SaMskRta Equivalents
Still it is possible to distinguish three broad classes of functionings among these phenomena.
अवसायो, अभिमानश्च, कल्पनं चेति, न क्रिया ।
एकरूपा, ततस्त्रित्वं युक्तं अतः कृतौ स्फुटम् ॥
avasAyo, abhimAnashcha, kalpanaM cheti, na kriyA |
ekarUpA, tatastritvaM yuktaM ataH kRutau sphuTam ||
--tantrAloka (of Abhinavagupta) 9.238
*****
मनश्च मन्तव्यं च, बुद्धिश्च बोद्धव्यं च,
अहंकारश्चाहंकर्तव्यं च, चित्तं च चेतयितव्यं च...
manashcha mantavyaM cha, buddhishcha boddhavyaM cha,
ahaMkArashchAhaMkartavyaM cha, chittaM cha chetayitavyaM cha...
--Prashna Upanishat 4.8.
"... the mind and the content of thought, understanding and the content of understanding, egoism and the content of egoism, awareness and the content of awareness, ..."
*****
अध्यवसायो बुद्धिः, अभिमानो अहंकारः, मनः संकल्पम् ।
adhyavasAyo buddhiH, abhimAno ahaMkAraH, manaH saMkalpam |
--sAMkhya kArikA 23.24.37.
"Definitive awareness is associated with buddhi--intellect; pride/self-confidence with ahaMkAraH--I-maker, will/volition/desire with the manas--mind."
*****
बुद्धि-अहंकृन्-मनः प्राहुः बोध-संरंभण-एषणे ।
करणं बाह्यदेवैः(इंद्रियैः)यन् नैव, अपि(तु) अंतर्मुखैः कृतम् ।
बोधः शब्दादेर्विषयस्याध्यवसायः, संरंभः अहमात्माभिमानः एषणामिच्छा संकल्पः ।
क्ॡप्तिः, मतिः, स्यतिश्चैव, जाता भिन्नार्थवाचकाः ।
इच्छा-संरंभ-बोधार्थाः, तेन अंतःकरणं त्रिधा ।
buddhi-ahaMkRun-manaH prAhuH bodha-saMraMbhaNa-eShaNe |
karaNaM bAhyadevaiH(iMdriyaiH)yan naiva, api(tu) aMtarmukhaiH kRutam |
bodhaH shabdAderviShayasyAdhyavasAyaH, saMraMbhaH ahamAtmAbhimAnaH eShaNAmichChA saMkalpaH |
k^^~LUptiH, matiH, syatishchaiva, jAtA bhinnArthavAchakAH |
ichChA-saMraMbha-bodhArthAH, tena aMtaHkaraNaM tridhA |
--tantrAloka (of Abhinavagupta) 9
*****
मनो, बुद्धिर्, अहंकारः, चित्तं, करणम् आंतरम् ।
संशयो, निश्चयो, गर्वः, स्मरणं विषयाः इमे ॥
mano, buddhir, ahaMkAraH, chittaM, karaNam AMtaram |
saMshayo, nishchayo, garvaH, smaraNaM viShayAH ime ||
--shabdakalpadrumaH art. antaHkaraNa.
*****
यदा तु संकल्पविकल्पकृत्यं तदा भवेत् तन् मंन इत्यभिख्यं ।
स्याद् बुद्धिसंज्ञं च यदा प्रवेत्ति सुनिश्चितं संशयहीनरूपं ॥
अनुसंधानरूपं तत् चित्तं करणमांतरम् ।
अहंकृत्यात्मवृत्त्या तु तदहंकारतं गंतम् ॥
yadA tu saMkalpavikalpakRutyaM tadA bhavet tan maMna ityabhikhyaM |
syAd buddhisaMj~jaM cha yadA pravetti sunishchitaM saMshayahInarUpaM ||
anusaMdhAnarUpaM tat chittaM karaNamAMtaram |
ahaMkRutyAtmavRuttyA tu tadahaMkArataM gaMtam ||
--devI-bhAgavata 7.32
"When engaged in forming saMkalpas (a firm determination or definition of an objective; also a positive affirmation) and vikalpas (doubts or value judgments), it is known as the manas--mind (or subjective knowledge). When it contemplates objective knowledge free from doubt, it is called buddhi--intellect (or objective knowledge). When it arrives at a decisive conclusion, free from all hesitation regarding the objective for which it searched, it is called chitta--the objects of Consciousness (both subjective and objective knowledge). And when its modifications make it contemplate 'I am the doer', it is called ahaMkAra--ego (the sense of I)."
