Patanjali's yoga sutras

विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धिनी

viṣayavatī vā pravr̥tti-rutpannā manasaḥ sthiti nibandhinī 

Google Translate: Or an object-oriented instinct arising and bound by the state of the mind

Or an experience of the five senses that originates in the mind

viṣayavatī – Google translate – objective 

Viṣaya (विषय).—1 An object of sense; (these are five, corresponding to the five organs of sense; rūpa, rasa, gandha, sparśa and śabda corresponding to the eye, tongue, nose, skin, and ear)

vā – or

pravr̥tti

Pravṛtti (प्रवृत्ति) or Pravṛttiviṣaya refers to the “engaged object (of one’s action)”.—The notion that conceptual cognitions are necessarily mistaken—even when they are epistemically reliable—reflects an overall suspicion of conceptuality that characterizes Indian Buddhism from its earliest days, but the technical account in part 1 draws especially on Dharmakīrti and other Buddhist epistemologists. For these theorists, conceptual cognitions are always mistaken in two ways. First, the object that appears phenomenally in my awareness, known as the conceptual “image” (pratibimba) of the object, is taken to be identical to the functional thing that I seek to act upon as the engaged object (pravṛtti-viṣaya) of my action. In other words, the phenomenally presented object “fire” in my conceptual cognition does not have the causal properties of an actual fire—the thought of a fire cannot burn wood. Yet our cognitive system creates a fusion (ekīkaraṇa) of this phenomenal appearance with the engaged object to which the conceptual image of “fire” refers.

Utpanna (उत्पन्न) or Utpannapratīti refers to “(an object of which the perception has) already occurred” [?], according to the Nyāyamañjarī, vol. I, 326.—Accordingly, “Inference is of two sorts: one [concerns an object] the perception of which has [already] occurred (utpanna-pratīti) [at some point]; the other [concerns an object] the perception of which has [yet] to occur. But the inference of [entities] such as God [concerns an object] the perception of which has [yet] to occur. […]”.

मनसः स्थितिनिबन्धिनी manasaḥ sthiti nibandhinī – Google translate: The positional regulator of the mind

manasaḥ

1) Pertaining to the mind, mental, spiritual (opp. śārīra).

2) Produced from the mind, sprung at will; ब्रह्मणो मानसपुत्राः (brahmaṇo mānasaputrāḥ); किं मानसी सृष्टिः (kiṃ mānasī sṛṣṭiḥ) Ś.4; Kumārasambhava 1.18; मद्भावा मानसा जाता (madbhāvā mānasā jātā) Bhagavadgītā (Bombay) 1. 6.

3) Only to be conceived in the mind, conceivable

Sthiti (स्थिति).—[feminine] standing, stopping, staying, remaining in or with ([locative] or —°); abode, place; situation, rank, dignity; devotion to or occupation with ([locative]); stability, duration; firmness, constancy, existence, occurrence; state, condition; conduct, procedure; axiom, maxime, rule, custom, usage, boundary, limit; rectitude, virtue.

Nibandhin (निबन्धिन्).—a.

1) Binding, fastening, confining.

2) Connected with.

3) Causing, being the origin of, producing.