Gita Rahasya -Tilak
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CHAPTER VI
THE INTUITIONIST SCHOOL AND THE CONSIDERATION OF THE BODY AND THE ATMAN
(ADHIDAIVATA-PAKSA AND KSETRA-KSETRAJNA-VICARA) that is, "the Atman in the first place grasps all things through the medium of the Reason, and creates in the Mind the desire to speak ; then the Mind sets in action the bodily heat (kayagni) which in turn Bets the breath in motion ; then this breath entering the chest, creates the lowest sound ; and this sound ultimately comes out of the mouth in the shape of labial, guttural, or other sounds." The last two lines of the above stanza are also to be found in the Maitryupanisad [1]and from this it is clear, that this stanza must be older than Panini.[2] 'kayagni' is known in present-day medical science as 'nerves'. But according to that science, the nerves which bring in the perception of external objects are different from those which carry the message of the Reason to the organs of Action through the medium of the Mind; and therefore, according to Western medical scientists, we must have two kinds of Mind. Our philosophers have not thought that there are two kinds of Mind; they have differentiated between the Reason and the Mind, and have said that the Mind is dual, that is to say, where the organs of Action are coacerned it acts according to the organs of Action, and where the organs of perception are concerned, it acts according to those organs. Both these ideas are essentially the same. According to the points of view of both, the Reason is the judge who decides, and the Mind becomes samkalpa-vikalpatmakam, that is, performs the function of conceiving ideas in relation to the organs of perception, and becomes vyakaranatmakam. that is, executive, in relation to the organs of Action, that is to say, it becomes the actual provocator of the organs of Action. Nevertheless, in developing (i. e., making the vyakaranam of) anything, the Mind has very often to conceive ideas (that is, make samkalpam and vikalpam) in order to see in what way the dictates of the Reason can be carried out. Therefore, in defining the Mind, it is usual to say simply "samkalpa-'vikalpatmakam manah" ; but, it must not be forgotten, that even according to that definition, both kinds of functions of the Mind are included.
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