Manas

Mind is the sense-organ that is the instrument for the apprehension of pleasure and the like.

It is acknowledged that the nature of man is compounded of two parts, the physical and the mental, and no one would deny that of these two the mind comes first and is of greater worth;

But what is most astonishing of all is that while they would grant that the mind is superior to the body, nevertheless, in spite of this opinion, they look with greater favor upon training in gymnastics than upon the study of philosophy.

secondly, they admit that no physical weakness is so hopeless that it cannot be improved by exercise and effort, but they do not believe that our minds, which are naturally superior to our bodies, can be made more serviceable through education and suitable training;

fixed and arranged

From thews and blood.

Therefore death to us

(It is the mind that owns every thing, that is property.

The fact, that the mind uses the physical organs in the production of material wealth, can make no distinction between such wealth, and ideas—for the mind also uses a material organ, (the brain,) in the production of ideas;

Another reason why tangibility and perceptibility by our physical organs, are no criteria of wealth, is, that it really is not our physical organs, but the mind, and only the mind, that takes cognizance even of material objects.

May the Fathers restore our mind;

O Asunīti, hold the mind within us;

Now we call upon the mind — with the Nārāśaṁsa-Soma, and with the praises of the Pitṛs.

‘How many souls do I feed,’ says the rich man — not minds;

We see, then, that against the corporeal senses another equipment is set forth, as far more suitable — namely the powers of the soul, working out the intellect of that truth whose objects are not present nor lie subject to the corporeal senses, but are far absent from common consciousness, in the secret and in the higher places and with God Himself.

Accordingly the mind also — or the intellect, which the Greeks call ‘nous’ — we understand to be nothing other than a faculty of the soul, inborn and implanted and proper to it from its birth, by which it acts, by which it knows, which, having it with itself, out of itself it moves itself within itself, and so seems to be moved by it as if by another substance;

The mind, indeed, is declared to be of two kinds:

it must be churned out unceasingly by the mind serving as the churning-staff.

The mind alone is the cause for human beings of [both] bondage and liberation.

*Ahaṅkāra* Vaikṛta creates the *manas* (the sensory mind) and the ten senses (*daśendriya*).