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VIVEKACUDAMANI
buddhindriyaiḥ sardham: With the five jñanendriyas namely
the ear etc.
sardham: saha: along with.
savṛttiḥ: With vṛtti, i.e., with the modification of the mind that makes for determinate knowledge.
kartṛlaksanaḥ: Which has the quality of a kartā i.e., which is of the nature of knowledge, desire and action.
vijñānamayakośassyāt: it is called by the name of vijñānamaya
kośa.
By pumsaḥ etc., its effect is stated. It is the cause of samsara of the person. Vide the śruti: sa samanassannubhau lokāvanusañcarati, sadhiḥ svapno bhutvā dhyāyatīva lelayatīva (Brh.) The same antaḥkarana when it is subject to doubt is called the manas. When it is modified in the form of determinate knowledge it is called buddhi. There the mind functions as the instrument and the buddhi as the agent. For one does an action only after deciding. The relation between the mind and buddhi is of precedence and succession. Hence the vijñānamayakośa is spoken of separately after speaking about the manomaya kosa. Otherwise, as the five jñānendriyas function in both, the difference between the two cannot be apprehended. Vide the śruti: tasmād vā etasman manomayat anyo' ntara ātmā vijñānamayaḥ (Taitt.) Therefore, the vijñānamaya ātma is different from the mano-maya. Here too the same idea is conveyed.
अनुव्रजच्चित्प्रतिबिबशक्तिः "विज्ञानसंज्ञः प्रकृते वकारः । ज्ञानक्रियावान् अहमित्यजत्रं
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देहेन्द्रियादिष्वभिमन्यते भृशम् ॥ १८७ ॥
anuvrajaccitpratibimbaśaktiḥ
vijñānasamjñaḥ prakṛter vikāraḥ | jñānakriyāvān ahamityajasram
dehendriyadiṣvabhimanyate bhṛśam 11
This vijñānamayakośa has power of reflection of the caitanya which it accompanies. It is a modification of prakṛti (avidya). It is characterised by knowledge and action and always identifies itself with the body, the organs etc.
