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THE

SACRED BOOKS OF THE HINDUS

Translated by various Sanskrit Scholars

EDITED BY

MAJOR

B.

D.

BASU,

I.M.S. (Retired)

VOL. XL

r-gJAMKHYA PHILOSOPHY

i

PUBLISHED BY

THE

PAJVINI OFFICE,

BHUVANE-SWARI ASRAMA, BAHADURGANJ Bllababai)


PRINTED BY APURVA KRISHNA BOSE, AT THE INDIAN PRESS

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THE

SAMKHYA PHILOSOPHY CONTAINING

(i)

SAMKHYA-PRAVACHANA SI)TRAM, WITH THE VRITTI OP ANIRUDDHA, AND THE BHASYA OF VIJNANA BHIKSU AND EXTRACTS

FROM THE VRITTI-SARA OF MAHADEVA VEDANTIN (2) TATVA SAM ASA/ (3) SAMKHYA (4)

;

PANCHASIKHA

TRANSLATED BY

NANDALAL

SINHA, M.A,

B.L.,

P.C.S.

DEPUTY MAGISTRATE, DALTONGANJ.

PUBLISHED BY

SUDHINDRA NATH VASU,

THE PANINI OFFICE, BHUVANESWARl ASRAMA, BAHADURGANJ, Bllababat)

PRINTED BY APURVA KRISHNA BOSE, AT THE INDIAN PRESS


1915

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135.

i


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TheSamKhya Philosophy -slidepdf.com Kris Una bha-.

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Calcutta. PREFACE.

The present The

volume of the Sacred Books of

the

Hindus which bears

the modest title of the Sdrnkhya-Praoacliana-Sutra,m,

Contents of the

in reality, a collection of all the available original

is,

Samkhyas, with the single exception of the commentary composed by Vyasa on theSdmhhya-Pravaehana-Yoga-Sutram documents of the School

of

For

Patanjali.

of the

contains

it

in

pages not only the Sdmkhya-Prava-

its

efiana-Sutram of Kapila together with the Vritti of Aniruddha, the Bhdsya of

Vijnana Bhiksu, and extracts

tisdra

the

Vedantin

of

commentary

based on

notes

explanatory

few

An

useful in

other respects by the addition,

analytical

tables

the the

according to

attempt, moreover, has been

of contents

Sdmhhya-Kdrikd, and

of a

to the

number

of

Vrit-

Tattva-

Pancha-

of

Aphorisms

Yoga-Bhdsya which has

made for

with

t^varakrisna

Gaudapada and the

of

quoted them.

many

the

Tattoa-Samasa together with

Blidsya of

the

from

portions

Samkhya- Kdrikd

the

of Narendra,

original

also the

Vaehaspati MisVa, and a

of

with

rfikha

but

Mahadeva,

profuse annotations

Kaumudi

of the

to

make

of

instance,

volume

the

elaborate

Sdmkhya-Prauachana-Sutram and the

of important appendices.

the preparation of this volume, I have derived very material help

In

from the excellent editions

the Vritti of

of

Aniruddha and the Bhdsya

of

Vijnana Bhiksu on the Sdmkhya-Pravachana-Sutram by Dr. Richard Garbe, to

whom my

thanks are due.

acknowledging

my

And,

indebtedness

in general, I take this opportunity

previous writers on the

to all

and dead, from whose writings

obtained light l^ve in many important matters connected with the subject. An introduction only now remains to be written. It

living

to write a separate

lowever,

critical

would be this

historical,

preface,

therefore,

The

first

La\v

of

[Identity

of

I

monogram on

and

the

in its

Samkhya

and foremost among these

Cause and

of the Identity of

the

and what

is

proposed,

Darâna,

which

and character.

is

the Sat-Kdrya-Siddhdvita or the

Established Tenet of Existent Effect.

the

is

School.

cause

is

Cause and Effect

the umnanifested state


the effect,

Samkhya

Samkhya, and leading

In comparative, scope only a very brief account is given of some of the

cardinal doctrines of the

The

of

called the effect

is

:

It is

the

Law

what_ is called of what is called

only the manifested state of

9/206

what

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PREFACE.

cause

the

called

is

and non-manifestation

manifestation

and

Cause before

its

The

Effect.

and the same

their substance is one

;

whether

after

its

of

distinctions

it

destruction,

come out

For, nothing can

existent in the cause.

the

to

never non-existent

is

effect, therefore,

or

production,

rise

give

differences of

;

whether

;

is

always

and nothing

of nothing,

can altogether vanish out of existence. doctrine would

This

by a comparison with the contrary views held by other thinkers on the But before we proceed relation of cause and effect.

Definition of Cause and Effect.

to state these

One thing

views, said

is

we should be

to

cause

the

an

denotes

In and space. possible, is one of

material, time, of

the effect

these

the operation of

causes,

is

widest

its

an

cause

sense,

the

a

their effect.

The remaining causes

causation.

Division

purpose,

the immediate result of

and

which the

and Nimitta,

i.

the

e.,

"Final."

and

or

as

the

Constitutive, vari

instrumental,

includes the

it

des-

material,

which may be

final,

translated

imperfectly,

two

to

the

i.e.,

Combinative

conditional, because

or

occasional,

efficient,

or

formal,

them

reduce

Updddna,

viz.,

Samavdyi

efficient,

somewhat

though

ously,

call

Naiyayikas

further

only,

criptions

of

"Formal,"

The Samkhyas

slon -

and every

under the descriptions

fall

"Efficient,"

Divi-

some*

Time and Space, however,

"Material/

^Th^Smkhya

latter

Cause,

term,

5

Aristotelian

effect."

the

are universal causes, inasmuch as they are presupposed in each act of

"

makes the accomplishment

And

causes.

and

"

when

instrument,

whatever

fact,

"

another thing,

act,

its

terms

the

of

In

an

agent,

understood

define

the former.

cannot be without therefore,

be better

instruments

with which, the agent by which, the occasion on which, and the conditions

under which, there

the tution

of

the

effect,

is

the

act

the

Nimitta,

performed.

a real distinction between the

Nimiwa

:

the

and the power

Updddna of

taking

words, the potentiality of being re-produced while

is

by the exercise

operates with the power inherent in

as,

enters

the

the

Obviously,

Updddna and

into the consti

form

effect,

of,

in

other

resides in

it

;

an extraneous influence only, co

of

the material,

in its

re-production in

the form of the effect, and its causality ceases with such re-production. the material causality was in a To take the case of a coin, for example :

lump

of gold

of the coin,

and

it

after its

;

it

made

will

possible the modification of the gold into the form

remain operative as long as the coin will

destruction,

the operation of

it

will pass

the Nimittas

came

into the to

last as a coin,

potential state again

an end

;

as soon as the coin

but

was

minted. http://slidepdf.com/reader/full/the-samkhya-philosophy

10/206

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PREFACE. Similarly, the

aspect of simple manifestation and of re-production. instance

from milk

is

Now,

as to the origin of

the world, there

thinkers of

the Theory of

among

is,

that

it

and that

world

is

came out

of

the

that

the

world

the

what was not

real,

the

Nihilists,

that

of

came out that

or

the Evolutionists,

hold

tikas-

of

the

is

an

cream

of

production

it

is

;

Samkhyas hold

different Schools

Among

Some uphold

:

the Theory

the Creationists are counted

and

Buddhists,

the

that

non-existent,

Naiyayikas

is,

and

unreal,

came out

what was not

of

that

the existent, that is

is,

;

non-eternal,

what

is

is,

is existent,

is

that

it

existent,

the Naiyayikas hold

is,

imperishable;

and that

unreal,

real,

namely, Brahman

that

is,

real,

and

perishable,

eternal,

non-existent, that

existent, that

that the world

is,

and

;

The Nas

the Buddhists hold that the world

non-existent,

what was

a divergence of opinion

is

Vedantins and the Samkhyas.

the Vedantins hold that the world

came out

Thus, the coin

Creation, others maintain

Evolution.

of

Nastikas

twofold

an instance of causation by simple manifestation.

among

the

while

causation by re-production,

of

under the

distinguish the Effect

Samkhyas

and that

it

and the

;

came out

it

Thus, there are what was existent, that is, real, namely, the Pradhdna. Nastikas a the of that non-existent world has been A-Sat-Kdrya-Vdda produced from a non-existent cause, and of the Buddhists that an existent

of

the

world has been produced from a non-existent cause, the Abhdva-Utpatti-Vdda of the Naiyayikas that a non-eternal world has been produced from an

Vivarta-Vada of the

eternal cause, the

Vedantins that

the world

volution, an illusory appearance, of the one eternal reality,

is

a re

Brahman, and the Sat-Kdrya-Vada of the Samkhyas that an existent world has been produced from an existent cause. Against the theories of

esfawirhThe^la^hya Theory. I.

d in 8U PP 0rt

a

man

There must

f

Abhdva-Utpatti, theor y

their

f

and Vivarta,

^-^ya,

Samkhyas advance the following arguments

There can be no production e.g.,

TI.

