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16943/ijhs/2015/v50i1/48115
Historical Notes
Abstract
Since time immemorial manas has been the subject of curiosity for scholars, scientists and
philosophers. Vedic, Philosophical and Āyurvedic literatures have a vast and deep description of manas.
Philosophers either ‘āstika’ or ‘nāstika’ have described manas siddhāñta vividly. Though these kinds of
difference of opinions are there, all the darśana accept the importance of manas in the process of perception
and even for the birth of any individual. Here, an attempt is made to highlight the concept of manas in
sākhya darśana.
Key words: Darśana, Sākhya, Manas.
* Ph. D Scholar, Department of Basic Principles, IPGT & RA, GAU, Jamnagar; Address: A/35, Geet-Gunjan Society, Harani
Road, Baroda, Gujarat, India; E-mail: dr.hetal1985@gmail.com
** Ph. D Scholar, Department of Rasashastra and Bhaishajya Kalpana, IPGT & RA, GAU, Jamnagar- 361 008,
***Assistant Professor, Department of Basic Principles, IPGT & RA, GAU, Jamnagar- 361 008
****Associate Professor, Department of Basic Principles, IPGT & RA, GAU, Jamnagar- 361 008
126 INDIAN JOURNAL OF HISTORY OF SCIENCE
dkj.ka cU/keks{k;ks%A). In Kena Upaniada, importance considered separate from the true self or
of manas in perception is described through consciousness (purua)
various examples. The word sākhya is derived from the
Philosophers either ‘āstika’ or ‘nāstika’ word “sakhyā” which means a sense of thinking
have described manas siddhānta vividly. All and counting. Here, thinking is with reference to
darśana also described manas but there is some basic principles of knowledge of purua and
difference in opinions regarding origination, counting refers to the 24 principles born out of
properties and number of manas etc. For example, prakti. This double implication of the word has
Nyāya and Vaiśeika philosophies believe the been set forth by Vijñana Bhiku in his preface to
manas to be kāran dravya i.e. an eternal substance, sākhya -
always remaining present in the universe. On other la[;ka izdqoZrs pSo izÑfr p izp{krsA rRokfu p prqfoa'kfr lka[;a
hand, sākhya philosophy believes that manas is izdhfrZreAA
not an eternal substance rather originates from So, Sākhya means knowledge of self through
sāttvika ahakāra during śi kriyā (evolution right discrimination.
of universe). Sākhya is psychological system of
Though, these kinds of difference of Philosophy. It explains the evolution of the
opinions are there, all the darśana accept the universe from the psychological perspective. It
importance of manas in the process of perception advocates that the ‘mahat’, an effect evaluated
and even for the birth of any individual. Here, an from ‘prakti’ itself is manas (Ishwar , 1837, p.6;
attempt is made to highlight the concept of manas Sām. Kār. 1.3).
in Sākhya darśana.
2. Utpatti of Manas
;r% loZikfj"knfena 'kkL=a] rsuk;qosZnkfo:) oS'ksf"kd
lka[;kfn n'kZuHksnsu According to ‘sākhya’ system of
fo:)kFkksZ·fHk/kh;ekuks u iwokZijfojks/kekogrhR;FkZ%A philosophy, mahat, evaluated from prakti, itself
p-lw- 8@3 pØ is manas and it is further one of the effects of
ahakāra (Sharma, 2000, p. 3; Sām. D. 1.7, 2.17)
In some cases, while dealing with certain
‘buddhi’ (intellect), ‘ahakāra’ (egoism) and
concepts, the darśana may also show dissimilarity
‘manas’ (mind) constitute the psychic apparatus
in opinion among them but, it is still accepted in
of living personality. They are also called trividha
grantha by Ācarya. Darśana thought begins from
añtahkaraa (three internal organs).
origin of this universe, and of Āyurveda also.
