अतीन्द्र्यीमपुनर्मनःसत्वसन्ग्यकमचेतःइतिआहुरेके
तदर्थआत्मसम्पतआयतचेष्टमचेष्टाप्रत्ययभूतमइन्द्रियिणाम.
COMMENTRY – The MANA is the specific DHARAMA or the characteristic of the sense organs like eye etc. ATIKRAANTAMA means which transgresses the sense organs i.e. when the external knowledge which is being realized by the sense organs, is obstructed, that is ATI INDRIYAMA, although mind is the source of experience of the happiness etc, it is also sometimes called INDRIYA, but because it is the thing which lives in the sense organs, and because the CHAKSHU AADI senses are also in the form of micro form, so is the mind also, and then it is also called ATINDRIYA, which is difficult to know about. The other name of this is also SATVA.
It is also called CHETA – which is absolute, which is not opposed by anything, and which loves and follows the self. Synonyms of this have been said in the text according to the practical utility. In this way, it is called MANA, and the functions of the MANA are called MANO-ARTHAH, like SUKHAADI and CHINTAY, VICHAARYA AADI. AATMAA is the cause of the manifestation of the consciousness, and it is self competent, and it is the cause of all functions and movements. Here ARTHA SAMPATA means which is near to experience SUKHAADINAAMA, and which has CHINTAYAADI its main functions. AATMA SAMPATA phrase means the mind is capable of indulging in all types of activities of the body, activities of the mind, has the ability to perceive SUKHAADI, as well as the CHINTYA ETC, and also stimulation of the sense organs. Whatever functions, the sense organs perform like receiving the knowledge is possible only when the mind is involved with them. It is also said like this – whatever characters of the AATMMA like getting SUKHAADI, doing CHINTYA AADI, they are called the subjects of the mind also; they are dependent on the sense organs, so the sense organs are also dependent on the mind to complete their action of receiving the knowledge.
Vaidya Pawan Madaan