--tr. devI gItA by svAmi SatyAnanda
Devi Gita - Google Books
*****
So far there is no difficulty. There is a clear consensus in the above texts, that
• buddhi is that faculty of the mind whose function is to ascertain facts, adhyavasAya, bodha, syati, nishchaya;
• aham-kAra, to ego-ise, to connect all experiences with self, to reduce them to the sake of the selfishly-desiring self, abhimAna, sam-rambha, mati, garva;
• manas, to resolve upon which course to follow between doubtful alternatives, kalpana, mantavya, eShaNA, ichChA, klRupti, samshaya or sankalpa-vikalpa;
• chitta, to memorise, to connect before and after, past and present and future, and also all the three, in itself, smaraNa, anu-sandhAna.
Clearly the three first correspond to jnAna, ichChA, kriyA.
But when we seek for direct texts, we find some perplexing inconsistency here as in the case of sattva, etc., (vide section 7, supra, of this note, and the references to GItA). Thus,
ज्ञानमपि सत्त्वरूपा निर्णयबोधस्य कारणं बुद्धिः ।
तस्य क्रिया तमोमयमूर्त्तिर्मन उच्यते विकल्पकरी ।
इच्छा अस्य रजोरूपा अहंकृतिर् आसीद् अहंप्रतीतिकरी ।
j~jAnamapi sattvarUpA nirNayabodhasya kAraNaM buddhiH | but
tasya kriyA tamomayamUrttirmana uchyate vikalpakarI | and
ichChA asya rajorUpA ahaMkRutir AsId ahaMpratItikarI |
--tattva saMdohaH
(It should be noted that the quotations from kashmIra shaiva works, throughout this Note, are all taken from Mr.J.C.Chatterji's excellent publications under the auspices of the KashmIr State.)
In these lines jnAna--sattva--buddhi are brought together all right; but kriyA and manas are joined to tamas instead of rajas; and ichChA and ahamkAra are allied to rajas instead of tamas.
spanda-kArikAH-vivRttiH (4.20), however, as we have seen in section 9, supra, of this note, assigns the correspondences rightly.
Meaning of abhi-mAna
VatsyAyana, kAmasUtra 1.2.44, uses abhimAna in the sense of desire, expressly.
दांडक्यः भर्गवकन्यां कामादभिमन्यमानः संबधुराष्टो विन्नाश ।
dAMDakyaH bhargavakanyAM kAmAdabhimanyamAnaH saMbadhurAShTo vinnAsha |
(This sentence is repeated in Kautalya, artha-shAstra, 1.6)
"King Dandaka, desiring lustfully to violate the daughter of the RShi BhArgava, was destroyed with all his kith and kin, and all his kingdom was laid waste and became dense jungle".
vAlmIki rAmAyaNam has a verse which uses the word in the same sense: "Does the king's son carefully avoid lusting after the wives of others?".
कच्चिन् न परदारान् वा राजपुत्रो अभिमन्यते ।
kacchin na paradArAn vA rAjaputro abhimanyate |
We may, on the whole, take the following to be the net result.
• buddhi is the principle or faculty of cognition, knowing, understanding, intellection, reason, which ascertains and decides, 'this is so'; it corresponds to sattva;
‣ SaMskRta names for its operations are: adhyavasAya, nishchaya, bodha, jnAna, upa-labdhi, etc.
