Changes

== The Process of Knowledge ==

== The Process of Knowledge ==

Before one engages in any matter, one first observes and considers, then one reflects and then determines. Then one proceeds to act. This ascertainment: "Such act is to be done by me" is the determination of the intellect (Adhyavasaya).<ref name=":0" />   

The process through which Purusha attains the discriminatory knowledge involves the interaction of Purusha with Buddhi and other constituents.<blockquote>अध्यवसायो बुद्धिर्धर्मो ज्ञानं विराग ऐश्वर्यम् । सात्त्विकमेतद्रूपं तामसमस्माद्विपर्यस्तम् ॥ २३ ॥ (Samk. 23)<ref name=":5" /></blockquote>

'''Mahat or Buddhi :''' The '''intellect''' is an instrument which receives the ideas and images conveyed through the organs of sense, and the mind, constructs them into a conclusive idea, and presents this idea to the Self. The function of the intellect is determination (Nischaya).  

==== Mahat or Buddhi ====

The '''intellect''' is an instrument which receives the ideas and images conveyed through the organs of sense, and the mind, constructs them into a conclusive idea, and presents this idea to the Self. The function of the intellect is determination (Nischaya or Will). Before one engages in any matter, one first observes and considers, then one reflects and then determines. Then one proceeds to act. This ascertainment: "Such act is to be done by me" is the determination of the intellect (Adhyavasaya).<ref name=":0" />  

The '''mind''' is both an organ of sensation and action. The senses receive simple impressions from without. The mind cooperates with the senses, and the impressions are perceived. The mind ponders, the intellect determines, and egoism becomes conscious.   

Thus, Buddhi is defined as the determining Principle; Virtue, Wisdom, Dispassion and Power constitute its form (when affected by Sattva) and the reverse of these when affected by Tamas. The determination of the duty is the characteristic property of Buddhi - which appears as if endued with intelligence by contact with the intelligence of Purusha.<ref name=":6" />  

'''Ahankara :''' Agency belongs to '''egoism'''—the Ahankara or the I-maker—which is itself a product of Prakriti, but not to the Purusha or Self who is always a silent witness.   

Tile intellect or the Buddhi is the most important of all the products of Prakriti. The senses present their objects to the intellect. The intellect exhibits them to the purusha. The intellect discriminates the difference between purusha and Prakriti. 

 

The intellect is the instrument or organ which is the medium between the other organs and the Self. All ideas derived from sensation, reflection, or consciousness are deposited in the chief or great instrument, intellect, before they can be made known to the Self. They convey impressions or ideas with the properties or effects of pleasure, pain and indifference, accordingly as they are influenced by the qualities of Sattva (purity), Rajas (passion) or Tamas (darkness).  

 

The intellect appears to be intelligent on account of the reflection of Purusha which is very near to it, though by itself, it is really non-intelligent.   

The functions of mind, intellect and egoism can be instantaneous as well as gradual.   

अभिमानोऽहंकार: तस्माद्विविध: प्रवर्तते सर्ग: । एकादशकश्च गणस्तन्मात्रपञ्चकश्चैव ॥ २४ ॥ (Samk. 24)<ref name=":5" />

Swami Sivananda says    <blockquote>''" Intellect, egoism, mind and the eye see a form at once, in one instant, and come immediately to a conclusion. ("This is a jar."). The same three, with tongue, at once relish taste; with the nose smell; and so on with the ear and the skin. The function is also occasionally gradual. A man going along a road sees an object at a distance. A doubt arises in his mind whether it is a post or a man. He then sees a bird sitting on it. Then the doubt is removed. In above example the intellect makes a determination that it is a post only. Then the ego says - I am certain that it is a post only."''</blockquote>The intellect, the mind and egoism are the door-keepers. The five senses of perception or Jnana-Indriyas are the gates. The intellect is the instrument or organ which is the medium between the senses and the Self.   

Self-assertion is Ahamkara. From it proceeds the twofold evolution only; the elevenfold set and also the fivefold Tanmatras.

==== The Intellect and its Functions<ref name=":0" /> ====

All that is considered (alochita) and reasoned (mata) refers to me, in this I am competent,  all those objects of sense are for my sake only, this does not concern any one else but me, hence I am - such Abhimana, self assertion or consciousness by reference to oneself, from its having an uncommon or unique operation of its own, is called Ahamkara, by working upon which Buddhi determines that "this is to be done by me".<ref name=":4" />

Tile intellect or the Buddhi is the most important of all the products of Prakriti. The senses present their objects to the intellect. The intellect exhibits them to the purusha. The intellect discriminates the difference between purusha and Prakriti. 

 

 

==== Manas ====

The '''Mind or Manas''' is both an organ of sensation and action. The senses receive simple impressions from without. The mind cooperates with the senses, and the impressions are perceived.<ref name=":0" />

 

उभयात्मकमत्र मन: सङ्कल्पमिन्द्रियं च साधर्म्यात् । गुणपरिणामविशेषान्नानात्वं बाह्यभेदाश्च ॥ २७ ॥ (Samk. 27)<ref name=":5" />

The intellect is the instrument or organ which is the medium between the other organs and the Self. All ideas derived from sensation, reflection, or consciousness are deposited in the chief or great instrument, intellect, before they can be made known to the Self. They convey impressions or ideas with the properties or effects of pleasure, pain and indifference, accordingly as they are influenced by the qualities of Sattva (purity), Rajas (passion) or Tamas (darkness).  

Among the Indriyas, Manas possess the nature of both. It is deliberative and is as well an Indriya (सङ्कल्पमिन्द्रियं च) as it is homogeneous with the rest. Sankalpam is the the uncommon or distinctive function of the Manas. From the materials of the senses, Manas creates percepts, which are transferred to Ahamkara. Ahamkara evaluates them either as concerning itself or not concerning itself. Thus coloured with the personal equation, they are next taken up by Buddhi, which makes certain their true nature and determines conduct accordingly.<ref name=":4" />

The intellect appears to be intelligent on account of the reflection of Purusha which is very near to it, though by itself, it is really non-intelligent.   

The mind ponders, the intellect determines, and egoism becomes conscious. The functions of mind, intellect and egoism can be instantaneous as well as gradual.

== Samkhya is Nir-Isvara ==

== Samkhya is Nir-Isvara ==

The Samkhya system is called Nir-Isvara (Godless). It is atheistical. The Samkhyas do not believe in Isvara. They do not accept Isvara (God). The creation produced by Prakriti has an existence of its own, independent of all connection with the particular Purusha to which it is united. So the Sankhyas say that there is no need for an intelligent Creator of the world, or even of any superintending power.<ref name=":0" />

The Samkhya system is called Nir-Isvara (Godless). It is atheistical. The Samkhyas do not believe in Isvara. They do not accept Isvara (God). The creation produced by Prakriti has an existence of its own, independent of all connection with the particular Purusha to which it is united. So the Sankhyas say that there is no need for an intelligent Creator of the world, or even of any superintending power.<ref name=":0" />