In Indian Thought, Sankalpa has been variously defined as the great delusion, a mental and physical sickness, desire and anger, superimposition, all suffering, all faults, all blemishes, time and space, manifold forms, illusion of the world, universal nature, primal ignorance, numerous differences, nescience, pairs of dyads, all beings and all worlds, the body and such, listening and such, the thought of oneself, and all else as a variety of psychological reflection.
32.
Whereas Padmapada in his " Pancapadika " and Prakasatman in his " Pancapadikavivarna " hold that " Ishvara " and " Jiva " as reflections of pure consciousness, the reflection that " avidya " ('nescience') superimposed on Brahman receives, that the reflected image is as real as the prototype, Sarvajnatman in his " Samksepasariraka " states that Pure Consciousness reflected in nescience is " Ishvara " and the same pure consciousness reflected in the inner sense is the " Jiva " on which account " Ishvara ", as a reflected image, is subject to the defects of " avidya " in as much as when characterized by nescience the self is construed as a witness; when identified with the intellect, it is taken to be the knower.
33.
Whereas Padmapada in his " Pancapadika " and Prakasatman in his " Pancapadikavivarna " hold that " Ishvara " and " Jiva " as reflections of pure consciousness, the reflection that " avidya " ('nescience') superimposed on Brahman receives, that the reflected image is as real as the prototype, Sarvajnatman in his " Samksepasariraka " states that Pure Consciousness reflected in nescience is " Ishvara " and the same pure consciousness reflected in the inner sense is the " Jiva " on which account " Ishvara ", as a reflected image, is subject to the defects of " avidya " in as much as when characterized by nescience the self is construed as a witness; when identified with the intellect, it is taken to be the knower.
34.
Whereas Padmapada in his " Pancapadika " and Prakasatman in his " Pancapadikavivarna " hold that " Ishvara " and " Jiva " as reflections of pure consciousness, the reflection that " avidya " ('nescience') superimposed on Brahman receives, that the reflected image is as real as the prototype, Sarvajnatman in his " Samksepasariraka " states that Pure Consciousness reflected in nescience is " Ishvara " and the same pure consciousness reflected in the inner sense is the " Jiva " on which account " Ishvara ", as a reflected image, is subject to the defects of " avidya " in as much as when characterized by nescience the self is construed as a witness; when identified with the intellect, it is taken to be the knower.
