Sartre and Samkhya- Yoga on Self

Buddhi as Self
The first in the line of p ~ r w kconsciousness is bgddhi (intelligence), Ac-
cording to the Samkhya-Yoga system, btlddhi is the finest product of
Prakn'ti. As the purest psychophysical substantiality, it is the link between
I'"ur%shiaand the other componerlts of Plitkriri (i.e., those constituting the
mind-body complex). When Ptrrusha 'S consciousness comes in contact with
buddhi, buddhi becomes Ptrrtrsha-incarnate or the living spirit. As a corpo-
real manifestation of thc purusic consciousness, it plays the role of the
knower and inner controller. Buddhi has the dual responsibility of injecting
harmony into the mind-body complex and making the knowledge of truth
or Purwsha possible.
At an individ~al'level buddhi is the source of all inspiration, whereas at
the cczsmk level all creative endeavors flow from it. It: is the conscience in
each person that courxsch and guides the individual, When it is antainted by
desires, needs, or wishes, it offers uninterrupted intuitive knowledge of P%-
rusha. It is the place where enlightenment or illumination takes place. A per-
son might identify his or her self with baddhi.

Manas dnd Ahdmkava as Self

Though btrddhi (intelligence) is the controller and harmonizer of the mind-
body complex, it leaves all basic managerial functions to the ahamkara (ego-
sense) and mitvza (mind), the rwu otl-tcr psychophysical aspects of Prakriti.
The ahamkara and manas are the hub of ceaseless activity and constitute the
most restless part of the human personality. Since they initiate and direct men-
tal arrd ptrysical action, all distracl;ons and agitations take place in this centel:
The commotion within the heart of ahamkava and manas is propelled by
desire. The goal of desire is to appropriate and control the world. Manar
(mind) utilizes desire to accomplish this goal in the following way: While dis-
playing purusic consciousness, it directs itself toward indriyas (the sense-
motor organ complex), which in turn becomes conscious. As the senses be-
come activated, they provide us with the experience of objects. And once
these perceptions are gathered in the mind, the latter sorts them out under
different categories. Furthermore, as this conceptualized information is mod-
ified by memory imagination, and emotions, nhamknra (ego-sense) appro-
priates it by declaring itself to be their owner. Moreover, ahamkara personal-
izes the contents of rhe mind by imposing on it the sense of I, my, me, and
m i ~ eSince
. these experiences, ideas, images, ieefings, and emotions have hay-
pened to me, ahamkara dubs them as mine. Furthermore, ahamkara unifies
alt the mental possessions by stamping on them the word me or I. Through
the constant desiring and appropriating of the world, laharnkdrit is involved in