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VIVEKACUDAMANI
The organs of knowledge and the mind form the manomaya kosa which is the cause of the sense of the 'I' and of the 'mine' and of the varying conceptions. It creates differences of name etc. It is powerful. It manifests itself as what pervades the previous prāṇamaya kosa.
jñānendriyāṇi: the organs that perform the actions of hearing, seeing etc., the eye, the ear, the skin, the tongue and the nose.
manaḥ: the organ with which is associated desire, purpose, doubt, fervour etc.
manomayaḥ: the kośa called by that name. It is called manomaya and not śrotramaya etc., as the activities of all organs are dependent on (determined by) the mind, and because during the dream state, the mind is active even though the sense-organs are not functioning. Further, as each of the organs functions by virtue of the sattva guna in its particular manifestation while the mind functions by the collective manifestation of that guna, it is to be understood that they are all included in the same kośa. A man says: I hear; I desire; I see; I touch; I taste; I smell; I desire; I determine etc. In all this, there is the sense of the atman which is said to do these things. The śruti also says: tasmādvā etasmāt prāṇamayāt anyatara ātmā manomayaḥ (Taitt.): "The manomaya functions as if it were the atman beyond this prāṇamaya." So this manomaya kośa too appears as if it were the ātman. Hence, the name kośa to it.
mamāhamiti vastuvikalpahetuḥ: The effect of this is described. It is the cause of speaking of things and of itself as 'mine' and 'I'. It produces the sense of the 'I' in the body and the sense-organs, and the sense of the 'my' in the house, land etc. The mind is of the nature of determination and doubt.
samjñādibhedakalanākalitaḥ: The form that this sense takes is referred to here. samjña means 'name.' ādi: includes form. Things are distinguished variously by their names and forms. A thing is called ghata, kalasa, kumbha depending on its size. Colour is black, green etc. Thus, this distinction of form and colour pertains to all objects. All modifications relating to sound (name), and object depend on the mind. In the world there is no object devoid of name and form. Hence the world is dependent on the mind for its activity.
baliyan: Powerful because bondage and liberation depend on the mind. Jñana-śakti is not found in the annamaya or the praṇamaya kośa. Hence, manomaya kosa is said to be powerful. In the
