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The Geneval Conception of Knowledge
question of being blind, therefore, can not arise in the present case. The notion of knowledge being the product of a nonintelligent substance also is plausible.
6 Puruşa without any quality
The sixth point that Purusa is without any quality, is fundamentally against the principle of metaphysics. There can be no reality without quality. It is a mere conceptual abstraction. Existence means the possession of some positive quality.
The Sankhya Theory of Cognition
We have stated above that according to Sankhya cognition is a modification of buddhi, which is an evolute of prakṛti, dominated by sattva. Buddhi, through the contact of senses with the object, takes form of the latter. This taking form or modification is known as jñāna, adhyavasaya or vṛtti i. e. the cause of knowledge.1 The reflection of Purusa or pure consciousness in vṛtti is recognized as prama or knowledge. It may be observed here that the Sankhya maintains both buddhi and jñāna as insentient. Prama, though insentient as far as its material cause is concerned, appears as if possessing sentiency through the reflection of Purusa. It is described as consciousness reflected in mode of Buddhi or Buddhi Vṛtti possessing the reflection of consciousness.2 According to Vacaspati Miśra3 Vṛtti is like a double-faced mirror, where the citśakti is reflected on one side and object on the other. Thus, there is an exchange of qualities between the buddhi and Purusa. Buddhi takes the qualities of Purusa and appears like a sentient entity. Puruşa takes the impress of buddhi and appears like the experiencer of pleasure, pain, knowledge etc. as its own;4 while actually they are the qualities of buddhi. But the impress of buddhi does not affect
1. Samkhyatattvakaumudi p. 72-73
2. Ibid.
3. Ibid.
4. Sankhyakarikā, 36, 37.
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