To understand the origin of manas, one
The word darśana is created from the root
should have an overview of the cosmology of
word “n`'k” which stands for ‘to see’. The other
sākhya philosophy. According to sākhya, the
meaning of the word are looking at, observing,
universe has evolved from a primary principle
knowing and understanding. The scope of
called mūla prakti. In the presence of purua, the
philosophy is extensive and wide spread. It
trigua (three attributes) are latent in prakti
includes all the efforts to accomplish and achieve
purua in a non-manifested state; hence, the kārya
the knowledge of all aspects. The beginning,
(effect) of the prakti also contain these trigua
development and destruction of universe are
subject matter discussed in all branches of (Ishwar , 1837, p.6; Sām. Kār. 1.3).
philosophy. Sākhya or the enumeration of the The characteristics of these attributes are
various cosmic principles (tattva), which are explained in sākhya. Sattva is laghu in nature
–
HISTORICAL NOTE : CONCEPT OF MANAS IN SAM ƒ 127
. KHYA DARSANA
and it is the cause of prīti (happiness) and one find that manas (sattva) according to sākhya
enlightens the prakāśaka (knowledge). Rajas are is the effect of sāttvika ahakāra (virtuous ego),
having the property of cala (movement) and it Nevertheless this ego contains the other two
produces action. It is the cause of aprīti (aversion). attributes too in a subdued state, Because of the
Tamas is guru (heavy) and causes viāda inter-convertibility of the attributes, sattva may
(depression). Even though these three attributes exhibit predominance of any of the attributes by
are having opposing characteristics, they compare the influence of favourable circumstances.
with the flame (sattva), oil (rajas) and wick
Prakti (primordial nature) is not an effect;
(tamas) of an oil lamp (Ishwar, 1837, p. 13;
it is just a cause (Ishwar, 1837, p. 22; S. Kār 25).
S.Kār.12).
That is why it is called nature. Ahakāra (ego),
From the prakti, i.e the avyakta (non- mahat (intellect) and tanmātra (five quanta of
manifest), the vyakta (manifested universe) is senses) are causes and also are effects. The eleven
affected sequentially. The first effect from the indriya (faculties) generated from sāttvika
nature is a conscious principle called Buddhi ahakāra (virtuous ego) and the elements affected
(intellect) or mahat (grossness). This intellect is from the quanta are mere effects are not considered
undifferentiated and is just a notion. adhyavasāya as causes as nothing new is affected from them.
(determination) is the characteristic feature of Thus, manas is just an effect not a cause.
buddhi i.e. intellect (Ishwar , 1837,p. 21; S.Kār.23).
Determination like “It is this”, “It should be done” 3. Gua of Manas
and “It should not be done”, are coming under the
purview of the intellect. By the predominance of Manas is considered as faculty as it has
the attributes, intellect exhibits eight features- common origin with the other faculties. They all
merit, knowledge, detachment and prosperity are originate from various egos. Differentiation into
the features presented by sattva and demerit various faculties is because of the peculiarity of
ignorance attachment and non-prosperity are the evolution of the major attributes (Ishwar, 1837,
features presented by tamas. p.27; S. Kār.27).
From this undifferentiated intellect, a 4. Manas as Ubhayeñdriya
notion of ‘I’ ness is generated; this is a form of
ahakāra (ego) that exhibit possessiveness According to Sākhya darśana, manas is
(Ishwar, 1837,p. 21; S.Kār.24). This ahakāra considered as ubhayeñdriya (Sharma, 2000, p.23;
(ego) differentiates itself into three according to Sam. D. 2.26). Manas is a dual faculty as it is
the predominance of the major attributes, thus working as sensory and motor organ too (Sharma,
there are three types of egos namely sāttvika 2000, p.8; Sām. D.5.69). It is the instrument to gain
ahakāra (virtuous ego), rājasika ahakāra its own object called vicārya (thinkable). Anything
(active ego) and tāmasika ahakāra (inert ego). that can be thought of is thinkable. As a motor
faculty it is instrumental to the actions done
Jñāneñdriya (sensory faculties),
through sattva. It also helps sensory and motor
karmeñdriya (motor faculties) and sattva (manas-
faculties in their functions.
mind) are evolved from the sāttvika ahakāra
(Ishwar , 1837, p. 22; S.Kār.25) (virtuous ego).
