Gita Rahasya -Tilak
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CHAPTER VI
THE INTUITIONIST SCHOOL AND THE CONSIDERATION OF THE BODY AND THE ATMAN
(ADHIDAIVATA-PAKSA AND KSETRA-KSETRAJNA-VICARA) It is not that these three functions must take place immediately one after the other, and without there being any interval of time between them. We may in the present feel the desire of acquiring some object which we may have seen in the past ;. nevertheless we cannot, on that account, say that any one of these three functions is unnecessary. Just as though the Court of Justice is one and the same, the work in it is divided in the following way, namely, the two parties or their respective pleaders first place their respective evidence and witnesses before the Judge, and the Judge gives his decision after considering the evidence on either side, and the Sheriff ultimately carries out the decision which has been given by the Judge, so also are the acti- vities of that clerk whom we have so far broadly referred to as the Mind', divided. Out of these activities, the function of considering discriminatingly all the various objects which are perceived, and deciding that a particular thing is of a particular kind (evameva) and not of another kind (nanyatha), that is to say, the function of a Judge, belongs to the organ. called 'Reason' (buddhih); and all the mental functions referred to above, except the functions of this faculty of discriminating between good and evil, are carried out by the organ called ' Mind ' (manas), according to the terminology of both the Vedanta and the Samkhya philosophies [1] This (minor) Mind, like a pleader, places before the Reason the various ideas that a particular thing is like this (samkalpam) or is like that (vikalpam) etc., for decision; and therefore, it is called an organ which is 'samkalpa- vikalpatmakam', that is, which merely forms ideas without arriving at any decision. The word 'samkalpam' is sometimes made to include also the factor of decision [2] But in this particular place, the word ' samkalpam ', has been used to mean and include merely realising, or believing, or taking for granted, or understanding that a particular thing as of a particular kind, or such activities as planning some Action, desiring, thinking, or conceiving, without arriving at any decision (niscayah). But the function of the Mind is not exhausted after placing various ideas for decision before the Reason in this way like a pleader. When the Reason has decided on the goodness or badness of any particular act, and has decided what is acceptable, the Mind has also to perform the Registrar's function of bringing about, through the organs of Action, that thing which has been found acceptable, that Is to say, of carrying into execution the decisions of Reason; and therefore, the Mind can also be defined in another way. It is true that considering how to carry into execution the decision which has been arrived at by the Reason is in a sense samkalpa-vikalpatmaka; nevertheless that process has been given the independent name ' vyakaranam', that is, 'development', In the Sanskrit language; all the other mental activities except these are the functions of Reason. |
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