Vedaanta paribhaashaa Ch.7 and Panchadas'i.1.20.From the sattva part of all the
five subtle elements together is produced the antaHkaraNam which is known by four different names according to the function. The four names are-manas, buddhi, chittam
and ahamkaara. (Sometimes only two names, manas and buddhi, are mentioned, as in Panchadas'i.1.20, the other two being included in them). These four functions are
explained in VivekachuuDaamaNi, verses 95 and 96.

    The function of cogitation is known as the manas or mind. When a determination is made, it is known as buddhi or intellect. The function of storing experiences in memory
is called chittam . Egoism is ahamkaara. The word `mind' is also used to denote the antaHkaraNam as a whole when these distinctions are not intended. We shall use the
word `mind' in this sense hereafter. There is difference of opinion among Advaitins on
the question whether the mind is an indriya, organ, or not. Vaachaspati Mis'ra, the
author of Bhaamatii, considers the mind as an indriya. Prakaas'aatma muni, the author
of VivaraNa, takes the view that the mind is not an indriya. The author of Vedaanta paribhaashaa also takes the same view.

    This point assumes importance when the question as to how realization takes place through the mahaavaakyas is considered. This will be dealt with later at the appropriate place. In Panchadas'i.2.18, the number of indriyas is mentioned as eleven, indicating that the mind is also considered as an indriya there. The mind is finite, being of medium magnitude (madhyama parimaaNa). It can therefore be connected with one or more of
the organs at the same time. It has the capacity to expand and contract and take the
form of any object. The mind, being made of extremely subtle and transparent
substance, receives the reflection of the consciousness of the Self. Because of this, it appears to be sentient, though it is really inert. All knowledge arises only through an appropriate modification of the mind, corresponding to the object of knowledge. (See further elaboration under `Process of visual perception').

    The mental states of pain, pleasure, fear, hope, and the like are illuminated directly
by the witness-self without any intermediary. So they are said to be manifested by the witness-self alone (kevala- saakshi-bhaasya). The mental states become known as soon
as they arise. Panchadas'i.2.12-Mind, the ruler of the ten indriyas, is not independent,
but depends on the organs of sense and action for its function in relation to external objects. At the same time, no sense organ can function without the co- operation of the mind. In his Bhaashya on Br.up.1.5.3,

    S'rii S'ankara says- There is a mind apart from the external organs such as the
ear. For, it is a well-known fact, that even when an object is in front, a person does
not see it, if his mind is elsewhere. Similarly, a person does not hear what is said, if
he is absent-minded. Therefore it is clear that in the absence of the mind, the sense
organs do not perceive their respective objects. Hence it is through the mind that
everyone sees, hears, etc. Br.up.1.5.3 describes the mind thus:- Desire, resolve,
doubt, faith, absence of faith, steadiness, unsteadiness, shame, intelligence and
fear-all these are but the mind.

    Another fact proving the existence of the mind is also stated here by S'rii S'ankara-`Because if one is touched by anybody even from behind, one is able to
know distinctly whether it is a touch of a hand or of a knee. If there is no mind to distinguish them, how can the skin alone do this? That which helps us to distinguish between different perceptions is the mind'. Panchadas'i.2.13.  It is the mind which
examines the merits and defects of the objects perceived through the senses. The conclusion which the mind comes to will depend on the proportion of the three guNas
in it at the time. Panchadas'i.2.15. When sattva guNa is predominant in the mind, merit (puNya) is acquired; when rajas is predominant, demerit (paapa) is acquired. Panchadas'i.2.16. When tamas is predominant in the mind, neither merit nor demerit
is produced, but life is merely wasted. Mind is the cause of bondage, as well as of
liberation Amr.tabindu upanishad, mantra 2, says that the mind is, verily, the cause of bondage as well as of liberation; engrossed in objects of sense, it leads to bondage;
free from attachment to objects, the same mind leads to liberation.

    In samaadhi the manas (mind) becomes `no-manas'; it attains to the state called amaniibhaava-GauDapaada's MaaNDuukya Kaarikaa, AdvaitaprakaraNa, verse 31.
In verse 32, the term amaniibhava is explained- "When by the conviction of Aatman's reality, manas ceases to imagine, then it becomes `no-manas', unperceiving for want of objects of perception".