*?

A-Sat-Kdrw,

viz.,

s

of

what

is

absolutely

the

:

non-existent

born.

be some determinate

material cause for

every pro

duct. Cream, for instance, can form on milk only, and never on water. Were it as absolutely non-existent in milk as it is in

water, there would be no reason

III.

and not equally on water. The relation of cause and effect

is

why

it

that of

should form on milk,

the

producer and the

produced, and the simplest conception of the cause as the producer_is that

it

possesses the potentiality of becoming the


effect,

11/206

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PREFACE.

iv

and

nothing but the unrealised state of the

this potentiality is

effect.

The

IV.

seen to

is

effect

the nature of the cause,

possess

e.g.,

a coin

of the gold of which it is made. possesses the properties u destruction means disappearance indestructible is Matter still

"

V.

;

into the cause.

are neither

effect

absolutely

dissimilar nor absolutely similar to each other.

The World possesses phenomenal

and

cause

that

therefore,

It follows,

reality.

essential

possess

similarities

They

and formal dissimilari

Such being the relation between cause and effect, the world cannot of something in which it had been absolutely non possibly have come out

ties.

existent,

and which accordingly was,

For the world

its

is

or

and

substratum.

The

must,

Of

Thus

Doctrine

unmanifested

form,

manifestation,

and

distinguished as

and

a

transcendental

phenomenal

reality

as

its

above doctrine

the other doctrine of

is

Parindma or transformation.

]t is the

doctrine that,

ag a j]

in

their

causes in an

the

e ff ects

contained

are

of an effect

"production

as cause

that,

and

is

nothing

effect are essentially

but

identical,

its

an

merely a transformation of the cause.

Now, the question The Cause of the World, one or manifold?

ence

test of

the Doctrine of Sat-Kdrya established.

is

of

It is

these, the world possesses

have

therefore,

Transformation.

effect is

The

Vyavalidrika or practical or phenomenal,

apparent,

natural corollary from the

A

as good as non-existent.

opposition to consciousness.

Pdramarthika or transcendental. reality,

it,

neither absolutely unreal nor absolutely real.

is

objective reality Prcitibhdsilta

in relation to

of

arises,

whether

or

one,

whether the cause

according

Parama-Anus

or the

to the

the world be a single

of

be manifold. Some think that, who declare the exist Naiyayikas, it

Atoms

ordinary

of Matter,

the

world has

This is, however, to take a very sprung from a plurality of causes. The Naiyayikas were superficial view of the Nyaya-Vai^ esika Darâna. The Position

the

of

Naiyayikas explained.

they

either

ordinary

be

a

certainly not timid explorers of metaphysical truths there

ig

absolute y ]

would not or could

Atoms

mistake

self-contained

to

of Matter. treat

system

of

the

As

no

reason

not penetrate

Dar&mas

six

thought

;

in

Their

Risis

nor final

address

;

but

they

that

and beyond the pointed out, it would

as each

being a complete and

respect of their scope and purpose,

they bear no analogy to the philosophies of the neither universal

Sllpp osing

behind

have elsewhere

I

f or

;

mutually

themselves to particular

West.

They

are

singly

supplement one another. sets

of people

different degrees of mental and spiritual advancement. http://slidepdf.com/reader/full/the-samkhya-philosophy

possessing

They

reveal

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PREFACE and explain the truths embodied point of view and according to them

in

realising the

truths

towards Self-realisation. analysis

explanation

thus

help

thereby in progressing

a sort

atomic

of

which

different

it

opposed

to the

The

right

origin.

a partial declaration of the Vedic truths

and cut short the process of resolution because they address themselves

a

teacli

their

carry of Matter,

pluralism as the

the world, and are in this

make but

that they

their

do not

that they teach

the other âstras is

and

competence,

Naiyayikas, therefore, than the ordinary Atoms

ultimate theory of the origin of

authors of

them from

to

the

further

must not be assumed

their

themselves and

for

If

world

the

of

Vedas

the

in

the

at

to a class of

Atoms

ordinary

students

who do

of Matter,

not possess

the mental capacity to grasp subtler truths.

For the sense

unity which has found

of

points to a single original of

Parsimony,

Unity of the Cause of

or material manifestation,

And

the

Samkhya makes

the Root, and

is

students

its

described

the

in

expression

as the

as revealed in

acquainted with

of

the world the Vedas.

this.

that in which

Pradhdna,

Law

It,

all

is

called

things are

contained, and as Praltriti, the mother of things. a long way from the ordinary Atoms of Matter to the Pradhana or Primordial Matter. The Samkhya undertakes to The Scope of the Samkhya. declare and expound the successive transformations It is

Pradhana down

of the

ing the

to the

isolation

complete

Gross Matter, with the object of accomplish of the Self from even the most shadowy con

junction with the Pradhana.

The d efinition

of

Prakriti

of

Sattva,

Rajas,

.

Definition of Prakriti.

-It is

Their state of equilibrium state of

and

the

and

sjbate

Tamas,

of ^guilibrium

called

the

Gunas.

the genus of which the Chinas are the species. is

their latent, jpotent ml,

causes

or inactive state,

The Gunas

into effects.

noTbeing developed

involution,

the

is

it

.

substances, and are respectively the

and

that

is

the

are extremely fine

principles of illumination, evolution,

of

pleasure,

pain,

and dullness.

For,

light and illuminating, Rajas is active and urgent, and Tamas is heavy and enveloping. They are in eternal and indissoluble conjunction

Sattva

is

with one another, aud, by nature, mutually overpower, support, produce, and intimately mix with, one another.

This doctrine The Doctrine

of the

Three Gunas.

of

Gunas

the Three

Tantra.

Samkhya manner:

/

1

-

be no

change,

whether

it

is

Everything

well as internal,

can

It

the

i

TT<

(I)

is

is

in

very

be movement

of the

explained in the following in

i

the world,

constant


foundation

in

change

space,

or

external ;

as

and there whether

it

13/206

5/28/2018 vi


PREFACE.

be movement in time,

without

Side

rest.

by

with the

therefore,

side,

principle of mutation, there must be a principle of conservation. perception, --whatever

us, existence is

tells

Berkeley

Consciousness, individual or universal, does not

two principles and Consciousness

make

which would

therefore, required

is,

a principle of conservation, a principle manifestation.

the manifestation

and of

itself

the other

of

own), to

its

must be

and a principle

of mutation,

of

an examination of the intra-organic energies existence of three distinct principles behind them.

(2) Similarly,

disclose the

would

Another principle

the origin of the world, there

at

Thus,

possible.

not manifested to

is

exist.

their products, (as also of

of

And, as

These energies are the eleven Indriyas or Powers of Cognition and Action, and Prana or Vital Force. Seeing, Hearing, e.g.,

Among them, the Powers of Cognition, e.g., cause manifestation of objects, the Powers of Action,

etc.,

seizing by the hand, life.

preserves

In

(3)

characters take place

the

mind, again, modifications of three distinct

cognition, conation, and retention

viz.,

;

produce change, and Prana conserves and

etc.,

could not be possible without there being of

a principle

mutation,

and

a

;

and these

a principle of manifestation,

conservation

principle of

respectively.

of our psycho-esthetic analysis worldly experience yields the result that everything in the universe possesses a threefold aspect,

a

(4)

Likewise,

that

is,

it

may

manifest as agreeable, or as disagreeable, or as neutral,

neither agreeable nor characteristics from

was not

in

It

disagreeable.

cause

its

The

the cause.

must then

for nothing can

;

principles of

be

in

in the

derived

the

manifestation,

which are operative

conservation, therefore,

have

change

effect

i.e.,

these

which

mutation,

and

of the states of

and neutral, must also possess the nature of being agreeable, disagreeable, and dull pleasant (t&nta), unpleasant (ghora), It is these

principles of

manifestation,

(mud ha). mutation, and

nature of pleasure, pain, and dullness, possessing the the

elements of

Prakriti.

forms; they are Prakriti in

The transformations

and distinguished.