• aham-kAra is the principle or faculty of desiring (whereby the separateness of one-self is primarily accentuated), wishing (willing being, so to say, midway between wishing and acting), and of self-reference, individuation, personalisation, egoism, hence self-complacence, pride, etc.; it corresponds to tamas;
‣ SaMskRta words for its functionings are ichChA, abhi-mAna, sam-rambha, garva, eShanA (in the sense of vAsanA, craving, etc.).
• manas is the principle or faculty of action, volition, conation, determination (of what to do), resolve (after vacillation), attention (after distraction); it corresponds to rajas;
‣ SaMskRta words for its activities are kriyA, eShanA (in the sense of seeking, anu-eShanA (going after), samshaya-vimarsha, sankalpa-vikalpa.
chitta is the summation of the three, with the special feature or function of memory (and expectation), connecting before and after;
‣ SaMskRta words here are chetayate, smaraNam, anu-san-dhAnam.
The name chitta, for individual mind or soul, is appropriately formed from the root-word chit which means consciousness generally, chetanA, chiti. The Universal Consciouness or chit, including all time, past, present, and future, is obviously the locus and the means of all memory.
A portion, a slab, so to say, of this Universal Consciousness, gathered into a separate aggregate, with a definite reach backward and forward in time, becomes a chitta in this individual 'memory'--and an individual is but a 'memory', a biography, a number of experiences in a certain order, so that individuality is lost and disappears, when, and to the extent that, memory is lost and disappears--the three other functions, of buddhi, etc., are all incorporated.
Perpetual Gyration of the Three
The order of succession and rotation of the three classes of psychoses, cognitive, affective, conative, is indicated in the following:
ज्ञानजन्या भवेदिच्छा, इच्छाजन्या भवेत् कृतिः ।
कृतिजन्या भवेच्चेष्टा, चेष्टाजन्या भवेद् क्रियाः ॥
j~jAnajanyA bhavedichChA, ichChAjanyA bhavet kRutiH |
kRutijanyA bhavechcheShTA, cheShTAjanyA bhaved kriyAH ||
--Shandilya[/b]
"Out of knowledge arises desire; out of desire, kRuti (or prayatna), i.e., volition: out of that, effort; out of that, action."
ज्ञानपूर्वोद्मिवा लिप्सा, लिप्सापूर्वा अभिसंधिता ।
अभिसंधितपूर्वकं कर्म, कर्ममूलं ततः फलम् ॥
j~jAnapUrvodmivA lipsA, lipsApUrvA abhisaMdhitA |
abhisaMdhitapUrvakaM karma, karmamUlaM tataH phalam ||
--mahAbhArata, shAntiparva, ch.304
"First comes knowledge (of a thing); then the wish to obtain it; then the purposeful effort--abhi-sandhi; then the action; then the fruit."
jAnati knows; then ichChati, desires; then yatate, endeavours--this is one of the commonplaces of nyAya. It is obvious that intention, purpose, will, volition, conation, innervation, exertion, muscular effort, are all intermediate states of transition from desire to action.
In paurANa mythical and anthropomorphic symbology, for purposes of concrete devotional worship,
• Vasudeva-KRShNa (an incarnation of ViShNu-sattva, representing knowledge, wisdom);
• his brother SankarShana-Bala-rAma (of Rudra-tamas, representing the anger-half of desire);
• his son Pradyumna (of KAma--Eros, representing the love-half thereof);
• and his grandson A-niruddha (the 'unrestrained', representing action, rajas),
stand, respectively, for chitta, buddhi or mahat, the two subdivisions (anger and love) of ahaMkAra, and for manas respectively (bhAgavata 3.26)
For a description and illustration of the inhibitive, veiling, blinding, (AvaraNa), distracting, diverting, selective, misdirective and incentive, (vikShepa), preserving, steadying, (sthiti), fixing and regulating (niyama) effects of feeling, passion-desire-unreason, and of its connection with tamas, see Hoffding, Outlines of Psychology, ch. VI.7. Thus, "... Feeling itself may have a hindering effect ... But the step once taken, feeling is the faithful guardian of what has been acquired. Then its inertia" (tamas) "is of use to knowledge" (sattva), etc. (See also Herbert Spencer, Psychology, vol. I, p. 110).
