The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
Chitta³ in its special sense is that faculty (Vritti) by which the Mind first recalls to memory (Smaranam) that of which there has been previously Anubhava or Pratyaksha Jnāna—that is, immediate cognition. This Smaranam exists only to the extent of actual Anubhava. For remembrance is the equivalent of, and neither more nor less than, what has been previously known;⁴ remembrance being the calling up of that. Chinta, again, is that faculty whereby the current of thought dwells, thinks, and contemplates upon (Chintā)⁵ the subject so recalled by Smaranam, and previously known and determined by Buddhi. For such meditation (Dhyāna) is done through the recall and fixing the mind upon past percepts and concepts. According to Vedānta, Buddhi determines but once only, and the further recall and thought upon the mental object so determined is the faculty of the separate mental category called Chitta. Sāngkhya, on the principle of economy of categories, regards Smaranam and Chintā to be functions of Buddhi.¹ In the works here translated and elsewhere Chitta is, however, currently used as a general term for the working mind—that is, as a synonym for the Antahkarana.²
1 Sāngkhya Pravachana, II. 45, 39.
2 Shangkara’s Commentary on Kathopanishad, 3rd Valli, 4th Mantra: Ātmendriyamanoyuktang bhoktetyāhur manīshinah; and see Sāngkhya Pravachana, II. 47.
3 Chetati anena iti chittam.
4 So the Pātanjala Sūtra says: Anubhūtavishayāsampramoshah smritih (Nothing is taken away from the object perceived).
5 Anusandhānātmikā antahkarana-vrittir iti vedāntah (It is the faculty of the Antahkarana which investigates in the Vedānta.)
To sum up the functions of the subtle body: the sense-objects (Bhūta, derived from Tanmātra) affect the senses (Indriya) and are perceived by Manas, are referred to the self by Ahangkāra, and are determined by Buddhi. The latter in its turn is illumined by the light of Consciousness (Chit), which is the Purusha; all the Principles (Tattva) up to and including Buddhi being modifications of apparently unconscious Prakriti. Thus all the Tattvas work for the enjoyment of the Self, or Purusha. They are not to be regarded as things existing independently by themselves, but as endowments of the Spirit (Ātmā). They do not work arbitrarily as they will, but represent an organised co-operative effort in the service of the Enjoyer, the Experiencer, or Purusha.
The subtle body is thus composed of what are called the “17,” viz., Buddhi (in which Ahangkāra is included), Manas, the ten senses (Indriya), and the five Tanmātra. No special mention is made of Prāna or Vital Principle by the Sāngkhya, by which it is regarded as a modification of the Antahkarana, and as such is implicitly included. The
1 Sāngkhyashāstre cha chintāvrittikasya chittasya buddhāvevāntarbhāvah (In the Sāngkhya Shāstra, Chitta, the function of which is Chintā, is included in Buddhi, I, 64).
2 Chittam antahkarana-sāmānyam (Chitta is the Antahkarana in general): Sāngkhya-Pravachana-Bhāshya.
Māyāvādins insert the Prāna pentad instead of the Tanmātra.¹
The Jīva lives in his subtle or mental body alone when in the dreaming (Svapna) state. For the outside world of objects (Mahābhūta) is then shut out, and the consciousness wanders in the world of ideas. The subtle body or soul is imperishable until Liberation is attained, when the Jīvātmā, or seemingly conditioned consciousness, ceases to be such, and is the Supreme Consciousness or Paramātmā, Nirguna Shiva. The subtle body thus survives the dissolution of the gross body of matter, from which it goes forth (utkraman), and “reincarnates”² (to use an English term) until liberation (Mukti). The Lingasharīra is not all-pervading (Vibhu), for in that case it would be eternal (Nitya), and could not act (Kriyā). But it moves and goes (Gati). Since it is not Vibhu, it must be limited (parichchhinna) and of atomic dimension (Anuparimāna). It is indirectly dependent on food. For though the material body is the food-body (Annamaya), Mind is dependent on it when associated with the gross body. Mind in the subtle body bears the Sangskāras which are the result of past actions. This subtle body is the cause of the third or gross body.
The whole process of evolution is due to the presence of the will to life and enjoyment, which is a result of Vāsanā, or world-desire, carried from life to life in the Sangskāras, or impressions made on the subtle body by Karma, which is guided by Īshvara. In its reaching forth to the world, the Self is not only endowed with the faculties
1 Sāngkhya-Pravachana-Sūtra, III. 9. See my volume on “Life”
(Prāna-Shakti).