Mahat,

themselves

their turn,

give

rise

Ahamkara, and the

Indriyas and

the

ceases with them.

are

Gunas

in

five

are

gross

to

five

the

manifested

their

unmanifested form.

of Prakriti are either prakriti-vikriti, original

modification

of Prakriti .enumerated

in

their

They

They

evolvent as well as modification or evolute, or

The Transformations

and,

that are respectively

Gunas, Sattva, Rajas, and Tamas, of the Samkhyas.

constitutive

conservation,

or

evolute

merely.

transformations

subsequent Tan-matras.

Elements.

of

Ihe their

latter

are

antecedents,

are

The transformation

vikriti,

former

transformations.

The

or

They the

are

eleven

of Praki-iti

Of course, the gross Elements combine and evolve the


14/206

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PREFACE. material world

;

but the world

the Elements, because

a is that it principle possesses sessed by any other Tattva.

The

objective

The Objective World of consists Twentyfour Tattvas.

At

of

world

m

which

characteristic

contains

pos

twenty-four

Tattvas,

.

the

Cognition,

\,

j

In any as or Action,

rive r live

-i

and

briutn,

state

its

or

Spandana

Gunas from

the

releases

five

gross Elements.

cosmic vibration which disturbs T^

the

THI

the beginning of creation, there arises in Prakriti

Buddhi.

namely,

Aham-kara, Manas, the five Indriyas

lan-matras, and the

The Transformation Prakriti is Mahat or

not

is

property

thus

.

not

is

a Tattva or original or ultimate

test of

Prakriti, Mahat, or

single attribute which

not develop a

For the

already possessed by them.

Tattva or principle from

not a different

is

does

it

vii

of equili-

quiescence.

. ,

upon battva and manifests

at once acts

Kajas

it

as

Mahat denotes Buddhi, the material counterpart and basis of what we term Understanding or Reason. Buddhi is called Ma.ha.tj gr^p.^

Mahat.

because

Mahat

it is

also

the principal

means

light

meaning

Maghas,

the Instruments of Cognition and Action.

among "

"

And Buddln

light.

from

derived

is

it

;

the Vedic word

called

is

Malias or

Mahat,. because jt L JgJhe

is

the principle of manifestation. transformation of Sattva which is the Buddhi which first manifestation of the Gunas and which is the Or,

initial

Universal and Individual Buddhis distin-

material cause of the world, to

it

distinguish

which are

its

Buddhis;

here called the

The function Definition of Buddhi.

predominant in

Tamas

is

it,

Buddhi

of

2ând

predominant

Such

Perfection.

"

same

is

what

it.

the primary basis of

or

Adhyavasftya

certainty

manifests in eight forms

is

And

Buddhi

the

of all

self.

as vice, ignorance, in

Buddhis

finite

is

these,

classified as

passion,

as

Pratyaya-sarga or

virtue,

and weakness, while

Incapacity,

the

to

while _Sattva_ is.

again, are modified

Error,

intellectual creation as contra- distinguished

leading

m.,

;

knowledge, dispassion and power,

numerable forms, which, are and

It

is

For

parts.

great

called Mahat, in order

from individual or

the first-born golden- egged (Brahma), the it is

is

...

.

.

creation

into

in

Complacency, of

Buddhi or

from elemental creation. " "

1 think, cogito" from From Buddhi springs Aham-kara I am,. Aham-kara is literally the I-maker. The Transformation of

sum"

:

Buddhi ism,

is

Aham-kara.

and

causes

etc., etc.

function

It is is

material counterpart and basis of what modifications of Buddhi in the forms of

"I

It is

we term ego am,"

"I

the principle of personal identity and of individuation.

Abhimana,

conceit, thinking with reference

.iQ__itself.

But

it is

to

not a mere function


;

the

itself, it is

do,"

Its

assump-

a substanoe 15/206

5/28/2018


PREFACE.

viii

in

which reside Vdsands or the resultant teiidencies of accumulated

perience,

and

which

is

modification

of

capable

êx

other and grosser

into

forms.

This Aham-kara, which cosmic

Universal and Individual Aham-karas dis-

the

is

the

Aham-kara,

is

the

Upadhi or adjunct

of

the

the

is

the

Brahma,

golden-egged

tinguished.

transformation of

first

.

,

Buddhi,

Creator.

It

.

infinite

source

the

or

Aham-karas

finite

indivi

of

dual Jivas.

The modification The Transformations The of Aham-kara are :

Aham-kara

of

^nced

is

The

by Sattva or by Tamas. eleven

fications are the

as

twofold, according

Sattvic modi-

that

Indriyas,

in-

it is

the

is,

five

located in the the Cognition, vis., powers Skin, the five Indriyas of Action, viz., the

of

Indriays

Tongue, and

Nose,

Ear,

Eye,

powers located in the excretion, and Manas.

Manas

The Tamasic modifications of

viz.,

And the Tan-ma bras.

are

physical parts of the ordinary to

and a power

the

are

five

Tan-matras,

Form, Flavour and Smell. î pure, subtle or simple elements, the meta

Sound,

Touch, ,

They

Atoms

quote from Vijnana Bhiksu,

i

i

Matter.

of

"

,

are

They

substan

"fine

the undifrerentiated (a-visfesa)

nals of the Gross Elements, which form the substratum of Sound,

Flavour and Smell, belonging

Form,

exist."

ma tra

The process of

Sound,

is

the

the

possessing

attribute

is

of

in that stage of 1

pleasant

as

etc.,

,

do not

The Tan-

follows:

produced from

is

Sound,

Touch,

;

In a similar mariner, the other Tan-matras are produced,

Sound and Touch. in

manifestation

their

of

of fifinta

is,

origi

then, from the Tan-matras of Sound, accompanied by Ahamproduced the Tan- ma tra of Touch, possessing the attributes of

Aham-kara kara,

to that class (that

which the distinctions

their evolution) in

of

distinctive functions.

its

Aham-kara

of

and

of generation

both a power of cognition

is

Assimilation and differentiation are

of action.

ces,"

and the organs

voice, hand, feet,

order

of

their

mention, by

the addition of one more attribute at

each successive step.

The transformations .

, The Transformations

of the

Tan-matras are

the Gross Elements.

Ether,

Atoms

How

all

the Existence

Air,

are the Gross Elements of

Tan-matras

the

Fire, Water,

of Matter, in

and

which appear

this of

a Subjective Principle,

Brahma down

objective

world

is

therefore,

exist

or

There must be some one http://slidepdf.com/reader/full/the-samkhya-philosophy

is

because

energise of

a

for

its

its

It

does

own

sake.

non-intelligent.

else

,

.

and neutral.

formed of them.

non-intelligent,

material cause, Prakriti, not,

,

painful,

to a stock, are

ordinary

for the first time the .

distinctions of being pleasant,

the

Earth,

.

All Bodies, from that of

Now,

of

different

nature, 16/206

5/28/2018


PREFACE.

some all

intelligent

this

activity

being, of

for

Prakriti

whose is.

IX

benefit,

i.e.,

experience and freedom,

Thus do

the

Sdmkhyas explain the

existence of Purusa.

The

Twentyfive

To

classify

exhibited thus

Tatfcvas

the

Tattvas logically, they

may be

:

Jna.

Knower, Intelligent,

Subject 25 Purusa.

:


17/206

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PREFACE. and

reside

they

Aham-kara

in

in

form

the

Vdsand

of

or

tendency,

and render impure the Sattva of Buddhi. The activity of Prakriti, in the form of the disturbance of its Rajas element, is spontaneously evoked working out and exhausting the stored up Vasana

for the purpose of

successive transformation

a process of purification of the Sattva of

is really

This spontaneous tendency towards purification

Buddhi.

its

;

due

is

the

to

vicinity of Purusa.

