Jiva

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MIND, MATTER AND GOD : JIVA, JADA AND ISVARA M.M.NINAN According to Samkhya, the manas(mind), the Mahat (intellect = buddhi) and the purusha play a role in ‘producing’ knowledge. When the sense-organs come in contact with an object, the sensations and impressions reach the manas. The manas processes these impressions into proper forms and converts them into determinate percepts. These percepts are carried to the Mahat. By its own applications, Mahat gets modified. Mahat takes the form of the particular object. This transformation of Mahat is known as vritti or modification of buddhi. But still the process of knowledge is not completed. Mahat is a physical entity. It lacks consciousness so it can not generate knowledge on its own. However, it can reflect the consciousness of the Purusha(self). Illumined by the consciousness of the reflected self, the unconscious Mahat becomes conscious of the form into which it is modified (i.e. of the form of the object). This is better explained by an illustration. The mirror cannot produce an image on its own. The mirror needs light to reflect and produce the image and thereby reveal the object. Similarly, Mahat needs the ‘light’ of the consciousness of the Purusha to produce knowledge. Samkhya cites out two types of perceptions: Indeterminate (nirvikalpa) perceptions and determinate (savikalpa) perceptions. Indeterminate perceptions are sort of pure sensations or crude impressions. They reveal no knowledge of the form or the name of the object. There is vague awareness about an object. There is cognition, but no recognition. An infant’s initial experiences are full of confusion. There is a lot of sense-data, but there are improper or inadequate means to process them. Hence they can neither be differentiated nor be labeled. Most of them are indeterminate perceptions. Determinate perceptions are the mature state of perceptions which have been processed and differentiated appropriately. Once the sensations have been processed, categorized and interpreted properly, they become determinate perceptions. They can lead to identification and also generate knowledge. 46
Bondage and Salvation MIND, MATTER AND GOD : JIVA, JADA AND ISVARA M.M.NINAN Like other major systems of Indian philosophy, Samkhya regards ignorance as the root cause of bondage and suffering. According to Samkhya, the self is eternal, pure consciousness. Due to ignorance, the self identifies itself with the physical body and its constituents - Manas, ahamkara and Mahat, which are products of Prakriti. Once the self becomes free of this false identification and the material bonds, the salvation is possible. 47
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Jiva

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