5. Properties of Manas
But this evolution is assisted by rājasika ahakāra
(active ego). The sentient world is the effect of Manas is atomic, an instrument, a sense
tāmasika ahakāra (inert ego), this evolution also organ, always active, non morphological, hence
is assisted by rājasika ahakāra (active ego), thus is not vyāpaka (Sharma, 2000, p. 3; Sām. D.2.42).
128 INDIAN JOURNAL OF HISTORY OF SCIENCE
Manas is base for all saskāra (Sharma, 2000, p. two ways-simultaneous and sequential (Ishwar,
3; Sām. D. 2.40) helps in functioning of all other 1837, p. 31; Sam. Kār. 2.45). In simultaneous
indriya (Sharma, 2000, p. 3; Sam. D.2.45). It is perception and action; the intellect, ego, sattva and
necessary to join ātmā to manas and manas to faculty are engaged simultaneously resulting
indriya and further indriya to viaya for process sudden perception or action. In sequential
of perception. Perceptive material of Indriya is perception and action faculties; sattva, ego and
converged and analysed with the help of manas intellect work sequentially. This gives sufficient
hence it is super sense (Ishwar , 1837, p.27; S. time for the sattva to contemplate.
Kār. 33).
The Sākhya system considers three types
of bodies (Ishwar, 1837, p. 31; Sām. Kār. 40) viz,
6. Manas as Karana
sukmaśarīra or liñgaśarīra (subtle body),
Manas analyses the knowledge and actions sthulaśarīra (gross body) and prabhūtaśarira
so it is called the instrument for analysis (Sharma, (inanimate body)
2000, Sām. D.2.26). Discrimination of the type,
Gross body is originally derived from
“This is like this and not like that” is done by
father and mother. The bodies of mountains, tree
manas. So sattva may be compare with the private
etc. comes under inanimate body. Subtle body is
secretary to the higher authority. Private Secretary
the combination of eighteen subtle principles.
collects the information from different sources and
They are intellect, ego sattva, five senses faculties,
presents to the higher authority with notes on the
and five quanta of senses. The subtle body
merits and demerits of the matter to be
originates first and is aśaktam (unattached) and
implemented. Sākhya enumerates thirteen
niyatam (limited). It transmigrates without
karana (instruments). From them ten are bāhya
collecting niryobhogam (Shashtri, 2002, p.34; AH
karana (Ishwar , 1837, p. 10; Sām. Kār. 6.25)
Su.1.26) (experience). It can experience objects
(external instruments) and three are añtahakarana
only when in conjugation with the gross body. It
(internal instruments). The sensory and motor
leaves the gross body at the time of death and
faculties come under the external instruments.
regains a new gross body at the time of rebirth.
Intellect, ego and manas are considered as internal
The transmigrating subtle body is loaded with
instruments. Internal instruments have the ability
eight features such as merits and demerits,
to realize the past, present and future. External
mentioned earlier.
instruments can act only in the present. For
example, one cannot perceive past or future with
visual faculty whereas one can think of the past 8. Discussion
and future with sattva. Internal instruments are The concept of origin of manas/sattva, as
more important than the external instruments. explained by sākhya deserves prime importance
in the field of Āyurvedic psychotherapy. The
7. Jñānotpatti Prakriyā dhairya (basic power) and ātmādivijñanam
(Acharya, 2002, p.139; CS 2.36) (self-orientation)
The condition in which manas stays away
of the patient are the most essentials to
from objects is known as dhyān (Sharma, 2000,
increase the sattva in him to fade away rajas and
p. 3; Sām. D. 1.58). With absence of aviveka
tamas.
