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THE

SANKHYA KARIKA,
BY

ISWARA KRISHNA;
TRANSLATED FKOM THE SANs(UUI
:

HY

HENRY THOMAS COLEBROOKE,

ESQ.

Af.sO

THE BHAVSHYA,

COMMENTARY OF

";,

GAUDAPiDA;
NiSLATKD,

AND

1LLU,SIKATK1>

BV AU vtiKJLNAt

JJY

HORACE IIAIMAN

\VILSON, M.A.i

PCBLISHED
?,v

MR.

TOOKARAM TATYA,
)30M1UV.

1887.

[I

HUBBELHOEBER

THE

SANKHYA KARIKA,
BY

1SWAKA KRISHNA;
TRANSLATED FROM THE SANSCRIT
BY

HENRY THOMAS COLEBROOKE,

ESQ.

ALSO

THE BHA SHYA,

OR,

COMMENTARY OF

GAUDAPADA
TRANSLATED, AND ILLUSTRATED BY AN ORIGINAL COMMENT,

BY

HORACE HAYMAN WILSON,

M.A.F.R.S.

PUBLISHED
BY
MB.

TOOKARAM TATYA,
BOMBAY.
r

1887.

tOMEAY

PKISTED AT THE SUBOBIIA-PKAKASII FKESS.

SANKHYA KARIKA
OR

inquiry is into the means of precluding the three

for pain is embarrassment nor is the
sorts of pain

THE

inquiry superfluous because obvious means of allevia

tion exist, for absolute and final relief is not thereby

accomplished*

fax w

7:
%fir

<r

^^imi

ii

f|-

B NASHYA.
Salutation to that KAPILA by whom the Sdnkhya philosophy
was compassionately imparted, to serve as a boat for the purpose
of crossing the ocean of ignorance in which the world was

immersed.
I will declare compendiously the doctrine, for the benefit of
students ; a short easy work, resting on authority, and establish

ing certain results.

Three sorts of pain.

is

as follows

The explanation

of this Ai*y& stanza

The divine KAPILA,. the son of BEAHMA indeed as it is said,

SANAKA, SANANDANA, and SANATANA the third ASURI,
these seven sons of
KAPILA, BORBU,. and PANCUASIKHA
Brahma" were
termed great sages/
Together with. KAPILA
were born Virtue-, Knowledge,. Dispassion, and. Power for he
:

"

being born, and observing the world plunged in profound dark

ness by the succeeding series of worldly revolutions, was filled,
with compassion and to his kinsman, the Brahman ASURI, he
communicated, a knowledge of the TWENTY-FIVE PRINCIPLES
from which knowledge the destruction of pain proceeds. As it.
;

is
"

"

said;

"He

order of

who knows

life

braided hair,

"(from

the twenty-five
principles, whatever
have
entered, and, whether he wear
imy
a top-knot only, or be shaven, he i$ liberated

he

existence): of this there

The inquiry

is

in

three sorts of pain.

consequence of the embarrassment of theIn this place the three sorts of pain are, 1.
-

(adhydtniika). natural and

natural and extrinsic; and

superb uiaan,.

The

is no-dpubt."

first is of

inseparable;;
3.
t

(fclfiidamka)

\yp .kinds,

2,

(ddhibhautika)

non-natural

or,

corporeal a,nd mental

corporeal

is flux, fever,

or the like, arising from disorder of the

phlegm mental is privation of what is liked,

*
approximation of what is disliked. Extrinsic but natural paiu
wind, bile, or

according to the aggregation or elementary matter

originates; that is, it is produced by any created beings
whether viviparous, oviparous, generated by heat and moisture,
is fourfold,

whence it

or springing from the soil

or in short,

by men,

beasts,

tame or

wild birds, reptiles, gnats, musquitoes, lice, bugs, fish, alligators,

The third kind of pain may be called
sharks, trees, stones, &c.

superhuman, daivika meaning either divine or atmospheric in

it means pain which proceeds from cold, heat,
wind, rain, thunderbolts, and the like.
:

the latter case

Where then, or into what, is inquiry, in consequence of the

embarrassment of three kinds of pain, to be made ? Into the

means of precluding

them.

This

is

the inquiry.

Nor

is

the

That is if this inquiry be (regarded as)

the
means
of precluding the three sorts of paiu
superfluous,
for example
as
the internal means of
obvious
(seen)
being
inquiry superfluous.

alleviating

the

two inseparable kinds of pain are obvious,

through the application of medical science, as by pungent,

bitter, and astringent decoctions, or through the removal of
t/hose objects that are disliked, and accession of those that are
liked
is

so the obvious obstruction of pain

protection and the like

from natural causes

and these means being obvious, any

(farther) inquiry is superfluous if you think in this manner, it

is not so for absolutej certain,
final, permanent, obstruction
;

Therefore
(of pain) is not (to be effected) by obvious means.
is to be made
or
the
wise
into means of
elsewhere,
inquiry

by

prevention which are absolute and final

COMMENT,
The

first

verse of the

Kdrikd proposes the

subject of the

and not only of that, but of the system to which it

belongs, and of every philosophical system studied by the
\vork,

Hindus

the

of which

common end

is,

ascertainment of the

means by which perpetual exemption from the metempsychosis,

or from the necessity of repeated births, may be attained for
:

as a condition of pain
uniformly regarded by the Hindus
and suffering, as a state of bondage and evil; escape from
life is

which

finally

and

a consummation devoutly to be

for ever is

wished.

The
tence

liberation thus proposed as the object of rational exis

cannot be attained as long as man is subject to the

ordinary infirmities of his nature, and the accidents of his

condition: and the primary object of philosophical inquiry
therefore is, the means by which the imperfections flesh is heir
to may be obviated or removed.
As preparatory then to their
right determination,

are not conducive

it is

to this

first

end

the text what means

shewn

in

such,

namely, as obvious but

temporary expedients, whether physical or moral.

Of this introductory stanza Professor Lassen, in the first

number of his Gymnosophista, containing the translation of
the Ifdrikd, has given a version differing in some respects
from Mr. Colebrooke

s,

He

thus renders

"

it

E tergeminorum

dolorum impetu oritur-desiderium cognoscendse

depellantur.

Quod

rebus infructuose versetur, non

est

first

member

of this

sentence,

qua

ii

visibilibus

(infructuosum)

absentiam absoluti, et omni aevo superstitis

In the

rationis,

cogrioscendi desiderium licet in

propter

rernedii."

the

translation of

abhighdta by impetus is irreconcilable with the context. The

sense required by the doctrine laid down is
impediment,
*

embarrassment, the prevention of liberation by worldly cares

So the same word abhighdtaka is immediately
sufferings.
used to mean
Professor
preventing, removing/ depellens,"

and

Lassen s

text, it is true, reads

apagbdtaka, but this is not the

reading followed by Mr. Colebrooke, nor that of the citation of
the text given in the Sdnkhyu Bhdshya or Sdnkhya Kaiimudi it
;

is

that of the S. Tat iff a Kaiimudi and 8.

in itself unobjectionable, yet

is

Chandrikd&nd although

not a necessary nor preferable

variation.
At any rate there can be no question that the word
abhighdia may be used in the sense of depellere/ and that
sense therefore equally attaches to it in the
prior, member of
the hemistich. So in the Bhdshya of GAURAPADA we have

ddhibhautikasya raJcshddina abhighdtah; The prevention of

extrinsic pain is by protection and the like/
It would not be
l

possible here to render abhiyhdta

PATI the term abhighdta

is

by impetus.
By VACHASdenned the confinement of the

sentient faculty (explained to mean here life ),

through the
impediment opposed by threefold distress abiding in spirit. *
c

NARAYANA

interprets
intolerable restraint.

it

more concisely asahya sambandha,-^

Embarrassment therefore sufficiently

well expresses the purport of these definitions, or the obstruc

tions offered by worldly sufferings to the spirit anxious to

be

free.

This variation, however,

is

of no great consequence

the more

important difference is in the secjorxd portion of the stanza ;

and as Professor Lassen has deviated advisedly from Mr.
Colebrooke,

The

detail.

made
"

necessary to examine the passage more in

following are his reasons for the version he has

it

is

HaBC posterioris versus

(di*is}it6

etc.) interpretatio,

sicuti

probatur, a

scholiastarum

suffragiis
grammatica postulatur.
moneo, ne leviter rationem, a Colebrookio, V.
summo, in hoc versu enarrando initam deseruisse censear. Is
enim nor is the inquiry superfluous, because obvious means

ideo

Quod

for absolute and final relief is not thereby

Sed vereover^ ne vir summus constructionem

of alleviation exist

accomplished.

particu!0e chet sententiam

male

Ex
sati

intellexerit.

interpret.
(1.

e.

claudentis et a negatione

De qua

Colebrook.

yadyapi

excepta3

ad Hitop. procem. d. 28,

drishte sc.
construendum esset
re

dixi

drishtam

vidyate)

sd

(jijndsd)

Sed tit omittarn, particulse

aparthd na ekdnt abhdvdt .*
nullum omnino relinqui locum in sententia, na inop
portune versus loco collocatum esse, non potes quin coricedas.
Male omnino se habet tota sententia et clautlrcat. Equidem
chef,

construe

drishte sd

na (apdrthd
dicitur

jijndsd) updrthd (bkavati) diet (tathdpi)

ubhwvdt.t Prorsus siniili-ter
bhavati) vkantd

ndbhdmt

infr.

v.

Ablativum igitur ekdntyatyantoh

cum Colebrookio, sed ad nega-

8.

abhdvdt, non ad drishte refero

tionem quse

cum supplementis

suis aspodosm

N-ain

constituit.

quse post chemid sequuntur verba, ad apodosin pertinere sem

per observavi. Quam grammatica postulare videtur, patitur
prseterea loci tenor enarrationem, imo melior evadit sententia.

Ad

enim rektis istis verbis, id tantum dicitur, rerum

cognitione non attingi J?osse philosophise finem,
liberationem absolutam t perpetuam a doloribus mea posita
enarratione non id tantum docetur, sed additur etiam hoc
drishte

visibilium

istum posse attingi,

finern

Tres

licet alio cognitionis genere.

omnino positiones altero hemistichii versu oontineatur phi

losophise (id enim valet gigndsd, i. e. cognitionis desiderium)
finem esse emancipationem a doloribus certam et omne tempus
transgredientem deinde ad eum non perveniri ea via quae
primum initur, quia obvia quasi sit, i. e. remediorum a sensi:

bilibus rebus petitorum ope

denique ea remedia cognoscendi
desideriuin posse expleri.
Sed aliter atque Colebrookius hasce
;

sententias inter se conjungit noster, et per conditionem etfert,

ille

quod

per negationern

enuntiat."

In this view of the meaning of the verse, there is a refine

that does not belong to it, and which is not Indian

ment

arguments are often elliptically and obscurely stated in Sanscrit

dialectics, but one position at a time is usually sufficient for

The only

even Brahmanical subtlety.

t
)

^r

r^mr

arqr^r

^r^

position here

rmuPr

advanced

^nnfr

that the cure of worldly evil is riot to be effected by such

remedies as are of obvious and ordinary application, as they
can only afford temporary relief. Death itself is no exemption
is,*

from calamity,

if it

involves the obligation of being born again,

The version proposed by Professor Lasseh rests upon his

notion of the grammatical force of the expression chenna or chet,
*
not the former he would refer to the prior member
if, na,
:

the latter to the

of the sentence,

But

this division of the

subsequent expressions.
that which is most

is riot

compound

The phrase

an

elliptical

negation of a preceding assertion, diet referring to

been said, implying, if you assert or belive this

what has
and no,

usual in argumentative writings.

it

meeting

with a negator,

it

is

not so

is

then follows the

Thus in the Mtiktdvali

reason or argument of the denial.
But why should not Darkness be called a tenth thing, for it

is

apprehended by perception

chdn-na)
absolute

the

for it is

light,

and

If this be said, it

consequence

would be

it

of the

illogical

not so (iti
of

is

non-existence
to

enumerate

it

*
So in the Ny&ya Sutra Vritti : If by a
things.
disturbance in the assembly there be no subsequent speech,
and through the want of a reply there be defeat if this be

amongst

chen-na), because there has been no

opportunity for an answer. t Again in the Sankhya Pravackana
If it be said that Prakrit! is the cause
Bh&shya. Sutra

urged)

it

is

not so

(iti

of bondage,

it is

not

so>

from

its

dependent

But bondage may be occasioned by

asserted,

it

is

not

bondage, Prakriti

is

so.

Why

state. J

Prakriti.

Comment

If this be

Because in the relation of

dependent upon conjunction, as

will

be

*
Also in the Veddnta
explained in the following precept.
such
of
texts of the Ve das
If
in
Sara Vivriti
consequence
life endures" their
as
as
be
as
let sacrifice
performed
long
:

"

performance is indispensable, and constant and occasional rites

must be celebrated by those engaged in the attainment of
true knowledge and if, on the other hand, the attainment of
;

true knowledge

is

distinct from the observance of ceremonies

then a double duty is incumbent on those wishing to eschew

If this be asserted, it is not so (iti chen^na}, from
the world.
the compatibility of several ty with union, as in the case of
articles of khayra or other wood ~j* that is, where there are
:

several obligations, that

which

is

most

essential

may

be select

ed from the rest. In the same work we have an analogous

form used affirmatively
But how by the efficacy of
as,
;

dissipation of ignorance, in regard to the

object (of philosophy), can the true nature of the essentially
happy (being) be attained ? for as he is eternally existent,

knowledge, after the

knowledge

is

not necessary to establish his existence.

be asserted, it
essentially with

is

true

felicity, is

state of ignorance he

which

is

the neck.

(iti

is

admitted to

for),

like

whilst

a piece of gold

it is

would be impossible to

it

If this

Brahme, one
be eternal* but in a

scitycim).

not obtained

forgotten (and sought

Here

chet\

hanging round

refer sati/am to

the succeeding member of the sentence, as the apodosis being

separated from it$ not only by the sense, but by the particle
opi.

Passages

of

this

description

might

be

indefinitely

cm:

sr-

q?r;

^^^r?^

rr-

are sufficient to shew that the con

multiplied, but these
struction in the sense adopted by Mr. Colebrooke is common

and

correct.

Accordingly his version

Thus

suffragiis.

in the

uniformly supported scholiastarum

Sankya Bhdshya, as we have seen, the
is

apdrtha chei evam manyase ncc

explained, dri&hte
of
there
reason
If
ekdnta, &c.
by
being obvious remedies, you
think indeed the inquiry superfluous, no (it is not so), frorpf

passage

is

sd>

So in the Sankyct
their not being absolute and permanent/
Tatica Kauinudt, after stating the objection at length, the com
mentator adds, nirdJcaroti, na iti
(the author) refutes it (by
;

ekdntatyantatah abhdrdt*
.The Sankhra Chandrikdis to the same effect, or still more ex
There being obvious means, the inquiry is superfluous,
plicit
saying), no,

not so

kutah,

why

the conclusion being otherwise attained if (this be urged) such

is the meaning (of the text), (the author) contradicts it no, it is
:

This commentator giving the very reading, drishte

which Professor Lassen argues Mr. Colebrooke s version

not so.f
sati,

would erroneously require. The remaining scholiast, RAMA

KRISHNA, adopts the comment of the Chandrikd word for word,
and consequently the commentators are unanimous in support
of the translation of Mr.

With

Colebrooke.

respect to the passages referred to by Professor Lassen

as establishing the connection of the negative with the latter

member of the sentence, instead of its being absolute, it will

be seen at once that they are not at all analogous to the

passage in our text. They are declaratory, not argumentative
and the terms following the negative particle are the parts or
;

circumstances of the negative, not the reasons on which it is

What will not be, will
grounded. Thus in the Hitopadesa :

tfe

sfa

11

not be; if it will be, it will not be otherwise. *

So in v. 8. of
the Rdrikd:
The non-apprehension of nature is from its
In neither of these is there
subtlety, not from its nonentity!.
to a foregone position which mast be admitted or
the negative followed by the reasons for denial,
the case in our text.

any reference
denied, nor
as

is

is

These considerations are more than sufficient to vindicate,

what it was scarcely perhaps necessary to .have asserted, Mr
Colebrooke s accuracy and they are now also somewhat super
;

fluous, as I

have been given

understand that Professor

to

The

Lassen acknowledges the correctness of his interpretation.

commentary of GAURAPADA distinctly shews that nothing more

is intended by the text, than the unprofitableness of recourse
to visible or worldly expedients for the relief or removal of
worldly pain. In subjoining therefore the gloss of VACHESPATI
MISRA, with a translation, it is intended rather to illustrate the

doctrines of the text, and the

mode

of their development by

native scholiasts, than further to vindicate the correctness of the

translation.
j

1.

if

But

verily the object of the science may not need inquiry,

there be no pain in the world 2. if there be no desire to
;

# ?K^n

=T

fr3Ti

*?rr3^rr^?pir

?ftwro?TB(fert

ci^irer^

fasrr^r 3fr

ffc =f

^irerfsreqt

^ *m

snnft

* &\^ s^r *

sraw sg^ti aro^ss^ar ^

?i5^dft^rn?nrf?irr?rr5r
i

^frqr?TT-cTr^ ff^rerg

fcr

vrr

l^rr

i^-

12

there be no means of extirpating it.

The im
the
is twofold
from
it
either
of
eternity
extirpating
possibility
of pain, or from ignorance of the means of alleviation or,
,void it

3. if

though it be possible to extirpate pain, yet that knowledge

which philosophy treats of may not be the means of its re
moval or again, there may be some other and more ready
;

means.
exist,

In the

not said that pain does not

no wish to avoid it. From the embar

text, however, it is

nor that there

is

rassment of the three kinds qf pain.

kinds
they are the ddhydtmika,

of

triad

Natural

pain,

three

ddhibhautika

The first is of two

and dcfhidaivika, superhuman.
is caused by disorder of the
kinds, bodily and mental
bodily
mental is occasioned by
)mmours, wind, bile, anc} phlegm
desire, wrath, coyetousness, fear, e^vy, grief, and want of dis

extrinsic

These various kinds pf pain are called insepar

The pain
able, from their admitting of internal remedies.
that requires external remedies is also twofolcj, &dhib1iautika and
crimination.

adhidaivika.

The

first

birds, reptiles,

and

Jp animate things

has for

its

cause,
;

man,

beasts,

deer,

the second arises from

the evil influence of the planets, or possession by impure spirits

(Yakshas, Hdkshasctt, Pwdyakas i&c.). TJiese kinds of pain
depending upon the vicissitudes arising froin the quality of
foulness, are to

be prevented.

be experienced by every individual, and cannot,

Through the obstruction

occasioned

by the

three kinds of pain abiding in spirit, arises embarrassment,

or

13

The capability of know

occasioned
by such pain, is considered
ing the impediment
the cause of the desire to avoid it for though pain may not be
to overcome it, as will be subse
prevented, yet it is possible
then
Pain
being generated, inquiry is to
quently explained.

confinement of the sentient faculty.

be made into the means of its removal. Tad apayhdtake tad

refers here to the three kinds of pain, tad having the relation
:

dependent upon its being used as subordinate (relative) term.

The means (hetu) of removing These are to be derived from
philosophy, not from any other source this is the position (of
:

To this a doubt is objected As there are obvious

The sense is this
means, the inquiry is superfluous if so
admitted that there are three kinds of pain; that the
"Beit

the text).

rational being wishes to

escape

from them

that escape

is

practicable and that means attainable through philosophy are

adequate to their extirpation still any investigation by those
;

who

look into the subject is needless for there do exist obvious

(visible) means of extirpation, which are
easily attainable,
;

whilst the knowledge of philosophical

principles is. difficult of
attainment, and to be acquired only by long study, aud tradi
tional tuition through many generations. Therefore, acoortlin

the popular saying,

Why should a man who may find
in
the
arkka
so wluvt
flower, go for it to the mountain
honey
wise man will give himself unnecessary trouble, when he has
to

"

?"

attained the object of his wishes,

Hundreds

of remedies for

mi ^
n

w*<\

14

bodily affections are indicated by eminent physicians. The

pleasures of sense, women, wine, luxuries, unguents, dress,
ornaments, are the easy means of obviating mental distress.

So

in regard to extrinsic pain, easy

means

of obviating it exist
with
moral
and politieal
by acquaintance
in
and
safe
and
science,
by residing
healthy places, and the

in the skill acquired

employment of gems and charms

counteracts the evils induced by superhuman agency.
like

whilst

the

readily

This

is

Why

the objection. (The author) refutes it it is not so.

?
From these means not being absolute or final. Ekanta means
the certainty of the cessation of pain
atyantd, the non;

recurrence of pain that has ceased. (In obvious means of relief

there is) the non-existence of botli these properties the affix
;

tasi,

which

for the

may

sixth

be substituted for

case dual

as

it is

all inflexions,

said

"

From

being here put

not observing

the (invariable) cessation of pain of various kinds, in conse

quence of the employment of ceremonies, drugs, women, moral
and political studies, charms, and the like, their want of certain
so is their temporary influence, from
predicated)
the
recurrence
of pain that had been suppressed.
observing
Although available, therefore, the obvious means of putting a

operation

(is

stop to pain are neither absolute nor final,

this iuquiry (into other

means)

is

not

and consequently

superfluous."

This

is

the purport (of the text).

The Sdnkhya

Cliandrika and 8.

Kaumudi are both

to the

same

unnecessary to cite them. The original Sutras

of KAPILA, as collected in the 8. PravacJiana, and commented
on by VIJGNYA NA BHIKSHU, confirm the view taken by the
effect,

and

it is

scholiasts.

fsrsrrafir

15

Sutra

The

final cessation

of the

three kinds

of pain

is

the final object of soul.*

Comment

The

final cessation of these three

kinds of pain,

the total cessation of universal pain, whether gross or

(present or to come), is the final, supreme object of soul

Sutra

The accomplishment

obvious means, from the

that cessation

of

is

subtle

not from

evident recurrence (of pain) after

suppression. J

Comment
pain

is

the 4ike.
cessation

again,

The accomplishment

of

the final cessation o

not (to be effected) by worldly means, as wealth, and

"Whence is

is

Because that pain of which the

wealth and the like is seen to occur

this ?

procured by
that wealth and the rest are exhausted.

when

II.

THE revealed mode

tual>

for

it

is

is

impure

like the
;

and

temporal one,

it is

ineffec-

defective in

some

method
respects, as well as excessive in others.
different from both is preferable,
in
a dis
consisting
criminative knowledge of perceptible
principles, and
of the imperceptible one, and of the
thinking soul.

16

fl

r%

*r

17

<rer

5f<Rnfr

fatrw*

BHASHYA.
j
Altliough the inquiry is to be directed to other than to ot)vi
ous remedies, yet iu is not to be directed to such as are deri
vable from revelation, as means of removing the three kinds

of pain.

what man successively hears

Anusravati,

that which

vika,

established

by

thence produced, revealed

is

the Vedas

as

it is

said

"

"We

anusra-

mode

that

is,

drank the juice of

the acid asclepias we became immortal we attained efful

gence we know divine things, What harm can a foe inflict
;

on us

How

can decay affect an immortal

(This text of
a
discussion amongst Indra and other gods,
the Veda refers to)
?

?"

how they became immortal. In explanation it was said,

we were drinkers of soma juice, and thence became immortal,"

as to
"

gods further^ We ascended to, or attained effulgence,

or heaven; we knew divine, celestial, things.
Hence then,
what
can
an
do
to
us
?
What
assuredly,
enemy
decay can

that

"

is,

dlmrtti meaning
an immortal
an
to
immortal
it
do
can
What
being ?

affect

?"

It is also said in the Vedas, that final

by animal
all

"

sacrifice

worlds,

He who

offers the

overcomes death, and

decay

or

recompense

is

injury

obtained

ashwamedha conquers

erpiates

all

sin,

even the

18

murder

of a

As, therefore, final and absolute con

Brahman."

sequence
prescribed in the Vedas, inquiry (elsewhere) should
be superfluous
but this is not the case. The text says, the!
is

mode

revealed

same

is

the

like

one

temporal

as the temporal/ drifihtena

tiilya,.

mode, and whence is it (ineffectual)

some respects, and excessive in

drislitavat

What
It

is

is

like,-

that revealed

impure, defective

is impure from
to
tlie
animal
sacrifices
ritual of the
as,
according
(enjoining)
minus
three, are offered at
ashwamedha, six hundred horses,
For though that is virtue which is enjoined by the
midday."

in

It

others.

"

Vedas and

laws, yet, from

its

miscellaneous

it

character,

may

be affected by impurity. It is also said

Many thousands of
Iiidras and otter gods have passed away in successive ages,
overcome by time for time is hard to overcome." Hence
"

therefore, as even Indra

involves defective

and the gods

and pain

perish, the revealed

Excess

cessation of pain.

is

also

mode

one of

its

observing the superior ad

is

produced by
properties,
vantages of others. Here, therefore, by excess, atisayci

is

under

stood the unequal distribution of temporal rewards, as the

consequence of sacrifice the object of the ritual of the Vedas
;

being in fact in all cases temporal good. Therefore the reveal

ed mode is like the temporal aiie, What then is the preferable

mode ?
A mode

If this be asked, it is replied,

One

different

from

both,

from both the temporal and revealed is

from impurity, excess, or deficiency. How
free
preferable, being

is this ?

different

It is explained (in the text

It consists in a discrltni-

native knowledge &c. Here, by perceptible principles, are in

tended Mahat and the rest, or Intellect, Egotism, the five
subtile rudiments, the eleven organs (of perception and action),
The imperceptible one is
and the five gross elements.

Pradhana

(the chief or great one).

The thinking

soitl,

Purnsha

These twentyfive principles are intended by

the (three) terms ryakla, a-vyakta, and/wa. In discriminative
knowledge of these consists the preferable mode and he who
(the incorporeal).

knows them knows the twenty-five

knowledge).

principles (he has

perfect

19

The

between the perceptible, and imperceptible,

principles, is next explained,

difference

and thinking

COMMENT.
Having taught

that worldly means of overcoming worldly

next asserted that devotional remedies,

evil are ineffectual, it is

such as the rites enjoined by the

Vedas, are

equally unavail

ing and knowledge of the three parts or divisions of existence

material and spiritual, is the only mode by which exemption
from the infirmities of corporeal being can be attained.
;

The Vedas

are inefficient, from their inhumanity in pre

the
shedding of blood the rewards which they propose
scribing
are also but temporary, as the gods themselves are finite beings,
;

The immortality spok

perishing in each periodical revolution.
is
a
en of in the Vedas
merely
long duration, or until a
The Vedas also
dissolution of the existent forms of things*.
cause, instead of curing pain, as the blessings they promise to
one man over another are sources of envy and misery to those

who do not
PADA

Such is the sense given by GTAUKApossess them.

and the Sankhya Tatwa Kaumudi understands it

to dtisaya,

imply the unequal apportionment of rewards by the Vedas

themselves
The jyotishtoma and other rites secure simply
heaven the vajapeya and others confer the sovereignty of hea
also to

ven

this

is

being possessed of the property

of excess

(iii-

equality)!.

In like manner, the original aphorism of KAPIJLA affirms of

these two modes, the temporal and revealed, that there is no
diiference between them/]: and that
escape from pain is not
the consequence of the latter/ because recurrence is neverthe*

1|

*rr

*ra n

20

less the result of that

*

immunity which

is

attainable

by

acts (of

the consequences of acts are not eternal. f

devotion),
Here however a dilemma occurs, for the Veda also says, There
is

as

no return (regeneration) of one who has attained the sphere

of Brahma by acts (of devotion). ^

This is explained away
by a Sutra of Kapila, which declares that the Veda limits the
non-regeneration of one who has attained the region of Brahma
to him who, when there, acquires discriminative wisdom.

This discriminative wisdom

is

the accurate discrimination of

those principles into which all that exists

Sdnkhya philosophy. Vyakta, that which

by the

is

distributed

is

perceived, sensible,

Avyakta, that which is unperceived, indiscrete and

Jna, that which knows, or discriminates the first is matter
in its perceptible modifications the second is crude, unmodified
matter and the third is soul. The object of the S&nkhya
discrete

Karika

and explain these three things, the correct

knowledge of which is of itself release from worldly bondage,
and exemption from exposure to human ills, by the final sepa
is

to define

ration of soul from body.

Cs

III,

NATURE, the root

principles,

the

(of

all),

is

no production.

Great or intellectual

one,

Seven
&c.,

are

Sixteen are productions

productions and productive.
is
Soul
neither
a production nor pro
(unproductive).
ductive.

21

f ft

t: fairlp

BHASHYA.

^
Its

(the root) prakriti (nature) is

pmdhdna

(chief),

from

being the root of the seven principles -which are production*

22

such nature is the root, No production.

not produced from another on that account nature
Seven principles.
(prakritl) is no product of any other thing.

and productive

It

is

Mahat and the rest from its being the great (mahat) ele
ment this is Intellect (Buddhi). Intellect and the rest. The
seven principles are, 1. Intellect; 2. Egotism; 3 7. The
;

These seven are productions and pro

in this manner Intellect is produced from the chief

five subtile rudiments.

ductive

That again produces Egotism, whence

one (nature).

productive (pmlcriti).

production
it is

but as

productive,

Egotism, and

is

duction of ether,

Egotism,

it

as derived from intellect,

is

is

gives origin to the five subtile rudiments,

The subtile rudiment of sound is derived from
it

therefore a production
it

productive.
touch, as generated from Egotism,

The

origin to air, it is productive,

but as causing the pro

subtile rudiment of

The

is

is

a production

as giving

rudiment of smell

gubtile

derived from

is

Egotism, and is therefore a production it gives

The subtile rudi
origin to earth, and is therefore productive.
ment of form is a production from Egotism as generating light,
it is productive.
The subtile rudiment of flavour, as derived
;

from Egotism, is a production it is productive, as giving origin

to water.
In this manner the Great principle and the rest are
that is,
productions and productive, Sixteen are productions
;

the five organs of perception, the five organs of action, with

mind, making the eleventh, and the five elements these form a
;

which are productions, the terra vikdra being

the same as vikrvti, Soul is neither a production nor productive.
These (principels) being thus classed, it is next to be considered
class of sixteen

by what and how many kinds

of proof, and by what proof

severally applied, the demonstration of these three (classes of)
principles, the perceptible, the
soul,

imperceptible, and the thinking

can be effected.

established

For in this world a probable thing is

in the same mode as (a quantity of) grain

by proof,
by a prastha (a certain measure), and the like, or sandal and
other things by weight.
On this account what proof is, is next
to be defined.

COMMENT.
stanza the three principal categories of the Sankhya
with regard to their relative
are
briefly defined, chieBy
system
characters.
Iii this

Existent things, according to one classification, are said to be

and

3;
vikriti
2.
prakriti-vikriti
prakriti
vikriti,
nor
neither
Prakriti, according
pr&kriti
tinubhaya fupa
to its ordinary use, and its etymological sense, means that which

fourfold

1.

from pra, prce

primary, that xvhich precedes what is made
further
is
and kri, to make.
This, however,
distinguished in
the text into the mula prakriti ; the prakriti which is the root
is

and substance of

all

things except soul, matter or nature

and

secondary, special, or relative prakriti, 01* every production that

in its turn becomes primary to some other derived from it.
By

may therefore be understood the matter of which every

substance primarily or secondarily is composed-, and from which
it proceeds, the
primary, or, as Mi*. Colebrooke renders it,
prakriti

productive principle of some secondary substance or production.

This subsequent product is termed Vikriti, from the same root,
Vikriti
kri, to make, with vi, implying variation, prefixed.

mean a product, or thing brought primarily into exis^

but
tence,
merely a modification of a state of being, a new
development or form of something previously extant. We

does not

might therefore consider

it

as

best

rendered by the tertn

development, but there is no objection to the equivalent itt

the text, or product/ In this way, then, the different sub
of the universe are respectively nature, or matter, and
Crude or radical matter is without form. Intellect is its
form, and Intellect is the matter of Egotism.
Egotism is

stances
form.
first

a form of Intellect and the matter of which the senses and the
rudimental elements are formed the senses are forms of Egotism.
;

The

We

gross elements are forms of the rudimental elements.

are not to extend the materiality of the grosser elements to the
forms of visible things, for visible things are compounds, not

24

simple developments of a simple base. Soul coffles uftder the

fourth class it is neither matter nor form, production nor
More particular definitions of each category sub
productive.
;

sequently occur.

PERCEPTION, inference, and right affirmation, are ad

mitted to be threefold proof; for they (are by all
acknowledged, and) comprise every mode of demon
It is from proof that belief of that which is
stration.
to be proven results.

25

^FR

f^rr

^rffr
fftf

?r

II

5%

^FW Tir
aPTRt

^TUT

MWH

frM"

26

BHASHYA.
as, the ear, the skin, the eye, the tongue, the
Perception
nose, are the five organs of sense; and their five objects are
the ear
respectively, sound, feel, form, flavour, and odour:
;

apprehends sound
taste

the skin, feel

the nose, smell.

This proof

the eye, form

is called,

the tongue
is) seen

(that which

That abject which is not ascertainable either

being present, or by reference, is to be apprehended
by
from right affirmation ; such as, INDRA, the king of the gods
the northern Kurus.; the nymphs of heaven; and the like.
That which is not ascertainable by perception or inference, is
(or perception).
its

from apt (or sufficient) authority.

derived
"They

error.

It

also said

is

scripture, right affirmation; right, as free from

Let not one exempt from fault affirm a falsehood with
call

out adequate reason. He -who in his appointed office is free

from partiality or enmity, and is ever respected by persons of
the same character, such a man is to be regarded as apt (fit or

In these three are comprised

worthy)"

JAIMINI

describes six sorts of proof.

not proofs

They

are,

Which

kinds of proof.

all

of those

then are

presumption (arihdpatti), /proportion

(sambhava), privation (abhdva) comprehension (pratibhd), oral

communication

Thus
where

(aitthya),

and
*

"

is

Presumption" is

twofold,

comparison
(upamdna).
*
seen and heard.
Seen is

in one case the existence of spirit

presumed that it exists in another.

does not eat by day, and yet grows

fat.:

is admitted, and it
Heard; DEVADATTA
it

presumed then

is

he eats by night.
"Proportion;"
By the term one
four
is
are
"Privation"
kuravas
prastha,
.equally designated.
as
fourfold
Prior
mutual, constant, and total.
prior,
that

DEVADATTA
in cloth.

Mutual
The horns of an

in childhood, youth, &c.

Constant

as,

a barren woman; the flowers

of the

sky,

as,

Water jar
the

son of

Total

priva-

ass

27

or destruction

tion,

as

when

cloth

is

sion

as,

;"

The part

or as

burnt,

contemplating withered grain, want of. rain

ed In this manner privation is manifold.

from,

ascertain

is
"

Comprehen

of the country that lies between

the-

Vindhya, mountains on the north and Sahya mountains on

the south^ extending to the sea, is pleasant.
By this sentence
is intended to
express that there are many agreeable
circumstances comprehended in that country, the name of
the site indicating its several products. "Oral communication

it

;"

as,

When

parison

;"

people report there

The Gravaya

These are the

the three;

is

is

like

a fiend in the
a cow

six kinds of proof;

for

presumption

is

"

fig -tree.

lake

is

like

Com

sea.

but they are comprised inand

included in inference
;

communication, and
are
There
in
comparison,
comprehended
right affirmation.
fore from the expressions (in the text), they, comprise everyproportion, privation, comprehension, oral

mode of
it is said,

demonstration, and are admitted to be threefold proof,

that by these three kinds of proof, proof is esta

which is to be proven results from

be proven are,- Nature, Intellect Egotism,
the five subtile rudiments, the eleven organs, the five gross
elements, and Soul.- These five and twenty principles areblished.

proof.

Belief of that

The things

to

classed as the perceptible, the imperceptible, and the percipient ;.

and some are verifiable by perception, some by inference, and
some by authority ; which is the threefold proof.
,

The

definition of each kind (of proof) is next, given..

COMMENT,
The work pauses

in its enumeration- of the

physical and;
define
its
dialectical
of
to
the
system,
metaphysical principles
or
the
which
be
in
proofs
portion,
may
urged
support of its
principles.

The

doctrine that

there are but three kinds of proof,

is

said

to be supported by a text of the Veda?

Soul is either to be
perceived, to be learned from authority, or to be inferred: from*
:

28

It is opposed to the tenets of the Naiydyikas

reasoning*.
and Mimdnsakas, the former of whom describe four kinds,
and the. latter six kinds of proof. The proofs of the logicians
inference
are,
pratyaksha^
anumdna,\
perception
and sabda
verbal authority.
upamdna
comparison
Of these, comparison and verbal authority are included by
the Sdnkhyas under right affirmation the term dpta IF mean
ing fit, right, and being applied either to the Vedas** or
6

||,

The
subsequently explained.
Mimdnsakas do recognise six kinds of proof but GAURAPADA
has either stated them incorrectly, or refers to a sj^stem differ
teachers ff,

to inspired

as

now found in the best

KUMARILA BHATTA alludes to the
ent from that

authorities of this school.

sixfold proof of an

older

scholiast or Vrittikdra, but those six proofs are, as

Mr. Colebrooke states, perception, inference, comparison, presumption,

and the author of the Sdstra
authority, and privation
;

dipikd excludes expressly sambhava, pratibhd and aitihya from

the character of proofs. With regard to the terms specified,
it

may

patti

be doubted

if

exact equivalents can be devised.

attainment of meaning
inference
from which it

is literally,
<

Arthd-

conjecture or pre
differs only in the

sumption,
absence of the predicate or sign from which the
subject is
The illustrations of the commentator do not
inferred.
very
clearly explain the purport of the two kinds of this
;

proof,

and

seen

In the

heard.

dstra dipikd the

first

is

exem

by the sentence, DEVADATTA is alive, but not in his

house it is presumed therefore that he is abroad."
Heard,
s ruta, is referred to the Ve das, and
applies to the interpretation
"

plified

of receipts by the spirit as well as the letter, as in

to offer any particular article, it may be

a direction

presumed, that should

that not be procurable, something similar

t SRZ^IF

^H

arrjnr^r
"*

* 3
n*TO

>

tt

may be

substituted.

29

also considers arthdpatti to be comprised in infer

Privation,
identity or proportion.

VACHASPATI

ence, as well as sambhava,

he argues

is

only a

modification of perception

and

aitihya,

no proof at all, the person with whom it origi

report,
Pratibhd he does not mention.
undetermined.
nates being

or

is

The

concluding expressions of GAURAPADA, Pratijdnvdsa

sanyndnam, are of questionable import, and there is possibly
some error in the copy. The objects of proof, prameya, are,
according
Siddhi,
is

to

the

Sankhya,

all

the principles of existence.

accomplishment, determination, in the last hemistich,

explained by pratiti,

trust, belief.

-I

II

II

V.
PERCEPTION

ascertainment of particular objects.

Inference, which is of three sorts, premises an argu
is

ment, and (deduces) that which

affirmation

is

is

argued by

it.

Right

true revelation.

f5

30

SIT
ffa

wtF^rafr ?SFT HT^nns

t^rror^s

*rar

BHASHYA.
seen, or pratyaksha, perception/ is application or
the senses in regard to their several objects, as of
of
exertion
the ear, and the rest, to sound, &c. Inference is of three kinds,.

Drishta

Inference antecedent is
subsequent, antecedent/ analogous.
that which has been previously deduced as rain is inferred
from the rising of a cloud, because formerly rain had been the
;

Subsequent
taken from the sea to be
consequence.

inferred.
it

is

Analogous

as,

concluded that the

CHAITRA that
:

is,

as,

having found a drop of water

salt,

the saltness of the rest also

is

having observed their change of place,

moon and

stars are locomotive, like

having seen a person named.

CHAITRA

trans

fer his position from one place to another, and thence known
that he was locomotive, it is inferred that the moon and stars

have motion (because it is seen that they change their

So observing one mango tree in blossom, it is inferred
places).
This is inference
that other mango trees also are in flower.
also

from analogy.

Again premises an argument, and (deduce*) that which is

argued by it. That inference. Premises a prior argument
that is, the thing which has a predicate, is inferred from the
mendicant (is known) by his staff; or it
predicate, as, a
;

premises the subject of the argument, when the predicate

is

deduced from that of which

31
it is

predicated

mendicant, you say, this is his triple staff.

is true revelation.
Apia means dchdryas,

having seen a

as,

Right affirmation
holy teachers,

them

declared by

is

true

as

Teachers and

Brahma and the rest. S ruti means Ve das,

Ve das is the import of that compound, and

which

that

is

revelation.

In this manner threefold proof has been described. It is

next explained by what sort of proof ascertainment is to be
effected,

and of what

objects.

COMMENT.
The

three kinds of proof, perception, inference, and right

affirmation, are here

The

first is

an

in,

more particularly explained.

defined,

of

object

VACHASPATI,

what

sense*.

