Sloka 93
Sloka 93
Original Text:
निगद्यतेऽन्तःकरणं मनोधीः अहंकृतिश्चित्तमिति स्ववृत्तिभिः । मनस्तु संकल्पविकल्पनादिभिः बुद्धिः पदार्थाध्यवसायधर्मतः ॥ ९३ ॥ अत्राभिमानादहमित्यहंकृतिः । स्वार्थानुसन्धानगुणेन चित्तम् ॥ ९४ ॥
Certainly! Here is the requested analysis of the given sloka:
- **Transliteration:**
``` nigadyate'ntaḥkaraṇaṁ manodhīḥ ahaṁkṛtiścittamiti svavṛttibhiḥ | manastu saṅkalpavikalpanādibhiḥ buddhiḥ padārthādhyavasāyadharmataḥ || 93 || atrābhimānādahaṁityahaṁkṛtiḥ | svārthānusandhānaguṇena cittam || 94 || ```
- **Translation:**
``` The inner organ (antaḥkaraṇa) is termed as mind (manas), intellect (buddhi), ego (ahaṅkṛti), and consciousness (citta) based on its specific functions. The mind is characterized by doubt and indecision; intellect by determination and judgement of objects; ego by self-identification as 'I'; and consciousness by continuous focus and reflection on one’s purposes (self-interest). ```
- **Word Meanings:**
* **nigadyate** - is said, is termed * **antaḥkaraṇam** - the inner instrument, internal organ * **manodhīḥ** - mind and intellect * **ahaṁkṛtiḥ** - ego-consciousness, self-identity * **cittam** - consciousness, memory * **iti** - thus, like this * **svavṛttibhiḥ** - by their respective functions * **manas** - mind * **tu** - indeed, but * **saṅkalpa-vikalpanādibhiḥ** - by deliberation and doubt, intention and indecision * **buddhiḥ** - intellect, intelligence * **padārtha-adhyavasāya-dharmataḥ** - with the quality of determining objects * **atra** - here, in this context * **abhimānāt** - due to self-awareness, conceit * **ahaṁ-iti** - as 'I' * **ahaṁkṛtiḥ** - the ego * **svārtha-anusandhāna-guṇena** - quality of pursuing self-interests * **cittam** - consciousness, reflective awareness
- **Commentary:**
This sloka is a profound philosophical analysis of the functions of the 'antaḥkaraṇa' or the inner instrument as understood in Vedantic philosophy. The antaḥkaraṇa is unique because it is not a physical organ but a subtle entity comprising mind, intellect, ego, and consciousness. Each has distinct roles and attributes:
- **Manas (Mind):** It is responsible for the processes of doubt, deliberation, and the formation of desires. It is the part of us that questions and considers possibilities, often leading to insecurities and vacillation until resolved by the intellect.
- **Buddhi (Intellect):** This component makes decisions, judgements, and conclusions about objects and experiences. It is the decisive faculty that gives direction and purpose to our motives and actions, solidifying doubt into concrete decisions.
- **Ahaṁkāra (Ego):** This is the sense of individuality and identification with the self, encapsulated in the notion of 'I-ness'. It is the aspect that demarcates personal identity, experiences, and asserts the ego's boundaries.
- **Citta (Consciousness):** This part reflects and sustains awareness, maintaining a continuous focus on one's purposes and goals. It gives cohesion to thoughts and experiences by retaining memory and cognizing self-interest.
In this analysis, we see how the complex operations of human psychology are simplified into four main categories in Vedantic philosophy. Each aspect, though subtle, plays a critical role in shaping human consciousness and the sense of self across experiences. Understanding these differences helps in the broader spiritual goal of self-awareness and liberation in Vedantic thought.
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