1. A Lecture on Sankhya Philosophy Embracing the text of Tattva Samasa James Ballantyne R. 1850

A LECTURE

ON THE

SA'NKHYA PHILOSOPHY,

EMBRACING THE TEXT

OF THE

TATTWA SAMA'SA.

PRINTED FOR THE USE OF THE BENARES COLLEGE BY ORDER OF GOVERNMENT N. W. P.

miriapore.

ORPHAN SCHOOL PRESS :- SUPT. B. C. MATHER.

PREFACE.

THIS Lecture, delivered in the session of 1849, is a sequel to those on the Nyaya Philosophy delivered to the senior class of

pupils in the English Department of the Benares College, in 1848, "with the view of introducing them to the philosophical terminology current among their learned fellow-countrymen the pandits." For selecting the Tattwa-samása as the text-book, there were two motives-the simplicity of its arrangement, and the extreme rarity of the work. Mr. Colebrooke (at p. 233. vol. Ist of his Essays) speaks of it as being uncertain whether the work were

still extant; and few of the pandits appear to know it except by

name.

Benares College, 1 J. R. B.

31st July, 1850.

SYNOPSIS OF THE CONTENTS.

The twenty-five Principles-consisting of- No. 5 .- THE EIGHT PRODUCERS :- Viz. No. 6 .- The Undiscrete- „ No. 8 .- Intellect- , No. 17 .- Self-consciousness- „ No. 19 .- The five Subtile Elements- No. 26 .- THE SIXTEEN PRODUCTIONS :- Viz. No .. 27 .- The eleven Organs- No. 31 .- The five Gross Elements- No. 34 .- SOUL.

The operation of the Principles-consisting in No. 54 .- Developement- No. 55 .- Reabsorption- No. 73 .- Bondage- No. 74 .- Liberation.

The Sankhya theory of Evidence-involving No. 76 .- Perception- No. 77 .- Inference- No. 78 .- Testimony.

A LECTURE

ON THE

SANKHYA PHILOSOPHY.

No. 1 .- [THE founder of the Sankhya school of philosophy was Kapila. Two treatises are attributed to him-the Sánkhya-pra- vachana and the Tatwa-samása. The latter will form the text of the following observations. The commentary commences thus :- ] श्री गणेशाय नमः । श्री कपिलमुनये नमः । पञ्वविंभति त- वेषु जन्मना ज्ञानमान्नवान। आ्रादिसृष्टा नमस्तस्मै कपिलाय महषये = अथातस्तत्वसमासास्यसांख्मनाणि व्याखाम्यामः । No. 2 .- Salutation to Ganes a ! Salutation to the great sage Kapila ! Salutation to that great sage Kapila who, at the first creation, obtained, merely by birth, a knowledge of the twenty- five principles (tatwa). Now we shall explain the aphorisms of the Sankhya, which con- stitute what is called the Compendium of Principles. [ In saying that Kapila obtained his knowledge " merely by birth," the author means that Kapila differed from those other tea-

A

2 A LECTURE ON THE SANKHYA PHILOSOPHY. 3 chers who, after being born, received instruction before they were चिविधं दुःखं ।२५॥ एतद्याथातथ्यं ।.एतत्सम्यक चाला रतक- qualified to teach. Kapila is regarded as an incarnation of the deity.] त्यः स्यात न पुनस्त्रिविधेन दुःखेनाभिभूत दति तत्त्वसमासाख्य- इछ कसिद्गाह्मणस्त्रिविधेन दुःखेनाभिभूत: सांख्याचार्य्य कपि- सांख्यमूर्वाि ॥ लमइविं भरणमुपागतः । खकुलनामगोच साध्यायार्थ निवे- No. 4 .- "(1) The eight ' producers' (prakriti) ; (2) the six- द्याष। भगवन किमिड्ट परं। किं याथातथ्य। किं ऊत्वा ऊतऊत्यः " teen ' productions' (vikára) ; (3) 'Soul' (purusha); (4) the "triad of qualities' (traigunya); (5) 'emanation' or ' develope- स्यामिति । कपिल उवाच। कथयष्यामि । " ment' (sanchara); (6) ' re-absorption' or ' dissolution' (pratisan- " chara); (7) the 'ministers of Soul' (adhyátma) ; (8) the 'pro- No. 3 .- A certain bráhman, aggrieved by the three kinds of " vince of an organ' (adhibhúta); (9) the respective 'presiding pain, had recourse to the great sage Kapila, the teacher of the " deity' (adhidaivata) ; (10) the five ' perversities of understand- Sankhya. Having declared his family, his name. and race, and "ing" (abhibuddhi); (11) the five ' sources of action' (karmma- his desire of instruction, he said-" Holy Sir! .What is of all " yoni); (12) the five ' airs' (vayu); (13) the five 'which consist things the most important ? What is actual truth ? And what " of action' (karmmátma) ; (14) 'ignorance' (avidyá) under five must I do in order that I may have done what is fitting to be " divisions ; (15) 'disability' (as akti) of twenty-eight kinds ; (16) done?" Kapila replied-" I shall tell you." "'acquiescence' or 'indifference' (tushți) of nine kinds ; (17) [ The Aphorisms of Kapila here follow.] " ' perfectness' (siddhi) of eight kinds; (18) the 'radical facts' " (mulikártha) of ten kinds; (19) 'benevolent nature,' (anugra- अ्रष्टो प्रक्ृतयः ।१ षोडभ विकाराः ।२। परुषः ।३। चगु " ha-sarga); (20) ' created existences' (bhúta-sarga) of ten des- " criptions ; (21) 'parental creation' (dhátu-sansarga) of three dis- एयं 18। संचरः ।५। प्रतिसंचर: । अध्यात्म। अधिभूतं " criptions; (22) three-fold ' bondage' (bandha) ; (23) three-fold ८। अधिदवतं ।। पच्चाभिबुद्दयः ॥१०॥पच्व कमयनयः। "'liberation' (moksha); (24) three-fold 'proof (pramána) ; (25) "three-fold 'pain' (du'kha) :- in this consists all actual truth. ११। पञ्च वायवः ।१२॥ पञ्च कमोत्मानः ।१३। पञ्पवीवि- " He who shall have thoroughly understood this, will have done " all that is to be done. He will not again be obnoxious to the द्या।१४ ऋष्विंभतिधार्शाक्तः।१५॥ नवधा तुष्टिः।१६॥ ष्ट " three sorts of pain." वा सिद्धिः।१७॥ दशधा सूलिकाथाः ।१८॥ अनुग्रहसगः।१८॥ Such are the Aphorisms of the Snkhya, entitled the ' Com- चतुद शविधो भूतसग: ।२०॥ चिविधो धातुसंसर्ग: ।११। चिवि- pendium of Principles.' [ The commentator then proceeds to dilate on each of the fore-' धो बन्ध: ।२२॥ चिविधो मोच: ।२३॥ चिविधं प्रमाणं ।२४।। going topics.]

A LECTURE ON THE SANKHYA PHILOSOPHY. 5 अरथ का भष्टा प्रक्तयः । दृत्युच्यते। त्रव्यक्त वुद्धिगषंकार:पच्ठ अव्यक्तस्यामी पर्यायशब्दा भवन्ति। .अव्यकं। प्रधानं। ब्रह्म । तन्मानाणीत्येता अ्र्पष्ट््ा प्रक्तयः पुरं । ध्रवं। प्रधानकं। अचरं। वेचं। तमः। प्रसतमिति No. 5 .- Now which are those eight ' producers'? To this it is No. 7 .- Synonymes of the ' undiscrete' are the following-viz: replied-(1) the ' undiscrete' (avyakta) ; (2) 'intellect' ( buddhi) ; the 'undistinguished,' 'unseparated,' or 'imperceptible' (avyak- (3) 'self-consciousness' (ahankára) ; and (4-8) the five 'subtile ta); the 'chief' (pradhana); the ' source of emanation' (brahma): rudiments' (tan-matra) ;- these are the eight ' producers.' the 'receptacle' or 'abode,' (pura); the 'permanent' (dhruva) ;

[ Each of these eight 'producers' is now taken up in its order.] the ' chief,' or ' that in which all generated effect is comprehen- ded' (pradhanaka) ; the 'indestructible' (akshara) ; the 'site' or

तचाव्यतं तावदुच्यते। यथा लेोके व्यज्यन्ते घटपटकुटशयनका- 'field' (kshetra); ' darkness' (tamas); the ' productive source' (pra- súta). द्या न तथा व्यज्यत इत्यव्यतं। मोचादिभिरिन्द्रियैन गृह्यते [Several of these terms are not, strictly speaking, synonymes, दूत्यथः । कस्मात। अनादिमध्यान्तत्वान्निरवयवत्वाच्च। श्रग further than as they are all applicable to the 'undiscrete'. They are epithets employed for reasons which may appear in the sequel. व्दमस्पर्शमरूपमव्ययन्तथाच नित्यं रसगन्धवव्जितं। अनादिमध्य® A similar remark applies to the various lists of synonymes which

महतः परं ध्रुवं प्रधानमेतत्प्रवदन्ति सरयः । सनच्ममलिगमनादि- will be met with further on. We now come to the second of the eight ' producers' (No. 5) निधनं तथाप्रसवर्धाम निरवयवभेकमेव हि साधारषमेतदव्यक्ं। -viz 'intellect'.]

No. 6 .- Now the 'undiscrete' is described. As, in this का बुद्धिरचोच्यते। अध्यवसायी बुदधिः। सो जयमध्यवसा- world, jars, webs, vases, and couches are made manifest, not so या गवादिष द्रव्येष यस्मात्प्रतिपत्तिः । एवमेतन्नान्यथा। गौरे- is the ' undiscrete' :- that is to say-it is not apprehended by the hearing or by any other sense. Why ? Because it has neither begin- वायं नाश्नः । स्थाएरेवायं न एरुषः । द्त्येषा बुद्धि: । ning, middle, nor end ; nor is it made up of parts. The inaudible, No. 8 .- What is 'intellect'? To this it is replied-'intellect' intangible, invisible, indestructible, and likewise eternal, devoid is 'ascertainment' (adhyavasáya). This it is from which, in re- of savour and odour,-without beginning or middle, anterior in or- gard to a cow or any other thing, there is the determination der to mind, firm and chief-thus do the learned designate it. 'This is so and so, and not otherwise'-'This is a cow, not a Subtile, devoid of characteristic attributes, unconscious, without horse'-'This is a post, not a man.' Such is 'intellect' or ' un- beginning or end, -. so too whose nature it is to produce, without derstanding.' parts, one only, the common [source of all]-such is the ' undis- [The various aspects under which this faculty is regarded as crete.' presenting itself, are next specified.]

6 A LECTURE ON THE SANKHYA PHILOSOPHY. 7 अस्यास् बुद्धेरष्टी रपाणि भवन्ति धर्मो ज्ञानं वैराग्यमैश्व्य्यमि- [the capacity of assuming a form of the utmost] 'minuteness' ति । (animá) &c.

No. 9 .- Of this 'intellect' there are eight forms-(1) 'virtue' These four [kinds of ' intellect'-Nos. 10 .- 13.] are [regarded

(dharma); (2) ' knowledge' (jnyána) ; (3) 'dispassion' (vairágya); as] 'partaking of the quality of goodness' (satwika). [See No.

(4) superhuman 'power' (aiswarya)-[the remaining four being 50].

the opposites or negatives of these. See No. 14.] अधर्मो Sज्ञानमवैराग्यमनैश्वयमिति । अ्धर्मो नाम धर्मविपर्य-

तच धर्मो नामाधम विपययः श्रुतिस्मृतिविहितः प्िष्टाचारा- यः । श्रुतिस्मृतिविरुङ्धः। भ्िष्टाचारविरुङ्गः। अशुभलक्षणः । त्र-

विरुद्धः शूभलक्षणः । ज्ञानं नाम ज्ञानविपययः । तत्त्वभावभूतानामनवबोधः । अ्र्वैरा- No. 10 .- ' Virtue' (dharma) is the opposite of 'vice' (adharma) ; ग्य नाम वैराग्यविपर्ययः । प्रब्दादिविषयेष्वभिनिवेशः । अ्र्पनैश्व- it is what is enjoined in the ' scripture' (s'ruti) and in the 'law' य नाम ऐश्वय विपययः । अणिमादिरद्वितत्वं। एतानि तामसा- (smriti) ; not opposed to the practice of the pious-of which the symptom is felicity [-prosperity being regarded as the fruit of नि चत्वारि। former virtue, and adversity as that of former vice.] No. 14 .- 'Vice' (adharma), 'ignorance' (ajnyána), 'subjec- ज्ञानं नामाज्ानविपययः । तत्वभावभूतानां सम्बोध: । tion to passion' (avairagya), and 'powerlessness' (anaiswarya), No. 11,-'Knowledge' (jnyana) is the opposite of ' ignorance' [are next described]. (ajnyána)-an acqaintance with the ' principles' ( tatwa), the ' Vice' is the opposite of 'virtue'-opposed to Scripture and 'forms' of intellect (bháva-No. 9.), and the 'elements' (bhúta- Law-opposed to the practice of the pious-and of which the No 31.) symptom is adversity. [See No. 10]. वैराग्यं नामावैराग्यविपययः । शब्दादिविषयेष्वप्रसक्तिः । 'Ignorance' is the opposite of ' knowledge'-the reverse of an acquaintance with the 'principles', the 'forms' of intellect, and No. 12 .- ' Dispassion' (vairágya) is the opposite of 'passion' the ' elements'. [See No. 11.] (avairágya) :- it consists in not concerning one's self about 'Subjection to passion' is the opposite of ' dispassion' :- it con- sounds or any other 'objects of sense' (vishaya). sists in perseveringly concerning one's self about sounds and other ऐश्वय्यं नामानैश्वय्यंविपर्ययः । अषिमादयो ऽष्टगणः। ए- objects of sense. तानि सात्विकानि चत्वारि । ' Powerlessness' is the opposite of superhuman 'power' :- it is No. 13 .- Superhuman 'power' (aiswurya) is the opposite of the being destitute of [the capacity of] 'minuteness' &c. ' powerlessness' (anaiswarya) ; it consists of the eight qualities, These four [kinds of 'intellect'] are [regarded as] ' partaking of the quality of Darkness' (támasa). [See No. 52].