Still it is possible to distinguish three broad classes of functionings among these phenomena.
अवसायो, अभिमानश्च, कल्पनं चेति, न क्रिया ।
एकरूपा, ततस्त्रित्वं युक्तं अतः कृतौ स्फुटम् ॥
avasAyo, abhimAnashcha, kalpanaM cheti, na kriyA |
ekarUpA, tatastritvaM yuktaM ataH kRutau sphuTam ||
--tantrAloka (of Abhinavagupta) 9.238
*****
मनश्च मन्तव्यं च, बुद्धिश्च बोद्धव्यं च,
अहंकारश्चाहंकर्तव्यं च, चित्तं च चेतयितव्यं च...
manashcha mantavyaM cha, buddhishcha boddhavyaM cha,
ahaMkArashchAhaMkartavyaM cha, chittaM cha chetayitavyaM cha...
--Prashna Upanishat 4.8.
"... the mind and the content of thought, understanding and the content of understanding, egoism and the content of egoism, awareness and the content of awareness, ..."
*****
अध्यवसायो बुद्धिः, अभिमानो अहंकारः, मनः संकल्पम् ।
adhyavasAyo buddhiH, abhimAno ahaMkAraH, manaH saMkalpam |
--sAMkhya kArikA 23.24.37.
"Definitive awareness is associated with buddhi--intellect; pride/self-confidence with ahaMkAraH--I-maker, will/volition/desire with the manas--mind."
*****
बुद्धि-अहंकृन्-मनः प्राहुः बोध-संरंभण-एषणे ।
करणं बाह्यदेवैः(इंद्रियैः)यन् नैव, अपि(तु) अंतर्मुखैः कृतम् ।
बोधः शब्दादेर्विषयस्याध्यवसायः, संरंभः अहमात्माभिमानः एषणामिच्छा संकल्पः ।
क्ॡप्तिः, मतिः, स्यतिश्चैव, जाता भिन्नार्थवाचकाः ।
इच्छा-संरंभ-बोधार्थाः, तेन अंतःकरणं त्रिधा ।
buddhi-ahaMkRun-manaH prAhuH bodha-saMraMbhaNa-eShaNe |
karaNaM bAhyadevaiH(iMdriyaiH)yan naiva, api(tu) aMtarmukhaiH kRutam |
bodhaH shabdAderviShayasyAdhyavasAyaH, saMraMbhaH ahamAtmAbhimAnaH eShaNAmichChA saMkalpaH |
k^^~LUptiH, matiH, syatishchaiva, jAtA bhinnArthavAchakAH |
ichChA-saMraMbha-bodhArthAH, tena aMtaHkaraNaM tridhA |
--tantrAloka (of Abhinavagupta) 9
*****
मनो, बुद्धिर्, अहंकारः, चित्तं, करणम् आंतरम् ।
संशयो, निश्चयो, गर्वः, स्मरणं विषयाः इमे ॥
mano, buddhir, ahaMkAraH, chittaM, karaNam AMtaram |
saMshayo, nishchayo, garvaH, smaraNaM viShayAH ime ||
--shabdakalpadrumaH art. antaHkaraNa.
*****
यदा तु संकल्पविकल्पकृत्यं तदा भवेत् तन् मंन इत्यभिख्यं ।
स्याद् बुद्धिसंज्ञं च यदा प्रवेत्ति सुनिश्चितं संशयहीनरूपं ॥
अनुसंधानरूपं तत् चित्तं करणमांतरम् ।
अहंकृत्यात्मवृत्त्या तु तदहंकारतं गंतम् ॥
yadA tu saMkalpavikalpakRutyaM tadA bhavet tan maMna ityabhikhyaM |
syAd buddhisaMj~jaM cha yadA pravetti sunishchitaM saMshayahInarUpaM ||
anusaMdhAnarUpaM tat chittaM karaNamAMtaram |
ahaMkRutyAtmavRuttyA tu tadahaMkArataM gaMtam ||
--devI-bhAgavata 7.32
"When engaged in forming saMkalpas (a firm determination or definition of an objective; also a positive affirmation) and vikalpas (doubts or value judgments), it is known as the manas--mind (or subjective knowledge). When it contemplates objective knowledge free from doubt, it is called buddhi--intellect (or objective knowledge). When it arrives at a decisive conclusion, free from all hesitation regarding the objective for which it searched, it is called chitta--the objects of Consciousness (both subjective and objective knowledge). And when its modifications make it contemplate 'I am the doer', it is called ahaMkAra--ego (the sense of I)."
