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buddhi-tattvam abhūt sati
buddhi-tattvam abhūt sati
dravya-sphuraṇa-vijñānam
indriyāṇām anugrahaḥ
O Devahūti! From the transformation of ahaṅkāra in rajas, buddhi, consciousness directed to manifestation of objects, appeared. It assists the senses.
To make a distinction from citta, buddhi is described as vijñāna, that which manifests an object. But because it is also awareness it is said to be a quality of citta. Buddhi shows favour to the senses: without buddhi, the five senses cannot operate. Even though citta, ahaṅkāra and mind also assist the senses, buddhi gives special assistance. When I hear a sound, first, it is registered by citta as simply awareness (cetanā). By buddhi I realize “This is a sound.” By the mind, I develop desire for the sound. By ahaṅkāra, it is related to one’s identity. This is how the object becomes manifest to a person.
|| 3.26.30 ||
saṁśayo 'tha viparyāso
niścayaḥ smṛtir eva ca
svāpa ity ucyate buddher
lakṣaṇaṁ vṛttitaḥ pṛthak
The characteristics of buddhi by its various functions are doubt, false knowledge, ascertaining correct knowledge, remembrance and sleep.
Viparyāsaḥ is incorrect knowledge. Niścayaḥ is correct knowledge. Svāpah is sleep.
Patañjali sayspramāṇa viparyyaya vikalpa nidrā smṛtayaḥ: the functions of buddhi are correct knowledge, false knowledge, doubt, sleep and memory.
|| 3.26.31 ||
taijasānīndriyāṇy eva
kriyā-jñāna-vibhāgaśaḥ
prāṇasya hi kriyā-śaktir
buddher vijñāna-śaktitā
All the senses, both action and knowledge senses, arise from taijasa ahaṅkāra since the prāṇa impelling the action senses possesses taijasa kriya-śakti and buddhi impelling the knowledge senses possesses taijasa vijñāna-śakti.
The senses are produced from ahaṅkāra in rajas (taijasāni indriyāni). To remove the doubt that knowledge senses should arise from vaikārika (ahaṅkāra in sattva), the word eva is used. Ahaṅkāra in rajas gives rise to both knowledge and action senses. This is because the prāṇa has kriya-śakti, which is taijasa. Thus the action senses, which also have kriya-śakti, possess taijasa. Because of the predominance of rajas in buddhi when acting with knowledge of distinctions, it also is considered taijasa. Thus the knowledge senses are also considered taijasa.
|| 3.26.32 ||
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