8 A LECTURE ON THR SÁNKHYA PHILOSOPHY. 9 [What consequences severally appertain to the above-described modifications of 'intellect,' is next stated.] अघाद को उचंकार दृत्यृ्यते। अभिमानो 5हंकारः ।

तत् धर्मेण निमित्तनेाध्वगमनं। ज्ञानेन निमिन्न मोक्षः यो जयमभिमानः। अहं शब्दे अद्ं स्पर्शे अह्ं रूपे शहं रसे। वैराग्येण निमित्तन प्रक्ृतिलयः । ऐश्वयनिमित्तेनाप्रतिद्वतगति- अहं गन्धे तहं खामी धनवानहमीश्वरः । अहं भोगी अ्रहं धर्म 5भि-

भवति। एवमेषा त्वष्टरूपा बद्धि: परिखयाता। षक्तो Sसौ मया हतः । अहं हनिष्ये बलिभिः परैरित्येवमादिकः

No. 15 .- Through ' virtue,' as a cause, there is ' elevation in the प्रत्ययो यः सा 5हंकारः । scale of being' (úrdhwa-gamana) ; through 'knowledge,' as a cause, there is 'liberation' from existence (moksha) ; through No. 17 .- To the question-what is 'self-consciousness' ?- it

' dispassion,' as a cause, there is ' absorption into nature,' (prakri- is replied that ' self-consciousness' is a ' conceit' (abhimána)-the

ti-laya) ; through superhuman 'power,' as a cause, there is conceit or fancy that 'I am the embracer in the case of sound'

' unimpeded movement' [even through solid rocks and the like], [i. e., 'I hear'], 'I feel,' ' I see,' ' I taste,' '1 am lord,' ' I

(iapratihata-gati). am rich,' 'I am deity,' ' I enjoy,' I am connected with virtue,'

Thus has 'intellect,' in its eight forms [No.9] been described. 'by me was he slain,' ' I shall be slain by powerful enemies :'- such and the like belief is ' self-consciousness.' बद्वेरमो पयायशब्दा भवन्ति। [ The term ahankara (the 'making of an Ego or an I'), the

मनो मतिमद्दान ब्रह्मा ख्ातिः प्रज्ा श्रुतिधृतिः। प्रानस- technical import of which, as remarked by Professor Wilson, is ' the pride or conceit of individuality,'* is rendered, in Mr. Cole- न्ततिः स्मृतिर्धीबुद्धि: परिकथ्यते । brooke's version of the Sánkhya Karika, by the term ' Egotism.' No. 16 .- The following words are synonymes-[See No. 7]- It must be carefully borne in mind that the word ' egotism,' thus of 'intellect'-viz: 'mind' (manas); 'understanding' (mati); employed, is not to carry with it the familiar import of bustling .the 'great' principle (mahat) ; the ' Creator' (brahma) ; familiar vanity-the feeling which prompts a vain man to be constantly knowledge' (khyáti) ; 'wisdom' (prajnyá) ; 'intelligence through talking about himself :- for, a man who is no 'egotist,' in that report' (s'ruti) ; 'resolution' (dhriti) ; a ' train of thought' (praj- familiar sense of the term, is not the less chargeable with ahan-ká- nyana-santati) ; ' memory' (smriti) ; and ' meditation' (dhí) ; in ra, if he fancies that his employing the pronoun ' I' at all is not an such terms is 'intellect' spoken of. absurdity. The word, as described by Váchaspati, in his com- [We now come to the third of the eight 'producers' (No. 5)- mentary on the 24th of the Karikas of I's'wara Krishna, might viz 'self-consciousness'-that which is implied in a man's employ- signify 'egotism' in the ordinary sense-verging even on 'ego-ism,' ing the pronoun 'I'-a pronoun the employment of which de- -i.e., the belief that ' besides me there is nought else:'-but the clares the speaker's belief that he possesses an individuality of significance of Kapila's system will perhaps be more clearly dis- his own.] * Sánkhya Káriká-p. 91. B

10 A LECTURE ON THA SANKHYA PHILOSOPHY. 11

cerned, if the technical acceptation of the term, as given by Pro- fessor Wilson, be strictly adhered to.] perties of which are various at different times and in respect to different mortals.] अहंकारस्यामी पर्यायशब्दाः। अहंकारो वैकारिकसेजसा भूता- तच तावच्कव्दतन्मचाषि शब्देष्ववोपलभ्न्ते। उदानानुदा- दि: सानुमानो निरनमानस्चेति। त्तखरितकम्पिनष डषभगान्धारमध्यमपञ्चमधवतनिषादादयः प- No. 18 .- The various epithets given to 'self-consciousness' are व्दविशेषा उपलभ्यन्ते। तस्माच्कब्दतन्माचे Sविशेषः । ' the conceit of individuality' (ahankára); the 'modifying' (vai- kárika); the 'ardent' (taijasa) ; the ' origin of the elements' No. 20 .- The ' subtile elements of sound' [like the 'atoms' (bhútádi) ; 'dependent on inference' (sánumána) ; and 'indepen- of the Nyaya, which are separately inappreciable by the senses dent of inference' (niranumána). of men,] are apprehended only in [derivative and gross] ' sounds.' Varieties of ' sound' are apprehended, such as 'acutely accented,' [ Of the eight ' producers' (No. 5) we have now to consider the 'gravely accented,' 'circumflexly accented,' and [the notes of last five-viz., the five ' subtile elements'-the rudiments of what the gamut-viz .: ] 'C' (shadja), ' D' (rishabha), ' E' (gándhára), are familiarly called the ' elements.'] 'F" (madhyama-i. e., the ' middle' note of the scale-correspond- अनाह कानि पच्च तन्माचाणीत्युच्ते। अद्दंकारान्वितानि प- ing to the ' sub-dominant'*), ' G' (panchama-i.e. the 'fifth' note of the scale-corresponding to the ' dominant'), ' A' (dhaivata), ञ तन्माचाणि। शब्दतन्मानं स्पशतन्मानं रूपतन्माच रसत- 'B' (nisháda), &c. But there is not hence [i. e., in accordance न्माचं गन्धतन्माचञ्वैति पञ्च तन्माचाषि। with the variety in sounds appreciable by mortals] any diversity in the ' subtile element of sound' itself. No. 19 .- To the question-what are the five ' subtile ele- ments' ?- it is replied :- the five ' subtile elements' are conse- * It is noticeable that the keynote and those two important notes, the do- quents of ' self-consciousness.' The ' subtile element of sound' minant and sub-dominant, have names marking their place in the scale, (s'abda-tanmátra) ; the 'subtile element of tangibility' (spars'a- whilst the other names are unscientific and fantastical. The word rishabha tanmátra) ; the ' subtile element of colour' (rúpa-tanmátra) ; the means ' a bull,' gundhara means 'red lead,' dhaivata seems to have no sense ' subtile element of savour' (rasa-tanmátra) ; and the ' subtile elsewhere, and nishada means 'an outcaste.' The keynote-viz., shad-ja 'born

element of odour' (gandha-tanmátra) ;- these are the five ' subtile of six' is said to be so named because it is "supposed to require for its articu- Intion the employment of the tongue, teeth, palate, nose, throat and teeth,"- elements.' but this is evidently the conjecture of a grammarian, not of a musician. The [" Tan-matra is a compound of tad, ' that,' and matra, 'alone ;' writers on music may have given it the name as indicative of the acoustic implying, that in which its own peculiar property resides, without fact that the ear, though content if the keynote be sounded, demands that, if any change or variety." In this respect the ' subtile elements' the other six are sounded in their order, the keynote shall follow (before clo- are held to differ from the gross or derivative elements, the pro- sing) to complete the octave and to form the cadence. It is " the ofspring of (all or any of these) six."

12 A LECTURE ON THE SANKHYA PHILOSOPHY. 13 अय स्परशतन्माचाषि स्पभष्वेवोपलभ्यन्ते। तत्र दुकठिनक- गन्धतन्माचाणि गन्धे एवोपलभ्यन्त। तच सरभिरसरभिस्व कशपिच्छिलशीताष्णादयः स्पर्शविशेषा उपलभ्यन्ते। तस्मात गन्धविशेषौ उपलभ्यते। तस्माङ्गन्धतन्माचे Sविशेषः । एव- स्पशतन्माच S विशषः । मेतत्पञ्चतन्माचाणि सूचितानि। No. 21 .- The ' subtile elements of tangibility' are apprehen- No. 21 .- The ' subtile elements of odour' are apprehended ded only in [derivative cases-see No. 20-] of ' tangibility.' only in ' odour.' In this, two varieties of ' odour'-viz., ' fra- In these, varieties of ' tangibility' are apprehended-such as 'soft,' 'hard,' 'rough,' ' slippery,' ' cold,' 'hot,' &c. But grance' and ' stench,' are apprehended. But there is not hence any diversity in the ' subtile element of odour' itself. there is not hence any tiversity in the ' subtile element of tangi- Thus have the five ' subtile elements' been made known. bility' itself. अथैषां पयायशब्दाः। तन्मावाषि अ्रविशेषाषि मह्ाभतानि रूपतन्माचाणि रूपेष्व वोपलभ्यन्ते। तत्र शुक्करत्तक्वष्णह्दरित- पीतहारिद्रमांजिष्ठादयो रूपविशेषा उपलभ्यन्ते। तस्माद्रपतन्मा- प्रकृतयो डभोग्यानि अणवोऽशान्ताघोरामूढानीति । एवमेता त्र-

व 5 विश षः । व्यक्तबद्हंकारतन्माचसंत्षिता अष्टौ प्रक्ृतयो व्याख्याताः। अ

No. 22 .- The ' subtile elements of colour' are apprehended थ कस्मात्प्रक्ृतयः । प्रकुवन्तीति प्रक्वतयः ।

only in ' colours.' In these, varieties of ' colour' are apprehen- No. 25 .- Now the synonymes of these are 'elemental rudi- ded-such as 'white,' ' red,' ' black,' ' green,' ' yellow,' ' tur- ments' (tan-mátra) ; 'unvaried' (avis esha); the ' pervading ele- meric-colour,' ' madder-colour,' &c. But there is not hence any ments' or 'whence the gross elements proceed' (maha-bhúta) ; diversity in the ' subtile element of colour' itself. 'producers' (prakriti) ; 'not adapted for [mortal] fruition' (a- bhogya) ; ' atoms' ( anu) ; 'not soothing' (as anta) ; 'not terrific' रसतन्माचाषि ररेध्ववोपलभ्यन्ते। तच कटतिक्तकषायक्षा- (aghora) ; ' not stupifying' (amúdha). [These last three names

रमधराम्तुलवणदयो रसविशेषा उपलभ्यन्त। तस्माद्रसतन्माच refer to the triad of Qualities-see No. 49]. Thus have the eight producers-viz., the 'undiscrete,' 'intellect,' ' self-consious- 5विशषः । ness,' and the five 'subtile elements,' been explained.

No. 23 .- The ' subtile elements of savour' are apprehended Now why are these (No. 5) called 'producers' ? It is because

only in ' savours.' In this, varieties of ' savour' are apprehen- they produce [the sixteen ' productions'-see No. 4-which are next to be described.] ded-such as 'pungent,' 'bitter,' 'astringent,' 'alkaline,' 'sweet,' 'acid,' ' salt,' &c. But there is not hence any diversity in the अथ ते के षोडश विकारा इत्यचोच्यते। एकादशेन्ट्रियाणि पच्च ' subtile element of savour' itself. भतान्यते षोडश विकारा: ।

14 A LECTURE ON THE SANKHYA PHILOSOPHY. 15 No. 26 .- Now what are those sixteen ' productions ?' To this it is replied :- the eleven 'organs' (indriya), and the five [deri- No. 29 .- The five ' organs of action' (karmendriya), viz., the vative or gross] ' elements:'-these are the sixteen ' productions, 'voice' or the 'larynx &c.' (vak), the ' hands,' the ' feet,' the or ' modifications' [vikára]. ' organ of excretion,' and the 'organ of generation,' perform severally their own function. The ' voice' pronounces words. तचे न्दिरियाणि तावदुच्यन्ते। श्रोच त्वक्चन्ुषी जिह्ा घ्राणमि- The 'hands' perform actions. The ' feet' perform locomotion ; ति पञ्च बुद्धीन्द्रियाणि। the ' organ of excretion,' evacuation ; and the ' organ of genera- tion,' enjoyment. ' Mind' (manas), an organ both of observa- No. 27 .- Now the ' organs' are set forth. The ' organ of tion and action, performs its appropriate functions of 'resolving' hearing' (s'rotra) ; the ' organ of touch' (twach) and the 'organ (sankalpa) and ' doubting' (vikalpa). of sight' (chakshush) ; the ' organ of taste' (jihwa); the 'organ dhíndriya). of smell' (ghrána); are the five ' organs of the intellect' (bud- Thus have the eleven organs been described. अथेषां पर्यायाः। दून्द्रियाषि करणानि वैकारिकाषि नियतानि (These are called ' organs of the intellect' because their func- tion is that of observation, not, as that of the other organs is, of पदानि अवष्टतानि भणनि अक्षाणीति। action.) No. 30 .- Now the synonymes of these are-'organs of sense' श्रों शब्दविषयं वध्यते। त्वक स्पशविषयं बृध्यते। चच्रूप- (indriya); 'instruments' (karana) ; ' changers' (vaikarika) ; ' al- विषयं बुध्यते। रसना रसविषयं बध्यते। घ्राणो गन्धविषयं lotted' (to each mortal) (niyata); 'appliances' (pada); 'placed under' ( the soul) (avadhrita) ; 'subtile' (anu) ; 'organs' (aksha). बध्यते। इति No. 28 .- The 'hearing' apprehends its object ' sound' (s'ab- da). The 'touch' apprehends its object ' tangibility' (spars'a). शानीति मह्ाभतानि। The 'sight' apprehends its object ' colour' (rupa). The 'taste' No. 31 .- Now what are the five ' gross elements' (mahá-bhú- apprehends its object ' savour' (rasa). The 'smell' apprehends ta)? To this it is replied-' earth,' ' water,' 'light,' 'air,' and its object ' odour' (gandha). ether,' are the 'gross elements.' वाक पाणिपादम् पायपस्थाख्यानि पञ्च कर्मेन्द्रियाणि खं खंक- तच पटथथिवी धारणभावेन प्रवन्तमाना चतुर्णामुपकारं करोति। म्म कुर्वन्ति। वाक वचनमुच्चरति। हस्तौ कमे कुरुतः । पादौ आपः जलानि केदनभावेन प्रवत्तमानानि चतुर्षामुपकारं कुर्वन्ति। विहरणम्। पायविसर्गम्। उपस्थम् आ्र्रानन्दम् । उभयात्मकं मनः तेजः पाचकभावेन प्रवत्त मानं चतुर्णामुपकारं करोति। वायुः खसंकल्पविकल्परत्ती कुरुते। एवमेकादशेन्ट्रियाि व्याखयातानि। शोषणभावेन प्रवर्न्तमानस्नतुर्ण सुपकारं करोति। आर्ाकार्शं क-

16 A LECTURE ON THE SÁNKHYA PHILOSOPHY. 17

वकाशदानेन प्रवत्तमानं चतुर्णमुपकारं कराति। शब्दस्पशरूप- [ The eight ' producers,' and the sixteen 'productions,' or re-

रसगन्धवती पश्चगुण प्टथिवी। शब्दस्पशरूपरसवत्यस्ततुगुण त्र्ा- sults of the modification of the ' producers,' having been thus described, the third of Kapila's aphorisms, in which he announces पः। पब्द स्पर्शरूपवत्रिगुएं तेजः । शब्दस्पर्शवानिति द्विगुणे वा- ' soul"' is next adverted to.]