Knowledge,

intellectual facultyf.

certainty

is

apprehend

objects,

severally relates to, or

is

Adhyavasdya
which

NARAYANA

is

the

explains

is

engaged
by

explained

exercise

of

the

That by which

it,

The organs do not of themselves

but are merely the instruments by which

obtained]:.

they are approximated to the intellect

neither does intellect

apprehend them

(rationally), being, as derived from (prakriti)

matter, incapable of sense but the unconscious impressions or
;

modifications

of

communicated

to soul, which, reflecting

intellect,

derived through

the senses,

are

them whilst they

are

present in the intellect, appears by that reflection actually

effected by wisdom, pleasure, and the like
.

t
fire

^
i

ir<j

J arttresfaft f^facrs^nr

ft sTOTOT^RRrfaftr

fl^sQregnftscsfarF

jf^c^r pfMisft Tfr^m^r

\

^^r.

3^3

32

The explanation given by GAUKAPADA

of the three kinds of

not exactly conformable to the definitions of the

logicians, although the same technical terms are employed.
Thus in the Ny&ya Sutra Vritti, in the comment on the
inference

is

Sutra of (rautama,* we have the following

Threefold infe
that
cause
characterized
or
Prior,
is,
b}^
having, that
as inference of rain from the gathering of clouds.
(cause)
:

rence.

Posterior, effect

characterized by

it,

as inference of rain from

the swelling of a river.

Analogous (or generic) characterized

and cause, as the inference of any
a
substance
from
its being earthy)*.
Here then
thing being
inference
we, have inference a priori, or of effect from cause
;

as distinct from both effect

a posteriori, or of cause
analogy, or

drishtam

community

effect

and inference

of sensible properties

that which

is

from

is

for

from

sdmdnyato

recognised from generic properties^

own specific properties being unnoticed^. The Sdnkhya

Chandrikd gives a similar, or logical, explanation of the three
kinds of inference.

its

The definition of inference in general is the subject

member of the second hemistich. The expressions

first

are analogous to
predicate and
or
accident
which
mark, sign,
by
any thing

and

lingi

and

the

Thus

linga

lingi

by

there

is

subject/
is

of the

linga
or the

characterized,

having such characteristic mark and sign.

explained by logicians by the term vydpyd H and

thing
is

vydpakd **; as in the proposition, There is fire, because

smoke, the latter is the linga, vydpya,
major or

and fire the lingi or vy&paka, the

predicate
or thing of which the presence is denoted by
;

minor or subject/
its characteristic.

33

a conclusion derived from previous

Inference, then, is
determination of predicate and subject or it is knowledge o^
the points of argument depending on the relation between
;

it were
previously
the
fire,
presence of the latter
could not be inferred from the appearance of the former*.

known

and predicate ; that

that smoke indicated

This

what the

subject

is

experience.

and

apt a

Unless

is,

observation or
logicians term paramersha,
Aptcrf; according to GAURAPADA, means dchar.ya ;
srutil
implies
holy teachers and holy writ.

NARAYANA expounds

in a similar manner]
and adds,
it
means Iswara, or god, according to the theistical
Sdnkhya. VACHASPATI explains the terms similarly, though
more obscurely. Apia is equivalent with him to prdpia,
and dp ta sruti is
obtained/ and yukta,
proper, right
both that which is right and traditional, holy know|,

that dpta

ledgelf

sruti

for

is

defined

to be

knowledge

the

of

purport of texts derived from holy writ which knowledge is of

itself proof, as obtained from the Ve das, which are not of human
;

origin,

and

fit

to

exempt from

all

Ve da

is

religiontf

and the expression vdkydrtka

The

fear of error**.

explained to signify, the

term, vdkya

is

is

first

the teacher of
equivalent to

dharma, religion or virtue.

Religion is heard by it as, Let
of
heaven
one desirous
such
perform the jyotishtoma sacrifice
"

:"

is

a text (of scripture)

JJ.

The

texts of the

Ve das and

of other

inspired works are authority, as having been handed down

through successive births by the same teachers as JAIGISKAVYA

**
fr

tt

34

*ays,

By me

living repeatedly in ten different great creations*/

So the VeMa was remembered by KAPILA from a former state

The Mimdnsakas distinguish between dpta vdkya
of beingf
and
vdkya the former is human, the latter inspired,
.

v<*da

authority.

VI.
SENSIBLE objects become
it is

by inference

known by

perception; but

(or reasoning) that acquaintance

with

things transcending the senses is obtained and a truth

which is neither to be directly perceived, nor to be
:

inferred from reasoning,

is

deduced from revelation.

firaf

(35

BHASHYA.
By inference from analogy ; of things beyond the senses tha
ascertainment of existing things which transcend the sonsoa.
Nature and soul are not objects of sense, and are to be known
only by reasoning from analogy. For as the predicates Mahat
and the rest have the three qualities, so must that of which
effects, the chief one (nature), have the three quali
and as that which is irrational appears as if it was rational,
it must have a
guide and superintendent, which is soul. That
which is perceptible is known by perception but that which

they are
ties

imperceptible, and which is not to be inferred from analogy,

must be learnt from revelation, as, INDRA, the king of the gods ;
is

Kurus ;

the northern

nymphs of heaven these depend

Here some one objects, Nature or
soul is not apprehended, and what is not
apprehended in this
world does not exist
therefore these two are not, any more
the

upon sacred authority.

;

than a second head, or a third arm.

there are

eight

causes

In reply it is stated, that

which prevent the apprehension of

existing things.

COMMENT.
In this verse,

according to the translation followed, the

application of the three kinds of proof to three different objects

is described
according to a different version, only one class
:

of objects is referred to, those which transcend the senses, and

of which a knowledge is attainable only by inference from
analogy, or revelation.

The Sdnkhya Tativa Kaumudz concurs with the S&nkhy*

Bhdshya

in

understanding the terms of the

text,

sdmdnyato-

drishtdt*, to refer to

36

inference

anumdndtf, intending
occurs

similar

in

from

the Sdnkhya

explanation
Thence, from reasoning by analogy,
the determination of both, of nature and soul, is effected/ It
analogy^.

Pravachana Bhdshya

therefore that in this place the text does not

either to perception or to inference in general, as
evidence of perceptible things, but solely to inference from

appears
refer

analogy,

as

proof of

imperceptible objects.

For

inference

priori or a posteriori regards things not necessarily

beyond the cognizance of the senses, like nature and
soul, but those only which are not at the moment per

ceptible, as fire from smoke, rain from floods or clouds, and

the like. It might be preferable, therefore, to render the verse
somewhat differently from the text, or, It is by reasoning from

analogy that belief in things beyond the senses is attained

and imperceptible things, not thereby determined, are to be
known only from revelation. The version of Mr. Colebrooke

in which he

is

followed by

Professor Lassen.

("

^Equalitatis

rerum quoe supra sensus

sunt per demonstrationem vel hac non evictum, quod prseter
sensus est, probatur revelatione"), rests apparently upon the
authority of the S&nkhya Chandrikd and Sdnkhya Kaumudi
Sdmdnyatas has the affix tasi in the sense of the sixth (posses

intellects

est

per perceptionem

<

The ascertainment of all objects appreciable by the

whether actually perceived or not, is by perception there
fore knowledge of earth and the other elements is by sense but

sive) case.

senses,

knowledge of things beyond the

is from inference!).

senses, as natnre

and the

J
T

faftraft

sr*nrat

jfir

rest,

37

the
fails, then, according to all
had
be
must
or
the
revelation,
authorities,
remaining proof,
Oral proof is fit instruc
recourse to, agreeably to the Sutras
of the proofs by
communication
is
instruction
fit
and
tion/

When

inference from analogy

which the nature of both prakriti

and purusha

may be

discriminated.*

VII.

FROM

various causes things

may

be imperceptible

(or unperceived); excessive distance, (extreme) nearness,

defect of the organs, inattention,

sition

minuteness, interpo

of objects, predominance of other matters, and

intermixture with the

like.

cl

^^TRT^T ^^q^

fqff cf

38

BHASHYA.

N on -perception

of things here existing may proceed from,,

remoteness, as of Vishnumitra, Maitra, and Chaitra,

their

dwelling in different countries or their propinquity, as the

eye does not see the collyrium applied to the eyelids from
defect of the organs, as sound and form are undiscernible by the
;

deaf and the blind

from inattention, as a person whose thoughts

not apprehend what is said to him,
however intelligibly from minuteness, as the small particles

are

distracted

does
;

of

vapour,

frost,

and

smoke

in

the

from interposition, as thing

preceived
from predominance of others, as
;

is

atmosphere are Hot

hidden by a wall

the planets, asterisms, and

stars are invisible when their rays are overpowered by those
of the sun from intermixture with the like, as a bean in a heap
;

of

beans,

lotus

amongst

lotupes,

a myrobalan amongst

myrobalans, a pigeon in a flock of pigeons, cannot be perceived,

being confounded in the midst of similar objects. In this way
non-perception of actually existing things

Be

it

means)

is

is

eightfold.

granted, that whatever is to be ascertained (by any

by what cause is apprehension of nature and soul
;

prevented, and

how

is it

to be effected.

COMMENT.
Reasons are here assigned why things
although they

actually exist.

may

not be perceived,

The terms of the

39

text, as illustrated

by the comment, are

the particle cha, in connexion with the last,

imply the existence of other impediments
besides those enumerated, such as non-production, as of curds
from milk*. But these circumstances, for the most part,

easily understood
is considered to

account for the non-perception of perceptible things, and it is

to be considered why nature and soul, which are not
still

amongst things ordinarily perceptible are not perceivedt.

IK

ii

VIII.
IT

is

owing to the subtilty (of nature), not to the

non-existence of this original principle, that

it is

not

apprehended by the senses, but inferred from its

effects. Intellect and the rest of the derivative prin
ciples are

effects;

cause) in

some

dissimilar.

whence

respects

it

is

concluded as their

analogous,

but in

other

40

BKASHYA.
From subtilty the non-perception of that nature. Nature is
not apprehended (by the senses) on account of its subtilty, like
the particles of smoke, vapour, and frost, which are in the
atmosphere, although not perceived there. How then is it to
be apprehended ? Its perception is from its effects. Having
observed the effects, the cause is inferred. Nature is the cause,
of which such is the effect.
Intellect, egotism, the five subtile
rudiments, the eleven organs, the five gross elements, are its
effects.
That effect may be dissimilar from nature
nature/
:

the chief one/ pradhfrna ; dissimilar from it: or it

prakriti ;
may be analogous, of similar character as in the world a son
;

may

be like or unlike his father.

larity or dissimilarity proceeds,

Here a doubt
whether

intellect

we

From what

cause this simi

shall hereafter explain.

from the conflicting opinions of teachers,

and other effect be or be not already in nature.

arises,

the

Sankhya doctrine, the effects are in nature

according to the Bauddhas and others, they are not for that
which is, cannot cease to be and that which is not, can by no
means be this is a contradiction. Therefore it is said
According

to

41

COMMENT.
is said to be imperceptible, from
therefore inferred from its effects.

Nature

must be

its

subtilty

it

The effects are the products of nature, or intellect, egotism,

and the rest some of which are of a similar, and some of a
;

dissimilar character, as subsequently explained.

Effect, according to the

Sankhya system,

necessarily implies

but on this topic

there are different opinions, thus particularized by VACHASPATI
Some say, that that which is may proceed from
1.

cause, as

it

could not exist

without

it *:

that which
ly existent

Some

is

not.

2.

thing, but

Some

say, that effect is

not a separate

the revolution of an existent

thing.

proceed from that

4.
The ancients assert, that that which is comes
yffiich is.
from that which is (or ens from ens). By the three first pro

3.

say, that that

which

is

positions the existence of nature

1.

not

may

would not be proved

for.

The

qualities

materiality of the cause of the world, of which the

goodness, foulness, and darkness are the natural

properties, comprises sound

and is diversified

and other changes of

its

natural

by pleasure, pain, and insensibility

but if that which is, is born from that which is not, how can
that insubstantial cause which is not, comprehend pleasure,
condition,

pain, form, sound,

and the

like

of nature between

what

and what

is

for there
is

cannot be identity

not.

If sound, and other diversified existences, were bufc

2.
revolutions of one existent thing, yet that which is could no t
proceed from such a source, for the property of manifold

existence cannot

the
belong to that which is not twofold
is not
manifold through its comprising
:

notion of that which

manifold existence

is

an obvious

error.

<3.

The notion

42

Akshachatanas, and
proceed from that which

of the Kanabhakshas,

others, that that which

is

not

may

is>

excludes the comprehension of effect in cause, as that which

and that which is not cannot have community : consequently
the existence of nature is not proved
and in order to
is

establish its existence, the existence of effect in it

must

first

be determined*.

Of the

doctrines here alluded to, the first

is

said to be that

some of the Buddhists, who deny the existence of prakriti,

or any universal cause, or of any thing which they cannot
The second is that of the Ve dantis, who
verify by perception.

of

maintain that

all

that exists

is

T>ut

the vivarttas, literally th

the emanations from, or manifestations of, one

universal
It might be said that the Sankhya
spirit.
only
seems to teach a similar doctrine, in as far as it refers all that
revolutions

exists, exclusive of spirit,

to one

common

source,

and makes

with prakriti. It differs however in this,

that it regards the substances evolved from the radical prakriti
as substantial existences, as effects or products of a cause

all else identical

no longer except in its effects. The Ve*dlntis, on

the other hand, maintain that it is cause which is eternal, and

which

exists

that effects are only

ff[

its

present operations.

The popular form

43

Ve dantism

of

and that

asserts,

indeed, that nothing exists but cause,

that appears to exist, are unreali

its effects, or all

the phantoms of a dream but the commentator

on the Sdnkhya Pravachana declares, that the doctrine of
mdyd, or illusion/ is modern, and is contrary to the Vdas,
and that those who advocate it are nothing but disguised
ties, illusions,

Bauddhas
those

The cause

modern advocates of may a,

In the third case we have the authors

concealed Bauddhas, the

here refuted

is

bondage of soul asserted, by

of the

*.

specified as Kanabhakshas,

atoms, perhaps

Feeders

upon

and Ak&hacharanas,

or

little/

Followers

of

upoa

contro

versy/ contemptuous terms for the Vaisfahikas, who main

the origin of all things from primaeval atoms, or
monads ; and who may therefore be said to deduce what is not
tain

the insubstantial forma of things

from actual corpuscular

substance.

The

fourth or ancient doctrine, that that which

from that which

is,

em from

converse of the celebrated

ens,

TO

oi/,

from TO

is

ov,

comes
is

the

of antiquity, ex nihilo, nihil

fit ; and although in this place it is especially restricted to
the relation of certain effects to a certain cause, yet it comes

dogma

to the same thing a& regards the world in general, the things
of which cannot be derived from no primary existent thing ;
agreeably to the Sutra of KAPILA ; The production of a

thing
cannot be from nothing t / QvSev yivcTai e/c TOV /j.tj QJ/TO? not
only according to Democritus and Epicurus, but according to
:

the ancient philosophers, who, Aristotle states, agreed

all
universally in the physical doctrine, that it was impossible for
any thing to be produced from nothing TWrow Se TO /JLCV CK

OVTWV

yive(r6ai advvaTOv

ire pi

yap TCIVTW

aVai/Te? oi Trept ^uo-ewy. Phys.

*
t

sritarofo

JTw^rsrt

oyuoyyw/xoji

I. 4,

frr^r^r^Tt

^^

fMrf *

own

Ttj?:

44

IX.
EFFECT subsists (antecedently to the operation of
for what exists not, can by no operation of
cause)
;

cause be brought into existence.

selected which are

fit

for the

Materials, too, are

purpose

every thing

is

not by every means possible : what is capable, does

that to which it is competent and like is produced
;

from

like.

45

BHASHYA.
From

there being no instrumental cause of ivhat exists not

there is no making what is not
non-existent, what is not

no making of what
is.
is not
therefore the
as, the production of oil from sand
instrumental cause produces what is, from its having been
Hence perceptible principles, which are
formerly implanted.
In this world there

therefore effect

is

effects, exist in nature.

Further, from selection of materials.

cause, from the selection of it

Updddna is (material)
a man who desires
may be produced as he who

thus, in

life,

a thing, selects that by which it

wishes for curds, takes milk, not water (for their material
;

Thence

cause).

effect

is.

Again, every thing is not by every means possible. The

universal possibility of every thing is not as of gold in silver,
&c. or in grass, dust, or sand. Therefore, from the non;

universality of every thing in every thing, effect

is.

Again, what is capable does that to which it is competent;

as, a potter is the capable agent the implements, the lump of
clay, the wheel, rag, rope, water, &c. (are capable), by which
;

he makes the

jar,

Thence

earth.

which

effect

is

capable of being so

made from

is.

Lastly, like is produced from like.

of cause, in which effect exists, such

Such
also

as

is

the

is

the character
character of

as, barley
produced from barley, rice from rice. If
effect was not (did not pre-exist), then rice might
grow from
pease but it does not, and therefore effect is.

effect

is

By

these five arguments, then,

and the other

therefore

which

production

is not.

it

is

proved that intellect

in nature and

characteristics do (pre) exist

is

of that

which

is,

and not of that

46

COMMENT.
Arguments

shew that the effects or

and coexistent with, their

are here adduced to

products pf nature are comprised in,

cause or source consequently they are proofs of the existence
of that primary cause or source.
;

down as a general principle, that cause and effect

cases coexistent, or that effect exists anteriorly to
*
* in the text
its manifestation sat-Jcdryyam
meaning existent
It

laid

is

are in

all

the exercise of (efficient) cause t

or, as the
phrase also of the text asadakarandt \ is explained, If effect
its
prior to the exercise of (efficient) cause does not exist,
effect prior to

existence cannot by any

sat-kdryyam, therefore,

means be

effected

The

||.

expression

be understood throughout as
not the effect of that which exists
to

is

meaning existent effect/

and the object of the stanza is to establish the existence
cause from its effects, and not of effects from the existence
cause, as Professor Lassen has

explained

it:

"Qusenam

of
of

sint

rationes docetur quibus evincatur mentem ceteraque principia

eftecta esse a TW OVTI"
Mons. Pauthier (Traduction de la

Sdnkhya Kdrikd, 105)

more

is

correct in

his

view of the

Ce qui n existe pas ne peut

general purport of the verse;
arriver & Petat d effet
but he has mistaken the particulars
"

;"

the reasons

why

which would be

that which
fruitlessly

is

not can never, be, for the

exercised for

its

not that such existence cannot be effected

d aucune cause materielle,"

&c.,

production

it

is

par la co-operation

but became an

an adequate material cause, and the

Not

"

means

effect requires

like.

only has the meaning of this verse been misapprehended

translators, but the doctrine which it conveys seems to

by its
have been somewhat misconceived by high
t

authority.

M.

Cousin,

47

to this passage, observes,

referring

L argumentation

"

de Kapila est, dans 1 histoire de philosophic,

Selon Kapila
celle d ^En^sideme et Hume.

antdcedent de

n y a pas de
notion propre de cause, et ce que nous appelons une cause n est
qu une cause apparente relativernent a 1 effet qui la suit, mais
c est aussi un effect relative ment a la cause qui la precede,
laquelle

il

encore un effet par la meme raison, et to uj ours

de maniere que tout est un enchainement necessaire

est

de m&me,
d effets sans cause veritable et

M. Cousin then

inddpendente."

view of the doctrine by selecting some of the

supports
That which does not
in the text as,
contained
arguments
Cause and effect are
exist cannot be made to exist
and,
his

"

"

;"

of the

pas
1

effet

same nature

:"

and he adds,

as a third, that

occuper des causes, mais des

mesure 1 energie tie la cause

effets, car

done

effet

"

il

ne

faufc

existence de

e quivaut

la

In this instance, however, he is scarcely justified by

his authority, whose object is not to dispense with the con
sideration of cause altogether, but to prove its existence from
cause."

that of its effects.

"

il

n y a pas de

from asserting that

may so far agree with
recognising no difference

Kapila, therefore,
cause,"

referred ^to,

the philosophers

is far

although he
in

between material cause and material

effects

for it

must be

remembered, that it is of material effects, of substances, that

he is speaking. His doctrine is, in fact, that on which Brown
that the
enlarges in his lectures on power, cause, and effect
"

forms of a body are the body itself and that all the substances
which exist in the universe are every thing which truly exists
;

in the universe,
itself

to

which nothing can be added which is not

that there can be nothing in the

new substance

events of nature, therefore, but the antecedents and conse

quents which are present in them and that these accordingly,

or nothing, are the very causes and effects which we are desir
ous of investigating." Lect. on the Philosophy of the Human
;

Mind,

p. 175.

KAPILA, however, has not asserted a

antecedents and consequents without beginning

we may

conceive

of his

mtila-prakriti,

series of

and whatever

his original

and un-

48

whence all substances proceed, it is a

point from which he starts, and the existence of which
deduces from its effects the mutual and correlative

originated substance
fixed

he

existence of which, with their cause, ho endeavours to establish

by arguments, which, as regarding a curious and not unin

teresting part of the

Sankhya philosephy,
more in detail.

it

may be

allowable

to recapitulate a little

Asadakarandt

1.

Because

efficient or

instrumental cause

make

cannot

or produce that which is not.*

Professor Lassen
nonens
nil efficit.
nulla
nonentis
E
efficacitate,
this,

renders

A sat

f
;

in this

and karana

passage,

however,

is

the object, not the agent

employed technically to denote the efficient or

the energy of which would be exerted in vain
cause,
operative
unless applied to materials that existed that which does
is

not exist

cannot be brought into existence

by any agent.

It

useless to grind the sesamum for oil, unless the oil

existed in it the same force applied to sand or sugar-cane
would not express oil. The appearance or manifestation of

would be

a proof that it was contained in the sesamum, and

consequently is a proof of the existence of the source whence
This dogma, in its most comprehensive appli
it is derived.

the

oil is

of course the same with that of the Greeks, that

can
come from nothing, and makes the creation of
nothing
the universe dependent upon pre-existing materials. Here^
is

cation,

however, the application is limited and specific, and as Sir

Graves Haughton, in his vindication of Mr. Colebrooke s ex
position of the

Vedanta philosophy, has justly observed,

means no more than that things proceed from

sources,

and from those sources alone

certain

follow

antecedents,

or that

it

their

respective
certain sequents

and indicate consequently

their

existence.

cause

From taking an adequate material

material cause must be selected for any given

Updddna grahandt ;

2.
:

fit

effect or product.

purport of

There

updddna

is

no difference of opinion as to

Such as the substance evolved, such

the
is

49

that from which

He who

evolved

it is

or as illustrated

by GAURAPADA.

make

curds will employ milk, not water but

this being the case, the effects which we behold, or infer, must
proceed from something similar to themselves, and consequently
The relation between
prove the existence of that substance.
wishes to

cause and effect

the generation of effect but there can be

no relation (between cause and) a non-existent effect, and there
fore effect
*

3.

is*,"

From

is

and consequently

so

is

cause.

causes for every effect sarva,

must be an identit} of character be

the unfitness of

all

There
tween the sequent and its antecedent, and the existence of one
a jar is made with clay, cloth with
indicates that of the other

sambhav&bk&v&t.

yarn

the latter material could not be used to fabricate a water-

pot, nor clay to

weave a garment.

things would be equally

.

fit
.

for all

If this was not the case, all

purposes/

ex omnibus rebus

Orrine genus nasci possit.

It

is

non

not, however, here intended to assert, that

est ulla

quam

sad,

TO

ov"

but that the

idonea causa

effect

must have a

determinate existence in that cause, and can be the only effect

which it can: produce as in the commentary on this expression
;

Sankhya Prdvachana Bhdshya : If effect prior to pro

duction do not exist in cause, there would be no reason why
in the

and not

cause should not produce one noil-existent effect,

another!.

4.
ffaktasya s akydkarandt ; Frorn the execution of that
which the agent is able to do/ Active or efficient causes cart
do only that to which they are competent the potter and his
:

implements fabricate a water-jar, not a piece of cloth they are

not competent to the latter, they are capable of the former. If
effect did not pre-exist, if it were not inseparable from cause,
;

50

an agent, and the employment of

from
derive
means, might
any antecedent one consequence as
well as another.
power,

or the exertions of

Kdranabhdvat ; From the nature, of cause that is, from

being of the same nature or character with effect, and
consequently producing its like or, according to VACHASPATI
5.

its

from the identity of cause with effect *:

Cloth is not differ
ent from the threads of which it is woven, for it is made up
of themf.
Here, then, we have precisely the discovery of

modern philosophy^

name

"

that the form of a body is only another

that constitute it ;

for the relative position of the parts

and that the forms

of a

(Brown s Lectures

:)

body are nothing but the body itself:"

a discovery Which, simple as it
may
appear to be, dissipated but recently the illusion of substan
tial forms, which bad prevailed for ages in Europe.
It seems,
however, to have been familiar to Hindu speculation from the
remotest periods, as the commentator on the
Prava-

Sankhya
and the author of the Sdnkhya Chandrika, cite the
Ve das in its confirmation * Before production there is no
difference between cause and effect J.
There is good reason,
however, to think that the conclusion drawn from the doctrine
by the Ve das was very different from that of the

chana,

Sankhyas,

and implying that before

First
Cause
the
creation
great
comprehended both cause and
being the
effect

the

basis

of

Pantheism,

texts illustrating the

dogma being such

existent TO ov verily was unevolved

The
oh pupil, before all things
all

IF.

The Sankhyas,

like

||

TL

his,

Unborn was verily before

some of the old Grecian

to understand by tad, idam> TO bvy

phers, choose
comprehensive, eternal, material cause/
i

grift

If

The

as,

the Existent, was

philoso

TO

eV,

the

51

From
effect

the arguments thus adduced, then, it is concluded that

* that
sat kdryam
is, that it exists in, and is the same

is,

with,

cause

or,

GAURAPA DA

as

has

it,

mahat and the other

pradhdna are in pradhdna. Sat kdryam is

therefore neither ponendum est existens ( sad) emphatice ita
characteristics of

per se ens, nor effectus existentis, ah

existente effectum, effectum a TW OVTL\ the question is, whe
ther effect exists or not before production ; and not whether it

dictum TO

ovrofxs ov,

produced a

is

ro>

ovrt an a TO)

/w,*/

ovrt

It

is

the production

>

or appearance, OF that which is or is not not the production

of any thing BY that which is or is not ; agreeably to the Sutra
;

&APILA

of

man s

ble, as

no production of that which is not, as of

The production of that which is not is impossi

There

honrf*

would be that of a human hornj.

doctrine also

is

the reply

if effect exists

It

is
is,

made

Agreeably to the same

in the Sutras to the

objection,

already, existence is superfluously given to

The
absurd to produce what is already extant||.
for the actual occurrence or non-occur
It is not so

that
it

answer

is

rence of production depends upon rnanifestation

that is, the
present existence of an effect is not the production of any thing
:

new, but the actual manifestation of a change of form of that

which previously existed something like the notions which
Aristotle ascribes to. ancient philosophers, that all things were
together, and that their generation was merely a change of
:

condition

^Hi/ 6/xou

a\\oiov(rOai

and

ra Trdvra
it

is

illustrated almost in the

KGU

TO

yivearOai TOiovSe

curious enough

Ka9e<TTt]Kv

to find the doctrine

words of Hobbes

"

Faciendum

est

quod faciunt statuarii, quimateriam exculpentes, supervacaneam

imaginem nan faciunt sed inveniunt or as VIJN YANA BHIKSHU
;"

has

The

active exertion of the

sculptor produces merely the
manifestation of the image which was in the stonelf.
it,

52

Although however, as

identical with cause,

and regarded as

proofs of its existence ; effects or products, in their separated

or manifested condition regarded as forms only, possess proper
ties different from those of their source or cause
these differ
:

ences are detailed in the next stanza.

DISCRETE prinpiple

is

causable,

it,

is

inconstant,

unperyading, mutable, multitudinous, supporting, merThe undisorete one is the

gent, conjunct, governed.
reverse.

53

ii

f%^ i%f

%:

ii

^T

f%

F^^ 5

3RTTT
n

TT

54

BHASHYA.
and the other effects. Causable ; that of
the term hetu meaning cause, as
synony
mous with updddna, kdrana and nimitta. Nature is the cause
Discrete

which there

intellect

is

cause

of a discrete principle therefore discrete

principles, as far as
the gross elements inclusive, have cause thus, the
principle
;

intellect has

cause by nature egotism by intellect ; the five

rudiments and eleven organs by egotism ether by the rudiment
of sound air by that of touch : light by that of form water by
;

that of taste

and earth by that of

In this way, to the

gross elements inclusive a discrete principle has cause.
Again,
it is inconstant, because it is
a
waterfrom
as
another
produced
;

smell.

jar,

which
it

Again,

principle

is

mutable

it

is

produced from a lump of

clay, is

not constant.

unpervading, not going every where a discrete

not like nature and soul, omnipresent. Again, it is
is subject to the
changes which the world undergoes

is

combined with the thirteen instruments, and incorporated in

the subtile frame, it undergoes worldly vicissitudes, and hence
It is multitudinous ; it is intellect, egotism, the
rudiments, and eleven organs and the five gross elements
are supported by the five rudiments. It is mergent ; subject
is

mutable.

five

the period of (general) dissolution, the

five gross elements merge into the five rudiments
they, with
the eleven organs, into egotism egotism into intellect and
to

resolution

for at

merges into nature. Conjunct ; conjoined, made up

Governed ;
of parts, as sound, touch, taste, form, and smell.
intellect

dependent on nature,
egotism on intellect, the rudiments and organs on egotism,
and the gross elements on the rudiments. In this way the
not

self-dependent;

for

intellect

is

governed or subject discrete principle

is

explained: we

now

explain the undiscrete.

The undiscrete one

is

the reverse.

the contrary in respect

discrete that, is causable
:

whence

follows its

An

undiscrete principle is
attributed to the

to the properties

nothing prior to nature

is without
nou-production, and therefore it
;

but there

is

55

cause.

discrete principle

inconstant

is

an undiscrete

is

not produced. The primary elements are not

discrete principle
from
produced
any where that is, nature.
is pervading, going every where.
nature
is
unpervading
eternal, as

it is

discrete principle is

mutable

nature immutable, from the same

nature is
omnipresence. Discrete principles are multitudinous
from
its causality: "Nature is the one cause of the
three
single,
;

worlds

dent

effect

;"

thence nature

there

effect.

is

Discrete principles are depen

independent, from its not being an

is single.

the undiscrete one

is

nature of which

nothing beyond

discrete principle

is

mergent

;gent (indissoluble), being eternal

it

can be the

the undiscrete immer-

intellect

and the

rest, at

the

period of general dissolution, merge respectively into one

and that therefore is immergent
another not so nature
;

discrete

made up of parts)

nature

(indissoluble).

flavour, form,

principles are

principle

is

conjunct (or compound,

uncompounded, for sound, touch,

and odour, are not in (crude) nature. Discrete
;

is

governed the undiscrete is independent, it

over
itself.
These are the properties in which discrete
presides
and undiscrete principles are dissimilar: those in which
are
;

they

similar are next described.

COMMENT.
It

was stated in the eighth stanza, that intellect and the

of nature were in some respects similar, and in

other effects

others dissimilar, to their cause

the properties in which the

dissimilarity consists are here enumerated.

The

generic term used for the effects

or products of
primae

val nature (vyakta*) means, in its

etymological and commonly
received senses, that which is evident or manifest, or that

which

is

and anja,

individual or specific
from vi distributive
to make clear or distinct
The
;

particle,

purport is there
fore sufficiently well expressed
by the equivalent Mr. Colo*
.

56

detached from its cause, and

discrete,
Nature (or primary
and
distinct
existence.
having a separate
undiscrete,
matter) is the reverse of this, or avyakta*
for tellus
If
were
substituted
indistinct.
natura
unseparated,
these lines of Lucretius would illustrate the application of the
broke has selected,

terms in question

Multa modis multis multarum semina rerum

gerit tellus discretaque tradit.

Quod permixta

or separated effect or principle (meaning by

or category, according to the Sankhya classi
a
tatwa,
principle
fication of the elements of existent things) is described by its
properties, and they are the same which arc specified iii the

Discrete

Sutra.

original

hetu
2.

material

implying

Anitya

Hetuinat

1.

temporary

J,-

f,

having cause,

or

origin;

and occasional cause

whatever has cause has begin

efficient,

for

must have an end. At

be understood of them in their actual

ning, and whatever has a beginning

the same time this

is

to

Of their own nature (or as

or present form or condition
one with their cause) they are eternal, but they are perish
able by their separate
conditions
So in the Sutras
*

||.

destruction

pervading

IF

observable

is

explained

resolution

Every one of the

into

effects

cause
of nature

3.

Un-

is

not

in

every thing, they are dispersed as different

modifications**.
Tydpli is the essential and inherent presence
of one thing in another, as of heat in fire, oil in sesamum,
&c. 4. SdJcriya^-f, mutable/ or
having action: perhaps

movable
for

or

the phrase

would perfectly express the senses

to
explained
signify that the effects of nature
one substance to another ; Intellect and the rest
migratory

is

migrate from
leave one body

5ff5T:

in which they were

combined, arid enter into

qWTOTW.
H^?ftrrfJi

sqmrrft

ft

57

the composition of another this is their transition the transi

tion of the gross elements earth and the rest, composing body,
:

is

well

known

repeated

many, aneka f being

and persons, as the faculties in

Multitudinous

5.

*.

in various objects

different individuals,

and the elements

Supported by, referable to, asrita

considered to be upheld by its cause, or
6.

to a species

as trees form a wood.

that which merges into, or

is

in

different

as

an

forms

$.

may be

effect

an individual referable
7.

linga

Mergent,

lost or resolved into,

its

||;

primary

elements, as subsequently explained. Intellect and the rest

are the lingas, signs, marks, or characteristic circumstances
of nature

and when they

lose their individuality,

or discrete

be said to have been absorbed by, or to

existence, they may

have fused or merged into, their

source.

original

Although

therefore, the application of linga as an attributive in this sense

is technical, the import is not so widely different from that of

the substantive as might at first be imagined. VACHASPATI,

Linga, the characteristic of praexplaining the term, has,
dhdna, for these principles, buddhi and the rest, are its charac
teristics,

of

the

is

hereafter

Sankhya Chandrika

terizes,
*

be

as will

causes

or

the

exists

parent

Jf.

inference:

of

dissoluble

be

a
is

anfeRT
IF

that

an

5.

or

(of nature)

undiscrete

cause

According to
would

characteristic

but

mergent or
Sankhya Bhdshya.

TOT 5Trnrw ^^r %rr

*^ feaf feiWft IfT^frT

anumdpaka^,

effect

24.)

p.

equivalent
conformable to the

^: srfa?[:

the

it is

this

predicative

preferable

that which charac

For

(See also Com. on V.

these interpretations,

perhaps

inference

and the author

IT:

is

Linga

be known **

to

the

of

basis

has,

explained

ft

The commentator on the

terms

S.

Pravachana

resolvable

or

inferential

58

explains it by both
Effect is termed linga

either from its being the ground of inference of cause, or from

Combined, conjunct, s&vaprogress to resolution *. 8.
yavat explained by VACHASPATI, mixing/ misrana$, or

its

as the elements combine with one

junction/ samyoga,
It might be said, then, that nature is a compound
another.
as its products combine with it ; but this is not so, for their

union with nature

identification

is

not mere

mixture or conjunction, but

from the sameness of the

cause and effect

;||

a notion which distinguishes the pradhana of the Sankhyas

from the first principles of those Grecian philosophers, who,
if their doctrines have been rightly represented, taught that
substances
or

existed either as distinct

component parts of a mixture,

particles of an aggregate,
In
in their original form.

the Sankhya they separate or reunite as one and the same,

Governed H: the effects of nature depend upon its exis
10.
c

and each

in its turn

produces its peculiar effect or

product, in furtherance of the influence of nature, or in con
sequence of its existence, without which they would cease to

tence,

and their effects would be null; as, In the effect of

egotism, which intellect has to produce, the fulfilment of

be,

is regarded; otherwise intellect, being ineffective, would

not be able to produce egotism.**

nature

The

properties

of nature, or the

the reverse of these

present;

it is

it

has no cause;

immutable

undiscrete
it

it is single; it

the subject, not the predicate;

is

it is entire,

are

principle,

has no end;

it is

self-sustained

omni
;

or one whole;

supreme.

IF

it is

it

is

59

Although the especial object of the text here is the dis

similarity between the effects of nature and their material cause
soul,
yet the term avyakta applies equally to purusha, or
also an invisible or undiscrete principle; and accordingly soul
differs from discrete principles in the same circumstances as
nature.

In

the properties,

therefore,

of

non-causability,

constancy, omnipresence, immutability, singleness, self-support,

substantiveness. entireness, and supremacy, soul and nature

correspond.
They differ, however, in other respects, and
particularly in those in which nature and its effects assimilate,
as enumerated in the succeeding stanza.

XI.

DISCRETE principle, as well as the chief (or

discrete) one, has the three

native, objective,

common,

qualities

it is

un

indiscrimi-

irrational, prolific.

in these respects, as in those, the reverse.

5JTT

Soul

is

60
<

fr*"f

^r

^fanfft

61

for*

^q^w

snrnr

BHASHYA.
t/ie

ness,

ciple

to it
ciple

iArce qualities

it is

that of which goodness, foul

and darkness, are the three properties. A discrete prin

is indiscriminative ;
discrimination does not belong
that is, it cannot distinguish which is a discrete prin
and which are properties, or that this is an ox, that is

a horse

such as the properties are, such

is

the principle such

and the like.
;

as is the principle such are the properties ;

Objective; a discrete principle is to be enjoyed

from
the

its

being an object to

common

possession

of

all,

like

(made use

of),

Common ;

men.

all

from being
Irrational ; it

a harlot.

does not comprehend pain, pleasure, or dulness. Prolific ;

thus, egotism is the progeny of intellect ; the five rudiments

and eleven organs of egotism ; and the five gross elements of

the five rudiments. These properties, to prolific inclusive,
are specified as those of a discrete principle and it is in them
that the chief (or undiscrete) one is similar:
Such as is a
;

"

discrete

principle,

such

is

the

chief

Therefore as a discrete principle has

(or

three

undiscrete)
qualities,

so

one/

has,

62

the undiscrete, or that of which intellect and the rest, having

the three qualities, are the effects so in this world effect is
:

quality with cause, as black cloth

of the like

black

is

fabricated with

discrete principle is ^discriminative- so i&

discern that qualities are distinct from
cannot
chief
it
the
one,

threads.

are one thing, and that nature is an

is indiscriminative.
discrete

that qualities

nature,

other

chief one

therefore the

is

so

is

chief one, from its

the

objective
principle
discrete
object of all men.
;

chief one,
is

irrational

being the
so is the

principle
to all things.
discrete principle
so is the chief one, as it is not conscious of pain

Whence

or dulness.

;.

common

being

or pleasure,

common

is

is

this

inferred

From

the

from an irrational lump of clay

irrationality
Thus has (nature) the chief
irrational
an
water-pot.
proceeds
of its

effects

one been explained.

Soul

reverse

is

this is

now

is

in

these respects,

as in those, the

explained.

Reverse of both the discrete and undiscrete principles. Soul

the reverse of both, thus Discrete and undiscrete have (the
:

soul is devoid

of qualities : they are indis

qualities ;
discrimination
has
soul
criminative
they are objects, (of sense

three)

or fruition)

are

soul

common

is

not an object (of sense or fruition)

soul

i.s

specific

they are irrational

they

soul

is

ra

inasmuch as it comprehends, or perfectly knows,

and dulness it is rational they are prolific
pleasure, pain,
On these
soul is unprolific nothing is produced from soul.
soul is said to be the reverse of both the discrete and
grounds
tional

for

undiscrete principles.
also said, as in those, referring to the preceding verse ;
the chief (or undiscrete) principle is there said to be
without cause, &c. such is the soul. It is there stated that a

It

is

for as

discrete

principle
that the undiscrete

is

causable,

one

inconstant,

the reverse

is

that

and the
is, it

like

and

has no cause,

without cause, being no production. A discrete

inconstant; the undiscrete one is constant; so is soul;

&c., so soul is

principle

is

and

immutable

it is

principle

is

from

also,

multitudinous

its

omnipresence.
the undiscrete is single

discrete

so

is

soul.

63

discrete

ported

diserete

is

principle

so

is soul.

immergent

way decomposed.

supported

A discrete
discrete

one uncorabined

discrete

the undiscrete
is

principle

(indissoluble)

is

principle

so is

sul

mergent
;

are no (com
Finally, discrete
is

itself.

is soul,

the

it is

for there

ponent) parts, such as sound, &o., in soul.

the undiscrete one
principles are governed
so

unsup
the un-

not in any
conjunct the un

soul

so is

is

independent
In this way

*,

governing (or presiding over)

properties of soul and nature were described in

common

the preceding stanza whilst those in which they differ, as

possession of the three qualities, and the like, are specified in
;

this

verse.

Next

follows

more particular mention of these

both discrete principles and the

three qualities, with which

undiscrete one are endowed.

COMMENT.
In

this verse the properties

common

to

crude nature and to

products are specified, continuing the reference to the eighth

verse, in which it was asserted, that in some respects the effects

its

of nature

itself

were analogous.

