FolioCorpusBhagavad-gītā

Śrīmad-Bhāgavatam 3.26.27

వైకారికాద్వికుర్వాణాన్మనస్తత్త్వమజాయత । యత్సఙ్కల్పవికల్పాభ్యాం వర్తతే కామసమ్భవ: ॥ ౨౭ ॥
vaikārikād vikurvāṇān
[vaikaarikaad vikurvaanaan]
manas-tattvam ajāyata
[manas-tattvam ajaayata]
yat-saṅkalpa-vikalpābhyāṁ
[yat-sankalpa-vikalpaabhyaam]
vartate kāma-sambhavaḥ
[vartate kaama-sambhavah]
vaikārikāt — from the false ego of goodness vikurvāṇāt — undergoing transformation manaḥ — the mind tattvam — principle ajāyata — evolved yat — whose saṅkalpa — thoughts vikalpābhyām — and by reflections vartate — happens kāma-sambhavaḥ — the rise of desire.
Blended reading (Sanskrit + English inline)
vaikārikād vikurvāṇān
vaikārikāt
from the false ego of goodness
vikurvāṇāt
undergoing transformation
manas-tattvam ajāyata
manaḥ
the mind
tattvam
principle
ajāyata
evolved
yat-saṅkalpa-vikalpābhyāṁ
yat
whose
saṅkalpa
thoughts
vikalpābhyām
and by reflections
vartate kāma-sambhavaḥ
vartate
happens
kāma-sambhavaḥ
the rise of desire.
From the false ego of goodness, another transformation takes place. From this evolves the mind, whose thoughts and reflections give rise to desire.

The symptoms of the mind are determination and rejection, which are due to different kinds of desires. We desire that which is favorable to our sense gratification, and we reject that which is not favorable to sense gratification. The material mind is not fixed, but the very same mind can be fixed when engaged in the activities of Kṛṣṇa consciousness. Otherwise, as long as the mind is on the material platform, it is hovering, and all this rejection and acceptance is asat, temporary. It is stated that he whose mind is not fixed in Kṛṣṇa consciousness must hover between acceptance and rejection. However advanced a man is in academic qualifications, as long as he is not fixed in Kṛṣṇa consciousness he will simply accept and reject and will never be able to fix his mind on a particular subject matter.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
From the transformation of ahaṅkāra in sattva, appeared the mind. By the mind’s general desire for objects the desire for a particular object and notions concerning it appears. From the mind’s (yat) general desire to possess objects (saṅkalpa), desire appears in the form of fantasies about and desire to possess a particular object
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