Jiva

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MIND, MATTER AND GOD : JIVA, JADA AND ISVARA M.M.NINAN physical body. Samsāra or bondage arises when the Puruṣa does not have the discriminate knowledge and so is misled as to its own identity, confusing itself with the Ego/ahamkāra, which is actually an attribute of Prakriti. The spirit is liberated when the discriminate knowledge of the difference between conscious Puruṣa and unconscious Prakriti is realized by the Puruṣa. In evolution, Prakriti is transformed and differentiated into multiplicity of objects. Evolution is followed by dissolution. In dissolution the physical existence, all the worldly objects mingle back into Prakriti, which now remains as the undifferentiated, primordial substance. This is how the cycles of evolution and dissolution follow each other. The evolution results in 23 different categories of objects. They comprise of three elements of Antahkaranas or the internal organs as well as the ten Bahyakaranas or the external organs. • Among all these, the first to evolve is Mahat (the great one). Mahat evolves as a result of preponderance of sattva. • The second evolute is ahamkara (ego). It arises out of the cosmic nature of Mahat. Ahamkara is the self-sense. It is concerned with the self-identity and it brings about awareness of “I” and “mine”. According to the Samkhya there emanates two sets of objects from ahamkara. • The first set comprises of the manas (mind), the five sense-organs and the five motor organs. The second set consists of the five elements which may exist in two forms, subtle and gross. Tanmatras The five subtle elements are also called tanmatras. These five subtle elements or tanmatras are: shabda, sparsha, rupa, rasa and gandha elemental sound, elemental touch, elemental colour, elemental taste and elemental 44
MIND, MATTER AND GOD : JIVA, JADA AND ISVARA M.M.NINAN smell. They are respectively the five gross elements are space or ether (akasa), water, air, fire and earth. Let us elaborate on the above. Ahamkara has three aspects that differ according to the preponderance of the three gunas- sattva, rajas and tamas. With the dominant sattvaguna, the Sattvika-ahamkara produces manas (mind), the five sense organs and the five motor organs. The five sense organs are chakshu (to see), sroto (to hear), rasna (to taste), ghrana (to smell) and tvak (to feel). The five motor organs are concerned with the powers of speech, handling, movement, excretion and procreation. These organs, in Sanskrit, are referred to as vak, pani, pada, paya and upastha respectively. All these ten organs together form external organs (bahyakaranas). Mahat, ahamkara and manas form internal organs (antahkaranas.) It should be noted here that the manas or the mind is different from Mahat or the buddhi. Manas or the mind in co-ordination with the sense-organs, receives impressions from the external world, transforms them into determinate perceptions and conveys them to the experiencer or the ego. Thus manas is produced and is capable of producing also. But though Mahat is produced, it can not produce. As we have seen ahamkara produces both the subtle and the gross elements. These gross elements are produced by various combinations of subtle elements. For example shabda produces akasha (space) while shabda and sparsha together produce marut (air).Rupa produces teja (fire). Shabda, sparsha, rupa and rasa together form ap (water). All five elements combine to produce kshiti (the earth). The five gross elements combine in different ways to form all gross objects. All the gross elements and the gross objects in the world are perceivable. Samkhya and the Theory of Knowledge Samkhya accepts three sources of valid knowledge: Perception, inference and testimony. 45
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Jiva

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