Verse 27: And what is the eleventh special object?

ubhaya-ātmakam-atra manaḥ saṅkalpakam-indriyaṃ ca sādharmyāt |
guṇa-pariṇāma-viśeṣāt-nānātvaṃ bāhya-bhedāḥ ca ||

ubhaya – both
ātman – essence
manas – manas
indriya – object of sense

saṅkalpakam – deliberative

guṇa – quality
pariṇāma – transformation
viśeṣa – distinction/difference
nānātva – variety
bāhya – external

The eleventh special object is mind – Manas.

  1. The eleventh special object that arises from a Sattvic Ahamkara is mind (Manas).
  2. Because it arises from a Sattvic ahamakara it too is considered an object-of-sense.
  3. Mind is that which is affected by the other ten objects of sense (Indriyas – see verse 26).
  4. Mind is that which deliberates. Deliberation is its function. It is its function.
  5. When an object is perceived the initial impression is unspecific: “there is a smell” and the deliberating mind transforms that into a more specific identification: “bread is baking in the oven”.
  6. The mind is different from the other objects-of-sense in that it can act as both a knowledge object-of-sense and an action object-of-sense.
  7. When the mind relates to an knowledge object-of-sense it too is acts as a knowledge object-of-sense.
  8. When the mind relates to an action object-of-sense it too acts as an action object-of- sense.
  9. A functioning presence of mind is required for the other ten objects-of-sense to function. The eye cannot see and the hand cannot grasp without a functioning and present mind.
  10. How does this diversity of eleven objects of sense arise from a single Sattvic Ahamakara?
    1. Due to the operation of the Gunas (see verse 12).
    2. All objects are a result of a mixing and combining and fluctuating of the Gunas.
    3. Both internal and external objects are a fluctuation of the Gunas.
  11. Mind itself is and internal object and is of the Gunas and is therefore affected by their fluctuations:
    1. When Rajas is dominant mind is active and agitated, jumping from one thing to another.
    2. When Tamas is dominant, the mind is confused, heavy and sleepy.
    3. When Sattva is dominant the mind is steady, light and clear.
  12. The eleven Indriyas (Mind and the ten objects-of-sense) and external objects all arise from Prakrti (Primordial Nature – verse 3 and verse 10). Prakrti is the substratum of everything that is.
  13. Everything is a dance of the Gunas.

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