--tr. devI gItA by svAmi SatyAnanda
Devi Gita - Google Books
*****
So far there is no difficulty. There is a clear consensus in the above texts, that
• buddhi is that faculty of the mind whose function is to ascertain facts, adhyavasAya, bodha, syati, nishchaya;
• aham-kAra, to ego-ise, to connect all experiences with self, to reduce them to the sake of the selfishly-desiring self, abhimAna, sam-rambha, mati, garva;
• manas, to resolve upon which course to follow between doubtful alternatives, kalpana, mantavya, eShaNA, ichChA, klRupti, samshaya or sankalpa-vikalpa;
• chitta, to memorise, to connect before and after, past and present and future, and also all the three, in itself, smaraNa, anu-sandhAna.
Clearly the three first correspond to jnAna, ichChA, kriyA.
But when we seek for direct texts, we find some perplexing inconsistency here as in the case of sattva, etc., (vide section 7, supra, of this note, and the references to GItA). Thus,
ज्ञानमपि सत्त्वरूपा निर्णयबोधस्य कारणं बुद्धिः ।
तस्य क्रिया तमोमयमूर्त्तिर्मन उच्यते विकल्पकरी ।
इच्छा अस्य रजोरूपा अहंकृतिर् आसीद् अहंप्रतीतिकरी ।
j~jAnamapi sattvarUpA nirNayabodhasya kAraNaM buddhiH | but
tasya kriyA tamomayamUrttirmana uchyate vikalpakarI | and
ichChA asya rajorUpA ahaMkRutir AsId ahaMpratItikarI |
--tattva saMdohaH
(It should be noted that the quotations from kashmIra shaiva works, throughout this Note, are all taken from Mr.J.C.Chatterji's excellent publications under the auspices of the KashmIr State.)
In these lines jnAna--sattva--buddhi are brought together all right; but kriyA and manas are joined to tamas instead of rajas; and ichChA and ahamkAra are allied to rajas instead of tamas.
spanda-kArikAH-vivRttiH (4.20), however, as we have seen in section 9, supra, of this note, assigns the correspondences rightly.
Meaning of abhi-mAna
VatsyAyana, kAmasUtra 1.2.44, uses abhimAna in the sense of desire, expressly.
दांडक्यः भर्गवकन्यां कामादभिमन्यमानः संबधुराष्टो विन्नाश ।
dAMDakyaH bhargavakanyAM kAmAdabhimanyamAnaH saMbadhurAShTo vinnAsha |
(This sentence is repeated in Kautalya, artha-shAstra, 1.6)
"King Dandaka, desiring lustfully to violate the daughter of the RShi BhArgava, was destroyed with all his kith and kin, and all his kingdom was laid waste and became dense jungle".
vAlmIki rAmAyaNam has a verse which uses the word in the same sense: "Does the king's son carefully avoid lusting after the wives of others?".
कच्चिन् न परदारान् वा राजपुत्रो अभिमन्यते ।
kacchin na paradArAn vA rAjaputro abhimanyate |
We may, on the whole, take the following to be the net result.
• buddhi is the principle or faculty of cognition, knowing, understanding, intellection, reason, which ascertains and decides, 'this is so'; it corresponds to sattva;
‣ SaMskRta names for its operations are: adhyavasAya, nishchaya, bodha, jnAna, upa-labdhi, etc.