Chitta³ in its special sense is that faculty (Vritti) by which the Mind first recalls to memory (Smaranam) that of which there has been previously Anubhava or Pratyaksha Jnāna—that is, immediate cognition. This Smaranam exists only to the extent of actual Anubhava. For remembrance is the equivalent of, and neither more nor less than, what has been previously known;⁴ remembrance being the calling up of that. Chinta, again, is that faculty whereby the current of thought dwells, thinks, and contemplates upon (Chintā)⁵ the subject so recalled by Smaranam, and previously known and determined by Buddhi. For such meditation (Dhyāna) is done through the recall and fixing the mind upon past percepts and concepts. According to Vedānta, Buddhi determines but once only, and the further recall and thought upon the mental object so determined is the faculty of the separate mental category called Chitta. Sāngkhya, on the principle of economy of categories, regards Smaranam and Chintā to be functions of Buddhi.¹ In the works here translated and elsewhere Chitta is, however, currently used as a general term for the working mind—that is, as a synonym for the Antahkarana.²
1 Sāngkhya Pravachana, II. 45, 39.
2 Shangkara’s Commentary on Kathopanishad, 3rd Valli, 4th Mantra: Ātmendriyamanoyuktang bhoktetyāhur manīshinah; and see Sāngkhya Pravachana, II. 47.
3 Chetati anena iti chittam.
4 So the Pātanjala Sūtra says: Anubhūtavishayāsampramoshah smritih (Nothing is taken away from the object perceived).
5 Anusandhānātmikā antahkarana-vrittir iti vedāntah (It is the faculty of the Antahkarana which investigates in the Vedānta.)
To sum up the functions of the subtle body: the sense-objects (Bhūta, derived from Tanmātra) affect the senses (Indriya) and are perceived by Manas, are referred to the self by Ahangkāra, and are determined by Buddhi. The latter in its turn is illumined by the light of Consciousness (Chit), which is the Purusha; all the Principles (Tattva) up to and including Buddhi being modifications of apparently unconscious Prakriti. Thus all the Tattvas work for the enjoyment of the Self, or Purusha. They are not to be regarded as things existing independently by themselves, but as endowments of the Spirit (Ātmā). They do not work arbitrarily as they will, but represent an organised co-operative effort in the service of the Enjoyer, the Experiencer, or Purusha.
The subtle body is thus composed of what are called the “17,” viz., Buddhi (in which Ahangkāra is included), Manas, the ten senses (Indriya), and the five Tanmātra. No special mention is made of Prāna or Vital Principle by the Sāngkhya, by which it is regarded as a modification of the Antahkarana, and as such is implicitly included. The
1 Sāngkhyashāstre cha chintāvrittikasya chittasya buddhāvevāntarbhāvah (In the Sāngkhya Shāstra, Chitta, the function of which is Chintā, is included in Buddhi, I, 64).
2 Chittam antahkarana-sāmānyam (Chitta is the Antahkarana in general): Sāngkhya-Pravachana-Bhāshya.
Māyāvādins insert the Prāna pentad instead of the Tanmātra.¹
The Jīva lives in his subtle or mental body alone when in the dreaming (Svapna) state. For the outside world of objects (Mahābhūta) is then shut out, and the consciousness wanders in the world of ideas. The subtle body or soul is imperishable until Liberation is attained, when the Jīvātmā, or seemingly conditioned consciousness, ceases to be such, and is the Supreme Consciousness or Paramātmā, Nirguna Shiva. The subtle body thus survives the dissolution of the gross body of matter, from which it goes forth (utkraman), and “reincarnates”² (to use an English term) until liberation (Mukti). The Lingasharīra is not all-pervading (Vibhu), for in that case it would be eternal (Nitya), and could not act (Kriyā). But it moves and goes (Gati). Since it is not Vibhu, it must be limited (parichchhinna) and of atomic dimension (Anuparimāna). It is indirectly dependent on food. For though the material body is the food-body (Annamaya), Mind is dependent on it when associated with the gross body. Mind in the subtle body bears the Sangskāras which are the result of past actions. This subtle body is the cause of the third or gross body.
The whole process of evolution is due to the presence of the will to life and enjoyment, which is a result of Vāsanā, or world-desire, carried from life to life in the Sangskāras, or impressions made on the subtle body by Karma, which is guided by Īshvara. In its reaching forth to the world, the Self is not only endowed with the faculties
1 Sāngkhya-Pravachana-Sūtra, III. 9. See my volume on “Life”
(Prāna-Shakti).
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