In the supplied Bhagavad Gītā (mūla) verses, manas denotes the mind as an internal faculty whose stability and orientation are at issue. It appears first as the agitated mind of Arjuna, reeling under distress (1.30), and thereafter in Kṛṣṇa's instruction as the seat of desires to be relinquished (2.55) and as a faculty vulnerable to the senses: forcibly carried off by turbulent senses even in one who strives (2.60), and, when it follows the roaming senses, the cause of the loss of discernment (prajñā) (2.67). Across these attestations the mind is consistently characterized in relation to control, desire, and the senses, rather than defined as a metaphysical category.
Senses
The reading surface. A later ingestion attaches a locus to a settled sense, or proposes a new one (dashed) for human triage — it never rewrites settled prose.
1 · The mind as a faculty subject to agitation/instability; here Arjuna's mind reeling under d…settledadded v1
The mind as a faculty subject to agitation/instability; here Arjuna's mind reeling under distress ('bhramatīva ... me manaḥ').
smṛti (epic-philosophical)
bhagavadgita:1.30
2 · The mind as locus/container of desires (kāmān ... mano-gatān) that are to be renounced by …settledadded v1
The mind as locus/container of desires (kāmān ... mano-gatān) that are to be renounced by the steady-minded person.
smṛti (epic-philosophical)
bhagavadgita:2.55
3 · The mind as object liable to be forcibly seized by the turbulent senses, even in a strivin…settledadded v1
The mind as object liable to be forcibly seized by the turbulent senses, even in a striving, discerning person.
smṛti (epic-philosophical)
bhagavadgita:2.60
4 · The mind that, when it follows after the wandering senses, carries away (one's) discernmen…settledadded v1
The mind that, when it follows after the wandering senses, carries away (one's) discernment (prajñā), likened to a boat driven by wind on water.
smṛti (epic-philosophical)
bhagavadgita:2.67
Attestation concordance — tier 2, every locus
Append-only. Grows by locus as texts arrive; stays one collapsed table so the senses remain the reading surface.
All 4 attestations ▾
Locus
Witness
Tradition
Stratum
Snippet
bhagavadgita:1.30
Bhagavad Gītā (mūla)
smṛti (epic-philosophical)
mula
na ca śaknomy avasthātuṃ bhramatīva ca me manaḥ | nimittāni ca paśyāmi viparītāni keśava ||30||
yatato hy api kaunteya puruṣasya vipaścitaḥ | indriyāṇi pramāthīni haranti prasabhaṃ manaḥ ||60||
bhagavadgita:2.67
Bhagavad Gītā (mūla)
smṛti (epic-philosophical)
mula
indriyāṇāṃ hi caratāṃ yan mano 'nuvidhīyate | tad asya harati prajñāṃ vāyur nāvam ivāmbhasi ||67||
Editions & provenance
v1Bhagavad Gītā mūla (ch. 1) — +4 loci 4 sense(s) drafted from 4 Gītā locus/loci.
Caveats
The corpus supplied is a single tradition and stratum: the Bhagavad Gītā mūla (root text) only. No commentary loci from Gauḍapāda, Śaṅkara, or any other witness were supplied, so no interpretive positions can be attributed.
All four attestations come from one continuous teaching context (Arjuna's distress in ch. 1; Kṛṣṇa's description of the sthita-prajña in ch. 2); the senses given are usage-based distinctions within that single stratum, not separate textual strata.
No definitional or metaphysical characterization of manas (e.g., as an organ, tattva, or its relation to buddhi/ahaṃkāra) is present in the supplied loci; the entry is limited to the functional uses attested.