Gita Rahasya -Tilak
THE INTUITIONIST SCHOOL AND THE CONSIDERATION OF THE BODY AND THE ATMAN
(ADHIDAIVATA-PAKSA AND KSETRA-KSETRAJNA-VICARA)
The definition of Reason given by me above, namely, that it is the organ which discerns, is intended only for the purpose of minute scientific discussions. But, these scientific meanings of words are always fixed subsequently. It is, therefore, necessary to consider here also the practical meanings which the word 'buddhih' had acquired before this scientific meaning had been fixed. We cannot acquire the knowledge of anything unless it has been identified by the Pure Reason (vyavasaya- tmika buddhih); and unless we have acquired the knowledge of that object, we do not conceive the intention or the desire of obtaining it. Therefore, just as in ordinary parlance, the word 'mango' is applied both to the mango-tree and the mango-fruit, so also ordinary people very often use the single word 'buddhih' (Reason) for signifying the Pure Reason (vyavasayatmika buddhih), as also the fruits of- that Reason in the shape of Desire etc.
For instance, when we say that the buddhih of a particular person is evil, we intend to say- that his ' Desire ' is evil. As ' Intention ' or ' Desire ' are both faculties of the Mind from the scientific point of view, it is not correct to refer to them by the word ' buddhih '. But, before the word 'buddhih' had been scientifically analysed, the word! 'buddhih' had begun to be used in ordinary parlance in the two meanings of (i) the organ which discerns and (ii) the Intention or Desire which subsequently arises in the human mind as a result of the functioning of that organ. Therefore just as the additional word ' tree ' or ' fruit ' is used when it is: intended to show the two different meanings of the word 'mango', so also, when it is necessary to differentiate between the two meanings of the word ' buddhih ', the ' buddhih ' which discriminates, that is to say, the technical 'buddhih' is referred to by qualifying it by the adjective ' vyavasayatmika ' and Desire is referred to as simply 'buddhih' or at most as ' vasanatmika buddhih'. In the Gita the word 'buddhih' has been used in both the above meanings  and in order to properly understand the exposition of the Karma-Yoga, both these meanings of the word 'buddhih ' have to be continually kept before the mind. When man begins to do any particular act, he first considers whether it is good, or bad, doable or not-doable etc., by means of his Pure Reason. (vyavasayatmika buddhih), and when the Desire or Intention (that is, the vasanatmika buddhih) of doing that act enters his- mind, he becomes ready to perform the act.
References And Context
- (Gi. 2. 41, 44, 49 and 3.; 42);