This being effected, the text

properties which are

to nature and its products, but possesses those which
are peculiar to the former
agreeing therefore in some respects

proceeds to

state that

soul has not the

common

with crude nature, but dissimilar in every respect to

or products.
The three qualities,* or satwa^,

goodness/ rajasl,

its

effects

foulness,

and tamas\\, darkness which are familiar to all the systems of

of Hindu speculation, are more particularly described in the
next a verse soul, has them not. Pradhana? the chief one, crude
,

nature,

and

its

products, have not discrimination,

iiveka, tha

faculty of discerning the real and essential differences of things,

of
distinguishing between matter and spirit, of knowing self.
the exercise of which is the source of final liberation
(from
<

-existence)T.

By

the term
objective**

is

if

**

intended that which

64

may be used or enjoyed, such as the faculties of the mind

and the organs of sense; or such as may be perceived by
such
observation, vijndna*
nature, or pradhdna, may
:

also be considered as the origin of all

things inferable by rea

the observer or enjoyer, as after

son.
Soul, on the contrary, is
wards explained. Achetana f irrational; that which does not
think or feel unconscious, non-sentient; as in the Meghaduta;
Those afflicted by desire seek relief both, from rational and irra

tional
*

explained either

objects,!

knowing and

ignorant)!

of right and wrong, or

of

living

and

lifeless

or

chetana^ being defined knowledge

what ought, and what ought not, to

be done **.

The general
reverse

position,

of those

of the

that

the properties of soul

are the

products of nature, requires, however,

one instance.
discrete principle is

some modification in

to be multitudinous, many, awe/caff; consequently soul

should be single, eka JJ; and it is so, according to the 8
JBhdshya. On the other hand, the S. Tatwa Kaumudi

said

soul agree with discrete principles, in being multitudi

nous The properties of non-causability, constancy, and the
to soul and nature multitudinousness is a
rest, are common

makes
:

property

common

to (soul and)

an undiscrete

The

principle||||.

The phrase tathd,

8. Chandrika confirms the interpretation,
cha implies that (soul) is analogous to the undiscrete principle
in non-causability and the rest, and analogous to discrete
1
This is, in fact, the
in manifold enumeration ^.
principles
Sankhya doctrine,
18,

and

is

conformable to

down by the text, ver.

Multitude
the Sutra of KAPILA

as subsequently

ftflR

laid

11

**

f^mp&^rr

ft
:

65

of souls

is

the fool

Either,

that is,
the
by variety of condition*
in
the
wicked
are
heaven,
again
regenerated
wanders in error, the wise man is set freet/

proved

virtuous are born

in hell

GAURAPADA has made a mistake, or by his

be understood, not that soul in general is one only,

therefore,

4ka
but that it is single, or several, in its different migrations ;
or, as Mr. Colebrooke renders it (R. A. S. Trans, vol. I. p. 31),
So in the Sutras it is said, that there may be
individual/
is

to

various unions of one soul, according to difference of receptacle,

as the etherial element may be confined in a variety of ves-

This singleness of soul applies therefore to that par

ticular soul which is subjected to its own varied course of
selsj.

birth, death, bondage,

one soul

observes,

The

body)||.

GAURAPADA,

and liberation

is

born,

of soul

singleness

is

no doubt

for,

as the

commentator

not another (in a regenerated

therefore,

as

asserted

by

be understood in this sense.

to

sRjRrafRrftwil:

XII.

THE

qualities respectively consist in pleasure,

and dulness
and

restraint

produce

pain,

are adapted to manifestation, activity,

;

mutually domineer

each other

rest

consort together

procally present.

# 5F

on each other;
;

and are

reci

66

rT5T

fwil ^T^mc

iff T^?T

?pir ffw

|fRt f

67

BEASHYA.
The qualities goodness, foulness, and darkness, are severally
the same as what is agreeable, what is disagreeable, and what
thus goodness is all that is pleasure, priti
meaning pleasure
being one with (or consisting of) that
is
foulness
one with, or consists of, disagreeableness
(pleasure)
darkness consists of, or is the same with, dulness ;
(apriti)
is

indifferent

vishdda meaning moha, dulness, stupidity.*

ed to manifestation, &c. a-rtha signifying
;

fitness.

Groodness, then,

possessed

of,

manifestation,

domineer

action,

for activity

is

are

or

competency

the sake of manifestation

is for

or adapted to it foulness
for restraint :
that is, the qualities

is fit for,

Next, are adapt

it

darkness

connected with, or

and inertia.

They

mu

they are mutually paramount, sustaining,

Thus, they are said
productive, cooperative, and coexistent.
to domineer mutually that is, they severally prevail or pre
tually

dominate over each other,

perties

dominant,
perties,

When

it

and

or

they are displayed by the pro

dulness.
When goodness is
pain,
and
darkness
foulness
overpowers
by its own pro

or

of pleasure,

is

with light and joy.

overpowers goodness and dark

exhibited or identified

foulness predominates, it
exists in pain and action.

When darkness triumphs*

and
and is supreme as one
foulness,
goodness
suppresses
with insensibility and inaction. So they rest on each other :
the qualities combine with one another, like binary atoms.
They produce each other, as the lump of clay generates the

ness,

and

it

earthen

cohabit: as

consort together,

Tliey

jar.
it

is said,

foulness of goodness

"Goodness

darkness

is

is

as

males and females

the

consort of foulness*

called the

consort of both

"

that

68

they are respectively associates. They are recipro

:
they abide or exist reciprocally, according to the

is,

cally present
"

text,

qualities abide in

qualities"

(that

is,

the same qualities

may be regarded as different, according to their different

thus, a beautiful and amiable woman, who is a source
effects)
:

of delight to every one else, is the cause of misery to the other

wives of her husband, and of bewilderment (insensibility) to
the dissolute
and in this manner she is the cause of the
:

Thus

a king, assiduous
in protecting his people, and curbing the profligate, is the
cause of happiness to the good, of misery and mortification to

influence

the bad

of

all

three

qualities.

also,

here foulness (activity) produces the effects of good

So darkness, by its investing nature, pro
duces the effects of goodness and foulness, as clouds, over
:

ness and darkness.

shadowing the heavens, cause delight upon earth, animate by

their rain the active labours of the husbandman, and over
whelm absent lovers with despair. In this manner the three
qualities

are reciprocally present (or perform the functions of

one another).

COMMENTThe three

qualities

are here described,

by their

effects

and

relations; by the production of pleasure, pain, and indifference;

and by the manner in which they are detached or combined in

their operations

The terms

and

priti

influence.

and apriti are here used as synonymes of

and dukha, pain
vishdda as a synonyme

sukha, pleasure,
of moha, bewilderment, stupefaction, dulness, or insensibility.
The composition of dtma with these terms, prity&tmaka,
;

implies
soul in

essential

the

living

compound can

or inseparable presence, like that of

scarcely

conveyed by such expressions as consists

prehends, is one or identical with/ and the like.

maybe

here used also

to

life

or

&n

exact equivalent for such a

perhaps be supplied, but the sense

body.

shew that the properties have

of,

com

A tma

is

positive

69

existence
that is, pleasure is not the mere absence of pain
pain is not the mere absence of pleasure as, Negatives could
not be essential ingredients in any thing pleasure, pain, and
the work dtma implying
insensibility are therefore entities
;

being, existence, existent nature, or property*.

The absolute and

is

relative

illustrated

sufficiently

understands the text as in

ed.

influence of the several

qualities

by GAUKAPA DA but VA CHASPATI

some respects differently construct
;

Instead of considering the last term, vrittaya^, as a dis

expounded in the 8. Bhdshya,

tinct condition, anyonyavrittaya].,

parasparam varttante\\, they are reciprocally present, he inter-^

prets vritti by kriyd, act, operation, function, and compounds
In all other respects
it with each of the foregoing terms.
his explanation

of the terms

coincides

with that of the elder

The passage quoted by GAUBAPA DA

commentator.

VA CHASPATI,

cited

is

by

As it is
with some difference, from the Vedas
said in the dgctma, all universally present are the associates
of each other

goodness is the partner of foulness, foulness of

are the companions of darkness, and darkness
both
goodness
Their original connexion,
is said to be the associate of both.
:

or disjunction,

with the

8.

is

The Chandrikd concurs

never observedHV

Tatwa Kaumudi

in the explanation of vritti**.

likewise offers some additional interpretation

This commentary
of the terms priti, &c.

ftq^r^fr

Thus

prtti

is

said to comprise

##

recti-

70

tude, gentleness, modesty, faith, patience, clemency, wisdom

apriti, besides misery, implies hatred, violence, envy, abuse,
:

wickedness

and vishdda

is

not only

ever either of these

is

observed,

it is

but
and ignorance.

insensibility/

ness, fear, infidelity, dishonesty, avarice;

tardi

When

referable to the corres

ponding quality*.
In speaking of qualities, however, the term guna is not to be
regarded as an insubstantial accidental attribute, but as a
substance discernible by soul through the

medium

of the facul

It is, in fact, nature, or prakriti, in one of its three

nature en
constituent parts or conditions, unduly prominent
more
than
the
three
or
unmodified,
tire,
qualities
being nothing

ties.

Prakriti

the equal
state of goodness, foulness, and darknesst, on which the com
mentator remarks, Satwa and the rest are "things," not specific

in

equipoise, according

to the

Sutra,

is

properties, from their being subject to combination or disjunc

tion, and from their having the properties of lightness, heavi

and strength} and again From the construction of in

tellect and the rest endowed with the three properties, like
So in the S.
cords wherewith to bind the victim the soul||.
not
the
are
of that
faculties
Goodness
and
rest
the
Sara,
Such
nature
of
same
the
expressions as
(prakriti), being

ness,

"

qualities of

as (the term)

are to be understood (in the same sense)

the trees of a f orest"HV that is, the forest is

nature"
"

surfer,

71

nothing different from the trees

although particular trees or
In like manner
dualized.

of which

clumps may
nature

is

the aggregate,

is

it

sometimes be indivi

not different from the

the aggregate of them.

Ingredients or con
would
be
of
stituents
therefore,
nature,
preferable term per
but
is
more
the
quality
ordinary accepta
haps to quality
qualities, but

is

tion

word guna, and

of the

membering only the

it

distinction

may

be used, re

therefore

made by the Sankhyas

of its

materiality, as a constituent part of nature itself; the qualities

being, in fact, only the conditions of things, and therefore not
It may be thought
separable from the things themselves.
is some connection between the qunas
that
there
possible

which are the constituents, of prakriti, and the qualities, pas

sions, or affections of primary matter of the older philosophers,
alluded to by Aristotle from the changes produced by which
;

on one unaltered substance

v7ro/uLvov(rr]$,

Tavrrjv

TCOV

all

things originated

Trjg

TOt$ Se TraOeon /u.eTa/3a\\ovarr]$, TOVTO

OVTCOV

TY\V

ap\/jv

(J.GV

ovo-ias

Metaph.

elvai.
<pa<Tiv

Kal

<TTOiyeiov

3.

I.

Another analogy may be conjectured in the identification of

the two, gunas, satwa and rajas, with prtti,
affection, and
with
the
as
thus
and
apriti, aversion,
they
correspond
<pi\la

the

vetKo?,

of creation

The
is

sense

employed

them

and

Empedocles as the principles

of what is good or evil.
the
source
respectively
love

strife

in which
is

of

the several terms for the three

gunas

clear from the .explanation given of

the meaning of the equivalents which

sufficiently

in the text

and

Mr. Colebrooke has assigned them must be understood ac

cording to the same interpretation. Prof. Lassen renders them
essentia,

impetus, and caligo ; which, similarly understood,

unobjectionable but as the name of a quality t

are equally
sativa,

is

not perhaps well rendered by

existence,

which

exemption from

Impetus
the term

is

is its

all

rather
foulness,

literal

purport,

imperfection,

seems

essence,

or even

to

be preferable.

the effect of rajas, than the quality

derived from

its

by

goodness, denoting

and

etymology from ranf

to colour

or stain/

72

will better

comprehend

its characteristic

The quality bears a striking analogy to the perturbatio

of the Stoics, and might be rendered by that word, or
by
results.

in

Darkness/ or caligo,
generic acceptation.
expresses both the literal and technical signification of tamas.
passion/

its

em:

simfir fr: M ^

XIII.
GOODNESS

is

considered to be alleviating and en

urgent and versatile darkness,

heavy and enveloping. Like a lamp, they cooperate
for a purpose (by union of contraries).
lightening

foulness,

f FH

fT

ff%

73

BHASHYA.
Goodness
the frame

Foulness

acute.

When

is alleviating, &c.

is light,

the intellect

is

goodness predominates,
luminous, and the senses are

urgent and versatile. What urges, urgent,

upon seeing another bull, exhibits vehement

is

exciting: as a bull,

excitement; that is the effect of foulness. Foulness is also seen to

be versatile that is, a person under its influence is capricious.
Darkness is heavy and enveloping. Where darkness prevails,
;

the members of the body are heavy, the senses obtuse, or inade
quate to the performance of their functions. But here it may

be

said, If these qualities are

one another, what

contraries to

can they produce by their several purposes, and how

therefore can it be said, they co-operate, like a lamp, for ct
(common purpose). Like a lamp, their operation is for a
effect

(common) purpose

as a lamp,

which

composed of the op-

is

the
oil, and flame, illuminates objects, so
qualities of goodness, foulness, and darkness, although contrary
to one another, effect a (common) purpose.
posites, a wick,

This question involves another.

It was said (in ver. 11)

that a discrete principle, as well as the chief one, has the three

and

qualities,

Admitting
it

ascertained

qualities,

is

indiscriminative,

objective,

and

the

like.

the chief one (or nature), how is

that intellect and the rest have also the three

this to

be true

of

and are indiscriminative, and the

like

This

is

next

explained.

COMMENT.
The

description of the three qualities

is

continued in this

Verse.

Goodness

is

alleviating

lagliu,

light

it is

matter,

elastic

and elevating, generating upward and lateral motion, as in the

ascent of flame, and the currents of the air.
It is the cause of
active and perfect
functionality also in the instruments of

10

vita"

74

<

enlightening, prakdsakam,
making manifest/ the
The
term
senses.
ish
the
of
tam,
meaning ordinarily
objects
wished, desired/ imports in the text merely drishtam,
seen,
*
Foulness
by the Sankhya teachers-)-.
regarded, considered

iity*

urgent and versatile. The qualities of goodness and dark

ness are both inert and inoperative, even with regard to their
is

consequences and it is only by the restless

and
stimulating agency of the quality of foulness that
activity
action upash tambhakam } being here ex
they are roused to
plained to signify stimulating, impelling/ udyotakam, preda-

own

peculiar

to

kam\\, contrary

its

usual sense

of

opposing,

hindering.

It might be supposed to imply some relation to the primitive

inasmuch as the
shtabhi, stop, hinder, oppose, be stupid
idea appears to be that of action consequent upon obstruction,
Thus, as illustrated in the 8. Bhdshya,
or inertia, reaction.
on beholding, or being opposed by,
excitement
a bull displays
;

Tatwa Kaumudi

The qualities good

ness, and darkness, on account of their own inertia, are in
to the exercise of their own effects, until
operative, in regard
another.

The

S.

has,

Having been roused from inactivity, they

are made to put
vigour and energy ; and therefore foul
The Chandrikd is to the same
ness is said to be uigentK.
The meaning is this From the production of combi
effect
excited by foulness.

forth

nation and activity by foulness, the definition of that quality is

It is not necessary, however,
excitement and versatility**.
the sense of the primitive sh tabhi,
not derived from that root, but from

consideration

to take into

upasKtambhaka is
stambhu^, a Sautra
for

root

which therefore, although the

also assigned to it, may take

the
of
text,
the import required by
urging or exciting.

meanings

of sh tabhi are usually

* jwrn
i

I!

rrqr
ssfara? srs*

t
i

sfa

Hirers

**
:

tt

75

The quality of darkness is heavy/ guru, causing sluggish

ness of body and dulness of mind. It is also varynaka, sur
so as to obstruct light, retard
enveloping/
rounding,
motion, &c.

But these

qualities,

common purpose

although contraries, co-operate for a

cotton, the oil, and the flame, al

as the

though mutually destructive, combine in a lamp to give

The common

object of the qualities is the fulfilment

of
soul, as is subsequently explained.
purpose

light.

of the

XIV.
INDISCRIMINATIVENESS and the rest

x of the properties
are
of a discrete principle)
proved by the influence of
the three qualities, and the absence thereof in the

reverse.

The

undiscrete principle, moreover, (as well

as the influence of the three qualities,)

is

demonstrat

possessing the properties of

of contrariety),
absence
the
(and by

ed by

effect

^nrfir

its

cause

76

BHASHYA.
That which

the property of indiscriminativeness and the

from
the influence of the three qualities in
proved
mahat and the other discrete principles but this is not proved
rest

is

is

in the ur discrete

of

it

therefore

the reverse of

it

it is said,

the absence

by the absence the reverse

the non-existence of the

reverse of that: thence the undiscrete principle is established; as,

where there are threads, there is cloth the threads are not one
;

so 1 From the absence of

thing, and the cloth another.
the reverse (they are not contraries to each other). In this

Why

manner the discrete and undiscrete principles are established.

The latter is remote, the former is near but he who perceives
:

discrete principles, perceives the undiscrete one also, as there is

no contrariety between them. Hence also the undiscrete one

proved by effect possessing the properties of cause in this

world such as is the nature of the cause, such is that of the

is

effect;

thus from black threads black cloth

same mariner,

as the

made.

characteristics of intellect

are their being indiscriminative,

prolific,

is

objective,

In the

and the

common,

rest

irrational,

such as they are, such the undiscrete is proved essenti

From the influence of the three qualities, indis,

ally to be.

criminativeness and the rest are proved to be in discrete princi

ples and from there being no difference between them (and
;

77

the undiscrete),
of cause

and

and from

essential

effect, the nndiscrete

identity of the properties

principle

also

is

demon

strated.

But

it is replied, this

which

cannot be true

not apprehended
not
applicable.
although
is

is

not

for in this

world that

but the undiscrete one

is,

COMMENT.
was stated in ver. 8, that mahat and the other effects of
prakriti were in some respects like, and in others unlike, to
It

The circumstances in which they were dis

were specified in ver. 10, and those in which they
agreed in ver. 11. In the latter stanza, the first of the con
current properties that was named was that of their possessing
their

original.

similar

the three qualities

and

what was meant by the three

it is

asserted,

qualities,

it

was explained

In the present stanza

of prakriti have the three
have, as a necessary consequence, the other

that as the

they must

12 and 13

in verses

qualities.

effects

want of discrimination and the rest, enumerated in

and that as they have them, their origin, or prakriti,
must have them also, as there is no essential difference bet
properties,
ver. 11

ween the

properties of cause

and

effect.

The influence of goodness, foulness, and darkness, or the

varied affections and conditions of all substances, is the obvious
cause of perplexity, or want of discrimination, &c.; being, in
fact,

the same state or condition.

Traigunya is the influence

The next expression

consequence of the three gunas.

or

any

is

variously interpreted.

Mr. Colebrooke renders tad viparyaya abhdvdt*, and from

the absence thereof in the reverse that is, the absence of want
i

of discrimination, &c. in that subject

which

is

the reverse of the

78

material products of nature, as, for instance, soul, is a

negative
proof of their existence in the former. The properties of

Soul and matter are contraries, and

contrary.
their
consequently
properties are mutually the reverse of each
other : but one property of soul is freedom from the three
contraries

are

qalities, whilst that of matter, or

any material product of pra

possession consequently the former must be cap
of
The same may be said of the other
discrimination.
able,
of
mahat
arid
rest.
Thus YACBESPATI observes
the
properties
kriti, is their

in the

It (the assertion) is first plainly affirmatively expressed

natural order

it is

then

or

in

the

inverted

put negatively,
the absence thereof in the reverse ; from; the ab
sence of the three qualities in soul, as the reverse of the pro
ducts of prakriti, in regard to want of discrimination and the
rder

like*/

from

The

Chandrika

S.

has-

a similar explanation

reverse of that want of discrimination

where that

reverse (of mahat, &c.), or soul: for in soul

is

The

that

is

the

there are not the

three qualities or, where there is not want of discrimination

there are not three qualities, as in sourf intimating, therefore,
;

that

tad,

thereof,

may

refer either

to the

three

qualities

traigunya, or to want
There is, however, another sense attached to the expression T
and the reverse is understood not to signify soul y or any thing
of discrimination, &c.

mahat and the

rest, but to imply contrariety or in

in
the
properties of their origin, or prakriti: that
compatibility
and the rest are the properties of mahat
iiidiscriminativeness
is,

contrary to

&c. not only from their possessing the three qualities, but be
cause there is nothing contrary to indiscriminativeness, &c. in
This proposition is indicated by VACHESPATI, who,
prakriti.
after explaining the passage
understood as taking for its

as above,

two

adds,

Or

it

may

be

subjects vy&kta and avyakta

79

((discrete

and undiscrete matter),

and by the inverted proposi

is no reason (to the

that there

tion (or negatively) asserting

contrary) arising from one being

exempt from the three quali

more explicitly stated by GAURAJPADA.

The same is
The absence of indiscriminativeness, he

ties*.

observes,

as

deduced

from the influence of the three qualities, relates in the first in

stance to vyakta, discrete matter/ mot to avyakta, or indiscrete:
but the same must apply to the latter also, because there is no
.property belonging to it
verse, of, the

properties

woven, there

The

is

is

or the re

incompatible with,

of the

&c,; as in the case

mahat,
it is

which

or

discrete

matter,
vyakta,
the cloth sund the threads of which

no incompatibility between them.

portion of the stanza having shewn, then, either

that
discrete matter is possessed of indiscriminativeness,
simply
^&c. or that both it and indiscrete matter are equally devoid of
first

discrimination, proceeds

indiscrete cause

those of

must

to

exist,

draw the conclusion that such an

endowed with properties similar to

indiscrete effects, because

its

.property between

cause and

effect;

there

is

no difference of

agreeably to

the Sutra,

The three qualities, insensibility and the -rest, belong to both

^prakriti and its .products)!: and VACHESPATI observes, Effect
is seen to be the same in
its properties with cause,
As the
.properties of the threads, &c. are

and the
lity,

identical with

those of cloth

the attributes of pleasure, pain, and insensibi

evidenced in the effects, which are distinguished as mahat

and the

like, so

rest,

their cause

are .proofs that similar

conditions

must belong

to

the existence of $radh&na or avy&kta^ as a, cause,

of which pleasure, pain, and insensibility -are the conditions, is
:

consequently established!/

#
t

80

XV.
SINCK specific objects are

geneousness

finite

since effects exist

since there is

through energy since

from cause, and
;

a parting (or issue) of effects

a reunion of the universe,

there

is

homo-

f5

JT*R

W:

81

BHASHYA.
The

undiscrete principle is cause

sentence.

the construction of the

finite

wherever the agent

the world,

as in

the

completion of
Since specific objects are
this is

is,

his limits

are

thus, a potter, makes certain jars with certain por

tions of clay so with intellect: intellect and the other charac

observed

teristics (of
is

nature) as

one, egotism

is

specific effects o f

finite, as

it.

Intellect

one, the subtile rudiments are

five, the organs

from the limitation of these

eleven, the gross elements five

species nature is their cause, which
:

principles.

ples

produces finite discrete

If nature were not the cause, then discrete princi

would have no

limit:

from the measure (or limit) of specific

objects, therefore, nature exists,

Since there

whence

discrete

is

principles are
as in the world ^

homogeneoiisness
observed for having seen a religious
student engaged in sacred study, it follows that his parents
so having observed
were assuredly of the Brahmanical tribe
produced.
that which

is

notorious

is

that
ties,

mahat and the other characteristics have the three quali

we conclude what their cause must be and in this way
;

11

82

from homogeneousness the chief one exists. Since effects exist

through energy : in life, that which is effective in any thing is
active in the same a potter is able to make a jar, therefore he
:

makes a jar, not a piece

effect

cause

from

cause, that which

effect

milk

thus

not so

the chief one

made

is

a jar

is

is its

cause,

a parting of
makes is
which
cause that
the separation of cause and

Since there is

of cloth.
is

is effect

competent to hold curds, honey, water,

but the lump of
.or the lump of clay
;

clay produces the jar, the jar does not produce the lump of clay.
So having observed intellect and the other effects, it is inferred

must have been separated, of which these

that cause

discrete

detached portions.
principles
Again, since there is a
reunion of the universe (vaiswarupa).
Viswa here means
the world
the
individualization
(or specific form)
rupa,
are

abstract condition of the form of the world

is the uni verse: from

its reunion, nature exists (as cause) whence there is no mu

tual separation of the five gross elements, earth &c., composing
the three worlds ; or, the three worlds are comprised in the
;

The five gross elements are earth, water, fire,

gross elements.
air, ether which at the season of general dissolution return in
;

the order of creation to a state of non -separation, or into the

modified five subtile rudiments they and the eleven organs
:

reunite in egotism egotism resolves into intellect ; and intellect

into nature.
Thus the three worlds, at the period of general
dissolution, reunite in nature; and from such reunion of the dis
;

and undiscrete principles, like that of curds

follows that the undiscrete
principle is cause.

crete

and milk,

it

COMMENT.

The sentence
first

member

There

is

is

incomplete,

the government being in the

of the following verse

(a general)

cause (which

kdranam asti-avyaktam,
is

undiscrete).

Hitherto

the subjects discussed haye been the existence of effects, and

their correspondence or disagreement with their cause. It i f

now

she>rn

that cause exists imperceptible, or undiscrete.

83

From specific effects being finite from the certain or definite

measure of the varieties of discrete principles, as one intellect,
one egotism, five rudiments, and the like. If there were no
certain and defined cause, the effects would be indefinite and
:

unlimited

the

earth of which

however, must be limited by the

consists, and which, as a distinct body, is no

water-jar,
it

Homogeneousness/ samanwaya, is defined

longer extant.
*
the common nar ure of different things*, as the property of
generating pain, pleasure, and dulness, which is possessed by
and the rest. Effects exist through energy : through

intellect

the energy,

ability,

or

power

of cause

they become activef:*

parting, or issue, of effect from cause, and final reunion of

the separated effect.
Vaiswartipa is merely a synonyme of

{
that which is of various, or every, sort of form
kdrya, effect
or nature.
The evolution of effect from unseparated cause is
;

by comparing nature to a tortoise, the limbs of

which are at one time protruded, and at another retracted
within the shell
As when the limbs which are in the body of
illustrated

the tortoise protrude, then they are distinguished, or (it is said)

this is the body, those are the limbs so when they are with:

$
they are undistinguished (from the body)!
Tatwa Kaumudi. In like manner the water-jar or the diadem

drawn into

it

lump o-f clay or of gold, but are distinguished from

when
only
individually manifested they become mere clay or

exist in the
it

thus earth and

gold again on losing their detached condition
the rest exist in the subtile rudiments ; those and the organs of
:

sense and action in egotism; egotism in intellect; and intellect in

nature: when manifested or put forth they are separated or dis

tinguished from their several sources, but at the period of univer

sal dissolution lose their distinct form,

and become progressively

84

ene with their

fore, as their

common

original

undiscrete cause,

ance or separation.,

the existence

of which there

proved both by their appear

and disappearance or reunion.
is

XVJ.
a general cause, which is undiscrete. It
operates by means of the three qualities, and by mix
ture, by modification, as water; for different objects

THERE

is

are diversified by influence of the several qualities re

spectively.

qz

BHASHYA.
That which
whence
cause

known

the undiscrete principle is the

intellect and the other effects proceed.
It

is

as

That in which are

operates by means of the three qualities.
the three qualities, goodness, foulness, and darkness, is the
(aggregate of the) three qualities. What then is that ? The
equipoised condition of goodness,

foulness,

and darkness,

is

the

In like manner as
chief one (nature).
Also, from mixture.
the Ganges unites into one river the three streams that descend

upon the head

of Rtidra, so the (aggregate of the) three

the undiscrete, produces a single discrete principle
or, as many threads combined from one piece of cloth, so the
undiscrete generates intellect and the rest from the inter
qualities,

weaving of the three qualities and thus from the influence of

the three qualities and their aggregation the discrete world
But if discrete principles proceed from one un
proceeds.
This objec
discrete, then one form should be common to all.
:

tion

is

invalid

for it is

by modification, like water, from

a variety in the receptacles of the several qualities, that the

three worlds, derived from one undiscrete principle, assume
different
sure,

conditions

mankind with

of being.

The gods

pain, animals

are united with plea

dulness
so that a

with

86

discrete principle, emanating from one nature, becomes modi

like water, according to the diversified receptacles of the

fied,

Prati prati implies several order gund sraya

by the difference of that recep
tacle (according to that several receptacle) in which it is
lodged. Discrete principles are varied from modification as the
q ualities.

a receptacle of the qualities,

simple element water, when fallen from the atmosphere, ia

diversely modified as various fluids, according to its various
combinations, so from one pradhdna proceed the three worlds,
longer of one (uniform) character. In the
the quality of goodness predominates, foulness and
are inert
therefore they are supremely happy.
In

which are no
divinities

darkness

men

quality of foulness abounds, and goodness and dark

ness are inert therefore they are supremely miserable,
la

the

animals goodness and foulness are inactive^ and darkness pre

and therefore they are supremely insensible.

;
In these two stanzas the existence of nature (pradhdna) has

vails

been determined

in

the next place, that of soul

is

to

be

stablished.

COMMENT
In this verse, besides the conclusion drawn from the argu

ments in the preceding stanza, it is here explained how nature,

which is one, produces diversified effects. This is said to be
through the influence of the three qualities, the combination,
or several predominance of which in various objects is attended
with a modification and diversity of that which is essentially
one and the same.
Modified condition/ according to
racter

VA CHESPATI,

is

the cha

qualities, which are never for a moment

and from this
except when creation is not

of the three

stationary*,
constant vicissitude

ensues combination in different proper-

<

87

predominance of one or other in different objects

they are always combined, or mixed, in different propor

tions, or the
for

tions.

This

is

the mixture, the blending, or contention of the

the text intends.

Hence proceeds the
qualities which
fication of the original matter ; as rain water, falling

modi
upon

modified as the juice of their different fruits.

As simple water shed by the clouds, coming into contact with
yarious situations, is modified as sweet, sour, bitter, pungent,
different trees,

is

or astringent, in the
palm, bel karanja,

character

of the juice

and wood-apple.*

of the cocoa-nut,

Tatwa Kaumudi.

S.

Cud worth,

the Italic philosophers maintained

that the forms and qualities of bodies were only different
So, according to

modifications

of

matter.

primary

"

The

same

numerical

he observes,
differently modified, causing different
which
are therefore vulgarly supposed to be
in
us,
phantasms
"

matter,"

when the same water is

and
changed
transformed into vapour, snow, hail,

forms and qualities in the things, as

successively

and
It

ice."

Intellect.

System,

may be doubted if the

be preferably rendered,

III. 426.

latter portion of the verse should not

By

modification, like water, according

Such is evi
receptacle, or subject, of the qualities-f*.
in
which
the
S.
sense
the
understands
it, and
Bhdshya
dently
such appears to be that of the above illustration ; the simple
to the

water being modified, as sweet, sour, &c., according to the tree

it is absorbed, and the fruit of which it constitutes

by which

the juice. So certain objects are fitted for certain qualities as

the gods for goodness, men for foulness, animals for darkness
;

and nature

is

modified in

dominating which

is

them accordingly that

conformable

quality pre
to the receptacle the ques

tion here being, not the origin of things,

properties,

VACHESPATI, however, seems

but of their different

to

make

the diversity

88

depend upon the qualities, not the difference of

qualities upon the subject explaining the pharse prati gundsraya vishfahdt, The difference which is produced by the
The Chanthence, &c.*
recipience of each several quality
drikd, has the same explanation, adding,
Diversity is from
of
is no incom
There
qualitiesf.
diversity (different ratio)
views
two
of
the
in
the
patibility, indeed,
meaning of the text,
of objects

as the variety of things depends upon the difference or dispro

portion of the three primary qualities, whether those qualities
modify, or be modified by. the subject to which they belong
:

in either case the variety

is

not a different thing,

modification of the same thing,

it is

only a

pradhdna.

ii
>

XVII.
SINCE

another

the assemblage of sensible objects is for

use since the converse of that which has
;

the three qualities, with other properties (before men

tioned,) must exist since there must be superinten
;

dence
is

since there

must be one

a tendency to abstraction

?r

to enjoy since
therefore, soul is.
;

there

Jfff

^rrat

frpraftftfrftro

w$

BHASHYA,
As

11

it

"

is,

said,

Liberation

is

obtained by discriminative

and whereas
knowledge of discrete and undiscrete principles
the undiscrete has been shewn to be distinct from the discrete
;"

by

five

arguments

(ver. 9),

so soul being, like the

undiscrate

90

subtile (not cognizable by the senses), its existence

established by inference.
? Because the
Soul is.
is
s
another
use.
The
assemblage of objects
for
assemblage of
principle,

is

now

Why

and the

intellect

fpr the

rest is

use of soul

inferred

this is

from the irrationality (of nature and its effectf), like a bed.
In like manner as a bed, which is an assembk.gc of bedding,
and pillows, is for another s use,
props, cprds, cotton, coverlid,
pot for

own

its

mutual service

and

thence

body, which
use

is

it is

concluded that there

whose use

fpr

an assemblage of the

or,

component parts render no

several

its

upon the bed, and

Bleeps

pther

there

is

for

soul,

whpse enjoyment

man who
:

so this

is for

elements,

consisting pf an aggregate of intellect

$ble body,

was made

it

five

is

an-

this enjoy-

and the

rest*

has fyemi produced.

Again, soul

because

is,

of thai which has the

reverse,

the

three qualities Jias been declared : as it was stated in a former

discrete principle has the three qualities- is
yerse (11),

indiscriminatiye,

objective,

these respects the

an 4

&c.;"

"

it is

added,

Soul L in

reverse."

must be superintendence. A
chariot
a
drawn
guides
by horses able to curvet,
the
so
soul
to prance, to gallop,
guides the body as it is said
Nature, directed by soul, proceeds.
jn the Shasjithi Tantra,
Soul is, because there irnust be an enjoyer. In like manner
Again, soul

It

is,

because there

charioteer

"

must be some one

as tliere

sweet,

spur,

as there

is

pungent,
no capability pf
salt,

to partake
bitter,
fruition,

pf food flavoured with

and astringent flavours, so

in intellect and the other

be soul, by which this body

products pf nature, there must
to be enjoyed.
Again, soul

Kaivalya
pnly

i or,

is

because there is a tendency to abstraction.

derived from kevala, sole
tjie abstract noun

is,

on account

from the exercise of

pf

its

[That

pf, tiiat

(or

the practice of it :
abstraction (for the sake

(abstraction)

tendency

to)

own
is,

is

separation or detachment) it is inferred that soul is.

Every one, whether wise or unwise, equally desires im-

perishable release from succession of worldly existence.

91

It

is

next to be determined whether this soul be but one

superintendent over all bodies, like the string that supports sdl
the gems of a necklace or whether there be many souls pr^~
siding severally over individual bodies.
;

COMMENTArguments

for

the existence of soul as a distinct

principle

are here adduced.

The

existence of soul

established

is

by inference a bed im
:

nature, made up of its effect s, is for the pro

plies a sleeper
duction of pain, pleasure, and insensibility, of whidh soul alone
;

is

conscious*.

But admitting that the assemblage

benefit of another,

why

should that other be soul

not a similar aggregate it is not

the like, but is the reverse of nature

is

explained in verse 11

or,

Sankata par&rthatwat^,

as

made up
in these

is for

the

because soul

of qualities
respects, as

and
was

the commentator on the Sutra*

observes, because

the property of

dif
pain or pleasure, which is identical with body, must be
ferent from that which enjoys the cine, or suffers tlie other;
Because there must be an enjoyer.ThQ existence of an en-

joyer implies the existence of both pleasure and pain election

between which cannot be made by intellect and the rest, which
;

are inseparable from them, and it must be the act of something

Intellect and the rest are the things to be
else, which is soul.

used (bhogya) or perceived (drisya), and consequently imply

one who perceives^:. S. Tatwa Kaumudi.

The term kaivalya, rendered

ment from the world or,as itis
;

of the three

kinds of pain,

abstraction,

signifies

detach

explained, absolute suppression

as a property of sacred writ, holy

and inspired teachers or prophets. It must therefore be

something different from intellect and the rest, which are th@

sages,

same thing

own

as pain, and cannot effect

S. Tatwa Kaumudi.

essence*/

The arguments

many

from body,

&c.J:

From

3.

in the text

for

their*

So VIJNANA BHIKSHU

the existence of soul are so

aphorisms ofKAPiLA;

original

a separation from

absolute extirpation of paint.

explains kaivalya,

iise||:

92

as, 1.

Soul

From an

is

for

distinct

another

s
aggregate being
of
converse
the
soul
(the properties of)
being
2.

From
s.
the three qualities, &c.: 4. From superintendence
notices
a
the tendency to abstraction**.
The commentator

From nature not being

reading of the last Sutra,
this
he
to
abstraction
but
considers erroneous**-)-.
competent

different

The

fifth

book of the

8.

Pravachana

contains

other Sutras

affirmative of the separate existence of souL

11

ra^

rn<"?re^i

in c

XVIII.
SINCE birth, death, aiid the instruments of life are
allotted severally

universal

since occupations are not at once

and since

tude of souls

is

qualities affect variously

demonstrated.

|-.^R^r%^:i

r^wrr^^qwcT
i

tt ^?%^z?[

uft:

multi

93

ftr-

f f%

BHASHYA,
ii/e

and

death,

and

instilments (of

the

several allotment of these

Thus,

if

there was but

would be born

on6

when one

this is the

soul)

life).

meaning

Fwm

of the

the
text.

then when one was bonij

died, all

would die

defect in the vital instruments of one, such

if

there was

all

any

as deafness, blind

dumbness, mutilation, or lameness, then all would be

blind, deaf, dumfy maimed, and halt but this is not the case ;
and therefore, from the several apportionment of death; birth,
ness,

and instruments of life, multiplicity of soul is demonstrated.

Since occupations are not at once universal.
Yugapat
Not at once or, at one time. Occupa*
means, at one time.
;

tion

engaging in acts of virtue and the like are not observ

ed to occur at one moment ; but some are
with virtuous j
:

as

busy

others with vicious, actions

some cultivate indifference to the

and
some acquire true wisdom therefore) from the nonworld,
;

Contemporaneousness of occupation, multitude bfsoulsis conclud

From

Also, since qualities affect variously.

ed.

the contrary

fcature of the qualities multitude of souls is proved as, in birth

in general, one endowed with the quality of good-ness is happy;
another with that of foulness is wretched
and a third having
;

that of darkness
souls

is

Soul

is

apathetic

therefore, multitude of

hence,

proved.
is

hot agent

this is

next declared.

dOMMENTThe multitudinous

existence

of soul,

borporatibn of soul in different bodies,

Birth
its

is

is

or the individual in-

here maintained.

defined to be the association of soul with body death

soul being always existent, and not in itself,
;

detachment

Subject to birth or death as in the S. Pravachana Bhdshya*Life is the combination of

also the S. Tatwa Kaumudi ;
;

soul with the pains incident to body, &c.; not any modification
Death is the abandonment of those bodies, &c. not

of soul.

the

The

destruction of soulf/

brgans of perception

and

ins tr urn eats

of

life

action, with egotism and

Allotment/ niyama, properly rule, regulation/

by vyavasthd, which may import distribution
distribution

so also the

&c.

folltiws

is

in regard

to different souls in several

Sutra of KAPILA
the

is

*
;

From

multitudinousness

the

are

intellect.

explained
as,

The

bodies^:

the distribution of

of

soul.il

The term

life

is

however, of the distribution which is

a prescribed
laid down by religious and legal authorities,
distribution or allotment/ as the commentator o n the Sutra
observes, after stating, The virtuous man is "happy in heaven*

especially understood,

?r

95

Souls are many, as otherwise there would not

.&c, (see p. 48),

.be the occurrence of such division, or appointment of conditions,

*
If soul were one,
as is laid down in the Ye da and the law.

the accidents, vicissitudes and interests of existence would,

all

simultaneously affect

But
is

all individuals.

individualized, this individual soul

though manifold, as

one and unchanged, through

until its final

forms,

It

liberation.

changed, not that which wears

ed (p. 48).

The multiplied existence

it,

is

been before explain

as has

of soul

in especial contradiction

ig

Ve dantis,

of the universality of one sup

soul of the world, from which all human souls are derived.

to the doctrine of the

reme

One only existent soul is distributed

beheld collectively or dispersedly, like the

as in such texts as this

in all

beings

it is

reflection of the

moon

in

still

or troubled water.
is

omnipresent, undisturbed, pure, one,

of delusion, not of its own nature f.
to receive

the texts

Soul, eternal

multiplied by the power

This is undoubtedly the

and the Sankhya teachers, who profess

those worfcs as authority, are obliged to interpret
unfavourable to their dogmas in a peculiar manner.

of the Vedas,

doctrine

Thus the Sutra

of

KAPILA

There

asserts,

is

no contradiction

the unity of the Vedas, from

reference to the comprehensiveness of genus J: that is, Soul,

(to the doctrine of

its

migrations into various

the disguise which is

its

all

many

considered as genus,

common

is

souls) in

but one

nature and properties are

and manifold in connection

its

to all souls, individualized

with individual aggregates of the products of nature.

Gnus
here means community, unity of nature such is the purport of
;

the unity of the

ff

Ve das

not indivisibility, from the absence of

any motive

(for its

the Sutra*.

