tman_and_moksa

SR No.: 020053
Original Sutra Author: N/A
Author: G N Joshi
Publisher: Gujarat University
Publication Year: 1965
Total Pages: 901
Language: English
Classification: Book_English
File Size: 12 MB

Page 328

Acharya Shri Kailashsagarsuri Gyanmandir
296
Atman and Mokpa
but is subordinate to it. The mind can best be . understood as the 'attention' or that which actively attends to the objects of knowledge systematically; and the mind finally understands the nature of things clearly by ineans of the buddhi or intellect or understanding. The buddhi acts as an instrument of the mind for clear cut understanding of the objects of experience. The buddhi thus may be useful to formulate clear images or concepts of things and relates them in such ways which adequately explain the functioning of the actual facts. It makes the acquired perceptions more articulate, elaborate or visible; it discovers the obscure meaning of the objects of knowledge by making the dull perceptions more manifest and meaningful. Max Müller compares the Samkhya-Buddhi with the Nyāya-Buddhi in the following passage — "The Buddhi of the Samkhya is a cosmic principle independent of the self, and meant to account for the existence of the light of reason in the whole universe; while in the Nyāya philosophy it signifies the subjective activity of thought in the acquisition of knowledge, or in the lighting up and appropriating of the inert impressions received by the senses."1.
Manas is indispensable for the generation of knowledge in the soul. From the role that manas plays in the act of knowing it may appear that knowledge, therefore, resides in the manas. But it is not so. Gotama makes it clear beyond doubt, that knowledge ultimately resides in the soul and not in · 1 Max Müller : Six Systems of Indian Philosophy, p. 549.
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