. Gulab Kothari, Chief Editor Rajasthan Patrika Group, is a highly committed journalist and a sensitive writer. His writings reflect agony of charge and transformation and provide new insights for a balanced life. They are an excellent example of positive outlook on life and holistic thinking.

He was awarded D. Litt. In philosophy by the Intercultural Open University, the Netherlands in 2002 and his thesis has already been published with the title: Body Mind Intellect. In view of his contribution to social excellence a special honour in the form of doctor of Philosophy was conferred on him in 2008 by Oki Do Glogbal Research Institute, ITALY. He continues to delve deep into the ocean of Vedic Literature provide a new direction of Life.

He has authored more than two dozen books in Hindi and English on various aspects of human life and journalistic communication from a Vedic perspective. He is prominently known for his classic ‘MAANAS’, four volumes of which have already been published. It inspires the young and old to live the good and balanced life.

He is international advisor, IOU the Netherlands and OkiDo Globle Research Institute Italy. Dr. Kothari has been honored with many awards which include Bhartendu Harish-chandra Puraslar for journalistic writing (1995-96), Bhaslar Puraskar (2003) for dynamic leadership by Bharat Nirman, Swami shri Vishnu Tirht Seva Sansthan, Ujjain, Rashtra Gaurav Award (Pride of the Nation) (2007)by His Holiness Guru Ji Acharya Guruvanand Ji of Shree Bharamarshi Ashrma in tirupati (Andhra Pradesh India) and IOU peace Award for the year 2011. He has been appointed honorary president of Libera Universita di OkiDo Mikkyo yoga, ITALY.

He is the President of Pt. Madhusudan Ojha Institute of Vedic studies and Research and Chairmen, Jan Mangal Charitable Trust.


The mind is the basis of our life. If there is mind, there is desire. If there is desire, we have activity, aim, work and life itself. What is the mind? How are its nature, function and environment created? Do creatures other than human beings also have mind? A human being has the faculty of thinking. Other creatures also possess this faculty. Can they think like human beings? Do they understand the functioning of the mind? A human being is careful about dharma and the goal of his life. All the holy scriptures have been written for him. All have a common aim i.e. understanding the mind.

After all, what is there in the mind that it makes it imperative for us to understand? The mind we perceive and experience is not the pure mind but it is its mere reflection. The real mind is obscured by the veils of our nature and karma. What we grasp as the mind is very different from the original mind. On account of this difference alone, we are not able to escape the tangles of our lives and experience happiness. We struggle all our life, but fail to achieve peace of mind.

The creation means creating something new. What is produced is an integral part of the creation only when it has in it all the basic elements of the creation. For this reason, every unit of creation is termed as a unit endowed with sixteen elements. Vedas elaborate in detail the appearance of Shaudshi Purusha (the purusha having sixteen kalas). ‘Purusha’ stands for the living spirit existing in the ‘Pur’‘Pur’ is that which has a center as well as circumference. Man is also a ‘Shaudshi Purusha The indestructible constituent of the creation is ‘purusha which creates the destructible or ‘kshar’ as well as the indestructible ‘akshara’ sections of the creation. The imperishable or ‘avyayapurusha’ has five ‘kalas’ (attributes) named ‘ananda’ (bliss), ‘vigyan’ (science), ‘manas’ (mind), ‘prana’ (vital force), and ‘vaak’ (matter). They are pure forms in themselves. Pure bliss in itself is Brahm. Pure special knowledge is intellect. The reflections of this intellect are our individual skills. When

(vi) this special knowledge-permeated intellect seeks to expand creation in some way, it inches towards the intermediary form of ‘manas’. Keeping ‘mana’ or mind in the center, pranas or vital forces bring ‘vaakroop’ creation or a form of matter into existence which is known by the sequence of ‘namroop’ or the intermediary form and name.

This single universal mind pervades the entire creation in the intermediary form of the Avaya or the imperishable. It is this very entity that is known as the soul. When it expands itself retaining its indestructibility, it assumes a novel form hemmed in by nature or Prakriti (sattva, rajas, tamas or truth, passion and darkness). Then is born ego or ‘aham’ (awareness of’ I’ as a separate entity) , which distinguishes jiva-the individual from God. We are introduced to this very reflection of the mind endowed with the three gunas or characteristics. The pure mind which is known as ‘shvovasiyas’ mind cannot be grasped by ordinary people. When Lord Krishna says in the Bhaghavad Gita that the imperishable component or ‘Avaya’ is the foundation of the creation, he is referring to the original mind or ‘manas’ without attributes, It is this alone that remains present in all as the soul. That which is within you is also within me.’ It is the mind which is the basis of our roles in life. Brahma, Vishnu and Indra of the indestructible (Akshara) creation are also integrated with this mind in the form of prana or vital force. Brahma creates as well as expands. Vishnu nourishes and Indra destroys or purges. This divine trinity joins the five Icalas to create a world known as agni-somatmak, which has the nature of fire and water. The destructible creation is developed. Vital force is at the core of it. The mind continues to be pressured at the centre and its veils increase.

