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the individual explodes into action while expressing his responses, they are called organs-of-functions or action.
Pargasna: FTOI ATIE
रहंकृतिश्चित्तमिति स्ववृत्तिभिः। मनस्तु संकल्पविकल्पनादिभि
बुद्धिः पदार्थाध्यवसार्यधर्मतः ॥ ९३॥ अत्राभिमानादहमित्यहंकृतिः।
स्वार्थानुसन्धानगुणेन चित्तम् ॥९४॥ nigaddyatentahkaranam manodhi
rahamkrtiscittamiti svavrttibhih manastu samakalpavikalpnādibhir
buddhih padārthādhyavasäryadharmatah 93. atrābhimānādahamityahamkrtih
svārthānusandhānagunena cittam 94. निगद्यते - Is called, अन्तःकरणम् - as inner-organ, मनः - mind, धी:intellect, अहंकृतिः - ego, चित्तम् - citta, इति - thus, स्ववृत्तिभिः - by their own functions, मनः - mind, तु - verily, संकल्पविकल्पनादिभिः . by its doubts and hesitations, बुद्धिः - the intellect, पदार्थाध्यवसायधर्मतः - by its nature of determining the truth of objects, 317 - here, ATTIon account of identification, sem stat - with 'I am' etc., 36a: - the ego, FarTiTATTATŪTA - from its function of remembering (contemplating ) things it is interested in, faptul - citta.
The "inner-organ” is called, according to their functions as mind, intellect, ego and chitta: Mind, from its doubts and hesitations; the buddhi, from its function of determining the truth of objects; the ego, in its identification with both these, and chitta from its function of constantly illumining all the above.
After describing in the previous stanza the "outerinstruments" of perception and action, the Science of Self logically proceeds to indicates to us what are the subtle factors that constitute the inner-equipments" (antahkarana). It is evidently clear that the eyes do not see by themselves,