युः। प्रब्दवदेकगुणमाकाशम्। एवमाख्यातानि पञ्च महाभतानि। तथाद् कः पुरुषः । दूत्युच्यते। पुरुषो Sनादि: सूक्ष्म: सर्वगतंख्रे-

No. 32 .- 'Earth,' acting in the character of supporter, co-ope- तनो डगुणे नित्यो द्रष्टा भोक्ता 5कत्ता चेघविदमलो Sप्रसवध- rates with the [ other] four [elements, in the production of ef- fects.' 'Water' acting in its character of the 'humid,' co-operates र्मीति।

with the other four. 'Light,' acting in the way of ' maturation,' No. 34 .- Now it is asked-what is ' soul' ? To this it is replied co-operates with the other four. 'Air,' acting in the way of -'soul' is without beginning, subtile, omnipresent, intelligent, 'siccation,' co-operates with the other four. 'Ether,' acting without [the three] qualities [see No. 49], eternal, spectator, in the way of giving space, co-operates with the other four. enjoyer, not an agent, the knower of body, pure, not producing 'Earth' is possessed of five qualities-having ' sound,' 'tangibili- augbt. ty,' 'colour,''savour,' and 'odour.' 'Water,' possesses 'sound,' 'tan- gibility,' 'colour,' and 'savour.' 'Light' possesses 'sound,' 'tangibi- अथाह कस्मात्पुरुषः । पुराणात पुरिशयनात, परोहितषृत्ति-

lity,' and 'colour.' 'Air' possesses ' sound' and 'tangibility.' 'Ether' has the single quality of 'sound.' त्वाच्च पुरुष: । No. 35 .- Now it is asked-why [is it called] ' soul' (purusha)? Thus have the 'gross' ' elements' been set forth. Because it is ' ancient' (purana) [having been from eternity-see अघेषां पर्यायाः । भृतानि। भूतविशेषाः। विकाराः । आ्रक्क- No. 34-]; and because 'it reposes in body' (puri s ayate); and because it is that towards which the ' highest affection' (puro hita) तयः । तनवः । विग्रद्ाः। शान्ताः । घोराः । मुढ़ाः । दूत्येते is entertained [-seeing that each one loves self, if loving nought

षोडश विकारा व्याखयाताः । else-] therefore it is called purusha.

No. 33 .- Now their synonymes-'elements' (bhuta), 'varieties अथ कस्मादनादिः। नाम्यादिरन्तो मध्यो वा विद्यते दत्यना-

of element' (bhúta-vis esha), ' productions' or ' modifications' दिः। कस्मात्सूक्ष्मः । निरवयवत्वादतीन्द्रियत्वात्सृक््मः । कस्मा- (vikára), 'forms' (ákriti), 'minute,' (tanu), bodies, (vigraha), ' s00- 'thing,' ' terrific,' 'stupifying.' त्सर्वगतः । सर्वमाप्रवाननन्तास्पदो गगनवदसतीति सर्वगतः । क-

Thus have the sixteen productions' or 'modifications' been स्माच्चेतनः । मुखदुःखमोहोपलन्धिमत्वात । कस्मादगुणः। सत्वर- described. जस्तमांस्यस्मिन्न सन्त्यतो डगुणः । कस्मान्नित्यः । अऊ्वतकत्वादनु-

C

18 A LECTURE ON THE SANKHYA PHILOSOPHY. 19 त्पाद्यतवाच। कस्माइष्ठा । प्रक्ृतिविकारानुपलभते दति। कस्मा - यः। क। सः । एषः । एवमेतानि पञ्विभति तत्वानि व्या- डोका। चतनभावा त्खदुःखपरिज्ञानात.। कस्मादकर्त्ता। उदासी- ख्यातानि। अष्टौ प्रकृतय: घोडभ विकाराः पुरुषरेति । नत्वादगुणत्वाच्च । कस्मात्वेचविद।वेचेभ्यो गुणाम्वेत्ति इति पञ्चविंभतितत्वजो यत्नकुताथ्मे रतः । क्षत्रविद। अथ कस्मादमलः। शुभाशुभकर्मास्मिन् पुरुषे न जटी शिखो मुण्डी वापि सुच्यते नाच संभम: । सन्तीति अमलः। कस्मादप्रसव धर्मी। निर्वीजत्वात। न किश्चिदु- No. 37 .- Now the synonymes of this ' soul'-the 'reposer in त्यादयतीत्य्थः । एवमेष सांस्परुषो व्याख्यातः । body' (purusha) ; 'self' (atma) ; the male' (puns) ; 'that which No. 36 .-- Now why is it ['soul'] said to be ' without beginning' superadds the quality of reason to mere animal life' (pun-guna- [No. 34]? Because it has neither beginning, middle, nor end. jantu-jiva); the 'knower of body' (kshetra-jna); the ' man' (na- Why ' subtile'? From its being without parts, and its transcen- ra); the 'poet' (kavi); deity' (brahma); the 'indestructible' ding the senses. Why ' omnipresent' ? Because it comes into akshara) ; 'life' or ' vital air' (prana); 'who,' 'who'? 'he,' 'this.' relation with all, and its sphere is boundless as the sky. Why Thus have the twenty-five 'principles' (tatwa) been explained ' intelligent' ? From its discerning pleasure, pain, and delusion. -viz:, the eight 'producers' [No. 5], the sixteen ' productions' Why 'without qualities'? Because neither the quality of 'good- [No. 26], and ' soul' [No. 34]. ness' [No. 49], of 'passion,' nor of 'darkness,' is in it. Why " He who knows the twenty-five principles, whatever order of 'eternal'? From its not being made or produced. Why ' specta- life he may have entered, and whether he wear matted hair, a tor'? Because it apprebends the modifications which productive top-knot only, or be shaven, he is liberated :- of this there is nature undergoes. Why 'enjoyer'? Because it discerns pleasure no doubt.” and pain through its possession of intelligence. Why 'not an अघाह । परुष: किं कर्त्ता अ्कर्ताचेति। यदि कर्त्ता पुरुषः agent' ? From its being indifferent (udásína) and devoid of the ' qualities' [see No. 42.] Why the 'knower of body' ? Because स्यात, शुभान कुय्यात नतु दृत्तित्यं। through bodies it apprehends the ' qualities.' Why 'pure'? Be- No. 38 .- Here it is asked-is 'soul' an agent, or not an agent ? cause in this ' soul' there are neither good actions nor bad. Why If ' soul' were an agent, it would do only good actions-it would ' not wont to produce'? Because it is seedless :- that is to say, not adopt the ' triad of habits.' it does not give rise to any thing. [ What the three ' habits' are, is next stated.] Thus has the 'soul' of the Sánkhya been described ? धर्मारं साचित्य यमनियमनिर्वेरियं प्रसंखानं ज्ञानैन्वय्यप्रका- त्रथास्य पुरुषस्य पयायाः। पुरुषः । आात्मा । पुमान. । पं गुण - अन्तुजीवः । वेवन्नः । नरः । कविः । ब्रह्म । अ्रक्षरः । प्रापः । शनमिति सात्विकी दत्तिः । No. 39 .- The amiable' (satwika) habit consists of virtue,

20 A LECTURE ON THE SANKHYA PHILOSOPHY. 21 kindliness, restraint [of the senses], regulation [of the organs], freedom from enmity, correct judgment, the attainment of 52), through an erroneous view, it (viz., 'soul') foolishly jma- knowledge and supernatural power [see No. 13.] gines-'I am the agent' in regard to these ' qualities' (No. 49) which belong to nature. Though incompetent even to the crook- राग: क्रोधी लोभः परपरिवादो उतिराद्रता Sतुष्टिर्विक्कताक- ing of a straw, ('soul' imagines) 'All this was made by me-

तिपारुष्यं प्रख्यातैषातु राजसी दत्तिः । this is mine :'-thus saying, it, through a vain imagination, fool- ish, insane, becomes as if it were an agent. No. 40 .- But passion, anger, covetousness, the reproaching of अचाह। प्रऊ्रतेः क्रियमाणनि गुणेः कमाषि भागशः। others, extreme sternness, discontent, fierceness shown in change of aspect-this is called the ' passionate' (rájasa) habit. अहंकारविमूढात्मा कर्त्ताइ्मिति मन्यते॥

उन्मादमदविषादा नास्तिक्ास्त्रोप्रसंगिता निद्रा आलस्यं नैगु- एयमशौचमिति तामसी वत्ति: । शरोरस्थोऽपि कौन्तेय न करोति न लिपते॥ No. 41 .- Madness, intoxication, lassitude, atheism, addic- एव। प्रकृत्येवच कमाषि क्रियमाणानि सवशः । tion to women, drowsiness, sloth, worthlessness, impurity-this is called the ' dark' (támasa) habit. यः पश्यति तथात्मानमकर्त्तारं स पश्यति॥

एतद वत्तिचयं दष्टा लोके गुणानां कतेत्वं सिद्मितिचाकत्ता No. 44 .- On this subject it is said (in the Bhagavad Gitá- Lect. III v. 27.) " Actions are effected by the qualities of nature, पुरुष: सिद्धो भवति। according to their shares :- the soul, deluded by the conceit of

No. 42 .- Since we see this triad of habits in the world, the individuality, imagines 'I am the agent.'"

agency of the ' qualities' [ in which these habits originate-see (And again, Lect. XIII. v. 31.) No. 49] is established ; and hence 'soul' [the agency being thus " From its being without beginning, and its being devoid of the

accounted for independently of it] is proved to be ' not an agent.' ' qualities,' this incorruptible supreme Soul, even while remain- ing in body, neither acts nor is affected." दमान्गुणन्प्रक्वतेवत्तमानान रजस्तमेभ्यां। विपरीतदशनात। Also-(Lect. XIII. v. 29).

श्रहं करोमोत्यबधो 5भिमन्यते । तणस्य कुब्जीकरणे ऽप्नी्वरः "Whoso beholds actions as in all respects performed by nature alone, and so too beholds Soul as a non-agent-he indeed sees सर्वमिदं मया कतं ममेदं इतिवदन्नभिमानादबुध उन्मत्ः कट- (aright)." तनाह । किमयमेकः पुरुषो बहवो वेत्युच्यते। सुखदुःखमाद्- वङ्गवति। No. 43 .- Through 'passion' (No. 51) and ' darkness' (No. सिद्धं लोकाश्रमवणभेदाच्च। यद्येकः पुरुषः स्ादेकस्मिन, सुखिनि

22 A LECTURE ON THE SÁNKHYA PHILOSOPHY. 23 सर्व एव सुखिन: स्युः । एकस्मिन दुःखिनि सब एव दुःखिनः Sánkhya, Kapila, Asuri, Panchas ikha, Patanjali, &c., describe स्यः। एकस्मिन मूढे सवें मूढा: स्यः। एकस्मिन संकीण सर्वे सं- souls as many. The teachers who speak according to the Vedanta [the doctrine derived from the Vedas,] viz., Harihara, Hiranya- कीर्पा: स्यः । एकस्मिन विभुद्धे सव विशुद्धाः स्यः। एकस्मिन garbha, Vyasa, &c., describe Soul as one only. करणपाटवे सर्वेषां करणपाटवं म्यात । एकस्मिन जाते सव जा- कस्मादेवं। तदाह। परुष एवेदं। सवे यहनूत यच्च भाव्यं उता- येरन। एकस्मिन मृते सर्वे म्रियेरन। इति नचैक दतस् बहवः मृतत्वस्येशनो यदव्येनातिरोद्ति। तदेवाग्निस्तदादित्यस्तद्दा- पुरुषा: सिद्धाः। चक्ृतिगभात्तयभागसंगतिविभागलिंगबहत्वात। यस्तच्च चन्द्रमाः। तदेव शुक्षं तद् ह्वा तदापः स प्रजापतिः । तदेव No. 45 .- Here the question occurs-is 'soul' one, or many ? सत्यममतं स मोक्ष: सा परागतिः । तदचरं तत्सवितुव रेपयं यस्मा- To this it is replied :- the multiplicity of ' soul' is proved by the diversity of the conditions of pleasure, pain, delusion, mixture त्परं नापरमस्ति किश्चित् यस्मान्नाणीयो न ज्यायो डस्ति किश्ित । of race, purity of race, soundness of organs, birth, and death, and No. 47,-Why thus (but one)? He replies. This [universe] is by the difference of the world (heaven, earth, and hell,) and of of- Soul only. [Soul is] all that has been, and that is to be, and the fice, and of caste. If there were only one ' soul,' then, when one is lord of immortality-that which by nought else is overlaid. It alone happy, all would be happy; when one is grieved, all would be is fire, it is the sun, it is air, and it is the moon. It alone is pure, grieved; when one is deluded, all would be deluded; when one it is the vast one, it is the waters, it is the lord of creatures, it is of mixed race, all would be of mixed race; when one is of pure alone is the true nectar of immortality, it is liberation, it is the ul- race, all would be of pure race; when one possesses soundness of timate goal, it is the indestructible, it is the glory of the sun, it organs, all would possess soundness of organs ; when one is born, is that beyond which there is nothing else, than which there is all would be born ; when one dies, all would die. Hence 'soul' nothing either more recent or more ancient. is not one; and hence multifarious 'souls' are proved to exist- for these possess a multiplicity of distinctive characters in the वक्ष दूव स्ब्धो दिवि तिष्ठत्येकस्तेनेदं पूर्ण पुरुषेण सर्व सवतः diversified allotment of form, birth, habitation, fortune, society, and body. पाणिपादं तत्सवलोचितिभ्िरोमुखं सवतः सुतिमज्ञोके सवमादत्य एवं तावत्सांखयाचायाः कपिलासुरिपश्वश्निखपतञ्जलिप्रभ्ृतये। तिष्ठति । सर्वेन्रियगुण्णाभामं सर्वेन्द्रियविवर्जितं। सवेषा प्रभु - बह्न्पुरु षान्वरपयन्ति। वेदान्तवादिन आचाय इरिहरद्विरएयगर्भ- मीशानं सवस्य भूरणं मत.। सरवतः सवतत्त्वानि सर्वात्मा सर्व- व्यासादय एकमेवात्मानं वर्णयन्ति। सम्भवः । सवं निलीयते यस्मिम तद्ह्न मुनयो विदुः। एक No. 46 .- Thus [as set forth in No. 45] do the teachers of the एव द्ि भूतात्मा देषे देे व्यवस्थितः । एकधा बजधा पैव हभ्य-

24 A LECTURE ON THE SANKHYA PHILOSOPHY. 25

ते उलचन्द्रवत । स द्ि सवष भृतेष स्ावरेष चरेषुच। वसत्ये- regarded as remaining everywhere one-in cows, men, elephants, को महानात्मा येन सर्वमिद ततं । एको ज्यमात्मा जगता स deer, &c.

केन बजधा कृतः । प्टथक वदन्ति चात्मानं ज्ञानादिकप्रवत्तने। अचाद्द किं चेगुएं नाम। उच्चते। सत्वर जस्तमांसीति चेगएयं।

ब्राह्मणे कमिकीटेष शवपाके एुनि हस्तिनि। पणुगोदंशम- चिगुण एव चगुषयं।

शूके सनं पश्यन्ति पण्डिताः । एकमेव यथा सूचं सवर्णे वर्ततते No. 49 .- Now it is asked-what is the ' triad of qualities'? It is replied-the triad of qualities consists of ' Goodness' (sattwa), पुनः । मुक्तामषिप्रबालेष मृएमये रजते तथा। तद्दग्गोषु मनुष्यषु 'Foulness' (rajas), and ' Darkness' (tamas). By the 'triad of qualities' is meant the ' three qualities.' तद् द्वस्तिम गादिव,। एको जयमात्मा वित्वयः सवतव व्यवस्थितः । No. 48 .- Firm as a tree it remains in the heavens. With that लक्षणमनन्तभेदं समासतस्सखात्मकं Soul all this is filled everywhere. On all sides are the hands, feet, eyes, heads, and faces of that [Soul-tree]-and, with ears No. 50 .- 'Goodness' (sattwa) is endlessly diversified, accor- in all directions, it stands embracing all-assuming the aspect of dingly as it is exemplified in calmness, lightness, complacency, at- all the organs and qualities, though devoid of all the qualities- tainment of wishes, kindliness, contentment, patience, joy, and the lord and ruler of all-the great refuge of all-that which al- the like. Summarily, it consists of happiness. together is all the principles, is every soul, is the source of all- into which all is resolved-the sages regard it as Brahma. For रजो नाम शोकतापभे देदिगदोषगमनादिलक्षणमनन्तभेद स- only one soul is located in various bodies ; as the Moon, though मासता दःखात्मक। but one, appears many in [many vessels of] water. In all exis- tences, immoveable or locomotive, it dwells-one only-by which No. 51 .- 'Foulness' (rajas) is endlessly diversified, according- all this [universe] was spread out. This soul, of all worlds, is ly as it is exemplified in grief, distress, separation, excitement, but one :- by whom is it made more? Some speak of soul anxiety, fault-finding, and the like. Summarily, it consists of as several-seeing that Knowledge and other mental states are ob- pain. servable [simultaneously-some being happy while others are sad]; but in the Brahman, the worm, and the insect; in the outcaste, the dog, and the elephant; in goats, cows, gadflies, aud gnats, दादिलच्षणमनन्तभेदं समासतो मोधात्मकं। the wise behold the same [single Soul]. Just as a thread may No. 52 .- ' Darkness' (tamas) is endlessly diversified, accordingly pass through golden beads, and again in like manner through as it it is exemplified in envelopement, ignorance, disgust, abject- pearls, gems, coral, earthen beads, or silver,-so this Soul is to be ness, heaviness, sloth, drowsiness, intoxication, and the like. D

26 A LECTURE ON THR SANKHYA PHILOSOPHY. 27 Summarily, it consists of delusion. produced. ' Intellect' is of eight kinds-[No. 9]. From the prin- एतावत्नेगुणयं व्याख्यातं। ciple of 'intellect' ' self-consciousness' [No. 17] is produced. सत्त्व प्रकाशकं विद्याद्रजो विद्यात्प्रवत्तकम । 'Self-consciousness' is of three kinds [No. 18]-the ' modifying,' the ' active,' ' ardent,' or ' urgent,' and the ' origin of the ele- तमा Sप्रकाशकं विद्यात वेगएयं नाम संजितं। ments.' From the ' modifying self-consciousness' the gods and the No. 53 .- So far ( i. e. in Nos. 50, 51, and 52,) has the ' triad senses are produced; from [self-consciousness as] 'the origin of of qualities' been expounded. the elements' the ' subtile elements' (No. 19) are produced. From the ' active' both proceed, [for, without the 'active,' both One should regard 'goodness' as 'illuminating ;' one should the others are held to be inert]. From the ' subtile elements regard 'foulness' as ' exciting' ; one should regard ' darkness' [are produced] the [gross] 'elements:'-such is [ the order as 'non-illuminating' ;- such is what is named the ' triad of qua- of] ' development.' lities.'

अचाह क: संचरः प्रतिसंचरख। अतोच्यते। उत्पत्तिः संच- प्रतिसंचरो नाम भतानि तन्माचेष लीयन्ते तन्माच्ाणीन्द्रिया-

रः । प्रलयः प्रतिमंचरः । तघोत्पत्तिनाम । विचाहंकारे 5दंकारो बड्गौ बुद्धिरव्यते। तदव्यतं क्वचिन्न प्रली-

शव्यक्तात्प्रागुपदिष्ठात्सवगतपुरुषेण परेषाधिष्ठिता बुद्धि रत्प- यते। कस्मादनुत्पद्यमानत्वात । प्रक्ृतिं पुरुषंचव विद्यनादीत्ये- दते। अष्टगुण्ता बुद्धिः। बुद्धेस्तत्वादहंकार उत्पद्यते। सो 5हंकार- व प्रतिसंचरो व्याखयातः ।

स्त्रिविधो वैकारिकसजसा भूतादिरिति। तत्र वैकारिकादह्नंकाराद, No. 55 .- ' Reabsorption' [No. 6] is as follows :- the ' ele- देवता इन्द्रियाणिचात्पद्यन्ते। भूतादेसतन्माचाषि । तैजसादुभ- ments' are resolved into the 'subtile elements ;' the ' subtile ele- ments' and the 'senses' into 'self-consciousness;' self-conscious- यं। तन्माचभ्यो भूतानीति संचरः । ness' into 'intellect;' 'intellect' into the 'undiscrete.' The ' undiscrete' is nowhere dissolved. Why? Because it was not No. 54 .- Thenext question is-what is (meantby)'developement' and 'resolution' (sanchara and pratisanchara-the 5th and 6th in produced out of anything (into which it might be resolvable). Kapila's enumeration of topics-No. 6)? To this it is replied- Regard Nature and Soul as being both eternal. Thus has ' reab- 'development' is production :- ' reabsorption' ( pratisanchara ) sorption' been explained. is dissolution. [The order of ] ' production' is as follows :- ताह कि तदध्यात्ममधिभूतमधिदैवंचेति। तचोच्यते । बु- from the ' undiscrete' beforementioned [No. 7], superintended by Soul, which is another [ than Nature, and for whose use is the द्विरध्यात्मं बोधयितव्यमधिभूतं ब्रह्मा तचाधिदैवतं। श्रहंकारो assemblage of sensible objects,] and omnipresent, 'intellect' is ड्ध्यात्मं मन्तव्यमधिभूतं रुद्रसधाधिदैवतं। मनोऽ्ध्यात्मं संकल्पि-

28 A LECTURE ON THE SANKHYA PHILOSOPHY. 29 तव्यमधिभूतं चन्द्रस्तचाधिदैवतं। श्रोषमध्यात्मं श्र्रीतव्यमधिभूतं 'taste' is a 'minister of soul;' whatever is 'to be tasted' con- भ्ाकाशमधिदेवतं। त्वगध्यात्मं स्पर्शयितव्यमधिभूतं वायुस्तचाधि stitutes its ' province;' Varuna [the god of the waters] is its 'presiding deity.' The 'smell' is a ' minister of soul;' what- देवतं। चक्षरध्यात्मं द्रष्टव्यमधिभूतं आदित्यस्तचाधिदैवतं। ever is ' to be smelled' constitutes its ' province;' the Earth is its 'supernatural presiding power.' The ' voice' is a ' minister of जिष्वाध्यात्मं रसयितव्यमधिभूतं वरुणसचाधिदैवतं। ब्राणमध्या- soul;' whatever is ' to be uttered' constitutes its ' province ;' its त्मं घ्रातव्यमधिभूतं ट्टव्वी तचाधिदेवतं। वागध्यात्मं वक्तव्यमधि- 'presiding deity' is either Saraswati or Fire. The 'hands' are 'ministers of soul ;' whatever is ' to be grasped' constitutes their भूतं वहिस्तचाधिदैवतं पाणी अध्यात्मं ग्रहीतव्यमधिभूत इन्द्रस्त- 'province ;' Indra is their ' presiding deity'. The feet are ' mi- बाधिदेवतं। पादावध्यात्मं गन्तव्यमधिभूतं विष्णुस्तचाधिदेव- nisters of soul;' whatever is ' to be gone over' constitutes their 'province ;' Vishnu is their 'presiding deity.' The ' organ of तं। पायुरध्यात्मं उत्स्ष्टव्यमधिभूतं मिचस्तचाधिदैवतं। उपस्थ- excretion' is a ' minister of soul ;' whatever is ' to be excreted' constitutes its 'province;' Mitra is its 'presiding deity'. The मध्यात्मं आ्रनन्दयितव्यमधिभूतं प्रजापतिस्तचाधिदेवतं। एवमेतत्- 'organ of generation' is a ' minister of soul ;' what is 'to be en- योदशविधस्य करणस्याध्यात्ममधिभूतमधिदवतं। joyed' constitutes its ' province;' Prajápati is its ' presiding deity.' No. 56 .- Now it is asked-what is meant by the 'ministers Such, in the case of each of the thirteen kinds of instruments of soul' [No 6], the ' province of an organ,' and the 'presiding deity ?' To this it is replied :- 'intellect' is a ' minister of soul;' ding deity'. [ of the soul], is the respective ' minister,' 'province,' and ' presi-

'whatever is to be understood' constitutes its ' province;' and its तन्वानि यो वेदयते यथावद। गुणखरूपाएधिदवतंच। विमुक्त- 'presiding deity' is Brahma. 'Self-consciousness' is a ' minister of soul ;' whatever is 'to be believed' constitutes its 'province ;' पाष्मा गतदोषसङ्को । गुणांस्तु भुङ्गे न गुण: स युज्यते । and Rudra is its 'presiding deity.' 'Mind' is a 'minister of soul;' whatever is ' to be resolved on' constitutes its 'province ;' the ॥ दति तत्त्ववाद: ॥ Moon is its 'presiding deity.' The ' hearing' is a ' minister of soul;' whatever is 'to be heard' constitutes its ' province;' the No. 57 .- Whosoever is correctly acquainted with the 'princi- Ether is its ' supernatnral presiding power.' The 'touch' is a ples' [viz. the 8 ' producers', 16 ' productions,' and 'soul'], the 'minister of soul;' whatever is 'to be touched' constitutes its nature of the ' qualities,' and the 'presiding deities' [ No. 56], 'province;' the air is its ' supernatural presiding power.' The being liberated from his sins and released from the whole of his 'sight' is a ' minister of soul ;' whatever is 'to be seen' consti- defects, enjoys [the various pleasing effects of] the 'qualities,' tutes its 'province;' the sun is its 'presiding deity.' The (while he remains in the world) and is liberated from the ' quali- ties' (when he attains to final emancipation).

30 A LECTURE ON THE SANKHYA PHILOSOPHY. 31 So much for the discussion of the [25] ' principles' (tattwa). च्रथ काक्षता: पच्चाभिबद्यः । उच्चते। व्यवसायो डभिमान तस्निष्ठस्तत्प्रतिष्ठस् प्ृतेरेतद्वि लक्षणं।

दूच्छा कन्तव्यता क्रियेति। अिमुखबुद्धिरिदं करणीयं मयेति खाध्यायो ब्रह्मचयच्व यजनं याजनं तपः ।

व्यवसायो बुद्धिक्रिया। आत्मपरात्मखरूपप्रत्ययाभिमुखो डभिमा- दानं प्रतिग्रहो होमः श्रङ्डाया लक्षणं रमतं।

ना अहंकारो बङ्े: क्रिया। इच्छा वाञ्बा संकल्पो मनस। बुड्धि सुखारयं वस्तु सेवेत विद्याकम्मतपांसिच । प्रायच्वित्तपर। नित्यं सखेयं परिकीत्तिता ।

पां बुद्धिक्रिया। वचनादिलकणबुङ्धिक्रिया कर्मेन्द्रियाणां सा क्रि- विषयभधुमिश्रितान्तः करणत्वमविविदिषा। विविदिषाच ध्या-

येति। एवमेता: पच्चाभिबद्यो व्याख्याताः । निनां प्रजानयोनिः । एकत्वंच षटथ तांच नित्यंचेवमचेतनं। No. 58 .- Now what are those five 'intelligent functions' ( No. 6)? To this it is replied :- ' ascertainment' (adhyavasáya), 'con- सूक्ष्म सत्काय्यमच्तोभ्यं घेया विविदिषाच सा। ceit' (abhimána), ' willing' (ichchhá), adaptability' (karttavyatá), काय्यकारणक्षयकरी विविदिषा प्राऊृतिकी वत्तिः । and ' action' (kriya). The function of intellect when it decides 'This is to be done by me,' is ' ascertainment' (adhyavasaya). एवमेता: पंच कम्मयोनयो व्याखयाताः । That function of the intellect, self-consciousness,-the notion that 'I act'-which fixes on the conceptions of ' self' and ' not-self'-is No.59 .- Now, what are those five ' sources of action' (No.6) ? 'conceit'. The intelligent function of ' mind' is ' willing'-desiring To this it is replied :- ' firmness,' or 'decision of character' and purposing. The intelligent function of the organs of sense (dhriti), 'faith' (s'raddha), 'piety' (sukhá), indifference about (No. 27) is the ' adaptability' of each sense, such as the hearing, or knowledge' (avividishá), and 'desire of knowledge' (vividishá) : the like, to its object, such as sound, or the like. The intelligent -these are the five ' sources of action.' function of those (organs of action-No. 29-) which are recog- Having resolved on any outward act, he who keeps his pur- nised by ' utterance,' and the like, is called ' action'. pose, being intent on it, and carrying it into effect,-this [con- duct of such a man] furnishes the definition of 'firmness.' Thus have the five 'intelligent functions' been explained. The characters by which ' faith' may be recognised are stated अथ काखाः पञ्च कम्मयोनय दृत्युच्यते। पृतिः श्रद्धा सखा to be the perusal of the Scriptures, the condition of the religious इविविदिषा विविदिषाच पञ्ठ कम्मयोनयः । student, sacrificing or causing sacrifices, penance, giving and re- ceiving proper donations, and making oblations. वाह्यकम्माणि संकल्प प्रतीतं योडभिरक्षति। But he who may addict himself to study, to religious actions, and austerities, being always intent on penances with a view to the

32 A LECTURE ON THE SANKHYA PHILOSOPHY. 33 obtaining of future enjoyments,-this [conduct of such a one] is called ' piety.' the process of respiration]. The 'air' called apana is that which is superintended by the navel. ' It is so called from its 'taking ' Indifference about knowledge' implies that the heart is engros- away' (apanayana), and 'going downwards'. [This refers to sed with the sweets of sensual objects. 'Desire of knowledge' is the source of the wisdom of the wise. flatulence]. The 'air' called samana is superintended by the The unity (of Nature), the severaliy (of Nature and Soul), heart. It is so called from its 'leading and going equably' the eternity [of Soul ] and its unconsciousness, the subtilty [of [neither up nor down-as far as regards the food, to aid in the digestion of which is its province]. The 'air' called udana is that Nature], the existence of effect [in its cause-even antecedently which is superintended by the throat. It is so named from its to manifestation-as the statue exists in the block of marble-] ascending and 'going upwards' (utkramana). [This refers to the and the duration (of body even after the attainment of knowledge- arterial pulsation &c. of the upper members of the body-the throat see No. 69)-this is to be considered (as constituting the assem- and head]. The 'air' called vyána is the 'pervader' (vyápaka) blage of matters which form the object of) 'the desire of (true) knowledge'. of the whole body. [This refers to pulsation in general and all the other involuntary actions of the system.] प्चाह के पञ्च वायवः । उच्ते। प्रायो ज्पानः समानख् Thus have the five 'airs' been described. उदानो व्यान एवच दूत्येते वायवः पश्च परीरेष परीरियां। तच भचाष के ते पञ्च कर्म्मात्मान दृत्युव्यते। वैकारिकस्तजसे। प्राणो नाम वायुमुखनासिकाधिष्ठाता प्रणयनात्प्रक्रमणाच् प्राप भृतादि: सानुमानो निरनुमानख्च। तच वैकारिकः शुभकम्मकत्ता। - दूत्यभिघोयते। अपानो नाम वायुन्नभ्यधिष्ठाता अपनयनादा तै जसा 5 गुभकर्म्मकत्ता। भूतादिनिगूढ कर्मकत्ता। सानुमानः शुभ- धोगमनाचापान दत्यभिधीयते। समानो नाम वायुह्ृदघिछठाता मूढकत्ता। निरनुमानो Sशभमूढकत्ताचैव पञ्च कमात्मानो व्या- समनयनात्समगमनाच् समान दत्यभिधीयते। उदानो नाम वायुः ख्याताः । करटाधिष्टता ऊड्डगमनादुत्क्रमणाचोदान दत्यभिधोयते। व्यान: No. 61 .- It is now asked-what are those five' whose nature is action' (No. 6) ? To this it is replied :- the ' modifying' (vaikári- सवव्यापकः । दूति पच्च वायवो व्याख्याताः । ka), the 'ardent' (taijasa), the ' origin of the elements' (bhútádi), No. 60 .- It is now asked-what are the five 'airs' (No. 6)? that which is 'associated with inference' (sanumána), and that which To this it is replied :- the five airs, in the bodies of those who is ' not associated with inference' (niranumana). Among these have bodies, are those named prána, apána, samána, udána, and the ' modifying' [form of 'self-consciousness'-see No. 18-] is vyána. The ' air' called prána is that which is superintended by the agent in good actions :- the 'ardent' is the agent in actions the mouth and nose. It is so named because it comprises ' inspi- not good :- the ' origin of the elements' is the producer of things ration' (pranayana) and ' expiration' (prakramana). [This refers to good but obscure :- [self-consciousness] ' associated with inference' is the worker of what is good but foolish :- and that which is ' not E

34 A LECTURE ON THE SANKHYA PHILOSOPHY. 35 associated with inference' is the worker of what is not good and (also) foolish. migration because] soul [merges] into [some one or other of] the

Thus have the five been explained, ' whose nature is action.' eight 'producers,' which are not Soul-viz., those called the 'undiscrete,' 'intellect,' 'self-consciousness,' and the five ' subtile अनाद् का सा पञ्चपवा Sविद्येति। तमा मोहा महामोहसा 'elements,'-[the errors in regard to these eight severally making up the eight varieties of ' obscurity']. 'Illusion' is the conceit (of liberation) which arises from the possession of the eight kinds of मोहो दशात्मकः । तामिस्रो उन्धतामिस्रस्वाष्टादशात्मकौ। तमो superhuman power, such as ' minuteness' and the rest (No. 13). 'Extreme illusion' is when one supposes ' I am liberated' through नामाष्टसु प्रक्वतिष्वव्य तबुद्मद्दंकारपंचतन्माचमंच्ितासु अनात्मसु (any one of) the ten modes (supplied by) the objects of sense, viz.,

आत्माभिमानस्म दरत्यभिधीयते। मोहा नाम अषिमाद्यष्टश्वर्य sounds, &c., belonging to the seen and to the unseen (or scripture- revealed) world-(i. e. the five as perceived by men and the five as प्राप्तये यो Sभिमान उत्पद्यते स मोह् दत्यभिधीयते। महामेहा perceived by the gods). 'Gloom' is that unchecked hate (or fierce impatience) in regard to the (possession of the) eight kinds of नाम दृष्टानुभ्नविकेष शब्दादिविषयेष दशमु दत्तिषु मुक्तो ऽइ- superhuman power, ' minuteness,' &c., and the ten kinds of objects मिति मन्यते स महामोह दृत्यभिधीयते। तामिस्रो नामाष्टगुणै- of sense, which (by preventing liberation) results in the three kinds of pain (incident to corporeal existence.) ' Utter darkness' खवर्ये ऽणिमादये दशविधेच विषये यो द्वेषो Sप्रतिद्ृतस्त्रयं दुःखमु- is the name given to that grief which arises at the time of death,

त्यदयते 5सौ तामिस्त्र दत्यभिधीयते। अन्धतामिस्ो नामाष्टगुणश्व्ये when one is in possession of (any one of) the eight kinds of super- human power, or of the ten kinds of objects of sense. Sषिमाद्ये दशविधेच विषये सिद्धे मरणकाले यो विषाद उत्पद्यते Thus has fivefold 'ignorance' (the obstruction to the soul's object of final liberation) in its sixty-two varieties, been declared. सेो उन्धतामिस्त्र दत्यभिधोयते। एवमेषा पञ्तपवा डविद्या द्विष- अचाह का सा अष्टविंभतिधा ऽपतिरच्य ते। एकादशेन्ट्रिय- बधा: सप्नदश बुद्धिधाः। एषाष्ट्रविंशतिधा ऽभकिरिति। तचे- No. 62 .- Here it is asked-what is that 'ignorance'-under न्द्रियबधास्तावदुचन्ते। श्रोच बाधिय जिह्ायांजडत्वं त्वचि कु- five divisions [No. 6]? To this it is replied :- ' obscurity' (tamas), 'illusion' (moha), 'extreme illusion' (mahámoha), 'gloom' (tá- छठित्वं चक्षष्यरूपत्वं नासिकायामव्राणत्वं वाचि मकत्वं इस्तया: कु- misra), and 'utter darkness' (andha-tamisrc). Among these, 'obscurity' and ' illusion' are each eightfold. 'Extreme illusion' पित्वं पादया: पंगुत्वं पाब्विन्द्रिये उदावत्त उपस्थेन्द्रिये कययं is tenfold. 'Gloom' and ' utter darkness' are eighteenfold. मनसि उन्माद दृत्येकादशेन्ट्रियबधाः । सप्नद्शबुद्धिबधा नाम वि- 'Obscurity' is the conceit that [he will be liberated from trans-

36 A LECTURE ON THE SANKHYA PHILOSOPHY. 87 No. 63 .- It is now asked-what is twenty-eightfold ' disability' (No. 6)? To this it is replied :- the depravity of the eleven the causes of the gross elements, is that called avrishti. The organs, and the seventeen injuries of the intellect-these constitute concerning one's self about the acquisition of the objects of sense twenty-eightfold 'disability.' Now the defects of the organs is that (form of non-acquiescence) called asutára ; and (the con- are stated :- in the organ of hearing, deafness; in the organ of cerning one's self) about their preservation is that called asu- taste, insensibility ; in the organ of touch, leprosy ; in the organ para. The concerning one's self about property, without regard- of sight, blindness; in the organ of smell, loss of smell ; in the ing the evils of waste, is that called asunetra. The addiction to enjoyment is that called asumarichika. The engaging in enjoy- organ of utterance, dumbness ; in the hands, crippledness; in the feet, lameness; in the organ of excretion, constipation; in the ment, on the part of one who does not look to the evils arising from injury (to created beings), is that called anuttamámbhasiká. organ of generation, impotence ; in the mind, insanity :- such are the defects of the eleven organs. The seventeen 'injuries of the Thus have the ninefold opposites of acquiescence been explained. intellect' are the reverse of (the nine kinds of) 'acquiescence' and [The technical names here are the opposites of those adverted of (the eight kinds of) 'perfectness.' What is meant by the to in section No. 66.] 'reverse of acquiescence' is next stated. अ्रथ सिद्धिविपययाः । अरसिड्यो Sष्टीचाभिधीयन्ते। नानात्वं तत नास्ति प्रधानमिति या प्रतिपनिरनन्ता । एवं महत्या- भृतमाचस्य्राकत्व माविभू तमतारमुच्यते। शव्दमानश्रवणद्विपरी- त्मन्नाने तामसलीना। तथाहंकारस्यादशनमवेद्या। नैव सन्ति तग्रहणमसतारं। यथा नानात्वच्ो मुक्त इति स्रत्वा विपरीतं प्र- तन्माचाषि भूतकारणनीत्यृष्टिः । विषयाणामजने प्रषत्तिरमु- निपन्नो नानात्वज्ञो ह्यमुकत इति। अध्ययनश्रवणाभिनिविष्टस्वा- तारा। रक्षण तु प्रषटत्तिरसुपाराच। चयदोपमदष्टार्थेष प्रद्टत्ति- पि जडत्वादसच्ा खोपहृतबुद्धित्वाद्दा पच्चविंशतितत्वज्ञानसिद्धि- रसुनेवा। भोगासत्तिरसुमरीचिका। हिंसादोषमपश्यता भो- न भवत तदा इतारतारं तदन्नानं। कम्यचिदाष्यात्मिकेन गारभा उनुत्तमाम्भसिका। दति तुष्टिविपर्यया नवधा Sतुष्टयेो दुःखेनाभिभूतरयापे संसारेन देगादजिन्नासन ज्ञानं प्रमादं। व्याख्याताः No. 64 .- Among these [that are the ' reverse of acquiescence' परदिष्टे जप्यनिश्चयबुद्दरन्ञानमरस्य। असम्यग्वचनाद्यवा परा- -No. 66-] that called anantá is the belief that there is no such thing as Nature. In like manner, ( non-acquiescence) in the ङमुखे गुरी दुर्भाग्यस्य ज्ानासिद्धिस्तदज्ञानमसत्प्रमुदितमिति । notion that Soul consists of Intellect, is that called támasa-lina. So, again-the non-recognition of ' self-consciousness' is that एवमेते सिद्धिविपयया असिद्वियो अ्रष्टौ व्याखाताः । एवमेषा- called avedya. (The notion that) there are no ' subtile elements,' षाविंभतिधा ऽपतिराखाता ।

38 A LECTURE ON THE SÁNKHYA PHILOSOPHY. 39 No. 65 .- Now (as regards) the 'opposites' of perfectness. परिकल्प्य परितुष्ये माध्यस्थ्ं लभते तस्य तुष्टयों सा तांन्वि- These are called also the eight ' imperfections' (asiddhi). When the diversity (of the various principles from which the creation कीसंज्ञाचम्भ दूति।अपरा बुद्धिं परमात्मत्वेन प्रतिपद्य परितुष्टस्य proceeds) appears as the unity of the mere (phenomenal) creation तुष्टे: सलिला दति संज्ञा। अन्यो Sदंकारं परमात्मत्वेनाभ्यपगम्य प- -this (imperfect view of the truth) is called atára. After hearing the words merely (of a competent instructor), the adoption of the रितुष्टस्य तुष्टेरोध दूति संज्ञा। दूतरस्तन्माचाणि अभोग्याखयानि contrary is that called asutára :- as when, having heard that 'he who acknowledges the various principles is liberated,' one deter- परमात्मत्वेन विनिस्तित्य परितुष्टस्तस्य तुष्टः दष्टिरिति संज्ञा। mines that it is the reverse-viz., that ' he who acknowledges the एवं अध्यात्मिकास्ततस्रस्तष्टयो भवन्ति। चतसृष्वपि तुष्टिषु ना- various principles is not liberated.' When a person, even though intent on studying and hearing, through obtuseness or from his स्ति मोक्षस्तत्वज्ञानस्यासम्भवात। वाह्या अथार्जनरक्षणक्षयसंग intellect's being impaired by unsound doctrine, does not attain to हिंसादि दोषदर्शनाद्विषयोपरमे पश्च तुष्टयो भवन्ति। अरथाना- a perfect knowledge of the twenty-five principles, then his ignorance is called atáratára. To another, who, though oppressed by the मजने दोषदर्शनात्तुष्टः प्रव्रजितस्यापि नासि मोच्षसत्वच्ञानाभा- pain inseparable from body and mind, yet, from feeling ne anxiety about transmigration, entertains no curiosity, knowledge is no वात सा पञ्चमो तुष्टिः सुतारेत्यभिधोयते। अन्यो ज्र्यानां रक्णे ' delight' (pramoda). Analogously are the next two to be regarded दोषदर्भनानुष्टः प्रवजितस्यापि नास्ति मेोचस्त्त्वच्ञानाभावात् सा -viz., (the forms of 'imperfection' termed-as the opposites of the corresponding two forms of ' perfectness' in No. 67-) apra- षष्ठी तुष्टि: सुपारेत्युच्यते।अन्यो ड्यानां नये दोषदश्नात्तष्टःप्रब्र- mudita and apramodamana. Ignorance that arises from the not जित स्यापि नास्ति मोकसतत्वज्ञानाभावात सा सप्रमी तृष्टि: सुने- arriving at certain knowledge even on being instructed by a friend, is that called arasya. When, from his preceptor's disregarding वेत्यभिधीयते। अन्यो ्यानां संगदोषदशनान्निटत्तसुष्टः प्रव्रजित- him, or not instructing him correctly, an unfortunate man does not attain to knowledge, his ignorance is called asatpramudita. स्यापि नास्ति मोकस्त्वज्ञानाभावात सा इष्मी तुष्टि: मुमरीचि- Thus have those ' opposites of perfectness,' the eight imperfec- केत्यभिधीयते। अन्यो भूतानामथ निमित्तहिंसादिदेोषदर्शनान्निट्ट- tions, been explained. [The technical names are the opposites of त्तस्तष्टः प्रवजितस्यापि नास्ति मेक्षसत्वज्ञानाभावात सा नवमो those adverted to in section No. 67.] सुष्टि रत्तमा सात्विकीत्यभिधीयते। दत्टता नव तुष्टयो व्याखयाताः। Thus have the twenty-eight kinds of ' disability' [No. 63] been explained. No. 66 .- Now it is asked-what is ninefold 'acquiescence' अनाह का सा नवधा तुष्टिरनोच्यते । प्रकृतिं परमात्मत्वेन [No. 6]? To this it is replied :- having supposed that Nature is Soul, a man contentedly betakes himself to indifference :- the

40 A LECTURE ON THE SANKHYA PHILOSOPHY. 41 technical [or slang] name of his indifference is ambhas, [the ordi- does not take place. This seventh kind of 'acquiescence' is nary sense of which word is 'water']. Another, having satisfied (technically) named sunetra ('a beautiful eye'). Another is himself that 'intellect' is Soul, is contented. The technical acquiescent from observation of the evils attendant on attachment name of his 'acquiescence' is sulila ' water.' Another, having (to sensual pleasures)-but his liberation-even though he be an come to the conclusion that ' self-consciousness' is Soul, is con- ascetic-in the absence of a knowledge of the principles, does tented. The technical name of his ' acquiescence' is ogha ' quan- not take place. This eighth kind of ' acquiescence' is (techni- tity.' Another, having decided that the 'subtile elements,' cally) named sumaríchiká. Another is acquiescent, and abstains those called the ' unfitted for [mortal] fruition' [No. 25] are Soul, from worldly acts, from observation of the evils in the shape of is contented. The technical name of his 'acquiescence' is vrish- injury, &c., to created beings on account of property-but his ti ' rain.' Such are the four ' internal' or ' spiritual' (adhyatmika) liberation-even though he be an ascetic-in the absence of a kinds of 'acquiescence.' Where [together or separately] those four kinds of acquiescence exist, liberation does not take place-from knowledge of the principles, does not take place. This ninth kind the inconsistency [of such sentiments] with a knowledge of the of 'acquiescence' is (technically) named anuttamá ('best'), or sátwikí (' amiable'). principles. Thus have these nine kinds of acquiescence been explained. The five ' external' (váhya) kinds of 'acquiescence' consist in पताष का उष्टौ सिद्धय द्वत्यघोच्यते। यदूचेन ज्ञानमुत्पद्यते abstaining from [the enjoyment of the five] objects of sense, [such abstinence proceeding] from observation of the evils of तत्वभावभूतेषु सा प्रथमा सिद्धिस्तारेत्यभिधीयते। यच्कब्दमा- acquiring, preserving, waste, attachment [to sensual pleasures], वेण ज्ञानमुत्यदते तन्वभावभृतेषु सा द्वितीया सिद्धि: सुतारे- and injuriousness. A man is acquiescent (and abstinent) from observation of the evils attendant on the acquiring of property; त्यभिधीयते। यदध्ययनेन ज्ानमुत्पद्यते तत्वभावभूतेष सा ढ- but bis liberation-even though he be an ascetic-does not take तीया सिद्धिस्तारयन्तीत्यभिधीयते। यदाध्यात्मिकस्य दुःखम्याप- place, because of the (quite possibly concurrent, and here as- sumed,) absence of a knowledge of the principles. This fifth kind नोदन छत्वा जानमुत्पदते तत्वभावभुतेष, साचतुर्थी सिद्धि: प्र- of 'acquiescence' is (technically) named sutára. Another is acquiescent from observation of the evils attendant on the preser- मोदेत्यभिधीयते। यदाधिभौतिकम्य दुःखस्यापनोदं कत्वा च्ान- ving of property; but his liberation-even though he be an मुत्पद्यते तत्वभावभूतेष या पश्तमी सिद्धि: प्रमादितेत्यभिधीयते। ascetic-in the absence of a knowledge of the principles, does not take place. This sixth kind of ' acquiescence' is (technically) यदाधिदेवतम्य दुःखस्यापनेोद ऊत्वा ज्ानमुत्पद्यते तत्वभावभतेषु named supárá. Another is acquiescent from observation of the evils of the waste of property; but his liberation-even though सा षष्ठी सिद्धि: प्रमोदमानेत्यभिधोयते। यत्सिग्धसंसर्गाव्यपा- he be an ascetic-in the absence of a knowledge of the principles, याजम्नानमुत्पद्यते तत्वभावभूतेतु सा सप्तमी सिद्धि: रम्यकेत्यभिधीय- F

42 A LECTURE ON THE SANKHYA PHILOSOPHY. 43 ते। यत्परिचर्यादानेन ज्ञानमुत्यद्यते तत्वभावभूतेष परितोषितेगुरे। to the principles, the conditions of intellect, and the elemental साष्टमी सिद्धि: सत्प्रसुदितेत्यभिधीयते। दूत्देता अष्टसिङ्धयेो creation, when a teacher is propitiated by giving him veneration, -this eighth kind of ' perfectness' is (technically) named satpra- व्याखाताः । mudita. No. 67 .- Now it is asked-what are the eight kinds of 'per- Thus have these eight kinds of 'perfectness' been explained. fectness' (No. 6) ? To this it is replied :- the knowledge which पचाह के दश मूलिकाथा दृत्यचोच्यते। अ्स्तित्वमेकत्वमथार्थ- arises from reasoning, in regard to the principles (No. 57), the conditions of intellect (No. 9), and the elemental creation (No. वत्वं पराथमन्यत्वमकळताच योगेा वियोगो बष्वः पुमांसः स्थिति: 72)-this, the first kind of ' perfectness,' is (technically) named शरीरस्य विभेषटत्तिः। दत्यते दभ मूलिकाथाः। tára. The knowledge, in regard to the principles, the conditions of intellect, and the elemental creation, which arises from hearing No. 68 .- Now it is asked-what are the ten 'radical facts' alone-this second kind of 'perfectness' is (technically) named (No. 6)? To this it is replied-the existence (of 'Soul' and sutára. The knowledge, in regard to the principles, the con- of 'Nature') ; the singleness (of Nature); its objectiveness; its ditions of intellect, and elemental creation, which arises from subservience ; the distinctness (of Soul from Nature); and the study,-this third kind of 'perfectness' is (technically) named inertness ( of Soul); the union (of Soul and Nature); the separa- tárayantí. The knowledge, in regard to the principles, the tion (of Soul from its corporeal frame) ; the peculiar habit of conditions of intellect, and the elemental creation, which body-its durability (after it ought to have disappeared). arises on effecting the removal of internal pain,-this fourth Such are the ten ' radical facts.' kind of 'perfectness' is (technically) named pramoda ('de- light'). The knowledge, in regard to the principles, the संघातपराथत्वादिति पुरुषास्तित्वं सिद्ध। भेदानां परिमाणात्का- conditions of intellect, and the elemental creation, which arises रणमरत्यव्यक्तमिति पर्य्यायद्मयेन प्रधानस्यास्तित्वं सिद्ध। हेतुमद- on effecting the removal of external pain-this fifth kind of ' per- fectness' is (technically) named pramodita ('delighted'). The नित्यमित्येकत्व सिद्ध। प्रीत्यप्रोतिविषादात्मकादय दत्यथवत्वं knowledge, in regard to the principles, the conditions of intellect, सिद्धं। नानाविधेरपायरिति पराथकत्व' सिङ्ठ। चिगुणमविवेकि- and the elemental creation, which arises on effecting the removal of pain occasioned by something superhuman-this sixth kind of विषय दूत्यन्यत्व सिद्ध। तस्पाच् विपययादित्यकर्टत्व सिद्वं। ' perfectness' is (technically) named pramodamána. The know- ledge, in regard to the principles, the conditions of intellect, पुरुषस्य दर्शनाथ कैवत्याथ तथा प्रधानस्यापोति योगः सिङ्धः । and the elemental creation, which arises from continuance of प्राप्ने शरोरमेदे चरिताथादिति वियागसिद्िः। जन्ममरणकरणा- association with amiable persons,-this seventh kind of ' perfect- ness' is (technically) named ramyaká. The knowledge, in regard नामिति पुरुषबजत्व सिद्ध। चक्रभ्रमवदिति विभेषदन्तिः सिद्धा।

44 A LECTURE ON THE SÁNKHYA PHILOSOPHY. 45 एते दश मूलिकाथा व्याख्याताः । पदाथाः षष्टितन्त्रमित्यच्यते। No. 69 .- ' Since the assemblage of sensible objects is for an- other's use,' the existence of Soul is established. The existence No. 70 .- The fifty intellectual modifications consisting of the of Nature is established by the pair in order-(of antecedent and seventeen (enumerated in Nos. 64 and 65) and of those (thirty consequent)-viz., that ' since specific objects are finite,' therefore three) previously exhibited (in Nos. 62 and 63), together with 'there is a general cause which is undiscrete'. Since 'what is these (ten 'radical facts'-No. 69-) make up the sixty topics causable is inconstant (and multitudinous), &c.,' the singleness (of called the ' System of Sixty.' Nature which is not caused by aught) is established. Since पचाह को Sनुग्रचसर्ग: । बचोष्यते। वाह्यानां पञ्चतन्माचव्यखोव 'these (meaning the Qualities) consist in pleasure, pain, and dul- ness, &c.,' (see the XIIth of the Memorial Verses of the Sán- त्यच्यानुग्रहसर्ग: । मानेतत्पन्तेराधारव ज्जि तानुत्प न्रा न्ट्ट्र्ा ते् - khya-) the objectiveness (of Nature) is established. Since 'by manifold means (Nature, without benefit to herself, accomplishes the wish of Soul,)' the subserviency (of Nature) is established. Since 'it (the ' undiscrete,' as well as its modifications) has the No. 71 .- Now it is asked-what is ' benevolent creation' (No. three qualities, is indiscriminative, objective, &c.,' the distinctness 6) ? To this it is replied :- ' benevolent creation' consists in the (of Soul, which is, in all these respects, the reverse,) is establish- production of external objects from the five ' subtile elements.' ed. 'From the contrast' (shown to exist between active (As it is said) ' Brahmá, perceiving these (senses, &c.) produced Nature and Soul) the inertness (of Soul) is established. ' For the from thought (-see No. 19) to be destitute of a sphere of action, Soul's contemplation of nature, and for its abstraction, &c.'-thus created, from these 'subtile elements,' this ' benevolent creation.' is the union (of the two) established. Since 'separation (of the अचाह कसतुदशविधो भृतसग दूत्यचाष्यते। अ्रष्टविकल्पो . Soul) from the body takes place, when the object is accomplished,' the separation of the two is established. Since 'of birth, death, दैवः पैशाचो राचसा याचो गान्धव ऐन्द्रः प्राजापत्यो ब्राह्म and the instruments of life, (the allotment, is severally diverse),' the multiplicity of Soulis established. Since it is 'like the whirl- दूत्यष्टौ देवयोनय । पञ्चधा तियगयोनिस्च पुपचिष्टग- ing of the potter's wheel, (after the impulse that set it in सरोमृपस्थावरान्नेति। मानुष्यकञ्चकविधं ब्राह्मणादि चाण्डा- motion has been discontinued),' the peculiar habit (of body, which continues, till death, to invest the soul even of him who लान्तं। गवादि मघकान्तं पभवः । सिंदादि शृगालान्तं मृ- has attained to perfect knowledge,) is established. गाः । गरुडादि मशकान्ता: पचिणः। शेषादि कीटान्ताः सरी- Thus have the ten ' radical facts' been explained. सृपा:। पारिजातादि णान्ताः स्ावराः । दति तिर्यग्यो- सप्तद्भानां प्रागुपदिष्टानाव्व पच्चापत प्रत्यया एतेष षष्टि निख्व पच्चधा भवति। समासतो 5यं चिधा सगः। एतत्मंसा-

46 A LECTURE ON THE SÁNKHYA PHILOSOPHY. 47

रमण्डलमुत्तं । मानपूविकां दचियां प्रयच्छतां दच्िषाबन्ध द्वत्यथ्यते। इति चि- No. 72 .- Now it is asked-what is the fourteenfold ' elemen- tal creation' (No. 6) ? To this it is replied :- the divine kind is विधो बन्धा व्याख्यातः । उत्तन्व प्राऊ्ृतेनतु बन्धेन तथा वैकारि- of eight sorts-that of hobgoblins, of titans, of attendants on the केपच । दविणाभिस्त तीयेन बन्धो ज््यञ्द निगद्यते। god of riches, of celestial quiristers, of demigods, of divine sages, of the planetary regents, and of the supreme deities. Such No. 73. -Now it is asked-what is threefold 'bondage' (No. are the eight families of divinities. The grovelling kind is five- 6) ? To this it is replied :- the bondage of the 'producers,' that fold-that of domestic animals, winged animals, wild animals, of the ' modifications,' and that of 'ritual observance.' And first reptiles, and, lastly, of fixed things. Mankind is single in its of the 'bondage of the producers :'-this is the name given to the class-beginning with the Brahman, and ending with the Chandala. 'absorption into nature' (No. 15.) of him who imagines that (any Domestic animals, beginning with the cow, end with the mouse. Wild animals, beginning with the lion, end with the jackal. of) the eight 'producers' constitute Soul. The ' bondage of the modifications' is the name given to that (which opposes the libe- Winged animals, beginning with the bird of Vishnu (or the adju- ration) of those wordly devotees who are in the power of the tant), end with the gnat. Reptiles, beginning with the World- 'modifications' of nature (No. 26), such as the senses-who are snake, end with the worm. Fixed things, beginning with the tree devoted to objects of sense, such as sounds, &c.,-who have not of Paradise, end with grass. Thus is the grovelling kind five- their organs in subjection-who are ignorant, and deluded by fold. Compendiously, this (elemental) creation is threefold- passion. The 'bondage of ritual' is the name given to that (viz.,-divine, human, and grovelling-and, thus viewed, it sup- (which opposes the liberation) of those who, whether household- plies the 21st topic in Kapila's enumeration-see No. 6.) All ers, students, mendicants, or anchorets, with minds vitiated by this constitutes what is called the mundane orb. passion and delusion, bestow (on Bráhmans, upon solemn or अघाह कस्त्रिविधो बन्धः । दत्यवोघ्यते। प्रक्रतिबन्धो sacrificial occasions,) gifts prompted by conceit. वैकारिकबन्धो दक्िषाबन्धसति। तघ प्रक्वतिबन्धो नामाष्टौ Thus has threefold ' bondage' been explained. And it is said- " Bondage is spoken of by the title of ' bondage through nature'- प्रक्ृतयस्ताः परत्वनाभिमन्यमानस्य प्रक्वतिलयः प्रक्वतिबन्ध द्ृत्यु- 'bondage through nature's modifications'-and, thirdly, as that चयते। तच् वैकारिकबन्धो नाम प्रवजितानां लौकिकानां वैका 'through gifts.'"

रिकेंद्रियैवभीक्वतानां भब्दादिविषये प्रसकानामजितेन्द्रियाणाम- तचाष कस्तिविधा मोच:। जानेोट्रेकादिन्द्रि यरागोप पूमात्कत्व पानिनां काममोचितानां वैकारिकबन्ध दत्यध्यते । दक्षिणाबन्धो धर्म्माधि्म्मघयाच् कैवत्यमिति। उत्रन्व। आलाहि मोचो ब्रानेन

48 A LECTURE ON THE SANKHYA PHILOSOPHY. 49 द्वितीयो रागसंचयात। अत्सचयान्तृतीयस्त व्याखयातं मेोच- the recoguition of a ' sign' (linga). For example-by the rising of लच्पं। No. 74 .- Here it is asked-what is threefold 'liberation' (No. clouds (regarded as a sign of approaching rain) rain is proved (to 6) ?- It is (1) from the increase of knowledge, (2) from the sub- be approaching) :- by cranes and the like (regarded as a sign duing of the senses and passions, and (3) from the destruction of attendant on the sheets of water which they frequent) water (is the whole. From the increase of knowledge and the subduing of the proved to be in the neighbourhood of the place where the cranes are seen). By smoke (regarded as a sign of fire) fire (is proved senses and passions, there results the destruction both of merit and demerit, and, from the destruction of merit and demerit, (liberation to exist where the smoke originates) :- this is the third kind of in the shape of) 'singleness' (kaivalya). And it is said-" The inference. first liberation is (gained) by knowledge; the second, from the प्रत्यचेणानमानेन वा यो डर्यों न साध्यते स आप्तवचनात्वाध्यते। destruction of passion; and the third, from the destruction of all :- such are the characters of liberation." यथेन्द्रो देवानां राजा। उत्तरा: कुरवः । सौवर्णो मेरु: । खवर्गे किं चिविधं प्रमाणमित्यथ्यते। दृष्टमनुमानमाप्नवचन्जेति। एत- 5 रस इति। ते दन्द्राद्य: प्रत्यचानमानासाध्यास् वशिष्टादये। च्तिविधं प्रमाणं। मनयो वदन्ति। सन्तीन्द्रादयः। आगमा ऽय्यस्ति। खकम्मएय-

No. 75 .- What is threefold 'Proof' (No. 6)? To this it is भियुक्तो यो रागद्वषविवजितः। ज्ञानवान शोलसम्पन्न आरात्ो दे- replied :- 'perception,' ' inference,' and ' right affirmation'-this यस्त ताहशः। एवमेतत्तिविरध प्रमाणमभिद्ितं। is threefold ' proof.' No. 78 .- A fact which is not established by 'perception' दृष्ट तावद्व्याखायते। यावदिन्द्रियाणां पञ्तन्द्रियाथाः प्रत्यचा or by 'inference,' is established (when it is established) by ' right एव हष्ं। affirmation'. Such matters (not proveable either by percep- tion or by inference) are (the existence of) Indra the king of the No. 76 .- 'Perception' (drishta) is now described. Whenever gods, the northern Kurus, the golden mountain Meru, the the five objects of the senses are present to the senses, there is nymphs in Paradise. These-Indra, &c.,-not proveable either 'perception.' by perception or by inference, the sages, such as Vas'ishta de- अ्नुमानं प्रमाण लिङ्गदशने जायमानं ज्ञानं। यथा मेघोदये clare-saying " Indra &c. do exist." There is also the Scripture (-which is an anthority sufficient to establish such points). दष्टिः साध्यते । वलाकादिभिः सलिलं । धमेनाग्निः । परमिद- "He who is assiduous in his own duties, devoid of passion and मनुगानं। malice, intelligent, and virtuous-such a one is to be held ' wor- thy' (to be received as an authority in regard to matters not de- No. 77 .- The proof called 'inference' is knowledge arising on monstrable by perception or by inference)." Thus has ' thrcefold proof' been declared.

G

50 A LECTURE ON THE SANKHYA PHILOSOPHY. 51 पघाह तेन चिबिधेन प्रमाणेन किं साधते। अघोचते। यथा लोके मानेन प्रस्थादिभिर्धान्यानि मीयन्ते तुलयाचन्दनादीनि द्रव्या- No. 81 .- Pain ' natural and inseparable' [No. 80] is of two kinds, corporeal and mental. 'Corporeal' means residing in the षि एवमनेन तत्ववभावभूतानि प्रमोयन्ते। body; 'mental' means residing in the mind. Pain, arising from disorder of the wind, bile, or phlegm, and taking the form of No. 79 .- Now it is asked-what is established by this 'three- fever, flux, cholera, swooning, &c., is called ' corporeal'. Desire, fold proof'? To this it is replied :- As, in common life, things are anger, covetousness, folly, madness, envy, &c.,-privation of estimated by means of a measure-grain and the like by means what is liked and approximation of what is disliked-this is of such (measures of capacity) as a prastha, and sandal &c. by called ' mental' [pain or evil.] means of weights-so by means of this (apparatus of 'perception,' 'inference,' and 'right affirmation'), the 'principles,' the ' modifi- [The pain called adhyatmika is that which arises from the

cations of intellect,' and the ' elemental creation,' [-see No. 67-] things called adhyatma-see No. 56].

are accurately determined [ pramíyante-whence their name of अधिभृतेभ्यो भवं आधिभौतिकं। मानषपणुक्गसरीसपस्थाव- pramána ' proof.'] रेभ्यो दुःखमुत्पद्यते तदाधिभौतिकं। विविधेन दुःखेनाभिभता ब्राह्मणः कपिलमहषि भरणमुपागतः। No. 82 .- What arises from an object of sense (adhibúta-see अचाह किं निविधं दुःखमित्यचोच्ते। आ्रध्यात्मिकमाधिभौतिक- No. 56)-is called ádhibhautika ('natural and extrinsic'). Pain

माधिदैविकमिति। is 'natural and extrinsic' which arises from men, cattle, wild beasts, reptiles, or things that do not move. No. 80 .- " Oppressed by ' threefold pain,' the Brahman had अधिदेवेभ्यो जातं आधिदैविकं। शीतोष्णवातवषोशनिपाता- recourse to the great sage Kapila"-[see No. 5]-so the ques- tion arises-what is 'threefold pain'? To this it is replied-' natu- दिनिमित्तं यद दुःखमुत्पद्यते तदाधिदैविकं। ral and inseparable' (ádhyátmika) ;' natural and extrinsic' (ádhi- bhautika) ; and ' non-natural or superhuman' (ádhidaivika). No. 83 .- What arises from a supernatural agent (adhidaiva -- see No. 56)-is called ádhidaivika ('non-natural' or ' superhu- तचाध्यात्मिकं द्विविधं शारोरं मानसक्ति। शरीरे भवं शा- man'). Of this description is pain which arises from cold, heat, रोरं। मनसि भवं मानसमिति। तत्र शारीरं नाम वातपित्तसे wind, rain, thunderbolts, and the like.

उमणं वैषम्याद, दुःखमुत्पद्यते। ज्वरातीसारविसचिकामर्च्छा- अ्रनेन िविधन दुःखेनाभिभूतस्य ब्राह्मणस्य जिन्ासेत्पन्ना ।

दिकं तच्छारीरमुच्यते। कामक्रोधलोभमोह्मदेर्ष्यादिकं प्रियवियो- नातुमिच्छा जिन्नासा यथा तषितस्य पानीयं पातमिच्छा पिपासा। गाप्रियसंयेोगादिकं तन्मानसमित्यच्यते। No. 84 .- [As stated at the outset-in the mind] of the Bráh- man, oppressed by the three kinds of pain, there arose 'a desire to

52 A LECTURE ON THE SÁNKHYA PHILOSOPHY. 53 know'-such is the meauing of the word jijnusú (the desiderative noun from jná ' to know'), just as pipásá (from pá ' to drink') the enquirer that his final liberation from all distress will be the means the desire of a thirsty man to drink water. result of understanding " the real nature of all that is." A no- ticeable distinction between Kapila's way of speaking of things, एतत्समासनि श्रेयसं। एतज्ज्वात्वा पनर्जन्म न स्यादिति। एवं and that of the Naiyayikas, presents itself in their respective महर्षेविञ्ञानं कपिलस्य महात्मनः। अनष्टप्कन्दसाचाच जेयं choice of a fundamental verb. The language of the Nyaya is सोकशतचयं। दूति श्री तत्वसमासाख्यसूचटत्ति: समाप्ता। शुभ- moulded on the verb " to be," and that of the Sankhya on the verb "to make." The Nyaya asks " what is ?"-the Sankhya मखु। asks " what makes it so?" The one presents us with a "compte rendu" of the Universe as it stands :- the other presents as with No. 85 .- This is saving knowledge (derived) from the com- a cosmogony. As the one subdivides its subject-matter into the pendium (of principles laid down by KAPILA.) Having known this, two exhaustive categories of Existence and Non-existence, the there will be no further transmigration. Such is the doctrine of other exhibits everything (except 'Soul'-the spectator of the the magnanimous great sage Kapila. phantasmagoria) under the two aspects of 'producer' and ' pro- It is to be observed that there are in this treatise (as much as, ductien.' three hundred couplets of the Anushthubh metre. Thus concludes the comment on the aphorisms called ' The The ' productions' are held to be not other than the ' produ- Compendium of Principles.' cers' modified; and the producers-all except the first of them- are but modifications of the first-the mula-prakriti. By what 86 .- Of the name Sánkhya, which the philosophical system of KAPILA bears, two explanations are given. According to the process of thought the notion of such a first principle is arrived at, the following extract from Morell's History of Philosophy one explanation, the system is so named, from the word sankhya ' number,'-" because it observes precision of reckoning in the enu- (Vol. 1. p. 208), may serve to illustrate. Mr. Morell is there meration of its principles." As the word sankhya also signifies " de- speaking of one of the latest German systems, that of Herbart. liberation or judgment," the name was more probably intended to 88 .- "The process by which the necessity of philosophy comes designate the result of the " deliberate judgment" of KAPILA on " to be felt is the following :- When we look round us upon the the great probiem of the universe-with a special regard to eman- " world in which we live, our knowledge commences by a per- cipation from the evil that prevails in the world. " ception of the various objects that present themselves on every 87 .- The twenty-five 'principles' (tattwa) of the system, it " hand to our view. What we immediately perceive, however, is will be observed, are comprised in the first three aphorisms (No. "not actual essence,. but phenomena; and after a short time, we 6.)-viz., the 'eight producers,' the ' sixteen productions,' and " discover that many of those phenomena are unreal; that they 'Soul.' These twenty-five principles, according to the Sankhya, " do not portray to us the actual truth of things as they are; constitute "all that is ;" and KAPILA, we have seen, promises " and that if we followed them implicitly, we should soon be " landed in the midst of error and contradiction. For example,

54 A LECTURE ON THE SANKHYA PHILOSOPHY. 55 " what we are immediately conscious of in coming into contact " with the external world, are such appearances as green, blue, -but here a striking difference between the European and the " bitter, sour, extension, resistance, &c. These phenomena, Oriental theory presents itself-for the Self-consciousness, which "upon reflection, we discover not to be so many real indepen- so many European philosophers assume as the only certain start- " dent existences, but properties inhering in certain substances, ing-point, and as the very characteristic of Soul, is declared by " which we term things. Again, when we examine further into KAPILA to be no property of Soul, and to be regarded as such " these substances, we discover that they are not real ultimate only through a delusion. In the 64th of the 'memorial verses' of " essences, but that they consist of certain elements, by the I's'WARA KRISHNA, as translated by Mr. Colebrooke, KAPILA " combination of which they are produced. What we term the says :- " reality, therefore, is not the thing as a whole, but the elements 90 .-- " So, through study of principles, the conclusive, incon- " of which it is composed. Thus the further we analyse, the " trovertible, one only knowledge is attained, that neither I AM, " further does the idea of reality recede backwards; but still it " nor is aught mine, nor do I exist." " must always be somewhere, otherwise we should be perceiving a 91 .- This statement M. Cousin not unnaturally regards as " nonentity. The last result of the analysis is the conception amounting to "le nihilisme absolu, dernier fruit du scepticisme" " of an absolutely simple element, which lies at the basis of all -but Professor Wilson, in accordance with the commentaries, " phenomena in the material world, and which we view as the declares that "It is merely intended as a negation of the soul's " essence that assumes the different properties which come be- " having any active participation, any individual interest or pro- " fore us in sensation." " perty, in human pains, possessions, or feelings." The Soul, 89 .- This " essence that assumes the different properties which according to the Sankhya, might be described in the terms in come before us in sensation,"-this, which the European analyst which Fichte speaks of the Mind, "as it were, an intelligent eyc, arrives at as " the last result of the analysis"-is what the San- " placed in the central point of our inward consciousness, sur- khya expositor, proceeding synthetically, lays down as his first "'veying all that takes place there"-(Morell-Vol. 2. p. 95). In position. This primordial essence-among the synonymes for the words of KAPILA (Verse 19th), "Soul is witness, solitary, which, given in our text-book (No. 7), are the ' undiscrete,' the " bystander, spectator, and passive." Soul being thus inert, all 'indestructible,' that 'in which all generated effect is compre- that is done arises from the energy of the 'radical principle'-of hended,' &c., is the ' Absolute' of German speculation. The which one might correctly speak in the terms employed by developement of this principle, according to one of Schelling's Schelling in speaking of the 'Absolute,' where he says-"The views (noticed by Mr. Morell at p. 147 vol. 2d) is " not the free " primary form of the Absolute is will, or self-action. It is an and designed operation of intelligence, but rather a blind impulse " absolute power of becoming in reality what it is in the germ." working, first unconsciously in nature, and only coming to self- (Morell-Vol. 2. p. 150). consciousness in mind." So, according to KAPILA, "from Na- 92 .- The ' Absolute,' the germ, in the hands of KAPILA, hav- ture issues Mind, and thence Self-consciousness" [see No. 54]: ing reached the form of 'Self-consciousness'-ahankara-the

56 A LECTURE ON THE SÁNKHYA PHILOSOPHY. 57 'making of an I,'-the ' positing of an Ego'-the course of sub- undeservedly, When, therefore, for example, a newborn child, sequent developement runs parallel, for some distance, with that followed by Fichte, who takes the 'Ego' as his starting point. who has had no opportunity of acting either rightly or wrongly, is found suffering evil, it is inferred that the evil is the fruit of According to a writer in Brande's Dictionary-"To use the " language of Fichte-the ego is absolute, and posits itself: it is evil deeds done in a former state of existence. If it be asked how the person became disposed to do evil in that former state of " a pure activity. As its activity, however, has certain indefin- " able limits, when it experiences this limitation of its activity, existence, the answer offered is this-it was the consequence of " it also posits a non-ego, and so originates the objective world. evil deeds done in a state of existence still anterior-and so on.