The Samkhyas constantly hammer on The Nature

Purusa

of Purusa.

no

suffering,

bondage ever belongs

The Meaning

thoroughly reveal the nature of

thus

of the

word, Samkhya.

doctrine

described as

is

the

Purusa.

to

And

never released.

eternally free, never bound,

is

the theme that no pain, no

because they Purusa, their

Samkhya,

thorough-

re vealer.

The The

"

Purusa consists

"

"

of

experience

Bondage

spectator of

of

"

of

the bondage, that

the

merely

removal

of

recovery by Buddhi of of

Purusa

is,

Is

pure ancl simple.

mere

of

with

It is

Many

Prakriti,

figure of speech.

not

:

do,

again,

is

Many

with

knowledge, in

and

it

is

the failure

are ignorant of

some

but no realisation,

reflection^

his

;

release^js

depends upon^the

the purifica

are his

to

and

release

pain, is

Purusa,

a

mistake

And

the cause of A-vidya.

to

Purusa from

discriminate

ignorant

the

of

exact nature

:

very existence

some

him

identify

some with Aham-kara, and so on. some form or other, but they know

Malât,

the is

mere

senê of

realisation

which

information, matters.

they

have,

The Samkhya,

for this reason, enters into a detailed examination of the Tattvas, their

num

ber, nature, function, effect, inter-relation, resemblance, difference, etc.,

The Aim

of the

Sam-

insists

known

and

on Tattva-abhyasa or the habitual contempla

tion of the

krita or immediately

on

"

It is really for

that pleasure

A-viveka

A-vidyd.

Many, again, know the Tattvas in

them

which,

ancl bondage really belong

and her products.

Purusa.

Buddhi

the

Buddhi.

A-viveka, non-discrimination, Prakriti

but

nothing

;

of pristine purity, which means its dissolu r that the activity of Prakriti is for the benefit

think, as people generally

due to A-vivaka.

Buddhi

its state

therefore, a

tion of the Sattva of

To

this reflection

To say

Prakriti.

tion into

is

the impurities, of

is,

his being the indifferent

the changes that take place in

his_l _boridage^

him

in

or

Tattvas,

realised.

so

that

The way

they is

may

also

be Sak dt-

shown

asL_to

how, and the means, too, whereby, to discriminate, on the one hand, the gross Elements from the Tan-matras, the Tan-matras from the Indriyas, and both from Aham-kara, Aham-kara from Buddhi, and Buddhi


18/206

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PREFACE. on the other hand,

from Purusa, and,

xi

Purusa from_ the

discriminate

to

gross and subtle Bodies and to prevent their further identification.

The Yoga which The Relation

tiT

T

of

e

its

pf

Theory. is

is

in Purusa.

(3)

and make him look fied,

and

j

n an(j o f

Prakriti.

modified.

Purusa shines as he really its

the theory,

starts

The modifications like

is

from, these central teachings predecessor, mz. (1) All activity-all change-

takes up, and

the

ya P ractce to

Samkhya, which

the practice of the

is

When

(5)

No

mind

the

of

(4)

is.

(2)

the

are reflected in Purusa,

mind

calm

is

and except

Save

no change

activity

individualised form of

point of view of

its

of

first

The Samkhya

also has

the

the history of

the

brought

From

Buddhi.

the the

the Dar&inas, these are

Subtle

the

doctrine of

Suksma

or Lifiga

to

the fore.

Body, prominently the Sattva

For, the purification of

SubtfeBody

Bond

speaking, of

strictly viz.,

(6)

Samkhya.

Sarira, f

more

transformation,

the philosophy of

the last words of the

1116

Prakriti, or,

puri-.

these, reflection

removal, bondage and release do not belong to Purusa.

age and release are really

and

not be, and, as a general rule,

Buddhi may

of

is not,

possible in one

nor in one region of the Universe. But death seems to put an untimely flow end to the process of purification, by destroying the gross Body,

life,

then can the process of purification be continued in other lives and in other that it can be and is so continued by means of regions ? The SA mkhya replies It is composed of the seventeen Tattvas, beginning with the Subtile Body.

Buddhi and ending with the Tan-matras. It of Creation, one for each Purusa, and lasts or the Great

ascend

to

mountain.

Dissolution.

And

it

of,

beams, and

from

transmigrates

the

BhAvas

or

till

altogether its

produced, at the beginning the time of

Maha-Pralaya unconfined, such that it

one

the Universe to another, 1)eing

one region of the influence

dancing on

sun

the

It is

is

dispositions

can

gross

Body

to

may

through a another, from

penetrate

perfumed with, and carrying of Buddhi characterised as

knowledge, dispassion, and power, and their opposites. The Samkhyas, again, teach a plurality of Purusas. This topic has

virtue,

been very fully discussed in the Sdmkhya-PravachaThe

Plurality

Purusas.

of

na _Stitram, \

and

the

commentaries.

.

Bhiksu has mercilessly criticised Non-duality maintained by some of the Vedantins, and has Therein

the doctrine of

149-159,

I. t

"Vijfiana

And Garbe, in his character of Purusas. sought to establish the plurality istic style, contents himself with a flippant criticism of Vijnana Bhiksu s explanations.

But Vijnana Bhiksu

s

criticisms are not

aimed principally

but at those interpretations against the unity of Purusas, http://slidepdf.com/reader/full/the-samkhya-philosophy

of

it,

according

19/206

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PREFACE.

xii

to

which the empirical Purusas, that

whom

of

much

mundane Purusas,

plurality

by irrefutable arguments, as in the Samkhya mere shadows without substance. He does not so

reduced to

Vedas and the

attack the unadulterated ArDvaitd of the

as its later

the

established

is

Sastra, are

is,

He was

developments.

was, as

the six Dantanas, for example,

Upanisats

aware

fully

we have

of the fact that

none

of

more than once,

hinted

a complete system of philosophy in the Western sense, but merely a cate

chism explaining, and giving a reasoned account of, some of the truths revealed in the Vedas and Upanisats, to a particular class of students, confining the scope of

attempting

to solve

its

to

enquiry within the province of Creation, without

them

which, in their particular

transcendental

the

stage of mental

and

riddles of the Universe,

spiritual

development,

it

would have been impossible for them to grasp. Similarly, Garbe is wrong in thinking that Vijnana Bhiksu explains away the doctrine of absolute "

It

monism."

is

only

compare Ramanuja,

away even with that in a

all

a

Madhva,

the

subtle form,

Commentary on

and

interpretation

of

stand-point

;

For Vijnana does not hesitate to do Prakrit and Purusa when he observes

etc.

duality

other Tattvas

the

matter of

of

enter into absorption in Purusa and rest

there

does energy in that which possesses it. (Vide his For an explanation, therefore, of the S-P-S., I. 61). as

apparent contradictions in the Darsanas, one must turn to the Vedas and

The Bhagavat-

Upani&ats and writings of a similar scope and character. GitA, for instance, declares

:

vS

I

e In the world there are these two Purusas only, the mutable and the

The mutable

immutable. is

is all

said to be the immutable.

XV.

While the highest Purusa is

called

the

the

Pararna-Atma,

three worlds,

potent Isvara.

created things

is

the

the intelligent experiencer

16.

a different

Supreme

preserves them, as

XV.

;

one,

Self,

who

and

the undecaying,

(in the

Upanisats)

who, presiding over omniscient,

omni

17.

Along such lines the so-called contradictions of the Darsanas find their reconciliation and true explanation in the higher teachings of the Upanisats. It will

probably be contended that,

The Samkhya

does not deny the Existence of God.

reconciliation

is

in

the

case

in

question,

impossible in view of

"

such

one of the

fundamental doctrines of the genuine Samkhya, which


20/206

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PREFACE. God

denial of

the

is

committed by no more

(Garbe).

student of the

any

denies

existence

the

countryman, Emmanuel this

on

the

Kant, us

let

clear,

position

He can

bound.

being

case,

be

the

as

would

of

such Jivas or Incarnate

Yogins,

human

the practice of

results through absorption

as

because,

rise

people

To make

of proof

92).

