A History of Indian Philosophy v2.c19.s3.6.2

v2.c19.s3.6.2

*Manas* thus consists of this constantly positing activity (*ekānta-kalanaḥ*). The seed of *karma* is to be sought in the activity of *manas* (*karma-bījaṃ manaḥ-spanda*), and the actions (*kriyā*) which follow are indeed very diverse. It is the synthetic function (*tad-anusandhatte*) of *manas* that is called the functioning of the conative senses, by which all actions are performed, and it is for this reason that *karma* is nothing but *manas*. *Manas*, *buddhi*, *ahaṃkāra*, *citta*, *karma*, *kalpanā*, *saṃsṛti*, *vāsanā*, *vidyā*, *prayatna*, *smṛti*, *indriya*, *prakṛti*, *māyā* and *kriyā* are different only in name, and they create confusion by these varied names; in reality, however, they signify the same concept, namely, the active functioning of *manas* or *citta*. These different names are current only because they lay stress on the different aspects of the same active functioning. They do not mean different entities, but only different moments, stages or aspects. Thus the first moment of self-conscious activity leading in different directions is called *manas*. When, after such oscillating movement, there is the position of either of the alternatives, as “the thus,” it is called *buddhi*. When by the false notions of associations of body and soul there is the feeling of a concrete individual as “I,” it is called *ahaṃkāra*. When there is reflective thought associated with the memory of the past and the anticipations of the future, it is called *citta*.