अध्याय १३
II श्रीराम जय राम जय जय राम II
जें इंद्रियां आणि बुद्धि I माझारिलिये संधीं I रजोगुणाच्या खांदीं I तरळत असे II 104 II
निळिमा अंबरीं I कां मृगतृष्णां लहरीं I तैसें वायांचि फरारी I वावो जाहलें II 105 II
आणि शुक्रशोणिताचा सांधा I मिळतां पांचांचा बांधा I वायुतत्व दशधा I एकचि जाहलें II 106 II
मग तिहीं दोहभागीं I देहधर्माच्या खैवंगीं I अधिष्ठिलें आंगीं I आपुलाल्या II 107 II
तेथ चांचल्य निखळ I एकलें ठेलें निढाळ I म्हणोनि रजाचें बळ I धरिलें तेणें II 108 II
तें बुद्धीसी बाहिरी I अहंकाराच्या उरावरी I ऐसां ठायीं माझारीं I बळियावलें II 109 II
वायां मन हें नांव I एऱ्हवीं कल
पनाचि सावेव I जयाचेनि संगें जीव- I दशा वस्तु II 110 II
जे प्रवृत्तीसी मूळ I कामा जयाचें बळ I जें अखंड सूयें छळ I अहंकारासी II 111 II
जें इच्छेतें वाढवी I आशेतें चढवी I जें पाठी पुरवी I भयासि गा II 112 II
द्वैत जेथें उठी I अविद्या जेणें लाठी I जें इंद्रियांतें लोटी I विषयांमाजीं II 113 II
संकल्पे सृष्टि घडी I सवेंचि विकल्पूनि मोडी I मनोरथांच्या उतरडी I उतरी रची II 114 II
जें भुलीचें कुहर I वायुतत्वाचें अंतर I बुद्धीचें द्वार I झांकविलें जेणें II 115 II
तें गा किरीटी मन I या बोला नाहीं आन I आतां विषयाभिधान- I भेदु आइकें II 116 II
"Illustrating the mind Lord Krishna said, between the senses and intellect, that which is influenced by Rajo Guna (passion/activity) is characterized by constant movement, desires, and an intense drive for material pursuits, that plays through an endless cycle of wanting and striving is the mind. The mind is like the blue colour of the sky or waves seen in a mirage, something we perceive and experience vividly, but which doesn't have a solid, tangible reality of its own. The semen and menstrual blood combine to form a body made of the five Mahabhootas.
There are Pancha Pranas (five vital life forces or Five main Vayus) Prana, Apana, Samana, Udana, Vyana governing major bodily functions like respiration, elimination, digestion, speech, and circulation, while five Upa Pranas, or Five minor Vayus Naga, Kurma, Krikala, Devadatta, Dhananjaya handling routine actions like burping, winking, sneezing, yawning, and hiccups, supporting the main Pranas and maintaining subtle body balance. Each Vayu is unique in its own way, yet the fluidity or the quality of movement or motility of Vayu (air element) is attributed to the predominance of Rajo Guna (the principle of activity). The fundamental dynamism of Vayu influences the active and turbulent aspect of the mind (Rajo Guna), which is closely linked to the "I" Consciousness or Ahankar. The principle of movement (Vayu) provides the dynamic force necessary for the "I" Consciousness (Ahankar) to manifest and act in the world. It is given the name Mind, but actually it is the imagination manifested. It is the mind that manifests the transcendent (Brahma) into finite, understandable experiences, bridging the gap between the eternal and our temporary, sensory world.
That which is a central factor in the experience of Maya (illusion). The mind is often considered the instrument or the product through which Maya operates, creating the perception of a separate, dualistic world. That which plays a central role in generating and intensifying the desires. That which is ever ready to encourage the "I" Consciousness.
That which acts as a powerful editor and director of our inner life, capable of cultivating a resourceful and resilient state of hope or an unbridled, potentially destructive, pursuit of desire. That which directly supports fear by perceiving threats (real or imagined).
That whose focus on external, sensory experiences and its interpretations based on past impressions and desires keep a person in a state of delusion, which is avidya, thereby preventing the realization of their true, eternal nature.
That which creates divisions between "I" and "other," subject and object, which fosters the illusion of separation from the singular, non-dual reality (Brahman).
That which acts as the leader or commander of the senses (indriyas), directing them towards the objects of desire for enjoyment.
That whose power of intention and will makes the existence to come into being and who destroys it too.
That which creates and destroys the aspirations. That which is constantly engaged in flux of Sankalpa and Vikalpa, Sankalpa is deciding to do, while Vikalpa is wavering or imagining alternatives.
That which makes our subjective experience of reality heavily mediated, filtered, and constructed and so aptly called as a "storehouse of illusions.
That which makes the potential for our subjective thoughts and emotions to override our capacity for objective, clear, and open-minded understanding, in a way closing the door to intellect.
That which is closely linked to the essence of Vayu (air/wind element).
Vayu acts as the vital force and medium through it operates.
That is called as Mind said Lord Krishna to Arjun.
Now let Me illustrate you the Vishays."
II श्रीराम जय राम जय जय राम II
II श्रीसद्गुरूचरणार्पणमस्तु II