It is why the mind does not figure in the five kalas of ksharpurusha (the indestructible) (prana, appa, vaak, anna, and annad or vital force, water, matter, food and fire). The mind of the imperishable or Avaya is reflecting itself in the kshara, which is always eclipsed by the combined effect of triguna, i.e. truth, passion and darkness.

Like mind, our intellect is also shrouded by triguna. It can be realized in the form of CP ragya or wisdom by practice or strong will. As it progresses further, it emerges as something great and joins the bliss in the form of Vigyan Buddhi (higher form of intellect). The mind has been described as fickle and unsteady. The reason for this is that our senses are ever engrossed in their favorite objects every moment. Control over the senses symbolizes valour or heroic courage and it alone can make a person like Mahavira or a great warrior.

(vii) It is the layers or coverings or veils that cause many kinds of fears in one’s mind. In order to conquer the mind, people embrace asceticism. When Vyasa’s son Sukdeo sought his permission for being initiated, Vyas told him that one could live the life of an ascetic even as a householder. He sent Sukdeo to visit King Janaka who himself was a great seer of his age. When Sukdeo visited Janaka, he found the latter frolicking in the company of his damsels. Sukdeo was amazed at his conduct. What sort of seer is he?- thought Sukdeo I came here hoping to see an entirely different scene.

He couldn’t help asking King Janaka, “Does it not contradict what you stand for in life?” Janaka said, “First have your meal and rest’ after having rested, Sukdeo came again to Janak. Janak asked him how he enjoyed the meal. Sukdeo replied that the meal was lavish but there was a sword hung by a thread above his head. He could not enjoy the meal as his attention was diverted towards it all the time and the same happend when he was taking rest. Janaka responded with a smile, “Here is the answer to your question. I always carry the sword of Yama, the god of death, over my head and my eyes are fixed on it. I am not aware of any other sensual delight” It is a strange role that the mind plays. It engages itself in certain activities, but it keeps wandering off that is why it has been considered extremely difficult to know, realize and restrain it. It is imperative that we exercise control over it since it is the key to bondage and liberation. It is only through its regulation that we can fathom the original mind. There is no other way. Forms of infinite pranas (vital forces) and infinite vaak (matter) remain linked with it. As a result of which it appears multi-faceted.

The mind establishes our identity and is the breeding ground of desires. It adds to our luster and is the source of our emotions. No work of ours will succeed unless we do it single-mindedily.

It is the prime necessity for us to focus our mind on one point and attain concentration. It naturally paves the way for dhyana (meditation), dharana (concentration), and samadhi (state ofsuperconsciousness). We can even reach the state of avyaya (imperishable) mind, which is immune to fickleness. Mind, vital force and vaak are inseparable. That explains the functioning of our gross, subtle and inner bodies. The mind having emerged from the imperishable or avyay keeps struggling to return to its blissful origin. Elsewhere it fails to find peace and bliss. It is only bliss which can bless the mind. In moments of bliss it attains a new form. It becomes oblivious of everything. The blissful sheds tears and vanishes into a new world.