The

continuing undivided.) This

subject

by VIJNANA BHIKSHU
is

clear

that the

is

is

the meaning of
f

discussed at considerable length

but, notwithstanding his arguments, it

Sankhya doctrine

is

contradictory

to that o1

the Vedas.

The

doctrines of those Grecian philosophers,

who maintained

the immateriality and eternity of soul, conformed to that of the

Ve das. As far as we are able to learn of the doctrines of

Pythagoras, he taught that human souls were portions of one

supreme soul. Plato held the souls of men to be emanations

from God, through the soul of the world. Souls and bodies
were both portions of the TO Jy, the one existent, of the
Stoics
and even Aristotle appears to, have conceived

the>

human

be an intellectual energy, derived from an,

eternal intelligence.
Cudworth, asserts that none of the ancient
soul

to,

philosophers maintained the Sa,nkhya notion of the eternity

It doth not follow/ he remarks, "because
of individual souls.
"

they held sou Is to be ingenerable, that therefore ^hey supposed

souls to have existed from eternity of themselves unmade-

This was never asserted by theist or atheist. The philosophic

theists, who maintained ceternitatem Q,niniorw&i, did, notwith
standing, assert their essentia.1 dependence upon the Deity,
like that of the lights upon the sun, as if they were a kind of
eternal effulgenoy, emanation, or eradiation, from an eternal
Sun."

Intell. Syst. III. 429.

II

ii

97

XIX.

And

from that contrast (before set forth)

that soul

and

is

witness,

solitary, bystander,

it

follows,

spectator,

passive.

BH/SHYA.
Vom ito

contrast

the three qualities.

the contrast of the possession of

: reverse.
Soul is void of quali

Contrast

The contrast is that pre

discriminative, enjoyer, &c.
sented by these attributes of soul and thence, the qualities
of goodness, foulness, and darkness
being agents (active), it

ties, is

follows that soul is (passive) witness.

13

This sentence

is

syn..

98

connected with the preceding, regarding the multitudinousness of soul. The qualities, as agents, act a witness
neither acts nor desists, from action.
Again, abstraction (de
tactically

of being sole
tachment) is an attribute (of soul) the property
distinctness
or
difference
(from
is detachment or abstraction,
that is, it is distinct, or separate, from the three
all
;

others)

Next, being a bystander (is an attribute of soul)

qualities.
the condition of a middle man (or looker-on, or neutral). Soul
:

is

a bystander,

ascetic

is

lonely

as a vagrant
a wandering mendicant
the
whilst
and unconcerned,
villagers are

like

does not act where the

engaged in agriculture, so soul

busily

are

qualities

present.

Hence

also

proceed the properties of

soul is
being a spectator and passive. From being a bystander,
acts
of
those
a
(which it
a spectator, and is not
performer
and
contemplates). The three qualities, goodness, foulness,
not
darkness, engage in acts in the relation of agent and act
;

soul

and in

this

manner the existence

of soul

is

demonstrated.

a non-agent, how does it exercise volition ? as

here soul must
I will practise virtue, I will not commit crime
not
the
for if soul is
be the agent
agent (then these purposes
cannot be entertained). This is a dilemma: to explain which

But

soul

if

is

it is

said

COMMENTIn the preceding verse

this, its

it

was stated that soul was many

in

other attributes are enumerated.

The conjunction cha, in the term tasmdt-cha, connects the

inultitudisentence with the preceding, or with baJtutwam,
in ver. 14,
is
that
intimated
to
alluded
contrast
The
nousness.
and

is

this

Soul has not the three qualities,

tive, it is perceptive, it is specific,

it is

discrimina

it is rational, it is unprolific

of nature and its effects.

being the reverse, in these respects,
but
of
an
Not being
sense,
percipient of such objects, it
object
existence
of nature and its protestifies
to
the
observes and

99

au evidence in a lawsuit being plaintiff and defen

That which is irrational cannot observe, and that to
which an object is apparent is a witness*. Solitariness is ex
emption from the three kinds of painf or, in fact, total ab
ducts, like

dant.

straction

from the world

fore, soul

is

this

the

is

necessary consequence
of being devoid of the three qualities, which are essentially the
same with pleasure, pain, and dulness and from them, there
:

qualities
tions,

From

free.

equally

the same

cause, absence

of

and insusceptibility of agreeable or disagreeable emo

proceeds the next property of soul, that of being a

*

bystander

neutral,

madkyastJia,

indifferent,

unconcerned

vtddslna, neither rejoicing in pleasure, nor sorrowing in pain.

Qualities, and particularly foulness, are indispensable to acti
vity and being without them, soul is consequently inert the
:

same
*

is

considered

discriminative

BHIKSHU

to

and

restricts

uuprolific,

or

the term sdkski,

beholder,

be also the necessary result of

its

being

VUNA NA
unproductive;.
witness, to the sense of

it from the other term, to which

more applicable, dmshtri, as importing

distinguishing

such a translation

is

one who has the object near to, or before, his eyes the latter*
implies seeing in general hence he says, Soul witnesses or
;

contemplates Iniddlu (intellect), and sees the other

principles)),

f
:

r^:

^rr^ft

%^??T

2^tr^Wr 3

N^K^r

II

II

ioo

XX.
THEREFORE, by reason of union with it, insensible
body seems sensible and though the qualities be ac
:

tive,

the stranger (soul) appears as the agent.

3-

f^rnit
:

f%

BHASHYA.
Here

possessed of sensation and in connec

and
the other predicates of nature assum
it,
ing the appearance of sense seem sentient as in life, a jar
soul

tion with

is

said to

"be

intellect

with cold water appears to be cold, with warm water seems to

be warm so intellect and the rest, from union with it, with
;

soul,

seem

application,

sensible.

so

appears

Though
as the

the

qualities

perform the

active

although in common
the doer, the goer, yet soul is not the agent.

(of sense), not

it is said, soul is

How

But

the soul

for

the qualities be active,

agent.

(soul) the

There being activity of the

stranger
qualities,

101

which is indifferent, or inactive, appears as if it was the

Here is an illustration as a man who
agent which it is not.
is not a thief, being taken np along with thieves, is suspected
:

being connected with three active

supposed, though inert, to be active also.

to be a thief also
qualities,

is

so soul,

In this manner the distinction of the perceptible, impercep

tible, and thinking principles (ver. 2. p 13) has been explained ;
from the discrimination of which liberation is obtained. It is
next expounded why the union of the two (chief) principles,
nature and soul, takes place*

COMMENT.
taught that the sentient faculty resides in soul,
mid not, as it appears to do, in the products of nature and
that activity resides in the qualities, not, as it appears to do,
It is here

in soul.

to reflect/ means in general

here
intelligence
applied to the possession
or exercise of every faculty proper to a sentient and thinking
It is the attribute of soul only, as will be more dis
being.

The term chetand, from chU

reason,

tinctly

made

sciousness,

and

clear

but

it is

when the

functions

intellect are explained,

of con

of the senses,

and they

are

shewn

to

be

merely the vehicles or instruments through which ideas and

notions are conveyed.
They seem, however, to act indepen
dently, but this is merely from their union with, or, more
proximity to, soul
samyoga being explained by the
commentators to mean here merely sannidhdna, approxima
In like manner, soul, which is contemplative, not active^
tion.
mover, though itself unmoved, appears to be active through a
similar contiguity.
I am sentient
wishing to do, I do here
correctly,

a common origin or subject of action and reflection

is

appre-

102

liendecl*.

8.

Tcdwa RaumufU.

But

this is

an

as the

error,

The term
or subject of action and reflection is distiuctf.
and the
to
makat
line
is
denote
in
first
the
explained
linga
site

subtile products of pradlidna.

also to mean inert J.

UOA^ina^

indifferent, is said

But it appears that there are passages in the Vedas and in

the law-books which attribute agency to soul, and knowledge
and to meet

this is supposed to be the purpose of the

from
affection, intelligence from propin
aphorism,
Agency
The
that
is,
apparent agency of soul is from the
quity^

to buddki\\:

affection

of

of

(or operation)

buddhi

the apparent intelligence

from the proximity of soul
;

buddhi (understanding) is
is actual.
Their mutual

neither

transfer of properties is like

that of fire arid iron in a heated bar, or of the sun and water,

&

in the reflected rays of the former from the latterHV

Prav.
In
like
manner the
Chdnd riled exemplifies the doctrine
8.

&

buddhi, the organ of the understanding and

furnishes also an example of the sense in which cketand,
*
Thence the effect (of
intelligence, is to be understood

by reference

to

pradhdna), the category buddM?, which is unintelligent, is as

it were intelligent, (seems to be that which says) I know, be
comes as

it

were endowed with knowledge**

that

is,

it is

not

the understanding, but soul, that knows. This, however, ap

plies equally to all the other products of nature, as far as to

the subtile rudiments,

whether

^rcrtfrfa

individually

considered,

^m%rRi?fr:

IF

fef

or

103

composing subtile body*. They are all non-sentient, or

Their activity depends on combination
irrational and inert.
with the qualities; their sentient power on proximity to soul
as

two properties leads

and the conjoint presence

of these

erroneous belief that soul

agent, as well as sentient.

is

to the

XXI.
soul s contemplation of nature, and for its
abstraction, the union of both takes place, as of the

For the

halt and blind.

By

that union a creation

^fr

# few

is

framed.

104

^f nff

BHASHYA.
The union

of soul with nature

is

for its contemplation (of

na

ture); that is, soul contemplates nature (in the state of) intellect
and the other effects to the gross elements inclusive. For that

object

which

is
is

the union of nature with soul

also

for

the abstraction

and the same union,

(of the

latter),

is

like the

association of the halt and blind. As, a lame man and a

blind man, deserted by their fellow-travellers, who in making

way with difficulty through a forest had been dispersed

robbers,
happening to encounter each other, and entering
by
into conversation so as to inspire mutual confidence, agreed to
divide between them the duties of walking and of seeing ;
their

accordingly the lame man was mounted on the blind man s

shoulders, and was thus carried on his journey, whilst the
blind man was enabled to pursue his route by the directions of

In the same manner the faculty of seeing is in

of
that
not
soul,
moving it is like the lame man the faculty
of seeing, is in nature which resembles,
but
not
of moving,
his companion.

therefore, the blind

man.

between the lame man

Further, as a separation takes place

and the blind man, when their mutual

accomplished, and they have reached their journey s

end, so nature, having effected the liberation of soul, ceases to
act ; and soul, having contemplated nature, obtains abstracted
object

is

and consequently, their respective purposes being effected,

the connexion between them is dissolved.

ness

Again,

By

that,

by that union, a creation

is

framed.

As the

birth of a child proceeds from the union of male and female, so

the production of creation results from the connection of na

ture and soul.

The

105

next describes the

text

particulars of all the

products

of nature.

COMMENT.
the final libe
object of the union of soul and nature, or
of
the
ration of the former by its knowledge
latter, is here

The

explained.
1

Contemplation, darsana, is considered to comprise frui

As nature is devoid of sensibility and reflection,

tion/ bkoga.
it

can neither enjoy nor observe

therefore without an object,

and

its

existence would be

unless there were

capable both of observation and fruition*.

some other one

This other one

is

But, again, as pain is inseparable from nature, so enjoy

ed soul desires, after a season, to be loosed from the combina
tion and this detachment, or the liberation of purified soul,
soul.

some one

necessarily requires

some one

is

nature

froni

consequently,

which

to

for the

be liberated
fulfilment

that

of their

the fruition of nature, and liberation of soul

respective ends
their mutual cooperation and combination are essential.
Ab
straction/

kaivalya,

is

explained by YACHESPATI,

of the attribution of separation to purified

soul,

The cause

which cannot

be without previous union with nature f.

But these results
cannot be attained without the evolution of the products of
nature, and consequently they assume their several develop
ments, or, in other words, a creation is framed as it is only
;

in the state of discrete principles that nature is to

plated by soul, and

be contem

only by the exact appreciation of the

source, that soul can detach itself from na

it is

same, and of their

For both purposes, therefore, the world must exist, as
ture.

developed from

its

material cause.

There are passages in the Vedas, however, attributing crea

tion to soul
That was from it From this soul was ether
as,
;

STOR

fl

14

joroduced.*

tended

To

106

this ib is replied, that all

that

is

herein

in

the attribution of the act of the inferior, or nature,

to the superior soul
As in the world it is said that a king
is

triumphs or is defeated, when it is not he, but his army, that

suffers a defeat or achieves a victoryf.
8. Prav. Sdra.
-

XXIL
FROM

nature issues the great one

and from this the sixteenfold set
the sixteen proceed five elements.

rrftr

thence egotism

from

five

among

107

BHASHYA.
Nature (pratriti)

is

also

termed

the chief one

(pradhdna\

the supreme (brahmi/Q,\ the undistinguished (avyaktam), the.

multi-comprehending

From

its

(bakudhdndka) and mdyd.

that which

is

Such

are.

devoid of characteristic at

synonymes.
from (crude) nature, the great one (mahat) is pro
duced this is also termed intellect (buddfii) it is also called
tributes, or
:

dmri,

or

(khydti),

demoniac;

mat-it or

knowledge

(jndna),

understanding;

wisdom

notoriety

(pr&jna).

From

thence proceeds egotism, also called the origin of the ele

ments/ &o. (bhutddi), the luminous, (taijasa), the modified
conscience (abhijndna).
From this the sixteen
(vaikrita),
6

fold

set.

rived.

From this, from egotism, the class of sixteen is de

This consists of the five subtile elements, or the arche

types of sound, touch, form, flavour, and odour the synonymes,

of tan-mdtra are all words denoting subtile (sukshma) also
:

108

the eleven organs, the ear, the skin, the eye. the tongue, the
nose, which are the five organs of perception the voice, the
;

and the organs

and generation,
which are the five organs of action and, besides these, mind,
making the eleventh, and being an organ of both action and
These constitute the class of sixteen produced from
sensation.
hand, the

foot,

excretion

of

From five among

egotism.

From

the sixteen.

the five subtile

elements proceed the five gross elements as it is said,

the archetype sound, ether is produced from touch, air

"

From
;

from

form, light (or fire) from flavour, water from odour, earth
and thus from these five rudiments the five gross elements
;

proceed."

As

also it is said,

"

From

discriminative knowledge

of perceptible and imperceptible principles and the

thinking
soul (see ver. 2) liberation is obtained."
Now therefore intel
lect

and the

to

rest,

gross elements

the

twenty-three categories, have been specified

undiscrete principle has been described (see
soul has been explained (ver. 18, 19)

inclusive,
(in

forming
the

the text)

ver.

15,16); and

and these constitute the

tiventy-five tatwas (physical and metaphysical categories of the

Sa"nkhya

to be

system of philosophy).

composed

abstract of tad,
principles

as

of these
that,

principles

is

called

the universe

tatwas, from

the

implying the abstract existence of those

"

it

He who knows

said,

He who knows

the

twenty-five

whatever order of life he may have entered, and

principles,
whether he wear braided hair, a top-knot only, or be shaven*
The
of this there is no doubt." (See p. 1.)
he is liberated
:

twenty-five categories are, nature, soul, intellect, egotism, the

five subtile (or rudimental) elements, the eleven organs of
sensation and of action, and the five gross elements.
It is stated in this stanza, from nature issues the great one.
What is meant by that great one is next defined.

COMMENT.
The

categories

of the

Sankhya system have been before

alluded to (ver. 3. p. 16), in explanation of their mutual re

lations, and of the properties which they have in common, or

109

>

by which they are discriminated from one another; but we

have them here enumerated in the order of their production,
as prefatory to a detailed description of them and of their func
tions contained in the following stanzas.

The generic term for the twenty-five principles, tattwa,

or as usually and with equal correctness written tatwa, is ex
plained by GAURAPADA to mean the abstract existence/
essentla of tat+ THAT that thing, which is
astitiva*,
the object of philosophical investigation, or which has a real
t

ov<rla,

and must be known. The more common etymology,

that/ and twam, thou belongs to the Ve danta system
tat,
as in the Mahdvdkya, tat-twam asi, that (supreme soul) thou
art/ implies the identity of universal and individualized spirit.
We have in the scholia of GAURAPADA, on this stanza some
synonymes of nature and the two first principles, the analysis
of which elucidates the ideas entertained of them by the Sanexistence,

The succeeding

khyas.

stanzas will afford an opportunity of

for intellect and egotism, and we

here
confine
the
may
enquiry to the synonymes of nature,
or matter.

adverting to the

terms used

been previously, mentioned (p. 17), inti

which
that
mates,
precedes, or is prior to, making that which
is not made from any thing else.
It is also used relatively, to
PraJcriti, as has

signify that
ed so that
;

which

is

mahat

is

the source from which a product is deriv

the prakriti of ahankdra, &c. (see p. 18).

Here, however, our business is with the primary source of all

material products, and the term indicates merely that which

preceded (pro) production (kriti) what that may have been

wholly undefined or unimplied by the particular term.
The same maybe said of it agreeably to another etymology
;

is left

given in the

Sdnkhya Sara, where pra

is interpreted by prakanalogously to its other denomi

chief/
Pradhdna is derived from

rishta,

principal, chief, best/

nation,

pradhdna, the
and dhd,

pra,

principal/

to

hold

that

in

which

all

genera-

no

ted effect

Hhe
teen

is

comprehended*.

The next synonyme, avyakta

unseparated, the undistinguished, the unperceived/ has

also previously noticed (p 41). as derived from anja, to,

make

clear/ with vi, separative preposition, and the negative a

prefixed the term is of as frequent occurrence as either of the
:

preceding, and is constantly used as a synonyme of prakriti

in the Puranas and in Manu. Brahme, which is to be carefully
distinguished frp,m ftrqhmd, the personified creative power,
ordinarily applied either to the Ve das or supreme spirit, and

an uncommon synonyme of prakriti

(

vriha,

to increase/ it implies the first

expansion becomes

all

perceptible

hut

holder or

is

derived from

as

principle of which the

Bahudhdnaka

objects.

pradhdna from dfyd, to hold

cornprehender of bahu, much/ of

like

derived,

is

dhdnaka,

is

the

Mdthings.
applied to prakriti,
all

yd, \0( ita ordinary sense of illusion/ is

not by the Saukhyas, for they maintain the reality of existing
things, but by the Vedantis arid Pauranikas, who regard crea

delusion or as a sport of the creator it is derived

to measure/ and may here perhaps imply
There
comprehension/ like pradhdna, or extension.

tion as a

from the root md,

either

no explanation of the term by any of the Scholiasts,

VIJNANA BHIKSHU quotes the Vedas to shew that it is synony
mous with prakriti-^. In the Sdnkhha we have other syno-

is

nymeS;

as,

produced

sakti,

power,
darkness
tamos,

vvcyjLi$;
;

aja, the

and avidyd,

unborn, the un-

ignorance^/

Now

what is tp. be considered as the sense of these words ?

what
equivalent is prakriti to be best i^en^ered ? Professor
By
Lassen. translates

it

procreatrix, but this seems to convey too

the idea of personality, and

well agreeing with the original term

much

where prakriti

is

therefore,

although very
used by the Pauraniks,
commonly personified, yet it can scarcely be
as,

111

considered as indicative of that which not only produces, bufc

is the thing produced, being at once the origin and substance
Mr. Colebrooke has rendered the term some
of all
things.

times by nature/ and sometimes by matter: the former ex

and the progeny, and agrees in being
presses both the parent
It is therefore, pre
also the constant subjects of prosopopeia.
ferable to perhaps

any synonyme that

the English

language

At

the same time the correct equivalent is matter,

can offer.
materia, quasi matter, the substance and source of material
things not, however, crude, visible, or divisible matter, but
that first principle of the Pythagoreans and Platonists, and of
;

which having neither parts, nor form, nor seiise, nor

nor
any of the properties of body, was yet the one
quantity,
universal-, .incorporeal, invisible substance from which all bodies

Aristotle,

were derived.
aio-Ot]TOV
jjirjrG

Ato

/ULtjTepa KOI

Aeyco/xei/,

vS(*)p

r^y TOV

8r]

yeyoi/oro?

VTroSoxw /m^re
/xrjre

oera

aXX avoparov
See also the Physics, p. III.

yeyovev.

e?Sd<?

e/c

juujTe

a/jLop(f>ov

That w

6.

this of the

prakriti of the S&nkhyas

ing of its

several

It

appellations.

/^re aepa

TOVTCOV

ri KCU
c.

yr\v

is
is

/ecu

opctTov

TTCLVTW?

/x>/re

7rvp

&v TOUTO.

Trav$\e<s.

Timoeus.

are to understand

mean
YIJNANA
by

evident from the

also said

BHIKSHU, that the world

is merely modification of form, of

which prakriti is the materiality*.
It is not individual or
S. Pr. fehasJiya.
Its invi
formal, but universal materialf
sibility is, as we have seen (ver. 8. p. 29), attributed, not to its
.

non-existence, but to

itg

subtilty (saukshmya).

it

Prakriti

is

the equilibrium of the three qualities^

and here
differs from the subject matter of Aristotle in
having quali

also defined

ties.

These

qualities however, whilst prakriti is yet unevolved,

and are scarcely qualities as regards

because
their loss of equilibrium, or their ac
primary nature,
is
concurrent
with
the discontinuance of prakriti as
tivity,
So far, however, prakriti may
Separate from its products.

neutralize each other,

t
i

be considered

as

different

ancient physiologists,

energy or
akin

power

that

for

the

from the
it

brute matter of

produces products of
cause,

special

and

is

its

the

own

therefore

that acts, evexa TOV,

plastic nature
for the sake of something."
In the Sankhya system, how-

friore

to

erer, such

nature

it

to be a

appears

"

is

not

distinct

different

from matter

principle

in the

itself,

whilst

writings of the

Greek philosophers, although not always very intelligibly

described for, as Cudworth observes of Aristotle,
he nowhere
this
declares of
nature of his, whether it be corporeal or in
To conclude, we are to
corporeal-, substantial or accidental."
"

understand of the pmkriti of the Sankhyas, primary, subtile,

substanc e; Undergoing modification through its own

universal

energy, and for a special motive, by which it is manifest as

individual and formal substance, varied according to the pre
dominance of qualities, which are equipoised a nd inert in the
parent,

and unequal and active

in the progeny.

XXIII.
ASCERTAINMENT is intellect. Virtue, knowledge, dis
its faculties, partaking of good
passion, and power are
ness.

Those partaking of darkness are the reverse.

I

$TR JWRff^nifj-

113

TRRTW

I PR

15

H4

BHASHYA.
The

definition of intellect is ascertainment.

(discerning, determining)
future germinating shoot

This

intellect).

will

so

is

determine

The

ascertainment

is

contained,

a jar, this
is

members, according
darkness.

is

first

so

cloth

is

denned.

so

is

Ascertaining

as in the seed the

determination (in

that intellect which

This

to the twofold

intellect

has

eight

and

affection of goodness

kind, or intellect, partaking of goodness,

of fou* kinds, virtue, knowledge? di&pa&sion, power.

comprises humanity, benevolence, and acts of restraint

is

Virtue,
(yrnna)<

of obligation (niyama). The former are said in the Pdtanof falsehood, of dishonesty, of
jala to be, restraint of cruelty,

and

incontinence, and of avarice

the latter are the obligations of

sacred study, and
purification, contentment, religious austerity,
has
for
its
synonyrnes,. manifesta
worship of God. Knowledge
:

two kinds, external and internal,

(knowledge of) the Yedas and their six subordi
nate branches, recitation, ritual, grammar, glossary, prosody r
and astronomy also (of) the pwrdnas, and of logic, theology,
and law. Internal knowledge is that of nature and soul, or

tion, certainty, light.

The former

It is of

is

this is nature, the equipoised condi

(the discrimination that)
and darkness that is soul r perfect;
of
foulness,
tion
goodness-,
devoid of qualities, pervading, and sentient. By external
:

knowledge worldly distinction or admiration is acquired by

internal knowledge, liberation.
Dispassion is also of two
The
former is the indifference of
internal.
and
external
kinds,
;:

one who contemns sensible objects from observing their defects,

or the trouble of acquiring and preserving them ; the incon
venience

of attachment

the injustice

they cause.

them their liability to decay and

The latter is the indifference of one

to

115

who

of liberation,

desirous

Is

and looks upon nature as if it

Power, is the abstract

was a piece of witchcraft or a dream.

property of a superior (or divine) being it is eightfold, (the

capacity of) minuteness, magnitude, heaviness, lightness, reach,
:

of will,

gratification

dominion, subjugation, and irresistible

is meant by
minuteness; so that

Atomic existence

purpose.

u person becoming atomically subtile or minute may traverse

the world
magnitude is said of one who may make himself
a giant
lightness is having limbs like the fibres of the lotus
or
like
stalk,
cotton, so as to be able to stand upon the tops of
:

:"

the filaments of a
object by going

may be:
ever

is

flower

to the place

is

it is

gratification of will

desired

r
:

dominion

attainment of a desired

reach

where
is

situated, wherever that

obtaining or effecting what

governing the three worlds, as a
is

irresistible
all things subject
all things,
of
motion
and
the
rest,
site,
compelling
purpose
from Brahma to a block, agreeably to the will of the person
endowed with this faculty. These are the four properties of

king:

subjugation

is

having

is

intellect

darkness

But

which soul obtains when the qualities of foulness and

-are overcome
by that of goodness.

those

partaking of darkness are

tJie

reverse.

When

by the quality of da-rkness, then its four

are
the
reverse
of the above
properties
they are, vice, igno
In this manner intellect having
rance, passion, and weakness.

Intellect is influenced

members, as it is affected by goodness or foulness, is

produced from the imdiscrete principle having the three

-eight

-qualities.

Intellect

feas

thus been

explained.

Egotism

is

next des

cribed.

COMMENTThe
its

first

product of nature, or

properties.

intellect,

is

here described by

116

Intellect (buddhi) is adhyavasdya*.

It is not easy to offer
a satisfactory equivalent for this word, nor to understand pre
In the Amara Kosha it occurs as
cisely what is meant by it.

a synonyrne of
perseverance

making end

according

He

power}/

effort,

utsdlia"^,

derives

of/-

to

strenuous and continued

RA MA SRAMA,

possessing gieat

from so antakarmmani\\,

it

over/ and aralT,

with adhi,

effort*

off

finishing,

that

is,

en

as in the Hitopadesa :
tirely or absolutely ending or effecting
confer
not the least benefit on one
The precepts of knowledge
;

who

afraid of exertion

is

though

it

of

what use is a lamp to a blind man,

In the Mitdkshara, utsdha

be within his reach**/

*

Effort (or perseverance) in the performance of

explained,
In the Bhatti
acts accomplishing the objects of manft/
Kavyct, we have the word used in the sense of wish, purpose*
The bird said to the monkeys You have not
determination
is

studied the

law,

at

if

such a season

you wish (or resolve)

to die^J/

In a preceding passage (ver. 5) the phrase prati vishaya

adhyavasdya\\\\j ascertainment of several objects, was given as
the definition of drish ta, perception and the explanation of
;

the
is

Scholiast,

the

exercise

knowledge, which

buddhivyapdra jndnam,
of the

intellectual faculty/

was cited

The same commentator, YACHESPATI, here

defines

(p. 23).
it,

the

specific function of intellect, not differing from intellect, itself;

or, to quote the passage at length, Ascertainment is intellect,
from the identity of the act and the agent, as will be explained.

f
:

^ft:

r^^^rfr^rs^^^r^:

ft

srrvawfM

3T^>i

15
5

H7

Every one who engages

siders he next reflects,

any matter

in
it is

then determines, this

ceeds to act

this is

is

to

is

observes, or crni*

first

who am concerned

me

be done by

familiar

certainment that such act

to every

one.

be done

to

is

in this

arid

thence

he pro

Thence

this

the

as-

determination

from the
is as it were endowed with reason,
This
is the
of
the
sentient
specific func
principle.
proximity
tion of intellect, not differing from intellect itself; and the defi
of intellect, which

nition of intellect
its

generic and

ascertainment, as that

is

The explanation
is

of the $.

Chandrikd

is

to the

same

effect

a sort of modified condition of intellect, as

of a lamp
it is certainty in this form, such an act is

Adkyavasdya
flame

comprehends both

specific distinctions*.

is

done by me.f

to be

The

explanations, however, would rather seem to intimate

intention, or volition, or, at least, the determination to act after
reflection

but the determination or conclusion that such an

act should be done, does not necessarily signify that it shall be

done it is only the conclusion or ascertainment of its fitness.
:

This function of the

also,

intellect,

nected with the notion of will

GAURAPADA where,
;

tion,

"this

or will,

is

considers

is

not indispensably con

as in the

example given by

in the simple conclusion after considera

ajar; that, is a piece of cloth/ no wish,

object is
indicated; no act

follows.

adhyavasdya merely

It is

clear also

that he

as the functions of intellect, in

srtf

exercise

are in intellect,

they

seed, until

in the

brought into

and part of

as the

it,

activity.

instrument that which, having received the

;

germ

is

is

only an

ideas or

images

Intellect

conveyed through the organs of sense, and the mind, constructs

them into a conclusive idea, which it presents to soul. Its
function in exercise, therefore, is ascertainment or certainty, as
f

Pravackana Bhashya, which explains

the
synonyme, as well as buddhi, of great prin
adJiyavasdya,
ciple (mahat), and its specific function denominated ascer
described in the

tainment

The

>S

*.

other synonymes

from biidh,

of this principle

buddhi, derived
Mahat, great, the

are,

know/ knowing,
*
The first and most important of the products
great principle ;
of nature, and presiding over and pervading the wholet/ Asuri^:
It
this is a very unusual and questionable denomination.
intellect.

to

occurs only in the S. JShashya, and may be an error, perhaps

for semushi, one of the synonymes of buddhi in the Amara
It cannot be connected with asura,

koska.

a demon/ as

if

the

faculty were incompetent to convey divine knowledge for one

of its properties, in connexion with the quality of goodness, is
;

There

no good reason why it

should be derived from ASURI, the pupil of KAPILA, unless
allusion is made to some personification of intellect, as the

jnydna, true knowledge/

bride of the sage.

No

must

is

explanation of the word

is

given in the
one en

my
Bhashya, and
Matl means understanding mantitled to any confidence.
ydte anaya, that by which any thing is understood. Khy&ti
fame but here means notoriety, notion,
properly signifies
I

confess

inability to suggest

familiar

knowledge

whence the

J ^rrjfr

familiar

as

notions

The

great one it is,

of the universe are always pro-

in the Smriti,

119

duced*/

true or divine
usually the term for
knowledge of matter and spirit leading to libera

Jnyana

knowledge

is

here employed in its generic purport,

that by
The same may be said of prajna,
which things are known.
which is also commonly used in the sense of true wisdom/
but here implies merely, that by which knowledge is obtain
tion

ed,

but

it is

prajndyate anayti, as RAMASRAMA expounds

of these terms, in their

Several

it.

technical, as well as literal application ,

bear an analogy to the vovs of Aristotle, and the

Plato.
M. Cousin considers the category to be

of
^>poi>ri<Ti<s

une sorts

d ame du monde.

mate

to soul,

It is, however, the instrument most proxi

which
the latter perceives, wills, and acts.
by

Intellect is of two kinds, or has two sets of properties, as it

influenced or affected by the opposite qualities, goodness and
The former are,
darkness.
virtue, dhcrnta]
knowledge ,

is

jnyana

dispassion/

and power/ ai&waryya. The

ignorance, ajuyana ,
weakness/ anuwjvaryya. These

wiragya

latter are their negatives,

ad/tcrmu

vice,
*

and

passion/ avniragya\
again comprehend specific varieties.

Dherma, virtue/ according to the S. Bhasliya, comprehends

The S. Tutwa KoMinudi explains it,
morality and religion.
The cause of happiness arid liberationf.
As the source of
prosperity and happiness in

and moral obligations!

life, it is

as the

the discharge of religious

of liberation, it is the

means

observance of the eightfold yoya, or eight modes of

contempla
tive devotion[j.
Jnyana, or knowledge, is defined by the

same Scholiast

to be y

distinct notion of the difference

the three qualities and soul.

extinction of rdqa, colour, or

passion,

ous hues tinctures the soul^l.

Power, a ixwaryya,

between

Dispassion/ vaimqya,

which

is

the-

like dyes of vari

is

the posses-

120

fclon of

superhuman faculties, It is always termed eightfold,

even in the S. Bhdshya, although nine varieties are there
named one of them, however, heaviness/ garimtni) finds no
place among the definitions given there, any more than in
other authorities. It may be supposed to be included under
:

the faculty of magnitude.

The

four

first

faculties,

minuteness/

animd

lightness/

reach/ prdpti and magnitude, mahiwd; explain

laghimd
ed and illustrated every where in the same way. According
to VACHESPATI. the person endowed with the first can make his
*

a solid rock; with the second, he may ascend to the

solar sphere upon a sunbeam; or, as Moore has it,
may dance

way

into

"

on a beam of the sun

with

:"

the tip of finger

himself so as to occupy
defined,

less

with the third, he can touch the moon

and with the fourth, he may expand
all

space.

The

latter four faculties are

and are sometimes confounded

distinctly
shades of difference are indeed so slight, that they
*
7
resolved into one, absolute power over matter.

may

all

the

be

Gratifica

prakamya, is generally defined by ichchha-ntibhinotion of wish or. as explained by HEMACHANunobstr

ghata*,
DRA, in his commentary on his own Lexicon, The wishes of a
tion of will/

this faculty are unimpeded by the properties

person possessing
of material nature, such as form and the like so that he can
;

swim, dive, or float in earth as readily as in waterf/ This is

sometimes adduced in illustration of the meaning of the next
faculty,

but

VACHESPATI

That, is termed vasitd, which

accurately.
defines, absolute subjugation of the elements and
less

elementary beingsj/ The Chandrikd makes it independance

on matter||/ which is much the same as prakdmya and A
;

similar

confusion

AMARA,
land/

for

he

occurs

illustrates

RAMASRAMA s commentary on

in
it

or diving on dry
the usually accepted import

swimming

by

Subjugation of nature

is

121

as

HEMACHANDRA.

Thus

as (with this faculty)

mines the elements shall

is

faculty

dominion,

explains

it,

so

be,

they

any one deter

remain*."

The next

According to VACHESPATI,

foitd,

disposition at will of the

penditure of the elements

YANA
RAMA

it is

production, arrangement, and ex

and elementary

directing or impelling

beingarj".

them

at will}.

NARARAMAS-

under
it prabkutva,
dominion, sovereignty
The last faculty is
which inanimate things obey command)].
termed yatrakdmdvasdyitd. In RAMASRAMA S commentary he
reads the word kdmdvasdyitd
and the only variety he notices
interprets

is

which

that of the sibilant,

is

sometimes, he observes, the

the palatal letter^". According to the latter

*
derived from si*
to sleep
to the former,

dental, instead of

reading it is
from sof-f^
to destroy
as

RAMASRAMA

destroys
reading of

GAURAPADA

meaning,
or

as

one

term

(that

compound

in

either,

explains

it,

with

ava

prefixed,

he who tranquillizes

The
his
desires}}.
accomplishes)
is,
however, yatrakarndvasdyitd,
and the common definition of the

is,

wherever exercised
purposej|||,
Whatever the person having this faculty intends or proposes
must be complied with by that which is the subject of his pur
pose the elements themselves must conform to his designs.
The Cliandrikd has, Whatever the will proposes, that it
HE MACHANDRA, in his text, gives the word as in
obtainslfllV
the BhAshya, yatrakdmdvasdyitwom ; and explains it, he
is

true

(infalliable)

who accomplishes
ed***

and he

his desires,

illustrates

it

to

whatever they

by saying that

tfr
i

16

ft

may

be direct

an arhat, or

122

Bav.ddha saint, can, by virtue of this faculty, convert poison

into ambrosia, and administer it as means of vitality*/

Cs

rv rv

*I*T:

II

* 8

II

(I

XXIV.
Thence proceeds a two
egotism.
the five
The elevenfold set is one

CONSCIOUSNESS
fold

creation.

is

elemental rudiments are the other.

BHASHYA.
The elevenfold set: the eleven organs. The five elemental
rudiments : elementary matter of five kinds, or the rudiments,
sound, touch, form, flavour, and odour. What sort of creation
proceeds from that which

is

thus defined

is

next explained.

COMMENTThe third category is here specified, and described as the

source of the senses and their respective objects.
The term here given as the synonyme and definition of

123

egotism, ahankdra f, is
ness/ The ordinary sense

abhimdn&Zr

translated

of both words

conscious

pride, and thethe

or
conceit
of
pride
individuality /
import
self-sufficiency ; the notion that I do, I feel, I think, I am/

technical

is

is

I alone preside and have power

by VACHESPATI
is perceived and known, and all these objects of
my use. There is no other supreme except I I
c

as explained
over all that

sense are for

This pride, from

AM.

The

egotism!!/

its

principle,

exclusive (selfish)
therefore,

Hindu metaphysics than mere

is

application,

is

something more in

consciousness,

or

conscience.

as it adds
might be better expressed, perhaps, by Te
to the simple conception of individuality the notion of selfIt

nM>i,

property, the concentration of all objects

feelings in the individual,

anJ

raterests

The other synonymes of this category express rather

cations of
or

it,

as the next stanza intimates. Taijasa,

the ardent/ from tejas*,

and

modifi

the active

light, splendour, ardour,

refers to

its animating or exciting influence on human actions, in con

nection with the quality of foulness-:
Bh&tddvf9 primitive
t
element/ and vaikrita]., the modified, as explained in the

Bhdshya o-n the next verse, regard its being, in connection

with darkness and goodness,, the principle from which the
organs and objects of sense proceed: for it roust not be for
gotten,

that this

physical,

not

category of egotism

a metaphysical,

or consciousness has a

character,

according

to

the

Sankhya philosophy, being the organ or instrument by which

the impression of individuality is conveyed to so-ui. It is in
this capacity that it may be considered the primary element,
the parent of the rudiments of the elements, or the objects of
sense,

and of the organs by which they are perceived.

It

is,

124

same with both

only by the applica

own senses to the objects of sense that we can
become conscious of individual existence.
in fact, the

these,

as it

is

tion of our

XXV.
FROM

consciousness, affected

by goodness, proceeds
the good elevenfold set from it, as a dark origin of
being, come elementary particles : both issue from
that principle affected by foulness.
:

*TIT

IT

125

BHASHYA.
When

goodness predominates in egotism over darkness and

pure kind the name of which,

foulness, that egotism is of the

to ancient

according

From

this modified

duced.

The good

was vaikrita, the modified/

teachers,

egotism the class of eleven organs

set: perfect

organs

is

pro

adequate to their func

thence called good. Again -from it as a dark

origin of beings, &v. When darkness predominates in egotism
over goodness and foulness, that egotism is called dark, or, as
tions

it

the set

is

was named by the old masters,

From
first

primitive element/ bhiitddi.

come elementary particles ; the

it

element of the elements

is

darkness

fivefold

therefore

set.

it is

The

usually

dark from that primitive element the fivefold nidimental set proceed. Both issue from that principle affected
by foulness that is, the egotism in which foulness predomi
nates over goodness and darkness takes the denomination
and from that both proceed both the
taijasa, the active
eleven organs and five rudiments. For the pure egotism, which
called the

is

the modified, becoming so modified, produces the

but to do this it takes active egotism for its
for pure (sdtwika) egotism is inert, and is only able

vaikrita,

eleven organs
assistant

produce the organs when combined with the active. In

like manner the dark egotism, or that which is called primi
tive element/ is inert, and becomes active only in union with
to

the active,

when

it

produces the

five

rudiments.

Therefore

it

126

both the organs of sense and their objects issue from

the modification of egotism affected by foulness. The good
elevenfold set proceeds from modified egotism, or that which
is affected
by the quality of goodness.
They are next
as said,

particularized.

COMMENT.
The products of egotism are here described as proceeding
from three modifications of that principle, varied by the in
fluence of the three qualities.

The terms used to designate the pure/ &r sdfwika

and the foul, or vdjasa ;
the dark, or tdmasa
;

principle;
variety of

egotism, or vaikrita, bJtutddi, and taijasti ; have been explain

According to our text, as understood by the Scholiasts,

ed.

the eleven organs of sense issue from pure or modified egotism,

and the five rudiments from elemental egotism both being
;

influenced by ardent or active egotism.

The commentator
on the S. Pravachavia has a rather different explanation, in
terpreting

him, this

eleventh/ not

eleventh, which

of egotism

is

ments from the

proceeds from

mind, which

elevenfold

according to*
from
the
first kind
mind, proceeds
the other ten from the second kind and the ele

e kadasaka,

third.

"

Sutra

:.

modified egotism.

The pure eleventh (organ)

Comments Eleventh, is

in the class of sixteen organs

and rudiments

is

of the quality of goodness there-fore it is born from egotism,,

affected by goodness, called vaikvita*. This is the sense. Hence
;

that from egotism, affected by foulness, proceed the

organs of sense and from egotism, affected by
This interpretation
rudiments*/*
darkness, proceed the
he defends by the authority of the law-books and Puranas ;
it follows,

other ten

127

and he gives a similar turn, although rather indistinctly

In the stanzas subse
the text of the Karika.
expressed, to
quent to

this,

to

described,

and

in

ver.
ver.

the

37,

38

the

organs of sense are fully

text returns to the ele

not necessary, therefore, to enter upon any

There is a remarkable ex
of them in this place.
explanation
in the Bhdshya, which presents a notion familiar to
pression
ments.