(I.

because, in

;

to

not possess

fulfil

absolute

by

creation,

power

(T. 93-94).

such declarations as

and

the

"

is

He

like

these,

;

former

the

verily

however,

Isvara (God), but are only eulogies

Selves

are going

as

Some

95).

(I.

Pure Reason.

nothing

to

who have

as well as super-human,

Yoga

illustrious

uncaused

an eternal,

to

s

either Mukta, free, or Baddha,

have

all,"

Samkhya

genuine

subject

bound

nor

in the find Srutis, doubt, we No the all-knower, the creator of

do not allude

a

being

free

been

ever

Sdmkhya-Pravachana-Sutram

not

is

has

does Garbe

in his Critique of

He would

the latter case,

and, in

The

God than

of

irfvara

He

perfect,

JSamkhya

Isvara

neither

blunder

graver

paraphrase

Thus,

subject.

we must conceive

For,

No

"

xiii

be freed, or of

attained perfection

say that attainment of

Cause

into the

fill.

But

54).

by the highest end this

immersion into

after

up again

the

is

not

so,

so

do

water,

Purusas, merged into Prakriti at the time of Pralaya, appear, again, at the T^varas

next

Creation,

as

"He

is

the

Selves

verily

Neither

the

of

consequences of

on

all-knower,

(III. 56).

governor

the

(III.

the

is

Mis

if

all,"

declarations,

refer to such

God

of

as

e.

g.,

Highest

Jhe moral

God Himself produce the even without the aid of Karma;

so

in

agency

Vedic

existence

for,

;

He would do

acts,

other hand,

the creator of

proved

world,

The

54-55).

if_

this respect

be subsidiary

to that

Karma, then let Karma itself be the cause of its consequences; what is the use of a God ? Moreover, it is impossible that God should be

of

the

of

dispenser

the

of

consequences

But

either egoistic or altruistic.

it

acts.

cannot

be

His

For,

motive will be

the latter, as

it

is

simply

inconceivable that one acting for the, good of others, should create a world so

would possess like. (2)

Nor can

full of pain.

unfulfilled

be the

former;

act, there

God would be a particular

within outside.

the

lies

product Self,

Now,

it

established

in

an intense desire.

to take

away from of

whether

because

(1) in

that

desires, and, consequently, suffer pain

Thus your worldly God would be no

Agency cannot be

every

it

than onr

the absence

of

It

He

and

the

ffifftfipt.

desire, for,

Arid to attribute

his eternal freedom. (3;

Prakriti. it

-better

case,

SftTvpa

behind

intense desire to

Further, desire

cannot, therefore, naturally

be God or the Jiva

;

cannot be said that desire, which

directly has connection with the Self, as it would http://slidepdf.com/reader/full/the-samkhya-philosophy

it

is

is

grow

must come from the an evoluteof Prakriti,

contradict

hundreds

of 21/206

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PREFACE.

xiv

Vedic

declarations to the effect that

from attachment or

to

might have existence of

Perception,

viz.,

but there

;

is

no general

causation

no avail here.

there

no

is

Universe.

the

the

proof of the

For, proof is of three kinds,

Now,

Testimony.

God

He be known by

certainly

Inference

And

the

because

existence of

the world, the law of the

testimony of

world, and

origin of the

;

not

is

Veda speaks

hence does not prove

of

the

(V. 10-12).

Inference

Perception,

proof,

were,

it

to all

no such proof.

Thus the Sarnkhyas maintain an eternal, self-caused God

that

that

God

by induction, as

Prakriti alone being the cause of

the

Prakriti as being

Self

proposition (VyApti) whereby to infer the

as,

existence of

2-9).

Neither can

God, inasmuch is of

be maintained that Prakriti

it

would apply equally Furthermore, the above arguments

;

Inference and

an object of perception. there

is

free

absolutely

Asanga,

force or relevancy, were there positive

lost their

God

the

is

as this

it

mere proximity the same time (V.

Selves at

with

desire

of

its

through

Neither can

association.

establishes connection

the Self

and

other means

And

when,

various objective arguments

that

it

exists

that

;

Kapila

reach

to

thus

establishment

the

ordinary

meansof Him and ;

knowledge on our plane

correct

therefore,

the fail

Testimony,

of

for

cannot be proved by evidence

of

declares

that

the

theism,

viz.,

the

of

ontological, the cosmological, the teleological,

and the moral, cannot stand,

and pronounces the verdict

in regard to the existence

of

non-proven

God, he takes up the right philosophical attitude, and there justification for "

The notion

God

that the existence of

is

maintained

that our

from revelation, reposes

solely

conviction

on

this score.

susceptible of dialectic

has been surrendered, in later times," ns Air. remarks, "by most Christian theologians of any credit:

all

absolutely no

branding his doctrine as atheistical merely on

original

of

demons

Fitz-Edward Hall

tration

ordinarily,

is

of

now

it

deity,

on

being,

grounds

consciousness,

more apart

antecedent

to

proof."

Thus

the

Samkhya

Nir-Isvara and Nastika are not convertible

is

Nir-lscara, but not Ndstika.

atheistical,

God.

does not deny

it

not Ndstika,

the existence of

f

It is ISir-Iscara,

and every and

because

It is

fact of

without invoking the intervention

lit.

god-less,

ars it

experience

without

divine

agency.

of,

a

explains

all

referencejo,

Those

who

Samkhya, there is a denial of God, obviously fail to and Nir-Isvara. recognize the distinction between the two words, Ndstika the English They, further, fail to bear in mind that the Sanskrit 1 svara arid imagine

God

that, in the

are not

synonymous

terms.

For,

the opposite

in the existence of http://slidepdf.com/reader/full/the-samkhya-philosophy (believer), one who believes

of

God, the

Ndstika

is

Astika

authority of the 22/206

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PREFACE. Veda, immortality, and so forth.

been

classified as

being either

Accordingly, the Hindu "

"Astiha

Samkhya has been always regarded DALTONGANJ

xv

or

"

Ndstika,"

as falling

Darânas have

and the

"Nir-tsvara"

under the former category.

:

The 15th February, 1915.


N.

SINHA.

23/206

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24/206

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TABLE OF CONTENTS. INTRODUCTORY. PAGES.

The Samkhya Sastra presupposes Vairagya The origin and development of Vairagya Moksa

or Release

Dispassion

is

or Dispassion ...

1

...

1

achieved through Para Vairagya or Higher

...

...

...

...

1

...

1

...

2

...

2

...

...

3

...

...

3

...

...

3

...

The Samkhya is a Moksa Sastra and teaches Para Vairagya The term A-Dvaita or Non-Dualism explained ... "

"

Kapila, the father of the Samkhya,

is

Loss of the original Samkhya Sutras

The Samkhya It is

...

of

...

the only true A-Dvaita Sastra

is

Veda

not in conflict with the

The Samkhya

an Avatara

versus the

...

Nyaya and the

Vaisfesika

Visnu

:

latter deals with Vyavaharika or practical reality, while the former deals with Paramarthika or ultimate reality hence

The

;

neither

is

there opposition between them, nor is the

superfluous

...

...

...

...

The Samkhya versus the Vedanta and the Yoga The exclusion of l^vara from the Samkhya, for

...

The Samkhya

concerned

is

4-5

possible reasons ...

with

primarily

...

:

...

...

Samkhya

...

5-10

Purusa-Prakriti-

Viveka or Discrimination between Purusa and Prakriti, while the Vedanta

The Samkhya

is

concerned primarily with Wvara

Plurality of Self versus the*

Vedanta Unity

The Samkhya-Pravachana is an elaboration ... The name Samkhya explained of the

Samkhya

&stra

BOOK

Th e Supreme Good

defined

and explained Threefold pain

Proof of

"

of Self

I

:

10

of the Tattva-Samasa

11

...

...

OF

...

...

11-12

...

...

12

TOPICS.

...

...

...

...

12

...

...

...

...

13-14

...

...

13-14

...

15

"

explained

Duhkham

7

:

"

"

"

...

...

does not necessarily imply a conflict...

The Divisions

...

anagatam,"

.

pain not-yet-come

Jivan-Mukti-Dasla and Videha-Kaivalya compared

...

...

16

How

Purusa

...