A Pattern of Human Mind 23-196
1. Intellect And Mind 25-26
2. Memory 27-28
3. Coincidence 29-30
4. Ego Or Arrogance 31-32
5. The Plane Of Emotions 33-34
6. Purification 35-36
7. Samskara 37-38
8. Single-Mindedness 39-42
9. Unthinking 43-44
10. We Can See The Universe In The Mind 45-47
11. Mudras (Yogic Postures) 48-49
12. Subtle Emotions 50-52
13. The Level Of Feeling 53-54
14. Positive Way Of Looking At Things 55-56
15. Positive Thinking 57-58
16. Postive Emotions 59-62
17. Emotional Development 63-64
18. Sound 65-66
19. Fear 67-68
20. The Phenomenon Of The Mind 69-70
21. Resolve 71-72
22. A Vow Or A Resolute Will 73-74
23. Thoughts 75-76
24. Perceiving 77-78
25. Parikarma (Circumambulation) 79-80
26. The Avyaya Or Imperishable 81-84
27. Nivritti: Abstinence From All Forms Of Activity 85-86
28. The Aim 78-88
29. Discretion 89-92
30. Self-Restraint 93-96
31. Happiness 97-99
32. Self-Restraint 100-103
33. Imagination 104-107
34. Delusions 108-111
35. Naturalness-I 112-113
36. Naturalness-Ii 114-116
37. Emotions 117-119
38. Reflection And Contemplation 120-121
39. The Soul And The Body 122-123
40. The Environment Of The Mind 124-127
41. Distraction 128-129
42. Mind And Glands 130-133
43. Human Heart 134-139
44. Emptiness Or Shunyata 140-141
45. Human Nature-(I) 122-143
46. Human Nature-(Ii) 144-146
47. The Self 147-149
48. Awareness 150-152
49. Steadfastness 153-155
50. Karmic Bondage 156-158
51. The Supreme Being Fearlessness 159-161
52. Fearlessness 162-163
53. Peace Of Mind 164-165
54. Mind And Desires 166-169
55. Mind And The Intellect 170-175
56. Contentment 176-178
57. The Word 179-181
58. Raag (Attachement Or Melody) 182-183
59. Blissfulness 184-185
60. Peace 186-187
61. Meditation 188-190
62. Love 191-193
63. Wisdom 194-196
B. Individual And Society 197-440
1. Faith 199-200
2. Freedom 201-202
3. Courage-I 103-205
4. Courage-Ii 206-208
5. Devotion 209-210
6. Self-Realization 211-212
7. Self-Confidence 213-214
8. Living With A Purpose 215-217
9. The Yoga Of Action 218-220
10. The Cycle Of Karma 221-223
11. Karma I 22-226
12. Karma Ii 227-230
13. Renunciation 231-234
14. Dependence 235-237
15. Degging 238-239
16. Debt 240-241
17. Atonment 242-243
18. Time Management 244
19. Meaningfulness 245-246
20. Leadership -I 247-249
21. Leadership -II 250-253
22. Sense Of Duty 254-256
23. Adornment 257-260
24. Live In The Present 261-262
25. Know Yourself 263-264
26. Charity 265-267
27. Generosity 268-270
28. Humility 271-273
29. Exception 274-276
30. Linelines 277-279
31. One Reaps What One Sows 280-281
32. The Myriad Facets Of Our Personality 282-
33. Expectation 283-284
34. Indiffecrent And Relativist Attitude 285-287
35. Gunsankarman 288-289
36. Communication 290-291
37. Invocation 292-294
38. The Company One Keeps 295-297
39. Friendlines 298-300
40. Relations 301-302
41. Rethinking 303-304
42. Conflict And Rivalry 305-307
43. Education 308-310
44. Change -I 311-313
45. Change -II 314-315
46. Perfection 316-318
47. Mother Tongue 319-321
48. Training 322-324
49. Viewpoint 325-326
50. Reality 327-329
51. Copying 330-332
52. Vidya (Spiritual Knowledge) 333-335
53. Universal Consciousness 336-337
54. Happiness And Sorrow 338-341
55. Happy Life 342-343
56. Enviorment 344-345
57. Kineage 346-348
58. Part 349-351
59. Path Of Excellence 352-353
60. Respect 354-355
61. Forgiveness 356-357
62. Acquisitiveness 358-359
63. Struggle 360-361
64. Blessing 362-364
65. Service 365-367
66. Philosophy Of Life 368-369
67. The Guru (I) 370-371
68. The Guru (II) 372-373
69. Guru's Blessings 374-376
70. Guru's Wisdom 377-379
71. The Guru And The Disciple 380-382
72. Ashrama 383-386
73. Shudra 387-389
74. Water 390-393
75. Food 394-395
76. Pairs 396-398
77. Conjugal Relations 399-401
78. Marriage 402-406
79. Home 407-408
80. The Family 409-411
81. Man's Other Hale 412-414
