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 385

Acharya Shri Kailashsagarsuri Gyanmandir
Sāmkhya
353
the chances of the Purusa's being the subject are dubitable. The Sankhyas, however, attribute the quality of subjecthood to the Purusa or soul. It is therefore, necessary to examine the structure of the mechanism of knowledge into details.
· The subject of experience is the Purusa, and the external objects are known by the Purușa with the help of the sense organs, mind, the ahankāra and the intellect (Buddhi). When the sense organs get excited they convey impressions to the mind which properly arranges them, and the buddhi forms their concepts. It is true that the Purusa cannot undergo any change; the buddhi, being liable to change, gets itself modified in the forms of objects with which it comes into contact through the sense organs. The buddhi assumes the forms of the objects that are known. But the buddhi is a modification of the Prakçti which is unintelligent, and it cannot shine or reveal the object by itself. The modification of the buddhi is manifested by the light of consiousness of the Purusa. The awareness in knowledge of the objects perceived would be impossible if it is not revealed by the illumination of the consciousness of the soul. The buddhi reflects in itself the pure consciousness of the soul as soon as it is modified in the form of the objects of its experience. Due to the reflection of the Purusa in the buddhi, it appears as if the Purusa itself has been modified after the objects of experience, and hence, the Purusa appears to be the real experiencer. But throughout the process of knowledge the Purusa remains passive Ā 23
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