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Mantra यत्प्र॒ज्ञान॑मु॒त चेतो॒ धृति॑श्च॒ यज्ज्यो ति॑र॒न्तर॒मृतं॑ प्र॒जासु॑ । यस्मा॒ न्न ऽऋ॒ते किञ्च॒न कर् म॑ क्रि॒यते॒ तन्मे॒ मनः॑ शि॒व स॑ङ्कल्पमस्तु ॥ Vājasanēyī Samhita, 34-3 Yatprajñānamutaceto dhṛtiśca yajjyo tirantaramṛtaṁ prajāsu. Yasmānna 'ṛte kiñcana kar ma kriyate tanme manah̑ śiva saṅkalpamastu. Word Meaning यत् — by whom; by the (grace) of the all-knowing and all-powerful God; प्रज्ञानम् — the best knowledge and the knowledge in the form of self-prepared inspiration; उत — not only that; चेतः — the basic philosophy of disposition or state of the mind or feelings; च — and; धृतिः — firmness, steadiness, courage, confidence, bravery, valour; यत् — that mahāttava; प्रजासु — in all living beings; अन्तः — in the subtle part of the heart; अमृतम् — perpetual or eternal; ज्यो तिः — self-luminous Jyoti; यस्मा त् ऋते — without which; कर ्म — an act or deed (secular or Vedic or Smarta karma); किञ्चन — how much ever or whatever; न क्रि यते — the action of (cannot be done); मनः — omniscience; तत् — that Ishwara; मे — to self; शिव-संकल्पं — mind with good intentions and auspiciousness; अस्तु — may God answer our prayers. Meaning May that soul, which is access to knowledge, memory, and mental stability and is the imperishable Jyotiswarupa of living beings, without which no work can be done, inspire my mind to have good will. No Vedic ritual is performed without God’s grace—let the omniscient Ishwara, with a heart full of good will and auspiciousness, answer our prayers. Explanation The mind, equipped with intelligence, memory, and determination and imbued with knowledge of the universe's internal and external elements, becomes immortal and facilitates action. Comprising four aspects—Manas (thinking mind), Buddhi (intelligence), Chitta (memory or impressions), and Ahankara (ego)—the mind constantly generates thoughts, stimulated by various objects and memories. This continuous flow of thoughts, known as the Manas, often lacks filtration and can lead to harmful tendencies if not regulated. Therefore, these mantras emphasize cultivating auspicious thoughts, which prevent the mind from succumbing to negativity and toxic influences. When the Manas operates unchecked, it inundates us with countless choices, leading to confusion and doubt. In such moments, the Buddhi, or intellect, plays a crucial role. Endowed with the ability to discern, judge, and decide, Buddhi guides us towards righteousness and liberation (Dharma and Moksha). It brings clarity to the mind, steering it from confusion towards a definite direction. Often perceived as the "inner voice," Buddhi consistently urges the Manas to adhere to the path of Dharma. However, this voice is frequently drowned out by the Manas's tendency to gravitate towards past impressions and memories stored in the Chitta. Chitta, also known as Chetas, refers to the subconscious mind, serving as the reservoir of memory where impressions from past lives are stored. These impressions, shaped by habitual patterns of thoughts, speech, and actions, resemble waves on the surface of a lake, perpetually rising and falling. Attempting to silence the mind forcibly proves futile, leading only to suppression. The true stillness of the mind, termed Manonasa, is achieved through wisdom and the removal of the seeds causing agitation within the Manas. Buddhi constantly guides us towards spiritual practices, Yajña, and purification rituals to release these stored impressions in the Chitta. As the waves of the Chitta calm, they become a clearer reflection of the Self. This aligns with Patanjali's assertion that yoga involves quieting the fluctuations of the mind's impressions. With the Manas naturally following the Chitta, they effortlessly merge with the Self, underscoring the pivotal role of Buddhi in this process. Ahankara, or ego, manifests as the "I-sense" within us, deriving its identity from the state of the Manas and Chitta. Thus, the mind and subconscious condition determine the ego's nature. A mind guided by Buddhi gradually gains control over the five elements—Earth, Water, Fire, Air, and Ether—along with their corresponding sensory perceptions. These elements exist both in nature and within human beings. A refined and pure mind effortlessly aligns with the universal mind, the Supreme Mind.