16-18

"

is an cessation of pain object of desire to http://slidepdf.com/reader/full/the-samkhya-philosophy "

25/206

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TABLE OF CONTENTS.

ii

PAGES.

Purusa

associated with pain in the form of a reflection

is

This view

supported by the Vedanta

is

the

is

same

Adhyasa

Cessation of pain

is

experience of pain

:

17

the Vedanta Theory of of Reflection

as the

not

...

...

18

Samkhya Theory in itself the end, but cessation of the

is

Ordinary means are inadequate to accomplish the Supreme Good ... ... ... They have no doubt their own uses

19

.... must be rejected by reasonable men Also because Moksa or Eelease is the Good par excellence

...

21

...

22

..."

...

23

...

...

24

But

these

Scriptural means are equally inadequate Sacrifice

is^

stained with the sin of killing

obtained by the drinking of the

Immortality eternal

...

...

Soma

...

... Bondage is not natural to Purusa Viveka or Discrimination is the means of Release

juice

is

...

...

25-26

...

...

26

:

...

The

were

scriptures do not lay

of the impossible

The analogy of is

the

down

white cloth

inadmissible

and

the

...

"

seed

26-27

and

...

...

28

accomplishment ...

...

28

"...

...

29

...

...

30

... "

...

be unchangeable

precepts for the

... "

i.e.,

...

Bondage natural, it would consequently there can be no Release

Because

not

...

A-Viveka or Non-Discrimination, the cause of Bondage, the experience of pain

20

...

Defect of the theory that mere disappearance of the power of pain out

is

...

...

Eelease, pointed Theories of Naimittika or conditional is

Bondage

not conditioned by

..

Bondage considered

Time

...

30-31

:

...

...

...

31

N either

by Space

...

...

...

...

32

Nor by

organisation

...

...

...

...

33

...

33

Because organisation

Purusa

is

free

is

of the

Body and not

from Sanga or intimate

of

Purusa

association with anything

... ... Bondage is not conditioned by Karma How Purusa becomes aware of the modifications of the Chitta

Scripture

on Bondage and Release appertaining

and not Purusa, explained Nor is Prakriti the cause of Bondage

No Bondage Bondage

is

to

of,

...

34-36

...

36

the Chitta

...

...

...

36

Purusa

...

...

37

...

...

37-43

without conjunction of Prakriti

not the effect

to

34

but the very same

tion of Prakriti ,,. ... http://slidepdf.com/reader/full/the-samkhya-philosophy

as,

the ...

conjunc ,,.

38

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TABLE OF CONTENTS.

ill

PAGES.

Bondage is Aupadhika or adventitious, and not real The Vais eika theory criticised and the real character explained

...

...

...

The Samkhya Theory

...

of

39

Purusa

...

...

39-40

of

Bondage supported by Yoga-Sutram, and ... ... ... Gita, Katha-Upanisat By conjunction of Prakriti" is meant the conjunction of indivi

41

"

dual Buddhis to individual Purusas "

...

formation, and Intimate Association

How

of Prakriti with

conjunction

Another interpretation s

Bondage

is

not

is

Bauddhas

of

of

Purusa takes place

caused

not unreal

A-Vidya cannot be an

criticised

Conjunction"

Bondage

...

...

"

meaning established

Nastika Theories

Bondage

by

...

criticised

A-Vidya,

ins are really a

as

asserted

is

by

...

44-45

...

...

...

...

44

...

...

...

45-46

the

Maya-Vad-

...

...

46

...

47

...

47-48

:

of

not momentary

:

Theory

controverted, and the Theory

of

real

criticised

Vijnana- Vada logically leads

World

is

and

a Void

to

not ideal: ...

48

...

48-50

50

...

...

51-56

Transiency of

Permanency

...

...

Things

Things estab

fact of Recognition, l^y Scripture, etc., ... of the Relation of Cause and Effect

Bauddha Idealism the

of

of

to

...

by the

is

the

...

entity

The cause of Bondage

43

...

Real character of Prakriti incidentally described ... Bondage is not caused by Vasana

means

43

...

... A-Vidya being the direct cause of Bondage Principles governing the enumeration of Predicables stated

lished

...

...

... ... A-Vidya ... A-Viyda cannot be both real and unreal Experience of Prarabdha Karma offers one more objection

is

42

:

branch of the Vijriana-Vadins

The Samkhya view

...

and the

...

Genuine, distinguished from spurious, Vedanta

Bondage

41

distinguished from Non-Discrimination, Trans

Conjunction"

Sutrakara

...

and by ...

56-62

Vijnana Vada or ;

...

...

62-64

Sftnya-Vada, or the Theory that

...

...

...

...

64-66

Scriptural texts about non-existence of external things-- meaning "

of

non-existence"

explained

...

...

...

65-66

Origin of Vijnana-Vadin Nastikas, or Idealist Heretics

...

66

Theory of the Void

...

...

66-71

...

...

69-70

criticised

...

Doubtful texts of the Sruti and Smriti explained http://slidepdf.com/reader/full/the-samkhya-philosophy

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TABLE OF CONTENTS.

IV

PAGES.

Bondage is not the result of movement Doubtful Srutis explained ...

Bondage

71-74

...

73-74 75-76

not caused by Adristam

is

Conjunction of Prakriti with Purusa takes place through A-Vivekaor Non-Discrimination It is all

77-82

...

78

the doing of Prakriti

79

Objections answered

Nature of A-Viveka explained and

its

identity

with A-Vidya

shown

79

A-Vive.ka

is

form

not a

discussed

further

:

Non-Existence

of

:

Nature of A-Viveka

Agreement between the Yoga and the

Samkhya shown

80

How

Doctrines of the Yo A-Viveka brings about Conjunction ga, the Nyaya and the I^vara-Gita compared :

A-Viveka

is

eradicable by Viveka alone

82-86

Theory of Darkness discussed Doctrines of the Yoga and the Vedanta compared Discrimination

mination "

82-83 84-85

...

between Purusa and Prakriti includes

Purusa

of birth, etc., explained

88

...

... The Bondage of Purusa is merely verbal Immutability of Purusa and Reflectional Theories

and Release defended is

not

of

Inference also

is

Karika on Sources

etc.,

Bondage 89-90

about Purusa and Prakriti

defended

of

Human Knowledge

of their evolution and

or

Principles

quoted

92-93

93

...

enumerated

The order

:

their inter-relation as cause

and

effect

Prakriti defined...

Sattva, etc., are substances

:

93-98

Why

in the Vaisesika sense of the

Nature of Prakriti

word

they are called Gunas.

word

and her relation

of the

94-95

...

to the

Prakriti

Not

:

Gunas explained one technical and the

other general, explained

94

94

The enumeration

of the Tattvas is definite

Enumeration

Predicables in

of

91-92

:

an instrument of right knowledge

Twentyfive Tattvas

Two meanings

88-91

removeable by mere Learning or Reasoning, but

Existence of Prakriti,

shown:

...

...

by Spiritual Intuition of the truth

The

all discri

86-88

Abhimana" in

Bondage

80*82

different

and exhaustive Systems

of

Thought

on the principle laid down in the Bhagavatam

justified http://slidepdf.com/reader/full/the-samkhya-philosophy

96

96-97 28/206

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TABLE OF CONTENTS. PAGES.

The Samkhya enumeration has the support Garbha, Pra&ia, and Maitreya Scriptural

declaration of

one

of

97-98

without

reality,

the Upanisats

second, ex

a

98

plained Difference between Theistic

and Non-Theistic Theories pointed 98

out

Nature

Tan-matras

of

99-101

Tan-matras

Proof of the existence of the

explained

Visnu-Puranam

:

cited

in

99

support

100

Process of inference of Tan-matras exhibited

Visnu-Punlnam on the nature

How

the

Tan-matras

Visnu-Puranam on

of Prakriti quoted

evolved

are

a

:

doubtful

100

...

Sloka

of

the

101

this point explained

Proof of Ahamkara

102-103

Nature of Ahamkara explained

102

Process of inference of

Ahamkara exhibited

Chhandogya Upanisat

VI.

Objections answered

ii.

3 quoted in support

...

102

22 quoted

...

103

Proof of the

Yoga-Sutram Antah-karana Buddhi

The process

of inference of

A

102

:

II.

103-105

Buddhi exhibited

104 104

corroborative argument stated

Brihat-Aranyaka and Chhandogya Upanisats quoted Threefold

uses of

the

Antah-karana

by reference to the Linga-Puranam,

explained

in support

and

justified

the Vedanta-Sutram

and

the Yoga- Vasistha-Ra may anam Proof of Prakriti

The process

A

104-105 106-108

of inference of Prakfiti exhibited

106

106

favourable argument stated

Authority of the

An ob

j

Veda and Smriti

106

referred to

ection answered

106-107

Pleasure cognised by Buddhi and Pleasure inherent

in

Buddhi, 107

distinguished

The order

The

of evolution

futility of

defended against that

mere reasoning,

of the Logicians

unsupported

107-108

Proof of Purusa

108-111

of inference of

Purusa exhibited

Yoga-Sutram IV. 24 explained and distinguished Favourable

:

by Scripture,

shown

The process

101

stated

arguments http://slidepdf.com/reader/full/the-samkhya-philosophy

109 ...

109

110

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TABLE OF CONTENTS.

PAGES.

Visnu-Puranam

51 and

iv.

I.

I.

ii.

33 compared

Prakriti, the Boot Cause, is root-less

The point argued

:

Prakriti

...

Scriptural

the Sarnkhya,

about

texts

"

112-115

derivative sense

a

in

is

competent

...

The next

The

rest

But by

is

Ahamkara

spring from

the

chain of

doubtful

:

can

Prakriti,

Why

Argument

in

"

All

is all

"-ness

the

28-29

Why

:

also called

...

116-117

...

...

....

...

117

...

...

...

117

the

primary causality of Prakriti ...

...

...

...

...

1 20-1 2 1

explained

...

...

...

121

Prakriti

that

is

the cause of all

...

r..

...

121-122

...

...

...

...

122

...

...

...

...

122-124

4 explained

...

...

123

i.

...

,

II. iii.

...

...

VII.

i.

Karma

11. ii. ...

III.

ii.

22

...

...

...

124

...

...

124-125

cannot be the material cause of the world...

is

I.

2 and 6 further explained

not permanent

6 quoted in support

:

is

not the result of

...

125-126 126-127

...

126-127

Chhandogya-Upanisat ...

...

Doubtful ruti, Kalagni-Rudra-Upanisat

Freedom from Samsara

124

6 does not negate the reality of

Vedanta-Sutram

Samkhya-Pravachana-Sutram result of

118-120

...

Ritual observances cannot become the cause of Release

The

...

transfor

World refuted by the Vedanta-Sutram

etc.,

118

119

nothing can come out of nothing

Karma, A-Vidya,

...

...

unreal

Of. the

115-116

Buddhi and

...

...

World

...

:

...

Brihat-Aranyaka-UpamBat the

taught

...

Doubtful Chhandogya text VI. Unreality of

truth

114-115

...

...

fit

not

is

...

...

causation

pervading

nihilo nihil

The world

scriptures ex

and not Purusa, is the material cause favour of Purusa s never undergoing

pervading

112-114

...

The Veda supports the theory things and is all-pervading

Ex

the

realise

mation, succinctly stated Prakriti

...

...

...

Ahamkara

remains unimpaired

the

"

three classes of Adhikarins described From Prakriti, the first evolute is Mahat,

Manas

to

given

the

...

most

the

Only

Ill

Vedanta doctrines compared... of Prakriti and Purusa production

and

...

plained

...

...

...

and A-Vidya distinguished

Prakriti

,..

111-112

production

:"

110

...

"

explained

...

merely the name

is

original starting point of evolution

The Nyaya,

...

2, e.g.,

Karma


explained ...

...

127

...

128

...

128-129 30/206

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vn

TABLE OF CONTENTS.

PAGES.

The

result of

Niskama Karma

Kaivalya-Upanisat Release

Prama

I.

also is equally transitory

2 quoted in support

...

...

129-131

...

130

... ... is not perishable producible by knowledge or Right Cognition and Pramana or Instrument of Right

Cognition, defined

Pramana

:

is

threefold

Right Knowledge resides in Purusa

The process

...

knowing rightty described

of

131-132

...

...

132-136

...

...

133

...

...

134

Object of Cognition discussed

...

..,

...

135-136

Three kinds of Pramana

...

...

..

137-138

sufficient

Perception defined

...

...

...

...

138-139

Perception by Yogins

...

...

...

...

140-142

...

141

...

142

Contact of Buddhi with Objects Perception

is

is

the cause of perception

not necessarily dependent upon external Senses

an

...

142-143

In what sense there can be perpetual cognition of fcvara

...

143

Why

...

143-141

...

144-145

IjJvara is not

object of perception

the existence

of IsJvara

is

...

...

above proof

Texts which declare l^vara, explained

...

...

...

The influence of Purusa upon Prakriti is through proximity ... Chhandogya-Upanisat VI. ii. 3 explained Kfirma-Puranam on Unconscious Creation quoted ...

The influence of Jivas Jiva defined

145-146 145

...

145

...

...

147

...

...

...

147

...

...

...

147-148

...

...

148-152

...

...

149

...

149

also is through proximity

...

...

Vedic declarations vindicated

Actual agency belongs

...

to the

Antah-karana

How Purusa illuminates the Antah-karana How Buddhi and Self are mutually reflected Reflection of Consciousness in

Reflection

of

Buddhi makes Self-Consciousness

...

...

possible

Buddhi

...

objects possible

...

...

Consciousness

in

in each other

...

makes cognition

...

...

...

150

of ...

150

Theory of Mutual Reflection of Buddhi and Consciousness estab lished

by Vyasa

in the

Yoga-Bhasyam

Opposite theories criticised Definition of Inference

Division of Inference

Word

... ...

or Verbal Testimony defined

Necessity of

Pramana

in the

Samkhya

Proof of Prakriti and Purusa Inference

...

...

is

...

...

150

...

...

...

151-152

...

...

...

152-153

...

...

...

152

...

...

...

153

...

...

153-154

Sastra

by means of Samanyato Drista ...


...

...

154-156

31/206

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TheSamKhyaPhilosophy-slidepdf.com TABLE OF CONTENTS.

Vlll

PAGES,

and

"Sesa-vat"

"Purva-vat,"

described

...

"

Drista

Samanyato

...

..,

"

Inference

...

Process of inference of Prakriti and Purusa exhibited

The end of Bhoga

is

in Consciousness

...

...

Two meanings of the word Bhoga distinguished He who does not act, may still enjoy the fruit ... that

Purusa

is

the Experiencer

is

due

A-Viveka

to

The fruit of Knowledge is absence of Pleasure and Pain Mere non-perception does not prove non-existence ... Karika VII, on causes of non- perception, quoted Prakriti ...

Proof of the subtlety of Prakriti,

An

answered

objection

...

the

and Purusa by

Non-apprehension of their extreme fineness

etc.

is

Cause and

Effect are

..;

155-156

...

156-157

...

157

...

157-158

...

158-159

...

.160

...

160-162

...

161

...

...

162

...

...

...

163

...

...

163-165

...

...

165-17 1

...

...

168

...

...

...

identical

The Gita and

:

to

...

...

Vaitfesika theory refuted

due

Senses

Proofs of the Theory of Existent Effects

A

155

"

"

The notion

...

the

Upanisats

Brihat-Aranyaka, Chhandogya, and Maitri quoted in support

Karika IX referred

A

doubt raised as

"Manifestation" "

Destruction" is

how

to

The doubt removed

to

"

:

...

...

...

170-171

...

171-172

...

172-173

...

...

172-173

...

...

173-175

...

174

...

the existent can be said to be produced

Production

"

is

described...

only manifestation ...

only dissolution into the cause

Re-manifestation of the same thing after dissolution, refuted

Existence of things past and gone and of things

proved by perception of the Yogin

to-pass,

Theory of Manifestation defended and Existence Non-Existence "

"

"

The Theory of Manifestation

When

...

...

...

174

...

...

174-175

...

...

175

...

175-176

"

explained

does not entail non-finality ...

...

...

176

...

...

...

...

175

defended

177-178

the Production of the Non-Existent criticised

Creation by Will

the Manifestation of the existent, further

rival

of

Theory The The two reconciled Effect defined

:

...

