On Term Antahsamjna - Book Summary

Here's a comprehensive summary of A. Wezler's article "On the Term Antaḥsamjña," based on the provided text:

Central Argument: The article by A. Wezler meticulously investigates the meaning and origin of the Sanskrit term "antaḥsamjña" (often appearing in the plural, antaḥsamjñaḥ), primarily concluding that it refers to plants and signifies "having internal consciousness" or "consciousness confined to the interior." The author challenges simplistic interpretations and explores the nuances of its usage across various Indian philosophical and religious texts, particularly the Manusmrti.

Key Points and Analysis:

Primary Reference to Plants: Wezler establishes early on that antaḥsamjña predominantly refers to the vegetable kingdom. Commentators often explain it with terms like sthāvara (stationary) or similar expressions. Evidence from early texts like the Gautama Dharmaśāstra (1.8.2) and especially the Manusmrti (1.49) strongly supports this. The Manusmrti verse, "tamasā bahurupeṇa veṣṭitāḥ karmahetunā | antaḥsamjna bhavanty ete sukhaduḥkhasamanvitāḥ //" (Covered by manifold tamas due to karma, these become antaḥsamjña, endowed with happiness and suffering), is central to the discussion, with ete (these) clearly referring to plants in place of more common terms.
Meaning of "Samjña" and "Antaḥ":
- "Samjña" is understood to mean "consciousness," "cognition," or "perception," extending from identification to conceptualization and naming.
- "Antaḥ" signifies "internal" or "within." The combination suggests a consciousness that is internal or confined.
- Wezler contrasts this with bahiḥsamjña (external consciousness), though this latter term is less frequently attested.
Analysis of Commentaries and Interpretations:
- Sankara and Vācaspatimiśra (Vedanta): In the context of the Vedanta Sūtras, Vācaspatimiśra, commenting on Sankara, uses antaḥsamjña to refer to those who wish for liberation but are denied the right to perform optional ritual acts due to their lack of desire (anarthitvāt). This implies that plants, lacking desire by nature, are included in this category. This interpretation highlights the connection of antaḥsamjña with a state of internal existence and a lack of outward engagement.
- Haradatta (Gautama Dharmaśāstra Commentary): Haradatta explains antaḥsamjña as "those whose consciousness is internal and not external." This supports the idea that the term refers to the manner of manifestation of consciousness, being confined to the interior of the body.
- Medhātithi (Manusmrti Commentary): Medhātithi offers two primary interpretations:
  1. Lack of Outward Activity: Plants are antaḥsamjña because they lack outward signs of cognition and activity (like speaking or moving) that are typical of other beings. Their consciousness is "inner" because it doesn't manifest externally.
  2. Dullness of Senses: Plants experience pain and pleasure, but their senses are extremely dull. They require a "massive stimulus" (like an axe cut) to register pain, similar to humans in deep sleep, intoxication, or swoon. This highlights a qualitative difference in their sensory perception.
- Kullūka and Govindarāja (Manusmrti Commentaries): These commentators largely echo Medhātithi's first interpretation, emphasizing the lack of outward activity. Kullūka adds that this designation is due to the predominance of tamas in plants, despite them being composed of the three guṇas.
- Sarvajñanārāyaṇa (Manusmrti Commentary): He equates antaḥsamjña with "being characterized by mental perception only" (mānasajñānamātravantaḥ), linking it to pleasure and pain.
- Vijñānabhikṣu (Sāmkhyapravacana Bhāṣya): Vijñānabhikṣu uses antaḥsamjña in relation to plants' "internal consciousness" and their inability to "know the external." He argues that plants, lacking external perception, are still bodies and sites of experience. Wezler notes that Vijñānabhikṣu's explanation, while interesting, might be a reinterpretation or misconstruction.
The Role of Tamas: The Manusmrti verse associates antaḥsamjña with being "wrapped by tamas" (tamasā...veṣṭitāḥ). Wezler explores this connection, noting that tamas is often associated with darkness, inertia, and obscurity. Purāṇic texts describing creation also use similar language for plants (e.g., samvṛtaḥ tamasā - enveloped by tamas). While tempting to link internal consciousness directly to tamas, Wezler suggests the connection might be more figurative or that the idea of being "wrapped" could refer to the confinement of consciousness within the body.
Philosophical Context and Contrasts:
- The term antaḥsamjña is contrasted with concepts like bahiḥprajña (external awareness) found in the Māṇḍūkyopaniṣad, which describes states of consciousness.
- Wezler considers the possibility that antaḥsamjña might have originated as a term to describe humans in states of deep sleep or swoon (inner consciousness) and was later transferred to plants. However, he finds little evidence for this and leans towards the primary meaning relating to plants.
- The Jain concept of ekendriyatva (possessing only one sense) is mentioned, but Wezler points out that Jain texts often group plants with elements and other beings as asaṃjñin (lacking cognition), suggesting antaḥsamjña might not be of specifically Jaina origin.
Proposed Origin and Conclusion:
- Wezler argues that antaḥsamjña likely arose as a counter-term to views that saw plants as entirely lacking consciousness or external and internal perception (bahir antas cāprakāśaḥ, niḥsamjñaḥ).
- The term was likely coined to assert that despite the absence of outward activity, plants do possess internal consciousness.
- The author favors the interpretation that antaḥsamjña emphasizes the confinement of consciousness within the limits of the body, with the absence of outward expression being a later development in understanding the term.
- Ultimately, Wezler concludes that the term expresses a view that fosters a sensitive and perceptive respect for plants, recognizing them as beings that do not typically subsist by harming others. The term itself emphasizes the existence of inner consciousness, potentially as a refutation of the idea that plants were completely devoid of it.

In essence, the article provides a deep dive into the etymology, usage, and philosophical implications of antaḥsamjña, firmly establishing its connection to plants and their unique form of consciousness, marked by internal experience and a lack of pronounced external manifestation.