A History of Indian Philosophy v2.c19.s3: Karma, Manas and the Categories
A History of Indian Philosophy v2.c19.s3
- Language
- English
Contents
- v2.c19.s3.6 — 3 parts
Karma, Manas and the Categories
v2.c19.s3.1
*Karma* in this view is nothing but the activity of the *manas*. The active states of *manas* are again determined by their preceding moments and may in their turn be considered as determining the succeeding moments. When any particular state determines any succeeding state, it may be considered as an agent, or *kartā*; but, as this state is determined by the activity of the previous state, otherwise called the *karma*, it may be said that the *karma* generates the *kartā*, the *kartā* by its activity again produces *karma*, so that *karma* and *kartā* are mutually determinative. As in the case of the seed coming from the tree and the tree coming from the seed, the cycle proceeds on from *kartā* to *karma* and from *karma* to *kartā*, and no ultimate priority can be affirmed of any one of them⁴. But, if this is so, then the responsibility of *karma* ceases; the root desire (*vāsanā*) through which a man is born also makes him suffer or enjoy in accordance with it; but, if *kartā* and *karma* spring forth together, then a particular birth ought not to be determined by the *karma* of previous birth, and this would mean
v2.c19.s3.2
⁴ > *yathā karma ca kartā ca paryāyeneha saṃgatau*
v2.c19.s3.3
*cid-bhāgo 'trājaḍo bhāgo jāḍyam atra hi cetyatā.* III. 91. 37.
v2.c19.s3.4
*svabhāvo nirviśeṣatvāt paro vaktuṃ na yujyate.* IV. 18. 22.
v2.c19.s3.5
*karmaṇā kriyate kartā kartrā karma praṇīyate*
*bījāṅkurādivan-nyāyo loka-vedokta eva saḥ.* III. 95. 19, 20.
v2.c19.s3.6.1
that man's enjoyment and sorrow did not depend on his *karma*. In answer to such a question, raised by Rāmacandra, Vasiṣṭha says that *karma* is due not to *ātman*, but to *manas*. It is the mental movement which constitutes *karma*. When first the category of *manas* rises into being from Brahman, *karma* also begins from that moment, and, as a result thereof, the soul and the body associated with it are supposed to be manifested. *Karma* and *manas* are in one sense the same. In this world the movement generated by action (*kriyā-spanda*) is called *karma*, and, as it is by the movement of *manas* that all effects take place, and the bodies with all their associated sufferings or enjoyments are produced, so even the body, which is associated with physical, external *karma*, is in reality nothing but the *manas* and its activity. *Manas* is essentially of the nature of *karma*, or activity, and the cessation of activity means the destruction of *manas* (*karma-nāśe mano-nāśaḥ*)¹. As heat cannot be separated from fire or blackness from collyrium, so movement and activity cannot be separated from *manas*. If one ceases, the other also necessarily ceases. *Manas* means that activity which subsists between being and non-being and induces being through non-being: it is essentially dynamic in its nature and passes by the name of *manas*. It is by the activity of *manas* that the subject-objectless pure consciousness assumes the form of a self-conscious ego.
v2.c19.s3.6.2
*Manas* thus consists of this constantly positing activity (*ekānta-kalanaḥ*). The seed of *karma* is to be sought in the activity of *manas* (*karma-bījaṃ manaḥ-spanda*), and the actions (*kriyā*) which follow are indeed very diverse. It is the synthetic function (*tad-anusandhatte*) of *manas* that is called the functioning of the conative senses, by which all actions are performed, and it is for this reason that *karma* is nothing but *manas*. *Manas*, *buddhi*, *ahaṃkāra*, *citta*, *karma*, *kalpanā*, *saṃsṛti*, *vāsanā*, *vidyā*, *prayatna*, *smṛti*, *indriya*, *prakṛti*, *māyā* and *kriyā* are different only in name, and they create confusion by these varied names; in reality, however, they signify the same concept, namely, the active functioning of *manas* or *citta*. These different names are current only because they lay stress on the different aspects of the same active functioning. They do not mean different entities, but only different moments, stages or aspects. Thus the first moment of self-conscious activity leading in different directions is called *manas*. When, after such oscillating movement, there is the position of either of the alternatives, as “the thus,” it is called *buddhi*. When by the false notions of associations of body and soul there is the feeling of a concrete individual as “I,” it is called *ahaṃkāra*. When there is reflective thought associated with the memory of the past and the anticipations of the future, it is called *citta*.
v2.c19.s3.6.3
When the activity is taken in its actual form as motion or action towards any point, it is called *karma*. When, leaving its self-contained state, it desires anything, we have *kalpanā*. When the *citta* turns itself to anything previously seen or unseen, as being previously experienced, we have what is called memory (*smṛti*). When certain impressions are produced in a very subtle, subdued form, dominating all other inclinations, as if certain attractions or repulsions to certain things were really experienced, we have the root inclinations (*vāsanā*). In the realization that there is such a thing as self-knowledge, and that there is also such a thing as the false and illusory world-appearance, we have what is called right knowledge (*vidyā*). When the true knowledge is forgotten and the impressions of the false world-appearance gain ground, we have what are called the impure states (*mala*). The functions of the five kinds of cognition please us and are called the senses (*indriya*). As all world-appearance has its origin and ground in the highest self, it is called the origin (*prakṛti*). As the true state can neither be called existent nor non-existent, and as it gives rise to all kinds of appearance, it is called illusion (*māyā*)¹. Thus it is the same appearance which goes by the various names of *jīva*, *manas*, *citta* and *buddhi*².
v2.c19.s3.7
¹ III. 95.
v2.c19.s3.8
¹ III. 96. 17–31.
v2.c19.s3.9
One of the peculiarities of this work is that it is not a philosophical treatise of the ordinary type, but its main purpose lies in the attempt to create a firm conviction on the part of its readers, by repeating the same idea in various ways by means of stories and elaborate descriptions often abounding in the richest poetical imagery of undeniably high aesthetic value, hardly inferior to that of the greatest Sanskrit poet, Kālidāsa.
v2.c19.s3.10
*Jīva ity ucyate loke mana ity api kathyate*
*cittam ity ucyate saiva buddhir ity ucyate tathā.*
Cites (1)
- Yogavāsiṣṭha — Vālmīki, Sanskrit