(inability to analyse or differentiate) the further
process of jñāna proceeds to the ultimate truth The different systems of science should
(Ishwar, 1837, p.26; S. Kār. 30). Perception of finally meet at a point, if they are to reach the
knowledge and execution of action may occur in comparison reveals how far one has travelled in
–
HISTORICAL NOTE : CONCEPT OF MANAS IN SAM ƒ 129
. KHYA DARSANA
search of this reality. Vedas, upaniad, āyurveda, and importance in phenomenon of cognition. Root
ancient and modern philosophies, religious etc. of all these philosophies are found in vedic
are in search of finding out what manas is and literature where it is said as an instrument of
how to keep it in peace. Manas remains the same knowledge.
in whatever way one studies it so different systems
In Sākhya darśana, Indriya
discussing about mind should be same if they are
(jñānendriya, karmendriya and manas) are said
in right direction.
to be originated from ahakāra which means the
References from vedas denotes very internal desires of a living creature like listening,
briefly regarding sprintness of manas and its hearing etc. are dependent upon development of
ability to perceive, analyze and stimulate every Indriya.
object and action. In Vedas more emphasis is given
The thoughts of Sākhya darśana are
on supremacy of Soul in that regard manas being
supporter of it. Many a times manas is compared psychological where manas is well described. It
with coach (driver) of chariot (śarīra) which mentions that mana does the Sākhya kalpanā
carries the soul and the Chariot is dragged along between two or more padārtha that, the actual
on the path of the time by the five horses as sense matter is that or not. On the base of this Sākhya
organs. This shows the importance as soul has to Kalpanā, mana is stated as sakalpanātmaka
travel in the direction where manas wants to carry therefore kalpanātmaka is mentioned as gua of
it. Being controller and conductor of five senses, mana.
manas is the only responsible one for knowledge Sākhya belives manas is necessary for
or actions, as horses are useless without coach or jñāna and karma both because jñānendriya and
driver. Manas being the only active and prime karmendriya can perform work only when mana
factor considered as the cause of all the blames is involved. Ācārya Suśruta and Vāgbhata also
and boons. Śiva sakalpa sukta of Śukla opine that mana is involved in both jñānātmaka
Yajurveda describes different dimensions of and karmātmaka activities therefore mana is called
manas. Role of manas in awakeness as well as as ubhayendriya.
sleep and dreams has been mentioned in very first
verse, which concept is accepted not only by Sākhya and Vedānta agree that the manas
āyurveda but by the modern psychology too. High (antaakaraa) go out to the object and assume
speed functioning is another attribute and modern it’s form with its mental mode. They suggest that
scientists. Even today it is well known fact that westerns give priority to the object than the subject
brain functions are being performed through where as Sākhya and Vedānta admit that buddhi
nervous signals in the form of electric waves which (intellect) or antaakarana is an intermediate
are high velocity. All these concepts are reality between unconscious matter and conscious
highlighted very briefly in Veda, but don’t reveal spirit.
any clear picture of concept of manas. These In Sākhya darśana the involvement of
concepts are elaborated from the respective point manas with ligaśarira is accepted and manas
of view by each of the sadarśana according to the exist as a part of it up to attainment of moka.
aim and goal of every darśana, concept of manas This proves that manas is inseparable from its
is dealt with. karma in janma-mtyu paramparā also. Hence its
Concept of manas bears a specific place origin is from itself not from any other matter it
in Indian Science. Almost all the Indian remains indestructible like ligaśarira. This
philosophies have discussed about its existence justify,
130 INDIAN JOURNAL OF HISTORY OF SCIENCE
“#ikf) #iizHko% izfl)% dekZRedkuka eulks Sattva is also one synonym of manas. Āyurveda
euLr%A the Caraka’s quotation that manas is deals with /kekZFkZdkeeks{kk.kkekjksX;ewyeqÙkee~ (Acharya,
originated from itself (Acharya, 2002, p.24; CS 2002, p. 24, CS 1.42). According to Āyurveda
1.42). healthy status is required to achieve moka and
darśana explain about tattva j–āna to accomplish
9. Conclusion moka.
There are some similarities between the
Bibliography
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Reprint, Oxford, London, 1837.
principles. The ultimate goal of both Āyurveda and
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is different. Sākhya darśana explains that if Vedamata gayatri trust, Haridwara, 2000.
sattva increase, moka will be achieved and if Shashtri Paradakara, Astanga Hrdaya (AH), 9 th ed.,
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