• aham-kAra is the principle or faculty of desiring (whereby the separateness of one-self is primarily accentuated), wishing (willing being, so to say, midway between wishing and acting), and of self-reference, individuation, personalisation, egoism, hence self-complacence, pride, etc.; it corresponds to tamas;
‣ SaMskRta words for its functionings are ichChA, abhi-mAna, sam-rambha, garva, eShanA (in the sense of vAsanA, craving, etc.).
• manas is the principle or faculty of action, volition, conation, determination (of what to do), resolve (after vacillation), attention (after distraction); it corresponds to rajas;
‣ SaMskRta words for its activities are kriyA, eShanA (in the sense of seeking, anu-eShanA (going after), samshaya-vimarsha, sankalpa-vikalpa.
chitta is the summation of the three, with the special feature or function of memory (and expectation), connecting before and after;
‣ SaMskRta words here are chetayate, smaraNam, anu-san-dhAnam.
The name chitta, for individual mind or soul, is appropriately formed from the root-word chit which means consciousness generally, chetanA, chiti. The Universal Consciouness or chit, including all time, past, present, and future, is obviously the locus and the means of all memory.
A portion, a slab, so to say, of this Universal Consciousness, gathered into a separate aggregate, with a definite reach backward and forward in time, becomes a chitta in this individual 'memory'--and an individual is but a 'memory', a biography, a number of experiences in a certain order, so that individuality is lost and disappears, when, and to the extent that, memory is lost and disappears--the three other functions, of buddhi, etc., are all incorporated.
Perpetual Gyration of the Three
The order of succession and rotation of the three classes of psychoses, cognitive, affective, conative, is indicated in the following:
ज्ञानजन्या भवेदिच्छा, इच्छाजन्या भवेत् कृतिः ।
कृतिजन्या भवेच्चेष्टा, चेष्टाजन्या भवेद् क्रियाः ॥
j~jAnajanyA bhavedichChA, ichChAjanyA bhavet kRutiH |
kRutijanyA bhavechcheShTA, cheShTAjanyA bhaved kriyAH ||
--Shandilya[/b]
"Out of knowledge arises desire; out of desire, kRuti (or prayatna), i.e., volition: out of that, effort; out of that, action."
ज्ञानपूर्वोद्मिवा लिप्सा, लिप्सापूर्वा अभिसंधिता ।
अभिसंधितपूर्वकं कर्म, कर्ममूलं ततः फलम् ॥
j~jAnapUrvodmivA lipsA, lipsApUrvA abhisaMdhitA |
abhisaMdhitapUrvakaM karma, karmamUlaM tataH phalam ||
--mahAbhArata, shAntiparva, ch.304
"First comes knowledge (of a thing); then the wish to obtain it; then the purposeful effort--abhi-sandhi; then the action; then the fruit."
jAnati knows; then ichChati, desires; then yatate, endeavours--this is one of the commonplaces of nyAya. It is obvious that intention, purpose, will, volition, conation, innervation, exertion, muscular effort, are all intermediate states of transition from desire to action.
In paurANa mythical and anthropomorphic symbology, for purposes of concrete devotional worship,
• Vasudeva-KRShNa (an incarnation of ViShNu-sattva, representing knowledge, wisdom);
• his brother SankarShana-Bala-rAma (of Rudra-tamas, representing the anger-half of desire);
• his son Pradyumna (of KAma--Eros, representing the love-half thereof);
• and his grandson A-niruddha (the 'unrestrained', representing action, rajas),
stand, respectively, for chitta, buddhi or mahat, the two subdivisions (anger and love) of ahaMkAra, and for manas respectively (bhAgavata 3.26)
For a description and illustration of the inhibitive, veiling, blinding, (AvaraNa), distracting, diverting, selective, misdirective and incentive, (vikShepa), preserving, steadying, (sthiti), fixing and regulating (niyama) effects of feeling, passion-desire-unreason, and of its connection with tamas, see Hoffding, Outlines of Psychology, ch. VI.7. Thus, "... Feeling itself may have a hindering effect ... But the step once taken, feeling is the faithful guardian of what has been acquired. Then its inertia" (tamas) "is of use to knowledge" (sattva), etc. (See also Herbert Spencer, Psychology, vol. I, p. 110).
