The Samkhya System: A History of the Samkhya Philosophy c11.30

c11.30

The conception of intellect as the first evolute from nature is doubtless to be traced to the derivation from the Avyakta of the great soul in the Kaṭha Upaniṣad (iii, 11). This fact, and its position in the series of evolutes before the principle of individuation, suggest that the primary sense of the expression is cosmic, but the exact force of a cosmic intellect in a system which has not a creator or world-soul is difficult to appreciate, though in the Vedānta it is easy to understand how from the impersonal Brahman can be derived the personal Hiraṇyagarbha who can be regarded as the world-soul. At most the conception aimed at may be that the influence of spirit is to convert the wholly indeterminate nature into a consciousness, which for lack of principle of individuation can only be conceived as a potential consciousness. But this cosmic position of intellect is feebly grasped in the Kārikā, in which on the contrary stress is laid on the intellect as psychological. It is defined as the power of decision, by which it seems to be distinguished from mind, as the power which formulates the possible courses and carries out the decision, while on the intellectual side mind brings up the material for concepts which the intellect formulates.* Viewed in this light, intellect, which like all the products of nature consists of three constituents, in its Sattva aspect is distinguished by the performance of duty, knowledge, freedom from desire, and divine powers: in its aspect as Tamas it is distinguished by the reverse of these qualities, or more correctly it is the Rajas aspect which produces desire. It is clear that considered thus intellect cannot be prior to mind or individuation, and that it performs a twofold and inconsistent part in the scheme.