SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n
Chapter 3<\/a><\/p>\n << Chapter 3 verse 39<\/a><\/p>\n Simple<\/a><\/p>\n indriy\u0101\u1e47i mano buddhir ‘The senses, the manas<\/em>[1. Manas<\/em> is generally translated as mind, but mind in English Psychology is a general term denoting Intellect (or Thought), Will (or Volition) & Feelings (or Emotions); but in Indian Psychology, manas<\/em> is substance, the 11th organ, the internal organ of perception and action. Manas<\/em>, the mind that functions in the world is the instrument of objective<\/em> consciousness; whereas buddhi<\/em> may be considered as the subjective<\/em> or spiritual<\/em> consciousness. Manas<\/em> or the worldy mind constitutes the personality<\/em> of an entity conterminous with a single incarnation on the material plane; and constitutes also the individuality<\/em> of the entity as well in its various transmigrations from incarnation to incarnation; the personality<\/em> being distinguished in the sth\u016bla<\/em> or gross visible<\/em> bodily manifestation, and the individuality<\/em> being distinguished in the s\u016bkshma<\/em>, linga<\/em>, or subtle invisible<\/em> bodily manifestation, and experiences thereof in dream, Svarga, etc. Whereas buddhi<\/em> is consciousness pure, exempt from all material conditions, and is an inseparable adjunct of the soul. It is spiritual consciousness which eternally adjectivally co-exists with soul (\u0101tm\u0101<\/em>). In the Yudhish\u1e6dhira-Ajagara-Samv\u0101da (vide, Mah\u0101bh\u0101rata, Aranya Parva, 181st Adhyaya<\/em>) Ajagara (or the dragon) gives a short and clear definition of buddhi<\/em>, and manas<\/em>, worth quoting here:- ‘Buddher<\/em> \u0101tm\u0101nug-\u0101t\u012bva, utp\u0101te na vidh\u012byate, Tad\u0101\u015brit\u0101 hi s\u0101 j\u00f1ey\u0101, Buddhis<\/em> tasya-ishi\u1e47i bhavet (25)’. ‘Buddher<\/em> utpadyate k\u0101ry\u0101n, manas<\/em> t-\u016btpannam eva hi. Buddher<\/em> gu\u1e47a-vishir n\u0101sti, manas<\/em> tad-gu\u1e47avad bhavet (26)’. Meaning: Buddhi<\/em> (or intelligence) is the ever indissoluble attribute of the soul (\u0101tm\u0101), and is to be known as dependent on the soul, and ministering to it. Buddhi<\/em> is the evolvent of effects (or cause) whereas manas<\/em> is the evolute<\/em> (or effect). Buddhi<\/em> is not circumscribed by the gu\u1e47as<\/em> (or properties of matter, whereas manas<\/em> changes according to the gu\u1e47as<\/em>).], and the buddhi<\/em>[2. Buddhi<\/em> is generally translated as understanding, will and so on. Indian philosophy understands by it, the judging, discerning, ascertaining or deciding faculty of the mind. Vide<\/em>, note 1, above, on ‘Manas<\/em>‘.] are its’ seats. By beclouding the understanding, it bewitches the embodied (soul).’<\/span><\/p>\n The senses (indriy\u0101\u1e47i), the mind (manas<\/em>), and the determinative faculty (of the mind=buddhi<\/em>) are said to be the seats of lust (or desire), as by establishing itself in these, it exercises dominion over \u0101tm\u0101<\/em>. By these, \u2014the senses, manas<\/em> and buddhi<\/em>,\u2014its instruments,\u2014 become saturated with cravings after object-experiences (or delights), lust seizes hold of, or entices the embodied (\u0101tm\u0101<\/em>), \u2014embodied (\u0101tm\u0101) is the matter-consorted (prak\u1e5biti-sams\u1e5bishta<\/em>) soul\u2014, by beclouding its intelligence (j\u00f1\u0101na<\/em>). Vi-mohayati<\/em> means vividham mohayati<\/em>, i. e., (lust) entices (the soul) in many ways<\/em>. That is to say, it makes the person blind (or opposed) to all knowledge of \u0101tm\u0101, and plunges him into objective revelries (or sense-indulgences).<\/span><\/p>\n >> Chapter 3 verse 41<\/a><\/p>\n archived in https:\/\/githa.koyil.org<\/a><\/p>\n pramEyam (goal) \u2013 http:\/\/koyil.org<\/a> SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama: Chapter 3 << Chapter 3 verse 39 Simple indriy\u0101\u1e47i mano buddhir asy\u0101dhi\u1e63\u1e6dh\u0101nam ucyate etair vimohayaty e\u1e63a j\u00f1\u0101nam \u0101v\u1e5btya dehinam ‘The senses, the manas[1. Manas is generally translated as mind, but mind in English Psychology is a general term denoting Intellect (or Thought), Will (or Volition) … Read more<\/a><\/p>\n","protected":false},"author":4,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13,24],"tags":[],"class_list":["post-1920","post","type-post","status-publish","format-standard","hentry","category-chapter-3","category-original"],"_links":{"self":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/1920","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=1920"}],"version-history":[{"count":0,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/1920\/revisions"}],"wp:attachment":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=1920"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=1920"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=1920"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nasy\u0101dhi\u1e63\u1e6dh\u0101nam ucyate
\netair vimohayaty e\u1e63a
\nj\u00f1\u0101nam \u0101v\u1e5btya dehinam<\/p>\n
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