“The form is perceived and the eye is its perceiver. It (eye) is perceived and the mind is its perceiver. The mind with its modifications is perceived and the Witness (the Self) is verily the perceiver. But It (the Witness) is not perceived (by any other).”
This śloka demonstrates that the mind is subject to perception. The quintessential question is: Who is perceiving the mind. According to Advaita Vedānta, the ultimate percipient is Ātman, the true-self.
The third śloka continues to analytically dissects the nature of perception described in the first śloka:
“The eye, on account of its interchangeable nature, is an object and its perceiver is the mind.”
The fifth śloka further inquiries into the unity of consciousness and emphasised the distinction between mind and consciousness (a semantic distinction which is currently lacking in the majority of psychological discourses):
“That the mind undergoes all these changes is known to all. Because of its changeable nature, the mind is an object of perception and Consciousness is the perceiver. This is because all the changes are perceived by Consciousness. Consciousness perceives all the states because it is a unity. These states, though distinct in nature, become unified in Consciousness or Self.”