Editing Mind in Indian Tradition (section)

==== META-PSYCHOLOGY ====
The psychological apparatus conceived within this metaphysical framework is both descriptive as well as remedial. It must be noted that, following the Upanishadic precedent, Sankhya-Yoga also considered mind-stuff (Buddhi and its evolutes) as material in nature. Therefore, their development has been traced from the primordial unfolding of Prakriti. In the process of evolution of Prakriti, the first manifestation was that of Mahat, the ‘cosmic intellect’. As Rao (1999) calls to our attention, Pañchaśikha, quoted in Vyāsa’sSāṁkhya-pravacana-bhāṣya, considers Mahat as “mere ‘I-ness’ (asmīti-mātra); it is the subjective counterpart of the objective ‘mere i-ness’ (tan-mātra) of things” (p. 32). Mahat, when individuated, transformed into Buddhi. The Buddhi has a predominantly sattvic characteristic, making it capable of reflecting pure-consciousness of Purusha. Despite its sattvic nature, buddhi, being an evolute of Prakriti, is incapable of consciousness on its own. It is the reflection of Purusha that renders it conscious. Rao and Paranjpe have attempted to argue that Purusha too is not entirely unaffected in the process. Influenced by Vijnanabhikshu, another Sankhya commentator, they observe that the consciousness of Buddhi is itself ‘superimposed on the Purusha, who gets the notion of an experiencing person by mistaking the modifications of Buddhi as his/her own. Thus, it is the conjunction of the purusha and the buddhi, the reflexive relation between the two, that gives us self-consciousness and the subjective experience we have of the world.’  

While the sattvic part of Buddhi makes self-consciousness possible, the minor Rajas element predisposes it to ‘act’. In the process, the undifferentiated ‘mere I-ness’ becomes differentiated, structured and coherent as an individual, giving rise to Ahamkara or the ego-sense. According to Sankhya, ego is not an entity but a process that gives identity to the psycho-physical framework of the person. Manas and indriyas (sensory motor-processes) are further evolutes of Ahamkara. Manas, in Sankhya-Yoga, symbolises the connecting link between the sensory motor apparatus and the Ahamkara. Buddhi, Ahamkara and Manas together constitute the mind-stuff, called Antahkarana in Sankhya and Citta in Yoga tradition. The modifications in the mind-stuff have been titled ‘vritti’.  The increasing analytical approach is evident in the fact that while Upanishads were content with a single entity- manas, to represent the whole of psychic faculties, a greater differentiation and specification was now preferred. However, the broad framework was still the same- a pure consciousness illuminating the mind thus bestowing it with intelligence and in the process, conferring on it, twin functions of cognition and liberation.