82. The Wife 415-417
83. The Progeny 418-420
84. Affection 421-423
85. Giving A Name To A Newborn Baby 424-426
86. Father And Son 427-429
87. Childhood 430-432
88. Child Education 433-434
89. Leave The Beaten Path 435-436
90. Action And Its Fruit 437
91. Rebirth 438-440
C. Human Body-The Gross And The Subtle 441-624
1. Swadhyaya 443-444
2. Silence-I 444-447
3. Silence-II 448-450
4. Talking To Oneself 451-452
5. Mastering The Body 453-454
6. Awareness 455-456
7. Punctuality 457-458
8. Yogic Postures -I 459-460
9. Yogic Postures-II 461-462
10. Svar- Inhalation And Exhalation 463-465
11. Word Power 466-468
12. Chanting Or Japa-I 469-471
13. Chantiong Or Japa-II 472-474
14. Anger 475-477
15. Laughther 478-479
16. Cruing Or Shedding Tears 480-481
17. Vows 482-483
18. Stress 484-486
19. Diseases 487-489
20. The Importance Of The Food We Eat 490-491
21. Evolution Of Life 492-494
22. Death-I 495-498
23. Death-II 499-501
24. Panchkosha-I 502-504
25. Pandhlosha-II 505-506
26. Panchguha (The Five Caves) 507-509
27. Shatcharkra - The Six Mystical Circles Of The Body 510-513
28. Colours 514-516
29. Practice 517-518
30. Nyasa: A Pathwat To Spiritual Fulfilment 519-521
31. Breathing 522-524
32. Watch Your Breath 525-526
33. Tapa (Penance) 527-529
34. The Human Body Is A Rainbow 530-532
35. Our Body 533-536
36. Atmanushasna (Discipling the Self) 537-538
37. The Night 539-541
38. Posion 542-543
39. Reaction -I 544-545
40. Reaction -II 546-547
41. Conflict 548-550
42. The Search For Happiness 551-553
43. Generostity 554-556
44. Darshan 557-559
45. I Man One: I Am Many 560-562
46. Give And Take 563-565
47. Education Of Motherhood 566-569
48. God 570-573
49. Sankalp (Resolve) -I 574-577
50. Sankalp (Resolve) -II 578-579
51. Bondage And Liberation 580-582
52. Animal Sacrifice 583-585
53. Karaman (Moving Forward) 586-587
54. Emancipation From Fear 588-590
55. Forging Bonds Of New Relationship 591-593
56. Mind And Incurable Diseases 594-624
D. Spirituality And Human Values 625-799
1. The Self (svayam) 627-630
2. Memory 631-633
3. Forgetting 634-636
4. Silence 637-=640
5. Vacation 641-643
6. Ahimsa 644-646
7. Leftovers 647-651
8. Motherly Instinct 652-653
9. Shame 654-656
10. Shakti (Power) 657-659
11. Compassion 660-661
12. Laxmi (the goddess of wealth) 662-663
13. Peace 664-666
14. Craving (trishna) 667-668
15. Delusion 669-671
16. Sleep 672-674
17. Faith 675-676
18. Kshudha (hunger) 677-679
19. Contentment 680-682
20. Shadow 683-684
21. Livelihood (vritti) 685-686
22. Maya 687-688
23. Pramad (remissness) 689-691
24. Bhoga (enjoying wordly pleasures and suffering for bad deeds) 692-694
25. Bhavana 695-697
26. Upasana (worship) 698-701
27. Refulgence 702-703
28. Education And Religion 704-705
29. Educating Children About Our Culture 706-708
30. Education Of The Mind 709-711
31. The Goal Of Education 412-714
32. No Knowledge Without The Guru 715-717
33. Karna And Dharma -I 718-721
34. Karma And Dharma-II 722-725
35. Religion And Science 726-728
36. Moksha 729-730
37. System Or Order Of Life 731-733
38. The Sequence Of The Creation 734-736
39. The Coverings 737-739
40. Darshan (Perceiving) 740-734
41. The Mother 744-746
42. Maryada 747-749
43. Sweetness 750-752
44. The Light 753-757
45. Purusha 758-760
46. The Temple 761-762
47. Independent (Free) Thinking 763-764
48. Falsehood: A Mask 765-767
49. The Vanity Of Intellect 768-770
50. You May Call It Love Or Bhakti 771-773
51. The Path Of Religion 774-775
52. Inside The Mind 776-777
53. The Debt Of Forefathers 778-779
54. Awareness Of Samskaras 780-782
55. Music 783-785
56. The Word And The Letter (Varna) 786-788
57. Caste Or Race 789-791
58. Eyes - The Language Of The Mind 792-794
59. The Value Of Time 795-797
60. Sewa (serving others) 798-799
Glossary 800-808

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