सङ्गीतरत्नाकर: प्रथम भाग (शार्ङ्गदेव - स्वरगताध्याय सविस्तार व्याख्या व अनुवाद सहित)

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52 Treatment of Svara
Physical development⁸, complexion, growth⁹, drowsi-
ness¹⁰, strength, stability¹¹, non-greed and enthusiasm are
known to be due to the serum. (47)
Desire and aversion, pleasure and pain, virtue and
vice, motive¹² and intention, endeavour, intelligence¹³,
life-span¹⁴ and the sense organs etc. are considered to be
self-derived.¹⁵ (48-49)
Hearing, touching, seeing, tasting and smelling are said
to be the five perceptive organs, the objects of their functions
The rasaja elements are obviously related to the quality of nourish-
ment, while the ātmaja factors pertain in principle to the moral quality
of the mind and the character of the individual. It may not be forgotten
that ātman involved in the compound ātmaja, refers to the transmi-
gratory soul which is a repository of good and bad actions, moral and
immoral tendencies, knowledge and ignorance etc. (cf., Caraka Śā. Sthā.
3.16 and 18 agreeing to a large extent).
Now, the author goes on to complete the picture, as it were, by
relating the various instruments and physical organs with their respec-
8. 'S' defines upacaya as fattiness.
9. 'S' defines vṛddhi as augmentation of volume or extent.
10. The word supti of the text also means sleep and laziness.
11. Sthiti has a text variant in dhṛti, i e., fortitude; but there seems
to be no substantial difference in the meaning.
12. The word bhāvanā signifies a unified process of motive and
intention. Intention is neatly an activity of the conscious
mind, but motive may be deeply related to the subconscious
and the unconscious. Bhāvanā comprehends the total process.
13. Jñānam of the text is quite difficult to translate. The word
signifies undistorted perception. Though 'knowledge' is one
of the meanings of the word, as it is understood today in the
sense of accumulated experience and memory of facts, jñānam
can hardly be rendered as such. In the context in which it is
used, it can signify, what we understand by 'consciousness', pro-
vided it is not confused with self-consciousness. If by jñānam
we understand the capacity for undistorted perception, then
the word 'intelligence' used in its widest connotation, seems
to be the nearest equivalent. In the Vedantic parlance, jñānam
signifies witness consciousness, i.e., the consciousness which
is not a modification of mind Thus intelligence, here, has
been used in the sense of pure consciousness, i.e., undelimited
consciousness
14. Āyus literally means the period of life.
15. Ātmaja refers to the character of the individual soul as it has
acquired past lives.

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Section 2 : The Genesis of the Human Embodiment 53
being sound, touch, vision, taste and smell respectively.
(49-50)
Speech, hands, feet, anus and the genitals are the
organs of action and their functions respectively are—speak-
ing, movement, excretion and copulation. (50c-51c)
Mind and intellect are the two internal instruments.
Pain and pleasure are known to be the objects of mind,
while memory, error and choice (out of alternatives) etc. are
considered to be its functions, and the function of the
intellect is determination. (51c-52)
tive functions. The scheme of the five sense organs and the five
physical organs of action forms the common feature of most of the
orthodox schools of Indian philosophy. There is a difference of opinion
regarding the mind and the intellect. While some treat of both as
antaḥkaraṇa, i. e., the inner instrument, some consider mind to be the
sixth sense organ. Here the author follows the scheme of the Vedānta
philosophy and treats mind and intellect as different modifications of,
what may be called, the mind-stuff or consciousness, i. e., citta. The
same consciousness, when it functions as the instrument of desire, is
known as manas, i.e, mind; and when it functions as the instrument of
determination, it is known as buddhi, i. e., intellect. This, in principle,
defines the connotation of these two terms.
The word mind, in English is used in different senses, i. e., it has
a wider connotation than perhaps the word manas which has been
rendered here as mind. Mind may be used as synonymous with psyche
and also in the sense of will or even desire Mind may include the
intellect, will and reason and it may denote consciousness, either whole
or as conscious, subconscious or unconscious. Manas stands also for the
undivided antaḥkaraṇa and in that case is synonymous with mind. But,
here mind is that category of the psyche, that modification of conscious-
ness which has pain and pleasure for its objects. Desire is rooted in
pain and pleasure. The pursuit of pleasure and the avoidance of pain
is the function of the mind.
The word intellect has a more restricted connotation than the Skt.
word buddhi. Buddhi is essentially the determinative faculty of the mind
It determines the course of choice and in this sense acts as the subconsci-
ous. But since in determining the course of action it utilises the process
and the fund of knowledge, it involves analysis and discursive thinking.
So, the term buddhi has been rendered as intellect for the sake of con-
venience, or may be for want of a better word.