Verses on Sāṃkhya 28.3

28.3

ubhayātmakam atra manaḥ | karmendriyeṣu karmendriyam, buddhīndriyeṣu buddhīndriyam | yathā devadatto gopālamadhye sthito gopālatvaṃ kurute mallamadhye sthito mallatvaṃ kurute | kasmāt? yasmād buddhīndriyāṇāṃ vṛttiṃ saṅkalpayati karmendriyāṇāṃ ca | tasmād ubhayātmakaṃ manaḥ | kiṃ cānyat | indriyaṃ ca sādharmyāt | sahadharmasya bhāvaḥ sādharmyam | yasmāt karmendriyāṇi buddhīndriyāṇi ca sāttvikād ahaṅkārād utpadyante, mano 'pi tasmād eva utpadyate | tasmād indriyaṃ manaḥ | tatra manasaḥ kā vṛttiḥ? saṅkalpo vṛttiḥ | buddhīndriyāṇāṃ śabdādayo vṛttayaḥ, karmendriyāṇāṃ vacanādayaḥ | evam ekādaśendriyāṇi saha vṛttibhir vyākhyātāni | atrāha --- ekādaśendriyāṇi kena kṛtāni puruṣeṇa īśvareṇa āhosvit svabhāveneti kuta iyam āśaṅketi cet, imāny ekādaśendriyāṇi ekādaśaviṣayagrāhakāṇi bhavanti | tatrāntaḥkaraṇapradhānabuddhyahaṅkārādyacetanam | tataś ca nūnaṃ cetanena puruṣeṇeśvareṇa vā svabhāveneti | atrocyate --- guṇapariṇāmaviśeṣān nānātvaṃ grāhyabhedāc ca | sattvādayas trayo guṇās te yathā pariṇamanti tasmād guṇapariṇāmaviśeṣād imāny ekādaśendriyāṇi nānā | tadarthāni bhinnāni | śabdasparśarūparasagandhāḥ pañcānāṃ, vacanādānaviharaṇotsargānandāḥ pañcānāṃ, saṅkalpaś ca manasaḥ | eteṣām eva ekādaśānām indriyāṇi grāhakāṇī bhaviṣyanti | athaitan nānātvaṃ neśvareṇa na buddhyā nāhaṅkāreṇa na pradhānena na puruṣeṇa na svabhāvena kṛtam, guṇapariṇāmeneti | yady api uktam acetanānāṃ guṇānāṃ vṛttir ayukteti | tan na | kasmād iti cet, tad ucyate | acetanānām api pravṛttir dṛṣṭā | vakṣyati hi ---

"Here the mind is of the nature of both": among the action faculties it is an action faculty; among the sensory faculties it is a sensory faculty. Just as Devadatta, standing amidst cowherds, acts as a cowherd, and standing amidst wrestlers, acts as a wrestler. Why? Because it intends the functioning of the sensory faculties and of the action faculties. Therefore, the mind is of the nature of both. And what else? "And it is a faculty through sharing properties." "Sharing properties" is the state of having common properties. Because the action faculties and sensory faculties are produced from the luminous egoity, the mind is also produced from that very same [egoity]. Therefore, the mind is a faculty. In that regard, what is the functioning of the mind? Intention is its functioning. The functionings of the sensory faculties are sound and the rest; those of the action faculties are speaking and the rest. Thus the eleven faculties have been explained along with their functionings. Here [an objector] says: By whom were the eleven faculties made—by the spirit, by God, or rather by inherent nature? If you ask whence comes this doubt, these eleven faculties are graspers of eleven objects. In that regard, the internal instrument, primordial matter, intellect, egoity, and so forth are non-conscious. Therefore, surely [they were made] by the conscious spirit, or by God, or by inherent nature. To this it is said: "Diversity is due to the particular transformation of the constituents, and because of the difference of grasped objects." The constituents are the three beginning with sattva; as they transform, from that particular transformation of the constituents these eleven faculties are diverse. Their objects are distinct: sound, touch, form, taste, and odor for five; speaking, grasping, walking, excreting, and pleasure for five; and intention for the mind. The faculties will be the graspers of these very eleven [objects]. (p. 32) Now, this diversity is not made by God, nor by the intellect, nor by egoity, nor by primordial matter, nor by the spirit, nor by inherent nature; it is through the transformation of the constituents. Even if it was said that functioning of non-conscious constituents is improper, that is not so. If you ask why, it is explained: the activity of even non-conscious things is seen. For he will say: