Documente Academic
Documente Profesional
Documente Cultură
EDITED BY
MAJOR
B. D.
BASU,
I.M.S. (Retired)
VOL. XL
r-gJAMKHYA PHILOSOPHY
PUBLISHED BY
THE
PAJVINI OFFICE,
THE
SAMKHYA PHILOSOPHY
CONTAINING
(i)
SAMKHYA-PRAVACHANA SI)TRAM, WITH THE VRITTI OP ANIRUDDHA, AND THE BHASYA OF VIJNANA BHIKSU AND EXTRACTS FROM THE VRITTI-SARA OF MAHADEVA VEDANTIN (2) TATVA SAM ASA/ (3) SAMKHYA (4) PANCHASIKHA
;
TRANSLATED BY
NANDALAL
SINHA, M.A,
B.L., P.C.S.
PUBLISHED BY
135.
<?
the modest title of the Sdrnkhya-Praoacliana-Sutra,m, in reality, a collection of all the available original
of the
Samkhyas, with the single exception of the commentary composed by Vyasa on theSdmhhya-Pravaehana-Yoga-Sutram
documents of the School
For
of
Patanjali.
it
contains
in
its
efiana-Sutram of Kapila together with the Vritti of Aniruddha, the Bhdsya of Vijnana Bhiksu, and extracts of the original portions from the Vrittisdra
the
Vedantin Mahadeva, but also the Tattoa-Samasa together with commentary of Narendra, the Samkhya- Kdrikd of t^varakrisna with
of
the
Blidsya of
of
Tattva-
Kaumudi
rfikha
of
with explanatory notes according to the quoted them. An attempt, moreover, has been made to
make
the
volume
useful in
many
for instance,
of elaborate
Sdmhhya-Kdrikd, and
number
of important appendices.
In the preparation of this volume, I have derived very material help of the Vritti of Aniruddha and the Bhdsya of Vijnana Bhiksu on the Sdmkhya-Pravachana-Sutram by Dr. Richard Garbe,
to
whom my
And, in general,
I take this
opportunity of
acknowledging my indebtedness to all previous writers on the Samkhya, living and dead, from whose writings I l^ve obtained light and leading
in
many important
An
lowever,
introduction only
to write a separate
historical, critical
now remains
monogram
to
be written.
It is
proposed,
on the
would be
and comparative, in
this preface, therefore, only a very brief account cardinal doctrines of the Samkhya School.
The
The
La\v
[Identity of
first
is
of
the
is
Law
Cause and
what_
called
called
is
is
what
is
what
PREFACE.
is
called the
cause
their substance
is
differences of
of
give
to
the
distinctions
;
Cause and
before
its
Effect.
The
effect, therefore,
never non-existent
whether
its destruction, it is always can come out of nothing, and nothing For, nothing can altogether vanish out of existence. This doctrine would be better understood by a comparison with
production,
or whether after
thinkers on the
to state these
But before we proceed we should define the terms cause and effect." views,
cause and
effect.
" " "
One thing
therefore,
is
said to be
the cause
of
its
cannot be without
the former.
In
another thing, when the latter widest sense, the term, Cause,
denotes an agent, an act, an instrument, a purpose, some* In fact, whatever makes the accomplishment material, time, and space. And the immediate result of of the effect possible, is one of its causes.
the operation of
these causes,
is
their effect.
causation.
Division
inasmuch as they are presupposed in each and every fall under the descriptions of
"Material/
"Efficient,"
Aristotelian
"Formal,"
and
to
"Final."
^Th^Smkhya
slon -
Divi-
The Samkhyas
criptions
call
further reduce
viz.,
them
two
des-
though
Updddna, i.e., the material, Combinative or Constitutive, Samavdyi efficient, formal, and final, which may be vari somewhat imperfectly, translated as the instrumental,
only,
or
efficient,
occasional,
or
conditional, because
it
with which, the agent by which, the occasion on which, and the conditions
the
tution
of
Nimiwa
the
Updddna
of taking
enters
the
effect,
the
form
in
other
;
words, the potentiality of being re-produced as, the effect, resides in it while the Nimitta, by the exercise of an extraneous influence only, co operates with the power inherent in the material, in its re-production in
the form of the
effect,
To
lump
and
it
and its causality ceases with such re-production. a coin, for example the material causality was in a made possible the modification of the gold into the form
:
of the coin,
will
last as a coin,
;
the operation of
the Nimittas
came
to
minted.
PREFACE.
Similarly, the
Samkhyas
twofold
is
and
of re-production.
an
from milk
is
Now,
as to the origin of
a divergence of opinion
:
among
of
Some uphold
the Theory of
Evolution.
the
Among
the Nastikas
or
Nihilists,
among
tikas-
and Buddhists, and the Naiyayikas Vedantins and the Samkhyas. The Nas
that
came out
that
is,
that it is, unreal, and the Buddhists hold that the world is existent,
non-existent,
real,
came out
of
that
the
it
world
non-existent,
that
non-eternal,
is
perishable,
and
that
came out
of
of
what
eternal, imperishable;
is,
non-existent, that
is,
it
came out
of
what was
existent, that
real,
namely, Brahman
is,
Samkhyas hold
what was
is existent,
that
real,
and that
it
namely, the Pradhdna. Thus, there are the A-Sat-Kdrya-Vdda of the Nastikas that a non-existent world has been produced from a non-existent cause, and of the Buddhists that an existent
existent, that
real,
world has been produced from a non-existent cause, the Abhdva-Utpatti-Vdda of the Naiyayikas that a non-eternal world has been produced from an
eternal cause, the
is
a re
volution, an illusory appearance, of the one eternal reality, viz., Brahman, and the Sat-Kdrya-Vada of the Samkhyas that an existent world has been
^-^ya,
:
e.g.,
man
born.
TI.
for every pro can form on milk only, and never Cream, on water. Were it as absolutely non-existent in milk as it is in water, there would be no reason why it should form on milk,
III.
and not equally on water. The relation of cause and effect is that of the producer and the produced, and the simplest conception of the cause as the producer_is that
it
iv
PREFACE.
and
this potentiality is
effect.
IV.
The
effect
is
seen to
possess
e.g.,
a coin
V.
possesses the properties of the gold of which it is made. u destruction means disappearance Matter is indestructible
still
"
therefore,
cause and effect are neither absolutely dissimilar nor absolutely similar to each other. They
that
and formal dissimilari Such being the relation between cause and effect, the world cannot ties. in which it had been absolutely non possibly have come out of something in relation to it, as good as non-existent. existent, and which accordingly was,
possess
essential
similarities
is
The
test of
It is distinguished as objective reality is its opposition to consciousness. or practical or phenomenal, and Prcitibhdsilta or apparent, Vyavalidrika
Of
phenomenal
as
its
have
transcendental
reality
Thus
is
A
The
above doctrine
are
is
Doctrine
Parindma or transformation.
ag a j]
e ff ects
]t is the
doctrine that,
Transformation.
contained
in
their
is
causes in an
its
unmanifested
form,
the
that,
"production
of an effect
nothing but
manifestation, and
effect is
as cause
and
identical, an
merely a transformation of the cause. Now, the question arises, whether the cause of the world be a single Some think that, The Cause of the one, or whether it be manifold.
according
to the
Naiyayikas,
who
declare
the exist
ence of Parama-Anus or the ordinary Atoms of Matter, the world has sprung from a plurality of causes. This is, however, to take a very The Naiyayikas were superficial view of the Nyaya-Vai^ esika Dar^ana.
The Position of the Naiyayikas explained.
certainly not timid explorers of metaphysical truths
;
there
ig
absolute y
]
no reason
f or
they either would not or could not penetrate behind and beyond the ordinary Atoms of Matter. As I have elsewhere pointed out, it would
be a mistake
to
treat
the
six
Dar&mas
;
and
in respect of their scope and purpose, bear no analogy to the philosophies of the West. They are singly they neither universal nor final but they mutually supplement one another.
Their Risis address themselves to particular sets of people possessing different degrees of mental and spiritual advancement. They reveal
PREFACE
and explain the truths embodied point of view and according to
in
the
their
their
help
them
in realising the
truths
If
for
themselves and
thereby
in progressing
the Naiyayikas, therefore, do not carry their analysis of the world further than the ordinary Atoms of Matter, it must not be assumed that they teach a sort of atomic pluralism as the
towards Self-realisation.
ultimate theory of the origin of the world, and are in this opposed to the authors of the other ^astras which teacli a different origin. The right
explanation
is
that they
make but
the
ordinary
Atoms
of Matter,
to a class of
students
who do
not possess
the mental capacity to grasp subtler truths. For the sense of unity which has found
Unity of the
expression in
the
of
Law
of
Cause of
Parsimony,
its
the world
the Vedas.
It,
or material manifestation,
as revealed in
this.
And
the
Samkhya makes
is
called
the Root, and is described as the Pradhdna, that in which all things are contained, and as Praltriti, the mother of things. It is a long way from the ordinary Atoms of Matter to the Pradhana
the
or Primordial Matter.
to
declare and expound the successive transformations of the Pradhana down to the Gross Matter, with the object of accomplish
ing the complete isolation of the Self from even the most shadowy con junction with the Pradhana.
The d efinition
Definition of Prakriti.
of
of -.
Prakriti
Sattva,
.
is
that
it
is
the
sjbate
of ^guilibrium
Rajas,
of
It is the
genus
and Tamas, called the Gunas. which the Chinas are the species.
noTbeing
their latent, jpotent ml, or inactive state, the developed into effects. The Gunas are extremely fine
is
substances, and are respectively the principles of illumination, evolution, and involution, and the causes of pleasure, pain, and dullness. For, Sattva is light and illuminating, Rajas is active and urgent, and Tamas is
heavy and enveloping. They are in eternal and indissoluble conjunction with one another, aud, by nature, mutually overpower, support, produce,
and intimately mix with, one another. This doctrine of the Three Gunas
The Doctrine
Three Gunas.
is
the
is
very
i
foundation
of the
Samkhya
of the
Tantra.
/
1
TT<
It
i
manner:
whether
(I)
Everything
is
the world,
external
;
as
well as internal,
in
constant change
and there
whether
it
can be no change,
it
be movement in space, or
vi
PREFACE.
without
Side by side, therefore, with the rest. must be a principle of conservation. And, as
not manifested to
be movement in time,
tells
Berkeley
Another principle Consciousness, individual or universal, does not exist. therefore, required which would make the manifestation of the other is,
of
itself
and of
its
own), to
Consciousness possible.
a principle of conservation, a principle of mutation, and a principle of manifestation. (2) Similarly, an examination of the intra-organic energies would disclose the existence of three distinct principles behind them.
These energies are the eleven Indriyas or Powers of Cognition and Action, and Prana or Vital Force. Among them, the Powers of Cognition, e.g.,
Seeing, Hearing, etc., cause manifestation of objects, the Powers of Action, the hand, etc., produce change, and Prana conserves and e.g., seizing by
In
;
the
viz.,
mind, again, modifications of three distinct and these cognition, conation, and retention
;
could not be possible without there being a principle of manifestation, a principle of mutation, and a principle of conservation respectively.
(4)
Likewise, a psycho-esthetic analysis of our worldly experience yields the result that everything in the universe possesses a threefold aspect, that is, it may manifest as agreeable, or as disagreeable, or as neutral, i.e.,
neither agreeable nor disagreeable.
It
characteristics
from
its
cause
which
mutation, and conservation, therefore, which are operative in the change of the states of
was
not in
the cause.
The
principles of
manifestation,
agreeable, disagreeable, and neutral, must also possess the nature of being pleasant (t&nta), unpleasant (ghora), and dull (mud ha).
It is these
conservation,
possessing the nature of pleasure, pain, and dullness, that are respectively the Gunas, Sattva, Rajas, and Tamas, of the Samkhyas. They are the
constitutive
elements of Prakriti.
They
are
Gunas
in
their
manifested
The transformations
The Transformations
of Prakriti .enumerated
evolvent as well as modification or evolute, or vikriti, modification or evolute merely. Ihe former are
and distinguished.
themselves
rise to
five
transformations
of
their
antecedents,
and,
in
subsequent transformations. They are Tan-matras. The latter are the eleven
gross
Elements.
The transformation
of Praki-iti
PREFACE.
material world
;
vii
is
does not develop a single attribute which is not already possessed by them. For the test of a Tattva or original or ultimate principle is that it possesses a characteristic property which is not pos
The
of consists four Tattvas.
objective
world
namely,
Indriyas
the five
Prakriti, Mahat,
. .
five
or Cognition,
the rive
j
r live
\,
In any as or Action,
gross Elements.
THI
of Prakriti is
At the beginning of creation, there arises in Prakriti Spandana or cosmic vibration which disturbs its state of equilibriutn,
T^
.
and
releases
the
,
Buddhi.
Kajas
Mahat.
at
as
Mahat denotes Buddhi, the material counterpart and basis of what we term Understanding or Reason. Buddhi is called Ma.ha.tj gr^p.^
it is
because
the principal
"
among
"
Mahat
initial
also
means
light
it is
derived
is
Buddhi which
is
the first
called Mahat,. because jt L JgJhe the principle of manifestation. manifestation of the Gunas and which is the
is
.
to distinguish
it
from
in order
finite
which are
Buddhis;
it is
its
parts.
For
"
what
is
the
Buddhis Buddhi of
all
same
is
great
self.
The function
Definition of Buddhi.
Buddhi
It
2^and
predominant in
it,
as vice, ignorance,
passion,
Tamas
predominant in it. And these, again, are modified into in numerable forms, which, are classified as Error, Incapacity, Complacency, and Perfection. Such is Pratyaya-sarga or the creation of Buddhi or intellectual creation as contra- distinguished from elemental creation.
is
"
"
From Buddhi springs Aham-kara from 1 think, sum" cogito" I am,. Aham-kara is literally the I-maker. It is the The Transformation of Buddhi is Aham-kara. material counterpart and basis of what we term ego
:
ism,
in the
forms of
"I
am,"
"I
do,"
etc., etc.
function
the principle of personal identity and of individuation. Abhimana, conceit, thinking with reference to itself,
.iQ__itself.
Its
assump-
But
it is
it is
a substanoe
viii
PREFACE.
which reside Vdsands or the resultant teiidencies of accumulated ^ex perience, and which is capable of modification into other and grosser
in
forms.
This Aham-kara, which is the first transformation of Buddhi, is the cosmic Aham-kara, the Upadhi or adjunct of the Universal and Individual Aham-karas disCreator. It is the golden-egged Brahma, the
tinguished.
,
infinite source
or
the finite
Aham-karas
of
indivi
dual Jivas.
The modification
of
of
Aham-kara
is
twofold, according
as
it is
in-
^nced
by Sattva or by Tamas. The Sattvic modifications are the eleven Indriyas, that is, the five Indriays of Cognition, vis., the powers located in the
Tongue, and Skin, the five Indriyas of Action, viz., the located in the voice, hand, feet, and the organs of generation and of powers Manas is both a power of cognition and a power excretion, and Manas.
Eye,
Ear, Nose,
of action.
its
distinctive functions.
The Tamasic
And the Tan-ma bras.
Aham-kara
,
,
of
Sound, Touch,
are
the
pure, subtle or simple elements, the meta of Matter. They are "fine substan physical parts of the ordinary Atoms the undifrerentiated (a-visfesa) origi from Vijnana Bhiksu, to quote ces,"
They
are
^i
"
nals of the Gross Elements, which form the substratum of Sound, Touch,
Form, Flavour and Smell, belonging to that class (that is, in that stage of their evolution) in which the distinctions of fifinta pleasant etc., do not The process of their manifestation is as follows: The Tanexist."
1
Sound, possessing the attribute of Sound, is produced from Aham-kara then, from the Tan-matras of Sound, accompanied by Ahamkara, is produced the Tan- ma tra of Touch, possessing the attributes of
of
;
ma tra
In a similar mariner, the other Tan-matras are produced, the order of their mention, by the addition of one more attribute at
each successive step. The transformations of the Tan-matras are the Gross Elements of
, The Transformations
.
Earth,
.
the ordinary
, . ,
Atoms
of Matter, in
.
which appear
painful,
and neutral.
because
It
its
Brahma down
to a stock, are
is
formed of them.
does
sake.
Now,
all
this
objective
world
non-intelligent,
is
non-intelligent.
its
therefore,
exist
or
energise for
else
own
of
a different nature,
PREFACE.
some
all
IX
intelligent
activity
being,
of
for
whose
is.
benefit,
i.e.,
this
Prakriti
Thus do
the
the
existence of Purusa.
The
Twentyfive
To
classify
:
may be
Tatfcvas
exhibited thus
Of
contrasted.
these,
Purusa
of
is
the principle of
:
Being, Prakriti
is,
is
the principle
Becoming
Purusa eternally
is
while Prakriti
essentially
Movement
:
Pralaya or Cosmic Dissolution, its activity does not altogether cease ; Sattva modifying as it then undergoes homogeneous transformation as Rajas,* and Tamas modifying as Tamas. Sattva, Rajas modifying Purusa, on the other hand, is eternal consciousness undisturbed. Noth
of him he is Kuta-stha, ing can come into him, nothing can go out And these two eternal co-ordinate principles dwelling in the cave.
;
The
Spontaneity of
are
in
each other.
But
ment.
state
Creation
is
conjunction as such does not set Prakriti in move caused by E&ga or Passion. Rdga is a change of
the
influence
which spontaneously takes place in the Rajas of Buddhi, through Dharma and A-dharma. These are the natural of
PREFACE.
and
they reside in Aham-kara in the form of Vdsand or tendency, and render impure the Sattva of Buddhi. The activity of Prakriti, in the form of the disturbance of its Rajas element, is spontaneously evoked
for the purpose of
its
successive transformation
Buddhi.
a process of purification of the Sattva of This spontaneous tendency towards purification is due to the
vicinity of Purusa.
The Nature
The Samkhyas constantly hammer on the theme that no pain, no of Purusa. no bondage ever belongs to Purusa. suffering,
is
And because they eternally free, never bound, never released. reveal the nature of Purusa, their thus thoroughly The Meaning of the word, Samkhya. doctrine is described as the
Purusa
re vealer.
Samkhya, thorough-
The
The
"
"
"
experience
"
of
Purusa consists
is
in
Bondage
of
spectator of the
Buddhi
his_l!_boridage^
him
of
is,
the impurities, of
Buddhi
his
"
release^js
removal of this reflection which, again, depends upon^the merely recovery by Buddhi of its state of pristine purity, which means its dissolu r
the
tion into Prakriti.
of
To say
that
is
Purusa
is,
therefore, a
mere
Buddhi.
do, that pleasure and pain, release ancl bondage really belong to Purusa, is a mistake is A-vidyd. A-viveka is the cause of A-vidya. And
is
To
Is
due to A-vivaka.
ancl simple.
It
pure
A-viveka, non-discrimination,
Prakriti
of
Many
some identify him with Prakriti, some with Mal^at, some with Aham-kara, and so on. Many, again, know the Tattvas in some form or other, but they know them not knowledge, in the sen^e of mere information, they have, but no realisation, and it is realisation which matters. The Samkhya,
Purusa.
Many
are ignorant of
for this reason, enters into a detailed examination of the Tattvas, their
num
and
ber, nature, function, effect, inter-relation, resemblance, difference, etc., insists on Tattva-abhyasa or the habitual The Aim of the Sam-
tion of the
Tattvas,
so
that
they
is
may
contempla be Sak$dtasL_to
krita or immediately
known
or realised.
The way
also
shown
how, and the means, too, whereby, to discriminate, on the one hand, the gross Elements from the Tan-matras, the Tan-matras from the Indriyas, and both from Aham-kara, Aham-kara from Buddhi, and Buddhi
PREFACE.
xi
from Purusa, and, on the other hand, to discriminate Purusa from_ the gross and subtle Bodies and to prevent their further identification. The Yoga which is the practice of the Samkhya, which is the theory,
The Relation
tiT
is
of the
ya P ractce to
pf
is
j
from, these central teachings predecessor, mz. (1) All activity-all changestarts
(2)
Theory.
n an(j o f Prakriti.
of
No
activity
no change
puri-.
in Purusa.
(3)
The modifications
like modified.
the
mind
the
(4)
When
mind
is
calm and
Purusa shines as he really is. (5) Save and except these, reflection and its removal, bondage and release do not belong to Purusa. (6) Bond age and release are really of Prakriti, or, more strictly speaking, of the
individualised form of
its
first
transformation,
viz.,
Buddhi.
From
the
point of
Samkhya.
brought the doctrine of Suksma or Lifiga
the
Sarira,
The Samkhya
1116
f
also has
Subtle
fore.
the
SubtfeBody!
Buddhi may
life,
not be, and, as a general rule, is not, possible in one nor in one region of the Universe. But death seems to put an untimely
to the process of
end
purification,
by destroying the gross Body, flow purification be continued in other lives and in other
it
composed
of
so continued
Buddhi and ending with the Tan-matras. It of Creation, one for each Purusa, and lasts
produced, at the beginning till the time of Maha-Pralaya It is altogether unconfined, such that it may Dissolution. or the Great ascend to the sun dancing on its beams, and can penetrate through a
is
mountain.
And
it
from
one region of the Universe to the influence of, the BhAvas or dispositions of Buddhi characterised as and their opposites. virtue, knowledge, dispassion, and power, The Samkhyas, again, teach a plurality of Purusas. This topic has
The
Purusas.
Plurality
of
been very fully discussed in the Sdmkhya-Pravachathe commentaries. na _Stitram, I. 149-159, and
\
t .
the doctrine of
Bhiksu has mercilessly criticised Non-duality maintained by some of the Vedantins, and has
Therein
"Vijfiana
of Purusas. And Garbe, in his character sought to establish the plurality istic style, contents himself with a flippant criticism of Vijnana Bhiksu s
But Vijnana Bhiksu s criticisms are not aimed principally explanations. but at those interpretations of it, according against the unity of Purusas,
xii
PREFACE.
which the empirical Purusas, that
is,
to
mundane Purusas,
in
of
whom
is
established
Samkhya
He
does not so
much
as its
attack the unadulterated ArDvaitd of the Vedas and the Upanisats He was fully aware of the fact that none of later developments.
the six Dantanas, for example, was, as we have hinted more than once, a complete system of philosophy in the Western sense, but merely a cate
chism explaining, and giving a reasoned account of, some of the truths revealed in the Vedas and Upanisats, to a particular class of students,
confining the scope of
its
attempting
to solve
to
mental and
spiritual
development,
it
would have been impossible for them to grasp. Similarly, Garbe is wrong Bhiksu explains away the doctrine of absolute
;
matter of interpretation and of stand-point compare Ramanuja, Madhva, etc. For Vijnana does not hesitate to do away even with the duality of Prakrit! and Purusa when he observes
that
other Tattvas enter into absorption in Purusa and rest there in a subtle form, as does energy in that which possesses it. (Vide his
all
the
Commentary on
S-P-S.,
I.
therefore,
to the
of the
Vedas and
The Bhagavat-
vS
immutable.
is
In the world there are these two Purusas only, the mutable and the The mutable is all created things the intelligent experiencer
;
XV.
is
16.
a different one,
Self,
who
(in the
Upanisats)
and who, presiding over the three worlds, preserves them, as the undecaying, omniscient, omni
called
the
Pararna-Atma,
the
Supreme
17. potent Isvara. XV. such lines the so-called contradictions of the Darsanas find their Along reconciliation and true explanation in the higher teachings of the Upanisats.
It will
the
case
in
question,
"
such
PREFACE.
is
xiii
the
denial of
God
"
(Garbe).
No
graver
!
blunder
has ever
been
committed by any student of the JSamkhya no more denies the existence of God than
countryman, Emmanuel Kant,
this
let
The
genuine Samkhya
s
does Garbe
illustrious
in his Critique of
Pure Reason.
To make
position
the
clear,
us paraphrase
Isvara
is
the
Sdmkhya-Pravachana-Sutram
a
on
Thus, subject of proof (I. 92). For, we must conceive irfvara as being either Mukta, free, or Baddha, He can be neither free nor bound because, in the former bound.
subject.
;
not
He would have nothing to fulfil by case, being perfect, and, in the latter case, He would not possess absolute power No doubt, in the Srutis, we find such declarations as He
"
creation,
(T. 93-94).
is
verily
the
all-knower,
to
the
creator
of
all,"
and
the
like
these, however,
an eternal, uncaused Isvara (God), but are only eulogies of such Jivas or Incarnate Selves as are going to be freed, or of the
do not allude
Yogins, human as well as super-human, who have attained perfection by Some say that attainment of the highest end the practice of Yoga (I. 95). results through absorption into the Cause fill. 54). But this is not so,
because,
as
people rise
up again
after
Purusas, merged into Prakriti at the time of Pralaya, appear, again, at the next Creation, as T^varas (III. 54-55). The Vedic declarations, e. g.,
"He
is
verily
all,"
refer to such
Highest
Selves
(III. 56).
Neither
world,
is
;
the
for,
existence
if_
of
God
as
Jhe moral
governor
of
the
proved
of acts,
He would do
if
so
even
Mis agency in
this respect
Karma, then let Karma itself be the cause of its consequences; what is the use of a God ? Moreover, it is impossible that God should be
the
For,
But
it
cannot be the
latter, as
is
simply
inconceivable that one acting for the, good of others, should create a world so full of pain. Nor can it be the former; because (1) in that case, He
would possess
like.
(2)
unfulfilled
and the
Thus your worldly God would be no -better than onr ffifftfipt. SftTvpa Agency cannot be established in the absence of desire, for, behind
act, there
lies
every
an intense desire.
(3; Further, desire is a particular product of Prakriti. It cannot, therefore, naturally grow within the Self, whether it be God or the Jiva it must come from the
;
God would be
to take
cannot be said that desire, which is an evoluteof Prakriti, has connection with the Self, as it would contradict hundreds of directly
outside.
Now,
it
xiv
PREFACE.
Vedic declarations to the effect that the Self is Asanga, absolutely free from attachment or association. Neither can it be maintained that Prakriti
establishes connection of desire with the Self
by induction, as
it
were,
mere proximity to it as this would apply equally to all the Selves at the same time (V. 2-9). Furthermore, the above arguments might have lost their force or relevancy, were there positive proof of the
through
its
;
existence of
no such proof. For, proof is of three kinds, viz., Perception, Inference and Testimony. Now, God certainly is not of perception. Neither can He be known by Inference because an object there is no general proposition (VyApti) whereby to infer the existence of
;
God
but there
is
God, inasmuch
causation
is
as,
testimony of the Veda speaks of Prakriti as being the origin of the world, and hence does not prove the
of
no avail here.
And
the
existence of
God
(V. 10-12).
that
an
that
exists
it
the
ordinary
meansof
;
and proof, Perception, Inference and Testimony, fail to reach Him that there is no other means of correct knowledge on our plane of
the
Universe.
And
when, therefore,
Kapila
various objective arguments for the establishment of theism, viz., the ontological, the cosmological, the teleological, and the moral, cannot stand,
and pronounces the verdict of non-proven in regard to the existence of God, he takes up the right philosophical attitude, and there is absolutely no justification for branding his doctrine as atheistical merely on this score.
"
The notion
God
is
susceptible of dialectic
ns Air.
demons
tration
has been
"by
surrendered, in later
times,"
Fitz-Edward Hall
remarks,
most Christian theologians of any credit: it now being, more maintained that our conviction of deity, on grounds apart ordinarily, from revelation, reposes solely on original consciousness, antecedent to
all
proof."
Thus
the
Samkhya
Nir-lscara, but not Ndstika. It is not Ndstika, atheistical, because it does not deny the existence of
is
God.
It is ISir-Iscara,
lit.
god-less,
ars it
explains
all
and
and every
fact of
referencejo,
Those who
Samkhya, there is a denial of God, obviously fail to recognize the distinction between the two words, Ndstika and Nir-Isvara. They, further, fail to bear in mind that the Sanskrit 1 svara arid the English
imagine
that, in the
God
are not
synonymous terms.
(believer),
one who
the opposite of Ndstika is Astika believes in the existence of God, the authority of the
For,
PREFACE.
xv
Veda, immortality, and so forth. Accordingly, the Hindu Dar^anas have been classified as being either "Astiha or Ndstika," and the "Nir-tsvara"
" "
N.
SINHA.
TABLE OF CONTENTS.
INTRODUCTORY.
PAGES.
The Samkhya Sastra presupposes Vairagya or Dispassion ... The origin and development of Vairagya ... ... Moksa or Release is achieved through Para Vairagya or Higher
Dispassion
"
1 1
...
...
...
...
...
The Samkhya is a Moksa Sastra and teaches Para Vairagya The term A-Dvaita or Non-Dualism explained ...
"
...
...
... ... ...
Kapila, the father of the Samkhya, is an Avatara of Visnu Loss of the original Samkhya Sutras ... ...
3
3
The Samkhya
It is
is
...
...
:
Veda
...
...
The Samkhya versus the Nyaya and the Vaisfesika The latter deals with Vyavaharika or practical
neither
is
reality,
;
while
the former deals with Paramarthika or ultimate reality there opposition between them, nor
...
hence
4-5
is
the
...
Samkhya
...
superfluous
...
...
:
The Samkhya versus the Vedanta and the Yoga The exclusion of l^vara from the Samkhya,
for
...
...
possible reasons
...
...
...
5-10
concerned primarily with Purusa-PrakritiThe Samkhya Viveka or Discrimination between Purusa and Prakriti, while
is
the Vedanta
is
...
...
:
The Samkhya
...
10
11
The Samkhya-Pravachana is an elaboration of the Tattva-Samasa ... ... The name Samkhya explained ... The Divisions of the Samkhya $&stra ... ... ... BOOK I OF TOPICS. ... ... ... Th e Supreme Good defined ...
:
"
11-12
12
12
13-14 13-14
... ... ... and explained ... Threefold pain explained Proof of Duhkham anagatam," pain not-yet-come Jivan-Mukti-Dasla and Videha-Kaivalya compared ...
"
...
... ...
...
"
15 16
16-18
How
"
"
cessation of pain
is
an object of desire
to
Purusa
...
ii
TABLE OF CONTENTS.
PAGES.
Purusa
form
:
of a reflection
...
17
This view
Adhyasa
is
of
...
18
Cessation of pain
not in
itself
cessation of the
experience of pain is
Ordinary means are inadequate to accomplish the Supreme Good ... ... ... They have no doubt their own uses
.... But these must be rejected by reasonable men Also because Moksa or Eelease is the Good par excellence
Scriptural means are equally inadequate Sacrifice is^ stained with the sin of killing
..."
19
20
21
...
...
22
23 24
25-26
... ...
...
Soma
...
juice
is
not
...
...
... ... Bondage is not natural to Purusa Viveka or Discrimination is the means of Release A-Viveka or Non-Discrimination, the cause of Bondage,
:
...
26
i.e.,
...
...
...
...
26-27
Because were Bondage natural, it would be unchangeable and ... ... consequently there can be no Release
28 28
29
The
down
...
accomplishment
...
of the impossible
...
The analogy of
is
"
the
white cloth
...
and
the
...
"
seed
"...
...
...
inadmissible
...
30
30-31
Defect of the theory that mere disappearance of the power of pain ... ... is Eelease, pointed out .. ...
Bondage
is
not conditioned by
...
Time
...
...
31
N either
Nor by
Purusa
is
by Space
organisation
is
...
...
...
32 33 33
34
34-36
...
...
Because organisation
free
of the
of
Purusa
... Bondage is not conditioned by Karma ... Purusa becomes aware of the modifications of the Chitta How
...
36 36
37
37-43
Scripture on Bondage and Release appertaining to the Chitta ... and not Purusa, explained ... ... Nor is Prakriti the cause of Bondage to Purusa ... ...
No Bondage
Bondage
is
without conjunction of Prakriti not the effect of, but the very same
,,.
...
...
...
as,
the conjunc
...
,,.
tion of Prakriti
38
TABLE OF CONTENTS.
ill
PAGES.
Bondage is Aupadhika or adventitious, and not real The Vais$eika theory criticised and the real character
explained
...
...
...
39
39-40
of
Purusa
...
...
...
The Samkhya Theory of Bondage supported by Yoga-Sutram, ... ... ... Gita, and Katha-Upanisat
"
41
By
"
conjunction of
Prakriti" is
of indivi
...
41
distinguished from Non-Discrimination, Trans and Intimate Association ... ... formation,
42 43 43
How
...
Another interpretation
Sutrakara
s
of
Conjunction"
...
:
criticised
...
and the
...
meaning established
is
asserted
...
... ...
:
by the
...
...
Bauddhas
...
...
...
...
... ...
44-45
Bondage
is
not unreal
44
45-46
...
Genuine, distinguished from spurious, Vedanta the Maya-Vad... ... ins are really a branch of the Vijriana-Vadins
46
47
47-48
of
A-Vidya
...
...
...
...
...
Karma offers one more objection to ... ... the direct cause of Bondage A-Vidya being ... Principles governing the enumeration of Predicables stated
Real character of Prakriti incidentally described ... Bondage is not caused by Vasana
is
:
48
48-50
...
... ...
50
51-56
...
not momentary Theory of Transiency of Things Bondage controverted, and the Theory of Permanency of Things estab
by the fact of Recognition, l^y Scripture, etc., and by ... ... means of the Relation of Cause and Effect The cause of Bondage is real and not ideal: Vijnana Vada or ... ... ... Bauddha Idealism criticised Vada logically leads to Sftnya-Vada, or the Theory that Vijnanalished
;
56-62
62-64
the
World
"
is
a Void
...
...
...
...
64-66
explained
...
...
... ...
65-66
Origin of
66
66-71
... Theory of the Void criticised Doubtful texts of the Sruti and Smriti explained
...
...
69-70
IV
TABLE OF CONTENTS.
PAGES.
...
not caused by Adristam Conjunction of Prakriti with Purusa takes place through A-Vivekaor Non-Discrimination ...
Bondage
is
77-82
It is all
78
79
its
Objections answered
identity
with A-Vidya
79
shown
A-Vive.ka
further
is
Nature of A-Viveka
discussed
Samkhya shown
How
A-Viveka brings about Conjunction Doctrines of the Yo ga, the Nyaya and the I^vara-Gita compared
is
80*82
A-Viveka
82-86
82-83
Theory
of
Darkness discussed
Doctrines of the
Yoga and
the Vedanta
compared
...
84-85
all discri
mination
"
86-88
Abhimana" in
Purusa
...
...
88
...
merely verbal
88-91
Purusa and Reflectional Theories of Bondage Immutability and Release defended ... Bondage is not removeable by mere Learning or Reasoning, but
by Spiritual Intuition of the truth about Purusa and Prakriti Existence of Prakriti, etc., defended
:
89-90
91-92
Inference also is an instrument of right knowledge Karika on Sources of Human Knowledge quoted ... The Twentyfive Tattvas or Principles enumerated
of their evolution
92-93
93
:
and
Why
Not
94-95
word
to the
:
Two meanings
of the
word
Prakriti
94
94
is definite
and exhaustive Enumeration of Predicables in different Systems of Thought justified on the principle laid down in the Bhagavatam
96
96-97
TABLE OF CONTENTS.
PAGES.
The Samkhya enumeration has the support Garbha, Pra&ia, and Maitreya
Scriptural
declaration of one
reality,
of
the Upanisats
97-98
second, ex
without a
plained
Difference between Theistic
98
out
99
100 100
101
of Prakriti
:
How
the
Visnu-Puranam on
102-103
102
102
...
...
Ahamkara exhibited
3 quoted in support Yoga-Sutram II. 22 quoted
ii.
Chhandogya
Proof
of the
Upanisat VI.
:
102 103
103-105
Objections answered
Antah-karana Buddhi
of inference of
The process
Buddhi exhibited
104
104
101
Brihat-Aranyaka and Chhandogya Upanisats quoted in support Threefold uses of the Antah-karana explained and justified
by reference
to the
Proof of Prakriti
The process
106
106 106
106-107
107
:
An ob
ection answered
The order of evolution defended against that of the Logicians The futility of mere reasoning, unsupported by Scripture, shown
Proof of Purusa
107-108
108-111
The process
Purusa exhibited IV. 24 explained and distinguished Yoga-Sutram Favourable arguments stated
of inference of
109
...
109
110
VI
TABLE OF CONTENTS.
PAGES.
Visnu-Puranam
I. iv.
51 and
I. ii.
33 compared
...
...
,..
...
110
Ill
...
Prakriti
is
to
the
...
111-112
112-115
112-114
Scriptural texts
:"
about
"
and
production
... ...
is
in
a derivative sense
:
...
doubtful scriptures ex
...
...
plained
...
114-115
115-116
Only
the
most
competent
can
realise
the
truth
...
taught
...
From
Mahat,
...
also called
...
....
Buddhi and
... ... ...
Manas ... ... The next is Ahamkara ... The rest spring from Ahamkara
But by
the
116-117
117
...
...
...
117
remains unimpaired
118
118-120
Why
Prakriti,
Argument
Prakriti
"
in
... and not Purusa, is the material cause favour of Purusa s never undergoing transfor
...
...
...
...
...
...
119
1 20-1 2 1
pervading
"-ness
...
...
...
All
pervading
explained
that
...
121
Prakriti
... ... ...
is
...
...
...
121-122
Ex
nihilo nihil
is
fit
...
...
...
...
122
122-124
The world
not unreal
...
i.
4 explained
...
123
Unreality of the World refuted by the Vedanta-Sutram 28-29 ... ... ... ...
,
11. ii.
...
124
124
124-125
Brihat-Aranyaka-UpamBat II. iii. 6 does not negate the the World Of. the Vedanta-Sutram III. ii. 22 ...
:
reality of
...
... ... nothing can come out of nothing ... cannot be the material cause of the world... Karma, A-Vidya, etc., ... Ritual observances cannot become the cause of Release
Why
125-126
126-127 126-127
...
Chhandogya-Upanisat
...
...
VII.
i.
6 quoted in support
...
127
2, e.g.,
explained
...
... ...
128
128-129
is
Karma
TABLE OF CONTENTS.
vn
PAGES.
... also is equally transitory ... ... 2 quoted in support Kaivalya-Upanisat ... ... Release producible by knowledge is not perishable Prama or Right Cognition and Pramana or Instrument of Right
The
result of
Niskama Karma
I.
129-131
130
131-132
132-136
Cognition, defined
Pramana
is
threefold
...
Right Knowledge resides in Purusa ... The process of knowing rightty described
Object of Cognition discussed Three kinds of Pramana sufficient
Perception defined
... ...
... ...
...
133
134
135-136
...
...
..
137-138
138-139
... ...
... ...
...
...
Perception by Yogins Contact of Buddhi with Objects is the cause of perception Perception is not necessarily dependent upon external Senses
... ... an object of perception In what sense there can be perpetual cognition of fcvara ... Why the existence of IsJvara is above proof
140-142
141
...
...
142
142-143
IjJvara is not
... ...
...
...
143
143-141
144-145
...
...
Prakriti through proximity ... 3 explained Chhandogya-Upanisat ... Kfirma-Puranam on Unconscious Creation quoted
is
...
...
... ... ... ... ...
145-146
145
145
147 147
147-148
148-152
also is through
...
proximity
...
...
... ...
...
...
to the
Antah-karana
How Purusa illuminates the Antah-karana How Buddhi and Self are mutually reflected
Reflection of Consciousness in
...
... ...
149
149
in each other
possible
Reflection of
...
...
...
...
150
Buddhi
in
Consciousness
...
...
makes cognition
...
of
...
objects possible
150 150
151-152
152-153
Theory
of
Mutual Reflection
in the
of
lished
by Vyasa
Yoga-Bhasy am
...
...
... ...
...
...
...
...
...
152
153
153-154
Word
...
...
... ...
Proof of Prakriti
Inference
...
and Purusa
...
is
...
154-156
Vlll
TABLE OF CONTENTS.
PAGES,
"Purva-vat,"
"Sesa-vat"
and
...
"
"
Samanyato Drista
.., ...
Inference
... ..;
...
described
...
155
155-156
156-157
The end of Bhoga is in Consciousness ... ... Two meanings of the word Bhoga distinguished He who does not act, may still enjoy the fruit ... The notion that Purusa is the Experiencer is due to A-Viveka
"
"
...
...
157
157-158
158-159
...
The fruit of Knowledge is absence of Pleasure and Pain Mere non-perception does not prove non-existence ...
Karika VII, on causes of non- perception, quoted ... Non-apprehension of Prakriti and Purusa by the Senses
their extreme fineness
...
...
...
... ...
.160
160-162
161
is
due
to
...
162 163
163-165
165-17 1
Proof
...
...
An
objection
answered
...
...
...
...
...
Proofs of the
...
168
Karika IX
referred to
to
:
...
...
...
...
170-171
doubt raised as
how
"
171-172
172-173
Production
is
only manifestation
... ...
...
...
described...
172-173
173-175
... only dissolution into the cause Re-manifestation of the same thing after dissolution, refuted
Destruction" is
... ...
174
...
...
174
174-175
... ...
...
explained
...
... ...
...
175
175-176
When
non-finality is
176 175
177-178
Creation by Will
...
...
The theory of the Manifestation of the existent, further defended The rival Theory of the Production of the Non-Existent criticised
177
The two
reconciled
:
...
...
...
...
...
... ...
... ...
173
178-180
common
word
"
to all effects
"
Linga
mentioned
179
180-182
182-183
Proof
Properties
common
The
Stitra
182
TABLE OF CONTENTS.
IX
PAGES.
Karika
products quoted
...
...
...
183
Unity and infinity of Prakrit! explained and supported by ... Visnu-Puranam II. vii. 25-26 ... ...
Points of dissimilarity among the Gunas ... The text supplemented by a quotation from Pafichasikha The Gunas are substances ... ... ...
...
....
183
183-185
184
... ...
...
184
185
185-187
They
are infinite
...
...
... ...
Similarity and dissimilarity among the Gunas ... Karika XIII compared ... and Vaisfesika doctrines compared Samkhya
...
...
...
186
187
187-191
...
are effects ... ... ... are nourished with food Buddhi, etc., Chhandogya-Upanisat VI. vii. 6 and Yoga-Sutram IV. 2 quoted in support ...
etc
189
...
...
...
190
191-192
Ground of in ference of cause from effect stated ... ... ... The process of inference exhibited The manifested is the mark of inference of the unmanifested The existence of Prakrit! cannot be ignored ... The existence of Purusa requires no proof ...
Intention of Sutra
I.
192
192-193
...
...
...
.,.
193
193-195
66 explained
...
...
195
195
195-199 200-201
Purusa
something different from Prakrit! and her products ... ... Reasons for the above ...
is
...
...
...
Nature of Purusa is Light or 1 Humiliation This view is supported by the Veda and Smriti
...
...
... ... ...
200
200
201-203
...
is
...
202
203
203-205
Description of the
Vajftstha-Ramayanam
...
... ...
The Sruti
Purusa
s
is
and by
...
203-204
their
...
value
Rule of interpretation of
...
...
Vedic texts
... ...
...
204
205-207
Purusa
is
Svapna or Dream and Susupti or Deep Sleep described ... ... Proof of Plurality of Purusas
206
207-208
TABLE OF CONTENTS.
PAGES.
The Vedanta doctrine of Unity criticised The Vedanta interpretation of certain Vedic texts discarded ... The doctrine of Aropa of the pseudo-Vedantins discredited The Vedanta-Sutram has nowhere declared the unity of the
Self
208-216
212
215 215
The Vedanta-Sutram
ence
I. i.
21-22 and
II. iii.
41
establish differ
215
doctrines of
The Vedanta
be rejected, and the Samkhya doctrine of Multiplicity Rule as to solution of doubts in philosophical and accepted
:
216
is
the
oruti
and
216-221
VI.
ii.
I.
i.
1,
1,
Katha IV.
explained
x. 11,
Brahma216-217
The Samkhya Theory supported by the Vedanta-Sutram III. ii, 33, Katha Upanisat IV. 15 and Mundaka-Upanisat III. i. 3 and also by Smriti Thou art That Denotation of That in
"
"
219 219
"
"
which the
druti,
Smriti, etc.,
chasten by declarations of Plurality What is condemned by the Taittiriya-Upanisat II. 7 is not plurality of individual Selves essentially alike one another ...
220 220
The Vedic
declarations of
of
Pratibimba or
reflection, explained
UpanisatV. 10
Plurality of Purusas further established
220-221
221-222
to see,
can
form among
the
222-223
Non-Duality disproved by recorded cases of Release The Neo-Vedantins are verily a sect of the Bauddhas
Release of Vamadeva As it has been, so will
is
it
223-224
224
224-225
absolute
be
...
225-226
226-227
...
Character of being witness is compatible with uniformity Purusa is witness (Saksi) of Buddhi alone, and the seer
of all the rest
227-228
(Drasfta)
228
228-229
Purusa
Purusa
is
is
229
TABLE OF CONTENTS.
XI
PAGES.
Seeming agency o/ Purusa is due to influence of Buddhi Karika XXII on the same subject, compared ...
...
229-230
... ...
230 230
The
"
"
title
Samkhya-Pravachana-Sutram
explained
PRAKRITI.
BOOK
II
OF THE EVOLUTIONS OF
The Purpose of Creation ... ... ... Kinds of Vairtigya or Dispassion stated and explained
Pain not-yet-come
is is
...
231-234
232
of twentyone varieties
of Vidya,
...
...
...
232 233
233-234
234-235
A-Vidya by means The Higher and the Lower Self The Cause of Successive Creation
destructible
:
their proof
... ...
...
...
...
..,
Who
are Adhikarins or
fit
for Release
...
...
234
235-236
Vairagya cannot grow in a single Creation The Rule of Individuals ... ...
...
...
...
236
237-238
in regard
to
Purusa
...
...
II. 1.
explained
...
...
...
237
238-239
of Release
..*
239-240
How
...
...
240
240-241
... The Theory of Adhyasa further argued The instrumental cause of Creation is Raga or Passion
...
241-242
...
...
...
...
242-244
which mentions a
different
order of
II.
iii.
i.
evolution, considered in the light of Mundaka-Upanisat Pradna-Upanisat VI. 4, and the Vedanta-Sutram II.
3,
14
...
243-244
244-245
The origination of Mahat, etc., is not fortheir own sake Theory of Space and Time they are forms of AkajJa ... Space and Time, unlimited and limited
:
245-246
246
246-247
...
"
...
"
...
Mahat
247
247
247-248
248-249
... ...
Products of Mahat
...
...
...
How
from
the
... ...
...
Every Purusa
an
Ii^vara
...
... ...
...
...
248
249-250
250-25]
...
...
XI 1
TABLE OF CONTENTS.
PAGES.
How
creation
...
...
... ...
250
251-252
... Origin of Manas Production of the external Indriyas and the Tan-Matras
251
The Devas
of the Indriyas
...
...
...
... ...
252
252-253
The Indriyas are eleven in number The Indriyas are not formed out of
Doubtful Srutis explained ... The Indriyas are n ot eternal
the
Bhutas or Elements
...
...
253-254
254-255
... ...
...
255-256
the
same as
their physiological
...
counterparts
...
256
256-257
many Indriyas Conception must not be allowed to stand against Positive Evidence
...
257
257-258 258-259
Definition of Manas
...
...
...
...
...
...
... ...
...
,.
... ...
The Objects of the Indriyas ... Purusa is different from the Indriya The In ternal Indriyas distinguished
Their resemblance
...
259
259-261
... ...
...
...
...
...
... ...
261-262
262-263
Prana or Life-Breath
The modifications of
successive
...
is
not Air
why
it is
called Air
263
264-265
the
...
...
...
Cognition called Alochana described ... Aniruddha s interpretation of Sutram II. 32 Number and character of the Modifications The Sva-rupa of Purusa indicated ... ... Above illustrated ... What mo ves the Indriyas to operate ...
...
265 265
266-267
criticised
...
...
...
...
...
... ...
267-268
268
268-269
... ...
... ...
...
...
Above
illustrated
...
>-
...
269
The number of
the Instruments
...
...
...
270
270-271
Why the Indriyas are called Instruments Pre-eminence of Buddhi illustrated ...
...
...
271-272
272-273
Why
Buddhi
is
is the
Recollection
...
...
... ...
273-274
and secondary one particular Buddhi and not another acts Why for the benefit of one particular Purusa, and not of another In what sense Karma is said to belong to Purusa ...
Relativity of the condition of being principal
...
274
274-276
...
...
275
275-276
Aniruddha
criticised
dictum that
Karma is
of
Purusa
reflected in Buddhi,
TABLE OF CONTENTS.
Xlll
PAGES.
The Topic of the pre-eminence of Buddhi concluded ... Nimiber of the components of the Linga-Deha
...
...
276-277
277
BOOK
Origin of the Gross Elements
Origin of the Body
Origin of Samsara
...
...
III
OF
DISPASSION.
...
... ...
... ...
...
...
...
278 279
279-280
280-281
Limit of Samsara
...
. . ,
Purusa
is
ever free
the
... ...
...
281-282
282-283
...
... Experience may take place during transmigration also The Subtle, and not the Gross, Body causes experience to Purusa...
283
283-284 284-286
Body
...
...
...
...
284
285 285
286-287
The
constituents
of
the
eighteen in
number
...
...
...
Aniruddha
s interpretation of the
Sutram
III.
9 criticised
...
...
How from
Why
"
one single Subtle Body manifold individuals arise ... the Gross Organism is called a Body
"
...
287-288
... ... Body means the House of Experience is threefold Linga-Deha, Adhisthana-Deha, and SthulaBody ... ... ... ... Deha ...
:
287
288
288-290
290-291
...
... ...
The
size of the
Linga-Sarira
is
atomic
...
291-292
Another proof of the finiteness of the Linga-Sarira ... Cause of migration of the Linga Sarira ... ..
Origin of the Gross Body
...
...
-...
293
293-294
...
...
...
294
294-295
... ... Contrary opinions stated and explained ... Consciousness is not a natural product of the organisation of the
Body
...
... ...
... ...
...
...
:
...
...
...
295-296 297-298
298-299
An
objection
answered
Why
Body
...
Cause of Bondage
...
... ...
299
299-300
Knowledge
is the sole
... Sveta^vatara-Upanisat III. 8, quoted in support Doubtful Sruti, lf!a-Upanisat XL explained ... Futility of[the co-operatioji of knowledge and Action illustrated
300
300
301-302
...
...
XIV
TABLE OF CONTENTS.
PAGES.
Object of
...
...
:
Worship
is
faulty
...
...
302
303-304
...
...
304
304-305
... ... Raga ... includes Dharana and Samadhi also Dhyana ... How consummation of Dhyana is reached and A-Samprajnata Yoga explained Samprajnata ... ... Practices conducive to Dhyana ... ... ... Dharana described ... ... Dharana here means Pranayama
"
cessation of
...
...
... ...
305
305-306 305-306
306-307
"
"
"
...
...
307-308
"
"
...
...
307
...
..
308
309
309-310
310-312 311-312
... ...
...
...
...
... ... Nuture of Viparyaya or Mistake described A-Sakti or Incapacity which is the cause of Mistake, is of twenty-
eight sorts
Tusfci or
...
...
...
...
...
...
Complacency
is
ninefold
...
...
...
312
Siddhi or Perfection
is
eightfold
:
...
...
312
312-314
Minor sub-divisions of Mistake sixty-two in number ... ... Minor sub-divisions of Incapacity
Divisions of Complacency explained
...
... ... Divisions of Perfection explained The other so-called Perfections are not real
... ...
...
314-315 315-319
319-321
... ...
...
...
... ...
322-323
... Vyasti or Specific Creation described Bhautika Sarga or Elemental Creation also
323-324
324-325 325-326
is
Purusa
...
...
...
The Higher,
Cause of
There
is
the Lower,
... ...
326
326-327
be the
Supreme Good
...
...
...
pain in the Higher Worlds also Dissolution into Prakriti is not the Supreme Good
...
327
327-329
329-330
...
Re-birth after absorption into Prakriti accounted for Prakriti s independence how maintained ...
...
329
330-331
The Samkhya conception of Adi Purusa and In what sense the Samkhya denies Isvara
Creation by Prakriti
Prakriti s interest
is is
l^vara
...
...
330
331-332
...
...
333-334
bound up with
Purusa
334
TABLE OF CONTENTS.
PAGES.
Prakrit! acts spontaneously for the benefit of Purusa
. .
334-335
...
335 336
336-337
A ctivity
of Prakrit!
is
natural
is
...
...
Spontaneity of Prakrit!
necessary
...
...
Cessation of her activity is also spontaneous Atyantika Pralaya, or Final Dissolution described
Release of one does not involve release of all
...
...
... ...
337
...
...
337
338-339
I.
10, explained
...
338
339
339-341
...
...
How
affect another
The Error of snake in respect to a rope explained ... The above dual character of Prakriti supported ... ... Prakriti s selection, how determined
Hoiv Prakriti ceases
to act
:
341
341-342 342-343 343-344
Relation of Bondage and Release to Purusa Bondage and Release really are of Prakriti How Prakriti binds and releases herself
345
345-346
346-347
...
A-Viveka or
N on
Discrimination
itself is
not Bondage
is
...
347-348
How development of Viveka or Discrimination ... An exception to the rule laid down
Pure Viveka alone
is the is
possible
...
...
... ...
...
348-352
352
352-354
cause of Release
the
...
means
of
perfect
...
development of
... ...
...
...
353
... ...
...
... ... ...
354
354-356
356
355
356-357
be spiritual guides
...
...
...
.
How
retention of Body even after Release is rendered unvoidable. ... ... Viveka is the only means of Release ...
.
357-359
359-360
BOOK IV
Instruction
is
OF FABLES.
...
:
necessary
Instruction, to be effective,
361-362
362-363
Story
...
...
-
... ... ... of the Pidticha Inculcation also is necessary Story of Svetaketu ... The instructor need not necessarily be a spiritual guide
:
363
363-364
364-365
Story
...
... of the Father and the Son All worldly pleasure is alloyed with pain
...
:
Story of the
Hawk
. , .
XVI
TABLE OF CONTENTS.
PAGES.
and
the
...
... ... ... Slough acts done Penance necessary for prohibited
365
365-366
366-367
Story of the
...
Ampu
...
tated
Hand
...
...
...
to
Release,
...
to
be
...
avoided
...
Story of
~
Bracelets
...
Company
is to
be avoided
:
and her
...
...
367
368-369
368-369
Story of Pingala Hope is to be abandoned ... of the Chitta The innate pleasure Exertion is needless Example of the Snake
:
... ...
.
.
...
369
369-370
370-371
In study, discrimination
is
necessary
:
Example
of the Bee
...
...
..
371-373
...
...
... ...
:
372 372
373-374
374-375 375-376
...
is
also
...
harmful
...
...
is to be
supplemented by Reflection
...
Story of Indra
.<.
...
...
...
...
no
Time required
...
Story of
Vamadeva
...
...
:
...
376-377
Inferior means
own way
Example of
...
...
...
...
377-378
Although they
fail to
...
378-380
the only
...
means of Knowledge
...
...
Story of the
...
Swan
...
380
380-381
company: Story of Alarka and Dattatreya with worldly-minded people is to be shunned Association Story ... ... ... ... the Parrot of
Benefit of excellent
:
381
Bondage
Parrot
Passion
results
Guna
Story of the
...
...
382
382-383
is
not appeased
by enjoyment:
Story of Saubhari
...
...
... ... ...
383-384
Story of Aja
... ...
:
384
384-385
Example of
the lotus
the dirty
mirror
is
Knowledge necessarily
...
not
...
...
perfect Knowledge
...
Example of
... ... ..,
...
385-386
386-387
Release
is
above Lordliness
...
TABLE OF CONTENTS.
BOOK
XVll
Performance of Mangala
necessary
...
...
..
388
389-390
World
is
not proved
... ...
...
...
The
by Karma
is
389
390-394
394-395
There
I^vara as the Moral Governor of the World is no proof of an eternal Isvara ...
Irfvara is
...
not proved
...
...
...
...
...
impossible Inference of There is no Sabda in regard to Irfvara as Creator Doubtful Chhdiidogya-Upanisat VI. ii. 3 explained
...
395-396
396-397
...
... ... ...
397
398-400
...
...
...
...
399
400-402
... The nature of A- Vidy a discussed In any case, A-Vidya cannot be without beginning The causality of Dharina in Creation ...
...
...
...
... ...
403
404
404-405
Proofs of
Perception
DLarma
is
...
...
...
...
... ...
405
405-406
406-407
Proof of A-Dharma
Arthapatti
is
Dharma
...
...
Dliarma,
etc.,
The existence of
denied
.
are attributes of the Antab-Karaua ... ... the Gunas, etc., has nowhere been absolutely
...
...
407
407-409
409-411
... Reality of Objective Existence is established by proof Vydpti or Logical Pervasion cannot be grasped from a single ... ... ... ... ... instance
... Vyapti defined is not a separate Tattva Vyapti The View of the Acharyas on Vyapti
411-412 412-413
413-414
414-415
... ...
...
...
...
...
... ... ...
...
...
415
415-419
...
Relation of
Word and
Object
.*..
... ...
...
...
... ...
419-420
420-421
Word and
Object
...
421-422
421
and Mantras considered... Words Kfirya-para and A-Karya-para, Sadhya-para and Siddliapara
...
...
...
...
422
423
423-424
Words convey
the
literature
...
...
... ... ...
An
objection stated
:
Answer
The Vedic
425-426
How there
can be intuition
of
supra-sensuous objects
426
XV111
TABLE OF CONTENTS.
PAGES.
Power
Proof
to
denote objects
is
...
... ...
426-427
of the
denote objects
...
427
The Veda is not eternal ... The Veda is not the work of a person But still it is not eternal ...
... ...
... ...
...
...
...
428
428-429
430-431
...
...
...
...
Meaning of the term "Pauruseya" The Veda itself is proof of its own authority
Reality of Objective
existent
....
431-432
432-433
... ...
...
434
...
...
... ...
...
...
434
434-435
435-437
Neither
is
the Objective
World
absolutely real
else
...
World a reflection of ivhat it is not The World is both existent and non-existent ... The Theory of Sphota refuted
Nor
is
the
437-438
439-440
441-442
...
... ...
...
...
442
442-443
444-445
An
objection answered
...
... ...
Non-Duality
...
...
Unity of the Self and the Non-Self contradicted by Perception ... ... ... ... Qi utis on Non-Duality explained On the Theory of Non-Duality there can be no material cause of
theioorld
...
...
445-446
446-447
...
...
...
447-449
448-449
The Samkhya and the Vedanta compared ... Pseudo-Vedantins condemned ... The Self is nob Ananda or Bliss
Conflicting Srutis compared
:
...
...
...
:
...
...
449
449-452
...
Rule
of Interpretation
...
...
Place of
...
...
... ...
...
...
452
452-453
is
metaphorical
... ...
The purpose of such metaphorical ferutis The Theory that Manas is all-pervading, refuted
Argument Manas is not
in support of the above
partless
...
...
453-454
...
...
454 455
455-456
...
...
... ... ...
456
456-457
Doubtful Sruti, SvetaJ^vatara-Upanisat IV. 10, explained ... Eel ease is not manifestation of Ananda...
Eelease
is
457
457-458
458-459
...
...
...
Neither
is it the
... ...
459-460
...
460
TABLE OF CONTENTS.
xix
PAGFS.
Total extinction of the Self is not Release ... The Void is not Release ...
not the possession of excellent enjoyables It is not the absorption of the Jiva into Brahman It is not the acquisition of supernatural powers
It is
...
...
... ... ... ... ... ... ...
460-461
461
462
462-463
...
463
463-464
supreme power
...
...
...
464
465-466
Predic...
Naiyayikas
...
...
...
...
...
466-468
The Ultimate Atoms of the Vaisesikas cannot ... The Sruti is against them ...
be eternal
...
...
...
...
469-470
469
469
Manu-Samhita I. 27, quoted and explained ... The Atoms are not partless ... The Tan-matras are the parts of the Atoms
...
...
...
470
479
471
471-472
...
...
... ... ...
criticised
472-473 473-474
474-475
...
Genus
is
...
.
Similarity
. .
475
Neither
is it
an inherent power
is
of the thing
...
476
476-477
...
...
...
477
477-478 478-479
...
... ...
...
no proof of
it
479-480
Aniruddha
Motion
is
s interpretation criticised
...
...
... ...
480
481-482
482-483
perceptible also
is
The Body
...
...
The Body is composed of one Element only Body is not necessarily gross ... Meaning of Ativahika Body ... ... Meaning of Body ... ... Proof of Ativahika Body
... ...
...
483
483-485
... ...
...
...
... ...
How
...
...
487
487-488
The Eye is
not
formed of Light
...
... ...
...
...
488
XX
TABLE OF CONTENTS.
PAGES.
Nature of the modification of the Senses described ... The modification may be a quality as well as a substance
... ...
... ... ...
488-489
490-491
Ahamkara
is
everywhere the
491
491-492
...
Varieties of the Gross Body. Earth is the only material of the Gross
...
...
492-493
Body
...
... ...
...
493 494
494-41)5
Prana
Prana
is
is
...
...
...
495
495-496
496-497
497-499
The Building of the Body is due to the Self The superintendence of the Self is relative and
...
not absolute
...
... ...
... ... ... Purusas are ever free Uses of the word Brahman in the Samkhya and the Vedanta Release distinguished from Deep Sleep and Trance
...
...
...
498 499-500
500-501
...
...
...
...
501-503
...
...
....
...
...
503-504
...
...
...
504
is
a Field of Experience
xi.
...
...
504 506
505
The evidence of the $ruti, Ohhandogya-Upanisat VI. ... ... The evidence of the Smriti ... The vegetables are not moral agents
Three principal kinds of Body
:
...
... ...
506
506-507
Karma-Deha, Upabhoga-Deha,
...
...
...
... ... ... ... ...
... ... ...
507-508
508
509-510
Buddhi refuted
...
...
...
Yogic Perfections defended ... Consciousness cannot be a product of the Elements BOOK VI OF THE RECAPITULATION OF TEACHINGS.
:
510
511-512
The Self
exists
...
...
... ...
...
513
...
...
...
It is different
from aim is
the
Body and
the rest
...
514-517
1)1
fulfilled
...
...
517-518
518-519
Pleasure
rare
is
...
...
...
...
...
All pleasure
:
...
...
...
519
... ... All is pain Yoga-Sutram II. 15 quoted The aim of Purusa is twofold pleasure and absence of pain ... ... ... A doubt raised and solved
:
519
... ...
520
520-522
522-523
... A-Viveka is from eternity ... ... But it is not eternal Ths cause of the annihilation of A-Viveka
...
... ...
..
...
...
...
523
523-524
TABLE OP CONTENTS.
xxi
PAGES.
Proof that
Viveka
is the
...
...
524-525
A-Viveka
?s
Bondage
...
..".
... ...
...
525
525-520 526-527
...
...
527-528 528-529
.
.
... ...
...
...
529
means of Knowledge than Hearing ... Misconception about Yogic Posture removed
530
530
531
531-532
...
...
...
...
Dhyana
defined
...
...
...
... ... ... Defence of Yoga A-Viveka is the cause of Upardga in Purusa ... The UparAga is not real, but is a mere conceit
... ...
...
...
...
532
532-533
533-535 535-536
Means of
the suppression of
Upardga
...
...
on the point ... ... ... Teaching For practice of Yoga, there is no need of any particular locality
of the Ancients
Prakriti
is
536
536-537
World
...
... ...
...
Purusa cannot be
World
...
... ...
537
537-539
The Sruti
is
...
...
...
...
538
538-539
IT.
i.
5 explained
...
...
..
misconception removed
that Prakriti
is
...
... ...
539
539-540
540-541
is
all-pervading
...
...
not in
Primal
,..
...
...
...
...
...
511
form of
...
...
Prakriti...
...
...
... ...
542-543
... ...
...
543
..,
544
544-545
How
A ctivity of Prakriti is no bar to Release ... Creation for one Purusa does not affect another
Multiplicity of Purusas is proved by the
...
... ...
...
545
545-546
546-547
... ...
Veda
...
...
547-548
...
...
548
548-549
Other faults in the Theory of Non-Duality The Self cannot prove itself ...
Light
is
... ...
...
..."
549-550 550-553
...
..
...
...
...
...
...
553
554-556
World
established
...
xxii
TABLE OF CONTENTS.
PAGES.
Causes of unreality
554
...
554-555
Chhandogya-Upanisat VI. ... Bindu Upanisat 10, explained The Universe is ever existent, never created
4 and
...
...
Brahma
... ...
556
556-557
Agency
belongs to
Ahamkara
..
...
...
...
...
...
557
557-558 558-559
... ...
559
559-560
560-562 561
A doubtful Sruti explained How going is possible for the Self When and why the Self is called Why Ananda is attributed to the
Existence of the Body
is
...
...
...
ivhich is omnipresent
...
... ...
...
the Jiva-Atma
Self
...
...
...
562
562-563
563-565
565-567
dependent upon ... Body is not possible through Adristain ... Jiva distinguished from Purusa, i.e., Paraina-Atina... ... ... Ahamkara, and n ot I^vara, is the cause and Rudra are I^varas in a practical sense only Brahma, Visnu,
...
the Self
Formation of
the
567-568
568
568-569
... is no intelligent cause of Ahamkara Other functions of the supposed frfvara accounted for ... The Mahat Tattva is the Upadhi of Visnu
There
...
...
569-570
.,.
...
570 570
570-571
-
Samkhya
Sastra
...
In any case, the relation of Prakrit! and Purusa is from eternity ... ... ... The view of Paiichadikha ... ... ... ... ... The view of Sanandana Whatever may be its form, the dissolution of the tie between ... ... Prakriti and Purusa is the Supreme Good
571-572 572-573
573-575
The contention
khya
is
of
Avatara
574 574
4-575
One Kapila
is
mentioned in
all
the Sastras
...
...
Mahabharatam explained
Appendix Appendix II. (Index of words). Appendix III. (Index of authorities quoted). Appendix IV. (A catalogue of some of the important works on the
Samkhyha).
(Index of Aphorisms).
Appendix V. (Tattva Samasa or Kapila Sutram). Appendix VI. (Samkhya-Karika of Isvar Krisna).
Appendix VII.
(Pancha&kha Sutram).
APPENDIX
I.
INDEX OF APHORISMS.
INDEX OF APHORISMS.
xv
PAGE.
...V, 9
...
...
...
...
394
T,
ci
... ...
93
...VI,
...V,
39
...
...
542
56
...
... ...
...
...
...
439 284
188
... ...
...
131
. .
...
...
...
v, lie
...
...
497
112
:...!,
69
...
...
..
35
srraRi
ro^gta^...!!,
...ui,
17
...
...
...
...
276
53
...
...
...
327
281
..in, 6
-
... ...
V, 2
...
...
395
273
..Il,
44
.
... ...
...
...
.VI,
1,
36
116
...
539
169
21
..
...
...
...i,
.
...
v, 1 1 2
...
493
..nT, 56
...I
5
...
...
...
... ...
... ...
330
227
251
161
...
...
...n, 18
...if,
...I,
...
31...
...
...
262
154
193
103
...1,
...
...
138
... ...
... ...
r,
vi, 42
...
...
548
147
n
,
..F,
198
...
... ...
40
... ...
312
520 205
162 56
... ...
...
...r,
us
...I,
...
...
:...I,
109
...
...
...
34
...
308
:
. .
.
vr, 24
...
...
530
99
"
...
506
xv
INDEX OF APHORISMS,
PAGE.
...II,
43
. .
...
273
309
301
28
in, 35
.
.ill,
26
. . .
. . .
i,
...
...111,61
.
... ...
336
390
1.7
V, 3
...!,
124
...
APPENDIX
K.
INDEX OF WORDS.
Word Index
PAGE.
26
i.
...
407
21
1.
15
ii.
...
156
...
...
32
...
...
264
129
vi.
15
:
...
i.
524
160
i.
85
iii.
108 24
55
...
...
329
i.
91, iv.
i.
140, 380
... ...
ii.
33
266
16
34
256
r*;:
v. 48...
i.
..,
430
ii.
23
.
122,
...
v.
15,
vi.
41
...
...
423
2
67
fKTf^v.
i.61...
48
WI
i.
1
i.
...
79,
vi.
52
122, 554
563
*ftiv. 22
...
i.
...
378
92
79, vi.
:
52
123
vi.
...
122,554
...
GO
...
...
i.
177
i.
126
iii.
182
i.
158,
37
...
224, 540
...
59
...
...
334
477
*.
vi.
37
540
[:
v.
98
iv.
ii.
...
30,
ii.
36,
vi.
61,
29 8
... ...
...
384
vi.
65
STCf
...
240 492
463 463
vi.
61
... ...
...
563
53
222
v. v.
Ill
82
i:
...
^5TT^i. 30 156 i.
v.
82
s:
iii.
20, v. 129,
295,511
...
iii.
14, v.
87
vi.
291, 469
35,
vi.
50
ii.
431
L 74,
36
65
...
...
...
269
37
118, 539,
540
469 542
p,
vi.
i.
568
216
SmT
v.
87
...
...
154
157,
v.
5r vi.
39
i.
i.
61
i.
^
_
.
...
ftftfcre:
iv.
i.
155
i.
...
221
21
377 377
I 5
1,
4,
i.
59, vi.
^qtqT
GT^
13
iv.
21
...
...
12,17,21,225
i.
ii.
246
237
...
12
ii.
...
xvili
PAGE.
v.
152
:
...
212
237
iv.
54
...
... ... ...
435
ii.
...
...
8
13
2
366
523
19
ii.
42
272
vi.
.
vi.
iii.
22
76
...529
...
352
i.
i.
11
...
30
28
<J
...
...
vi.
22
...
115, 529
..
Jv. 35
vi.4()
i.
417
stfT^iii. 76
iii.
iii.
352
287
...
...
543
20
11
...
22
100,
i.
3
i.
...
390
11, v.
i.
135,
i,
v.
142,
v.
114
197, 495
100,152, 19
ii.
43
395,479 273
. .
ii.
23
i.
...
256
i.
60
1)2
96,
i.
99
145, 148
...
*v. 101
-vi.
iii.
... ...
...
481
v.
115
496
389
567
28
35
77
539
v.
i.
...
...
352
222
126
64
i.
i.
156
i.
...
8
iii.
...
82
125
...
61
...
...
336 416
501
i.
v.
...
...
508
28
v.
34
.119
i.
...
309
28
27,
ii.
51,
235
i.
i,8
...
..
vi.
12, vi.
67
521, 570
...
124
178 259
iii.
62
ii.
336
235
ii.
28
.
...
rcWW
lWiri.158
iv.
i.
...
25
i.
...
407
...
...
224
64,
i.
99
103, 148
12
83, vi. 17
i.
369
r^
v.
v.
128, 525
...
25
...
407
ST^:
J
83
17
128
53
vi.
...
525
:
ri. 124, v.
.
72
97
19, v. 94, v.
107
91
472
299
20
vi.
...
527
527
iii.
25
iii.
...
20
...
25 ...
299
i.
156,
iii.
i.
81
222, 356
...
i.
26
49
156
222
xx
PAGE.
81 15
... ...
356
203
157
i.
i.
15,
63,
i.
524, 565
i.
105
57,
i.
...
122
65
...
...
175
i.
17,
i.
153,
v.
iii.
iii.
iii.
330
205
481 481
66, iv. 2, v.
v.
64,
93,
10
.
...
...
109,
vi.
44
101
:
401, 545
...
v.
101
...
...
127 127
.
183 183
147,
i.
v.
128
i.
510 404
67
i.
...
112,
137,
i.
72,
vi.
06
456, 560
...
v.
i.
93
i.75
143
118
vi.
45
...
...
^m:
i.
...
... ...
34
105
537
WTT^i. 03
120,
v.
i.
143
187
v.
i.
... ...
...
487
9
50
134,
16
100,
...
400
400
13,
i.
i.
30
i.
v,
i.
117
26, v. 55,
vi.
v.
2,
4,
i.
i.
5,
i.
0,
i.
100,
13,
i.
18,
20,
i.
i.
26,
i.
i,
v.
vi.
114,
12,
vi.
27,
i.
i.
28,
i.
40, 59,
85,
i.
46,
68,
18
.40,
437,
470,
52,
55,
i.
i.
i.
74,
i.
82,
i.
i.
i.
87,
i.
wnfir
:
v.
55
...
437
i.
04,
i.
07,
105,
150,
v.
100
i.
...
470
108,
112,
i.
i.
i.
17,
i
.
153
35, 213
...
153,
ii.
i.
158,
iii.
iii.
ii.
8,
ii.
24, 28,
16
f v.
34
36, 51,
27,
iii.
iii.
03
...
474
446
55,
66,
70,
58,
68,
77,
64
8
iii.
...
...
50,
69,
iii.
iii.
iii.
iii.
ii.
240
330
66
... ...
iv. 2, iv.
iv.
i.
362
86
57
30,
iv.
... ...
31, iv.
v.
i.
32
14
v.
.
536
308
v. 7, v.
12,
18, v.
23,
v.
...
v 83,
06,
v.
14
...
308
401
v. 86,
v.
91,
v.
100
100,
...
v.
v.
v.
103,
v.
100,
v.
118,
vi.
44
63
...
545
110, v.
121,
128,
v.
125,
524565
126,
v.
v.
129,
xx
PAGE.
i.
3,
vi.
vi.
7,
vi.
vi.
8, vi.
63
...
...
102
11,
15,
17,
vi.
l
v.
iii.
i.
73
21
43,
i.
456 296
...
35,
vi.
37,
vi.
vi.
40,
vi.
i.
67,
i.
80,
v.
vi.
48,
93,
i.
138,
i.
158,
56, vi.
59,
vi.
10, v. 11, v.
v.
44,
48,
...
vi.
vi.
...
64
64,
269, 302, 303, 326, 329, 333, 334. 339, 342, 343, 344, 352,
362,
367,
369,
369,
373,
43,
i.
>
80
64, 124
...
274
120
59,
...
...
249,532 172
v.
v.
74, v.
95
442,457,475
i.
518,519, 521, 525, 525, 528, 531, 532, 537, 539,540, 543,
545, 548, 548, 550, 560, 570
"
^T
:
120
...
172
v.
vi.
i.
51
6
432
517
128
vi.
9
i.
...
i.
520
...
47,
82,
84
47
...
... ...
vi.
18
...
70, 126,
v.
r.
526
v.
:
429
180
78
41, v.
...
460
i.
125
iii.
48
423, 430
vi.
58
...
333
51
i.
28
...
v.
104
i.
...
485
29
iii.
...
533
24, v.
v.
;
58
104
48,
...
442
485
28
i
i.
36,
iii.
75
309, 348
...
...
...
i.
67...
i.
...
HI
33, 70
t:v.
104
127
.
485
183
i.
15,
i.
^
46
i.
Hi
20,
31,
i.
39,
35,
i.
79, v.
56
81,
i.
57, 122,
.
439
-
200
v.
17
...
401
67
v.
47
...
429
427
ri.45
44
StiTRAM.
xxi
PAGE.
27
...
...
246
49
77,80, 158,345,521,
i.
20
...
532
v.
ii.
40
...
...
274
12
J3,
i.
v.
05 ...398, 447
...
1
.
...
20
:
43
2,
v.
100,
v.
107
:
v.
13
...
vi.
21
...
...
...
... ...
... ...
20
vi.
i.
48
v.
37
4J9
...
v.
v.
24
92
v.
400 473
405
158
vi.
i.
531
85,
iii.
iii.
1...129, 218
...
22
...
...
286
i.
100
27
vi
19
...
526
160
12G 120 192
v.
...
409
i-
^08
...
...
v.
82
403
i.
82
403
:
.82
i.
...
i.
104
150
136
ii.
vi.
i.
55
78
557
122
i.
41
...
079
120
...
179
17 g
i.
20
79
14
43
122
i.
124
9
...
i.
28
...
i.
33
iii.
38
i.
3n
30
28
ii.
27
258
312
41
11
...
i.
iii.
41
iii.
ii.
&:
ii.
...
312 270
140
42...
272
%
i.
38
90
i.
iii.
J.
90
140
i.
13,
iii.
38
14,
;:
iii.
08,
311
16
vi.
iv,
i.
3
v.
...
363
08
i.
...
571
114,
56
107,
...
439
57,
iii.
74
80,
v.
52
i.
434
144
107
347
571
94
i.
... ...
...
re
v.
i.
vi.
08
...
114
87
64
55,
vi.
i.
...
440
i.
132
57,
i.
106
iii.
71,
11, vi.
87
132
xxii
SfJTRAM.
PAGE.
15...
vi.
...
33
ii
12
245
160
10
vi.
i.
...
520 520
i.
107
i
L
srjh
i.
io
...
v.
388 388
49,
11(3,
vi.
v
72,
.
3L
414
vi.
i.
30
125,
iii.
vi. vi.
28
61
...
532
72
180,
... ...
563
491
v.
ii.
345
57
...
...
ii.
109
13
v.
441
257
i.
26
95,
100
...
491
55,
i.
29, v. 61,
...
i.
33, v.99,
vi. 1...
33
144,
478, 513
vi. 1
i.
...
513
62
:
...
445 537
27,
vi.
14
v.
112
...
51,523 493
366 366
v.
vi.
34
... ...
523
iv.
...
65,
iii.
ii.
vi.
447, 513
...
^
:i. 88,
i.
iv.
...
73
II
ii.
...
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127
56,
iii.
11
...
...
142, 509
i.
27
v.
2...
i.
...
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514
i.
L03
i.
...
483
rc
vi.
61,i.72,
62,
vi.
16,
...
26,
i.
i.
54,
126,
i.
54,
vi.
64
93,
128,
139,
10,
i.
141,
28, 46,
v.
i.
149,
21,
ii.
ii.
iii.
61,
ii.
18. ..93,
vi.
251
iii.
43,
v.
iii.
v.
64
...
567 102
49,
v.
v.
77,
v.
78,
v.
80,
vi.
...
i.
63
...
82,
83,
126,
v.
84
v.
...
464
464
564
365
2, vi.
10, vi.56
49,
84
...
...
75, 182,
207,
irc
tflft vi.
62
iv.
...
i.
89,
v.
77
v.
r^&f^n
i.
i.157
.
...
223
460,
51
15
73
77,
v.78
...
i.
208
460
xxiii
PAGE.
.
33
... ...
55
114
...
...
495
504
557 213
53
60,
vi.
327
92,
.121
TrJ^
i.
i.
29
...
vi.
55
...
533
i
153
iii.
v.
82
109,
...
463
ii.
11,
...
244, 278
i.
25, v.
...
vi.
p. 21, v. 113...
254,
61
v.
494
ii.
86
121
466
407,
21
iii.
...
254
280,
v. 25, v.
...
ETr^iii. 4,
47
...
504
:i.
i.
324
l
129
71
118,
vi.
....
187
iii.
52,
iv. 3,
iv.
...
...
116
205,
22, vi.
56
326,
i.
32
...
536
"...
iii
35
126,
v.
363,378,558 .. 309
v.
118
183
v.
"
127
..
509,
i.
127
vi.
i.
...
14
..
398
32
...
536
157
v.128
v. i
iii.
i.
..
500
509
287
88
38
... ...
..
vi.
v.
541
415,
11
..
32, v. 30
...
124
32
34,
vi.
..
178
417
r:
ii.
..
300
308,
v.
32
v.
...
415
417 315
iii.
24
..
Mir
iii
..
530
..
43
^
iii.
...
253
43
... ...
: ii.
20,
iii.
v.
74
64
253, 338
v.66
:
v.
74
...
... ...
iv.
:
15
04, v. 7...
82
...
vi.
i.
19
526
165
ii.
113
...
...
iii.
81
.
i.
101
:
153
82
...
ii.
45
101
*
cf iii.
...
...
274
153
iii.
64
22
iii.
...
...
i.
iv.
iii.
47
...
324 384
5,
8,
iii.
27
iv.
so
xxiv
PAGE.
i.
iii.
42
iii.
i.
...
314
vi.
92,
iii.
.,.
57,
v.
2,
iii.
i.
45,
i.
64
15,
54,
64
... ...
567
331
142,
11),
iii.
I
57
163,
iii.
18,
v.
iii.
...
389
142
iii.
75, v. 1,
v.
31,
v.
v.
i.
92
32,
80,
v.
103,
7,
107, v. Ill,
vi.
vi.
vi.
30,
iii.
68
162
i.
... ...
342
228
i.
388, 414,
4H,
56,
vi.
v.
75,
...
v.
78,
70
82, 458,
572
i.
159
...
...
225
v.
%
82
...
463
225
148
83
...
463 463
i.
159
...
...
^^m!
ii.19,
ii.
i.
v.
83
v.
...
32,
113
i.
o
i.
...
22
22
5
...
...
ii.
23
93,
...
256
i.
39
60
69
454
264
vi.
48...
i.
...
548
60
ii.
32
v.
... ...
39
vi.
...
113
494
375
i.
73,
73...
117, 530
..
i.
108,
^H
iii.
i.
iii
52
326
327
ii.
!
39
19
270 252
:
54
ii.
...
ii.
...
77,
22
121, 155
...
ii.
29, v.
84,
v.
vi.
i.
53
123
556
177
104
r
i.
60,
i.
150,
21,
i.
iii.
i.
283
167
159,
59,
iii.
26,
iv.
vi.
v.
114
...
...
v.
118,
28... 51,
92,
i.
11
30
442,>500,
v.
:
31
414
532
iv.
ii.
36,
iii.
22
269, 297
...
14
370
v.
Ill
i.
492
568
147
65
...
...
i.
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SIJTRAM.
xxv
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SC7TRAM.
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SfJTRAM.
xxxi
PAGE.
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PAGE.
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WORb INDEX-SAMKttYA
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iv.
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62
221 221
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95,
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42
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xlv
PAGE.
iii.
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66
84
8
47,
iii,
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359 519
44
141,
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iii.
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50
325, 325
...
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63
iii.
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Hi.
37
...
... ...
310 248
539
97,
1,
...
v. 75,
15
v. 76, vi.
26
147,278,
vi.
ii.
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1, vi.
458,459,531
i.
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1
231, 545
...
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97
76
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vi.
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231
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v.
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.
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416 286
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462
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2, iv.
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60
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...
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43
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120
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437 454
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5
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31
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.
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...
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...
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xlvii
PAGE.
25,
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26
...
381,
TO
vi.
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...
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382
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3
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515
19
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v 28
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v. 84, v. 87, v.
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394 554
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465
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xlviii
PAGE.
i.
vi.
69
572
145
50
36
72
i.
96
417
iii.
284
iii.
25
iii.
299
25
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117
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11, v. 28, v. 37,
,
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299
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488
369
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.
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...
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104
169,
21,22,
12,
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91
...
31,
140
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97
...
477
411,
iii.
29, v. 72
...
304,
v.
28,v.38
...
456
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420
.
56
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330
1 1
...
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21
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159,
vi.
v.
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...
... ...
36
116
v.
169,225,539
169
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104
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12
31
44
...
...
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49
188
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88
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4,i.
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21,
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...
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138
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89
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330
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14, v.
227
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.
370,
9
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78
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460
22 120
...
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:
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46,
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27
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345
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...
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24, v.
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72
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406, 417
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272,
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276
v.
357, 503
i.
55,
86,
vi.
120
iii.
...
503
357
65
77,131,568
83
BtJTEAM.
xlix
PAGE.
vi.
33
...
1 1 1
55
42
i.
...
544
93
v.
is
v.
399 492
279,
61
vi.
...
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42
...
544
iii.
3,
iii.
16
...
iv.
13
...
369
293
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20
...
...
295
297,
66,
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140
...
108,
iii.
22, v. 129
195
i.
511
v.
66
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29
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...
412
191
147,
140
v.
i.
108, 195
135
...
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... ...
492 227
205,
i.
98, v. 59, v.
60
...
161
148,
i.
442, 443
v.
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161
...
128
i
.
...
510
147
227
ii.
98
is
...
...
...
251
v.
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144,
v.
15
v.
399 403
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147
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203
iii.
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...
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475
132,
57
21,v. 60
i
...
331
v.
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94
vi.
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45,
...
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45
87,
48
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78,
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...
548
ii.
2,
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80,
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39
...
270 270
548
82,
i.
i.
93,
i.
102,
ii.
39
vi.
i.
103,
ii.
125,
8,
iii.
153,
31,
iii.
ii.
3,
48
...
5,
ii.
iii.
32,
iii.
7.
i.
138, v. 60
26, 193,
iii.
40,
iii.
44,
iii.
57,
iv.
443 513
129 129
126
185
75,
79,
83,
19,
vi.
i.
...
...
i.
v. 6, v. 10, v. v.
21, v.
v.
vi.
24,
85 85
28, v.
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38,
11,
106,
57,
vi.
...
...
i.
82
i.
128
31
i.
... ...
...
ii.
262
154
103
:
31
...
262
471
v. 91
i.
...
...
488,521,533,559,
iv.
...
...
567
386,
125
180
193
32, v. 128
i.
138
510
PAGE.
:
37,
i.
i.
88,
ii.
106,
ii.
i.
33,
i.
34,
iii.
34,
i.
112,
2,
137,
2,
6,
vi.
24
...
:
530
56
v.
v.
vi.
100, v. 105, v.
...
34
...
...
113,
51 158, 164,
58,
91
.
492 492
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193, 234,
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...
...
487, 494,
i.
24
iii.
iii.
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553
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...
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ii.
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49,
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...
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61,
7,
103,
93, 282,
483
93
58
256,
...
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i.
i.
61
...
...
...
62
99
441
558
v. 57...
iii.
34,
iv.
5,
v.
27,
...
vi. 9, vi.
24
ira: v. 57
...
...
441
308,
ii-
43
122
13
273 506
523
5
vi.
...
364 520
409
517
v.
...
...
vi.
iii.
... ...
v.
27
35, vi. 67
iii.
309, 570
...
35
32
iii.
309
306
i.
6...
...
iv.
11,
iv.
12, vi. 7
UTiii.
ii.
...
368,369, 518
.
44,
58,
v.
51
148, v. 116
...
205,
497
26
iii.
...
301 301
H
iii.
1
lm
148,
...
205
337
!
i.
26
...
63
iii.
7
8,
i.
26
19
...
^
vi.
16
47,
iii.
...
293
i.
iii.
:
61
ii.
9,
iii.
58,
iii.
63,
41,
iii.
66,
vi.
...
40,
v.
33
vi.
241,324, 333, 337, 339, 543, 544, 545 337 ... ^f^T: Hi. 36
i.
43
tv. 42
v.
33
... ...
v.
55
v.
41
...
...
544
244
162
:
55
...
ii.
11
i.
...
ii.
34
t
...
267
109
... ...
...
vi.
67
...
...
570
570 496
496
i.
31
tvi. 31
536 536
88
.
vi.
67
115
v.
...
folfrti.58...
.-
Ffcn
us
...
Ii
PAGE.
i.
12
288
231
vi.
i.
21,
iii.
74,
iv.
14,
37
57,
i.
...
ii.
540
86,
ii.
30
in.
261
75,
133
...
118, 190
35
r.
309
3
i.
108
...
160
55,
390
f|
i.
33,
iii.
56, vi. 62
330, 564
i.
124
iii.
...
178
F:
i.
4,
52
21,
...
...
326
iv.
i.
23
380
380
108
57
...
160
iv.
23
iv.
i.
86
23
380
PAGE.
2
2
PAGE.
q^T
8, 9, 10, 11,
12
...10,11,
12,13
7
...
9 9
16
9
17
:*5f 22
...
20 20
14
13
...
20
:
14 12
...
...
...
...
10 13
12
13
13
14
15
:
22
4
...
20
5
15 is
14
3
8
22
2
;
20
21
3
:
... ...
19
11
19
18
:
...
18
17
11
12
22
3T
20
9
10
... ...
... ...
...
12
20
:
19
16
4 4
17
16
22
20
2
:3
6
...
21
r:
...
19
18, 19
,
8
...
19,
20
22
:
20
2 17
22
20
4
:
17
afc
...
14
22
20
APPENDIX
III.
The numbers
PAGES.
...
...
...
...
...
24
44, 224,
...
...
... ...
262
555
217
... ...
...
... ...
...
84,300
Rig- Veda
Aitareya-Upanisat
Katha-Upanisat
Kalagni-Rudra-Upanisat
160, 216, 219, 221, 306, 332, 408, 458, 484 ... ... ... 128
...
Kalika-Purapam
...
... ... ...
...
... ...
...
...
200
551
Kavyadar&i
...
...
Kumara-Sambhava
Kurma-Puraria
Kena-Upanisat
Kaivalya-Upanisat
...
518
521
7, 27,
... ...
...
...
... ...
... ...
...
447
25,
130
97
Garuda-Purana
Garbha-Upanisat
310,362
69,89
...
...
... ...
Mandukya-Karika Ohhandogya-Upanisat
Gaudapada
...
...
146, 171, 189, 192, 216, 217, 233, 238, 253, 293,
304, 374, 379, 397, 400, 409, 445, 447, 449, 492,
493, 505, 556, 568
Jabala-Upanisat
Taittiriya-Aranyaka
Taittiriya-Upanisat
... ...
...
... ...
...
...
...
...
378
... ...
...
Dkatu-Patha
Naradiya-Purana
Naradiya-Sinriti
...
...
... ...
...
... ...
490,566 344
356
39,64 139
...
Nrisimha-Tapani-Upanisat
...
..
... ...
Nyaya-Bindu Nyaya-Sutram
Pailcha&kha-Su tram
... ...
... ...
...
...
468
154
9 46
}
... ...
...
Padma-Purana
Panini-Sutram
...
...
Parariara-Upa-Purana
...
...
...
...
...
...
228 540
Prabodha-Chandra-Udaya
...
ii
Pradna-Upanisat
...
... ...
...
...
97,243
Brilmt-Aranyaka-Upanisat
348, 349, 350, 354, 355, 376, 393, 397, 400, 402,
405, 432, 435, 449, 451, 453, 530, 547, 551, 552,
555
Brahraa-Bindu-Upanisat
...
562
Brahma-Sutram
Bhagavat-Gita
...
Bhagvata-Puranam
Matsya-Puranam Manu-Samhita
...
...
...
...
...
250
Maha-Narayana-Upanisat
300,378
Maha-Bharatam
Mandukya-Karika
Markandeya-Pnrana
...
Vide Gaudapada
... ...
MancJukya-Karika.
25, 107, 252,
...
...
...
370
254
305
Mundaka-Upanisat
Maitri-Upanisat
...
Yoga-Bhftrfyam
...
Yoga-Vadistham Yoga-Sutram
...
...
...
18,
1,
14, 17, 22, 41, 42, 80, 81, 84, 103, 109, 120,
Ramayanam
Linga-Purana
... ...
...
...
...
...
365
64,
..,
...
...
...
...
...
104
Vnyu-Purana
Visnu-Pnrana
250
...5, 8,
26, 66, 99, 100, 101, 110, 113, 157, 176, 183,
Vedanta-Sara
...
...
...
...
204
Vedanta-Sutram
Vairfesika-Sfttrain
Vide Brahma-Sutram.
... ... ... ...
...
465
Sa^vata
...
...
...
...
...
...
...
508
157
Sij$upalavadha
...
...
Sulika-Upanisat
50
Safva-Dar&na-Samgraha
Samldiya-Karik
i
...
...
...
44
...
24, 40, 78, 93, 98, 129, 161, 171, 179, 182, 183,
Samkhya-Tattva-Kaumudi
...
...
...
23,
265
Samkhya-Sutram
Saura-Piir.iim
...
13, 14, 18, 79, 98, 126, 127, 134, 198, 211, 389,
498
...
...
...
...
39, 5()
3, 12, 19, 24, 26, 39, 50, 58, 69, 71, 81, 83, 84,
436, 438, 440, 444, 449, 452, 453, 457, 459, 462, 474, 489, 494, 499, 505, 506, 521, 526,
538, 543, 546, 552, 567.
APPENDIX
IV.
s Collection).
\.
^2.
v^3. Samkbya-Pravacliana-Sutra-Vritti-Sarali by Mahadeva Sarasvati, more commonly known as Vedantin Mahadeva. ^ ^4. Samldiya-Pravachana-Bhasyam by Vijuana Bhiksu.^
5.
snrnamed as Upadhyaya.
v
.
7.
Deva Tirtha.
6.
8.
9.
Sarvopakarini, a
Commentary on No.
ditto.
Author
is
not known.
Samkhya-Sutra-Vivaranam,
Samkliya-Krama-Dipika,
ditto.
ditto.
10.
also
called
Samkhyalankarah
ditto.
and
Samkbya-Sutra-Praksepika,
11.
^
ditto,
Tattva-Yathartbya-Dipanam,
12.
X13.
^14.
15.
Vacliaspati Mirfra.
\/16.
>/\l.
An
Com
mentary on No.
^18.
by Raghavananda Sarasvati.
ditto, ditto,
Tattva-Chandrah,
Kaumudi-Prabha,,
by Svapne^vara.
alsc\ called
Samkhya-Tattva-Vilasah,
Samkliya-Vritti-Praka^ah
BhaUa-
^,
Sctmkhya-Chandrika, a Commentary on No. 12, by
Nfirayana
Tirtha.
24.
25. 26.
27.
Sarnkhya-Sara-Vivekah, by Vijnana Bhiksu. Samkhya-Tattva-Pradipah, by Kaviraja Yati or Kaviraja Bhiksn. Samkhyartha-Tattva-Pradipiku, by Bhatta Ke^ava.
of Dhara.
APPENDIX
V.
TATTVA-SAMASA OR KAPILA-SUTRAM.
APPENDIX
VI.
SAMKHYA-KAR1KA OF ISVARAKUISNA
TABLE OF CONTENTS.
PAGES.
Kdrikd
I.
The problem
Pain
is
of Evil or Suffering
...
...
...
threefold...
is
...
...
...
1
1
Release
...
...
...
...
2 2 2 2
The Samkhya
is
the only
means
of deliverance
...
and permanent
...
...
Kdrikd II.
Scriptural
means
...
...
...
The Samkhya
Kdrikd III.
consists in discriminative knowledge of the Subject, and the Object, the Manifest and the Unmanifest ... Purusa,
The Subject
is
Purusa
is
...
...
...
...
...
...
... ...
He
She
is
4
4
The Unmanifest
is
not an evolute
...
...
...
The Manifest comprises Mahat, Ahamkara, and the five Tanmatras which are evolutes as well as evolvents, and the eleven
Indriyas and the five Gross P]lements which are evolutes only ... and not evolvents ... ... ...
Kdrikd IV.
The above
known
...
...
Sources of knowledge are Perception, Inference, and Testimony... All other means of knowledge are included in the above ...
4 4
Kdrikd V.
Perception defined Inference is threefold
Inference defined
...
...
... ... ...
...
...
...
...
...
5
5 5
... ...
...
Testimony defined
...
...
...
5
5
5
ii
TABLE OF CONTENTS.
Pages.
Kdrikd VI.
Objects are either sensible or super-sensible.
... ...
mony
Kdrikd VII.
...
...
...
...
...
Prakriti and Purusa are not objects of Perception Perception is not the sole test of reality ...
...
...
...
...
...
7
7
7
Admittedly existent things are not perceived ... Causes which obstruct perception
...
...
...
Kdrika VIII.
being subtile, is non-perceptible ... Prakriti is proved from her products
Prakriti,
...
... ... ...
...
...
7
7"
etc. are
7
7
from Prakriti
...
Kdrikd IX.
and not a particular one ... Pradhana has to be proved ... ... The theories of effect examined The existent is not produced from the non-existent...
Effect infers some cause,
... ...
...
8
9 9 9 9
of the
...
Effects are not the Vivarta or revolutions of a single existence The non-existent is not produced from the existent ...
...
...
9 9 9
9
The existent produced from the existent ... The effect is identical with the cause
is
...
... ...
...
...
...
...
...
Karikd X.
The
differences
...
Kdrikd XT.
... The resemblances between them The differences between them and Purusa
... ...
10
10
... ,..
...
Their resemblances
...
...
10
11
doubt as
to the multiplicity of
Purusa removed
Kdrikd XII.
The Gunas
and Tamas
...
...
... ...
...
12
12
...
...
... ... ...
12
12 12
13
...
...
How How
the
...
.-
TABLE OF CONTENTS.
Hi
Pages.
Kdrikd XIII.
respective properties of the Gunas stated These are contrary to one another ...
The
...
...
...
13
...
...
...
13
13 13
How
The
contraries can co-operate towards a common ... ... example of the lamp
end
...
Kdrikd XIV.
Proof of the properties of the Unmanifest
...
......
...
14
15
...
...
...
Kdrikds
XV-XVI.
Proof of the
Un manifest
continued
...
...
... ...
15
The
first
Gunas
16 16
a single cause accounts for the diversity in Creation ... The transformations of the Gunas are homogeneous and heteroge
How
neous
...
...
...
...
...
...
...
16
17
of the rain-water
...
Proof of Purusa
...
...
...
...
...
...
...
...
17
not an aggregate
...
17
Kdrikd XVIII.
Proof of the multiplicity of Purusa
...
...
....
18
Kdrikd XIX.
Proof of the
Samkhya conception
of
of the nature of
Purusa
...
18
Kdrikd
XX.
Purusa
...
is
...
19
The seeming
is
a reflection of the
... ...
...;.
real intelligence of
Purusa
...
19
19
XXI.
the Pra...
...
The object of their conjunction is the exhibition of dhana to Purusa, and the isolation of Purusa ... The example of the halt and the blind ... ...
Creation
is
20
20
through conjunction
...
,,.
....
20
rikd
XXII.
evolutes of Prakriti
... ...
The
...
...
v
...
21
Their inter-relation
...
...
...
. v
21
;
v>
The order
of their evolution...
...
21
iv
TABLE OF
Pages.
KdriM XXIII.
Buddhi defined
Its
... ...
...
...
...
...
...
22 22 22 22 22
23
... products are Sattvic and Tamasic The Sattvic ones are virtue, knowledge,
dispassion,
... ...
...
and
... ...
...
...
...
...
...
...
Power
"
explained
...
...
...
... ...
... ...
Sattvic
and
Tamasic
explained
23
KdriM XXIV.
... ... ... ... Ahamkara defined The creation of Ahamkara is twofold the eleven Indriyas and
:
23
...
...
...
... ...
...
23 23
Abhimana explained
...
...
KdriM XXV. From Ahamkara, dominated by Sattva, are the Indriyas From Ahamkara, dominated by Tamas, are the Tan-matras
The part Rajas plays
kara
...
" "
...
24
...
24 24 24
Aham
...
...
Terms
Vaikrita,"
Bhutadi,"
and
"
Taijasa
explained
KdrikdXXVL
The Indriyas are those of Cognition and of Action Names of the two classes of Indriyas given
Kdrihd
...
...
...
24
24
...
XXVII.
25
... Manas is the Indriya both of Cognition and of Action The uncommon function of Manas is Samkalpa or Imagina
tion
...
...
...
...
...
...
25 26 26
Cause
...
Kdrika
XXVIIL
functions the Indriyas severally perform
...
What
Kdrikd
...
26
...
27
27
The The
al
Internal Indriyas are Buddhi, Ahamkara, and Manas ... vital airs are produced from them, and not from the element
Air
...
...
,.
27
TABLE OF CONTENTS.
Pages.
Kdrikd
In
XXX.
perception,
there
is
... Indriyas and one of the external ones... Their functions may be successive as well as simultaneous
27
...
28
28 28 28
In inference, revelation,
and
recollection, there
is
... ...
...
Their functions
may
Inference, revelation,
and
recollection
Kdrikd
XXXI.
the Indriyas
How
come
to act jointly
harmony
... ...
...
... ...
...
28 28 28
of some sort of sensuous resonance ... The Indriyas act spontaneously The purpose of Purusa is the final cause of
Theory
their activity
28
Kdrikd
XXXII.
are thirteen in
The Indriyas
number
...
... ...
...
29 29
effect thereof
...
Kdrikd XXXIII.
There are three Internal Indriyas and ten external ones ... ... The latter are object to the former
In what sense they are object
...
...
30 30 30 30 30
The The
Kdrikd
...
...
XXXIV.
objects
The
etc.,
Indriyas of cognition are both gross sound, and subtile sound, etc., in the form of the Tan-matras ...
of
the
30
... Sound is the only object of Speech The other Indriyas of action have sound and
...
...
39
all
object
...
...
...
30
Kdrikd
XXXV.
Internal Indriyas reach to all
...
...
The
objects,
...
ones
...
31
31
The former
Kdrikd
are
compared
to a
...
may be
...
XXXVI.
.
The example of the lamp repeated The external Indriyas present all objects
Purusa can experience objects through
...
...
31
to
Buddhi...
in
...
...
31 31
all,
Buddhi only
TABLE OF CONTENTS.
Pages.
Kdrikd
XXXVII.
32 32
Buddhi discrirniuates the subtile difference between Prakriti and ... ... ... ... Purusa ... ... ... Buddhi is supreme among the Indriyas
.
Kdrikd
XXXVIII.
...
...
The Tan-matras are indiscernibles The Gross Elements are their products
They
Kdrikd
are discernibles
...
...
...
32 32
...
...
...
...
...
...
32
...
32
XXXIX.
discernibles enumerated
... ...
...
The
...
...
33
...
33
Kdrikd XL.
Character of the Subtile Body described
...
...
34 34
The cause
Kdrikd XLI.
...
...
The The
Kdrikd
... Body ever seeks a Gross one doctrine of an intermediate Body called Vehicular
Subtile
...
...
35 35
XL1L
of the Subtile
The migration
:
Body
35
...
...
...
36
Kdrikd XLIII.
Bhavas are
instinctive, essential,
...
and acquired
...
...
...
36
37
37 37
...
...
...
37
...
...
...
37
Vaikritika,
...
and Daksinaka
...
...
...
37
37
...
...
...
38
38 38
Result of power
...
...
...
...
Result of weakness
...
TABLE OF CONTENTS.
vii
Pages.
Kdrikd XL77.
Pratyay a-Sarga explai ned
Its
...
...
...
...
38
39
divisions are
...
Error,
Incapacity,
...
tion
...
...
... ...
fifty
39 39
The cause
...
...
Kdrikd XLVII.
There are
five
kinds of Error
...
...
...
...
... ...
39
39
39 39
...
...
...
...
... ...
...
Kdrikd XLVIII.
The sub-divisions
of Error
...
...
...
...
...
...
...
...
39
40
40 40
40 40
...
...
...
... ... ...
...
...
...
...
ttt
...
...
...
...
A bhinive^a has
Kdrikd
eighteen
...
XLIX.
sub-divisions of Incapacity
:
The
...
... ...
...
40 40 40 40
...
...
...
...
...
The
injuries of
Buddhi denote
...
Complacen
...
cies
and Perfections
...
Kdrikd L.
The sub-divisions
Internal five
...
of
Complacency
...
...
...
...
...
...
...
40
... ...
40 40
External
five
...
...
Kdrikd LI.
The
...
...
...
41
Error,
tion
Incapacity,
...
to
Perfec
,..41
... ...
Kdrikd LII.
Creation
is
twofold
42
Why
a two-fold creation
necessary
...
...
42
viii
TABLE OF CONTENTS.
Pages.
of
Elemental Creation
...
...
...
...
42
42 42
...
... ...
The grovelling are of five kinds The human is of one kind ...
Karikd LIV.
...
...
...
...
43
...
43
There
Pain
is is
...
....
...
...
43
43
universal
...
...
So long as the Subtile Body remains, there can be no escape ...... ... ... ... from pain
43
Kdrikd LV1.
Prakriti s creation
is
individualistic
...
44
44
And
utterly unselfish
...
...
44
Kdrikd LVII.
... Prakriti s activity is spontaneous is seen in unintelligent things Purposive activity
...
... ... ...
...
... ...
...
44 45
45 45
The example
Kdrikd LVTII.
Interposition of
an l^vara
is
impossible
further illustrated ... ... Spontaneity of Prakriti of Purusa is an inner necessity of the To act for the release
45
nature of Prakriti
...
...
46
Kdrikd LIX.
How
Prakriti
...
...
...
46
46
The example
Kdrikd LX.
of
a fair dancer
<
The
...
...
46
Kdrikd LX1.
How
the re
...
leased Purusa...
47 47
of a lady of
high birth
...
...
Bondage, transmigration, and release are really of Prakriti and .,. .,. rt* ..,47 not of Purusa .,.
TABLE OF CONTENTS.
ix
Pages.
Kdrikd LX1I1.
How
...
... ...
47 47
Virtue, dispassion,
Kdrikd LXIV.
How
Kdrikd
... ...
48 48
What
perfect development of
knowledge
...
LXV.
... ...
48
Kdrikd
LXVI.
there
...
After release,
remains
...
still
Purusa
...
...
...
49 49
of creation is to free
...
49
Jivan-mukti, or release in
life,
stated
and explained
...
...
49 49
germ
...
of re-birth
...
The Body
it...
is
sustained by Prarabdha
...
Karma which
... ...
originated
...
50
...
...
50
When
Kdrikd
a Jivan-mukta
is finally
released
...
...
50
LXIX.
origin of the
The
r
Samkhya
Sastra
is
from Kapila
...
...
51
.drikd
LXX.
tradition of the
it
The
Samkhya
it
$astra
. . .
...
...
...
51
51
Kapila taught
:drikd
to Asuri,
and Asuri
to
Pancha&kha
...
Pancha&kha elaborated
in various *ways
...
51
LXXI.
LJvarakrisna got
it
...
How
Kdrifcd
...
...
... ...
52
52
The Samkhya-Karika
is
compendium
also
...
LXXII.
is
The Samkhya-Karika
verses
...
called
the Saptati or
...
...
Of Seventy
...
53 53 53
is also
...
Of sixty Topics
sixty topics
The The
...
...
...
enumerated
...
53
THE SAMKHTA-KAKLKA,
The Sdmkhya
is
the only
means of
the
Supreme Good.
ii
fl
ii
<
Duhkha-traya-abhighatat, from
to
f%ww
know, enquiry, fl^iwifi Tat-avaghatake, preventive or counter-active thereof, i.e., of the threefold pain. t% Hetau, into the means, 3g* *r Sa, it, i.e., the enquiry. Driste, there existing visible or ordinary means. w*i? Apa-artha, purpose-less, superfluous. %a Ohet, if it is said, i Na, no.
WTTTr3nT^5?irara
desire
Ek4nta-atyanta-tah-abhavit,
because of
and permanency.
I.
pain,
the disagreeable occurrence of the threefold (proceeds) the enquiry into the means which can
it
;
From
prevent
the enquiry superfluous because ordinary (means) exist, for they fail to accomplish certain and perma
is
nor
Wise men want to demonstrate that which, by being known, would accomplish the Supreme Good. Knowledge about the subject matter of
1.
the
proposed Sastra
s
is
the
means
of
therefore, introduces
*
Tattva-Kaumudi.
the
Principles, from the knowledge of which Of. Gaudpada s of the three kinds of pain. results the destruction
*
3.
is
Moksa
or Release
recovering that state of the pristine purity of the Self in which the occurrence of pain is impossible, in other words, in the realisation of
the Self as Self pure
and simple.
SAMKHYA-KARTKA.
according to the place of their origin, are divided Internal pains, again, internal and external. primarily into two classes
4.
Pains,
are either bodily or mental. These are called Adbyatmika or intra-organic. External pains are either Adbibhautika or caused by created beings,
namely, man, beast, bird, reptile, and the immobile, or Adhidaivika or caused by supernatural agencies, such as Yaksa, Raksasa, Vinayaka, etc. Now, pain, such as it is, cannot be ignored, because it is experienced by
every individual being.
5
Pain
is
not a
condition
of
the
pure
Self.
is,
It
resides
in
the
Cognition, that
the
inner sense, or
it
Buddhi, and is a particular modification of that component element of which is called Rajas. "Abbighata" is the contact of the power
Sentiency with pain as an object of disagreeable sensation.
6.
of
It
may be
objected that
as
medi
etc.,
and sciences, employment of for the alleviation and removal of pain, do exist,
of
the knowledge
the Tattvas
is difficult
of
attainment and to be
traditional
tuition
through
many
generations, the investigation proposed is needless. To this, the answer is that the obvious means are neither Ekanta or absolute, nor Atyanta or
final
;
that
is,
there
is in
them no certainty
of the cessation
of pain nor of
non-recurrence of pain that has ceased. Therefore, the good accom plished by them is not the Supreme Good. The means of accomplishing
the
the
these two
properties.
Such a means
is
the
of
the Tattvas.
The enquiry,
therefore, is
certainly not
needless.
may
fail,
But our opponent may contend that, though the obvious means still there are means declared in the Vedas, which bring about
:
absolute and final cessation of pain, and that, consequently, the proposed Accordingly, the next Karika declares enquiry is quite superfluous
Scriptural, like ordinary,
means are
defective.
II
II
Drista-vat,
like
the ordinary
(means).
wjufwi:
Anusravikali,
the
for.
revealed,
Vedic,
and
excess.
S: Sah, it, the Vedic means. f% Hi, i.e., scriptural. A-visuddhi-ksaya-atisaya-yuktah, attended with impurity, waste, of ordinary and scrip ftf$*fifti Tat-viparitah, the opposite thereof, i.e.,
tural means.
$m Sreyan, preferable.
ITWOIMI*|*JMM
Vyakta-a-vyakta-jna-vijnan&t,
SAMKHYA-KARIKA.
as
it
consists in discriminative
knowledge
and the
Knower.
II.
is
the
scriptural
(means
attended with impurity, waste, and ineffectual), excess. (The means which is) the opposite of both is preferable, as it consists in a discriminative knowledge of
is
8.
Scriptural
to their
down
in
the Vedas,
also
and not
is
Jnana-Kanda
for Discriminative
Knowledge
enjoined in them.
The
etc.
scriptural
of
m6ans
"
performance
sacrifices
"
such
as
the Jyotistorna,
of animals,
A^vamedha,
are
from
"
sacrifice
waste,"
for
They
"
The
means
"
opposite of both
that
is,
that
which
is
absolute and
final in its
result,
is
and
is free
Such
the discriminative
10.
"Vijnana"
of the Manifest
leads to
of both
discrimination.
its
Knowledge
Unmanifest.
cause,
the
And knowledge
The Manifest begins with Mahat and includes knowledge the five Tan-mi tras, the eleven Tndriyas, and the five Great Ahamkara, Elements. The Unmanifest is the Pradhana, i.e., Prakpti. The Knower
of the Self.
is
Purusa.
11.
These are the Twenty-five Tattvas. The mutual differences of the Manifest, the Unraanifest, and
are declared in the next Ka*ika.
the Unmanifest,
the
Knower
The Manifest,
and
the
Knower
distinguished.
II
II
sifesf^:
A-vikritifr,
non-evolute.
seven.
^resRi:
Sodasakafr,
sixteen.
Prakriti^, evolvent,
%^
5W
Purusafr, Purusa.
SAMKHYA-KARTKA.
III.
evolute
Mahat,
etc.,
are
;
the
sixteen are
mere evolutes
which
12.
is)
"
By
neither evolvent nor evolute, is Purusa. is meant that which procreates or evolves Prakrit!
"
the
in its
Pradhana, that
is,
that
it
in
which
all
are
contained, and
is
its
and Tamas.
it
has no root of
own and
the state of equipoise of Sattva, Rajas, is the root of all things. Hence
a root for the
is
not a product.
14.
To imagine
:
Evolvent-Evolutes
gives
rise
Aharnkara, in its turn, to the Tan-matras of Sound, Touch, Smell, Form, and Taste and these, in their to the gross elements of Ether, Air, Earth, Fire, and turn, respectively
its
in
turn,
to
Aharnkara
Water.
15.
It is
next to be considered
how
The causes
of cognition
and non-cognition
are, therefore,
expounded
II
II
w^n^ Anuinanam, inference. Apta-vachanam, statement of trustworthy persons. ^ Cha, and. Sarva-pramana-siddha-tvat, because all proofs are established, ifcRw Tri-vidham,
5,3*^ Dristam, the seen, sensuous, perception,
wn
threefold,
xrowj^
Pramanam,
proof.
*B Istam, desired.
uSfofisfg:
Prameya-siddhih,
the Twenty-five
establishment of
Tattvas.
things to
be proven,
viz.,
f^ Hi, verily.
IV.
Perception, Inference,
Proofs
by
these) all
intended to be threefold.
lishment of the Provables.
From Proof
verily
is
the estab
Perception, Inference,
and Testimony
defined.
II
V
of
II
Prati-visaya-adhyavasayah, ascertainment
object by the senses. ^? Dristam, perception,
each respective
raf^
Trividhajii, threefold.
SAMKHYA-KAR1KA.
gnw?^ Akhyatam, declared. ?ra Tat, it. Bgf^fff^^. Liftga lingi-purvakam, preceded by the mark and by that of which it is the mark WFF& Apta-vachanam, 9iF*fa: Apta-srutih, trustworthy person and the Veda.
Anumanam,
inference.
3 Tu, while.
V.
Perception
It is
is
preceded by the mark and it is preceded by the thing of which it is the mark. While Testimony is the statement of trustworthy persons and the Veda.
ANNOTATION.
16.
"
"
follows
that
which
functions in regard to, that is, comes into contact with, the several objects, in other words, the Senses.
17.
describes
the
process of
perceptual
cognition thus
On
the modification of
when
there takes
place
the
predominance of the Sattva, which is variously called Adhyavasaya, Vritti, and J fiana. And the favour that is hereby done to the power of intelli
gence, that
tion.
is
the fruit
it is
the consciousness of
Prama
or Right Cogni
is
unintelli
jar,
etc.
etc.,
gent
hence
its
Adhyavasaya
also
is
unintelligent,
like
intelligent.
Yet
he,
While Purusa, unassociated with pleasure, etc., by the falling of the shadow of cognition, pleasure,
etc., reflected
This is how the intelligent one is possessed of cognition, pleasure, etc. And by the falling of the shadow of intelligence, Buddhi and favoured.
also its
by means of the mark, of the thing of which it is the mark, and vice versa. The Methods of Inference are either A- Vita in of Agreement, called Vita, or of Difference, called A- Vita.
18.
Anumana
is
inference,
ference
is
it
residue as
subject matter.
E.g.,
Earth
is
it
pos
sesses smell.
of the Sesa or
e.g.,
inference
in
inferred;
SAMKHYA-KABIKA.
Vita inference
is
two-fold
Purva-vat
and
Samanyato
Drista.
Purva-vat
the inference of an individual of a genus particular instances of which have previously been seen e.g., the inference of fire from smoke,
is
;
in a mountain, fire
in the
kitchen.
Sama
nyato Drista is inference of a thing particular instances of which same kind have not previously been seen, but particular instances of a kind
similar to which have
in this case,
the
that is, previously been seen in analogous cases is not seen but the genus is seen. particular E.g.,
;
Karana-tva or instrumentality, that is, the capability of effecting an act seen in the axe which is, as a genus, a known thing, because it has been
an instrument of cutting. But an Indriya or Power of Cognition and Action (commonly rendered as Sense Organ) does not belong to the same class as the axe, and is also not an object of perception. Now, cognition
is
and action are acts, and as the act of cutting cannot be effected without an instrument, so the acts of cognition and action cannot be effected without some instrument. Thus is inferred the existence of the Indriyas
as the Instruments of Cognition
and Action.
as
Brahma and
the rest.
II
:
II
Samanyatafc,
of
the generic.
5 Tu, but.
<^
Dristat,
from the
Hffifa:
seeing,
9RW*3*iwri
Ati-indriyanarp, of
things
transcending
ihe
senses.
Pratitib, approach, intuition, cognition. Anumanat, from inference. f^ira Tasmat, from that, sifi Api, even. i Cha, and also, from Seea-vat inference
wnim
(Vachaspati).
siTFTwa
wfig A-siddham, not-established, qwt Paroksam, super- sensuous. Apta-agamat, from Testimony and Revelation. R^ Siddham, proved.
VI.
But the
nyato Drista and Sesa-vat Inference. And super-sensible things not established from that even, are established from
Prakriti and
of perception
and there
perceived,
for a hare s horn or a castle opponents because it is unreal. It is, accordingly, next
pointed out that perception cannot be the sole^ test of reality, because there are well-known causes from which even admittedly existent things
are not perceived.
in the
next Karika,
SAMKBYA-KARIKA.
Causes of failure of external perception enumerated.
u
Ati-durat,
vs
\\
N. B.
qualifies
Samipyat, from nearness. *f*spwwM Indriyaghatat, from impairment of the senses. ^s^reiHra Manah-anavasthanat, from non-presence of mind. gte^ira Sauksmyat, from fineness, sq^^ra Vyavadhanat,
from intervention.
sjn^ira
wirfiifrcw
(Apprehension of ev^en existing things may not take place) through extreme remoteness, nearness, impair ment of the senses, non-presence of the mind, extreme fine
VII.
suppression by other matters, intermix ture with likes, and other causes.
ness,
intervention,
Why
Prakriti
is
not
an
object of perception.
I)
fineness.
ci^w^f:
not.
Tat-anupalabdhifc,
of Prakriti.
^ Na,
m$i: K4rya-tab, from effects. ?T|W^: Tat-upalabdheh, because apprehension thereof. *t^ Mahat-adi, Mahat and the rest. ?m Tat, that. * Cha, and. similar to Prakriti. Karyam, effect. i*&fimi Prakriti-
sarftpam,
Cha, and.
the non-apprehension of Prakriti, and not from her non-existence, because there is
fineness
is
VIII.
From extreme
the,
effect.
And
"
that effect is
etc.,
"
for these resemblances and differences, see Karikas X and XI. 21. But from the effects, a mere cause or cause in the abstract is and not its nature, and, on this point, different conclusions have deduced, been arrived at by different thinkers. Thus, some Buddhists, say
is
e.g.,
by
destruction, of the
the
Vivarta or revolution of
Some, one
KAMKHYA-KARIKA*
.
,
"
3. Some, single existent thing, and are not themselves ultimately real. the Vaifeikas, Naiyayikas, etc., say that from the existent, i.e., the Ulti
mate Atoms, is produced the non-existent. 4. The elders, the Samkhyas, say that from the existent is produced the existent. Of these, on the first three alternatives, the Pradhana is not established. For the character
istic of
and
being the Pradhana, i.e., that in which all things are contained, the nature of Sattva, Rajas and Tamas, belonging to the Cause of the World, consists in being of the nature of Sound and all
of being of
and bewilderment.
less,
be produced from the non-existent, how can a non-existent, name form-less cause possess the nature of Sound, etc., in the form of
is
no proof
of the identity of
If, again, the diversity of Sound, etc., the Vivarta of a single existent thing, still it would not follow that the
non-existent.
existent
is
existent.
For
a one
;
without a second
With those
it
Gotama, and
existent is
others,
who
say that
is
also, again, namely Kanada, from the existent that the non
effect,
no proof of the unity of the existent and the non-existent. Hence there can be no proof of the Pradhana on these theories. In order, therefore, to establish the existence of the Pradhana, the next Karika
because there
determines that the
effect
must be
existent
from before
"
its
productfon."
II
*.
II
A-sat-a-karagat,
of
the non-existent.
for
Upadana-grahagat,^from
material
the
effect.
Sarva-sambhava-abhavat, from the absence of the production of every thing by every means. SRffsr Saktasya, of the competent, spmrcsmi Sakyakaragat, from the effectuation of the producible, ^r^mr^m Karapa-bhavat, from
the nature of the cause,
wi Sat, existent,
w^ Karyam, effect.
which
is
;
IX.
The
effect is ever
non-existent, can
by no means be brought
into
;
existence
because
effects take
because
all
SAMKHYA-KARIKA.
things are not produced from all causes because a compe tent cause can effect that only for which it is competent; and also because the effect possesses the nature of the cause.
;
ANNOTATION.
22.
That which
:
is
non-existent, etc.
e.g.
a hare
s horn.
All things are not produced, etc. Did effects not pre-exist in their causes, then, in mustard seeds, for example, there would be non-existence
:
thing as w6ll as of
oil,
and
would be quite as easy to produce a piece of cloth, a jar, and all But such is not the case. the rest from them as it is to produce oil. A competent cause can effect, etc. Competency means potentiality,
it
:
the unmanifested
state
of the effect.
lump
of
clay,
;
for instance, is
it
potentially a jar; in it the jar lies hidden, unmanifested in the form of the jar by the operation of the potter.
is
manifested
The
The
weight, touch,
of the
it
is
made.
so,
were not
the
Unmanifest
contrasted.
^<wj
*iiR A-vyapi, unpervading, finite. sf?fi*n?. Sakriyam, mobile, perishable, mutable- ^**t Anekam, multitudinous, manifold. wfsra Asritam, supported, depend
eternal,
ent.
grerog
Savayavam, made up of
jthe
parts.
mzv?m
Vyaktam,
manifested.
raMfld^
Viparitam,
^-n^ A- Vyaktam,
the unmanifested.
X. The Manifest
is
producible^
non-enternal,
non-per
vading, mobile, multiform, dependent, (serving as) the mark The Un (of inference), a combination of parts, subordinate.
manifest
is
Sakriya, migratory Buddhi and the rest leave, one after another, bodies which they, had taken up and enter into other bodies this is their
23.
:
movement.
2
The movement
indeed well-known.
10
SAMkHYA-KAtilkA.
Aneka, multitudinous There are as many of them as there are PuruEarth and the rest also are multiplied according to the differences of
:
as
They are supported by their respective causes. Buddhi and the rest are marks of the Pra Linga, mergent, mark dhana. Gaudapada explains the word to mean subject to dissolution." At
Asrita, supported
: :
"
Great Elements merge into the Tanand these together with the eleven Indrivas, into Ahamkara, and matras, and that merges into the Pradhana. this, into Buddhi
;
its
Paratantra, subordinate: Buddhi, for instance, when it has to produce own effect, namely, Ahamkara, has to draw upon Prakriti otherwise,
;
being weak or exhausted, it will not be larly, by Ahamkara and the rest also in the production of their own effects.
24. Viparita, reverse
:
The Unmanifest
self- sustained,
is
causeless, eternal,
all
pervading, motion-less,
single,
mark
or
non-mergent, part-less,
and supreme.
the
The Manifest,
the
Unwanifest and
Knower
contrasted
and compared.
faro
SI^fR
rlH^TT ^ 3*TT^ ^
II
II
Tri-gunam, having or constituted by the three Qunas, viz., Sattva, and Tamas. ft^ A-viveki, non-discriminative, fow: Visayah, objective. Rajas, sfari A-chetanam, non-intelligent. Ji^^R Prasava*i*nwpj Samanyam, common,
dharmi,
prolific,
aws*
?WT
Tatha,
so.
JTOR
Pradhanam,
TOT Tath^,, so.
n^fm:
Cha,
yet.
by the three Gunas, is non-discriminative, objective, common, non- intel So is also the Pradhana. Purusa is the ligent, prolific. reverse of them both (in these respects), and yet is similar (to the Pradhana and also to the Manifest in those other respects mentioned in the preceding Karika.)
is
constituted
ANNOTATION.
25.
A-vivehi
is
itself,
even so are not Mahat and the rest also discriminated from the Pradhana, because of their essential identity. Or, A-viveka is to create by uniting
II
SAMKBYA-KARIKJL.
together, for
11
none
of
of
effects,
Vi$aya
to
because
be apprehended and
26.
made
use of by
is
all
:
Purusas
that
is,
alike.
similar
as the
Pradhana
is,
in
the preceding Karika, declared to be without cause, etc., such is Purusa. * * * The Manifest is multitudinous the Unmanifest is ; single ; Thus,
"
* *
"
"
(Gaudapada)."
to
the Pradhana belongs to Purusa in respect of non-causability, eternality, how is it etc., and likewise multiplicity is his similarity to the Manifest,
"
said that
the reverse of
this, it is replied
Tatha
cha
Cha has
respect of non-causability, etc., of not being constituted by the three Gunas, etc.
"
Such
"
is
the
meaning
:
(Vachaspati
1
MitJra).
The
S.
The phrase
principle in non-causability
tathd cha implies that (soul) is analogous to the undiscrete and the rest, and analogous to discrete prin
ciples in manifold enumeration. This is, in fact, the Samkhya doctrine, as subsequently laid down by the text, ver. 18, and is conformable to the
Multitude of souls is proved by variety of condition Sutra of Kapila that is, the virtuous are born again in heaven, the wicked are regenerated in hell ; the fool wanders in error, the wise man is set free. Either, there
:
fore,
is
single,
it
or several,
in
different migrations
*
or,
(R.A.S. Trans.
vol.
I.
p. 31)
individual.
So in the Sutras
said
that there
may be
various unions of one soul, according to difference of receptacle, as the This singleness etherial element may be confined in a variety of vessels. of soul applies therefore to that particular soul which is subjected to its
own
and liberation
for,
as
the
commentator observes, one torn, not another (in a regenerated body) The singleness of soul, therefore, as asserted by Gaudapada, is no
soul
is
sense."
(Wilson).
Characteristics of the
Gunas
described.
iTf iHi+i i
R n
to serving
w
and dulness.
of pleasure, pain
n*iamqffiRwi>qf
Prakasa-pravritti-niyama-arthafy adapted
12
SAMKHYA-KARIKA.
of,
~~
the purpose
or
Anya-anya-abhibhava-asraya-janana-mithuna-vrittayah,
Laving mutual domination, dependence, production, consociation, and co-existence. Vachaspati does not consider the term Vritti as a distinct condition he in
:
terprets
it
^ Cha, and.
JTOT
it
with each of
XII.
pain
and dulness
serve
;
and restraint
tion,
the purpose of illumination, activity, and perform the function of mutual domina
Hereby the
those
intrinsic
forms of the
of
Gunas
Sattva, Rajas,
is
The
force
the word
is
Atma, nature,
reply
to
who
nothing but absence of pain, and that pain is nothing but absence of For Atma denotes being something positive, and is a negation pleasure.
5
of non-being.
28.
Gunas
capability.
29.
of
the
Gunas
Dependence
relation
of
Although
dependence, that ie, co-existence by the the contained is not possible, still that is
support of that, the operation of which depends upon it. Thus, Sattva, by resting on activity and restraint, subserves Rajas and Tamas
the
with illumination
serves Sattva and
Rajas, by resting on
activity
;
Tamas with
and
Production is transformation, and it is of the same Gunas hence causability is not entailed, owing to the absence form Neither is non-eternality entailed, of a cause which is a different Tattva.
Production:
as the
owing
a different Tattva.
are constant companions of one
Consociation: That
another.
the
Gunas
Co-existence
is
As a beautiful and explained by Guadapada thus is a source of delight to every one else, is the cause
:
SAMKHYA-KARIKA.
of misery to the
;
13
dissolute
other wives of her husband, and of bewilderment to the does Sattva produce the functions of Rajas and Tamas. Asa king, assiduous in protecting his people, and curbing the profligate, is the cause of happiness to the good, of misery and mortification to the
so
wicked
does Rajas produce the functions of Sattva and Tamas. Similarly, Tamas produces the functions of Sattva and Rajas, as clouds, overshadowing the heavens, cause delight upon earth, animate by their
;
so
rain
the
one another.
The Co-operation of
the
Gun as
explained.
:ll
*
U
3^^
Upastam-
Sattvam,
sattva.
Laghu,
alleviating,
light.
H*IWJ; Prakasakam,
enlightening,
illuminating.
??1 Istam,
desired, considered.
Rajal},
Eva, to he sure.
swci
:
?ro:
3^3^ Varanakam enveloping, covering, obscuring. Tamali, tamas. U$TO Pradipa-vat, like a lamp. ^ Oha,
?fa: Vrittih, function, operation.
and.
XIII.
Sattva
is
considered
to
be light
minating, and Eajas, to be exciting and restless, Like a lamp (consisting to be indeed heavy and enveloping. of oil, wick, and fire), they co-operate for a (common) purpose
(by union of contraries).
ANNOTATION.
necessarily oppose and counteract one As co-operation of contraries for a common purpose is seen in another. the case of a lamp, even so is it the case with the Gunas which co-operate
30.
Contraries need
not
common
purpose,
viz.,
say, that non-discriminativeness, etc., are the case of Earth, etc., which are proved by perception objects of perception but how can Sattva, etc., which are not objects of perception,
31.
Granted, one
may
in
be said
to
be
non-discriminative,
?
objective,
common,
is
non-intelligent,
and
prolific
(Karika XI)
To
this,
the
reply
given in
the
next
14
SAMKHYA-KARIKA.
Proof of the properties of
the Unmanifest.
A-viveki-adeh,
proof.
??V*jra
of
non-discriminativeness,
etc.
f^%
Siddhih,
from
their
ri
Traigunyat, from their being constituted by the three Gunas or manifesting the three qualities of pleasure, pain, and dulness.
in the reverse
Tat-viparyaya-abhavat, from the absence of non-discriminativeness, etc., thereof* i.e., of the Manifest and the Unmanifest, i.e., Purusa
; ;
from the absence of the reverse of Traigunya in the Unmanifest from the absence of the divergence or non concomitance or disagreement between the
properties in question and
only.
thiw<JjicH<hrcmi
^^^
Api, also.
fss*i
The proof of non-discriminativeness, and the rest (in the Manifest and the Unmanifest) is from their be ing constituted by the three Gunas and from absence of their
XIV.
non-concomitance.
of the cause is
From
Vachaspati, the proof of non-discriminativeness and tbe rest is by tbe method of agreement, thus Whatever possesses pleasure, pain, and dulness, is non-discrimina
32.
According
tive, etc.,
Tbey
difference, thus
Whatever
is
not non-discriminative,
etc.,
But
and dulness
They
of these attributes
must be subject
namely, tbe
etc.,
How
then
is
this,
Thus
Tbe
effect
characterised as
Mahat,
pleasure,
SAMKRYA-KAR1KA.
pain,
15
in its
own cause
possessing
and dulness,
that
the
Pradhana Unmani-
Ac s interpretation is different from the above. the properties of non-discriminativeness, etc., are proved in him, cording the Manifest from their being constituted by the three Gunas, through the
33.
Gaudapada
to
absence of divergence, that is, because the properties of non-discriminativeness, etc., have never been found except in conjunction with the property And their existence in the of being constituted by the three Gunas.
Un manifest is
invariable atid
fest
:
proved from the absence of divergence, that is, from the universal concomitance of the Manifest and the Unmanithere
is
the cloth,
similarly
whoever sees the Manifest, sees the Unmanifest as well ; and also from the effect possessing the nature of the cause thus, from the effect, viz., Mahat
:
and the
telligent,
rest
and
II
rr rfrf
Bhedanam, of differentiated particulars, specific objects, of the evolutes, Mahat and the rest. tfxircra Parimanat, from finiteness, measurableness. gfFerara Samanvayat, from homogeneity, agreement, sfci: Sakti-tafr, from power. *?$:
r
Pravrittefr,
from
activity,
^n?imn^raHT^m
Karana-karya-
bibhagat, from differentiation of cause and^ effect. sif^Fmi A-vibhagat, from nontsa**^ Vaisvarupasya, of the formal Universe. differentiation, from reunion,
*K<U^
Karanam,
A-Vyaktam, Unrnanifest. V3r$ Pravartate, energises, operates, f^rcm: Tri-guna-tah, through or of the three Gunas, Sattva, Sam-udayat, through combination, co-operation. ^ Cha, Rajas, and Tamas.
cause.
f%
A.sti, exists.
3i*Kfi
^^
and.
qfaifmH:
^^n Salila-vat,
like water*
nfitafii^wrnflifcSfrRi
Prati-prati-gana-asraya-visesat, through differences according to the differences of the several receptacles of the Gunas, or differences created by
the
Gunas
Guna.
rest
particulars (e.g., Mahat and all the there exists an Unmanifest cause
:
16
SAttKBYA-RARlKA.
because the particulars are finite because they are homo because geneous because production is through power there is differentiation of effect from cause or difference of
;
;
;
is
form
effect
It operates, in
Gunas and by
ing to the differences severally of the other Gunas depend ing on the principal Guna.
ANNOTATION.
they are possession of a common form
34.
Because
homogeneous
a
Homogeneousness
of
origin.
is
the
The presence
is
of a
number
distinct individuals.
common
:
Because production is through power nothing but the unmanifested state of the
Differentiation
Power inhering
in the cause
effect.
and
reunion
Discrete
to a
from
their
at the time of
The ultimate
and
It
is
and involution
Prakriti,
etc.
:
are one
Unmanifest, the
Pradhana and
35.
It
transformation, never
themselves.
of which the nature is to undergo even for a moment, without transforming rest, Their transformation may be homogeneous or heterogeneous.
operates
The Gunas
Homogeneous transformation takes place during Pralaya or the period of latency intervening Creation and Dissolution, when Sattva transforms as Such is the meaning of the Saliva, Rajas as Rajas, and Tarn as as Tamas. in the form of the three Gunas severally. Hetero phrase Tri-guna-tah,
geneous transformation takes place during Creation and Dissolution. For this, combination of the Gunas with one another in different proportions
activity of the
Such combination is rendered possible by the diversified Gunas in the evolution of Mahat and all the rest, of which each successive one is more and more specified than, and differentiated
is
necessary.
And this differentiation is brought about by the predecessor. difference in the ratio in which ^the subsidiaryffGunas combine and
from,
its
SAMKHYA-KARIKA.
and the
of
five
17
is
Ahamkara
and Tamas
Tamas
whereas the latter arise from Ahamkara in which and Sattva is dormant. predominant Salila-vat As simple water shed by the clouds, coming into contact
;
dormant
is
modified as sweet, sour, bitter, pungent, or as tringent, in the character of the juice of the cocoa-nut, palm, bel, karanja,
is
amalaka, wood-apple,
etc.
Proof of Purusa.
\\
Samghata-para artha-tvat, since an aggregate or structure of manifold parts into one whole is for the sake of another of a different character there must exist an entity in which fawf^<raqra Tri-Guna-adi-viparyayat, since
*iviirmi4r<M
there
is
w%"rm Adhisthanat, since there must be superintendence over Buddhi and other products of the Gunas. j^ra: Purusah ^ripff^ra Bhoktri-bhavat, since there must be an Purusa. ufa Asti, exists,
XL
^^^
is.
:
sake of iso
XVII.
the sake of
entity in
since the aggregate must be for the non-aggregate since there must exist an
;
Purusa exists
which the properties of being constituted by the three Gunas and the rest do not appear since there must be since there must be an experiencer a superintendent and
;
since activity is for the sake of abstraction. ANNOTATION. Since there must exist an entity, etc. 36. Hereby is prevented the For all aggregates possess inference of an aggregate by the aggregate. the three Gunas, whereas Purusa is free from them, as declared in Karika
:
XI.
Therefore,
aggregate.
And
is,
must be a non-
I)
ri
^q
i)
of
Janana-marana-karananam, of birth, death, and the instrument and action, afafawnj Prati-niyamat, individual allotment, cognition
18
SAMKRYA-KAEIKA.
.
A-yugapat, non-simultaneous. *^ Pravritteh, from activity or occupation. ^ Cha, and. gwrfr^r Purusa-bahu-tvam, multiplicity of Purusas. reg Siddham, estab
lished. cfV^^rawnfl Traigunya-viparyayat,
of the three
modification
of
Gunas.
^ Cha, and.
Eva,
XVIII.
From
and the Instruments, from non-simultaneous activity (towards the same end), and from the diverse modification of the
three Gunas, multitude of Purusas
ANNOTATION.
37.
AJiairikara,
is
verily established.
Birth consists
l^uddhi,
donment.
body, Indriya, Manas, and experience, and death consists in their aban So that they do not entail the transformation of Purusa. The
in
conjunction
with
body and the rest, which is different in each individual must imply a plurality of Purusas, as, otherwise, on the birth of case, one, all would be born and on the death of one, all would die. Non-simultaneous activity towards the same end as, e.g., some are with vicious, actions; some cultivate dispassion, busy with virtuous, others
distribution of
:
of the
three
is
Gunas
thus, though
birth
is
common
is
to all,
Proof of
the
Nature of Purum.
u
Tasmat, from
gence.
this.
that. ^
Cha, and.
^rri%rg
iTR*2r
KaiA^alyam, aloneness, solitariness. the hystander. ^5^1 Drastri-tvatn, to Madhyasthyam, ^ Cha, and. he the spectator. ^R^ra: A-kartvi-bhavah, non-agent-ship
indifference, to he
^9
XIX.
Purusa
agent.
is
And from
that contrast
witness, solitary,
is
ANNOTATION.
38.
That contrast
and
is
that
is
is,
Purusa
is
not
constituted
is
by the three
not
Gunas,
is
discriminative,
common,
is intelligent,
SAMKHYA-KARTKA:
Because he
ness.
is
is
19
intelligent
and subjective, he
objects
is
witness
one
to
whom
are shown.
exhibits
herself to Purusa.
being constituted by the three Gunas follow his For solitariness consists in the absolute solitariness and indifference.
From
his
not
non-existence of
of
love
for
pleasure and
hate
for
and indifference denotes absence Bat pleasure and pain are pain.
because Purusa
free
is
Gunas.
is
And
not
constituted
absolutely
And
But
I
since he
if
is
is
.Purusa
is a
non-agent,
merit,
;
how
does he
make determination
:
as
will
perform acts
of
not perform acts of demerit hence is Purusa the agent neither thus there is,
I will
;
may say our opponent, defect in both the theories. Accordingly, the seeming agency of Purusa is explained in the next Karika.
The agency of Purusa
is
not real,
l)iit
fictitious.
n
<j
**
n
3rHiem
Tasmat, therefore.
wro^Him Tat-sarnyogat,
3i%?R
i.e.,
Iva, like, as if. rag.^ Lingam, the effect, Chetana-vat, possessing intelligence. Mahat and the rest, wra c^ Guna-kartri-tve, in the case of the agency of the
Gunas.
^ Cha, and.
?WT
Tatha, likewise.
Karta, agent.
i.e.,
Iva, like, as
if.
Bhavati, becomes,
g^refa:
Udasiaafc, indifferent,
Purusa.
Therefore (the inference that intelligence and agency belong to one and the same subject is a mistake.) Through conjunction with Purusa, the non-intelligent Effect
XX.
appears as
the Gunas,
if it
were
intelligent,
is of
the
indifferent
(Purusa)
same
five
way, as
39.
if
Tan-matras.
40.
Lingam here denotes Mahat, Ahamkaia, Manas and See Kar,ika XL.
Purusa.
The confusion then is due to the con junction -of Prakriti and And conjunction means mutual approach and co-operation,
20
SAMKHVA-KARIKA.
which necessarily pre-supposes some object or purpose to be achieved. That purpose can be nothing but mutual benefit, as declared in the
following Karika.
Object of the conjunction of Purusa
and Prakriti.
\\H\\\
Purusa-sya, of Purusa.
or exhibition,
ffa^irzr
Darsana-artham, for the sake of seeing Kaivalya-artham, for the sake of separation, rrar Tatha,
^SRI*!
likewise.
iwro Pradhana-sya,
the
halt
cffififi:
of the
Pradhana.
tre*^^ Pangu-andha-vat,
of both.
fi
like
iftm:
that of
3^1:
Ubhayoh,
Api, also,
Samyogah, conjunction.
Tat-kritah, originated
by
that,
i.e.,
conjunction.
m:
XXI.
is,
The conjunction
like that of
is,
Purusa and the Pradhana the halt and the blind, for mutual benefit,
of
that
From
Creation.
ANNOTATION.
41.
The
"
As
a lame
man and
their
a blind man,
difficulty
making
way with
to
a forest,
encounter
agreed
seeing
accordingly shoulders, and was thus carried on his journey, whilst the blind man was enabled to pursue his route by the directions of his companion. In the same manner, the faculty of seeing is in soul, not that of moving it is
; ;
into conversation so as to inspire mutual divide between them the duties of walking and of the lame man was mounted on the blind man s
like the
but not of seeing, is in nature which resembles, therefore, the blind man. Further, as a separation takes
:
lame man
man and the blind man, when their mutual object and they have reached their journey s end, so nature, accomplished, having effected the liberation of soul, ceases to act and soul, having
place between the lame
is
;
contemplated
respective
dissolved."
nature,
obtains abstractedness
the
and,
consequently,
their
is
connexion
between
them
Gaudapada
SAMRBYA-KimKA.
21
u^rn:
i*r|
Malmn, Mahat.
fifj;
Maliat.
iw:
gjfsfin::
Ahamharat, Abamkara.
crc^ffij
Ganah, set, group, series. ^ Cha, and. wzm: So^asakafc, sixteenfold. fl^ra ^ifWfl Sodasakat, from sixteenfold. vspn: Tasmat, from that, wq Api, again. H^rR Pancha bhfttani, the five gross elements. from the five, Paficha-bhyafr,
XXII. From Prakriti (evolves) Maliat thence, Ahamfrom five, again, kara and from this, the sixteenfold set
; ;
among
42.
Tan-matras.
that
is,
set
:
that
is,
is,
and the
five
that
among
the sixteen,
Five Elements
43.
viz.,
The synonyms
things
are contained,
Brahma, that which expands, A-vyakta, the unmanifest, Bahu-dhanaka, that in which manifold things are contained, Maya, that
limits.
which measures or
of Mahat are Buddhi, that which makes things known, Chheda-bheda-adi-atrnika as in the medical science, that is, Asuri, probably that which causes separation, differentiation, etc., Mati, that by which
The synonyms
that
is
by which things
are
manifested,
by which per
knowledge
is
The synonyms
or
Ahamkara
elements, Vaikrita,
the modified,
Tejas,
i.e. f
Rajas,
Abhimana,
self-consciousness.
is
By Tattva
or that
by which all the Ahamkara, Manas, the Indriyas, the Tan-matras and the Elements are then the physical and metaphysical existences, realities, or principles pervading
all
SAMKHYA-KARIKA.
Buddhi and
its
modifications described.
I)
:
Adhyavasayah, ascertainment. ^fg: Buddhih, Mahat, Buddhi. Dbarmah, virtue, merit. irr^Jn an am, knowledge. facro: Viragah, dispassion.
Aisvaryam, lordliness, power.
rupam,
its
forms.
flTW*
*rf?^ Sattvikam, partaking of Sattva. ^|^ EtataTamasam, partaking of Tamas. ^^m Asm&t, from this.
Ascertainment is Buddhi. Virtue, know ledge, dispassion and power are its forms or manifestations or modifications, partaking of Sattva. Those partaking of
XXIIII.
of these.
ANNOTATION.
Ascertainment
is
Buddhi
is
intended
this
statement in
fuctionary.
Ascertainment
will do, etc.,
tion,
is to
is
a jar, this I
which
is
and deliberation.
Virtue
is
that
which
of
is
the
cause
of
happiness
the
practice
and
of
release,
fruits
sacrifices
and
of
Yoga
as
taught by Patanjali.
Knowledge
kriti
is
and Purusa.
Dispassion
is
It
the
name
of
Yatamana, Vyatireka, Ekendriya. and Vasikara. Passion and the like, which act like dyes of different hues, reside in the Chitta or the Retentive By them the Indriyas, the Powers of Cognition and Action, are Faculty.
employed on their respective objects. Now, the endevour, i.e., the putting forth of energy for the purpose of boiling down and dissolving them, with the desire that the Indriyas may not go out to the objects, is designated And when the boiling is once begun, some passions will as Yatamana.
become
In that
of before and after thus coming into existence, the stage, the relation of the boiled by means of their discrimination from those ascertainment
that are in the course of being boiled, is designated as Vyatireka. They thus disabled to excite the Indriyas to activity, the persistence being
SAMKHYA-KARIKA.
of
23
the form of mere longing, is even the mere longing in regard to sensible and scriptural objects of enjoyment, even though they be near at
the
boiled
passions
in
designated as Ekendriya
its
in
of
hand, which, in
designated as
appearance,
is
subsequent
to the
first
three stages,
is
Va&kara.
Vfichaspati.
Power
is
will-power or thought-power, whereby a Yogin becomes at heavy as a hill, whereby he can ascend to the sun
etc.
on a sunbeam or can touch the moon with the tip of his finger,
Partaking of Sattva
that
is,
when
Sattva
becomes predominant in
that
is,
in
The
Aliamhdra and
its
Modifications described.
r:
kara.
flWfl Tasniat,
Abhimanah, consciousness, self-assertion. ^*K: Ahamkarah, Ahamfrom it. f|fw: Dvi-vidhah, twofold. V^K Pravartate, pro
evolution.
cF+iwM^h
ceeds
and.
w^:
Ekadasakak, elevenfold.
the
^ Cha,
Tan-m&tra-panchakam,
else.
pentad of the
Tan-matras.
^ Eva,
only
:
nothing
XXIV,
fivefold
Self-assertion is
a twofold evolution
Tan-matra.
ANNOTATION.
elevenfold set comprises the eleven Indriyas, i.e., the five Tndriyas of cognition and the five Indriyas of action and Manas.
45.
The
The fivefold Tan-matra comprises the subtile particles or essences which are Sound, Touch, Form, Taste, and Smell. Whatever word conveys the sense of subtil ty or fineness is a synonym of Tan-nmtra.
Self-assertion
:
All that
is
considered
all
competent, sake only, this does not concern any one else but me, hence I am, such self-assertion or consciousness by reference to abhimana, oneself, from its
am
having an
uncommon
or unique operation
of its
own,
is
called
Ahamkara,
this is to
be done by me.
24
S&MKHYA-KAHIKA.
Transformations of Ahamkara distinguished.
u
:
**
n
modi
in
which Sattva
is
dominant, pure.
vaikritat,
Ekadasakah, elevenfold,
n^^
;
Pravartate, proceeds.
tfirira
fied
by the predominance of Sattva an older term conveying the same sense from the *M*Kid Ahamkarat, from Ahamkara. ^mi^: Bhuta-adeh of the elements in which Tamas is dominant ; an older term conveying original
as
Sattvika.
cFwt: Tan-matrah,
the Tan-matras.
*:
Sah,
it.
<trw:
which
ant.
in it. tsrwra Taijasat, from Taijasa, an older term having the sense of Rajasa, that in which Rajas is domin ^w^Ubhayam, both, i.e., the Indriyas and the Tan-matras.
is
The Sattvika elevenfold set proceeds from the Vaikrita Ahamkara from the Bhutadi Ahamkara, the Tanmatras they are Tamasa from Taijasa Ahamkara, proceed
; ;
XXV.
both.
ANNOTATION.
both Of the three Gunas, Rajas alone is Karika XIII). Rajas alone, therefore, is active These must then depend upon the while Sattva and Tamas are inert.
46.
From
the
Taijasa,
exciting and
restless (see
evolution of
their
products.
It is in this
sense
proceed both, and not that a duplicate set of the and the Tan-matras simultaneously issue from the Rajasa Aham Indriyas
that from the Taijasa
kara.
Indriyas enumerated.
TO
BQddhi-indriyani, the Indriyas or Powers of cognition. ^:*taOhaksuh-srotra-ghraaa-rasana-tvak-akhyani, called the eyes, ears,
nose, tongue,
and
skin.
^raqrlw^ra^iT^ Vak-pani-pada-payu-upasthan,
speech,
excretory organ and organ of generation. the Indriyas or Powers of action. 3iT|: Ahull, they say.
hands,
feet,
^f^HTO Karma-indriyani,
XXVI.
feet,
the
SAMKHYA-RARlKA.
Manns
described.
25
Ubhaya-atmakam, possessing the nature of both, i.e. Indriyas of cognition and of action. v& Atra, herein, in the set of Indriyas. 11: Manal?. Manas. ^M*^ Sarnkalpakam, that which forms a complete idea at last, by means *%** of assimilation and differenitation deliberative combinative. reflective ^ Cha, as well, sre^fa Sadharmyat, from homogeneousness. Indriyam, indriya.
;
wrfw^raSfara Guna-parinama-visesat, from differences in fpn?* Nana-tvam, manifoldness ; variety the Gunas.
the
;
transformation of
diverseness.
Bahya-bhedat, external
diversities,
i Oha, and.
XXVII.
nature of both.
as
it is
Among
the
Indriyas,
It is deliberative,
rest.
and
The
driyas
due to the differences in the transformation of the Gunas, and so are the external diversities (of objects of the
senses).
ANNOTATION.
47,
Nature
of
both
The presence
of
Manas
;
is
necessary both in
"
respect to cognition and in respect to action for, to quote from Locke, a man whose mind is intently employed in the contemplation of some
objects, takes
no notice
:
of impressions
it
organ of hearing
the
therefore
is
mind
receives the
impression."
made by sounding bodies Upon the evident that perception is only when Similarly, there can be no movement
Manas.
or distinctive func
is
48.
Sainkalpa or deliberation
the
uncommon
tion of Manas.
when
a thing
is
By the form of deliberation, Manas is marked out, because, first simply observed by the sense as It is something, and
to
is
doubt arises as
whether
this
it
be
this or
whether
it
discriminates the thing In other words, as a particular substance possessing specific attributes. from the materials of the senses, Manas creates percepts. These are then
images
it
as It
and not
that, that
is to say,
transferred to
Ahamkara, which regards them either as concerning itself or not concerning itself. Thus coloured with the personal equation, they are next taken up by Buddhi, which makes certain their true nature and deter
Such, in brief, is the process of sensuous .cognition propounded in the Samkhya Dar^ana.
26
SAMRHYA-KARIKA.
49.
does not
Ahamkara
of its own, yet it out of the category of the Indriyas, like Buddhi and altogether for, unlike them, it is, along with the other Indriyas, produced
from the same material cause, viz., Ahamkara modified by the predomi nance of Sattva. Hence, Manas also is an Indriya.
50.
effects, viz.,
eleven
produced Further, the eleven Indriyas necessarily and must depend for their existence upon, eleven different sorts imply, of objects. How is this diversity created ? when the Pradhana, Buddhi,
and Ahamkara are non-intelligent, and Purusa created by IsSvara or by Svabhava or Spontaneity
is
non-agent.
Is
it
certain Spontaneity is the cause of the variety of Just as through Spontaneity, secretion of milk takes place for objects. the growth of the calf, so the Gunas become spontaneously modified
by the forms
Similarly,
through particular transformation of the Gunas spontaneously, external for whatever is the modification objects of various kinds are produced
;
of
to
the
Gunas,
is
their object
be the products of the Gunas. Vachaspati understands the allusion to external objects
"
to
be
merely
illustrative
that
is,
the
by the
manner
modification".
Wilson
s free translation.
Vijnana Bhiksu reads the passage as Bahya-bhedat cha, and from the variety of external objects, instead of Bahya-bhedah cha, and so are
the external diversities.
The Functions^/
II
^S
II
and
of
Sabda-adi-su, in respect to sound and the rest, i.e., form, touch, taste, V3pn Panchanam, of the five, i.e., senses of cognition. gir^nrrcrai observation simply, the mere observation of things, the identity Alochana-matram,
smell.
which
is
**m Isyate,
i<rqi
is
considered.
?f?r:
Vrittili,
modi
fication,. function.
Vachana-adana-vikarana-utsarga-anand&h, manipulation, locomotion, excretion and generation. ^ Cha, and. ^RPJ. speech, Pnchanam, of the five, Indriyas of action.
^ir^rnra^mt^I
The function
sound
Speech,
SAMKHYA-KARIKA.
27
manipulation, locomotion, excretion and generation are con sidered to be the functions of the other five.
The common and uncommon functions of
the
Antah-Karanas distinguished
II
j
Ri
II
uncommon
operation.
Svalaksanyam, the condition of having specific or distinctive or or characteristic definitions of their own. sirt: Vrittib, function,
of the three, viz.,
WTO Traya-sya,
**rr
WIWIHT A-samany&, uncommon, qwHHbwRi: Samanaya-karana-vrittih the common function or modification of the Instruments, imp^i Prana-adyah, Prana and the rest, viz., Apana, Samana, Udana, and Vyana, the five vital airs, life-breaths. sr*ra: Vayavab,
S&, the same,
Esa,
this,
wfw Bhavati,
is.
peculiar to each.
airs.
^ Pancha,
five.
XXIX.
their
own
The (functions) are peculiar to each. of the Instruments is the five airs beginning with Prana.
ANNOTATION.
51.
It is to
taught to be the modifications jointly of Buddhi, Ahamkara, and Manas, and not of the elements, as otherwise might be imagined.
five
The functions of
RT$
\\
Chatustayasya, of the Yugapat, simultaneous, consentaneous. 3 Tu, quartet, viz., Buddhi, Ahamkara, Manas, and one of the external senses. ^ Cha, sroi: Krama-sab, successively, gradually. but. sfn: Vrittib, function,
and.
rRzr
^w
Tasya,
its,
of the quartet.
&& Dpste,
in the case
in
Tath4
api, so too.
^^
A-drisste,
case of the unseen, in the case of cognition by inference, testimony, revelation, and recollection. Traya-sya, of the triad, viz., Buddhi, Ahamk&ra, and Manas.
<wm
TOjfifw Tat-purvika,
XXX.
Of
all
found
to
be successive
also.
This
is
in
28
SMA KHYA-KARIKA.
In regard to unseen objects, so too are the functions of the three, but preceded by that.
ANNOTATION.
52.
Instantaneous
as
eyes at
when one suddenly comes across a tiger in once observe, Manas considers, Ahamkara
for his
life.
:
as when a man sees in dim light something moving in him and doubt arises as to what it might be his Manas con front of his Ahamkara makes him selfsiders that it is nothing but a robber that he is approaching towards him and his Buddhi deter conscious mines, I must move away.
Successive
So too
of
that
is,
sive.
But preceded by that Hereby the condition of cognition by in ference, revelation, and recollection is laid down, which may be stated
:
the phraseology of Locke as that nothing can be in the intellect which was not previously in the senses. For there can be no inference
in
or revelation or recollection of
How
another.
\\
slcw^n
of
sfrf^
Pratipadyante, reach,
is
enter into.
acti
proneness to
vity arising
jw$:
Kena
chit,
qm*?;
Karanam, instrument.
respective modifications to which they are incited by mutual desire. The purpose of Purusa is the only (cause of the of
activity
XXXI.
The Instruments
enter into
their
the Instruments).
to act.
By none whatever
is
an Instrument made
SAMKHYA-KARTKA.
The number, functions and
effects
29
II
II
src^
Karanam, instrument.
ft^sifN Trayodasa-vidham,
thirteenfold.
<ra
Tat,
sion,
it.
H|qKW*row Aharana-dharana-prakasa-karam,
and manifestation.
smfrci
performer of
apprehen
sustentation
its.
^ra
Tasya,
^w
Dasa-dha% tenfold,
sustainable.
J^rtra
Prakasyam, manifestable.
XXXII.
its effect
The Instrument
viz.,
is of
thirteen sorts.
It
per
And
the manifestable,
53.
effects
is
Apprehension
of
the
five
instruments
of
action.
Their
are
speech, manipulation,
is of the five vital airs, which support the Body. be sustained, i.e., Body, is fivefold according as it is made of Earth, Water, Fire, Air, and Ether, and these, again, being distinguished
The thing
as celestial (divya)
and
is
non-celestial,
become
tenfold.
Manifestation
of
the five
instruments of cognition.
The things
to be manifested are sound, touch, form, taste, and smell, and these being distinguished as celestial and non-celestial, become tenfold.
According to him, the instruments of action apprehend and sustain, those of cognition mani fest. The action or effect of these instruments is tenfold, viz., sound, etc., and speech, etc. Thus, what is manifested by the instruments of cogni
Gaudapada explains
tion, is
described
and
distinguished.
U
SFfTiwj
d. ree.
^w
Dasa-dha,
^r^
^q
Bahyam,
external.
f^rans^ Visaya-akhyam,
called object,
fa*M<t
^rrum^ Samprata-kalam,
i.e.,
present,
i
Bahyam,
external.
time past,
resent pi
and future,
simr^ Abhyantaram,
Karanam, instrumen,
30
8AMKSYA-KAEIKA.
XXXIII.
The
internal
Instrument
is
threefold
the
The ex object of the three. ternal instrument operates at time present the internal at all the three times.
external, tenfold,
called the
ANNOTATION.
Called the object of the three: because the external instruments of cognition and action are the channels through which the three internal
54.
instruments of Buddhi,
and exercise
Tesam,
of these.
ft^T^faiwirw Visesa-avisesa-visayani,
pain,
313?
sound,
is.
etc.,
Vak, speech,
wfn Bhavati,
i e.,
SKNW
feet,
Sabda-visaya, having sound as object. Sfarfo Sesani, the rest, the excretory organ and the organ of generation. 5 Tu, but. all the five, sound, etc., as objects. visayani, having
hands,
^rawfa Pancha-
XXXIV.
of cognition
Among
have for their objects things gross and subtile. Speech has sound (alone) for its object. But the rest have
(all)
But
treads
;
five etc.:
for,
a jar,
e.g.,
of
rest
are
the
characteristics
abide
of generation
organ separates that in which these five produces the secretion in which all
Why
Buddhi
is
principal
among
the Indriyas.
Aham
and Manas,
5%
Wuddhih, Buddhi,
q*
Sarvam,
all.
m^.
Visayam,
SAMKtlYA-KAtitKA.
object,
WIT^?!
31
Avagahate, adverts
rafoj
to,
comprehends,
i^^ffij
Yasmat,
since.
^rfr
Tasmat,
therefore,
Tri-vidharn, threefold,
j?TW5
w^
Karanam, instrument,
3Ftfm
Dvarani, gates.
Sesani, rest.
XXXV.
Since Buddhi,
all
together with
Ahamkara and
the Manas, comprehends objects three Instruments are like a house of which the rest are
gates.
Above continued.
n
Ete, these, the ten external Indriyas, Manas, and tn^w^raw: comparable to a lamp. radipa-kalpali,
characteristically
different
Ahamkara.
Paraspara-vilaksanati,
^ifoSlNi:
Guna-visesah, particular
i.e.,
modifications of the
Gun as.
to to
Purusa.
?&
Jnr^f^
Artham,
object,
was
Prakasya, manifesting.
^ Buddhau,
Buddhi.
Prayachchhanti, present,
make
over.
These particular modifications of the Gunas, which are characteristically different from one another, and which are, therefore, in this matter, comparable to a lamp, present all their respective objects to Buddhi, so that these may be exhibited to Purusa.
ANNOTATION.
XXXVI.
Comparable to a lamp see Karika XIII. Present ...... to Buddhi for Puruya can experience
56.
:
objects, pleasure,
as are lodged in Buddhi. etc., only such conveyed to Purusa is here described.
ideas are
Above continued.
9$
Sarvarn,
all.
sm
Prati,
in
regard
since.
to.
&wm Upa-Bhogam,
of
through conjunction,
iwa Yasmat,
5^R?T Purusa-sya,
Sadhayati, effects, accomplishes, ^fg: Buddhih, Buddhi. *r Sa, it. same. ^ Cha, and. raftmfg Visinasti, differentiates, discriminates,
;
^
gr:
Eva, the
again,
ir^n^r^t Pradhana-purusa-antaram,
difference
and Purusa.
by those
^1
32
(The other Indriyas present all objects to Buddhi, so that they may be exhibited to Purusa), since it is Buddhi which accomplishes the experience of Purusa in
XXXVII.
And it is that, again, regard to all (objects at all times). which discriminates the subtile difference between the Pradhana and Purusa.
ANNOTATION.
57.
it is
established that
Buddhi
is
supreme
among
the Indriyas.
the principal
means
viz.,
of accomplishing the
experience and release. For Buddhi, through the adjacence of Purusa, by means of the falling of
experience apprehension of pleasure and pain, and this exists in Buddhi, and Buddhi is verily of the form hence it causes experience to Purusa. And while, on of Purusa
of all objects
;
becoming
Purusa
for experience
consists
in
the
it
is
it is,
II
A-visesalj, indistinguishables,
?Ni:
indiscernibles,
un differentiated as
five.
pleasant,
painful or dull.
elements.
^?n:
Paficha,
i^:
raSftr
:
Ete, these.
discernibles,
Smritah, remembered.
as
pleasant,
the distinguishables,
an*m:
differentiated
painful
and
dull.
S&ntaJi,
pacific,
causing
* Cha,
pleasure,
since,
tranquil.
$w: Ghorah,
stupefic, dull.
terrific,
causing
pain, disagreeable.
^r:
Mu^hah,
^ Cha, and.
XXXVIII.
The Tan-matras
are
the indiscernibles.
From
proceed the five gross Elements which are remembered to be the discernibles for they are pacific,
these
five,
;
terrific,
and
stupefic.
ANNOTATION.
58.
Tan-matra
of
That-merely or its measure. The Tan-matras Sound, Touch, Form, Taste, and Smell which have
:
lit.
33
not yet
come down
to
in
pleasure, pain, and dulness, and thereby become capable of experience. Such is the force of the word merely, according to Vachaspati s inter pretation. They are, however, not properties or qualities but substances.
Vijnana Bhiksu describes them as fine substances, the undifferentiated originals of the Gross Elements, which form the substrata of Sound,
Touch, Form, Flavour, and Smell, belonging to that class (that is, in that state of their evolution) in which the distinctions of S&nta, etc., do
not
that
exist."
"
e.g.,
in
them
nor
describes
pacific,
severally reside their parts (matra) wherefore the Smriti them as Tan (their)-matra (part). They are neither Santa,
Ghora,
terrific,
nor,
again,
indistinguishables.
Elements possesses the threefold characteristic of causing pleasure, pain, and dulness.
59.
Pacific, etc.
:
Every one
Subtile
distinguished.
f^RT:
R3KIT ffT^TlSIT R^f^rT
Suksmah
from mother and
Elements.
objects.
ftwr
I)
S.
II
subtile Bodies,
father.
** Saha, together,
threefold.
ra5i<N:
Tri-dha,
will be.
Visesafr,
^r: Syufr,
forar:
^r: Suksmah,
fotffcri
subtile
them.
continuant,
*n?iTfapn:
Bodies
XXXIX.
father
The
and mother,
Subtile Bodies, Bodies produced from together with the Great Elements, will
the
Subtile
be the Visesas.
continuant
(to
;
Amongst them,
Bodies are
learned disquisition on the meaning of the present misguided and misleading. The Samkhya describes or displays the gradual materialisation of the Pradhana from the highest degree of
Wilson
Karika
is
form
of
grossness.
may be
loosely
speaking, to
same plane, that is, the plane of materiality in the current the term, and to stand to each other as do atoms to earth, air,
S4
SAMKtlYA-KARIKA.
Bat though they are on the same plane, there is a marked difference between them for the Tan-matras are indiscernible, while the Elements are discernible. A Visesa is what contains a VijJesana or qualification,
etc.
;
something extra by means of which it is distinguished from others. In the present case the Vis^esana is the property of causing pleasure, pain and dulness. This is absent from the Tan-matras and is present
in
the
Elements.
It
is
clear,
therefore,
that the
transition
is
from the
Tan-matras
to the next of
development
the property of
Body which
and the Tattvas upward, and Indriyas which are pacific, terrific, and So is it as well as the stupefic, contains the aroma of past experiences.
them classed among the distinguished from the Tan-matras which are A-Vi^esas.
of
Visfesas, as
How
the Subtile
Body
migrates.
Purva-utpannam, primseval, produced at the beginning of creation e by the Pradhana, one for each Purusa. *Wr A-saktam, unconnected, unconfined to any particular gross Body, and therefore unobstructed in its passage even,
through a mountain,
fwr
to the
beginning of creation
Niyatam, continuant, constant, as it lasts from the time of the Great Dissolution. ^iR^w-tw Mahat-
Mi-suksma-paryantam, being the combination .of the Tattvas beginning with Mahat and ending with the Subtile, i.e., the Tan-matras. wffl Samsarati, moves from Body to Body, transmigrates, fwnto Nir-upabhogam, free from, or without,
experience,
vfe:
such as virtue,
vice,
etc.
Lingam,
XL.
The Liiga
dially produced, Tattvas beginning with Mahat and ending with the Tanmatras, transmigrates, free from Experience, tinged with tlie Bhavas.
ANNOTATION.
6.1.
The Bhavas
reside in
Buddhi which
associated with the Subtile Body, and through sueli association, the Subtile Body is affected by the Bhavas in the same manner,
accompanies or
for instance,
as a piece of cloth
is
SAMKHYA-KARIKA.
Champaka
flower from contact with
is
it.
35
And
it
is
this affection
by the
Bhavas which
Rn*
support, without,
m
w
w Yath&,
<I$H
as. smw^;
Asrayam, ground,
without,
as.
rer
wr^rf^i
Vina, without,
Tat-vat, similarly to that. fMr Subtile Bodies {Vachaspati), the Tan-matras Vieesaih, Visesas, (Goutfapada), Ativahika or Vehicular Bodies (Vijnana Bhiksu). * Na, not. fosfa
Yatha,
fcifl
:
Chhaya, shadow.
Tisthati,
stands,
subsists,
iyiz. t
f^wi Nir-asrayam, supportless. ^g-i; Lingam, that Buddhi, Ahamkara, Manas and the other Indriyas
Body
called Lihga.
(Vijn&na).
XLI.
nor
is
As a painting stands not without a support, there a shadow without a stake or the like, so neither
ANNOTATION.
Visesas
The
word points
to
a difference of doctrine. Thus, according to Gaudapada and Vachaspati, there are only two kinds ol Body, as described above. But, according to
Vijn/na Bhiksu, there is also a third kind of Body, the Adhisthana Sarjra, which is formed of a finer form of the gross elements and which serves
as the receptacle of the
Linga
Sarira.
The
I)
$^
I)
of
Purusa as motive.
Idam, this. ftfafl3Rftiw<ta Nimitta-naimittika-parasarigena, by association with instrumental causes such as virtue, vice, etc., and with their consequences such as the body of a god or a man or a beast, n^ Prakriteh, of Prakriti. ranr<$roRi
:
Vibhu-tva-yogat, from conjunction or the universal supremacy of Prakriti. *re?m Nata-vat, like a dramatic actor. 5^*371 Vyavatisthate, appears in different roles.
f^g*l
XLII.
tile
Impelled by
Sub
aud
er,
Body by means
perform
36
SAMKHYA-KARIKA.
through the universal supremacy
ANNOTATION.
of
Like a dramatic performer Just as, on the stage, one and the 63. same person plays the parts of Para^urama, Ajatadatru and Vatsaraja, so the same Subtile Body may appear in the body of a god or an elephant or
:
a man.
The
final
of this transmigration of
the
Sub
tile Body in general are respectively the purpose of Purusa and Prakriti, and the formal and efficient causes which determine particular migrations, are respectively the consequences of the Nimittas and the Nimittas, namely, virtue, vice, and the like.
described.
vious
tions,
Karma
S&msiddhikalj, produced from means already in existence, viz., pre innate, instinctive. ^ Cha, and. ^M: Bhavafy, dispositions, condi
*n$rasfir:
circumstances.
direct.
Prakritikah,
Pr&kriti
^sfom:
Vaikritikah,
^ftfspr:
natural, springing from due or relating to vikriti or Dharma-ady&h, virtue and the rest, ggr:
essential,
acquired,
i.e
Buddhi.
**MI$JI:
rahn%: Karya-asrayiuah, residing in the effect, Kalala-ady^h, the, uterine germ and the rest.
body.
* Oha, and.
XLIII.
essential,
The Bhavas
or
dispositions
are
instinctive,
and also acquired. Dharma and the rest are considered as residing in Buddhi, and the uterine germ, and
the rest as residing in the Body.
ANNOTATION.
64.
Sdmsiddhika
as, at
the
Kapila was
Bhavas, viz., virtue, knowledge, dispassion, and power, were produced along with him. They are then the effects of causes appertaining to a former creation.
Prakritika
effects of causes
:
instinctive,
Thus, from the form of Prakritic matter, from which very same causes, i.e., highly purified the perpetually youthful Bodies of the four sons of Brahma, namely, Sanaka, Sanandana, Sanatana, and Sanatkumara, were produced, were
appertaining to the present creation.
SAMKHYA-KARIKA.
also at the
37
of
virtue
and the
rest
in
them.
Vaikritika
knowledge, knowledge leads to dispassion, dispassion to virtue, and virtue This is how ordinary human beings acquire the Bhavas. to power.
The Bhavas,
Sattva
is
virtue,
grow when
Those
dominant.
Hence they
characterised as Sattvic.
that grow during the predominance of Tamas, are vice, ignorance, passion, and weakness. These are characterised as Tamasic.
efficient
causes of particular
migrations of the Linga Sarira. They operate through bringing about connection with their effects, the Naiinittikas, from the first commingled
Bhdvas
described.
wr
Bhavati,
Dharmena, by means
is.
of
virtue.
dhvam, upward.
srenfa
ITW Gamanam,
going.
knowledge.
reverse,
i.e.,
ra<rfara
knowledge, that
is,
ignorance.
*ft
Isyate,
*^:
Bandha^, bondage.
XLIV.
is
;
By
virtue, is
and by knowledge,
(to be.)
ANNOTATION.
Upwards
:
that
is,
to the
Indra, the Gandharvas, the Yaksas, the Raksasas, and the Pisiachas. Downward that is, into the Bodies of beasts, birds, reptiles,
etc.
trees,
Knowledge
and
Prakriti.
that
is,
Release
when
:
the Subtile
atma.
Bondage
first
it is
The
who, mistaking either of the eight Prakritis, viz., the Pra.dh.ana, Mahat, Ahamkara, and the five Tan-ma tras, to be Purusa,
is
of
those
38
SAMKHYA-EARIKA.
contemplate upon that, and not upon Purusa. After death, they are absorbed in the Prakritis, and are called Prakriti-layas. The second is of
those
the
transformations,
viz.,
[ndriyas, individual
for Purusa,
tions.
seek
The third is of those who, not knowing the Tattva, i.e., Purusa, mundane and heavenly happiness through performance of acts of
Above continued.
Vairagyat, from dispassion, that is, from dispassion divorced from knowledge of the Tattvas. u$f^: Prakriti-layah, absorption into the eight
Prakritis,
taras.
which
TOTC:
is-
^f^
Bhavati,
to,
Rajas,
crora
Ragat,
from passion.
i.e.
3a.*itd
of desire,
foratra
Aisvaryat, from power. 3ifoira: A-vighatah, non-impediment Viparyayat, from the reverse, i.e., from weakness.
cifgH<t<j:
i e.
impediment.
is
XLV.
kritis,
From
dispassion
is
transmigration
is
power
66.
effects
from the passion of Rajas, from unimpediment, from the reverse is the contrary.
ANNOTATION.
efficient
They
are
EFFECT.
2.
4.
6.
Virtue.
Knowledge.
Dispassion.
^ co
2
*|
5.
7*.
Power.
Vice.
8.
Unimpediment to fulfilment
of desire.
9. 11.
13;
Ignorance. Passion.
"Weakness.
15.
Impediment to
fulfilment of desire.
The
creations of
Buddhi
classified
and explained.
*q:
Esab,
this.
of
that
by which in
raqwai^R3fg%Tr^: viparyaya-asaktituition of things is made, that is, Buddhi. called ignorance, incapacity, complacency, and perfection, tusti-siddhi-akhyah,
SAMKBYA-KAtUKA.
3*j$q**fo*^fti
39
grees of strength,
Guna-vaisamya-vimardat, from the conflict of the Gunas in unequal de from the combination of the Gunas in different proportions, and consequent predominance of one over others. ?ro Tasya, its, of the creation of
Buddhi.
chasat,
*r
Cha and.
^r:
Bhedali,
sorts, divisions.
3 Tu, again,
*qpm Pan-
fifty.
XL VI.
This
is
And from ance, incapacity, complacency, and perfection. the conflict of the Gunas in unequal degree of strength, its sorts, again, are fifty.
ANNOTATION.
67.
This
that
is,
the
sixteenfold
the preceding Karika. They are all modifications or products of Buddhi. Their minor divisions are legions. To attempt some classification, they
are primarily of four sorts,
and secondarily
of fifty sorts.
The
creations of
Buddhi subdivided.
II
$V9
I)
ig Pancha, five,
viz.,
Viparyaya-bhedafr,
divisions of mistake
ignorance.
r
^mr
Bhavanti,
are.
mm:
to the
A-saktih, incapacity.
^ Cha,
and.
sfi^^Rr^ Karana-vaikalyat,
according
impairment
^n ^qf^^T
Astavimsati-bheda,
Siddhih, perfection.
;
XLVII.
and
according to the impairment of the instruments, incapacity has twenty-eight varieties while complacency is ninefold
;
perfection, eightfold,
ii
nical
^rr Bhedab, distinctions, divisions. ?m: Tamasab, of Tamas, which is a tech term for A-Vidya or false knowledge. *gfo: Asta-vldha^, eightfold. ^T^I
is
Raga
or passion,
flifts:
Am-ness or egotism. ^ ChaI^T^: Maha-mobab Mahamoha, which is tech Tamisrab, Tamisra, which is technical for Dvesa
40
or aversion,
*jH=jfiRi*:
SAMKHYA-KARIKA.
Astadasa-dha, eighteenfold. Andha-tamisrah, Andhatamisra, which
^gr^awr
life.
<TOT
Tatha",
so.
H*rf?f
Bhavati,
is.
is
technical
for
Abhinivesa or
blind attachment to
XLVIIL
as also of
The
;
distinctions of
Asmita
tenfold is
Raga
so also is Abhinivesa.
Incapacity subdivided.
H
:
Saha, together.
incapacity.
juries.
3$f :
^f|?T
Ekadasa-indriya-badhab, injuries of the eleven Indriyas 5%^- Buddhi-badhai^, with injuries of Buddhi. mm: A-s
Uddista, pronounced.
of
Buddheb,
Buddhi.
Injuries of the eleven Indriyas, together with The injuries of Buddhi, are pronounced to be Incapacity. injuries of Buddhi are seventeen, through inversion of com
XLIX.
(I
V^
II
Adhyatmikah, self (souJ)-regarding, it is that form of complacency which there is belief in the existence of a Self, as distinct from Prakriti, but in which the Self is identified with the Not^Self. ^ro: Chatasra, four.
:
in
Prakriti-upadana-kala-bh^gya-akhyab, called after Prakriti or Root, Upddana or Material, Kala or Time, and Bhagya or Luck. *tt&t: Bahyab, external, Not- Self regarding.
NM^m^m Visaya-uparamat,
TWT Nava-dha, ninefold.
^
the
Pancha,
five.
Tustayalj,
complacencies,
^f^f^r:
Abhihit&h, propounded.
L.
are propounded
four Self-regarding ones called after Prakriti, Material, Time, and Luck the external five, through abstinence from
objects.
SAMKHYA-KAR1KA.
Perfection subdivided.
41
u
$5: Uhah, reasoning, argumentation, ai^: Sabdab, word, verbal instruction. ^apH Adhyayanam, study. m: :foufli: Dubhha-vighatl^i, preventions of pain, of friend, intercourse with three, Trayab, ggdmfp; Suhrit-praptib, acquisition
friend,
^nf
Danam,
charity, purity.
fiajf:
^ Cha,
and.
fig*:
Siddhayah, perfections.
first.
*$
Astau, eight,
Siddheh, of perfection.
fftfo*:
35:
Purvah, preceding,
^51: Ankusah,
Tri-Vidhah, threefold.
LI.
Argumentation, Word,
Study,
the
three
Pre
ventions of Pain, Acquisition of friends, Charity or Purity are the eight Perfections. Those mentioned before Perfec
tion are the threefold
goad
to (Ignorance ANNOTATION.
and
suffering).
68.
may
also
be rendered by curb,
or obstruct
i.e.,
impede
the
Vijnana Bhiksu has interpreted this Karika* in a different manner and has criticised unfavourably the exposition of Gaudapada and VachaspatL See our Samkhya-Pravachana-Sutratn, Sacred Books of the
69.
Hindus, Vol. XI, page 321. The above details of the creations of Buddhi have been fully 70. explained in the commentaries on the Tattva-SaiMsah and the Samkhya
Pravachana-Sutram.
the Sacred Books
71.
The reader
is
XI
of
of the Hindus.
Now, if it be questioned that when any one of the two, viz., creations of Buddhi and creations of the Tan-matras, is enough for the accomplishment of the purpose of Purusa, what need is there for a two
fold creation ? so
it is
T^TT
II
X-r,r
H*
II
i Na, not.
of
for Vina,
without.
*nt:
Bh&vaih,
dispositions,
the creations
Lingam,
the creation
of the
Tan-matras,
*r
43
SAMKHYA-KARIKA.
RT
Na, not.
HNfa^fft:
Vina, without.
f%f^ Lingena,
Linga-
?rewi
Tasmat, hence.
creation.
Dvi-vidhafy,
twofold.
m: Sargah,
Without the Bhavas, there would be no Linga, ^without the Linga, there would be no surcease of the Bhavas the one called after therefrom a twofold creation proceeds
LII.
;
:
ANNOTATION.
72.
their interdependence
Vachaspati explains the necessity for a twofold creation and thus Experience which is the object of Purusa,
:
cannot be possible in the absence of the objects of experience, such as rest, as well as of the twofold Body which is the Ayatana or
:
house of experience
sary.
witihont
same manner, the very same Experience is not possible the Indriyas and the Antah-karana which are the instruments of
;
Experience these, again, cannot be possible without the Bhavas, virtue and Neither is the manifestation of Discrimination, Which is the the rest!
cause of Release,
possible
is
i
Hence
established.
effect
creation as mutually cause and that of the seed and the sprout-
Even
beginning of a Kalpa the production of the Bhavas and the Linga under the influence of the Samskara or impression of the Bhavas
in a previous Kalpa, is not unproved.
II
i:
V,^
II
A sta-vikalpab, having
divine,
celestial,
viz.,
Brahma, Prajapatya,
supernatural, super-human. ^%^: Tairyak^ Cha, and. if^r Pancha-dha, fivefold. *ref?i Bhayonah, the grovelling-born. Manusyah, human. ^ Cha, and, while, izfo*. Eka-vidha^, vati, is. IIJMI: Ayam, this, ^f^: Bhauuniform, of one kind. s*nra?i: Samasa-tah, briefly.
etc. %*
Daivab,
^n:
Sargab, creation.
LIII.
The superhuman
is of
is of
;
grovelling species
five
kinds
SAMKRYA-KARIKA.
single kind of Beings.
;
43
this, briefly, is
Urddhvam, above, in the higher worlds of JSrahma and the rest. abundant in Sattva, in which Sattva is dominant and Rajas and Tamas are dormant. d*)iNajH: Tamah.-visalah, abundant in Tamas, in which Tamas
r
,
is
^ Cha, and.
^:
Mula-tah,
w: Sargab,
creation.
*r<3
i^iRwiw: Rajah-visalah,
abundant
in Rajas, in
Madhye, in the middle, in the world of man. which Rajas is dominant and Sattva
a^nf^
wN:
Brahma-adi-stamba-paryantah, beginning
abundant in Sattva be in the middle, it is abundant low, it is abundant in Tamas in Rajas; such is the creation from Brahma down to a
LIV.
"Above,
the creation
;
is
stock,
(Jniversality of pain demonstrated.
\\
Ti3
Tatra, therein,
in
human and
and death.
intelligent.
grovelling species,
5:^
The
from Prakyiti
lies
non-intelligent.
Pumsa.
%^i
Linga-sya,
1 11
of
the
Linga
till
Sarira.
owing
to the non-cessation, or
not cease
fore.
continuant (see Karika XL), and does the development of discriminative knowledge. cre*tni Tasmat, there
is
Duhkham,
^i%f Sva-bhavena, by
nature.
Therein does intelligent Purusa experience pain caused by decay and death, on acount of the non-cessation wherefore pain of, or till the cessation of, the Subtile Body
:
LV.
is
44
II
V^
\\
Iti,
thus then.
Esah,
this.
u*iri*ri:
Prakriti-kritah,
originated by
Prakriti.
Sva-arthe, in her Pratipurusa-artham, for the release of each individual Purusa. w$ Para-arthe, in the interest of another, i.e., of Purusa. own interest, Iva, as.
sirc*H:
Arambhah,
creation.
LVI.
Thus then
is this
specific
own
ANNOTATION.
Creation by Prakriti is not guided, Originated by Prakriti and controlled by I^vara or Adi Purusa, for this is impossible, directed, inasmuch as no activity can belong to him. Neither can Brahman be the
73.
:
the power or energy of Consciousness, can undergo no transformation or modification. For the release of each individual Purusa This explains why, on
:
not result,
and how
in regard
,
the activity of
to a particular
whose nature is to energise, can cease and how creation does not ever continue Purusa,
Prakriti
release of
making As
:
man who
with a view
to
being engaged cooking been cooked, so does Prakriti, who is engaged in activity release every individual Purusa, cease from energising
the
of food, rests
whom
she releases.
srn%:
^H^RsJ^Miw Vatsa-vivriddhi-nimittam, for the sake
of,
*w Yatha, as. **%: Pravrittih, acti Ksira-sya, of milk. srare? vity, i.e., secretion, ^^N^i^RHiti PurusaA-jna-sya, of the unintelligent. virnoUsa-nimittam, due to the release of Purusa. crar Tatha, so. v^fa: Pravrittih,
of,
ment
the calf,
^wi
activity,
i.e.,
creation,
irap^i
SAMKHYA-KARIKA.
LVII. Just as
creation
of
is
45
is is
un
the
nourishment of the
for
calf, so
the
Pradhana
the
sake
of
the release of
Purusa.
ANNOTATION.
74.
to
how
This Kflrika gives an answer to those who entertain doubts as an unintelligent substance such as Prakriti is represented here to
in activity for
be,
can engage
an
altruistic end.
It
cannot be maintained
milk takes place under the superintendence of IsVara. For all intelligent activity such as, for instance, as is here attributed to Now, T^vara, proceeds either from selfish motives or from compassion.
that the secretion of
in the
filled,
case of Isvara,
who
is
exhypotliesi all-full,
having
all
desires ful
wanting
in
selfish
ends
to
Compassion also is impossible for compassion implies the remove or prevent suffering, but prior to creation there is no existence of the Jivas, Indriyas, Bodies, and Objects, and conse quently no pain, no suffering. Compassion, therefore, cannot be the motive for creation. Further, were creation an act of compassion on the part of l^vara, one would expect to find in it only happy beings, but such is not
accomplish.
desire to alleviate, the case, but just
the
opposite.
.of
Karma, as in that case the alleged superintendence omniscient and omnipotent Being falls to the ground. Prakriti, on the other hand, being unintelligent, has no selfish motive nor any motive of compassion to impel her to activity. Her activity is directed
reference to diversity of
Karma by an
simply by the end of the other she exists for his sake. Her action is of the nature of a sympathetic response, of harmonical variation or corres
;
milk, in
response to the re
Above continued.
II
Yatha,
as.
f^iro
Kriyasu,
of
in
acts.
fl^fi
Pravartate,
engages.
%TR:
man.
J^f^r
Purusa-sya,
3*tift
Purusa.
f^%r^
VimoksaTat-vat,
release.
Pravartate,
energises,
Prakriti.
ff^a
LV1IL
in
acts
to
relieve
46
SAMKHYA-KARIKA.
anxiety or desires, so does the Unmanifest energise for the purpose of the release of Purusa.
Row
i.e.,
the spectators.
^fl^r
^f^r^T Darsayitva,
fair dancer.
rrar
Nartaki,
w Yatha,
having
3*^
Purusa
sya, to Purusa.
Tatha, similarly.
Nivartate, ceases.
f^^
Prakritib, Prakriti.
Just as a fair dancer, having exhibited herself to the spectators, desists from the dance, so does Prakriti desist, having exhibited herself to Purusa.
Unselfishness of Prakriti demonstrated.
L1X.
II
II
Nana-vidhaih, manifold.
3qwf^ft
Upa-
^w%:
^g:
Pumsa^,
of Purusa.
virtuous,
Sfl:
mffitfl
Guna-vati, possessing the Gunas, possessing qualities, A-gur;a-sya, devoid of the Gunas, devoid of qualities, worthless.
yjrgtfi
Satah, as he
i^ffl
is.
TTC*
Tasya, his.
Artham,
object.
w&
Ap-artha-kam,
objectless,
Charati, pursues.
By manifold means does benevolent Prakriti, in a manner in which she possessed of the Gunas, pursue, has no interest of her own, the object of Purusa who makes
LX.
no return, being devoid as he
is of
the Gunas.
to the released
Purusa.
foT%^Erftfrr f
U
:
Prakriteb,
* Na, not.
than Prakpti.
i^f^
delicate.
Kim
chit,
5*n^t Sukumara-taram, more gentle or anything. si% Asti, exists. ?B Iti, such.
is. IT
^ Me, my.
^:
Matih, opinion,
^ft Bhavati,
Ya, who.
SAMKBYA-KAB1KA.
Asmi,
I
47
am.
gaze, sight,
$fa Iti, so. 3^: Punah, again. T Na, not. ^sp^Darganam, seeing, ^f^ Upaiti, approaches. 5^*1 Purusa-sya, of Purusa.
LXI.
delicate
My
opinion
is
than Prakrit! who, knowing that, comes no more within the sight of Purusa.
ANNOTATION.
This Karika explains and illustrates how Prakriti does not over again, in regard to the released Purnsa. energise,
75.
all
STftfrf:
?rc*ira
I)
3131
^R
II
Tasmat,
i
ro?i
Badhyate,
released.
is
bound,
not.
whatever,
sgrffl
Na, not.
g^P
Much} ate,
is
i Na,
^ Api,
Addha, any,
also,
Sarnsarati, transmigrates.
grates,
5^: Pnrusah, Purusa. *mrffl Samsarati, transmi ^zm Badhyate,. is bound. g^mMuchyate, is released. ^ Cha, and. IHHKII the support of manifold creations or beings. v%fa: Prakritib,
Prakriti.
(Nana-asraya,
LXII.
nor
is
Wherefore, verily, no Purusa is ever bound, released, nor transmigrates. Prakriti, being the sup
is
bound,
is
released,
and trans
migrates.
How
11
Rupaih, by forms, modes, conditions, dispositions, Saptabhili, ^ dispassion, passion, power, weakness, and ignorance. WIH^ Atmanam, herself, WRT Atmana, Eva, verily. TOrfn Badhnati, binds. by herself, ^fa: Prakritib, Prakriti. ^r Sa, she. ** Eva, it is. ^ Oha, and.
:
^
gpft
:
II
seven,
N^N^fri vimochaPrati, in regard to. j^n^ Purusa-artham, object of Purusa. one form, i. e., of Knowledge. ^>^y releases. Eka-rupena, by yati,
LXEir.
herself
;
by
and
48
SAMKSYA-KARIKA.
How
discriminative knoidedge
is
fully developed.
^
Na, not.
thus.
sifeq^ra
Evam,
vfa
so,
in
r^grorora
Tattva-abhyas&t,
i
knowledge
3rofi3fo^
Na, not. ^f^ Aham, I. *fa Iti, Aparisesam, beyond which there remains nothing to know, final. A-viparyayat, from the absence of error and doubt. fop* Visuddham,
ifa^i.
^ Me, mine.
T Na, not.
purified, free,
Kevalam,
single, unsullied.
sw^ft Utpadyate,
is
produced.
through cultivation of the knowledge of the Tattvas, is produced the final, pure, because free from error and doubt, and one single knowledge that neither does
So,
LXIV.
agency belong to me, nor is attachment mine, nor identical with the Body, etc.
Relation of Prakriti and Purusa after Release.
am
11
^T Tena, thereby, by means of knowledge of the Tattvas, as described in the preceding Karika- f^rww^ Nivritta-prasavam, whose prolificness has come to
cease through creation of all that
sr&reira
was
to
Artha-vasat, through the influence of the object, wz., knowledge of the Tattvas. ^r^MNRsitii^Sapta-riipa-vinivrUtam, desisting from the seven forms, virtue
rest, by which she binds herself and which are no longer required for the sake of Purusa, both of whose objects, experience and release, are accomplished. *5f?f Prakritim, Prakrlti. Pasyati, looks at. j^r: Purusal?, Purusa. fos^ra
<T93m
and the
srafari:
Avasthitah,
freed
seated,
stand
ing by.
of
^^:
Sva-sthah,
self-reposed,
undisturbed,
of
from
the reflection
of
the modifications
Rajas
and
Tamas.
Thereby having her prolific energy stopped, and desisting from the seven forms under the influence of knowledge, Prakriti is looked at by Purusa ju$t like a spec
tator,
LXV.
SAMKHYA-KAR1KA.
Conjunction of Prakriti and Purusa
*\
*\
49
is not,
II
II
indifferent, unaffected.
I.
sft Iti, so. 3^: Upeksakah, regardless, Ekah, the one, ^Purusa. ^gr Drista, seen. wn.Ahnm, ^t^f^ Uparamati, desists, ww Anya, the other, Prakriti. *rfff Sati,
w>:
w Maya, by me.
existing, continuing,
side
by
even.
irf%i,
?%:
Tayoh
of
i Na,
not.
Exists,
She has been seen by me," so the one so the other desists. I have been seen,", stands indifferent
"
LXVI.
Though
II
LVS
II
Samyak,
ledge.
perfect,
^^f^^Dharma-adinam,
smfwrra Jnana-adhigamat, from attainment of know of virtue and the rest. ^hK<iiMi^ A-karana-prdptau,
on reaching or being reduced to the state in which they lose their power of causing effects, f^^ Tisthati, remains, ^rasjm Samskara-vagat, from the influ
srai**^
impulse previously given to it. Ohakra-bhrama-vat, like the whirling of the potter s wheel, ^rf^nc: Dhritasariral?, invested with a Body.
effect of the
LXVII. Through attainment of perfect knowledge, virtue and the rest coming to be deprived of their power as causes, Purusa yet continues invested with body under the influence of previous Dharma and A-Dharma, as the potter s
wheel continues whirling (from momentum).
ANNOTATION.
76.
life,
and
others.
Jivan-Mukti consists in
the release of an incarnate Purusa from the entanglement of Prakriti prior These two things, viz., release from to his separation from the Body.
bondage and continuance of the Body, are compatible with each other, as For, universally, release they are dependent upon independent causes,
7
50
SAMKHYA-KARIKA.
takes place on the manifestation of discriminative knowledge between Prakriti and Purusa, in other words, it does not imply the acquisition of a new state or condition, but consists merely in the removal of a veil or a
whereas the Body is the positive result of positive shadow, as it were causes and depends for its existence or non-existence upon those very These causes are Dharma and A-Dharma, or merit and demerit, causes.
;
is distinguished as Prarabdha Sanchita or stored or potential, and Agamika, or to come, or or operative, On the attainment of discriminative knowledge, Sanchita Karma future. in seed-form is burnt up and rendered infructuous, and or Karma
collectively
termed Karma.
Now, Karma
Agamika
life
Karma
also
is
necessarily precluded.
then remains,
It is
Karma
a previous
that
is
say,
is
the
life,
to
all
Body and
of
It is
not affected by
till
it
it is
in
natural
course,
when
It is
the
Body
it,
hence, there
that
when
discriminative knowledge is perfectly developed before itself out, the incarnate Purusa in qiiestion, is
This
is
what
is
When
STTH
a Jivan-Mukto
is
finally released.
II
II
unT
Prapte, come
to pass, that
is,
Karma
by experience,
aifrc^ Sarira-hhede,
on
from the
body.
^fw^m
Crea
Charita-artha-tvat, for the reason that phe has fulfilled her purpose,
viz.,
J^TT^ST^ Pradhana-vinivrittau, tion for the experience and release of Purusa. cessation of the activity of the Pradhftna. on the <toir-nMt Aikantikam, certain,
absolute.
3*ro
Ubhayam,
both,
tta^i
Kaivalyam,
pain.
tuiHlid
Apnoti, attains.
LXVI1I.
When
(in
and there is cessation of the activity of the Pradhana from her purpose having been fulfilled Purusa attains both absolute and final Kaivalya.
Body takes
place,
SAMKHYA-KAR1KA.
Origin of the
5l
Samkhya
declared
31T
TOTWOT
end
of
Purusa,
i.e.,
release.
dull,
s?
Idam,
this.
5^
Guhyam,
secret,
Ilisi
abstruse,
unintelligible
to the
wfw
Parama-risina,
by the great
duration,
*ra
or Seer,
namely Kapila.
all
s^n^ra^ Sam-akhyatam,
details.
Rmr^dMfriti^T;
Sthiti-utpatti-pralayalj,
and
dissolution.
wherein.
^n^
end
Bhutanam,
LXIX.
of
This
abstruse
knowledge, adapted
to
the
Purusa,
wherein
are
the production,
duration,
and
dissolution
of beings
considered,
Risi.
ANNOTATION.
77.
construes
the
second
line
is,
of
in
the Karika
in a
which knowledge,
which
considered by the Srutis. Hereby he wants to bring out the sense that the Samkhya is connected with, and is supported by,
the Veda.
Sdmkhya
stated.
rR ^
*?m
^T^rT rF
i.e.,
il
Etat
this,
threefold pain.
things,
foremost.
Agryam, first in order, principal among all purifying 5^: Munih, Muni, sage Kapila. ^m$ Asuraye, to Asuri.
compassion.
H^fW<i
Anukampaya, through
:
nfo
Panchasikha.
This foremost purifying knowledge the Muni, through compassion, imparted to Asuri Asuri, again, to Panchasikha, by whom the System was elaborated in manifold ways.
;
LXX.
52
78.
Tn this
of the
Samkbya
79.
doctrine
its
authentic
Karika.
gration, as
is
"
According to Gaudapada, the Samkhya-KariM ends with this For the Samkhya which is the cause of release from transmi
or in regard to
Aryri
which,"
"
he
says,
these
seventy verses in
the
rhetre."
This
which
supported by the other traditional name for the Sanpkhya-Karikn, is Samkhya- Saptati or the Seventy (Verses) on the Samkbya.
Vachaspati, on the other hand, has not questioned the genuineness, or the claim to authority, of the additional two Karikas and has added
his
comment
to
them.
Above continued.
fSjisqwiw
&sya-paramparaya.,
by
tradition
of
disciples,
siro?^
Agatam,
f^fsw^ tsvarakrisnena, by Isvarakrisna, the author of the ^ Cha, and. ^m, this, ^itm Sah, this. Aryabhih, by
:
Arya
verses.
Samksiptam, abridged, summarised, compendiously written. holy-minded. Arya-matina, whose intelligence reached to the Tattvas
.
%"l
$mm
realising.
%^r
descended by tradition of disciples, to the holy-minded Isvarakrisna, having been thoroughly understood by him, has been summarised by
LXXI.
And
this
doctrine,
means
of these Aryas.
Kila, truly.
^ Ye, what.
Arthab, subjects,
entire,
:
topics.
Te,
those,
wif:
Arthab,
of
subjects,
fim^r
Kritsna-sya,
topics.
stories.
whole.
Nfgd*-<^
asti-tantra-sya,
^qiRiwfc<f^r!T
:
Akhyayika-virahital?,
disjoined
from
M<=n<jfc3i^m
rines.
* Cha, and.
SAMKBYA-KARIKA.
LXXII. The subjects which are treated by the
are the subjects of the entire Sasti-Tantra,
illustrative
stories,
53
and omitting
ANNOTATION.
demolition
opposite
doctrines.
80.
alludes
to
the Samkhya-Pravachana-
Siitram divided into the six Books, namely, of Topics, of the Evolutions* of the Pradhana, of Dispassion, of Fables, of the Demolition of CounterTheories, and of
illustrative
it
and
It is
its
Samkhya System.
as
The same
latter
is
done
in so
Inasmuch, however, by the Saptati stories and controversies, and also does not deal with the topics
the
omits the
much
detail,
it
has,
in
the
as a
to
above are
1.
is,
Pradhana,
2.
her
the
his
her objectiveness,
6.
4.
her subservience,
7.
5.
8.
distinctness
Purusa,
his
manifoldness,
his
inactivity,
conjunction,
his disjunction,
and
10.
these
According
1.
to
another enumeration,
3.
the
Purusa,
8.
2.
Prakriti,
Mahat,
9.
Tamas,
the Tan-Matras,
Ahamkara, 5-7. Sattva, Rajas, and the Indriyas, and 10. the Elements.
as, 1. the eternality of Purusa and discriminative knowledge
4.
A
in
third
2.
and Prakriti,
tion, 4.
and
5.
of Purusa,
throughout transmigra
Purusa and
the disjunc
Prakriti,
the inactivity
conjunction of Puriiba
tion of of
and Prakriti
time of creation,
9.
and
Mahat and
the five kinds of error, nine of complacency, twentyThus the number sixty is eight of incapacity, and eight of perfection.
Add
to
them,
obtained.
v
xxiii
19
22
29
)
47
ixv
xi
xxx
...
48
10
1
xxv
xiv
23
14
[fo few,
42
IX
11
2
iv
,
4
...
40
:,
Ixvi
49 37
Ivi
44
25
43
41
xlvii
,
xx v
liv
Hi
41
46
39
^
?
xlix
40
51
20
51
,
ixx
,
xxxvi
,
31
xlii
35
Ixiv
48
38
xl
34
21
xlvi
,
Iviii
45
29 15
5
46
4
Ixviii
xxxii
XVI
,
50
11
xli
35
30
XV111
...
17
24
,
~\
,lv
xlviii
,
43
xlviii
39
15
3
:,
39
18
xix
56
PAGE.
:.
PAGE.
xxx
27
36
XXX.V
,
46
g,
,
30 24
6
47
Ivii
XXV
vi
44
38
xlv
xxxix
viii
83
I
xxv
26 52
13
xvn
fr,
17
xxxi
28
27
9
Lxxii
,
52 49
31
xxix
ixvii
fa,
xxxvii
Words Index
PAGE.
*
of the Karikas.
PAGE.
xx
...
J8
20
Ixvi
xii
:
Ixvii
:
49
41
49
11
li
lx
46
51
xliv
37
Ixx
xi,
Ivii
ii
lxiv
48
xx
...11, 19
46
vi,
44
2
vi
Ixii, Ixvi,
Ixx, Ixxii
6,
11
xxv
v,
27
37
x,
xv
7,
xxx
xliv xliv
Ixvii
f
8,
14
1
37 49
x
vii
1
11
7
...
xl
34
17
40
xvii
ixii
xxiv
7
47
41
4,
xxx
liii
...
... ...
...
29
48
22
7
42
J7
51
13
Ixx
51
Ixi x
xiii
...
...
m
v
lx
46
6
4, 4
...
48
xxxvi, lx
xii, Ixxii,
...31, ...11,
...
46
52
x
xxxvii
xxxiii
xlviii
*
31
xxxv
Ixv
30
1
29
39
xlviii
...
48
3
39
58
PAGE.
PAGE.
xlv
vii
38
7
LV ... xxvi
Ixxii
...
24
52
Iv
43
48
15
Ixiv
xiv
14
...
xxvn
:
25
11
x
14
2
[
xii
..,
...
...
Ixiii
lix, Ixiii
47
...46,47
...
n
XXXVlll
x, xiv,
Iviii
Ixviii
50
32
9,
xxviii
viii,
26
xl,
xvii,
Ivi
7,
14,
ii
45
2
:
17,
xli
...
34, 44 35
xlii
35
9
...
iii
1
3
:
x
xlvi
:
40
...
38
xxviii
26
2
xlvii, xlix
...39,
40
39
...
xlvii
...
4,4
4
6
42
39
...
xlviii
vi
Ixviii
...
...
xlviii
*
... ..,
39
50
xlvii
39
41
Ivi
,..
24 44
52
52
...
*
...
...
xl
34
Ixxi
x
xxix
v
xvii,
Ixi,
...
Ixxi
...
...
27
6
xii,
XXV 111
xvi
...
26
...11, 15
...
...
Ixiv,
Ixvi
17,
Ixii
J
47
46, 48, 49
xliii
...
36 35
9
xx
Ixiv Ixvi
:
...
22
49
23
*xli
...15, 18
...48,
x XX
Ixx
J
...
19
xxii,
xxiv
...21,
...
...
51
51
...
xxv xxxi
xlvi
1
24
...
Ixx
28 40
xxxii
29
...38,
xxvi
24
59
Ivi,
Ixi,
Ixiv,
xiii,
Ixix
vii
xx vii
xlix
xx vi, xxxiv
xx, Ivi
...
xxviii
...
Ixix
. .
xl
xxviii
Ixvi
viii
xiii
ix,
1
Ixvi
Ixi
xx vii
xxv,
xxi
...
Ixviii
.:.
xliv, liv
xli
Ixvi
Ixiii
60
PAGE.
...
PAGE.
xxxvii, xxxviii,
xliii, xliv,
Ii,
7,
8,
29
7
liii,
...
4, 6,
xxxi
...
...
28
14
7,7,8,11,
17,
xv
...
...
40 46
52
Ixxii
:
...
...
49
xxi
Ixxii
20
52
31
xxvi
:
...
24
40
27
...
...
... ...
xxxvi
Ixxi
...
...
xxx
Ix
...
52
...
...
46
50
13
...
28
Ixviii
Ixiv
j
...
48
50
f
x
xii
lxi
xix, Ixviii
xvii, xxi
...
...18,
...17,
20
44
27 45
51
1
Ivii
...
Iv
43
19
...
35
17
17
xxii,
xxiv
...21,
58
37
xv
xviii
...11,
...
xliv
xxvii,
xxxvi,
43
14,19,25,31, 38
11
:
43
1
5f
^ xx
19
xxiii, Ixiv,
Ixvii,
lxix
22,
Ix
46
27
13
,
48, 49, 51
...
37
n,
v,
vni,
xi,
xiv,
...
Ixix
...
51
1,
xxx
v*
viii,
ix,
...
32
xxii
21
...
xi,
Ixiv
:
...
48
55
xv,
xvi,
xvii,
xxi
...
...
xxx
27
43
61
PAGE.
Ixx
Ixxii
xi,
...
...
PAGE.
...
...
51
xxv
...
24
1
52
...
41
Ivii, lix
11,
29
5T3TC*T xxix,
46
7
1
xxx, xxxiii
27,
27, 29
xxxiii
tvii
...
...
29
17
xli,
Iviii
...35,
...
...
45
38
...
xlv
15
.
xxv
:
23
24
11
xxv
xxxviii
...
...
...
...
17
32
13,43
39
iv, v, xxxiii,
33
cm:
xiii, liv
r:
:
xxxv
4,
xlviii
,,.
29,
li
30
41
17
Ixvi
...
49
27,
...
...
xxx, xxxii
xix,
xlvi, Ix...
29, 38, 46
vi,
xiv
...
...
14 17
xx, xxii,
Iv, Ixii
6,
q&JTrlxviii
18,
Ixi
...
xxiv, xxxv,
Iii,
... ...
46
20
xxi
lix
xxiii
:
... ...
...
...
22
...
...
46
29, 29
xxv
:
24
39
xxxii, xxxiii
:
xlviii
...
xlviii
...
39
41
xli,lxvii
iii,
...35,49
v,
vi,
xxx,
xxxiv,
...
li,
Iv
...
... 1,
41,
xlvi, Ixiii
3, 4,
43
1
47
:1
..,
...
...
40
38,
...
46
4,4
2
xlix
39, 40 40 ...
49
:
Ixxii
52
...
xliii
...
..,
36
6
1
5
Ixv, Ixx
xxxviii
xiv, xxxix
:
...
....
48,51 32
30, 33
r
vi
i,
:
xxx
...
..,
27
liii
42
18
liii
42
xix
62
xxxv
:
...
Iii
xxiv,
xxiii
xliv
xxxii
xxxii
i,
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9
1
APPENDIX VIL
PANCHA&KHA SUTRAM
OR
PANCHASIKHA-SUTRAM.
INTRODUCTORY.
one of the few earliest writers on the Samkhya. He is an authority on the subject, and is mentioned as an A chary a or Pro fessor of the School, According to L4varakfi&na, the author of Samkhya1.
Parichasikha
is
Samkhya which descended from its founder Kapila Panchasikha (through Asuri, see Samkhya-Karika, No. LXX), was But not a single one of his works elaborated by him in manifold ways.
is
of the
"
Samkhya
literature.
He
is
known,
by scanty fragments, as the author of a collection of philosophical aphonsms. One other performance, if not two, is likewise imputed to him
;
and he, perhaps, descanted on the theistic (sic) Samkhya as well as on It would appear, from Vijnana Bhiksu s the atheistic (sic.) (F. E. Hall).
"
Commentary on
Vedanta-Sutram, that Panchasikha wrote a comment ary on the Tattva-Samasa. 2. The only source, as yet discovered, so far as we know, from which a few of the aphorisms of Panchasikha can be recovered, is Vyasa s
the
Commentary on the Yoga-Sutram of Patanjali. In the Preface to his edition of the Samkhya-Pravachana-Bhasyam of Vijnana Bhiksu, Mr. FitzEdward Hall has collected eleven aphorisms of Panchasikha quoted by
Vyasa in his said Commentary. Another collection of extracts from the same source has been published, under the title of PanchaSikha-acharyaby Pandita Raja Ram, Professor of Sanskrit, D. A. V. College, Lahore, in Nos. 4 and 5, Vol. VIII, 1912, of the series Phis collection contains twenty-one entitled Arsa-Granthavali, Lahore.
pranita Samkhya-Sutra,
r
aphorisms including one of Varsaganya. Quite recently, again, we had a peculiar opportunity of examining the MS. of another collection of apho
risms attributed
to
PanchaSikha,
prepared by
the District
Svami Hariharananda
of Hooghli.
Aranya
of
the Kapila
A^rama
in
This was
obviously not an original compilation, but a reproduction of the Lahore publication, with a few additions, one of which was taken from the Veda
without acknowledgment As regards the collection of Mr. Fitz-Edward Hall and the collection of Pandita Raja Ram, we have found that the one than the other, while is, in certain respects, more complete and correct
!
the paternity
of
some
of
the aphorisms
attributed in
it
to
PanchaSikha
PANCHASIKHA
is
SfJTEAM.
be noticed more
in detail in the
These
will
subsequent pages.
as rightly observes Mr. can safely be conjectured, Fitz-Edward Hall, with regard to the character of the work or works
" "
3.
Little
"
They may be
Samkhya
but,
That Pancharfikha treated of other pertain to the Yoga. than the Samkhya, may be inferred from a remark of Vijnana subjects
possibly, the}
Bhiksu
Svaprayujana-ab have pi
vidusflm
pravrittau
Panchasililia-acharyaI.
25."
Yoga-Vdrtika,
PANCHASIKHA-S&TRAM.
4.
^iRfcgii
"
Primeval
"
means pro
duced
Seer means Darstana-kara or one beginning of Creation. who has had direct vision of Purusa ,^,s distinct from Prakriti. In its
at the
is applicable to Visnu alone. primary significance, the term Adi-Vidvan Here it refers to Kapila, the reputed founder of the Samkhya Tantra,
"
"
because
Kapila,
"
it is
who appeared
as the first
Wise Man,
Evolution,
"
at
the
(Vachas-
fa^kiNT^Rrani
Nirmana-chittam adhisthaya, presiding over, ensoul medium of, a self-made mental vehicle. These words
incarnated as Kapila.
explain
reproduced Himself as the mighty sage Kapila, loped man, but an enveloped Divinity. This artificial creation of bodies, ensouled by artificial emanations of the mind, which is one of the most
wonderful discoveries of the Hindu Spiritual Science, is not expected to make any deep impression on the minds of the majority of Western Scholars in the present age, nor to engage them in the investigation or in
an examination of the truth in this matter, in a true scientific spirit. Neither do we here propose to enter into a discussion with them on this subject.
simply mention, for the information of readers at large, that this subject of the creation of artificial bodies and minds is dealt with in the Yoga-Sutram of Patanjali, IV. 4, 5, and 6 (See the Sacred Books of the
Hindus, Vol IV., 272-273).
We shall
And
:
to
make
the words
of our
text a little
more illuminating
"
to
them, we may
Yogi, having attained the power of Samadhi, sets about destroy All Karmas may be divided into three classes his past Karmas. ing (1) The acts done in the past, the consequences of which the man must suffer in
:
the present
life
the
Karmas to
or incarnation.
They
Karmas
ripe,
(Prarabdha).
to
(2)
The Karmas
done in the
future
life.
be expiated in some
Karmas
are the stored Karmas, or unripe (Sauchita). (3) The which a man creates in his present life, and which have to be
They
This last kind of act, the fresh expiated in a future or the present life. can be stopped. By devotion to the Lord and doing .everything Karmas,
PANCHASIKHA-S&TRAM.
in a spirit of
service,
debt
is
stopped.
no fresh Karmas are generated. The incurring of The man, however, has to pay off past debts the ripe
The
unripe or stored
ripe Karrnas will produce their effects in the does not trouble himself about this. But the
a future birth.
It is
is
Yoga
The Yogi
future lives in order to get an opportunity to pay off the debt of Sanchita Karmas. He simultaneously creates ALL the bodies that thpse Sanchita
through those bodies expiates all his Karmas simulta neously. Every one of such bodies has a Chitta or mentality of his own. This is the Nirmana-chitta or the Artificial mind like the Pseudo-Person
Karmas
require,
alities of
like so
hypnoptic trance. These artificial minds arise simultaneously many sparks from the Ahamkaric matter of the Yogi s Self, and
they ensoul the artificial bodies created for them. These artificial bodies, with artificial minds in them, walk through the earth in hundreds, they
are distinguished from ordinary
methodical in
ficials
all their
acts,
men by the fact that they are perfectly and automatic in their lives- All these arti
by the consciousness of the Yogi, one consciousness hundred automatons. Every one of these automatons has a controlling
are controlled
Karma
to exhaust.
it,
as that destiny
"
man
"
the Yogi withdraws his ray from a heart-failure generally. dies a sudden death,
is fulfilled,
Now, what
is
the difference
Yoga-created mind,
natural
between the ordinary mind and the the natural Chitta and the artificial Chitta? The
mind by experience gains a habit, the impressions are stored in it, and they, as V^sanas, become the seeds of desires and activities. The artificial mind is incapable of storing up impressions in it. It has no
Vasana*s and consequently
6.
hi* u
fl
it
body
falls
down."
Karunyat, through compassion. This word, according to It is this that l^vara, cut Vyasa, tells us what the teaching of the text is. of the abundance of His compassion towards all Purusas, incarnates Himself,
to time, in order to teach them knowledge and virtue, whereby be delivered from bondage. The passage of the text is quoted they may by Vyasa in his Commentary on the Yoga-Sutram, I. 25, and Vachaspati This theory that the com explains the purpose of the quotation thus
from time
"
passionate
teaching of
is
also
common
to the
Panchasikha."
Rdma
Prasada
7.
s translation.
w&i Bhagavan,
divine.
PANGHASIKHA-StJTRAM.
virtue,
and
infallible
will.
And we know
that
mff:
Kapila, in the highly purified and richly developed body of a saint who held communion with the gods. The necessity for such bodies for divine
Babu
of the
Sisir
9.
Kumar Ghosh
in his
Lord Gaurdnga.
first
wf<3
recipient
Samkhya.
fSwtniim Jijnasamanaya,
10.
the divine
desired to
who wished to know Asuri approached know from him the means for the
the permanent prevention
accomplishment
of pain.
11.
wa Tantram,
*tarc
Samkhya
doctrine.
is
12.
Such, then,
the
origin of the
I.
Samkhya.
Seer,
The primeval
an
artificial
dium
of
mind,
(Kapila), out of compassion (towards all entangled Purusas), revealed the (Samkhya) doctrine, in a systematic way, to
Asuri,
who
desired to
is
know them.
this
13.
or the result of seeing, from the root logically to see. </Dri!$, Here it stands for Saksatkara or immeditae vision, that is, intuition of
Samkhya
Dar^ana?
"
Dars ana
"
etymo-
the Self.
And
"
"
Samkhya
form
is
means
to
Spiritual
Intuition
perfectly revealed.
II
^r Darsanam, Khyatifr, coming knowledge, light, shining, manifestation, illumination. Darsanam, intuition, knowledge. Eva, alone.
one, single.
intuition,
wi
Ekam,
^ Eva,
only, there is
to
no second,
wft
^\
II.
it
There
is
is
the Spiritual In
PANCHASIKBA-StJTRAM.
14.
The word
is
Now, manifestation
suggestive in more respects than one. declared to be the means of accomplishing Moksa or
Khyati
is
must be its nature? It cannot obviously be of the nature of the attainment of some advanced state or development from a state less advanced or less developed for Manifestation itself cannot accom
Release. (1) What, then,
;
repugnant to the Samkhya conception of the Self for the Self is kutastha, unchangeable it ever is, never becomes. It follows, therefore, that Moksa consists merely in the removal of a
plish
;
this.
It
will also
be
something which casts its reflection on the Self and thereby overshadows it and causes obstruction to its shining out in the fullness of its own light. (2) This shadow, this obstruction,
shadow, as
it
were, that
is,
of
is
is
not
of,
is
a creation
of
the
Not-Self.
And what
its
the cause of
origin,
it
the
same
is
also
the cause of
removal.
It
fades or deepens,
for this
and
(3)
expands, it exists or ceases to exist, on the activity or non-activity of the Not-Self. depends entirely The Self is altogether passive and inert. Shadow or no shadow, it is
all-full,
contracts or
ever shining, unaffected, unsullied. In ignorance, men speak of the Bondage of the Self which is never bound, ever released. Bondage, in reality, is this supreme ignorance, this veil of the Not-
ever there,
Self,
the
non-discrimination
of Being,
to
of
the
principle of
is
Becoming
the
suffering
and the
in the
is,
which alone
due
or
all
for actual
suffering
nothing in
of
it
to
veil is
assumption Replace non-discrimination by Discrimination, the the obstruction and see gone, and gone with it is the Shadow
the
Self.
Abhimana
attribution
the ever pure, ever constant, ever shining Self. This Aphorism of Pancha&kha has been quoted by Vyasa 15. in his Commentary on the Aphorism I. 4 of Patanjali s Yoga-Sutram in
the
following context
Yoga
is
the
inihibition
of
the
modifications
of the
in
mind (chitta) (Yoga-Sutram I; 2). Then the Seer (Purusa) stands his own nature (Ibid I. 3), that is, is established in his own intrinsic
Elsewhere form, as in the state of kaivalya or absolute abstractedness. in him) similarity of form with the modifications (there takes place
take place ? Because objects are presented to him. Whatever, therefore, be the modifications of the mind, with the same is Purusa invested, so long as the mind remains up and doing.
(Ibid
I. 4j.
How
does
it
Purusa, with the light of his intelligence, illuminates the manifold modifications of the active mind, which, consequently, are mistaken as being the manifestations of Purusa. It is thus this mistake,
That
is
to say,
the unintelligent
modifications of
PANCHAS1 KHA-StfTRAM.
the unintelligent
mind
of the
inert,
immutable
Purusa, which
is
the cause of
attributed to Purusa.
In reality,
"
one and one only, the same at all times and in all circumstances. And so there is the Aphorism There is but one Spiritual Intuition of the Self it
:
is
is
Self."
Self is most difficult to know. It is inscrutable. Only a and peaceful mind can reflect it as it is in itself. Steadiness steady, pure* of the mind implies a long and arduous process of Yogic practice. The stepping-stone to it is what is called Jyotismati or the state of lucidity,
The
or the activity
is
painless objective (vijfoka-visayavati) It is described by Vyasa in his purely egoistic (asmita-nmtra). It mentary on Yoga-Sutram, I. 36, in the following manner
"
twofold,
according as
is
is
Com
is
the
consciousness of thought-forms (Buddhi), on the part of one who practises of concentration upon the Lotus of the Heart. For, the substance
Buddhi
refulgent and^is like Akada, i.e., all-pervading. Through success in concentration upon that, the activity of the mind modifies by the
is
forms having the colour of the light of the sun, the moon, the planets and precious stones. Likewise, the mind concentrated upon Asmita, I-am-ness or egoism, becomes pure egoism, calm and infinite, like a
waveless supports following Aphorism of Pancharfikha
ocean."
:
And he
his
exposition
by quoting
the
II
cpj
Tarn, that.
to
IH^W^ Anu-matram,
of
small as an
SRri^i
atom,
Anuform.
this
^ffm
Knowing,
at last,
"
ciousness manifests as
17.
It
am
only.
Principle of Being with the Principle of Becoming, of the Self with the This identifica Not-Self, is the cause of all the suffering in the Universe. Its nature is declared by Pancha^ikha in the is called A-vidya. tion
t<4
PANCHASIKHA-SfJTRAM.
Vyaktam, unfolded, sentient substances or existences, such as wife, ?&m A-vyaktam, not unfolded, insentient objects, such as riches,
^n
house, couch,
3T Va, or. etc. ^r^ Sattvam, existence, substance, object. Atma-tvena, under the characteristic of the Self, as being the Self,
rRS Abhi-pratitya, approaching towards in mind, thinking, believing, taking up. Tasya, its, of the object. *R^ Sampadam, prosperity, well-being. SH^T^ Aiiu-
nandati,
Self.
rejoices at or
according
to.
3iTrwr^
Atma-Sampadam, well-being
its,
of the
*fF3T^:
Manvanah, imagining,
^r^tof?!
rrer
Tasya,
of
the object.
*IIH<^
Vyapa-
dam, adversity.
J
Anu-Sochati, grieves according to. wi^qr^ Atma-vyapaI*M: Manvanah, imagining. s: Sal?, he. sf Sarvah, darn, adversity of the Self. ^ n^g: A-prati-buddhafy, unawakened in regard to the truth. all.
:
IV.
They
are
all
objective entities, whether they be sentient or insentient, to be the Self, rejoice at their prosperity, imagining it to be the
prosperity
it
of
the
Self,
and grieve
at their
adversity,
imagining
18.
to
Self.
5 which describes A-vidya as being the manifestation the non-eternal, the impure, the painful, and the Not-Self to be the of
on Yoga-Sutram
II.
and the
Self."
vi.
Param,
different,
Purusa.
wwrsfftara^Tf^i:
ledge, etc.
The nature
is
of
nature,
character,
is is
By knowledge
indifferent,
to
Whereas Buddhi
seeing.
^irH^Qf
impure, not
is
and non-intelligent,
Tatra, therein, in
*jrcf<j
Kuryat,
led
form,
ria
respect
Buddhi.
Atma-buddhim, the
%% Mohena,
by reason
V.
to
man
is led,
by reason
Self in respect of
19.
Buddhi.
in his
the
the
Yoga-Sutram
being
apparent identity of the subjective power of seeing instrumental power of seeing (i. e., Buddhi)."
PANGHASIKHA-BtJTRAM.
20.
It
follows,
therefore,
that
there
is
Bondage
as long as this
notion
the Self in respect of the Not-Self remains, and that there is Release when this notion is destroyed by the knowledge of the Self as
of
all
essential particulars.
can be. *^: Svalpah, little. *farc: Samlrarah, mixture. attended with, i.e., capable of avoidance or removal. wmsr: Sa-pratiSa-pariharah avamarsah, attended with, i.e., capable of, being borne easily. sw^i Kusalasya,
^ira
SyAt,
of
<*HW<
ing the
w^ Alam,
sufficient,
VI.
little
mixture
by
capable of removal (by ex easy to bear, cannot prevail for the diminution
of sacrifices
good (produced by the performance such as the Asvamedha and the like).
21.
committed in the course of the per quences formance of sacrifices which are calculated to produce merits of far-reach ing consequences. For instance, an Asvamedha sacrifice cannot be per
of the acts of sin necessarily
of
is
a sinful act.
its
So
that,
performance
of
the
Asvamedha produces
desirable conse
quences, the killing of the horse cannot, at the same time, fail to produce its undesirable consequences. The question, therefore, arises whether what is
sacrifice,
be not
lost
through the
sin.
This
is
an
Law
of
Karma
as a whole.
being ordained as part of the principal action, it helps in its fulfilment. The second is that, the causing of pain to all Of living beings being forbidden, it results in undesirable consequenceseffects.
first is that,
two
Now, The
etc.,
has,"
as Vachaspati explains,
these,
when
it
is
to
its
the contrary, it keeps its of an accessory only, and manifests only when the fruition of the position It is said to be tacked on to the ruling principal ruling action begins.
independently of
On
when, while helping the ruling action, it exists as the seed of its own proper effect. Panchadikha has said the following on the subject
action,
:
A,
little
mixture.
10
PANCHA&KHA-SdTRAM.
the ruling factor of the present karma, born from the sacrifice Jyotistoma, etc is mixed up with the present cause of evil, it may be
"When
,
of
easily removed.
Tt is
possible of
sacrifice.
an expiatory sacrifice be not performed by carelessness, the subsidiary action would ripen at the time of the ripening of the
if
Even
generated thereby would be easy to bear. The wise who are taking their baths in the great lake of the nectar of pleasure brought about by a collection of good
principal only,
and,
in
that
case, the
evil
actions,
of:
the
fire of
pain produced by
i.e.,
a small
It is
not, therefore,
capable of diminishing,
of his large
virtues."
appreciably
i.e.,
Rama Prasada s
This Aphorism of Panchaj^ikha has been quoted by Vyasa in "So his Commentary on the Yoga-Sutram II. 13. long as the cause
23.
is
in the
and
experience."
24.
Pandit Raja
Ram
is
wrong
the
Commentary
25.
But the fact remains that even a highly meritorious act is and with consequent pain. It is even as Patanjali declares
pain"
that
is
(Yoga-Sutram
get rid of
:
the thing
to
pain, but pain not-yet-corae is the thing to be avoided v Yoga-Sutram II. 16). Accordingly, both in the Samkhya and in the Yoga Sastra, enquiries have
its
II.
means
of
removal.
In the Yoga-Sutram
is
declares
that the
this
And on
Tat-Samyoga-hetu-vivarjanat, through abandonment of the Non-discrimination, of the conjunction thereof, i-e., of Buddhi. Wr| cause, namely, of pain not-yet-come. Syat, will be. ^re^ Ayam, this, i.e., the desired prevention
d<wli
i^r|fceisJHid
permanent.
^:^Mdi*i<:
remedy
of pain.
VII.
permanent prevention
pain,
which
is
PAKCHASIKHA-SUTRAM.
26.
11
in his
Commentary on
the
Yoga-Sutram
27.
which
sists
is
due to conjunction. Rajas gives rise to pain in Sattva, on Purusa, through conjunction. In this reflection con the experience (Bhoga) of Purusa from which emancipation (Apavarga
Pain
is
reflects it
sought. To describe them more correctly, Bhoga is the ascertainment v of the essential nature of the Gunas, as desirable and undesirable, in their undifferenthited form and Apavarga is the ascertainment of the essential
;
nature of the Experience!*, through the withdrawal of the influence of Prakriti upon him. To accomplish both these objects, namely, Bhoga and
Apavarga,
Prakriti
is
world.
Creation
is
the
exhibition of
to
Purusa.
;
Purusa regards or looks at Prakriti from these and there is no third point of view. So declares Pan-
cha&kha
also
TT^TW^
3R Ayam, this Purusa. 3 Tu, but. Khalu, surely, im Trisu, in the three. Gunesu, in the Gugas, Sattva, Rajas, and Tamas. mv Kartrisu, which are 3^J the actors, agents. ^MK A Kartari, who is not the actor. ^ Cha, and. 3^ Puruse, in Purusa. g^ig^idft Tulya-a-tulya-j&tiye, who is of a like and unlike
kind.
Chaturthe,
the fourth,
i.e..
ddfwwifafti
Tat-kriya-saksi^i,
who
is
the
of the
Gugas.
known.
being presented, swr^ Sarva-bhavan, all objects. STOT^ Upapannan, established, 3^**^ Anupasyan, knowing. T Na, not. ^PT Darsanam, view, wm Anyat, other. i*& Sankate, suspects.
things explained are being presented to the three Gunas as the actors as these and to the fourth, viz., Purusa, of a like and unlike kind, as
the non-actor and as the witness of their action, does not suspect (the existence of) any other point of view, or object
of
VIII.
all
knowledge.
"
28.
Of a
;
like
and unlike
kind":
but the Gunas are non-intelligent. nal, so is Purusa Purusa The above has been quoted by Vyasa in his Commentary on 29. The object (Dritfya) which possesses the nature of Yoga-Sfitram II 18
is intelligent,
"
illumination (Sattva),
activity (Rajas),
and
inertia
PANGHASlKHA-StiTRAM.
of the elements
and
of
and
action, exists
for the
But these two, experience and emancipation, which are effected by Buddhi, reside in Buddhi alone ho\v are they, then," asks Just as victory or predicated of Purusa ? He next gives the answer
"
30.
Vy;>sa,
"
"
"
defeat,
which
lies in the
army,
its
is
consequences, so too are Bondage and Release, residing in Buddhi alone, are predicated of Puru&a, as he is the experiencer Of Buddhi alone are Bondage in the shape of the of their consequences.
he
is
the experiencer of
knowledge Buddhi, are attributed as existing in Purusa, as he is the experiencer of their consequences, by having their reflections thrown upon him from
Buddhi, through
31.
proximity."
Puruba, then, is neither quite similar to Buddhi nor quite He is not quite subject to Bondage and Release, nor is dissimilar to it. On this subject, Paficha&kha further declares: quite free from them.
f
A-parinamini, not
^RR*if?R:
subject
to
transformation, unchangeable,
ff
Bhoktri-Saktih, the power of the experiencer, intelligence, cons Hi, for. ciousness. swfirasnif A-prati-Sankrarna, not moving towards objects, inert, actionless,
inactive.
ful.
* Oha, and. iRwPni Parinamini, subject to transformation, change 9$ Arthe, into the object, i.e., Buddhi. nmsa^rn Pratisamkranta, transferred,
to.
*
moved
of
Iva, as
if.
thereof,
ie.,of
its, i.e
,
Buddlii.
^HMdld
rrar:
Tasyafe,
Buddhi.
formed by receiving the reflection of intelligence, ^fgfn: Buddbi-vritteh, of the modification of Buddhi. 3RWW?*?roT Anu-kara-matra-taya, by reason of mere imita tion. ^mnigr A-visista, jfi^n Buddhi-vrittya, by the modification oi Buddhi
unqualified, ?ra Iti, thus.
f^ Hi, verily,
^rrfffr:
Jnana-vritti^,
modification of consciousness.
*in*m Akhyayate,
called, described.
IX.
of the Experiencer
which
is
un
changeable as well as
inert, as if
PANCHASIKHA-SUTRAM.
13
And by object (i.e., Buddhi), imitates its modifications. reason of the mere imitation of the modifications of Buddhi, while that is transformed by receiving the reflection of intel
ligence,
it
intelligence unqualified by the modification of Buddhi. The above has been quoted by Vyasa in his Commentary 32.
The seer is the power of seeing merely though on Yoga-Sutram II. 20 pure, he sees ideas by imitation," and he thereby supports the proposition
"
"
that
tion,
though pure, he sees ideas by imitation because he sees, by imita ideas belonging to Buddhi, and, though he is not of the same nature
;
if
he were of the
in the follow
nature of
Buddhi."
:
This
is
further explained
by Vacbaspati
ing manner
"
Although the moon is not, as a matter of fact, transferred into pure water, yet, inasmuch as its reflection passes into water, it is, as it So also, the power of consciousness, although were, transferred into it.
not actually transferred into the Buddhi, yet is, as it were, transferred into it, because it is reflected into it. By that fact, consciousness becomes,
were, of the very nature of the will-to-be (Buddhi). It accordingly This explains the words "by follows the modifications of the will- to-be.
as
it
imitation."
It is said, it
will-to-be."
Conjunction has been stated to be the cause of Bhoga. The world owes its existence to it. But when, in the case of a objective Purusa whose objects have been fulfilled, the objective world no longer
does not at the same time altogether vanish out of existence, because there are other Purusas whose Bhoga and Apavarga (Vide the Yoga-Sutram II. 22). Thus still remain to be accomplished.
exists for him,
it
is
established.
whereas the Subject and the Object exist tion must, in the form of a stream of successive conjunctions, be without On this subject there has been quoted by Vyasa, in his
that,
beginning.
Commentary
Panchat^ikha
:
following Aphorism of
Dharmioam,
Tamas.
beginning.
is,
and
without
Dharma-matranarn, of
all
is,
the products
14
PANCHASIKHA-StJTRAM.
rest.
^R Api,
also,
9Hrf^:
Sarnyogafy, conjunction.
X.
Because
is
the
Purusa)
34.
without beginning, the conjunction also of the products thereof, taken as a class, is without beginning.
"
It
is
for
this
reason
of
.that,
the
conjunction of another Purusa with another manifestation of the Mahat has not become a thing of the past." Ram Prasada s translation
of Vachaspati.
35.
In the Yoga-Sutram
III.
"
By
this are
described the changes of characteristic vdharma), of secondary quality (laksanaj, and of condition (avastha) in the objective and instrumental
phenomena."
Ram
Prasada
s translation.
:
Commentary on the above, Vyasa observes The change of secondary quality is the moving of the characteristic along the paths of being (past, present, and future). The past character
36.
"
istic
is
not devoid
of
the
future
present secondary quality, is not devoid of the past and joined future secondary quality. the Similarly, the future (characteristic) joined
to
the
future
secondary quality,
is
Others find a fault in this change of secondary qualities They that all the qualities being in simultaneous existence, their paths of say being must be confused, (and thus overlapping one another, cannot be
considered as distinct and different).
"
This
is
thus met
there
such a thing as a characteristic, the differences It is not only in the of the secondary qualities also must be posited. mind present time that the characteristic characterizes. If it were so, the
no proof.
When
is
attachment, seeing that attachment - Further, the three (peaceful, is not in manifestation at the time of anger. of existence in one fearful, and dull) secondary qualities are not possible
of
individual simultaneously.
in
succession,
by virtue of the operation of their several (exciting causes. Therefore, For example, attachment being in the height of there is no confusion.
manifestation
it
PANCHASIKHA-S&TRAM.
cease to exist with reference to
all
15
other objects.
On
the contrary,
it
is
then ordinarily in
translation.
existence
with reference to
them."
Earn Prasadas
And
Aphorism
in
of
Panchadikha
Rupa-atisayafr,
Vritti-atisayah, intensities
of
intensities
of
nature or characteristic.
function or manifestation.
cha,
and.
Virudhyante, are opposed. OTfr^ffR Sam&nyani, ordinary ones. 5 Tu, but. q* Saha, with. JwM Pravartante, co-exist, Atisayaili, with the intense ones,
co-operate.
XL
Intensities
of characteristic
and
intensities
of
manifestation are opposed to each other, ones co-exist with the intense ones.
37.
This simple Aphorism of Panchasikha embodies the discovery of the important doctrine of the sub-conscious mind.
38.
As
to the
relation
there
is
II
those having their powers of hear ing similarly located, that is, equally in Ak3,sa or soniferous ether. *$^wf?H Ekadesa-sruti-tvam, to have the power of hearing in the same situation, ^fai Sarve-
^ Tulya-desa-sravanan&m,
of
sa"m,
of all.
w^
Bhavati,
is.
having their powers of hear ing equally located in Akasa, hearing takes place in the
XII.
all,
In the case of
same
the
situation.
in his
The above has been quoted by Vyasa By Samyama over Yoga-Sutrarn III. 40
39.
"
Commentary on
between
the
relation
hearing."
And Vachaspati
"
explains
its
sense
following manner
This sense of hearing, then, having its origin in the of egoism, acts like iron, drawn as it is by sound originating principle and located in the mouth of the speaker, acting as loadstone, transforms
:
them into its own modifications and thus senses them. And it
in
is
that
for
every living
16
PANOHASIKHA-S&TRAM.
is, in the absence of So says the quotation from PanchasJikha
:
those whose organs of hearing are similarly situated, the situation of All those are Chaitras and others whose powers hearing is the same." of hearing are similarly situated in space. The meaning is, that the powers
all
" "
To
Further, the Akaafo, in which the Lorn out of the Soniferous Tamnatra, located, power and has therefore the quality of sound inherent in itself. It is by this sound acting in unison, that it takes the sound of external solids, etc.
of hearing of
all
are located in
is
2ka&.
of hearing
is
i.e.,
the sound, of
all is of
is
the
same
class.
the substratum
of the
this
power
That
of
hearing, and
sound.
And
sameness
of the situation of
sound
is
which
sound
is
of the
same
class, is
Ak&rfa."
41.
Raja
Ram
In his Pancha&kha Acharya-pranita Samkbya-Sutra, Pandita includes the following quotations by Vyasa
:
cHUT
II
XIII.
festation,
rest,
The Pradhana, the material cause of all mani would become what it is not, if it tended only to
in that case there
;
because
tion into
to
phenomena
remain in constant motion, because in that case, the phe It is nomena would become eternal and never disappear. only when it tends to both these states, that it can be called
the Pradhana (the cause of manifestation), not otherwise. The same considerations apply to any other causes that
Vide Vyasa
Commentary on Yoga-
XIV.
On
form, intervening space and time, and genus, there is no separation in the Root (i.e., the Pradhana.) Vide Vyasa s
Commentary on Yoga-Sutram
III. 52.
PANCHA&IKBA-S0TRAM.
17
XV.
objects
etc.,
caused by the
seen in immobile
similarly of the immobile, in the mobile, and of the Vide Vyasa s Commentary on mobile, in the immobile.
III. 14.
Yoga-Sutram
XVI.
Of these which possess the same genus, the Vide Vyasa s differences are in (specific) properties only. Commentary on Yoga-Sutram III. 43.
u
XVII.
By
the magic
panorama
of
Mahamoha
(desire
and ignorance), overshadowing the Sattva which is lumi nous by nature, the very same is employed in acts of vice.
Vide Vyasa
s
Commentary on Yoga-Sutram
There
is
II.
52,
no penance greater than Pranayama whence are the purification from dirts and the brightness of knowledge. Vide Vyasa s Commentary on Yoga-Sutram
XVIII.
:
II. 52.
^roref
JTfrgrr
$*t
<jJ<^
*r^Rr u
XIX.
i
(In the
case of those
who do not
possess the
curiosity to know the nature of the Self), giving up, through faults (i.e., demerits), the nature, there arises a liking for primd facie contrary views, and dislike for the ascertainment
of
the truth.
25.
Vide Vyasa
Commentary on Yoga-Sutram,
IV
Brahmana undertakes many a vow, one after another, he turns away successively from acts of injury due to inadvertence, and thereby makes the virtue of non-in
As
a
XX.
Vide Vyasa
Commentary on Yoga-Sutram
30.
18
PANG HA SI KHA-S&TRAM.
the Dhyayins, namely, friendliness (maitri), etc., being, by nature, inde pendent of external means, accomplish the highest virtue. Vide Vyasa s Commentary dh Yoga-Sutram IV. 10.
42.
XXI.
And what
And
to
XXII.
the
The
activity of the
Pradhana
s
is
exhibition of herself.
II. 23.
Vide Vyasa
Commentary on
Yoga-Sutram
43.
But Vachaspati tells us that No. XIII is a doctrine of an XX are the teachings of the Agamins(Saiva opposite school, and Nos. XVII while Vyasa himself tells us that No. XIV is an aphorism of Dar^ana) Both of them, again, are Varsaganya and No. XXII is a text of the Veda.
;
XVf. The remaining one, No. XI, is referred by Vachaspati Ach&ryas or older teachers of the Samkhya In these circumstances, we do not feel we should be justified in School.
silent as to the paternity of Nos.
to the
XV and
affiliating these
aphorisms
to Panchaj^ikha.
of
Pandita Raja Ram has, we observe, arranged his aphorisms 44. Panchasikha in a particular order, and has explained them in a connected form. This may mislead the unwary in thinking that this
which, however,
it is
and can,
have, with the single exception of the first misconception, and this, for obvious reasons presented the aphorisms just in the one, for there is no more reason known to order of their quotation by Vyasa
any
such.
we
us for
placing them
any
other.
45
It
may
also be just
Pavrachana-Sutram
Biksu
s
also.
I.
Samkhyaand Vijnana
Commentary on
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