Page 460 - Complete Works of Dr. KCV Volume 1

Manas has been known to have sixteen manifestations such as Samjnanam, Ajnanam, Vijnanam, Prajnanam, Medha, Dhrtih, mati, manisa, dhrsti, jutih, samkalpa, smrti, kratuh, asuh, kama, vasa. This list can be expanded with the inclusion of Dhi (buddhi). Manas is said to be that which came out of Brahman first and expressed itself as samkalpa and expanded to become Bhuma. The word Manas then almost looks to be equivalent to the Prakrti which emerged out of the Brahman at the time of creation and became the field for the enjoyment of the Purusha. These sixteen forms of manas can be seen to be the instruments by which the different ways of 'knowing', 'enjoying' and experiencing the outer world manifested by the Manas are rendered possible. It is possible to consider that Manas means thought force and has been in Yoga identified with Citta (thought force generated by the presence of the Cit (purusa) or Brahman from whom it has arisen and which is in continuous touch with it, sustaining it and supporting it and determining it. While Samkhya uses the term Manas only in respect of the individual self or purusa, Yoga uses the Citta to cover all modifications from the prakrti down to the elements and organs, and in fact introduces the word Dhi as the upward moving Citta, even as the Samkhya realises that Buddhi in its sattvika condition has the four fold attributes of aiswarya, vairagya, jnana and sakti. In the Vedic times Manas has been almost used to be identical with the Prakrti or the First manifestation of Brahman. Sri Ramchandraji uses the term Ksobh which arises from the Brahman conceived as Akshobh. All this world is Thought - creation and thought and thing are in-fact different levels of Manas, the former is subtle whereas latter is gross. Speech (Vak) may be considered to be that which mediates between these two stages of Manas.
The most important fact for the purpose of Yoga is to recognise that Thought-force which is constantly supporting and sustaining the things is also actively in each one of us and can be utilised to raise itself to that pure level of subtle cit-sakti. What is the same in the macrocosm is the same in the microcosm. Thought within each one of us can be purified and lifted up to the standard of purity as the original thought force or manas as it emerged from Brahman or the Ultimate centre. In fact it is only when one really arrives at that purest condition, the human individual can realise that he is the Manisi or manisa the lord of Manas.