"The ego, therefore, cannot posit itself without at the same Applying now the principle of 'limits'-that what is true at every " time projecting a non-ego; which, consequently, is in so far assignable point short of the limit, must be true at the limit-

" the mere creation of the ego." In like manner the ahankára as there is no assignable point in the existence of evil in past of KAPILA creates [No. 54] out of itself the five 'subtile ele- time for its existence at which point this hypothesis does not

ments,' the bases of the gross elements,-so that the world of serve equally well to account, it is argued that, on this hypo- thesis, and on no other, is the existence of evil fully accounted sense, formed out of these, is, in this as in Fichte's system, " the for. To the European this method of accounting for the origin mere creation of the ego." A marked difference between the of evil appears to be vitiated by the ' regressus in infinitum' (ana- two systems, as observed before, consists in this-that KAPILA makes the creative ' Ego' to be something else than ' Soul,' which vastha)-the same consideration which yitiates the theory of the latter, he holds, by confounding itself with the active principle, earth's resting on the elephant, the elephant's resting on the tortoise, and so on without end. The origin of evil he regards as gets entangled in the distresses of life. not having been revealed; and the requirement that we shall 93 .- The motive of the Brahman's enquiry at KAPILA, it will maintain our reliance on the goodness of God in the absence of be remembered, is this-that he wishes he may not be "again such revelation, he regards as a trial of our faith. " obnoxious to the three sorts of pain :"-in other words that he may not be born again-that he may be no more liable to trans- 94 .- Several of the terms in the treatise of which a translation migration or the Metempsychosis. Of the Metempsychosis has been given, do not occur in the Sankhya treatises generally Prof. Wilson (Sánkhya Káriká p. x.) says :- "This belief is not studied. On these and some other points a few annotations here " to be looked upon as a mere popular superstition; it is the main follow. "principle of all Hindú metaphysics; it is the foundation of all 95 .- Among the epithets applied to ' Self-consciousness' (in " Hindu philosophy." The doctrine of the Metempsychosis may No. 18) are sánumana and niranumana. We can get no account be regarded as the Hindu theory on the great question of the anywhere of this application of these terms. Self-consciousness "origin of evil." The theory "may be thus stated. Evil ex- 'not associated with inference' might possibly refer to the ists-and it is not to be supposed that evil befals any one simple consciousness of existence ; whilst the consciousness ' associated with inference' might refer to the notion of the Egoist

II

59 58 SANKHYA PHILOSOPHY. A LECTURE ON THE

who has reasoned himself into the belief that he himself consti- sentiment, by the Naiyayikas, it may be as well to begin by de- tutes all that is-(see No. 17) :- but then the difficulty would termining the sense in which the Naiyayikas understand the remain of tracing the connexion between this sense and the func- terms. tions assigned to these aspects of self-consciousness under No. 99 .- After describing 'perception,' in his fourth aphorism, 61 .- The technical or 'slang' terms in Nos. 64 &c., differ in our GAUTAMA, the founder of the Nyaya school, proceeds, in his fifth text-book from those given in the comment on the Karikas-see aphorism, to speak of ' inference' as follows :- p. 155 of the Sánkhya Káriká, where Prof. Wilson says " No ex- अथ तत्पूवकं चिविधमनमानं पूववच्केषवत्सामान्यतो दृष्ट- planation of the words is anywhere given, nor is any reason assigned for their adoption." 96 .- On the ' triad of qualities' (No. 49), Prof. Wilson, at p. "Now 'inference,' preceded thereby [i. e., preceded by ' per- 52 of the Sánkhya Káriká, remarks :- "In speaking of qualities, ception'] is of three kinds-(1) that which has the 'prior'-(2) " however, the term guna is not to be regarded as an insubstantial that which has the ' posterior'-and (3) that which is [or consists " or accidental attribute, but as a substance discernible by soul in] the perception of ' community.'" " through the medium of the faculties. It is, in fact, nature, or " prakriti, in one of its three constituent parts or conditions, 100 .- 'Inference,' as stated in paragraph No. 77 of our text- "unduly prominent; nature entire, or unmodified, being nothing book, is "knowledge arising from the perception of a ' sign ;'" " more than the three qualities in equipoise, according to the and as the 'sign' (linga)-the Greek onuetoy or rather rexunptoy "Sútra, 'Prakriti is the equal state of goodness, foulness, and -the " mark from which a conclusion may be drawn"-may be " darkness.'" of three kinds ; so the modes of ' inference,' as stated in the apho- 97 .- The term abhibuddhi would seen to be obsolete in the rism of Gautama, are likewise three. 101 .- The first kind of ' sign' Gantama calls ' prior' (purvva). sense assigned to it in No. 58. In the copy of the work em- The meaning of the term is explained by his commentator (in ployed in making the translation, the same term (abhibuddhi) is the Nyuya-sutra-vritti) as follows :- repeated as representing the first of its own five subdivisions. This, with otber obvious clerical errors, has been amended with पूर्व' कारणं। तद्दत तज्निङ्गकं। यथा मेघोन्नतिविशेषेष ट- the concurrence of learned pandits. The term karttavyatá, in the same passage, is akin to our term ' susceptibility.' ध्यन मान । 98 .- 'Inference' is briefly noticed in paragraph No. 77. As "[By the expression in the aphorism] 'prior' [is meant] cause the writers on the Sankhya do not appear to be all exactly of the -[a cause being prior to, or the antecedent of, its effect-and, same mind on the subject of inference, it may be worth while to when perceived, serving as a 'sign' of the effect yet unperceived]. examine the matter :- and, as the terms which they make use of [By the expression in the aphorism] ' which has that' [i. e., which are the same as those which are employed, with less diversity of has the ' prior,' or cause-is meant] which has that as a ' sign'.

60 61 A LECTURE ON THE SANKHYA PHILOSOPIIY. As (for example) the inference of rain from the circumstance of the gathering of clouds." सामान्यतो ष्ट काय्यकारपभिस्नलिङ्गकं। बथा एटथिवीत्वेन In this example of inference, the 'prior' (púrvva)-the antece- द्रव्यत्वानमानं। dent or cause-is the ' sign ;'-the gathering of clouds, the ante- cedent or cause of rain, being that 'sign' from which a fall of "[By inference from] 'the perception of community' [is meant rain is inferred by anticipation. By European writers, this inference] where the ' sign' is other than effect or cause. As [for kind of inference is named, in terms strictly corresponding to example] the inferring that something is a substance from its ha- those of the Nyaya, inference ' a priori' [i. e. the inference of the ving the nature of earth". consequent from the antecedent]. In this example the samanya or ' generic character' termed 102 .- The second kind of 'sign' Gautama calls ' posterior' prithivitwa 'earthiness' is a ' sign' from which, when perceived, (s'esha). The meaning of the term is explained by his commenta- 'substantiality'-neither the cause nor the effect, but, in this in- tor as follows :- stance, the higher genus-is inferred. The definition applies also शेष: काय्य। तल्निङ्गकं शेषवत। यथा नदीव्या रश्यनुमानं। to 'inference from analogy', as the term sámányato drishta has been rendered. "[By the expression in the aphorism] ' posterior' [is meant] 104 .- The commentator from whom we have quoted mentions effect [-an effect being posterior to, or the consequent of, its another opinion in regard to the names of the three kinds of cause-and, when perceived, serving as a 'sign' of the cause inference ;-- that they refer to those three kinds of ' signs' (specifi- which was unperceived]. [By the expression in the aphorism] ed in page 38 of the 'Lectures on the Nyaya Philosophy'-) 'which has the posterior' [is meant-inference] which has that viz., the 'sign' which is in every case present; that which ['posterior' or consequent] as a ' sign.' As [for example] the in- is absent in every case but one; and that which is present in ference of rain from the swelling of a river". some cases and absent in others. This notion-apparently origi- In this example of inference, the 'posterior' (s'esha)-the con- nating in nothing much deeper than the consideration that there sequent or effect-is the 'sign' ;- the swelling of a river-the con- are " three to three"-may be dismissed as barely on a level with sequent or effect of rain-being the 'sign' from which a fall of Captain Fluellen's parallel between Harry of Monmouth and rain is inferred to have gone before. By European writers, Alexander of Macedon, (in 'King Henry V'-Act iv-sc. 7.), this kind of inference is named, in terms strictly corresponding based on the consideration that "There is a river in Macedon; to those of the Nyáya, the inference ' a posteriori' [i. e., the in- and there is also moreover a river at Monmouth". ference of the antecedent from the consequent]. 105 .- Of the three examples given in our text-book (No. 77) 103 .- The third kind of ' sign' Gautama calles 'the perception the first-viz : the inferring of ' rain from the assembling of clouds,' of community' (sámányato drishta). The import of the term is falls under the first division (-see No. 101.). The second explained by his commentator as follows :- example-the inferring that 'there is water because there are cranes &c.', exemplifies the second division-(see No. 102) -- the

62 A LECTURE ON THE SÁNKHYA PHILOSOPHY. 63 presence of the cranes and such-like waterfowl being consequent on the presence of the water which these birds frequent. The देशन्तरं प्राप्त हष्टं गतिमच्चन्द्रतारकं चैचवत,। यथा चैचनामानं third example-the inferring of 'fire from smoke'-(which the author of the Súnkhya Pravachana Bháshya refers to the first देशन्तराद, देशन्तरं प्राप्तमव लेोक्य गतिमानयमिति तद्दचन्द्र- class)-falls under the same head as the second-smoke being तारकमिति तथा पुष्पिताम्रद्शनादन्यत पुष्पितामा इति सा- met with only where there has been fire as an antecedent. The selection of examples here therefore is unsatisfactory-being at मान्यतो द्ष्टन साधयति। एतत्सामान्यहए्टं ॥ किन्द तल्निङ्गलि- once redundant and defective. 106 .- In the 5th and 6th of the ' Memorial Verses', inference द्रि पूर्व्वकमिति। तदनुमानं। लिङ्गपू्वकं यत्र लिङ्गेन लिङ्गी अ्र. is spoken of as follows :- नमीयते यथा दण्डेन यतिः । लिङ्गिपूर्व्वकञ्च यत लिङ्गिना -चिविधमनुमानमाख्यातं लिङ्गमनुमोयते यथा दृष्ट्रा यतिमस्येदं चिदण्डमिति॥ "Inference, which is of three kinds, takes the name of 'that सामान्यतस्तु दष्टादृतीन्ट्रियानां प्रतीतिरनुमानात । which has the consequent' (see No. 99), 'that which has the antecedent,' and ' that which is [or consists in] the perception of Thus rendered by Mr. Colebrooke- Community.' 'That which has the antecedent,' is that [form of in- "Inference, which is of three sorts, premises an argument, ference] where [it is argued]-'That [which we are adducing as the and (deduces) that which is argued by it." * * * * "it is by sign] is the antecedent of this [which we wish to establish] :'- inference (or reasoning) that acquaintance with things transcend- as, for example, when one proves [an approaching fall of] rain by ing the senses is obtained :"- the rising of clouds-because this [rising of clouds] is an antece- [Professor Wilson prefers rendering the latter clause thus :- dent of rain. [As an example of inference] ' which has the con- " It is by reasoning from analogy that belief in things beyond the sequent'-[suppose that] having found a drop of water taken from senses is attained."] the sea to be salt, the saltness of the rest also is inferred. ' Ana- 107 .- The remarks of the scholiast GAUDAPÁDA (in the Sún- logous'-as, having observed their change of place, it is conclud- khya Bhashya) on the foregoing text are as follows :- ed that the moon and stars are locomotive like CHAITRA : that is, चिविधमनुमानमाख्यातं शषवत पूर्व्ववत् सामान्यता हष्टं चेति। having seen a person named CHAITRA transfer his position from one place to another, and thence having known thathe was locomotive, पूर्व्वमस्यास्तोति पुर्व्ववद् यथा मेघोन्नत्या दृष्टिं साधयति पूर्व्व- it is inferred that the moon and stars also are locomotive. So too, observing a mango tree in blossom, one establishes the fact that दष्टित्वात। शेषवद्यया समुद्रादेकं जलपलं लवणमासाद्य शेष other mango trees also are in flower [not by adducing, in proof of स्याप्यस्ति लवणभाव दूति। सामान्यता हष्टं। देशन्तराद. the fact either, the cause of the fact or any consequence of the fact -but] by remarking the common nature [of the mango tree under inspection-in virtue of which common nature the other mango

65 SANKHYA PHILOSOPHY. 64 A LECTURE ON THE trees blossom simultaneously with it.] Such is [inference by tion of KAPILA, therefore, some of his commentators would ap- means of] ' the perception of Community.' pear, by these discrepancies, to have borrowed the terminology of Again [the words] tallinggapurvvakam &c., [may be rendered the Nyaya without considering themselves bound to adhere to otherwise :- thus] tad ' that'-viz., ' inference'-linggapurvvaka the sense assigned to the terms by the inventors. Whether the 'where, from a characteristic, that which possesses the character- writers on the Sánkhya, as has been suggested, intended, by their istic is inferred,' as, [one is inferred to bel a mendicant from his staff peculiar application of the terms of the Nyáya, to inculcate their [when his staff is of the characteristic description carried by mendi- own tenet of the indifference of cause and effect, is a point the cants]. And [the act of inference may be said to be] linggipúrvva- consideration of which we remit to another occasion. ka, ' where, from what possesses a characteristic, the character- istic itself is inferred,' as, having seen a mendicant, you say, this [which he holds in his hand, and which, from distance or some other reason, is not clearly discernible in his grasp] is his triple staff-[for where the mendicant presents himself, there his cha- racteristic staff is sure to be found also]." Now, in his example of inferring the saltness of the ocean from the saltness of a drop taken from it, GAUPAPADA appears to have been misled by the ambiguity of the word s'esha, which the Nai- yáyikas employ as the opposite of púrvva-the opposition intend- ed being that of antecedent, and consequent not that of part and remainder. GAUDAPADA, taking the word in its familiar sense of 'the rest,' imagines that when we infer the rest of the ocean to be salt like a drop taken from it, the process falls under the second head in the division of the modes of inference, whereas it falls under . the third head-the same which he exemplifies by the case of the man- go-trees. As we infer that other mango-trees blossom when one mango-tree blossoms, becanse all mango-trees have one common nature; so likewise do we infer that the other drops of the ocean are salt, when we find that one drop is salt, because all the drops in the ocean have one common nature. Thus, whilst our anony- mous commentator on KAPILA gives two examples of the second kind and no example of the third, GAUDAPADA gives two exam- ples of the third kind and none of the second. For the illustra-

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