It

is

ancient cosmogonies.
elements was darkness*.

all

the

first

of

things

and

GAURAPADA

says,

It is the first of the

for it

the

of the

first

elements/ not

was preceded hy unevolved nature

a modified

form of individuality.
It therefore harmonizes perfectly well with the prevailing ideas

and

intellect,

in the

ancient

mentary
and when

or

it is itself

world, of the

visible

creation,

Nullus adhuc

mundo

state of things

when

"

anterior to ele

chaos was, and

night,"

prwbetxit lumina Titan,

Nee nova crescendo reparabat cornua Phoebe.

In the influence of the quality of foulness, or passion, for the

word rajas has both senses, may be suspected an affinity to
the doctrine of an active principle, the moving mind, the eros,
that set inert matter into motion, and produced created things.

II

XXVI.
INTELLECTUAL organs are, the eyes, the ears, the nose,
the tongue, and the skin those of action are, the
:

voice, hands,

generation.

feet,

the excretory organ, and that of

128

BHA SHYA.
Beckoning from the eye to the organ of touch, the organs
Touched by it, the organ of touch,
intellectual.
which is the skin thence the term for the skin which is used
*

are called

Intellectual
(in the text), that which touches, sparsanaka.
organs are five, as they ascertain or know (severally) five ob

and smell.
whence they are

or sound, touch, form, flavour,

jects,

tion, &c.

of action

They perform
thus,

acts,

the voice articulates

Those of ac
called

organs

the hands

variously
manipulate the feet effect motion the excretory organ, excre
Thus are enumerated
tion and the sexual organ, generation.
ten organs, five of intellect and five of action. The character
:

and nature of the eleventh,

or mind,

is

next described.

COMMENTThe
tion,

five

instruments or means of perception and

products of egotism, are

enumerated in

five

of ac

this stanza.

The term organs is correctly applicable to the material

instruments by which perception is exercised but it is not to
be understood of the gross corporeal bodies, the visible eye,
;

ear, hand, &e.,

which are parts of gross body.

The werd

sen*

129

would therefore be a less equivocal term, only that it does

not so distinctly convey the idea of an instrument which, though
The original word, indriya, is defined
subtile, is substantial.
Be s

to

mean whatever

relates or

belongs to

i/nd/rfy

said to

be a

synonyme of soul, the senses being indicative, being marks or

accordingly each is donominasigns, of the presence of soul*:
ted a linga (see p. 24),

a characteristic feature or indication.

.11

II

^^

II

XXVII,
(!N this set
mind, which is both (an organ of
sensation and of action).
It ponders, and it is an or
gan as being cognate with the rest. They are numer
is")

ous by specific modification of qualities, and so are

external diversities*

*
t

17

130

^rro

^arr^w^r

BHASHYA.
class of organs, mind is said to be both.
the organs of sensation it is one of sensation, and
those of action it is an organ of action also. As it

Here, as one of the

Among
among

performs the function of the

organs of sensation and of those

ponders (or purposes) ; whence

an organ as being cognate
the term sankalpaka.
is
the
such
for
meaning of the word sadhermya.
with the rest
and
action
sensation
of
The
being (cognate or) produced,
of action

belongs to .both.

it

It

It is also

organs

from egotism affected by goodness, have this

along with mind,
of origin) in common with mind and from this com
(property,

mon

property mind

an organ likewise.

is

Thus eleven organs are produced from egotism affected by

What, then, is the function (vritti) of mind ? Re
goodness.
Sound and the rest are the
flection (sankalpa) is its function.
functions of the organs of sensation.
Speech and the rest are
of
action.
Now are these various
the
of
the functions
organs

various objects, so created

organs, apprehending
or are they self-generated ? since nature, intellect,
are

devoid of sense

according to the

and soul

Sankhya

is

by Iswara ?
and egotism,

devoid of action.

Thence

doctrine, a certain spontaneity

is

the

Therefore it is addded.
cause (of the variety of the senses).
numerous
are
by specific modification of qualities,
They
and so are external diversities : that is, the several objects
of these eleven organs, or sound, touch, form, flavour, and
odour, which are the objects of five
speech, manipulation,
motion, excretion, and generation, the objects of other five ;
;

and

the object of mind; these all proceed from

From the variety (or special
of qualities.
modification
specific
of
the qualities the multifarimodifications
such
of
difference)
reflexion,

ousness

of

the

external objects

organs proceeds, as well as the diversity of

consequently this variety is not the work of

Iswara, nor of egotism, nor of intellect, nor of nature, nor of

soul
but from modification of the qualities, produced by
It does not proceed designedly (it is not the re
spontaneity.
;

sult

of a will to act),

(unconscious

or

because

irrational).

This, as will be afterwards

secretion

of milk

ings of nature

qualities

then
is

are

does

non-sentient

take place ?
manner as the

it

in like

explained,
the growth of the calf, so the
proceed
place for the liberation of soul, without

is for

take

the

How

132

so the unconscious qualities

soul s being cognizant of them
become modified by the existence of the eleven organs, and
;

their

varieties

are thence

Hence the eye

derived.

is

placed
purpose of looking up to heaven
and in like manner the nose, the ear, the tongue are comrnodi-

in its elevated

orbit for the

ously situated for the apprehension of their respective objects

the organs of action are also distributed conveniently for the
discharge of their several duties of their own nature, through
:

the modification
elsewhere

of the qualities,

not as their objects

abide in qualities

"

said,

Qualities

as it is

that which

is

External diversi
the function of the qualities is their object."
as
made
ties, therefore, are to be regarded
by the qualities
Of which nature is the
this is the meaning of the text.
:

cause.

The

several functions of the organs are next specified,

COMMENT.
After defining mind as an instrument both of sensation and
this verse explains how it is that there are various

of action,

organs and objects of sense and it is said to depend in both

cases upon specific modifications of the qualities of nature.
;

Mind
function

is

is

an instrument both of sensation and of action. Its

means re
sankatya, a word that more commonly

as in the Hitopadesa, the crow,

expectation
and this is
Laghupatanaka, says, All has been heard by me
And MENU: Desire
resolve, that we must be friends*.
solve,

purpose,

my
is

the root of expectation

KULLUKA BHATTA

sacrifice

is

its

productf:

or,

as
to

is

understanding
explains it, Sankalpa
this effect, that by a certain ceremony a desired consequence
In both passages the notion of conclusion from
is
*

effected}.

m\
I

*J!ir:

133

is
conveyed, and that seems to be its mean
Thus VACHASPATI explains it: The mind carefully
considers a substance perceived by an organ of sense, (and

foregone premises

ing here.

determines) this is simple, that is not so or discriminates them

Again, it is
by their condition of predicate and predicable*.
;

"

said,

First,

knowledge or perception

ia

knowledge of a child, a
produced by the mere thing but when,

like the

as distinguished
is

simple (inconsiderate),
or the like it is

dumb man,

by

recognised by the

after this, the

thing,

properties, by its genus, and the like,

understanding, and intellect is in accor

its

dance with perception, that period (or interval) of determina

tion is the operation of the mind."
Here, then, sankalpa is the
of the object of simple
of
the
consideration
reflection,
process
perception, so as to form a definite idea, which mind transmits,
through individuality and intellect, to soul. In this way mind
is

an organ both of perception and action

perceiving the ob

by the senses, and forming them into a positive

It is further identified with both classes of organs by
idea.
originating from the same source, egotism affected by goodness
and consequently it consists of the same materialf.

jects presented

The second portion of the stanza conveys a doctrine that is

not very intelligible. The variety of the senses and of the ob
jects of the senses is said to arise spontaneously in them, from
specific modification of the three qualities.

VACHASPATI under

stands the allusion to external objects to be merely illustrative

that is, the internal organs are diversified by modification of
;

the qualities, in the same manner that external objects are

varied by the same modification^: and the translation follows

In the Bhashya a different reading in the

original occurred, which would require the passage to be ren
thus ascribing
dered, and from variety of external objects)!:

this

explanation.

134

the diversity of the organs, not only to modification of the

qualities, but to the diversity of external objects, which require

and therefore various organs

suitable,

for their

apprehension.
however, clearly incompatible with his argu
ment, although GAURAPADA is somewhat obscure but the
variety is noticed and admitted by the author of the Chandrika*.

The reading

is,

The

S.

Pravachana Bhashya considers the multifariousness

Sutra, which conveys apparently a similar

of in the

spoken

Multi
Karika, as restricted to mind
from modification of qualities, as the variety of
condition (is from various association)
that is, as the

doctrine to that of the

fariousness

human

is

very same individual assumes

to the

of his associations

influence

mistress,

different characters,

according

becoming a lover with a

a sage with sages, a different person with others

so

mind, from its connection with the eye or any other organ,
becomes identified with it, and consequently is diversified
to the

according

with which

it is

function

of sight

and the

severally associated^.

The

rest of the organs

association of

mind

with the organs is intimated by the Ve das, as in the text, My

The very illustration
mind was elsewhere, I did not hear.J

man whose mind is intently employed in

used by Locke
of
some objects, takes no notice of im
the contemplation
"

made by sounding

bodies upon the organ of hearing

evident that perception is only when the mind
and the
receives the impression," says the English philosopher
pressions
therefore

it is

Hindu

infers,

that

the

mind must cooperate with the organs

even for perception, as they

of
performing their functions.
capable
of sense,

would otherwise be in

||

nr%
grrf
J

t JTUT-

135

The

of mind,

materiality

sciousness,

intelligence,

considered as distinct from

and

soul,

and

than an internal sense, a sensorium,

the same character of

it

when

more nor

as neither
is

much

less

considered as part

of,

con
less

absurd than
or identical

was the doctrine of the Epicureans, whose des

with, soul,
of
mind, as an organ merely, agrees well enough with
cription
as

the

Hindu notion
Primum

animum

clico

mentem quam

ssepe

dicamus

Esse hominis partem nihilo minus ac mantis ac pes

Atque oculei, partes aiiimantes totius exstant. LUCRETIUS,

\\

III. 94,

\c\\

XXVIII.
THE function
rest, is

in

respect to colour and the

Speech, handling, treading,

and generation are the functions of

(other organs).

five,

observation only.

excretion,

f%:

of

five

136

BHA SHYA,
The term

only (matra) is to be understood in the sense

of speciality, or the exclusion of what is not specified as in the
;

"

sentence,
received.

of flavour
in

this

Alms

that is, nothing else is

only are received
the eyes are observant of colour (form), not
;"

Thus
and the

way

rest

and

so of the

function of the

the

eye

is

And

other senses.
colour

(vision)

of

the tongue, taste of the nose, smell of the ear, sound (hear
ing) of the skin, touch these are the functions of the Intellec
;

tual organs.
five

and

Speech

organs of action

the rest
is

(are the functions)

of the

the function of the voice

speech
handling of the hands treading, of the feet
dejection of excrement separated from food, of the rectum and
function or ob
generation of offspring, of the sexual organs
(larynx,

<&c.)

or,

ject being required for each term by the grammatical eronstruction of the sentence.

The

functions

of intellect,

egotism,

and mind

are

next

described.

COMMENT.
The

text particularizes the functions of the organs of sense

severally.

The general term

for the

office

of the sense

dlochan-a*

is

seeing, beholding, perceiving, observing.

According
to ancient authorities it is said to comprise both the first un-

literally

and the second deliberative knowledge or, in

The commentator
what is understood by perception-*-.

deliberative,
short,

Pravachana, who gives this explanation, observes,

some consider deliberative perception to be the
that
however,
mind only, whilst simple or tftadetiberative perof
the
property
on the

8.

swr

nwtf

qrrnir

^wrrnrrT

<rere

r-

13?

that of the external

fception is

the doctrine of the Sankhyas

senses

samarthydm,

ability,

GAURAPADA

has vishayd,

adequacy

though there

Thus

rtipa,

translating

function

for

object
is

and phala,
and it may be

ex

is vritti,

exercise or application

function and object of a sense

be

im

those

also

by

result.

fruit,

said, that

the

the same thing, sight being

both the function and the object

difficulty in

this appears to

upon the cooperation of the

The term

active

plained by vyapara,

and

own nature whether

pressions are perceived, depends

internal sense, or mind.

the senses receive simple im

pressions from without of their

There

of the eye.

some of the terms

is

some

satisfactorily, al

none in understanding what is meant by them,

form, or, as rendered in the text, colour, is the
is

object and office of the eye

and

visible substance

sight.

it is

therefore equivalent both to

So of sabda, sound

it

is

both

hearing and that which is heard. Spersa, touch, is the faculty

and the substance to which contact may be applied. In

rasa>

taste,

and gandha,

smell,

we have the double

equivalents,

as both words in English, as well as in Sanscrit, express both

the sense and the sensible property.

a function but here, at

;

speech.

least,

vach*

In English,

is

also the

but the

language, and the sense

is

difficulty in

any case

is

is

more

only that of

sufficiently explicit.

n
II

is

is

instrument of

In the other organs of action the function

readily rendered

voice

138

XXIX.
OF

the three (internal instruments) the functions

are their respective characteristics

The common

to each.

ments

is

these are peculiar

function of the three instru

breath and the rest of the five vital

m-

ffTTFTT

ff%:

flfr JTr^

airs.

139

BHA SHYA.
properties, which are the several characteristics,
are the respective characteristics (as previously defined). As

The natural

certainment

Consciousness

intellect.
is

intellect (ver. 23)

is

both

is

characteristic

its

that also

egotism

and

(ver.

is

consciousness

Mind ponders

function.

its

the function of

24)

27) such is its definition and reflection, therefore, is the

Of these three, intellect, egotism, and mind,
function of mind.
their respective characteristics are their specific functions.
(ver.

The functions

of the intellectual organs, as before explained, are

(the same is the case with the organs of action).

also specific

But now

common

function

the instruments.

function of
in

common

their

is

is

The common

described.

The function

of the

instruments

breath and the rest of the jive vital airs

the airs

prana, apana, samana, udana, and vyana. These are

the five airs which are the common function of all the organs
called

The

of sense.

air,

perceptible in the

common

function

for instance,

mouth and

called

nostrils,

prana
and

its

is

that which

circulation

of the thirteen kinds (of instruments)

is
:

is

the

that

where there is breath, the organs acquire (are connected

Breath, like a bird in a cage,
with) soul (they become living).
to
the
motion
whole.
It is called prana
gives
(vitality)
is,

from breathing.
From carrying downwards
is
the
air
so
named
the circulation of
(apanaya/na))
apana
is
the
common
function
of the organs.
Samana is
which, also,
*

breath or

life,

so

named from conducting

(through the frame).

body, and
struments.

its

circulation

The

equally (samanayana) the food, &c

in the central
part of the

It is situated
is

udana

the

common

function

of the in

denominated from ascending,

or from drawing or guiding best (un-nayana).
It is percep
tible in the space between the navel and the head, and the
circulation

that

air

it

has

is

the

is

common

function

of the organs.

140

by which internal division and diffusion through

the whole body is effected is called vyana, from its pervading
(vyapti) the body like the etherial element. The circulation
Lastly, the air

of that, also,

In

is

organs.
tion of the

common

the

this

function of the assemblage of the

vital airs, as the common func

manner these

instruments, are explained that

function of the thirteen kinds (of organs).
;

is,

the

common

COMMENT.
Besides the peculiar functions of the three internal instru
ments, mind, egotism, and intellect, which as the same with
their definitions have already been specified, they have a com

mon

office in

the evolution or circulation of the internal aerial

humours which

The

constitute vitality.

translation

limits this

community

of function to the

three internal instruments only, or to intellect, egotism, and

mind and such is the interpretation of VACHASPATI MISRA ;
;

The

five airs, or

life, is

the function of the three (internal)

instruments, from being present where they are, and absent

where they are not*." So the 8. Pravachana Bh explains the
Sutra Sdmdnya karana vrittit which is also the phrase of
;

the Kdrikd,

GAURAPADA,

the function of the three internal instruments^.

however, understands, vitality to be the common

the organs, external and internal or thirteen

instruments, ten of the former, and three of the latter kind.
The expression of. the text also is general, and applicable either
to all the organs, or to any of them, as variously understood.
function of

all

are not irreconcilable, although, strictly

in the translation is most correct ;
followed
speaking, the sense
common
function of all the senses,
for although vitality is the

The two meanings

yet

it is

essentially so of the internal senses only

a^

it

might

141

continue with the privation of any or all of the external senses,

but could not, as VACHESPATI states, subsist without the inter
nal organs, as it depends upon their existence for its own.
So
also the 8. Pravachana Bhdshya calls the vital airs not only
the functions, but modifications, of the internal instruments)].

These

vital

elemental
*

origin

airs
7

air,

From

are

confounded with vdyu, or

not to be

the Vedas are authority for their different

him is born vital air, mind, and all the senses,
for

The
heaven, wind, light, water, and the all-sustaining earth.
attribution of aerial operation to modification of the internal
instruments arises from their being susceptible of a sort of
motion similar to that of air and from their being governed by
the same deitylf.
tions

of breathing,

The

in fact,

vital airs are,

circulation,

and

the vital

digestion.

func

That these

functions, resulting from organization, should be supposed to

partake of the nature of aerial humours, originates very possibly

from some misapprehension of the phenomena of breathing,

The term used by GAUIIAflatulence, and arterial pulsation.

PADA

designate their action occurs syandana, moving,

circulation, in the copy but spandana, throbbing, pulsation/
were perhaps a preferable reading. The offices assigned to
to

them

are evidently connected with notions either of circulation

or a pulse.

Thus Prdna

is

breath,

Apdna flatulence, crepitus.

to be essential to digestion.
arteries in the head, the neck,
is

expiration and inspiration.

Samdna is eructation, supposed

Uddna is the pulsation of the
and temples and Vydna
;

is

the

pulsation of the rest of the superficial arteries, and occasional

The
puffiness of external parts, indicating air in the skin.
situations assigned to the five airs by the 8. Tatwa Kaumudi
are

much

less consistent

and

intelligible.

Thus Prdna

is

there

said to be the function of the tip of the nostrils, head, navel,

142

and great toes Apfaia, of the back of the neck, the back, the
feet, and the organs of excretion and generation
Samdna, of
the heart, the navel, and the joints
Uddna, of the head,
and Vydna, of
throat, palate, forehead, and root of the nose
;

With exception

the skin.

of the

last, it is

not easy to under

stand how such absurd situations should have been selected.

The

S.

Bhdshya may be taken

as

the

expression

of

the

earlier notions.

ftfegT
:

II

9^

II

li

XXX.
OP

all

four the functions are instantaneous, as well

as gradual, in regard to sensible objects.

The func
in
tion of the three (.interior) is,
respect of an unseen
one, preceded

by that of the fourth.

11

r-

143

fg

fr

BHASHYA.
O/ a^ four
Intellect,

functions are instantaneous. The four are

egotism, and mind, in connection with any one of the
the

Of

organs of sense.

these four the function

is

instantaneous

in regard to perception, or in the ascertainment of perceptible

Intellect, egotism, mind, and the eye see form at once,
objects.
in one instant,
post.

flavour

Again

(coming instantly to the conclusion) that is a

three, with the tongue, at once appreciate

The same

with the nose, odour and so with the ear and skin.
:

their functions are also

Of that aggregate

gradual in regard

of four

to sensible

the

function is also (oc

Thus, a person going along
casionally) gradual (progressive).
a road sees an object at a distance, and is in doubt whether it
objects.

man he then observes some characteristic

marks upon it, or a bird perched there
and doubt being thus
the
of
reflection
the
the understanding
mind,
dissipated by
discriminates that it is a post
and thence egotism inter

be a post or a

sake of certainty, as, verily (or, I am certain)

it is a
In
this way the functions of intellect,
post.
egotism,
and
are
mind,
And as in the
eye
(successively) discharged.
case of a visible object, so it is as to sound and the rest of the

poses,

for the

objects of perception.

But in respect of an unseen one, the functions

of the three
are preceded by that of the fourth.
Unseen implies time past,

or future

144

for instance, in respect to

form, the

function of thd

egotism, and mind,

as has
eye has preceded
that of the skin in respect to touch ; of the nose in regard to
and of the tongue in
smell
of the ear iti relation to sound

that of intellect,

The functions of intellect, egotism^ and mind

respect to taste.
are preceded in order by those of tho senses in regard to time
future or past whilst in regard to time present they
Further
either instantaneous or gradual.

may be

COMMENT.
The consentaneous
ternal

ideas

and any one

is

ot

or successive operation of the three in

the external organs in the formation of

here described.

The cooperation

organs and any organ

be instantaneous (yuga-pat). like a flash of lightn
ing, or as at the sight of a tiger, when the recognition of him,
knowledge of his ferocity, conclusion of personal peril, and
of sense

of the three internal

may

determination to try to escape are the business of one and the

same moment
or their operation may be gradual or succes
:

(kramasas), allowing leisure, for instance, for the eye to

the mind to consider, for egotism to apply, and for
see,
GTAURAPADA rather disarranges the order
intellect to conclude.
sive

for

and places the function of egotism last, assigning

of belief or conviction.
VACHESPATI S illu
stration is more regular
Thus, the ear hears the twang
mind reflects that this must be for the flight
of a bowstring
and intellect
of an arrow
egotism says, It is aimed at me
Whenever the object is un
determines, I must run away*.
seen, adristita, not present, whether it be past or be to come,
that is, as the
there must have been a prior perception of it
text is explained by the commentators, there must have been
a prior perception of it by an organ of sense. The expression

of succession,

to

it

the

office

145

)
9

their prior function,

of the text, tat purviJcd vritti,

notion gained by the conjoint opera

and external organs at some former period*
however, would be recollection, the seat of which, as

thought
tion

might be

to refer to a prior

of the internal

This,

well as of

alone
tion,

judgment

or inference,

is

in buddhi,

or

intellect,

Pdtanjala Sutra, Proof, refutation, delibera

memory; these are said to be the functions of

as in the

sleep,

The prior operation, therefore, is merely percep

tion or observation by the external sense, alockanam (see ver.

intellect*.

conveying simple ideas to the mind. Taking, then, this

prior simple idea acquired through an external organ, any fur
28),

ther consideration of

it

may be

either

is

the gradual operation of the three

the object is present, conviction

Where

internal instruments.

momentary

or successive

the Sankhyas main

taining the possibility of consentaneous operation of the organs

of sense and mind, egotism and intellect, in opposition to the
doctrine of the Vaiseshikas, that the formation of ideas
all

cases a graduated process

Where

the object

is

in

absent, the

is

must be formed by the internal organs so far in successive

order that they must be consequent upon a former impression
received by an external sense but as concerns themselves,
idea

be either simultaneous or successive^. The

illustration which occurs in the Bhdskya and other commen
their action

taries,

may

of the course

of reasoning

by which the nature of a

distant object is determined, is something like that with

in the Philebus, the formation of opinion is elucidated.

RT%<TCF%

q^qnf fTfprf

|T%

II

\\

m
i

19

t 3?^:

which

146

XXXI.
THE instruments perform

their respective functions,

by mutual invitation. The soul s purpose

the motive an instrument is wrought by none.
incited

is

ff% m~

BHASHYA.
Swam

is

repeated, implying

several order

that

is,

intellect,

egotism, mind, perform their respective functions, the incite

Akuta implies respect

the accomplishment of the
purpose of soul. Egotism and the rest effecting it through
intellect that is, intellect, knowing the wishes of egotism and
ment
and

which

to

is

mutual

invitation.

They do this

alertness.

for

the

why

If it be asked,
proceeds to its own peculiar function.
does so 1 the answer is, the purpose of the soul is the.

rest,
it

motive.

Soul

is

purpose

to be fulfilled

for this

object the

thence these instruments

activity of the qualities occurs, and
is it that (being
make manifest the object of the soul.

How

devoid of intelligence) they act ? They act of their own accord.

instrument can be wrought by none. The purpose of soul

An

alone causes

them

to act

this is the

meaning

of the sentence

an instrument

is

not

made

147

not roused

to act

by any human

superior.
It

how many

next specified

is

(instruments) intellect and

the rest are,

COMMENTThe circumstances that induce the

internal

and external

organs to perform their respective functions are said to be

mutual incitement, and spontaneous disposition to effect tha
objects of soul.

The organs

of sense are said to act

by mutual invitation or

Their cooperation in the discharge of their respec

incitement.

compared to that of different soldiers in an

engaged in a common assault, but of whom one

tive functions is

army,

all

It is
agrees to take a spear, another a mace, another a bow.
that
declared
the
non-sentient, incapable
objected,
organs being
of intelligence, cannot be supposed to feel, much less to know,

any mutual design or wish, dkuta* or abhiprdya f and the

;

terms are explained to signify the insensible influence which

the activity of one exerts upon that of another, if there be no

impediment

way a sort of sympathetic or consentane

Akrtta here means incitement to activity that

in the
*

ous action.

time when one organ is in action, the activity of

if
no obstruction hinder itj.
With this view the
another,
several instruments are directed by a presiding power, which
is,

the

at

may

be termed the adaptation of the mutual fitness of their

natures)

(.

The motive

for this

sympathetic action is the pur

which purpose they of their

pose of soul, fruition or liberation

own
way

accord,
as the

but unconsciously, operate to

fulfil,

in

the same

unconscious breast spontaneously secretes milk for

rorcsRSRwr

famr

<w

^raflt *n*$s^rcqrft

?r%-

148

according to the Sutra,

as the milk of the cow of

the nourishment of the infant

cow

for

the calf: that

is,

calf,

its

and awaits not the

effort

own

accord perform their

organs
soul*.
S. Pravachana Eh.
their
of
for the sake
master,
not in the power of
is
it
must act of their own nature

of another, so

They

As the
own

accord exudes for the use of the

office

of their

the

any one to compel them to

act.

GAURAPADA S

expression

is,

perhaps some particle, such as

in
the copy, making the sense,
omitted
been
have
V&, may

Not by any sovereign manf

or the phrase may imply,

even by soul, as a divi
they are not compelled to action
but fulfil soul s purposes through an innate property,

Neither by a deity nor a mortal

that
nity

undirected by any external agent,

II

XXXII.
INSTRUMENT is of thirteen sorts. It compasses, main
what is to be done by it is ten
tains and manifests
fold, to be
compassed, to be maintained, to be
:

manifested.

^tr. ^tfft ^frt

.

149

BHASHYA.
Instrument.

Intellect

and the

rest are

three

the intellec

tual organs are five the organs of action are five all together
What this performs is next declared it compasses,
thirteen.
:

maintains, and manifests ; that is, the organs of action com

How many
pass and maintain those of perception manifest.
;

kinds of action there are

which

next

is

Its action,

specified.

that

done by it, is tenfold ; of ten kinds, as hearing,

instruments of perception speech and the
the
&c.
touch,
by
rest by those of action and thus by the former, manifestation,
and by the latter, comprehension and support, are effected.
is

to be

COMMENT.
The sense of the term karana, instrument or organ/ is
here explained, as a generic denomination for the external and
internal organs.

The instruments

or organs are thirteen that is, three inter

and ten external, or the
egotism, and mind
Their respective functions as
organs of sensation and action.
nal,

intellect,

organs have been explained their effects as instruments are

classed under three heads, compassing/ dharana*; maintain
:

ing/

dhdrana f ; and

which means,
text

literally,

manifesting/ prakdsana].. The first

taking, seizing/ and rendered in the

compassing/ signifies

the application of an organ to the

150

cbject to which it is adapted*/ and

the organs or instruments of action.

the

is
*

function of

especial

Maintaining/ dhdrana*

Supporting, upholding/ is, according to the S. Bhdshya, also the

office of the instruments of action but the authors of the S.
;

Tatwa Kaumudi and

S.

Chandrikd

assign

it to

the three

and mind, as being es

the
of
Buddhi,
ahankdra, and
vitality.
supporters
pecially
mind uphold, through their function being designated as the
production of the vital airs, &c.f The elder commentator
internal instruments, intellect, egotism,

could not, of course, admit this doctrine for we have seen (ver.
29) that, according to him, all the senses or instruments contri
;

All the Scholiasts agree in

manifestation, enlightening/ prakdsana, to the

bute to support the vital principle.

attributing

The

objects to be effected by the instru

same three classes speech,
and
excretion,
generation are to be
manipulation, walking,
the
actual application
be
to
effected, dhdrya%, by
compassed,

intellectual organs.

ments are

tenfold, reducible to the

of the several

organs

sound, taste, touch, smell,

form to be

manifested, to be made sensible, prakdsya : and all of them,

vital airs, constituting in fact animal life, are
together with the
to be dhdryya\\ upheld or maintained.
t

II

II

XXXIII.
INTERNAL instruments are three

external ten, to

make known objects to those three. The external

organs minister at time present the internal do so at
:

any time.
t

J afrift:

151

<

f^lf f

frtf

BHA SHYA.
..

and mind are

and the others,
External ten. The five organs of perception and five of action
are the ten external instruments, and
they are to make known
Internal instruments.

three, from the difference

Intellect,

between

egotism,

intellect

Time
egotism, and mind.
present that is, the ear hears a present sound, not one that is
past, nor one that is to come the eye sees present form, not

objects for the fruition of intellect,

:

that which

is

past, nor that

present substance

which

is

future

the skin touches

the tongue tastes present flavour

the nose

152

smells present odours, nor past nor future.

It is the same with
the organs of action the voice articulates actual, not past
future words the hand takes hold of a present water-pot, not
:

nor"

one that has been or

be

is to

the feet traverse a present, not

and the organs of excretion and

Exter
generation perform present, not past nor future offices
nal organs, therefore, minister at time present.
The internal
a past nor a future walk

ones do so for

any

time.

and mind regard

Intellect, egdfism,

objects of any period thus intellect forms an idea, not only

of a present water-jar, but of one that has been or will be
:

made

so

egotism exercises consciousness of an object past,

present, or future and

well as the present.
:

all

mind considers the past and future, as

Internal instrument is, therefore, for

times.
It is

next explained which of these instruments apprehends

specific,

and which unspecific

objects.

COMMENTThe

difference

between the functions of the external and

internal organs, as concerns time, is here explained the action

of the former being confined to time present that of the latter
:

also the past and the future.

Internal instrument is so denominated from operating within

comprehending
the body*

the external from being applied to exterior objects

The term
to the internal organization.

making them known

that which is
object/ is also explained by bJiogya,
vishaya,
to be enjoyed; and vydpara,
exercise; and vishaydkhya^
It is also
that which declares or makes objects known.
i

defined as

that

of the three
necessarily
ness,

and

which occasions the exercise of the functions

internal

instruments"!*.

confined to present objects,

intellect

External sensation

is

but mind, conscious

from
apprehend
present objects those which

153

have past, or are to come

as past rain from the swelling
and future rain, in the absence of any other
of a river
;

from the destruction of the eggs of the ants*.

This last phrase alludes probably to the well known destruc
tion of various species of the ant tribe, which in the East

prognostic,

immediately before the setting in of the rainy

they then take wing, and fly abroad in vast multi

takes place

season

of which

tudes,

few survive

according to the Hindustani

When the
\*

^T ^^

&^

*$

^5*
proverb, ^f& j*
ants are about to die, their wings come forth.
The expres
sion
ants eggs," pipttikanda, is, however, rather question
"

able.

It occurs in both copies of the S.

Tatwa Kaumudi.

\\

xxxiv.
AMONG

these organs the five intellectual concern

Speech concerns sound.
objects specific and unspecific.

The

rest regard all five objects.

sfsftra

20

154

BHASHYA.
The intellectual organs concern specific objects
they ap
prehend objects which have specific properties. The intellec
:

tual organs of

men

distinguish sound, touch, form, taste, smell,

along with objects of indifference, pleasure and pain. The

organs of the gods apprehend objects which have no specific

amongst the five organs of action, speech

Speech, whether of gods or of men, articu
and this instrument
lates words, recites verses, and the like
is the same in both orders of beings.
The rest all except
the
the
and
the
foot,
hand,
speech
organs of excretion and
that is, sound and the
all
generation regard
Jive objects
distinctions.

So,

concerns sound.

other four objects of perception belong to all the other organs

for there may be sound, touch, form, taste, and smell in the
hands the foot treads upon the earth, of which sound and the

rest

may

be characteristics

that in which the five

the excretory organ separates

objects abide; and the generating
;

organs produce the secretion which

by the five organs of sense.

is

equally

characterised

COMMENT.
Another

distinction

is

made

in the functions of the

as they regard objects with or

characteristics.

instruments,

Objects arc
effects,

without

external
specific

distinguished as having specific characters or

and as devoid of them, nirviseslia^ and the

savise sha*

155

instruments are discriminated according to their capability of

of sense in mortals
conveying notions of either the organs
can apprehend only those objects which have specific charac
ters either sensible, as colour, form, taste, &c. or moral, as
;

The

or indifferent.
pleasant, painful,

faculties of the gods

and

of sages can apprehend objects without such characteristic

and which exercise no moral effect, producing

properties,

The

neither pleasure, pain, nor indifference.

mudi

identifies

specific

with

subtile

Tatwa Kau-

and redimental

unspecific
which are cognizable alone

of

deitiesj.

S.

gross corporeal objects*, and

objects! the latter

with

by the organs

This distinction applies

to

of holy

men and

the external organs,

all

and gods can articulate

except the voice, which in men, saints,
sensible, specific, or corporeal words alone for it is the organ
;

the origin of speech.

Speech cannot, like

with
sound, taste, &c., originate
any thing gross or subtilo
it
must
exterior to the speaker
proceed from him, through the
agency of a gross material instrument, and must therefore be
of the

voice that

is

Gross corporeal mechanism cannot bo

gross or sensible itself.
the source of a subtile product, and therefore with every order
e
The rest, seskdni refer
of beings speech must be specific.
ring to the organ of speech, implies the
all of

they

which may regard the

five

may comprehend them

all

other organs of action,

objects of perception ; that is,
as from the combination (or

capability) of sound, touch, colour, smell, taste, in objects like

a water-jar and others, which may be compassed or taken hold
of

by the hand,

S.

&c,||

Tatwa Kaumudi.

f RII
<2\

4^f<m

wmw%ww\

?T*?TFf

II

II

156

XXXV.
SINCE

intellect, with the (other two) internal instru

adverts
to every object, therefore those threo
ments,
instruments are warders and the rest are gates.

BHASHYA.
With

the internal

Adverts

to

the rest at
ers,

and

takes,

that

intellect,

is,

apprehends

three seasons.

all

the

rest are gates.

that

is,

with egotism and mind.

apprehends sound and

Therefore these three are ward

rest ; the other instruments

The

instruments being understood.

Further.

COMMENTA metaphor is

employed to illustrate the functions of the

instruments.
internal
and
external

The

instruments are compared to warders, door

of a door or gate not
keepers, or to persons having charge
but as taking note of all that
opening and closing it merely,
internal

the external senses being the doors or

which the objects of perception gain admission.

enter

gateways by

157

XXXVI.
THESE characteristically

differing

from each other,

and variously affected by qualities, present to the

intellect the soul s whole purpose, enlightening it as
a lamp.

f-

f r^nt

BHASHYA,
These, which are called instruments

How

by qualities.
like a lamp.

affected? Like

they variously affected

a lamp] exhibiting objects

Characteristically differing ; dissimilar, having

that is the sense.
Objects of the qualities

different objects

intended.

Variously affected by qualities; produced or

proceeding from qualities. Soul s whole purpose. The in
struments of perception and action, egotism and mind, having
is

illustrated the object of soul (as attainable)

pectively, present

it to the

intellect, place

through each res

it

in

and consequently soul obtains pleasure and the

Further
every object seated in intellect.

the intellect
rest

that

is,

COMMENTThe

process

described,

by which ideas are conveyed

to soul

is

her*

158

Intellect

which

and

is

soul

(buddhi

medium

the
;

that

all

is,

the instrument or organ

between the other instruments or organs

or

mahat)

is

from sensation,

ideas derived

must be deposited

or consciousness

reflection,

in the chief or great in

strument, intellect or understanding, before they can be made

known to soul, for whose use and advantage alone they have

They are variously

been assembled.

They convey impressions

ties.

or effects of pleasure, pain,

by tlie quali
with the properties

affected

or ideas,

and

indifference, accordingly as
the qualities of goodness, foulness,

they are influenced by

In fact these
and darkness.
the
f

qualities

all

by

they proceed or

Kaumudi

Tatwa

are

born from

and

8.

and

them*:

Chandrikd they
and

products or modifications
the former has,

are called

of the qualities

varieties

says.

the

in

S.
also

thus

The external

affections of qualities

organs, mind, and egotism are

are
they
changes of condition of the

and darknessf the latter,

qualities goodness, foulness,
affections of the qualities are kinds (or varieties) of
:

It might

with

organs are identified

GAURAPADA
the commentators.

These

themj

have been preferable, therefore, to have rendered

the expression yunavise sha,

modifications or affections of the

qualities.

The

progressive communication of impression to soul is thus

As the head men of a village collect
by VACHESPATI

illustrated

the taxes from the

and pay them

to the governor of the

the
amount to the minister
district as the local governor pays
so mind,
and the minister receives it for the use of the king
villagers,

having received ideas from the external organs, transfers them

to egotism

and egotism

delivers

them

to

intellect,

which

is

the general superintendent, and takes charge of them for the

use of the sovereign, soul. The same idea is more concisely
expressed in the $. Pravacliana

Sutra

Bit.

T<J[Rt

In the com-

159

of the organs the chiefship belongs to buddhi

Comment : As the function of the organs
through subservience to the purposes of

hion

employment

as in

the world.

is

in

common,

soul^

like the office

that of intelligence
of
chiefs
the
of the prime minister amongst
villages and the
rest, who arc all alike engaged in the service of the king*/

so the

most important

The cooperation

is

of opposites for a common purpose has been

compared to the light of a lamp, derived

once before (p. 54)

from the combination of

oil,

cotton,

and

flame,

fv

\__*

.*

Sfo
N3
rv

II

^.

XXXVII.
SINCE

it is

tion of all

intellect

which

which accomplishes soul

s frui*

to be enjoyed, it is that, again,

which discriminates the subtile difference between tho
is

chief principle fpradhanaj and soul,

?rfTfcf

srr^Nf

160

?RL

BHASHYA,
All: whatever comes within the reach of the organs, and in
three (past, present, and future) periods. Fruition ; several
or respective enjoyment, through the instrumentality of the
all

organs of perception and action, whether in gods, men, or

The internal instrument intellect accomplishes,

animals.

consequently it is that, again, which

discriminates, makes a distinction between the objects of na
ture and soul, (or establishes) their difference or severally*

completes or

effects

not to be apprehended by those who have not practised

religious austerities, (or such distinctions) as, this is nature,

Subtle

the equipoised condition of the three qualities, goodness, fouland darkness this is intellect ; this is egotism these are

nesSj

the five subtile rudiments

five gross
is soul.

It

elements

He

whose

3>

Unspecific

this,

which

is

organs

different

these the

from them

all,

intellect explains all this obtains liberation.

was said above

:

and

eleven

these the

(ver. 34)

that

"objects

which these are respectively

is

are specific

and

next described,

COMMENTThe function of discriminating between. soul and nature

here also assigned to intellect.
The immediate contiguity and communication

is

of intellect

soul, as that of a prime minister and a sovereign, enables

it to appreciate the latter ; whilst its being the medium of

With

conveyance to external objects familiarizes it with them also

&nd thus it is enabled to distinguish between both cr as ex

plained in the Ohandrikd, this discrimination is the neces

sary consequence of its relative function ; for as it conveys
ideas of pleasure or pain to soul, and is in this way the cause

of its fruition,
different

it is

161

subservient to another, to something

and the knowledge of this
its own

nature from

rest,

to

All,

sound and the

with which the preposition pratl (implying several ty)

be connected.

is

discrimination between nature and soul.

The

fruition

is

that

As

of soul.

is

intellect

consequently although it be as it were a

and as
chief principle, yet it is for another s use, not its own
hence arises the purpose of liberation, this sense is accordingly

accomplishes

this,

intended to be expressed in the phrase, It

discriminates, &c.*

Is that

ayain ivhich

XXXVIII.
THE elementary

particles are unspecific

from these

five

proceed the five elements, which are termed speci

fic

for

21

they are soothing,

terrific, or

stupifying.

1G2

^iTft

rawn

*rcr

^rr

BHA SHYA.
The

which are produced from egotism,

rudiments sound, touch (substance), form flavour, and
odour, are said to be unspecific ; they are the objects (of per
five subtile elements,

or the

ception) to the gods, characterised by pleasure, producing

neither pain nor stupefaction. From these five proceed the five

elements, called earth, water, fire, air, and ether. These are
said to be specific.
From the rudiment smell, earth proceeds

from the rudiment flavour, water from form (colour), fire

from touch (substance), air; and from the rudiment sound
;

proceeds ether. These gross elements are termed specific.

They are the objects of the senses of men, and are soothing,

causing

pleasure

terrific,

causing pain

and

stupifying,

as the ethereal element

causing insensibility
may give delight
to one person coming forth at once from within a house, so the
;

same may be the source of pain to one affected by cold, or heat,

or wind, or rain and if he be
going along a road leading
;

through a forest, in which he loses his way, it may then, from

the perplexity of space, occasion stupefaction so the air (or
:

wind) is agreeable to a person oppressed by heat, disagreeablo

to one feeling cold and when tempestuous and loaded with
clouds of sand and dust it is stupifying.
The same may be
;

said of fire

and the

rest,

There are other

specific varieties.

163

COMMENT.
It

was intimated

and imspecific

meant the various

specific

here explained, that by the former is

property which the same element possesses
it is

and under

at different times,

objects were both

vcr. 34, that

in

and

different circumstances, in regard

and by the latter, the uniform and unvaried opera

tion of the subtile rudiments in respect to the gods.

to mortals

The

precise nature of the rudimental elements is not very

intelligible, according to their usual identification with what

we

are

accustomed to consider as

sound, tangibility, form or colour,

qualities,
flavour.,

not substances, or
and odour mbda,
;

It seems, however, that we

sparsa, rupa, rasa, and yandha.
should regard the rudimental elements as the imperceptible

subjects of these qualities,

elements, ether,

air,

VUNANA BHIKSHU

from which the grosser and visible

light,

calls

and earth, originate. So

subtile substances, the elements

water,

them

which are the holders (sustainers or subjects) of the species of

but in Avhich, as a genus,

sound, touch, colour, taste, and smell

the three species of pleasurable, painful, and indifferent do not

occur they arc not varieties of the gross elements, but in each
resides
respectively the elementary property exclusively
:

whence they are

to be

said

rudiments.

In those elements

that elementary property resides alone (without being diversi

fied, as agreeable, &c,) and as there is nc distinction between a
;

property and

its subject,

that which

is

a rudimental substance

is

tan indtra ; the existence of which as a cause

from
that
of the gross element as an effect*.
inferred
Tan

called a rudiment,
is

mdtra

is

compound

plying, that in which

of tad,
its

own

that,

and

rtidtra,

alone

peculiar property resides,

im

without

164

ciny
c

change or variety

Sound and the

rest

ties of agreeable, &c.

quality which is fit for

of the word matra*.
1

by human

ciable

so

VACHESPATI

explains the text,

for the proper*
;

the subtile rudiments

do not belong to them, they have no

(mortal) fruition. This is the meaning
These rudiments, though not appre
c

sense, are said to

be sensible to sages and

from the pre
only,

them pleasure

to

gods, producing to
dominance with them of the quality of goodness, and con

sequently of happinessf.

The notion of something more subtile than the elements

was not unknown to early Grecian philosophy, and Empedocles
taught that they were compounded of some more minute
matter,

or

of elements

of the

elements,

crroiyeia

o-roixeiovt

Plutarch and Stobseus, according to Cudworth, understand by

these rudiments of the elements primary atoms
but it may
be doubted if they are to be so understood, for, according to
;

Empedocles held that there were four elements, out

bodies were composed, and which were not

Aristotle,

of which

all

mutually transmutable. In fact the doctrine of Empedocles,

which was that of the school of Pythagoras, offers another
analogy to the Indian, in the assertion, not of four, but of five
elements, according to Plutarch, or the author De placitis phi-

and air. In
That Empedocles was not of the atomic
evident from Lucretius, who specifies him as one of

losopliorum,
tellect.

1.

Syst.

school

is

those

who

II. c. 6, or ether, fire, earth, water,

I.

97.

greatly misunderstood the principles of things

Principles tanien in

rerum fecere minus

Et graviter niagnci magno cecidere

ibi casu.

I,

741--2.

It may be suspected that something like the Hindu notion

that the senses, or their faculties, and the gross elements,
par-

? fit

common

of a

take

is

nature,

though otherwise not very

philosopher

IJLGV

yap yjuav

A.i6epi 8

same

Slav,

by the element of

fire.

vSan

o7ru>7ra/ULi>,

aiOcpa
By the earthy element
water the air of heaven
fire

celebrated,

of the

verses

Fa/0

ing

the

in

expressed

intelligible

we
by

arup

irvpl irup u

perceive earth by the watery,

the aerial element
and devour;

As opposed

to the simple unvaried rudiments, the derivative

elements, which are sensible to men and animals, are
susceptible of three qualities ; they may have specific or varied

gross

effects,

may

ingly, to be

be diversified as species

they are said, accord

soothing or agreeable*, terrific or disagreeablefi

and stupifying, bewildering^

that is, they may be either of

according to the different circumstances in which the
influence of one or other of the three qualities predominates.
When goodness prevails, whether it be in themselves or in the
;

these,

when
when
VACHES-

object affected, they are sdnta, tranquil or pleasant

(
foulness they are yhora, frightful, disagreeable and

darkness prevails, they are perplexing/ murha : as

PATI
In the gross elements, ether and the rest, some, through
the predominance of goodness, are soothing, pleasant, agree
;

some, through the prevalence of foulness, are terri

painful, restless whilst others, through the influence of

able, light
fic,

darkness, are stupifying, depressing, heavy

t sfar.

||.

160

XXXIX.
SUBTILE (bodies), and such as spring from father and
mother, together with the great elements, are three
sorts of specific objects.

bodies are lasting

Among

these, the subtile

such as issue from father and

mother are perishable.

ftgft

g*r% Trcrfajs
!jffa

sr

167

BHASHYA.
Subtile

when aggregated,

the rudimental elements, that,

form the rudimental or subtile body, characterised by intellect

(mahat) and the rest, and which always exists, and undergoes
successive states of being (transmigration) those are subtile
SucJi aft spring from father and mother are the
(bodies).
:

cementers or means of the aggregation of gross bodies, or by

the effect of the mixture of blood and seminal secretion in
sexual cohabitation,

at

of the subtile

in

body

fit

the

seasons they form the envelopment

womb that subtile body then is
;

nourished, through the umbilical cord, by the nutriment derived

from tea food and drink received by the mother and the (en
tire) body, thus commenced with the triple ingredient of the
;

cognate investure, and the gross ele

ments, becomes furnished with back, belly, legs, neck, head,
and the rest is enveloped in its sixfold membranes is provided
with blood, flesh, tendons, semen, marrow, and bones and is
subtile rudiments, the

composed of the
its cavities

five gross

(or extension),

ment, water

for

its

elements
air for its

aggregation,

ether being supplied for

growth, fire for its nutri

and earth

for

its

stability

and thus being equipped with all its (component) parts, it

comes forth from the maternal womb. In this way there are
three kinds (of bodies)
is

which of these

temporary,
Subtile ; rudimental elements

them body

is

is

constant,

and which

next described. The subtile

:

bodies, are lasting*

these are lasting^ constant by
;

commenced, and migrates, according

to the

im

perative influence of acts, through the forms of beasts, deer,

birds, reptiles, or immovable substances or, in consequence of
;

virtue, proceeds

through the heaven of Indra, and other

celes

So the subtile body migrates until knowledge is

when that is attained, the sage, abandoning all body

tial abodes.

attained
acquires

liberation

are called lasting.

these

sorts of bodies, or subtile, therefore,

Such as

issue

from father and mother

are pevwhafole. Having left that subtile body, the frame that
proceeds from mother and father ceases, eveu here, at the time

1G8

the

body born of parents ceases at the

time of death, and merges into earth and the other gross
breath departs

that th

elemente,

What

subtile

body

is,

and how

it

migrates,

is

next described.

COMMENT.
Objects were distinguished in the preceding verse according
as they were with or without specific or diversified effects

they are here

classified

according to their forms, their origin,

and duration.

question of some difficulty, however, arises here, as to the

Are they bodies in general ? or
objects of the classification.
are they gross bodies only ? In the preceding stanza it was
elements, the tan mat-ras, were unwhilst
their
effects, the gross elements, were
specific/
specific;
It is now stated, that there are three kinds of vise vkas,
vise sha,
stated, that the subtile

differences

sorts, species, specific

fined of

what these

are varieties.

but

it is

not explicitly de

Mr. Colebrook, following the

*

principal commentators, renders it sorts of objects ; that is,

Professor Lassen, carrying on the sense
of bodies in general.
l

specific, from the preceding stanza, considers the

here
spoken of to concern only gross or perceptible
variety
Distincta, elementa quae distincta dicunelementary bodies

of vl-sesha,

"

Distinctorum triplex est divisio in subtilia, a

parentibus progenita, crassa" (ver. 39). He admits that the
commentators are against this interpretation, but concludes
tur (ver. 38).

rather that they

are in error,

than that ISWARA KRISHNA

should have employed the word viseska in a double sense.

The

of Prof. Lassen

interpretation

his critical

acumen and judgment, and

is
is

highly creditable to
possibly correct

al

scarcely compatible with the notions of subtility

though
and durability which the text ascribes to this branch of the
it

triad.

is

His view

is

not,

as he

supposes, wholly unsupported

for
VIJXANA
BHIKSHU similarly ex
commentators
the
by
will
The passage
as
bu
noticed,
the
stanza,
presently
plains
;

is

one of some importance, as

of the

it regards apparently the

history
doctrines respecting the nature of that subtile
the imm3diate vehicle of soul, as we shall have

Saakhya

body which

is

occasion to notice
If the

meaning

more particularly, when we come to verse 40.

of the text be as Prof. Lasseri renders it, it

furnishes reason to suppose that the author of the Karikoi had

introduced an innovation upon the original doctrine, as will be

subsequently indicated.

According to GAURAPA DA and NA KA YANA, the sorts or

intimated in this verse are different from those des

species

in the preceding

cribed

other varieties*
are the

many

are othersf

and the

former

the

varieties

specific

calls

them, as above,

latter has, referring to ver. 38,

;

but these are not

So

there

all,

VA CHESPATI S

further species of
expression,
but,
speciesj, might be thought to refer to the gross elements
from the explanation that follows, it is evident he does not
.

the specific differences to gross elementary

Agreeably to the explanation, then, in which these

intend to limit
bodies.

writers
rated,

are threefold, subtile, gene

and consistently with this view they
trilkshma, as equivalent to tan-mdtra, rudi-

bodies in general

concur,

and elementary

mental

consider

subtile,

GAUKAPA DA

thus
Subtile is the aggregated
has,
rudimental elements, forming a rudimento-elemcntal subtile
Subtile means subtile bodies
so also VA CHESPATI
bodyll
:

subtile

body

is

one

specific

object

and the Ghandrikd

Subtile are what are called rudimental bodieslF. Consequently

they also conceive the subtile objects spoken of in this verse to

be something entirely different from the gross elementary

not merely sub
r-ixc xkas, or
species/ of the preceding verse
;

of the
species or varieties

same

and

it

must be admitted that

t
i

rfa^

t-

r^mRra^r-crt fatreurf

f5*mii

"

fatto;

g$nr:

tf^sr:

170

some inconsistency

in the Kdrikd s speaking of subtile

of
a
of the imperceptible
species
gross bodies
being
of
the
a
variety
perceptible.
According to VIJNA NA
being
BHIKSHU, however, the text merely intends by subtile,

there

is

bodies

stikshma, a modification of gross elementary body

a corporeal;
subtile only relatively, or which is more refined
than the second kind of body specified in the text, that which
frame, which

is

The nature of that body which is the support of

begotten
rudimental body is explained in the Kdrikd,
subtile, gene
here is meant, body aggregated of the five ele
rated," &c.
is

"

ments, the

which

is

(product or) effect of the rudimental

elements*

The same

to

subtile

relatively
generated body*.
again intimated by expressions which will be subse
quently cited and there remains no doubt that this commen
a subtile
tator understands by the sukskma of the text,

notion

is

dist mctorum dist mctio.

variety of gross elementary body,

The other commentators understand

by it, rudimental bodies/

Either interpretation is therefore al
the latter agrees best with the construction, of the

element a indixtincta.
lowable

original.

In the second variety of bodies of course specific or sensible

bodies generated or begotten are
only are intended

bodies

made

of the

consists

gross

of the five

agreeably to the Sutra, Body

elements t
they are, however, in some
here from the elements
holding, accord

elements,

degree distinguished
and rudi
ing to GAURAPA DA, a middle place between them,
;

mental bodies serving to combine them

u$xtckdyalca causing
the
parts of the embryo
aggregation
proximate
ujxichaijd,
first instance from the parents, and their
in
the
derived
being
development being the result of the accession of the elements,
;

There is some incongruity,

purposes which he describes.
however, in this explanation, as it makes a distinction where
there is no essential difference organized matter being, in fact,
for

t ifaftftwit

31

171

with elementary matter. The other commentators,

therefore, give a different explanation of the term
great ele
it
to inorganic matter.
Thus VA CHESPATI
ments/ restricting
the same

Subtile body

observes,

bodies are a second

and the

is

one variety of objects

generated
water-

and the great elements a third

are comprised in the class

like

(inorganic bodies)
So also the Ckandrikd,:
Subtile
great elements*.
bodies are those called rudimental generated, are gross bodies
and the great elements are mountains, trees, and the like^.

jars
of the

In this threefold division

Scholiasts on the
subtile

tions,

and gross

organic and inorganic.

is

of bodies,

Kdrikd, we have,
the

recognised in the Sutras

especially

chana Bhdshya, the Sutra,

being subdivided

latter

The twofold

by the
but two distinc

as explained

in fact,

distinction is that
:

thus

Thence (the

in the

S.

into

which

Prava-

of bodyj,

origin)

is

explained, from the twenty-three tativas (or categories) two

kinds of bodies, subtile and gross, proceed!
and again, Gross
:

the most part generated (some bodies being inor

the
other
ganic),
(subtile body) is not,
The chief object of the stanza is, however, to assert the

body

is for

different duration of these

three kinds of bodies

permanent and here we have an argument

:

in

subtile are

favour of the

translation adopted for no form of gross body could be con

sidered as lasting as composed of the elements, in however
;

delicate

death

a form,

it

whilst the

ments, endure

must

resolve into

them

subtile bodies, consisting

either

till

liberation^,

or

at

until

Pralaya.**
Dissolvi quo qutuque

fttrc

supremo tempore

the time

of

of the subtile ele

possint.

the

great

172

XL.
(SouTiLE body), primaeval, unconfined, material,

posed of
grates,

intellect,

else

com

with other subtile principles, mi

unenjoying

mergent.

ffTf

invested

with dispositions,

BHASHYA.
Primaeval

whilst yet the universe is uncreated

at that season subtile body

of nature,

creation

uncombined either

Unconfined
and from
;

or gods

in the first

is

produced.

in the state of animals,

men,

or passing

its

subtilty wholly unrestrained,

rocks and the like without obstruction it migrates

into

Permanent:

attained

it

until knowledge
migrates.
Composed of intellect, with other subtile principles ; having
makat and the rest that is, intellect in the first place, with
egotism and mind, to the h ve subtile rudiments, to the subtile
goes.

is

it

principles, to

the rudimental

verses the three worlds, as

without enjoyment

It migrates; it tra
elements.
an ant the body of Siva.
Unenjoy-

that subtile body becoming capable

of enjoyment only in consequence of acquiring the property of
action, through its aggregation by external generated body.

ing

Invested with dispositions.

which we

Dispositions, as virtue and the

explain (see ver. 43). Invested

coloured
or
affected
Subtile body is that which, at
;
by.
the period of universal dissolution, possessed of makat in
telligence, and the other subtile principles, merges into the
rest

shall hereafter

with

chief one (or nature),

exempted from further revolution,

is renewed, being bound
111 the
of
the
of
nature, and thereby incom
bondage
stolidity
to
the
acts
of
and
the like.
At the season of
petent
migrating
re-creation it again revolves, and is hence called linya, charac
and,

remains extant there until creation

teristic

or

mergent, or sukshma,

From what

subtile/

cause the thirteen instruments (intellect, egotism,

revolve, as has been said, is next

and the eleven organs)

explained,

COMMENT.
The condition

of subtile body, in regard to commencement,

and term, is here described.
The commentators are agreed that the subtile body here
spoken of is the linya, or the linya sarira, rudiment/ or

duration,

rudimental body ordinarily, though perhaps not quite accu

rately, confounded the liny a consisting, as intimated in the
;

phrase of the

last

Bh&skya, of thirteen component parts, in

and
the organs of sense and action whilst
egotism,

tellect,

the llnga sarira adds to these a bodily frame, made up of the

In this form, however, they always
five rudimental elements.

and

is not necessary to consider them as distinct

i,t
of KAPILA states, one llnga of seventeen*
Sutra
thus the
that is, according to the Scholiast, in the beginning, at crea
tion there is but one rudimental body at the period of creation,

coexist,

consisting of an aggregate of the eleven organs, five rudimental

This was at first embodied in the
elements, and intellect^.

person of HIHANYAGARBHA, or
plied

individually,

according

BRAHMA and
,

afterwards multi

to variety of actions^

In this

enumeration egotism
omitted, being included, according to
the commentator, in intellect.
Unconfined, asakta, means
is

The next
unobstructed, capable of passing into any bodies.
translated
is
material/
explained by GrAUKAepithet, nlyata,
and VACHESby nltya, permanent, lasting
It endures till the
PATI attaches to it the same signification.
dissolution
and
the
universal
8.
of
Pr. Bhdvhya ob
period
or
is
that
it
ceases,
serves, also,
destroyed, only at the same

PADA

as above,

|j;

season

that
or

it

a property, of which it may be observed by the way,

furnishes another reason for identifying the silkshma
:

subtile

rudimental body,

niyata

differently,

of this

Subtile body

is

verse.

is

explicitly

an assemblage of

fetf

The Chandrika explains

The com
persons^.

distinct in different

position of subtile body

1

foregoing stanza with the linga, or

of the

body,

described by

intellect,

irat H rr

YACHESPATI

egotism, the eleven

senses,

and the

a specific
senses,

or

five

175

elements*.

diversified

He

ascribes,

existence, from its

however, to this

endowment with

which arc the sources of pleasure, pain, or indifference!.

The commentators agree that subtile body is subject to enjoy

ment or suffering only through its connection with generated
body

understanding

apparently

not

thereby,

abstract

its

capability of either, but the actual condition in which it par

takes of them
for it is repeatedly declared that the seat of
;

enjoyment and suffering is buddhi, or intellect; through the

presence of which as an ingredient in subtile body, it is im
mediately added, the latter is invested with dispositions,
bhdvas ; that is, with the properties of intellect enumerated in

The term
virtue, vice, knowledge, ignorance, &c.
bhdva was rendered by Mr. Colebrooke in that place by senti
ments/ but in another (ver. 43) he expressed the same dis
positions, which, as far as relates to the mental bhdvas, ap
ver. 23,

pears to be a preferable equivalent.

these dispositions, reward in heaven,

Of the consequences
or

punishment
decomposed animal body is no longer susceptible
dead body there can be no sense of pleasure or pain
dead,

In a

this all

In order, however, to be placed in circumstances

such enjoyment or suffering, generated body is

admit:J:.

leading

of

in hell,

to

necessary

and therefore subtile body migrates, sansarat-i,

hence the world

goes from one body to another continually
is called sansdra,
migration or revolution.
Through the
influence of intellect the whole of subtile body is affected by
:

dispositions

or conditions,

in the

same manner

as a

garment

S.
perfumed from contact with a fragrant cliampa flower||.
Tdtu a Kaiirnudi. Subtile body is called linga from its con-

is

176

sisting of those principles which are so termed, either from their

indicating or characterising that nature from which thy proceed,

or from

being ultimately resolvable into it. Thus the

has, Linya, from designating, apprising*: GAURA-

their

Chandr ikd,

PADA, as above, It merges into nature at the season of dissolu

and VAOHESPATI, Linya is so termed because it suffers

tion

(lay a), or from

resolution

source

10

from which

it

its

characteristic indication of the

See also remarks on

proceeds*)".

ver,

p. 43.

3% f^ri

Wf msm f^ir4

fejpr^

11

XLI.

As

a painting stands not without a ground, nor a

shadow without a stake, &c. so neither does subtile

person subsist supportless, without

specific

(or

un-

specific) particles.

Iff^r

Tr^H fair
I

^^
fan

fair

Mt

fair

177

),

BHASHYA.
As a picture without the support of a wall or the like does
not stand as the shadow does not stand without the stake
;

(the

gnomon

The term

et

of a dial) ; that is, without them does not exist.

cetera comprises (other illustrations) as, wator
;

be without coldness, nor coldness without water fire

air without touch ether without extension
without heat
earth without smell so by this illustration it is intimated that
cannot

the rudiment (linga), does not subsist without unspecific or

Here also specific elements are implied,
rudiinental particles.
or body composed of the five gross elements for without a

it,

body, having specific particles, where can the place of the linya,
be which, when it abandons one corporeal frame, takes refuge
in another.
Supportless ; devoid of support. Subtile (person)
;

Instrument of thirteen kinds this is the meaning of the text.

For what purpose (these subtile elements are embodied) ii
:

next described.

COMMENT.
the preceding verse it was stated that subtile person
migrated, or as soon as deprived of one body it took refuge in
It is now explained why this must be and that it
another.
Iii

proceeds from the

principles

necessity of something to give to subtile

asylum and support.

The text accordingly states, that the rudiment the linya,

cannot exist without such support; but with regard to the sup
port itself there

is

some

difference of opinion, the passage

being

variously read and interpreted.

GAURAPADA. reads the expression,

by which lie states that
particles

rnvV.x7,,<r<V

unspecific

rudimental particles, the

23

tail ncdtra*.

He

r]

lt(i,

lie

without

means the

adds, that specific

178

elementary bodies, are also necessary using the

terms avwesha and vis&ka as th ey were before employed (ver.

particles, gross

38), to represent severally the rudiinental and gross elements.

VACHESPATI and NABAYAXA read the phrase viseshair vind,
1

without specific particles / but they use the term specific

its general acceptation of
species, without re

apparently in

ference to its technical

fine

its

employment

to that of

in vcr.

38

purpose
without subtile bodies
;

particle*

that

is

for

they con

Without

subtile bodies.

specific
S.

the meaning*.

Tatwa Kanmudi.

Without specific particles ; without very

the rudiment (linga), being unsupported, does
but being supported by subtile bodies it existst/

subtile bodies

not remain

So far therefore, although the reading be

CJiandrikd.
The
different, the interpretation appears to be the same.
S.

rudiment

linya, or

which
linger,

bodily

makes

to be observed,

for it is

that

it

is

this

sarira,

by both text and comment, and not the

rudimental body
cannot subsist without a

frame.

Whence

spoken of

is

sufficiently clear.

that frame

The

is

linya, or

derived,

GAUBAPADA

rudiment, consists of

but thirteen principles the unclothed faculties and senses

the rudimental body, by which they are aggregated and de
fended,

is

elements

a tan rndtrika body, composed of the rudimental

This again, for worldly existence, is enve

(p. 123).

loped in a bodily frame of gross elementary composition.

It may, however, be suspected that the authors of the 8.

Tatwa Kaainudi and

the

distinction,

the

Chandrika have not attended

and that they intend by their

to

specific or

or viseshas, which
bodies only one of the
species,
be intimated in ver. 38 a modification of the gross ele

subtile

may

ments

enclosing, not the

naked

rudiment/ the linga, but the

rudimental body/ the linya sarira. Such, at any rate, is
the interpretation of VIJXAXA BHIKSHU, who commenting on

fa^r

179

stanza of the Kdrikd, explains specific particles, those

a species or variety
which are called subtile amongst gross
and he says, that the definition of subtile
of gross elements
this

body which
intellect

is
given in the preceding stanza,
composed of
with other subtile elements" (p. 128), as compared
"

with the expression of the present verse, proves that there is a

distinction made between subtile body and the specific variety
of the gross elements,

The question then

pretation,

but

it

is

which

is

is

also called subtile*.

not one merely of a difference of inter

a difference of doctrine.

According to

explanation, which appears to be the original

theory, living bodies consist of two parts, one of a subtile, and
one of a gross nature ; the latter perishes or decomposes at

GAURAPADA S

death

the former

live

may

on through the existence of the

the latter gives cover to the former, which is the imme

diate vehicle of soul, and accompanies it constantly, through
successive perishable bodies, until soul s liberation, or until a

world

period of universal dissolution restore

their primitive

and common parent.

its

To

component parts to
body the term of

this

linga sarira, rudimental body, is properly applied it is also

called dtivdhika, that which is swifter than the wind in pass
ing from body to body and, as Mr. Colebrooke observes, il
;

"

seems to be a compromise between an immaterial soul and the

difficulty which a gross understanding finds in grasping the
comprehension of individual existence, unattached to

matter."

Tr. R. As. Soc. I. 32.

But some

expounders of the Sankhya doctrines have

not thought even the rudimental body sufficiently material for
the purpose of independent existence, when separated from
gross body and a third corporeal frame has been devised for
of the

its

support, to which the

**j3*r?TRt

present verse of the

Kdrikd and the

180

other passages which seem to allude to a subtile form of speci

elementary matter

according to VuxANi.
gross body, a support is neces
of
rudimental
the
for
passage
body to other regions, and
sary
This is more particu
another species of body is established*.
or gross

fic

BHIKSHU

relate,

Having abandoned

same writer s commentary on a some

what obscure Sutra immediately preceding
In the body,

larly explained in the

"

which

the receptacle of the receptacle of that (rudimental

the denomination of body is applied to one as it is
body)
to the other." That is, the receptacle or support of that rudi
is

for

ment, which
is

will

be described as composed of the

five elements,

supported or contained in

body constituted of the six organic

to which the name body is
blood, &c.)

ingredients (bones,
from the same being applicable to the sense of the
;

applied,

word adhis/i hdna

in

either case

"

(delta,

body,"

"

containing"

or

being understood apparently

comprehending").

poreity of the vehicle or receptacle (adhlshthdna)

its

relation to the (aggregate) ling a

body, from

its

the meaning

body
this,

We

to intimate, as

but two (kinds

from

the corporeity of gross

This

have therefore three (kinds

GAURAPADA

is

of)

of)

has done, a twofold dis

same writer

upon the authority

writings,

cor

Quoting a passage which appears opposed to

tinction only of bodies, the

in

arises

being the receptacle of vehicular body.

of the text.

established*!*.

and

The

"

bodies,

observes,

of the

arises

Ve das,

What

is

said

that there are

from their identifying the

rudimental and vehicular bodies as one, as they are mutually

ft

c^faSRmq- ^1

asrerTfgJf:

II

cTST

181

permanent and

subtile*.

This

no doubt correct

is

but

it is

the elder writers admitted any form of the

very unlikely that
to be equally permanent and subtile as the ru
gross elements
diments from which they proceeded. In the institutes of Hanu,
for instance,

although the

ferent tenor from

down is of a dif
Sankhya system, we have but

doctrine there laid

that of tho

two kinds of bodies, a subtle and substantial one, described;

After deatli another body, composed of the five rudimental
elements, is immediately produced, for wicked men, that may
suffer the

tortures

of the

infernal

regions-)-.

Md-nii,

XII

16.

We

have here, then, a body composed of the five rudimental

elements. In the Bhagavad Glta it is intimated that soul

and mind

retains the senses

in the intervals of migration

At

the time that spirit obtains a body, and when, it abandons one,
it migrates, taking with it those senses, as the wind wafts

along with

it

the perfume of the flowers^.

VACHESPATI be correct in his interpretation of the word

punusha, the Vdda makes one kind of subtile body of the size
YAMA drew forth violently the subtile body,
of the thumb
The specification of the size merely de
as big as the thumb."
extraction of soul would be absurd
and
notes minuteness
a subtile body," that
therefore by puruslca must be meant
If

"

"

which reposes in gross body||.

This, agreeably to the older
be
rudimental
would
doctrine,
body according to later refine
;

ment, vehicular. It is the latter which, as Mr. Colebrooke

mentions (Tr. R, As. Soc. I. 33) in PATANJALI S Yoc/a sastra,

t
i

srfrt

witfii

182

is

conceived to extend, like the flame of a lamp over

its \vick,

and which, according to

M. Cousin, is la fameuse pensee intracranienne. dont on a cru
faire re cemment une decouverte merveilleuse."
Hist, de la
to a small distance above the skull

"

Philosophic,

195.

I.

The notion

some

however subtile envelopment

&oAoy, umlmi, manes, simulacrum, spirit, or
giving to invisible and intangible soul some visible and
the

of soul

ghost

of

corporeal,

ei

"

tangible materiality,
"

as

such,"

will at

as Grood

(Translation of Lucreti

least enable the soul to

us) observes,
degree of material configuration,

assume some

and

to be capable of corporeal
feelings, however spiritualized and refined, even after its sepa
has prevailed in all times and in all
ration from the body"

Nor was

poets

the doctrine confined

the people or the

such of the philosophers as maintained the immateria

ages.
:

to

lity of soul, attaching to it, until its final purification, some

portion of corporeal substance, or some substantial, though

subtile investure, or o x>;/xa, or vehicle.

Thus Cudworth

(vol.

517) states, that the ancient assertors of the soul s im

mortality did not suppose human souls, after death, to be quite
stripped stark naked from all body, but that the generality of

III.

had then a

certain spirituous, vaporous, or airy body

accompanying them ; as also they conceived this spirituous
body to hang about the soul alse here in this life, before death,
souls

indument or vestment, which also then sticks to

that
other
it
gross earthly part of the body is by death
put off as an outer garment." It also appears, that besides
the terrestrial body, and this spirituous body, the ancients
as its interior

when

"

held that there

belonging

to

is

such

a third kind, of a higher rank, peculiarly

souls,

after

death,

are

as

purged

and

corporeal affections, called by them crwjma

a
or
luciform
The authorities quoted by CudavyoeiSe?,
body."
worth for these opinions are new Platonists, or Christian

cleansed

writers

from

of the

fourth and

fifth

centuries

and

it

seems not

unlikely that they borrowed some of their notions from

the doctrines of Christianity,
They profess, however, to

distinction

the soul,

of

tu nicies

Pythagoras and Plato

of

repeat the tenets

asserts, that the

183

besides

of two

outer

that

and Cudworth
vehicles

interior

or

vestment of the

not a mere figment of the latter Platonists,

but a tradition derived down from antiquity. Mosheim, in his

terrestrial body,

is

of Cudworth, has entered, in a note, very fully

an
into
inquiry as to the origin of the opinion of a subtile
Yetus ha?c opinio aut si
body investing soul, and concludes,

translation

"

mavis
ducta

superstitio,
:"

ab

ipsis fere

and Brucker,

Gr.Tcorum haroicis temporibus

to his observations on this

in reference

Hoc vero magna doctrina et ingenio demonstravit Mosheimius hac de vehiculo opinionem non demum
in juniorum Platonicornm cerebro cnatam essc sed fuisse
"

subject,

dogma

remarks,

cairn?

therefore,

the

early

antiquitatis."

Hi*t. Pldlos.

I.

714.

Although,

expressed than by the Hindu writers,

Greek philosophers entertained similar notions of

less

clearly

the nature of the subtile body, which was inseparable from soul
until the period of its final exemption from transmigration.

s* n

XLII.
FOR the sake
exhibits (before
relation of

of
it),

that subtile person

like a dramatic actor
through

.soul s

wish,

means and consequence, with the aid of

nature s influence.

184

f^i

BIIASHYA.
The purpose

of soul

is

to

be

nature

therefore

fulfilled,

of
proceeds to action. This (purpose) is twofold, apprehension
sound and the other objects of sense, and apprehension of the

difference

between

qualities

and

soul.

of

Apprehension

sound

and the other objects of sense is enjoyment of sensual grati

fication, as fragrance and the like in the spheres of Brahma
and the rest apprehension of the difference between the qua
Therefore it is said, For the sake
lities and soul is liberation.
:

of soul

iHeu n*

wish subtile person

nn<l

and the

co iiw<it!encex.

active.

Mi an*

ascending
then relation; their connection.

By
i

rttlt

CiiC

in his
so

by

;.

are virtue

I}

results,

shall
////

such as their

hereafter explain.

//:

<(id

of

of the influence of the chief one, nature.

own kingdom
the

Th.ru a-yU relation of

(or antecedents)

conwqtH nces are their

heaven and so forth, as we

like
to

is

does what he wishes of his

application

of the

own

supreme authority

ncbtW&v

As a king
authority,
of nature,

through the relation of means (or causes) and consequences,

body exhibits that is, nature commands subtile body

subtile
to

assume different conditions, by taking different (gross)

Subtile body is that which is aggregated of subtile

bodies.

atomic rudimental elements, and is possessed of thirteen in

struments (or faculties and senses). It assumes various con

amongst gods, animals and men. How

Like
an actor, who when he enters upon
(it exhibit)
the scene is a god, and when he makes his exit is again a

by

ditions,

its

birth,

does

or again, a buffoon.
So the subtile body, through the
relation of causes and consequences, having entered the womb,

mortal

may become an
It

was said

elephant, a woman, or a man.

Subtile body migrates, invested
(ver. 40),

dispositions."

"

What

those dispositions are

now

is

with

described.

COMMENTThe circumstances on which transmigration depends are

here said to be the purpose of soul, enforced by the authority
of nature.

Soul

purpose

is

either fruition or liberation

plish one or other of these, subtile

and

to

accom

body passes through various

conditions, assuming different exterior forms, as an actor puts

on different dresses to personate one while Rama, another

The purpose of soul is

while Yudhishthira, or again, Vatsa*.
enforced by the power, authority, or influence of nature*.
Vibhutwa, as illustrated by GAURAPADA, means

supreme authority.

VACHESPATI understands

sality rather, as in the text of the

Pur ana

it

kingly or
as
univer

This wonderful

that is, from

is from the universality of naturej
But besides
invariable presence and consequent influence.
these motives, the purpose of soul and influence of nature,
vicissitude

its

which may be regarded as the remote and proximate causes of

ff

^
J

t^cqr<r

q*rwj qftwft^ro Jtf

186

transmigration in general, it is still necessary to have what

may be regarded as a special, or exciting, or efficient cause
the reason of the particular migration the cause wherefore, in
J

particular

instances,

exterior frame of a

subtile

man

body should ascend from

the

to that of a god, or wherefore it should

man to that of a brute.

descend from the exterior frame of a

This depends, then, upon the relation of certain occasional or

instrumental means or causes, wi/mMas*, with their incidental
consequences or

effects,

the naimitlikas t as virtue and vice,

,

which lead severally to reward and punishment after death

that is, to regeneration in an exalted or degraded condition.

Thus the Chandrikd explains the terms

Nimitta is virtue
and the rest naimittika is the effect, having the nimitta for
:

cause, as gross bodies, &c.

By the
of these two, subtile body, assuming
its

other beings, performs

its

part}/

relation

or connection

the form

Professor

of gods or

Lassen has been

needlessly perplexed by this verse, and has strangely rendered

it as follows
Corpusculum hocce propter genii causam
se habet ad has modo ad illas originariludionis
instar
effectum,
"

as et derivatas
creatricis

cum

conditiones

potestate

pronum, post conjunctionem pro-

sua."

XLIII.
ESSENTIAL dispositions are innate. Incidental, as
virtue and the rest, are considered appurtenant to the

187

instrument.

The

uterine

germ

(flesh

the rest belong to the effect (that

is,

and blood) and

to the body).

Wffi
*nrr

tNfa^Wfa

?TR

^rftft^f
*

rlr-

f fa?

BHA SHYA,
Dispositions (Ikdvas,
to be threefold, innate,

conditions

essential,

and

innate, are those four which in the

of being are considered

incidental.

first

The

first,

or

creation were cognate

188

with the divine sage KAPILA, or virtue, knowledge, dispassion,

and power. The essential are declared these were four sons
;

BRAHMA SANAKA, SANANDANA, SAN A TAN A, and SANJLTKUMA EA and these four dispositions were produced with them,
of

who were

invested with

bodies of sixteen

years of age (or

of
the relation of
perpetually juvenile bodies), inconsequence
of
merit
in a former
causes and effects (or in consequence
existence)

therefore

these

dispositions

are

called

essential.

Incidental are those derived through the corporeal form of a

holy teacher from which (in the first instance) knowledge is
;

obtained by such as we are

from knowledge
comes dispassion; from dispassion, virtue; and from virtue,
power. The form of a teacher is an incidental product (of
nature), and therefore these dispositions are termed incidental:
incidentally

"

Invested by which, subtile body

(ver. 40).

migrates"

These

four dispositions are of the quality of goodness

those of dark
ness are their contraries as above, Virtue, &c. are its faculties
;

"

those partaking of darkness are the

Consequently there are eight dispositions,

partaking of goodness
reverse"

(ver. 23).

or virtue, knowledge, dispassion, power, vice, ignorance, passion,

Where do they

weakness.

purtenant

to the

abide

instrument.

They are considered apis an instrument, and

Intellect

to that they are appurtenant ; as in ver. 23,

Ascertainment is
intellect
The uterine
virtue, knowledge," &c.
Effect; body.
the
and
rest
to
which
are
born of the
it
those
;
belong
germ
"

mother, the

germ and

the rest,

or the

bubble, the

flesh,

the

rest, which are (generated), for the develop

ment of the infant, in the union of the blood and the seminal

muscle, and the

fluid.

Thus the conditions

produced
rage

of infancy, youth, and old age are

the instrumental causes of which are food and beve

and therefore they are

(or of the body),

said to be attributes of the effect

having, as the instrumental cause, the fruition

of the sensual pleasures of eating

It

was said

consequences

:"

"

(ver. 42).

and the

Through the

this is next explained,

like.

relation

of

means and

189

COMMENTWe

have here an explanation of what is to be understood by

the term dispositions, used in a former passage (ver. 40).

bh&va* adopted by Mr. Colebrooke in this

in the passage referred to he had em
disposition
place
sentiment; but it was there
ployed, as above remarked,
changed, in order to preserve consistency. Neither word per

The

translation of

is

haps exactly expresses the purport of the original, nor is it

easy to find one that will precisely correspond. In some resc
pects condition, mode, or state of being, conditio, as rendered
by Professor Lassen, is preferable, as better comprehending the

circumstances to which bhdva

different

is

applied

although,

he has occasion subsequently to remark, it does not very

These cir
well express all the senses in which bkdva occur.

as

cumstances or conditions, according to the obvious meaning of

and corporeal. The

knowledge, dispassion, power, and their

the text, are of two kinds,

first

or intellectual

comprise virtue,
the second, the different periods of

contraries

infancy, youth,

and

respectively cause
cause, or

nimitta

quence

as

senility.

and

They

effect

regarded as

&c. being the efficient

the naimittika, or conse

virtue,

bodily condition

VA CHESPATI

or embryo,

life,

to be

are also

explains

the

object

of the stanza,

which, according to him, distinguishes incidental cause and

consequence, the latter being the incidental conditions of bodyf
But besides the division of conditions or dispositions into
.

and corporeal, they are also

characterised according to their origin, as sdnsiddhika, prdkrita, and vaikrita, rendered in the text innate, essential, and

the two classes of intellectual

incidental.

Prof.

Lassen translates them conditiones absolute?,

pendentes ab origins, pertin&ntes ad evoluta principia*

Both the two first are innate, and some further distinction is
c

necessary.

Superhuman

T*m

or

transcendental

f*rm^

fw

would perhaps

^tour

mr%^r:

190

best explain the

first,

tor, peculiar, to

saints

according to the commenta

as they are,

and

sages.

According to GAURAPADA,

they occur only in one instance as the cognate conditions of

the divine KAPILA, the author of the Sankhya system. The
second class, which may be rendered natural/ agreeably to
his view, which is a little mystical, originated with the four
holy and chaste sons of

BRAHMA.

or constructive,

are incidental

third class, those which

vaikrita, belong to mortals, as

them by

they are produced in

The

VACHESPATI

instruction.

re

cognises but two distinctions, identifying, as in the translation,

the innate (sdnsiddhika) with the essential (prdkrita) dis

positions, they being both sw&bhdvika, inseparable, inherent,

not the production of tuition, and opposing to

tive or

incidental (vaikritika)*.

origin as in the
*

only

Thus

in

Bhdshya

similar

virtue,

the construc

account of their

given, but under these

the beginning of creation the

venerable and great

endowed with

is

it

two heads
sage, the

first

Muni

KAPILA, appeared, spontaneously

knowledge, dispassion, and power. The

incidental and unspontaneous dispositions were produced by

the cultivation of the means (of producing them), as (the les

sons of) -PKACHETASA and other great Rishis^J

positions

that

is

or

conditions are

upon buddhi, or

These

dis

dependent upon the instrument,

intellect,

The

of

which they are

states

faculties,

or conditions of life

was explained in verse 23.

and are the immediate effects of gene
depend upon the body,
ration and nutriment, the more remote effects of virtue,
as

vice, &c.

191

II

88

II

XLIV.
BY

virtue

is

ascent to a region above

cent to a region below by knowledge

by the reverse, bondage.
:

is

vice, des

by

deliverance

BHA SHYA,
Having made virtue the
it

leads

or the

By upwards

upwards.
regions of

Brahma",

eight

Prajapati,

efficient

cause,

degrees are intended,

Soma, Indra, the Gan-

dharbas, the Yakshas, the Rakshasas, and Pisdchas the subtile

body goes thither. Or if vice be the efficient cause, it mi
\

grates into an animal, a deer, a bird, a reptile, a vegetable, or

a mineral. Again by knowledge, deliverance : knowledge of
the twenty-five principles by that efficient cause, deliverance,
;

the subtile

body

ceases,

and

(soul is)

called

supreme

spirit

(pammdtmd).
efficient cause,

the

By

and that

192

bondage: ignorance

reverse,
(effect)

bondage

incidental (vaikdrika), or personal

"

plained

bondage

is

He who

is

natural

is

the

(prdkrita),

(ddkshina)^ as will be ex

bound by natural, incidental, or personal

not loosed by any other (means than knowledge)."

Next, other

is

efficient causes are declared,

II

us MI

XLV.
BY

dispassion

is

passion, migration

absorption into nature

by foul
by power, unimpediment by the
;

reverse, the contrary.

ftf

?^

^7

Rfll*.

193

BHASHYA.
If any one has dispassion without knowledge of principles
then from such dispassion unpreceded by knowledge occurs
absorption into nature, or when the individual dies he is re

solved into the eight primary elements, or nature, intellect,

egotism, and the five rudiments but there is no liberation, and
;

So also by fowl passion as I

migrates anew.
I give gifts, in order to obtain in this world divine or

therefore he
sacrifice,

human enjoyment from such

;

By

migration.

power,

foul

passion

proceeds worldly

Where

unimpediment.

eightfold

minuteness, &c. is the efficient cause, the non-ob

struction is the effect.
Such power is unimpeded in the sphere
power, as

of Brahma, or in any other.

By
The contrary of unimpediment is
from want of power, every where

the reverse, the contrary.

obstruction, which

proceeds

obstructed.

Thus sixteen efficient causes and effects have been enume

what they comprehend (or amount to) is next described.

rated

COMMENTIn these two verses the

ditions of subtile body
are detailed.

efficient causes

and their

of the various

effects,

or

its

con

conditions,

These causes and

effects are collectively sixteen, eight of

the former are positive and negative, as diversified by
the qualities of goodness and foulness (ver. 23); and the effects

each

respectively correspond.

They

Cause.
1.

25

are accordingly.
Effect.

Virtue.

2.
4.

Elevation in the scale of being.

Degradation in the scale of being.

3.

Vice.

5.

Knowledge.

6.

7.

Ignorance.

8.

9.

11.

Dispassion.
Passion.

13.

Power.

14.

Unimpediment.

15. Feebleness.

16.

Obstruction.

Liberation from existence.

Bondage or transmigration.

10.

Dissolution of the subtile bodily form,

12.

Migration.

194

By virtue/ dherma, both religious and moral merit are in

tended. Ascent, going upward, is elevation to a more exalted
station in another birth the term stkdna implying both place
and degree. According to GAURAPADA, this ascent is eightfold,
;

and the

subtile frame

amongst the

assume a new body

after death

may

of spirits, Pisachas, Kakshasas,

and
or
Gandherbas
Yakshas,
may attain a place in the heaven,
of Indra of Soma, or the moon ; of the Prajapatis, or progeni

various

classes
;

tors of

mankind

or even in the region of

Brahmd.

It

is

though perhaps an accidental coincidence, that the

and
Syrians
Egyptians enumerated also, according to Plato
curious,

(Epinomis), eight orders of heavenly beings their places, how

The author of the S.
ever, seem to be the planets exclusively.
:

T.

Kaumudi

understands by ascent, or elevation,

ascent to

the six superterrestrial regions. Dyu, or Bhuvar loJca, the at

mosphere Siver loka, the heaven of Indra; Mahar loka, Jana;

and Tapololca, worlds of sages and saints

and Satya
he
descent to
understands
loka, of Brahma.
By degradation
the subterrene regions, Pdtdla, Rasdtahi, &c. These notions
are, however, not incompatible, as rewards and punishments in
heaven and hell are put temporary, and subtile body must even
afterwards assume terrestrial form, and undergo a series of
loka,

migrations before escape from the bondage of existence can be

finally accomplished.

Bondage

is

said

by the commentators to be of three kinds,

intending thereby three different errors or misconceptions of

the character of soul and nature
the prevalence of which pre
;

cludes
are, 1.

who

These errors or bonds

hope of final emancipation.
Prdkritika ; the error or bondage of the materialists,
all

assert

soul

error of another

in

nature

(or matter)

class of materialists,

any of the products of nature,

egotism or intellect

and,

3.

as

2.

Vaikritika; the
soul with

who confound
the

Ddkshina

elements,
;

the senses,

the error or bondage

of those who,

ignorant of the real character of soul, and blind

ed bythe

e of advantage,

hop

engage in moral and religioui

195

observances

VA CHESPATI*.

as

These errors confine the soul

to its subtile material frame for various protracted periods as,

for instance, in the case of those who identify soul with sense,
;

ten

for

or above

manwantaraa,

three

thousand millions

of

years (3,084,480,000).

By
lay erf
lution

dispasslon occurs
or,

as the

into the

absorption

Kaumudi

chief one

into

nature/ prakritl

and Chandrikd express

and the

restj.

it,

reso

GAURAPA DA makes

the meaning of the phrase sufficiently clear

according to him
of
the
resolution
even
the
subtile
signifies
body into its
:

it

constituent

elements

to liberation

but this is not in this case equivalent

only the term of one series of migrations,
soul being immediately reinvested with another person, and
commencing a new career of migratory existence until know

ledge

is

it is

attained.

^I^r

11

II

XLVI.
THIS

is

disability,

an intellectual creation, termed obstruction,

acquiescence, and perfectness.
By disparity of

influence of qualities the sorts of

*F^

t^rfi;^

f i%
:

it

are

fifty.

196

-IT
ir-

gfgt

^f m^r^r

^r^r

^r-

fe

BHASHYA.
This aggregate of sixteen causes and effects is called an in
Pratyaya means buddhi, intellect is as
This intellectual creation is of
certainment," &c.
(ver. 23).

telledual creation.

four kinds,
ness.

as

obstruction,

In this

disability,

classification,

when any one beholding

and perfect-

acquiescence,

doubt (obstruction)

is

a post (at a distance)

ignorance
in

is

doubt

whether it is a post or a man. Disability is when, even though

the object be distinctly seen, the doubt cannot be dissipated.
The third kind is called acquiescence ; as when a person de
doubt or determine whether the object be a post or
The fourth kind
saying, What have I to do with this.

clines to

not
is

perfectness

as

when the delighted

twining round the

certain that

it is

object,

a post.

By

observer notices a creeper

or a bird

perched upon

it,

disparity of influence o

and

is

197

By

ties.

the unequal

(or varied)

of the qualities of

influence

and darkness, acting on

goodness, foulness,

this fourfold

intel

and these
lectual creation, there are fifty modifications of it
kinds in which severally goodness, foulness, or darkness pre
:

and the other two are subordinate,

vails,

are

next parti

cularized.

COMMENTIn this and the five following stanzas the modifications of

the causes and consequences, or the conditions of existence pro
duced by the intellectual faculties, as influenced by the three
detailed

qualities, are

and

classified.

intellectual creation,

By

pratyaya serga*,

stood the various accidents of

human

life

is

to be

under

occasioned by the

operations of the intellect, or the exercise of its faculties, virtue,

knowledge, dispassion, power, and their contraries. Pratyaya

properly means trust, but is here considered to be synonymous
with buddhi.

It

be understood as implying

may

notion

and pratyaya serga is the creation or existence of which we

have a notion or belief, in contradistinction to bodily or organic
existence, of which we have an idea or sensible perception
;

the bhuta sergcff, or elemental creation.

Existence then, dependent on the faculties of the intellect

and their consequences,

kinds
PATI

1.

further

Obstruction/ viparyaya,

ignorance (ajndna), by
asakti,

2.

Disability,
senses
3. Tiisliti
:

S-iddhi
first

is

is

is

is

distinguished
is

of four

as

explained by VACHES-

GAURAPADA doubt (sansaya)

imperfection

acquiescence

of the

or

indifference

and,

p. 88), all

ded in perfectnessj.

4.

In the three

complete or

perfect knowledge.
are comprised the seven intellectual faculties, virtue

the rest (see

instruments or

and

except knowledge, which is comprehen

S. Tatwa Kaumuctt.
This is the col-

SHRT vRf^rt ursflRF^cwfa;

J
1

ftrafi

198

Each genus

lective or generic division.

is

again divided so as
to form fifty species, according as they are affected
by the
three qualities, or the predominance of one, and the
depression
of another*. The species are enumerated in the
verse.
succeeding

XL VII.
THERE

are

from defect

five

distinctions

and,
of
twenty-eight
disability :

of instruments,

acquiescence

is

ninefold

of obstruction

perfectness eightfold.
*frfT

STRFR

BHA SHYA.
Five distinctions of obstruction ; namely, obscurity, illusion
extreme illusion, gloom, and utter darkness these will pre
There are twenty-eight kinds of disabi
sently be explained.
:

lity

from

defec tof instruments

Acquiescence

is ninefold,

which also we

shall describe.

being the kinds of knowledge par-

199

taking of the quality of foulness in an ascetic.

eightfold,

which in holy men consists

Perfectncss is
kinds of

also of the

knowledge partaking of the quality of goodness.

all be explained in order and first of obstruction.

These wiU

COMMENT.
We

have here the

varieties of intellectual creation,

fifty

or

the faculties of intellect, simply

conditions dependent upon

enumerated under each head respectively.

The text in each case is limited to the enumeration of the

number of the varieties, leaving their designations and des
criptions to be supplied by the scholia accordingly we have in
:

the JBhdshf/a the

five

distinctions

of obstructions

specified.

referred to in the text, in the succeeding stanza, for

the purpose of enumerating their subdivisions, and it is un

They are

necessary therefore to enter upon the detail here.

fv

?T*?T

XL VIII.
THE

distinctions of obscurity are eightfold, as also

those of illusion ; extreme illusion is eighteenfold, and
so is utter darkness.

200

sgr* srffor

<jrf^gFNpJ

<T*IT

f%3

BHASHYA.
Obscurity

is eightfold;

final

dissolution

being so distin

when a person

thinks that soul

guished through ignorance
merges into the eight forms of prakriti, or the five rudiments,
;

as

egotism, intellect, and nature, and thence concludes, I am

liberated this is eightfold obscurity.
The same is the num
ber of kinds of illusion ; in consequence of which, Indra and
:

the gods, being attached to the possession of the eight kinds

of super-human power, such as minuteness and the rest, do

not obtain liberation, but upon the

loss of their

power migrate

called eightfold illusion.

Extreme illusion is of
again this
ten kinds, accordingly as the five objects of sense, sound, touch,
:

is

form, taste, and smell,

are sources of happiness to the gods or

In these ten objects (or the five objects of sense
twice told) consists extreme illusion,
Gloom is eighteen/old.
to

men.

superhuman power are eight sources, and the

human or divine, are ten, making eighteen
and the feeling that makes men rejoice in the enjoyment of
$ese eighteen, and given for the want of them, is gloom

The

faculties of

objects of sense,

201

manner eighteen varieties, origin a =

ting with the eightfold superhuman power and the ten objects
but it applies to the profound grief felt by one
of perception
Utter darkness has in like

who

amidst the abundance of sensual delights in the

season of enjoyment, or who falls from the command of super
dies

human
five

faculties

that

is

ally subdivided,

In this manner the

and
the rest, are sever*
obscurity

utter darkness.

varieties of obstruction,

making sixty-two

varieties.

COMMENT.
The

kinds of obstruction,

five

or uncertainty, al

ignorance>

luded to in the preceding stanza, are here specified, and their

subdivisions enumerated.
*

Obstruction/ viparyaya*, means, properly, whatever ob

the soul s object of final liberation
it is consequently
of
confinement
cause
of
to
worldly existence, or
any
bondage,
structs

of perpetual migration, and is therefore one of the four ele

ments of the creation of the world ; as, if spirit was not so

created forms would never have

confined,

existed.

So the

Sutra of KAPILA has, Bondage is from obstruction;-)- but libe

ration depends on knowledge bondage therefore arises from
:

ignorance, and ignorance or

error

is

obstruction.

GAURAPADA

accordingly uses sansaya^, doubt or error/ as the synonyme

of viparyaya ; and the specification of its sub-species confirms
this sense of the term, as they are all hinderances to rural

emancipation, occasioned by ignorance of the difference be

tween soul and nature, or by an erroneous estimate of the
sources of happiness, placing

human
The

it

in sensual pleasure or
super

might.
five

varieties

of obstruction

or error are,

obscurity/

tamas ; illusion/ moha ; extreme illusion/ mahdmoha

gloom/
tdmisra
utter darkness/ andhatdmisra.
The distinctions
;

26

<

more subtle than

are

sufficiently

obvious

precise,

they

202

all

but their general purport is

imply ignorance of self, and

of pleasure and power.

Another enumeration, that of
or
as repeated by VIJNANA
school,
Pdtanjala
Yoga,

thirst

the

BHIKSHU,

calls

love

the five species, ignorance (avidyd), egoism"

hate
idle terror,
(dwesha), and
(r&ga),

(asmitd),
(abhinive sa), as fear of death and the like*. They are called
also in the same system,
the five afflictions^.
These are

identified with the species named in the text.

Obscurity is
that ignorance which believes soul to be sealed in primary

and is therefore
seven products
that egoism that exults in the appro
and is con
eight superhuman faculties

nature, or one of its

eightfold.

Illusion

priation of the

first

is

sequently eightfold also. Extreme illusion, or love, is ad

diction to sensual objects, as they are grateful respectively
to

gods and men:

liberation

ten

and

is

as affecting

Gloom,

this

or

of impediments

class

hate,

is

to

of eighteen kinds
or the

the ten objects of sense,

as before distinguished,

five

divine

and termed by
and anusradrishta,]. seen, perceived
heard traditionally, by men, of the gods and eight

five

human,

GAUKAPADA
vikd\\,

therefore

tenfold.

by men

connected with the possession of the eight superhuman facul

ties.
The mental conditions here intended are those of fierce*

and impatience, with which sensual enjoyments are pur

Utter darkness, or
sued, or superhuman powers are exercised.
terror, is the fear of death in men and in gods, the dread of
ness

expulsion from heaven by the Asuras in either case the loss of

pleasure and power is the thing lamented and as their sources
are eighteen, so many are the subdivisions of this condition.
:

These distinctions are said to be the work of former teachers

as in the S.

Pravachana Bhdshya

The

subdivisions are as

203

formerly described

that

is,

the subdivisions of obstruction,

are such as were fully de

which

is

tailed

by former teachers, but are in the Sutra but

alluded

said to be of five species,

to, for fear

briefly

of prolixity*/

r*_

_v ^
I

%\

II

XLIX.
DEPRAVITY of the eleven organs, together with
juries of the intellect, are

The

pronounced to be

in

disability,

injuries of intellect are seventeen, by inversion

of acquiescence and perfectness.

204

BHASHYA.
From

defect of instruments there are twenty-eight kinds of

these are, depra
disability ; this has been declared (ver. 47)
:

vity of the eleven organs, or deafness, blindness, paralysis, loss

of taste, loss of smell, dumbness, mutilation, lameness, con
stipation, impotence, and insanity.
Together with injuries of
the intellect : as, together with these, there are twenty-eight

kinds of disability, there are seventeen kinds of injuries of the

intellect.
By inversion of acquiescence and perfectness : that
is,

are nine kinds of acquiesence, and eight of perfectand with the circumstances that are the reverse of these

there

ness

the eleven above specified, compose the twentyThe kinds of injury of the in
eight varieties of disability.

(seventeen),

which are the reverse of (the sorts of) acquiescence and

perfectness will be understood from the detail of their varieties.

tellect

The nine kinds

of acquiescence are next explained.

COMMENTThe

various kinds of the second class of conditions

ability are here

or dis

enumerated.

incapability of the intellect to dis

charge
peculiar functions*, is the necessary result of imper
fection of the senses, or of any of the organs of perception and
Disability, asakti, or
its

of action.

But besides

these,

which are

sufficiently obvious,

such as blindness, deafness, and any other organic defect, there

are seventeen affections of the intellect itself equally injurious
to its efficiency. These are described as the contraries of the
conditions which constitute the classes acquiescence and per
fectness.
Under the former head are enumerated, dissatisfac
tion as

to notions of nature, means, time,

and

luck,

and addic

tion to enjoyment of the five objects of sense, or the pleasures

of sight, hearing, touching, &c. The contraries of perfectness

205

are, want of knowledge, whether derivable from reflection,

from tuition, or from study, endurance of the three kinds of
pain, privation of friendly intercourse, and absence of purity or

of liberality.

m:

L.

NINE

sorts of acquiescence

are propounded

four

internal, relating to nature, to means, to time, and to

luck five external, relative, to abstinence from (en
;

joyment

of) objects.

20G

?ra

<T*TT

^frfrr:

fa*

BHASHYA.
Five internal sorts of acquiescence.
individual are internal.
to time,

means,

and to

Those which are in the

are said to relate to nature, to

They
The

luck.

first is,

when a person under

being with or without qualities, and

thence knows a principle (of existence) to be a product of
stands what nature

nature

is,

its

but knows this only, and

is

satisfied

he does not

in regard to nature.
The second is, when a person, ignorant of the principles (of
existence), depends upon external means, such as the triple

obtain liberation

this is acquiescence

the water-pot, and other implements (used by ascetics)

is not for him
this is acquiescence in regard to means.
Acquiescence in regard to time is when a person satisfies him
:

staff,

liberation

self that

liberation

must occur

in time,

and that

unne

it is

cessary to study first principles : such a one does not obtain

And in the same way acquiescence as relates to
liberation.

content to think that by good luck

These are four kinds of acquie
liberation will be attained.

luck

is

scence.

when a person

is

Five external, relative to abstinence

of objects).

The external

from (enjoyment

sorts of acquiescence

are five

from

207

abstinence from

when a person

enjoyment of
abstains

(five) objects of sense

that

from

gratification through sound,

such abstinence proceeding
touch, form, flavour, and smell
evils
of
from observation
(the
of) acquiring, preserving, waste,
attachment (to sensual pleasures), and injuriousness. Acquir
;

ing

is

pain (or trouble), for the sake of increase, by the pastur

age of cattle, trade, acceptance of gifts, and servitude. There

and if
is pain in the preservation of what has been acquired ;
are
is
vexa
wasted
and
be
waste,
again,
enjoyed, they
they
;

tion.

When

attachment to

sensual pleasures prevails, the

that is the fault of such attachment

organs have no repose

Without detriment to created things
:

(of sensible

objects)

and

this

From

there

is

no enjoyment

the

defect of injuriousness.
consequences of acquiring and
is

observing then the evil

abstinence from enjoyment of the five objects of
sense is practised and these are the five sorts of external

the

rest,

From

acquiescence.
kinds proceed the

the variety of these internal and external

sorts of acquiescence.
Their names

nine

are differently enumerated in other works, or ambhaSj salilam,

ogha, vrishti, sutamas, pdram, sunetram, ndrikam, and
anuttamdmbhasikam : and from the reverse of these kinds of

acquiescence, constituting the varieties of disability, injuries

of the intellect arise, named (according to the last mentioned
nomenclature) anambhas, asalilam, and so on. From the
contrariety

of these,

therefore,

are

inferred

the injuries of

the intellect.
Perfectness

is

next described.

COMMENT.
The different kinds of acquiescence, apathy,
are specified in this verse.

or

indifference,

The kinds of acquiescence, content, or complacency, tushti,

are of two descriptions internal or spiritual, ddhydtmiJca, and
external or sensible, bahya.
GAUKAPADA explains the former,
;

208

Those
being in self or spirit*/ VACHESPATI defines them,
kinds of acquiescence are called internal which proceed from
discrimination of
to

self,

from naturef.

as different

According

VIJNANA

or sentiments
BHIKSHU> they are those principles
collected
over
or
preside
composed soulj. Of the dif

which

the

ferent species,

that as
will

first,

or that

which

relates

to nature, ac

as the radical principle of all things, but expects

every thing is but a modification of nature so nature
it

knowledges
effect

all

that

is

necessary,

even liberation,

for

example,

and the individual / remains passive and completed. Another

person, as the means of liberation, adopts a religious or
mendicant order, or at least bears the emblems, as the staff,
the term vividikd used in the
the water-pot, and the like
is
of
doubtful
import, and is perhaps an error.
Bhdshya
Others suppose that liberation must come in time, or at
:

least

by a
it

long

continued

course

may come by good luck

of

meditation.

Others

and contenting themselves

omit the only means of being

imagine
with these notions or practices,
freed from existence, discriminative
;

meditation.

The

five

external kinds of acquiescence are self-denial, or abstinence

from the five objects of sensual gratification not from any
;

philosophic appreciation of them, but from dread of the trouble

and anxiety which attends the means of procuring and enjoy

such as acquiring wealth, preserving it,

incessant
excitement and injury or cruelty to
spending
Besides the terms ordinarily significant of those divi
others.

ing worldly pleasures

it,

sions of acquiescence, the Scholiasts specify other words, the

usual sense of which is quite different, and which may there
fore be regarded as the slang or mystical

nomenclature of the

209

followers of the Yoga,.

There

some

is

difference in the precise

The

expressions, but they are of a similar purport in general.

the synonymes of the internal modes of acquiescence

are alike in all the authorities or ambhas*, water ; salila^,

first four,

GAURAogha+, quantity ; and vrishtill, rain.

PADA then has for the five exterior modes, sutamas, great

also

water

darkness

water/
shore
;

sune tra**,

a beautiful eye
ndand anuttamdmbhisika+l, unsurpassed
VAGHESPATI makes them, p&ram, supdram\\\\, good
;

rika-ff,

shore

pdra^,

feminine

apdram,

shoreless

amuttamambhas^

unsur

and uttamdmbhas*** * excellent water.

The
passed water
Chandrikdj has the same, except in the third place, where the
term is pdrdpdrflftt, both shores with which the 8. Prav.
,

Bh. agrees. No explanation of the words is any where given,

nor is any reason assigned for their adoption.

: \\

LI.
REASONING, hearing, study, prevention of pain of
three sorts, intercourse of friends, and purity (or gift)
are perfections (or means thereof).
The fore-mention

ed three are curbs of perfectness.

a*r.

**

ttf

27

210

t f%
2-

wr

faf^t

qri%

rr

mqqr

it:

f% ^rp

211

BHA SHYA,
Reasoning
truth

What

I attain the

when a person always reasons. What here is

the future ? What is final felicity ? How may

as

is

object (of

my

existence)

and from

reflecting in

acquired that soul is different

from nature that intellect, egotism, the rudiments, the senses,
In this manner know
the elements, are several and distinct.

this manner, the

is

knowledge

ledge of the
liberation

is

(twenty-five)

accomplished.

called reasoning.

ness,

principles is attained, by which

This is the first kind of perfect-

Next,

hearing proceeds knowledge

rudiments, the senses, and

from knowledge acquired by

of nature, intellect, egotism, the

the elements whence liberation
;

When

from study, or
pcrfectness by hearing.
other
and
the perusal of the Yedas
(sacred) writings, know
is
acquired that is the
ledge of the twenty-five principles
ensues

this

is

kinds of
kinds
three
the
of
the
preventing
purpose
pain. When,
of pain, internal, external, and saperhuman, a holy teacher has
been attended, and liberation is derived from his counsel then
third kind of pcrfectness.

Prevention of

the three

for

this constitutes the fourth kind

fold,

of perfectness.

This

is

three-

with reference to the three different sorts of pain, and

makes, with the three preceding, six varieties of perfectness.

Next, intercourse of friend*>\u& when a friend, having acquired
knowledge, obtains liberation
ness,

Gift

as

this the seventh

when a person

assists holy

kind of perfect-

men, by donations

212

of a dwelling, of herbs, of a staff, a wallet, food, or clothing

and (in requital) receives from them knowledge, and thus ob

In
this is the eighth sort of perfectness.
other books these eight kinds of perfectness are termed /dram,
tains liberation

sutdram, tdrat&ram, pramodam, pramoditam, pramodamdFrom contrariety

nam, ramyakam, and sadfrpramuditam.
to these, the injuries of intellect

which occur, or causes of

termed atdram, astitardm, &c.

dis

thus completing
the twenty-eight kinds of disability, as in the text (ver. 49),
Depravity of the eleven organs, together with injuries of the
ability, are

"

intellect,"

Thus the contraries of the

and the contraries of the kinds

&c.

sorts of acquiescence

of perfectness being
and these, with
of
intellect
seventeen
form
injuries
eight, they
the eleven defects of the organs, constitute twenty-eight kinds

being nine,

of disability, as previously stated.

In this way the various kinds

of

obstruction,

disability,

perfectness, have been affirmatively and

acquiescence,
Again, the forementioned three are
negatively described.
curbs of perfectness. Forementioned; that is, obstruction,

and

and acquiescence; they are curbs of perfectness

their severalty. As an elephant is kept

disability,

threefold curbs from

in check

when

restrained by a goad (or curb),

disability, and acquiescence, the

obstruction,

ignorance

therefore

be pursued
attained, and thence
;

for

so,

impeded by

world suffers

abandoning them, perfectness alone

by a person

is

having perfectness knowledge

to
is

liberation.

It was stated (ver. 40) that

"

subtile

body migrates, invested

those dispositions were previously said to

with dispositions
be virtue and the rest, eight in number, modifications (or
:"

faculties)

of intellect

modified by obstruction,

which again have been described as

disability, acquiescence, and perfect-

These (together) constitute intellectual creation, also

but subtile body is called
called dispositional (or conditional)
a rudimental (or personal) creation, extending throughout the

ness.

(See v. 53.) It then becomes

purpose is accomplished by one kind
This is next explained.

fourteen sorts of created things.

a question, whether soul

of creation, or by both ?

213

COMMENT.
Tho

By

different kinds of perfectness are here specified.

is here to be understood the means
perfectness, siddhi*,
or fulfilling the purpose of soul, or the conditions

of perfecting
essential to its

knowledge
from

attainment

the necessary

future

the circumstances productive of

consequence of which

transmigration.

intercourse of friends, and

gift,

is

exemption

f Reasoning, hearing, study,

are secondary kinds of perfect-

ness, as subsidiary to the prevention of the three kinds of pain,

which constitutes a
distinguished
S.

objects/

as

triple principal class

objects,

Kaumudi.

Taiva

they are respectively

and the means of effecting those

VACHESPATI,
investigation
lectics which are not contrary

Reasoning,

according

of scriptural authority

is

by

to

dia

and investi
refutation of dubious doctrine, and esta

to the

scriptures

gation is defined,
blishment of positive conclusions^.
Hearing is oral instruc
tion, or rather the knowledge thence derived, or knowledge
derived either from hearing another person read, or from ex
8. Pr. Bh. Intercourse of friends^ is
pounding a work||.

explained in the S.
tion with
pupil,

solitary

Tatwa Kaumudi

inquiry,

VIJNANA BHIKSHU

a fellow-studentHV

or

of knowledge from

acquirement
comes to give

instruction**.

*i

tf-

^R

defines

visitor,

it

who,

NARAYANA

VACHESPATI and

gf^rfir.

a benevolent

aTr^mWi^^mryTirmfr^^

dissatisfac

which GAURAPADA explains by

agree in rendering ddna-ff

a J

to signify

and discussion with a teacher, a

^ g

214

particularly to religious characters-by \suddhi*,

meaning the purity of discriminative knowledge

gift, liberality/

purity

deriving

it

from the root

to give/

rfdj,

for this sense of

<iaipt,

The former

to purify

is,

and not from

authority of PATANJALI

cites the

one kind of perfectness

discriminative knowledge, that

Undisturbedness of

purity

which

is

not attain

ed except through long repeated and uninterrupted practice of

That

veneration,

the term

also

is

He

ddna\\.

comprehended
also

in

that

observes

discrimination by
others interpret

by which a sage, being propitiated, imparts know

The S. Prav. Bh. gives this interpretation only!!".
ledge^
The term for curb, ankusa**, is the goad or iron hook used to
it

gift,

guide an elephant
ing

and

as

it

is

here explained by nivdrana,

obstruction, disability,

perfectness, they are to be

hinder

and acquiescence hinder

shunnedff /

L1I.

WITHOUT
son

would be no subtile per

without person there would be no pause of dispo

sitions

dispositions there

wherefore a twofold creation

termed personal, the other

intellectual.

is

presented, one

215

BHASHYA.
Without dispositions, without intellectual creations, there
ivoiM be no subtile person, no rudimental creation from the
;

without

non-assumption of repeated successive bodily forms,

the necessary influence of anterior conditions (or dispositions).

Withowitt person, without rudimental creation, there would be

no pause of dispositions ; from the

indispensability of virtue
or vice for the attainment of either subtile or gross body, and

from the non-priority of either creation, they being mutually

There is no fault in
initiative, like the seed and the germ.
this, for (the relation) is

mutual relation of
creation,

it does not imply the

Thence proceeds a twofold

that of species,

individuals.

one termed conditional (or intellectual), the other

Further
(or personal),

rudimental

COMMENT.
here explained that a double condition of existence, a
twofold creation, necessarily prevails
one proceeding from the
It

is

intellectual faculties, the other from the rudimental

elements

each being indispensable to the other.

It was stated (ver. 40) that subtile body migrates, invested
and it was then explained (ver 43, et seq.)
with dispositions
:

what those

dispositions or conditions

of the

intellect

ledge,

ignorance,

These were said

(described
passion,

were,

in ver. 23),

dispassion,

^(v. 46) to constitute

viz.

the conditions

or virtue, vice,

power,

and

know

debility.

an intellectual creation;

-216

originating in affections of buddhi, or

the intellectual principle. But the effects of these dispositions,
or a series of conditions

the consequences of virtue or vice and the rest, can only be

manifested in a bodily state, and therefore require necessarily

a creation of a different character, personal or rudimental

creation, such as subtile body, investing the imperceptible
intellect and its faculties included.
Nor
products of nature
is such a creation indispensable for the existence or exercise of
;

the intellectual conditions or sentiments alone, but

it is

equally
thus virtue, vice, and
necessary for their occasional cessation
the rest necessarily imply and occasion bodily condition
vice
bodily condition is productive of acts of vice and virtue
:

and

virtue,

again,

occasion bodily

condition

and

so

on

like

the seed and the tree, each mutually generative of the other
the tree bears the seed
from the seed springs the tree, again
:

to

put forth seed

neither

and

on

for

But one

final.

being

so

ever

neither being initiative,

result of bodily condition is
;

knowledge is liberation, when soul is disengaged

subtile body then resolves into its rudiments, and the dis
In this way
positions or conditions of the intellect terminate.

knowledge

are

there

ditional

two
or

rudimental

by the

creations, the

intellectual
or

personal.

bhdvdkhya*, that termed con

and the lingdkhya f, that called
Both these seem to be considered

by GAUHAPA DA and VA CHESPATI, as

Pratyaya sarga, or intellectual
The commentator on the $. Pravachana so far

text,

as well as

varieties of one species of the

creation/

agrees with them, but he seems to restrict the two kinds

more closely to a creation of intellect, regarding the linga
as buddhi itself, and the blidva as its conditions or dis

Thus, commenting on this verse of the Kdrikd

J3hAva signifies the modes of the apprehen
he observes,

positions.

sion

(or

the

knowledge,

faculties)

virtue,

and

of intelligence,

the

rest.

as

Linya

the
is

properties
the great

217

principle, or

He

them both samashti

generic creation.
By the other com

intelligence*.

a collective or

sarga,

calls

mentators, however, the

lingct is also called the tanmdtra, or

and it further seems to imply gross
which is one of soul s objects, cannot be

rudimental creationf:

body

for

fruition,

accomplished without both bodies without the receptacle that

The author of the
enjoys, and the objects to be enjoyed^.
;

Chandrikd has accordingly adopted a totally different version

by bhdvdkhya, not any reference

of this passage, understanding

to intellectual

creation,

but the creation of sensible objects,

the object to be enjoyed lingdkhya, or personal creation/

Without the bh&vas, or present objects of
being the enjoy er
or
the
sense,
lingo,,
aggregate of imperceptible principles,
*

intelligence and the rest, could not be means of fruition ;

whilst without intelligence and the rest there could be no

pause, no cessation, of the

This is the purport of text||.

or

is

apprehended by

The

of enjoying sensible objects.

*
defines linga to be that

And he

only indicated, which

rest
and bhdva,
the
and

which
lect

means

actually not visible, as intel

that object which is perceived
the senses, the class of sensible objects.
is

two kinds of creation, as mutually

by VACHESPATI to be eternal, and with

succession of the

cause and effect,

is

said

out a beginning, as even in the commencement of a kalpa bo

dily existence results from the conditions of similar existence
in a former

foif
i

RI^ST

f^ftfir

J
t
||

*rrt:

fe^r

f&r

28

n^r^imT^^:

sR

f fe-

3T5 fNjsq

218

>

1^ I^FT 4^*1 RI%

II

LIII.

THE
fivefold
is

divine
;

kinds of eight sorts

mankind

is

the grovelling is
This, briefly,

single in its class.

the world of living beings.

era

BHASHYA.
Divine, of eight sorts ; Brahma, Prajapatya, Saumya, Aindra,
Gandherba, Yaksha, Rakshasha, and Paisacha. Animals, deer,
birds, reptiles, and immovable substances are the five grovelling kinds. MwnJcind is single. In this way there are four
teen sorts of creatures, there being three classes in the three
Which is supreme in each is next explained.
worlds.

COMMENT.
The

intellectual or rudimental creation hitherto described

has been that of creation generally

we now have an account

of specific or individual creation, composed of fourteen classes

of beings.

The fourteen classes of beings

Brahma, that of BHAHMA and

are, first, eight superhuman,

other supreme gods 2. PrA*
japatya, that of progenitors, the Menus, the Rishis, or divine
sages; 3. tiawnya, lunar or planetary; 4. Aindra, that of

or

INDRA and

divinities of the second order

5.

Gdndhcrba, that

of the demigods attendant on IXDRA, and of similar beings

219

7. Ydkxha that
6. ltdkskasa, that of demons, foes of the gods
of the attendants of KUVERA 8. Paisacha, that of mischiev
;

These are divine or superhuman beings.

man, which contains but one species.

ous and cruel fiends.

The ninth

We

class is that of

have then

five classes of inferior

the preceding,

Wild animals,

10.

beings

or,

counting from

Animals, or domestic animals,

as deer

and the

like,

tnriga ;

pdsu;

12. Birds;

11,

12.

or creeping things, including fish sarisripa ; and 14.

Sthdvara, fixed things, such as vegetables and minerals.

Keptiles,

These

constitute

creation

or, as

the vyashti serya*, specific or individual

in the text, the bhautika sarga,

denominated

the creation of bliutas,

the
beings or elemental creation
forms of things requiring the combination of the gross elements.
;

II

18

II

LIV,
below, the
prevalence of goodness
in the midst, is the pre
ereation is full of darkness
dominance of foulness, from BRAHMA to a stock.

ABOVE, there

is

220

BHASHYA.
Above: in the eight divine regions. Prevalence of goodness:
the extensiveness or predominance of the quality of goodness.
Above is goodness predominant, but there are foulness and
In
Below, the creation is full of darkness.
animals and insensible things the whole creation is pervaded
darkness

also.

but there are goodness and foulness.

by darkness in

excess,

In

man, foulness predominates, although good

exist
and hence men for the most part

the midst, in

ness and darkness

Such is the world, from BRAHMA to a stock ; from

BRAHMA to immovable ^ things. Thus non-elemental creation,
rudimental creation, conditional and elemental creation, in
beings of divine, mortal, brutal, and (immoveable) origin, are
suffer pain.

the sixteen sorts of creation effected by nature.

COMMENT
The

various

qualities

dominating in the different orders of

beings are specified in this stanza.

The coexistence of the several qualities, with the predomi
nance of one or other of them, in different beings, has been
previously

explained

(p. 54), as

well as the

different orders or

existent beings
constituting, according to GAURAforms
or
sixteen
of creation
kinds
that is, apparently,
PADA,
four modifica
four
classes
of
from
each of the
beings proceeds
of

states

tions

of nature

or,

from the invisible principles, from the

rudiments, from the conditions or dispositions of in

from the gross elements.
and
tellect,

subtile

IIXHII

221

LV.
THERE does sentient
from decay and death,
person

soul experience pain, arising

until it be released from its

wherefore pain

is

of the essence (of bodily

existence).

BHASHYA.
:

in the bodies of gods,

men, and animals.

lay decay, and produced by death.

duced

Pain pro
Sentient soul: soul

sensibility.
Experiences : soul experiences not nature,
nor intellect, nor egotism, nor the rudiments, senses, nor gross
elements. How long does it suffer pain ? this (tke text) dis

having

cusses.
is

in

Until

subtile

discrete (or

it be

released

from

composed
individualized); and
body,

its

person.

of intellect

As long

and the

as long as migratory

rest,

as it
it is

body does

222

not

in brief, soul suffers pain,

rest, so long,

and death, in the three worlds.

person

is

consists

body

obtained, there

is

arising from decay

released

it be

liberation

no more pain.

can liberation be effected

from

Whenever knowledge

and body,

of soul

and when

By what

the characteristic of which

five principles,

distinctness

Until

the discontinuance of subtile person.

until

cessation of subtile
tion

is

is

attained

its

In the
libera

means, then,

of the twenty-

knowledge of the
or whenever a

person knows that this is nature, this intellect, this egotism

these are the five rudiments, these the eleven senses, these
the five elements, and this is soul, separate and dissimilar
from them all then from such knowledge proceeds cessation
;

of subtile person,

The

and thence

object of the

liberation.

activity (or

development

of nature)

is

next explained.

COMMENTThe presence

of soul in these creations,

and

for

what

period,

here specified.
Having defined the different objects which form the twentyfive categories or tatwas of the Sankhya philosophy, the text
is

to the main object of that and of all Hindu systems,

the final dissolution of the connection between soul and body.
The rest of the Kdrika is devoted to the illustration of this

now comes

In this verse it is said that soul experiences pain in

the different stages of existence, until its corporeal frame is
discontinued for soul itself is not susceptible of pain, or of
topic.

the site of these things is nature, but nature

and the consciousness that pain
is unconscious,* insensible
exists is restricted to soul, though soul is not the actual seat of

decay, or death

connexion with
pain its experience of pain depends upon its
of
which, decay,
rudimental person, of the material constituents
the rest are
and
Pain
concomitants.
are
and
death,
pain
;

from nature, they are properties of intelligence. How do they

become connected with sense ? Soul (purusha) is that which
conreposes (s cte) in body (puri) subtile body is immediately
:

223

and becomes thereby connected with sense*.

Tatwa Kaumudi. When soul is released from body, its

nected with
S.

it,

susceptibility of pain ceases pain is therefore of the essencet

of its own nature that is, it is the inseparable concomitant of
:

bodily creation, according to PATANJALI, as quoted in the

All is pain to the wise, through the conflict
S. Chandrikd
:

and by the sufferings arising from

afflicting vicissitudes^; that is, from dread of death and the
reiteration of birth to which even the conditions of spirits,
Thus the Sutra of KAriLA
The
sages, and gods are subject.
of opposite

qualities,

pain of death, decay, and the rest^is universal!! as explained in

the S. Prav. Bhdshya : The pain of death, decay, and the rest
is the common portion of all
beings, whether above or below,
;

from
1

BRAHMA

immovable things.

to

It is to be shunned, from the

So

also another

Sutra

connection of successive birth

is, according to the com

mentator, since regeneration is unavoidable, even after ascent
to the regions above and in consequence of the succession of
births, that regeneration must be in an inferior condition even

by the thread of regeneration^: that

the world above

is

to be shunned**.

GAURAPA DA and VA CHES-

PATI take no notice of the expression,

Pain is of the essence.
The S. Chandrikd explains it, Creation is essentially of the

nature of painff. RAMA KRISHNA

acts of a former life.JJ

tfer

JJK
:

fen
t

Sia

3^;
wff^r

fetf

calls

**

^?T^q

Ti^^q:

Former

^ cRawFsfnTr

tt

it,

acts

%5RtePr

the

224

mil

LVI.
THIS evolution, of nature, from intellect to the spe
cial elements, is performed for the deliverance of each
soul respectively

done for another

sake as for

itself.

BHASHYA.
This (or

thus, this/ ifyesha} implies conclusivcncss

limitation (that
cribed).

is in

this

all

way

Evolution of nature

and

that has been hitherto des

in the instrumentality or act of

225

Whatever evolution of nature, from

nature.

intellect to the

special elements : that is, (the evolution) of intellect from na

ture ; of egotism from intellect ; of the rudiments and senses

from egotism
and of the gross elements from the subtile.
Is performed for the deliverance of each soul respectively.
This evolution is effected for the liberation of each individual
;

soul which has

How (is

assumed body, whether brute, human, or divine.

effected) ? It is done for another s sake as for self:

it

a person neglecting his

those of a friend, so does nature
soul
as, for

instance,

As for

nature.

not

self;

for

own objects transacts

makes no return to

for the sake,

self:

in fact, of

the apprehension of sound and the other objects of

or
sense,
knowledge of the difference between soul and quali
ties ; for souls are to be provided (by nature), in the three

another

worlds,
is

is

with objects of sense, and at

the agency of nature

as

"

fulfilled soul s object it

having

last

it is said,

with liberation

Nature

is

such

like a utensil,

ceases."

It is here objected, Nature is irrational, Soul is rational

how can nature, like a rational thing, understand that

then

by^

to be provided in the three worlds with the objects

of sense, and at last with liberation ? This is true ; but action"

me, soul

is

and cessation of action are both observedfin

whence

it is

irrational

things

said

COMMENT.
The

object of nature s activity

liberation of individual soul.

is

here said to be the final

motion" or
properly inert, and its activity, its
of
not
for
the
for any
takes
soul,
evolution,
purpose
place only
commencement,
object of its own. The term is drambha

Nature

is

._"

successive origin or beginning, as detailed in former passages :

that is, of intellect from crude nature; of egotism from in
*

tellect

and

so on.

This

is

the spontaneous act of nature

not influenced by any external intelligent principle, such

as the Supreme Being or a subordinate agent ; as BKAHMA, ife

it is

29

226

without (external) cause*.

But it is objected, Nature being
be
her
so
works
should
too
and forms once evolved
eternal,

is

To

should therefore endure for ever.

work
aoul

done

this it is replied,

The

a special purpose, the liberation of individual

and that when this is accomplished, nature ceases with

is

for

regard to that individual, as a

man

boiling rice

for

a meal

when it is dressedf/ 8. Tatwa Kaumudi. According

GAURAPADA, and to the text of the following stanza, nature

desists

to

so acts

spontaneously

but the incompetency of nature, an

irrational principle, to institute a course of action for a definite

purpose, and the unfitness of rational soul to regulate the

of an agent whose character it imperfectly apprehends,

constitute a principal argument with the theistical Sankhyas
for the necessity of a Providence, to whom the ends of exist
acts

ence are known, and by whom nature is guided, as stated by

VACHESPATI
But whether this (evolution) be for its own
:

a rational principle that acts.

Nature cannot act without rationality, and therefore there
or that of another,

purpose

must be a reason which

it is

directs nature.

Embodied

souls,

though

cannot direct nature, as they are ignorant of its

character ; therefore there is an omniscient Being, the director

rational,

This is not inconsistent

is Iswara, or God?.
with the previous doctrine, that creation is the evolution of
nature: it is so, but under the guidance of a ruling Power.
The atheistical Sankhyas, on the other hand, contend that
of nature, tfhich

there

is

a guiding Providence, but that the

the purpose of accomplishing soul s
an intuitive necessity, as illustrated in the ensuing

no occasion

activity of nature,
object, is

for

for

passage.

qf% SUfrRfa Tfi:^

ft^ffcT

^ SKW
J

^f

OT^ftcT
f^i

IW

Wtffafa

SffTTF R-

227

LVL
As

a function of milk, an unintelligent (sub

stance), to nourish the calf, so it is the office of the
chief (principle) to liberate the soul.
it is

BH^SHYA.
and water taken by the cow become eliminated into
and nourish the calf and as (the secretion ceases) when
the calf is grown so nature (acts spontaneously) for the libera
This is the agency of an unintelligent thing.
tion of soul,

AS

grass

COMMENT.
The

intuitive or spontaneous evolution of nature, for soul s

is here illustrated.
purpose,
As the breast secretes milk for a purpose of which it is uncoEscious, and unconsciously stops when that purpose, the

nutriment of the young animal, is effected so nature, though

irrational, constructs bodily forms for the fruition and libera
;

and when the

The

illustration is

tion of soul

latter is

accomplished ceases to
from KAPILA, as in the Sutra,
From irrationality the activity of nature is like (the secretion

evolve.

of) milk*.

228

LVIII.

As

people engage in acts to relieve desires, so does

the undiscrete (principle) to liberate the soul.

BHA SHYA,
As mankind, being

influenced bj desire, engage in acts of

various kinds for its gratification or fulfilment, and desist when

the object is accomplished, so the Chief one, active for the

purpose of liberating soul,

desists,

after

having effected the

twofold purpose of soul one, cognizance of enjoyment of the

objects of sense the other, cognizance of the difference be
;

tween soul and

qualities.

COMMENTAnother

illustration is here give of the activity of nature.

According to VACHESPATI, this verse is an explanation of

the phrase (in ver. 56), For another s sake as for self*; assign
to nature, the accomplishment of its own
ing, in fact, an object
and this
wish ; ftutaukya being rendered by ichchhd, wish
:

wish, which
desistsf.

is,

the liberation of soul, being gratified, nature

229

11

* H

LIX.

As

a dancer, having exhibited herself to the specta

tor desists from the dance, so does nature desist-

having manifested herself to

soul.

BHASHYA.
As a dancer (or actress), having exhibited her performances
on the stage in dramatic representations, rendered interesting
by the display of love and other

passions, in situations

drawn

from history or tradition, and accompanied by music and sing

ing, desists from acting when her part is finished, so nature,
having exhibited

itself

to

soul,

in the various characters of

rudiments, senses, and elements desists.

the cause of such cessation is, is next described.

intellect, egotism, the

What

COMMENTAn

illustration is here given of the discontinuance of nature s

activity.

S.

Manga, properly a stage

Tatwa Kaumudi

or theatre,

to imply also the audience*.

is

said in the

dancer

is

equally an actress, narttalci, at least was so in ancient times,

The dancing girls of Hindustan are rather singers, than either
actresses or dancers.

np&ftr

230

I!

II

LX.
GENEROUS nature, endued with qualities, does by
manifold means accomplish without benefit (to her.
self)

the wish of ungrateful soul, devoid as he

is

of

qualities.

?T<f

f^Tf TfT

f%

BHA SHYA.
By manifold

means.

soul.

Nature

How ? By

is

the benefactress of soul, of

the characters of men, gods, and

unrequiting
animals ; by circumstances involving pain, pleasure, and in
in this
sensibility
by the properties of the objects of sense
:

way having by various

shewn that I am one ;
nature

which

desists.
is eternal,

means exhibited
thou art another

Thus she accomplishes

without benefit (to

herself to soul,
;

the

and

having done this,

wish of that (soul)

herself)

as a benevolent

man

gives assistance to all, and seeks no return for himself

so nature pursues or effects the purpose of soul, without deri

ving from

it any advantage.
was said above (ver. 59),
Having manifested herself,
nature desists." It is next shewn what he does, having desisted.

It

"

231

COMMENTThis verse may be considered as a further explanation of

the expression in ver. 56, Nature labours for the benefit of
soul as if for self, but not for any advantage."
*
Generous, benevolent*: Not expecting a return ; for it is
"

not true generosity to do good to another with the expectation

Soul being devoid of qualities
S. Chandrikd.
of requitalf.
of action, and can therefore
devoid
is
consequently
(ver. 19),

do nothing by way of return^.

charati or dcharati, or
verse

is

effect,

Nature accomplishes, goes to

kurute. The last word of the
,

differently read.

II

iu i

LXI.
NOTHING, in my opinion, is more gentle than nature;
once aware of having been seen, she does not again
expose herself to the gaze of soul.

232

??

farrftfr

BHA SHYA,
There

is

in

nature,
consults

nothing in the world more soft (gentle, timid) than

my opinion for which reason (nature s) opinion
:

another

advantage.

Wherefore nature says to her

have been beheld by that soul," and does not again

to the view of that soul
herself
that is, she disappears
present
from the presence of soul. That indicates what the text means
"

self,

by

gentle.

It (the next ?) declares Iswara (God) to be the cause of the

Let this ignorant, brute, godless (soul), for its
world thus ;
own pleasure or pain, go to heaven or hell, sent (thither) by
"

Iswara"

Others say, spontaneity

is

cause:

By what

(or

233

swan

the

whom)
colours

that

;"

created

is

arc

they

is,

white,

the

peacock of

many

so

naturally (or spontaneously).

teachers have said, how can be

Here, therefore, the Sankhya

ings endowed with qualities proceed from Iswava, who is de
void of qualities ? or how from soul, equally devoid of qualities ?
Therereforc (the causality) of nature is rendered probable.

Thus

white threads white cloth

is fabricated
from black
and in the same manner, from nature,
endowed with the three qualities, the three worlds, endowed

from,

threads black cloth

with the three qualities also, arc produced. This is determined,

Iswara is without qualities the origin of the three worlds en
:

dowed with

from him, would therefore be an incon

qualities,

(same reason) soul also cannot be cause.

a
to
time
is cause
Time is the five elements
some,
According
time destroys the world
time watches, when all things sleep

By

sistency.

this

There are but three categories,

discrete
the
the
undiscrete principle, and soul arid
principle,
by one of them time must be comprehended. Time, then, is a
time

not to be

is

surpassed."

for nature, from its universal

creative
principle;
the cause of them; spontaneity merges into it

discrete

is

power,
(nature)

and time, therefore, is not cause

Nature alone, therefore, is cause

taneity.

cause

neither

is

She does not again expose herself

of nature.

spon

and there

is

no

to the

opinion that there is no

cause more gentle, more enjoyable, than nature, such as Isiva-iu
and the rest.
(jaze

of so td.

Therefore

it is

my

It is said

liberated

familiarly in the stanzas of the text,

soul migrates
on this it is observed

"

Soul

is

:"

COMMENTNature being once properly understood by soul ceases to act,

Nature being once fully seen that is, known or understood

by soul
to be,

with

Because

it

disappears,
to

respect
is the most

mdratara, of
30

all

things.

it ceases
goes no more into its sight
that individual soul.
Why is this ?
;

soft,

the most gentle or timid S-uku-

The term ktwidra, properly imply-

young,* is explained by the Scholiasts to signify

modest, unable to bear the gaze of soul*. VACHES-

soft or

ing
c

bashful,

Sukumdratam saki-jja^, NAKAYANA and RAMA

KRISHNA. In the S. Bhdshya it is rendered by subhogycdara^,
but this refers less to the meta
more fit to be enjoyed
to the doctrine, of the text, and
than
illustration,
phorical
there being nothing so
more
be
rendered,
plastic
might
PATI,

<

(matter) for the cause or origin of sensible

The S. Tatwa Kaumudi amplifies and explains the

suitable as nature
objects.

illustration

Nature

like a

is

woman

and family

of virtue

such a one, of retired habits and modest

some inadvertence, surprised

in disabille

looks, may be, by

by a strange man, but

good care that another shall not behold her off her
Nature
guard.
being once fully seen by discrimination, has
too much matronly decorum to allow herself to be looked at a
second time||.
The S. Chandrikd has a similar exposition,

she takes

The

S.

PravadiUMU Bh.

Sutra.

Upon

the

cites this

verse in explanation of the

there is no further

of her faults,

detection

like a woman of family IY that is,

approach of nature (to soul)
When nature finds that soul has discovered it is to her that
;

the distress, &c.

by the

of migration

detection,

of family keeps
faults to

she

are owing,

put to shame

is

and ventures no more near soul

aloof from a

husband by

have been found out.

And

additional

reason

for the

nature**.

This

my opinion^

is

whom

this is

discontinuance
refers to

as a

woman

she knows her

considered as an

of the

activity of

what has preceded,

t

ft

wmr
If

ft ?fift

235

nothing more yentle, as is shown by the termfti;

the
Bhdahya of GAURAPADA. It is clear, therefore,
by
that the expression refers to the author
such is his opinion 5
that is, he does not here dogmatise, and say that nature is
there is

also

actually
is

more timid

or soft than

any thing else for the phrase

a metaphorical illustration but
the words having the force of me-

of speech,

merely a figure
it seems so to him

that

thinks,

it

the most

seems
soft,

Nature,

timid,

it

retiring,

seems to me, or methinks, is

of all things, and cannot

once seen, therefore, as she

bear to be started at rudely
takes
like
a
she
care,
Is,
truly modest matron, to be seen
:

Such

no more.
is

is

a further

merely

the obvious purport of the text, which

illustration of the idea conveyed in

GAURAPADA

has gone out of his way rather to

of a first cause; giving to sukumdratara a peculiar import, that of enjoyable, preceptible ;
which nature eminently is, and is therefore, according to him,

ver. 59.

discuss

the

character

the most appropriate source of

other words, of creation.

all

perceptible

objects,

II

or, in

II

LXII.
VERILY not any soul is bound, nor is. released, nor
migrates but nature alone, in relation to various
and migrates.
beings, is bound, is released,
;

236

BHASHYA.
Therefore, from that cause, soul
loosed, nor migrates

for,

is

not bound, nor indeed

because, nature, in relation

to

is

vari

ous beings

in relation (or connection) with celestial, human,

or brute forms, in the character of intellect, egotism, the rudi

migrates.

and gross elements is bound, is liberated, or

For soul is of its own nature loosed, and goes every

where, and

how

ments,

senses,

for the

therefore should

The

it

migrate ? migration being

something not previously ob

purpose of obtaining

bound, Soul is loose

ignorance of the nature of migration.
knowledge, the end of soul and existence, the real nature

tained.

phrases,

therefore, Soul

is

or migrates, originate in

From

of soul
free,

is

attained.

fixed

in its

The being
own nature.

manifest,

soul

Consequently

is single,

if

there

pure,
is

no

bondage there can be no liberation of soul. It is therefore

said (see next verse), "Nature binds and liberates herself;"
for where subtile body, composed of the rudiments, and having
a triple cause, exists, such body
as it

"

is said,

nature

He who

products or of

is

bound with

triple

bounds

bound by the bonds of nature," of

cannot by any other be loosed"
works,
is

c:

237

(see

Comment,

Such a

ver. 45),

subtile

body

is

affected

by

virtue, vice, &c.

Nature

is

bound,

is

and migrates,

loosed,

How

next

is

described.

COMMENT.
The subjection

of

not of

nature,

to the

soul,

accidents of

bondage, liberation, and migration is asserted in this verse.

The doctrine here laid down seems at variance with what
has preceded, and with the usual purport of the notions that
attach the accidents of bondage and liberation to soul.
Appa

one of words only.

incapable of action, consequently is not liable to
It cannot be bound, as the consequence of acts which

rently, however, the difference is

Soul

is

change.
it does not perform
is

and

never in bondage, it cannot

terms to soul, therefore,
application
to be understood in a relative not in a positive sense and

be set

it is

of these

properly restricted to nature. It

bound, nature that is liberated, nature that

their positive signification

is

as

The

free.

nature that

is

is

undergoes change or migration. When nature attaches her

self to soul, when she separates from it, the converse is equally
true,

soul

is

attached
said

to

to,

or

is

separated from,

nature

be bound, to be set

to

free,
consequently
change. But soul is passive in all these things it
that is active, that binds, loosens, or changes form.
;

and

is

undergo
is

nature

GAURA-

PABAS explanation of these subtleties is not very clear, but

such appears to be his understanding of the text. So also
VACHESPATI
Soul is without qualities and exempt from
:

vicissitude.

How

then can

it

to change, there could apply

be liberated

none of the

To

soul,

not liable

circumstances termed

bondage, arising from acts, sufferings, or consciousness nor

could worldly change or migration, another name for which is
The same coinmentadeath, affect soul, incapable of action*.
:

238

tor adds, These circumstances, which are in truth the acts

and conditions of nature, are ascribed to and affect soul as the
superior, in the same manner that victory and defeat are
attributed and relate to a king, although actually occurring to
his generals for they are his servants, and the gain or loss is
;

So NARAYANA explains the text

Binding
the confinement of nature, in the various forms of intellect
&c, and bondage and liberation are attributed to soul only
his,

not theirs**

is

through the contiguity of intellect, to which they belong, and

It is from ignorance only that bondage and
not to soulf.
as by the Sutraf, as explained
Binding and liberation, or endurance of,
from pain, are not (conditions) of soul in

liberation are ascribed to soul

by the

and

exemption

reality

Scholiast,

or

ignorance

absolutely,
;

the

for

but

(are

considered

and

binding

liberation

as

from

such)

mentioned are

Sutra, From actual pain

suffered by nature proceed binding and liberation, and from
its attachments that is, from its being affected by virtue and
the rest, which are the causes of pain like an animal that is,
as an animal may be bound or loosed, when entangled in a
is little more than
nominal,
ropeHV The distinction, after all,
(conditions) of naturej].

So

also the

except as it is the necessary consequence of the inactivity

attributed to the soul.

srercRr

?r*?wncfaicT

^ %^
i

=r

5 a^rccfrfa vim

239

am
LXIII.

BY

seven modes nature binds herself by herself

one, she releases (herself), for the soul s wish.

by

BKA SHYA.
These seveu have been

^?/ seven modes.

dispassion,

power,

vice,

ignorance,

These are the seven modes

And

ascertained that soul

is

heself

passion,

(or condtions) of

she binds herself, of herself.

s

specified, as virtue

object

to

and

weakness.

nature by which

same nature, having

that

be accomplished, liberates

by one mode, or by knowledge.

How

is

that knowledge produced

COMMENTNature

is

bound by seven modes, and

liberated

by

one,

Nature binds herself by acts of whatever kind, especially by

She
the faculties of intellect, enumerated above (ver. 23).
binds herself of her

own

accord.

She

frees

herself

mode, by the acquisition of philosophical knowledge*

by one
Nature

binds herself (in her

Siltra.

Atman

is

240

own work),

like a

here uniformly

silkworm in

its

cocoon*.
i

explained by viva,

own

self.

I!

LXIV.
So. through study

of principles, the

incontrovertible, one only

neither I AM, nor

is

auht

knowledge

is

conclusive,

attained, that

mine, nor do I exist.

BHA SHYA.
by the order explained, the study of the twenty-five
principles, knowledge of soul, or the discriminative know>S

o,

ledge, this

is

nature,

this

is soul,

these

are the

rudiments,

241

I am not.
elements/ is acquired. Neither I wn
mine not my body that, I am one (thing), body is an
other Nor do I exist
that is, exempt irom egotism. This

censes and
JNot

<

is conclusive, incontrovertible.:

free

from doubt,

Viparyayot,

means doubt, with the negative prefixed, absence of doubt

and visuddha, pure; pure through absence of doubt. Single.
There is no other (true knowledge). In this way the cause
of liberation is produced, is manifested (individually). Know
ledge means knowledge of the twenty-five principles, or of soul.
Knowledge being attained, what does soul ?

COMMENT.
The knowledge that

essential

is

to

liberation

is

here de

scribed.

acquired through study of the twenty-five principles,

;
familiarity with them; frequent recurrence to
them.: it is finite or conclusive, aparisesha ; it leaves nothing
It

is

tatwdbhdsya
to be

learned.: it

is

perfect,

as being without doubt, avipar-

yayavisudha: and single, the one the thing needful, kevala.

What sort of knowledge is this.? or what is the result it
the notion of the
teaches ?
The absence of individuality
abstract existence of soul. .Neither I am, nor is aught mine>
nor do I exist
that is, there is no activity, nor property, nor
Indeed
individual agency. / am not precludes action only*.
with
bhu
and
are
the
said
to
As,
root, together
kri,
signify
;

action in

general"}*.

but

do

Thus

all

Ndsmi
The

not.

acts whatever,

$.

therefore signifies, not

Tatwa Kaumudt

whether external or

am not,

then proceeds
internal,

ascer

tainment, consciousness, reflection, perception, and all others*

.are denied as acts of soul
consequently, there being no active
:

functions in soul,

agent)

31

exist,

it

follows that neither do I (as, an individual

.Afiam here denotes

"agent;"

as,

I know, I

242

implying uniformly the

notion of an agent nor is aught mine
an agent implies
if there be no agent there can be no abstract
mastership
The same authority gives also a
mastership (or possession)*.
I give,

sacrifice,

or so on,

I enjoy-

reading of the

different

n&smi, explaining it
asmi,
purusha, unproductive of progeny/
of acts-f.
The 8. Prav. Bh., commenting on this verse of the
Karikd, has, Neither I am, denies the agency of soul nor
nor do
(is aught mine), denies its attachment (to any objects)

nd

am male

first

expression

or

I exist,
is

denies

its

the same

to

The Sutra
From relinquishment (consequent

appropriation

effect

(of faculties)}.

this is not, this is not||

on) study of principles
all the objects proceeding from
prakriti, not one
;

phraseology
thence cited
(soul),

it is

is riot, it is

&c.

And

not (soul

not means

is

it is

(means)

am

not agent

is,

of

The

prcssedHV

RAMA KRISHNA

sr

by

is

not so

Such

is

there

it is).

(the phrase), It

am

it is

is

It

not,,

am

/
similarly
distinct from the
:

Not mine is pain : exemption from

and the rest is thence determined.

exist

such

Chandrikd explains the terms

Nor do I

it

that very thing (that

soul.

principle of intelligence.
being the seat of pain

sm

from

not),

supreme,

not,

the

that
is soul.

ascribed to the Vedas, and a similar passage is

Hence comes the conclusion, it is not, it is not

is

it is

different,

this,

from egotism is exthe

words of the Chanrepeats
difference

5R?ff

t
i

rrer

^ fKT:
%
f

SJTH

243

By

these

or questionable,

expressions

we

are not

therefore,

to understand

This would be a direct contradiction to

however

quaint
negation of soul.

one

specification as

its

of the categories of the system, one of the twenty-five essential

and existent principles. It is merely intended as a negation

of the

soul s

interest

active

having any

human pains,
I suffer, mean that

or property,

individual

participation,

in

possessions,

or

feel

/ am, I do,
material nature, or
some of her products, (substantially,) is, does, or suffers and
not soul, which is unalterable and indifferent, susceptible of

ings.

neither pleasure nor pain,

and only

reflecting them, as

were

sharing them, from the proximity

they are really experienced*: for soul, according to the

or seemingly

whom

it

of nature, by

Vedas, is absolutely existent, eternal, wise, true, free, unaffec

ted by passion, universalf.
This verse, therefore, does not

amount, as M. Cousin has supposed, to

dernier fruit

du

"

le nihillisrne absolu,

scepticisme."

IK til

LXV.
POSSESSED of this (self-knowledge), soul
plates

at leisure and at ease

barred from

prolific

(thereby)

de

change, and consequently preclu

ded from those seven forms.

SXET

nature,

contem

244

fa

BHASHYA.
that pure (absolute), single knowledge soul beholds na
ture, like a spectator, at leisure and composed as a spectator
seated at a play beholds an actress.
Composed ; who stays (or

By

is

involved) in self

How

or staying or abiding In one

own

place.

; debarred from prolific

change ? Not pro
ducing intellect, egotisrm, and the other effects. Consequently
precluded from those seven forms : desisting from the seven
forms or modes by which she binds herself, or virtue, vice, and

is

Prakriti

and which are no longer required for the use of

both whose objects (fruition and liberation) are effected.

the

rest,

soul,,

"

COMMENT.
Soul, possessed of the knowledge described in the preceding
stanza, or divested of all individuality, becomes indifferent to,
and independent of, nature, which therefore ceases to act.

Soul contemplates nature, like a spectator, preJcshaka, one

who beholds a dancer or actress ; at leisure, avastkita, or with
out action, niskriya

swastha,

calm,

and at ease sustha.

collected in self*

This

or nirdkula,

is

also

read

unagitated/

245

Nature consequently has nothing more to do. The objects of

fruition and liberation, having been effected by know

soul,

ledge, the other faculties of intellect are needless.

LXVI.

HE

desists,

because he has seen her

because she has been seen.

there

is

no motive

she does so,

In their (mere) union

for creation.

Or? xn

T:

^r

^^

ft:

246

BHA SHYA.
One

(ceases to behold :) so
(nature), knowing I have

present at a play, as a spectator,

pure soul desists. One

been seen by him, stops, ceases. Nature is the one, chief
cause of the three worlds there is no second. Although form
have terminated, yet from specific difference there is, even in

one, single,

the

cooperation of) nature and soul, union,

cessation of (the

as a generic characteristic.
For, if there be not union, whence
is creation ? There being union of these two
that is, of nature
;

and soul

there being union from their universal diffusion

yet there is no further occasion for the world; from the ob
The necessity for nature is
ject of creation being terminated.

twofold
soul

apprehension of the difference between qualities and

these have been effected there is no further

when both

use for creation

ration)

that

as in the

is,

case

of further creation (of future

regene
settlement of accounts between

of a

debtor and creditor, consequent on accepting what is given,

when such a union is effected there is no further connection
of object so there is no further occasion for nature and soul.
If upon soul s acquiring knowledge liberation takes place,
:

why
is

does not

my

liberation

(immediately) occur

To

this it

observed.

COMMENT.
The

from nature

separation of soul

final

;
j

is

here indicated,
.

as no further purpose is answered by their continued union.

The first part of its stanza repeats the illustrations given in
Nature, having been fully
preceding verses (61 and 65)
"

Soul, having seen or under

becomes regardless, upekshaka.
Consequently there can be no future reunion, no future
For mere union of soul and nature is not the
creation.

seen or understood, ceases to

stood, ceases to consider

act.

cause of the
existence

The

development of the latter, constituting worldly

motive is, the fulfilment of the objects of soul.

the

activity of nature

is

the consequence of her subserviency

The two

and when they are accomplished, all motive

inducement to repeat worldly creation, ceases.

to soul s purposes
for action, all

247

objects of soul, fruition

and discrimination, are the

if they do not exist,

excitements to the activity of nature
the term motive
do
not
In
the
text
stimulate
nature.
they
;

implies that by which nature is excited in creation (to evolve

the world) which cannot be in the nonentity of the objects of
In the (mere)
VACHESPATI. So also NARAYANA
soul*.
:

union of these two there

worldf.
of soul,

is

no motive

for the

production of the

With the accomplishment, therefore, of the

individual existence must cease for ever.

objects

LXVII.
I

BY

attainment of perfect knowledge, virtue and the

rest become causeless, yet soul remains a while invest

ed with body, as the potter s wheel continues whirl

ing from the effect of the impulse previously given
to

it.

ITR

jwff
i

248

fR

SHASHYA.
perfect knowledge, that

the twentyis, know-ledge

be
from
the
of
effect
attained, yet,
previous
principles,
impulse, the sage continues in a bodily condition. How ?

Though

>of

ifive

Like the whirling of a wheel ; as a potter, having

wheel whirling, puts on it a lump of clay, fabricates a

and takes

it off,

and the wheel continuing

to

set his
vessel,

turn round.

of .previous impulse. From the

-attainment of perfect knowledge, virtue and the -rest have no
influence upon one who is possessed of such knowledge. These
It does so

from

tJie

effect

seven kinds of bonds are consumed by perfect knowledge as

by fire are net able to germi
These
nate, so virtue and the rest are not able to fetter soul.
:

seeds that have been scorched

-then, virtue

the causes

from the

and the
(of

rest,

continued

not being (in the case of the

bodily

effects of previous

2/5^>

body continues
is there not from

existence),

impulse.

Why

-knowledge destruction of present virtue and vice ? Although

they may be present, yet they perish the next moment)

and knowledge destroys

a

man

all

future acts, as well as

those which

does in his present body by following instituted ubsei-

249

With

vances.

the cessation of the impulse the body perishes,

and then liberation

What

liberation,

occurs.
is

next

specified.

COMMENT.
A reason

is

assigned

why pure

soul

is

not at once set free

from body.
This stanza

may

be considered partly as an illustration of

the preceding, explaining the continued union of soul and

body even after knowledge is attained. It is also a kind of

apology for the

human forms

of

KAPJLA and other

teachers of

the Sankhya doctrines, who, although in possession of perfect

knowledge, lived and died as men. The sage, or Yogi, is no

longer susceptible of the accidents of virtue, vice, passion, dispassion, and the rest, which are the proximate causes of bodily
existence and his continuance in the bodily form arises from
the effects of virtue, &c. lasting after the cause has ceased
like the whirl of a wheel after the
impulse that set it going
;

As, when the potter s work is done, the

wheel, in consequence of the impulse or momentum given to
it, continues revolving, but
stops when the period under such

has been withdrawn.

influence has expired

so virtue

cmd

vice, incident to

body

ini

and mature, constitute impulse*.* The

and vice, then, cease when the impulse derived
from them is worn out
and the possession of knowledge pre
effects of former

tiative

acts of virtue

GAURAPADA apparently suggests a

such
with
to
acts done in the present body
difficulty
respect
as the observance of the Yoga, or performance of prescribed
rites.
These acts may be performed by a sage possessing per
vents

all

future acts.

knowledge, and should therefore produce certain conse

for as far as they
quences. They lead, however, to no results
fect

fireft

32

^IWT

250

are themselves concerned, they are but of brief duration, perish

ing as soon as performed and with regard to any future effects
;

they are anticipated, prevented, or destroyed, by the possession

of knowledge.
Such seems to be the purport of the passage,

but

it is

not very perspicuous.

~~-^

urn

LXVIII.

WHEN

separation of the informed soul from

its

cor

poreal frame at length takes place, and nature in re

spect of

it

cease, then

is

absolute and final deliverance

accomplished.

mn

BHASHYA.
When

bodily

separation

is

accomplished, by destruction of

the effects of virtue, vice, and the rest.

having accomplished
certain

final,

object,

unimpeded

upon the condition

(separation),

its

which

nature

ceases

respect

of

it,

then absolute,

deliverance, liberation, consequent

of singleness.
is

In

Soul obtains

both absolute and final

singleness

251

COMMENT.
the first stanza, and announces the
what
was there stated to be the object of
accomplishment
absolute
and
final
liberation.
inquiry,
When the consequences of acts cesfee, and body, both gross

This verse refers to

of

and subtile, dissolves, nature, in respect

no longer exists and soul is one, single,
;

tains

to

individual soul,

free

kevala, or ob
This according to VAexemption from the three

the condition called kaivalyam.

CHESPATI and NARAYANA, means

GAURAPA DA gives no definition of the term,

it is the abstract of hernia^.
that
What the condition
except
be
in
its
liberated state, the Sanof pure separated soul may

kinds of pain*.

khya philosophy does not seem

to hold it necessary to
inquire.

LXIX.
THIS abstruse knowledge, adapted to the liberation
of soul, wherein the origin, duration, and termination
of beings are considered, has been thoroughly ex

pounded by the mighty

saint.

252

^ftraf^rr

BHASHYA.
Soul

object

is

liberation

for that (purpose)

this abstruse,

secret, knowledge (has been expounded) by the mighty saint,

by the divine sage KAPILA. Wherein, in which knowledge,
the origin, duration, and termination, the manifestation,

continuance, and disappearance, of beings, of the products (or

developments) of nature, are considered, are discussed. From

which investigation perfect knowledge, which

knowledge
This

is

doctrines,
tion,

of the twenty-five principles,

the

propounded,

by the

for

sake

the

Muni KAPILA

the same as

produced.

GAURAPADA on

of

Bkdshya

is

is

ol liberation

the

Sankhya

from migra

in which there are these seventy

stanzas.

COMMENT.
This verse specifies by

whom

the doctrines of the text were

originally taught.

The commentary of GAUBAPA DA closes here in the only

copy of the MSS. procurable; and consequently omits all
notice of ISWARA KRISHNA, to whom a subsequent stanza of
In the Bhdshya it is said
the Kdrikd.
commented on is the Sankhya declared by
but that the Kdrikd is not the work of KAPILA, the

the text attributes

that the work

KAPILA
other

Scholiasts

of that teacher,

though

it

It is also different
agree.
as given in the Sdnkhya

from the Sutras

Pravachana, al
and
sometimes uses the same
follows their purport,

GAUBAPA DA may therefore probably

or similar expressions.
to
mean
that
its substance is conformable to
intimate
only

the

doctrines

of the

253

Sutras,

not that

it is

the work of the

Muni.

These doctrines, he adds, are contained in seventy

The
stanzas of which, however, our copy has but sixty-nine.
;

Kdrikd, as usually met with, are seventy-two

but there also reference occurs to seventy verses, as compri
sing apparently the doctrinal and traditional part of the text,
derived from older authorities. Either GAURAPA DA thought
verses of the

it

unnecessary to explain the concluding three verses of the

is some omission in the
copy, or they do not

Kdrikd, or there

belong to the work. The concluding verse is evidently in

accurate, the metre of the third line of the stanza being
defective.

The KAPILA
is

variously

to

whom

the Sankhya philosophy

described by

different authorities.

is

attributed

In a verse

quoted by GAURAPA DA, in his comment upon the first stanza

of the text, he is enumerated amongst the sons of BRAHMA.
VIJNA NA BHIKSHU asserts him to have been an incarnation of

VISHNU*.

He

opinion of a Vedanta writer,

incarnation of AGNI, or fire/ upon the

also to the

refers

KAPILA was an

that

but denies their identity. There

authority of the Smritif
does not appear to be any good authority for the notion.
Kapila is a synonyme of fire, as it is of a brown, dusky, or
;

and this may have given rise to the idea of

tawny colour
AGNI and the sage being the same. The identification with
VISHNU rests on better grounds. The popular belief of the
Vaishnavas is, that there have been twenty-four Avatdrds
The earliest
of VISHNU, and KAPILA is one of them.
;

authority for this

in

specification

which VASUDEYA or VISHNU

the form of KAPILA,

of the

to protect

sons of SAGARA,

arm:

is
is

no doubt the Rdmdyana,

said by BRAHMA to assume

the earth against the violence

searching for the

lost steed

intend-

ed

for

the

their

father

words of the

254

*
aswamedha.
BRAHMA having heard
gods, who were bewildered with the

dread of destruction, replied to them, and said, VASUDEVA

is the Lord, he is M&dhaw, of whom the whole earth is the
cherished bride
continually

the

he,

assuming the form of KAPILA, sustains

Then
So also the Mdkabktirata

world.

that VASUDEVA,
spoke incensed, KAPILA, the best of sages
called
whom
Munis
the
KAPiLAf. According to
indeed,
holy
The
the Bhdgavat, he was the fifth incarnation of VISHNU
;

Avatdra was named KAPILA, the chief of saints, who

revealed to Asuiu the Sinkhya explanation of first principles

fifth

which has been impaired by time^:. Book I. s. 12. The latter

half of the third book describes him also as an Avatar of

VASUDEVA, but as the son

SAYAMBHUVA Menu, married

of

DEVAHUTI, the daughter

Prajapati KERDDAMA,

to the

far

irr:

of

255

LXX.
THIS great purifying (doctrine)
sionately imparted to

CHASIKHA, by

whom

it

A sum,

the

sage compas

ASURI taught

it

to

PAN-

was extensively propagated.

COMMENTthat which purifies from the defects which are

,pdwna or pavitra. Great, chief, principal
agryam, mvM.yam. This verse anticipates an objection that

Purifyiny

the cause of pain

may be made

to

the authority of the text

as it

may be

said,

KAPILA must command attention, of

Although the
what weight are the lessons of an uninspired teacher ? The
answer is, that they are the same which were originally taught
words of

by KAPILA himself

to

his

ASURI.

pupil

by GAURAPA DA, in his

ASURI is also a son of BRAHMA.

passage cited

According to the

notes on the

first

stanza

He is mentioned else
where as the pupil of KAPILA, and preceptor of PANCHASIKHA,
but there are no details of his history. Of PANCHASIKH there
is some account in the Makabhdrat, on occasion of his
visiting
(p. 1),

JANAKA, king

of MithiLd,

philosophy.

He

is

and imparting

there

also

said

to

to

him the Sankhya

be named

likewise

KAPILA* which the commentator explains to mean that he

was like KAPILA, being the disciple of his disciplef, as the
text proceeds to call him
He, the long-lived, whom they
;

term the

first disciple

from his being,

it

of ASURI+.

is said,

ASURI went

the son

He

also called KAPILEYA

Brahmani named KA

is

of a

which that which is

Brahmc, the mystic-named, and multiform, and eternal, is be
His disciple was PANCHASIKHA, nourished with human
held.
PILA.

milk

for there

to

the

sphere in

was a certain Brahman matron, named KAPILA,

of

whom

25G

he became the son, and at whose bosom he was fed

thence he obtained the denomination of KAPILEYA. and divine

imperishable knowledge*.

LXXI.
RECEIVED by tradition of pupils, it has been com
pendiously written in Arya metre by the piously dis
posed ISWARA KRISHNA, having thoroughly investiga
ted demonstrated truth.

COMMENTSuccession or tradition of pupils, sishyaparampard : each

pupil becoming teacher in his turn, as is the case with the

Pandits to the present day, It rarely, if ever, happens that

any branch of Sanscrit literature is acquired by independent
study
every science is studied under some teacher of emi
:

nence,

who

struction

can,

not unfrequently, trace his

upwards

for several

generations.

fw.

traditionary in
interval be-

The

t\vcen

257

PANOHASIKUA and ISWARA KRISHNA is not

particularized,

but was probably considerable, as no allusion to the author

Kdrikd occurs in the older writings. If his commen

GAURAPADA be, as is not unlikely, the preceptor of
SANKARA ACHARYA, ISWARA KRISHNA must date anterior to

of the

tator

the eighth century,

II

LXXIt
THE

subjects which are treated in seventy couplets

are those of the whole science, comprising sixty topics
exclusive of illustrative tales, and omitting contro
versial questions

COMMENT.
We

have here in the text reference to seventy stanzas, as

comprising the doctrinal part of the Sankhya. In fact, how
ever, there are but sixty-nine, unless the verse containing the
notice of
case

KAPILA be included

might be asked,

it

why

in the enumeration

and

in that

should not the next stanza at

making mention of the reputed author, be also com

prehended, when there would be seventy-one verses. The
least,

Scholiasts offer no explanation of this difficulty.

The sixty topics alluded to in the text are, according to the

Raja
soul

Vdrtlika, as cited by VACHESPATI,

3, the
the existence of nature

2.

objectiveness, and

multifariousness,

33

5.

7,

the subservience

1.

the existence of

singleness, 4. the
of nature
and 6. the

the distinctness, and

8,

the inertness, of

258

<

soul

9.

These

the duration of subtile, and 10.

ten

are the

radical

that of gross

To them

categories.

body.

are to be

added, the five kinds of obstruction, nine of acquiescence,

twenty-eight of disability, and eight of perfectness

altogether

Another enumeration

making

the

sixty
3. intellect
1. soul
2. nature
4. ego
categories or objects
8. the class of the five rudi
tism ; 5 7. the three qualities
10. that of the
ments 9. that of the eleven senses or organs
sixty.

specifies

five

These are the ten radical paddrtkas, or cate

The remaining fifty are the same as those previously

element.

gories.

In consequence of comprehending all these

is a system, a sdstra ; not a
partial tract or

enumerated.
topics, the
treatise,

Kdrikd

or

prakarana*

although

it

omits the illustrative

The KdriJcd must

anecdotes and controversial arguments.
consequently refer to the collection of KAPILA S aphorisms

Sdnkhya Pravachana. This work

chapters, are adhydyas ; in the three first
called

is

divided into six

of which are con

the dogmas of the system furnishing the materials

of the Kdrikd ; the fourth chapter is made up of short tales
or anecdotes, dkhydylkds, illustrative of the Sankhya tenets

tained

all

r
appropriated to the refutation, pavav&&a, of
the doctrines of different schools. Exclusive of these two sub

and the

jects,

fifth is

ISWARA KRISHNA

stance

of the

S.

assembled in that

professes,

therefore, to

give the sub

Pravachana, or of the Sutras

of

KAPILA

collection.

The Akhydyikds are in general very brief and uninteresting.

The Sutras, in fact, supply only a subject for a story, which
the Scholiasts may expand much after their own fan
Thus the Sutra, From instruction in truth, like the
cies.
On which ViJNANA BHIKSHU narrates, that
king s sonf.
*

s son, who, being expelled in infancy from

was brought up by a forester, and growing up

there was a king

his native city,

259

to maturity in that
barbarous race with

state imagined himself, to belong to th e

which he lived. One of his father s minis

having discovered him, revealed to him what he was, and

misconception of his character was removed, and he
So soul, from the circumstances
knew himself to be a prince.
ters

the

in

placed, mistakes its own character, until the

revealed to it by some holy teacher, and then it knows

which

truth

is

itself to

it

is

be Brahme*.

The controversial portion of the original Sutras

the narrative, and, from the nature of the subject,
obscure.

The argument

is

is

as brief as

much more

rather than

advanced,
amplify and explain it. A
specimen of the mode in which this is effected will best ex
emplify the darkness and difficulty of this part of our subject.

and

it

remains

Some modern

Ve danta assert that liberation is

To this it is replied
Ma
felicity.

followers of the

the attainment of (pure)

nifestation of felicity

property^.

suggested,

for the Scholiast to

is

not liberation,

from

Thus explained by the Scholiast

its
:

not being a
The condition

of happiness, or that of attainment (or manifestation), is not a

The nature (of soul) is eternal, and is
property of soul.

neither an object to be attained, nor the means of attainment.

Therefore the attainment of happiness cannot be liberation.

the meaning (of the Sutra^).

Attainment of happi
ness in the region of BRAHMA and the rest is a secondary (or
inferior) sort of liberation as to maintain the contrary would

This

is

be in opposition to the text of the

Ve da, which

says that

wise

man abandons

ment be a

260

both joy and sorrow.*

faculty of soul,

what

constant or temporary. In the

in the state of accomplishment,
of soul

that

is

still

Further

case, there

the

existence

if

is it

may

attain
Is

it

be, even

of the object

inasmuch as there is perishableness of all

engendered (or, that which has a beginning must have

in the last,

therefore

false

of faculty

sort

first

an end), then eternal liberation

chief

the attainment

is

subject to termination

(or manifestation)

of felicity

is

not

and the assertion that it is so, is a

conclusion of the modern Vedantis this is undeniable.!
or real

liberation

t
i

^-

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SF

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Ft

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English translation of the Ithagwut (Jita. New edition, revised and

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4.

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