Properties

common word

...

...

177 173

...

...

178-180

mentioned

...

179

...

180-182

...

182-183

...

to all

effects

Different

meanings

Proof of

the existence of the effect as separate

Properties

The

not-yet-come-

no fault

non-finality is

The theory of

:

Stitra

common

of the

"

"

Linga

from

and her products supplemented by Karika XI to Prakriti


the cause

...

182 32/206

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TABLE OF CONTENTS.

IX

PAGES.

X

Karika

on difference of properties

products quoted

...

Points of dissimilarity

the

The Gunas

are substances

are infinite

Similarity

and

explained

and

...

Gunas

are

etc.,

vii.

etc

,

...

183

...

...

183-185

....

184

...

...

184

...

...

...

...

185

Gunas

...

...

185-187

...

...

186

...

...

187

...

...

187-191

among

nourished with

the

...

food

:

Chhandogya-Upanisat

6 and Yoga-Sutram IV. 2 quoted in support ...

...

Ground of in ference of cause from The process of inference exhibited

effect stated ...

The manifested is the mark of inference of The existence of Prakrit cannot be ignored

the

Purusa requires no proof Intention of Sutra I. 66 explained ... is

something different from Prakrit

Reasons for the above

Nature of Purusa

is

189

...

...

190

...

...

191-192

...

...

192

...

192-193

...

...

193

...

...

193-195

...

...

195

.,.

195

...

...

195-199

...

...

200-201

...

200

...

200

...

201-203

...

202

and her products

...

...

...

unmanifested

existence of

Purusa

...

...

are effects

Karika XV. compared

The

supported by

Light or 1 Humiliation

the Veda and Smriti ... by ... The opposite Vaise&ka theory discredited Consciousness is not an attribute, but the essence, of Purusa

This view

is

supported

That the Self

is

devoid of attributes, proved

Description of the

is

Purusa

freedom

s

from

the Vedanta-Sara

Contradictory

Vedic texts is

...

...

higher evidence than Perception

Brihat-Aranyaka IV.

Purusa

...

Sva-rupa of the Self, quoted from the Yoga-

Vajftstha-Ramayanam

The Sruti

Srutis ...

183

...

dissimilarity

Proof that Mahat, VI.

...

...

... Karika XIII compared ... Samkhya and Vaisfesika doctrines compared

Buddhi,

and her

supplemented by a quotation from Pafichasikha

text

They

among

Prakrit

...

Unity and infinity of Prakrit Visnu-Puranam II. vii. 25-26

The

between

attributes

iii.

proved

:

their ...

merely the Witness

value

:

203

...

...

203-205

Upanisats

VI. 11

...

...

...

the

by

15 and Svetasvatara

...

...

and

by ...

203-204

Rule of interpretation of ...

...

...

204

...

...

...

205-207

...

206

...

207-208

Svapna or Dream and Susupti or Deep Sleep described ... ... Proof of Plurality of Purusas


33/206

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TABLE OF CONTENTS.

PAGES.

The Vedanta doctrine of Unity criticised The Vedanta interpretation of certain Vedic

The doctrine

208-216 texts discarded

...

Aropa of the pseudo-Vedantins discredited The Vedanta-Sutram has nowhere declared the unity of the of

215

215

Self

The Vedanta-Sutram

I.

and

21-22

i.

41

II. iii.

establish differ

215

ence

The Vedanta be

212

and the

rejected,

accepted

Rule as

:

Pratibimba must

Avachchheda and

doctrines of

doctrine

Samkhya

of

Multiplicity

solution of doubts in philosophical

to

and 216

other matters stated

The Samkhya Theory

not

is

in

with

conflict

and

oruti

the

216-221

Smriti VI.

Chhandogya

Upanisats

Bindu 11 and

ii.

12, Aitareya

I.

1, i.

1,

Katha

IV.

Brahma-

x. 11,

216-217

explained

The Samkhya Theory supported by the Vedanta-Sutram III. ii, 33, Katha Upanisat IV. 15 and Mundaka-Upanisat III. i. 3 and

by Smriti That Denotation of "

Unity

219

also

"

in

the popular conception

is

have taken the trouble

What

Thou

"

art

That

"

219

which the

druti,

chasten by declarations of Plurality

to

condemned by the Taittiriya-Upanisat

is

Smriti, etc.,

II.

7

is

not

plurality of individual Selves essentially alike one another

The Vedic

declarations

Pratibimba or

of

Avachchheda or separation and

reflection, explained

with

the

help

of

...

Xatha-

Plurality of Purusas further established Those who have eyes to see, can see the oneness of form among the Selves

220-221 221-222

222-223

Non-Duality

is

disproved by recorded cases of Release

The Neo-Vedantins

are verily a sect of the

223-224

Bauddhas

224

of Vamadeva

is

absolute

224-225

has been, so will

it

be

...

225-226

...

226-227

Release it

220

of

UpanisatV. 10

As

220

ûrusas are ever uniform

Character of being witness is compatible with uniformity Purusa is witness (Saksi) of Buddhi alone, and the seer of all the rest

Purusa Purusa

is is

for ever released indifferent


227-228 (Drasfta)

228 228-229

229 34/206

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TABLE OF CONTENTS.

XI

PAGES.

Seeming agency o/ Purusa

is

due

to

influence of Buddhi

...

229-230

...

...

230

explained

...

230

...

231-234

...

232

...

...

232

...

...

233

Karika XXII on the same subject, compared

The

"

title

"

Samkhya-Pravachana-Sutram

BOOK

II

:

OF THE EVOLUTIONS OF

PRAKRITI.

The Purpose of Creation ... ... ... Kinds of Vairtigya or Dispassion stated and explained Pain not-yet-come

A-Vidya

is

of twentyone varieties

is

by means

destructible

of Vidya,

...

:

their proof

the Lower Self The Cause of Successive Creation

...

...

...

233-234 234-235

...

..,

...

234

Vairagya cannot grow in a single Creation

...

...

235-236

The Rule of Individuals

...

...

236

The Higher and

Who

are Adhikarins or

Proof of the

...

Theory of

of Bondage, Release,

for Release

fit

...

or

Adhyasa

etc,.)

in regard

Doubtful Sruti, Taittiriya-Upanisat

fictitious attribution (e.g.,

Purusa

to

1.

II.

and Bondage

How

...

the

...

the activity of Prakriti ceases

...

determinants

sole

...

...

explained

Reality of the creative agency of Prakriti proved

Knowledge and Ignorance are

...

of

...

II.

1,

...

which

4,

and

...

...

Mundaka-Upanisat the Vedanta-Sutram II.

Different uses of the elation of

How

Mahat

...

Definition of

is

an

Ii^vara

Ahamkara

...

240-241

...

241-242

...

242-244

II. iii.

i.

3,

14

243-244

245-246

...

...

246

...

...

246-247

...

...

247

Mahat Tattva

...

247

...

247-248

...

248-249

explained

...

...

contrary products arise from the same Tattva Mahat

Every Purusa

240

"

individual Buddhis to the

Products of Mahat

...

...

...

...

word

239-240

244-245

Space and Time, unlimited and limited "

238-239

...

:

Buddhi

...

mentions a different order of

The origination of Mahat, etc., is not fortheir own sake Theory of Space and Time they are forms of AkajJa

Definition of

237

..*

...

evolution, considered in the light of

Pradna-Upanisat VI.

...

Release

... The Theory of Adhyasa further argued The instrumental cause of Creation is Raga or Passion

Taittiriya-Upanisat

237-238

automatically in the case of

a Purusa possessing discriminative knowledge

The order of Creation

...

...

...

...

...

248

...

...

...

...

249-250

...

...

250-25]

Products rf Ahamkara ... ... http://slidepdf.com/reader/full/the-samkhya-philosophy

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TABLE OF CONTENTS.

XI 1

PAGES.

How

Senses and

the

were produced in the primary

Objects ...

...

...

...

250

...

...

...

...

251-252

Production of the external Indriyas and the Tan-Matras

...

251

The Devas

creation

...

Manas Origin of

of the Indriyas

...

The Indriyas are eleven in number The Indriyas are not formed out of Doubtful Srutis explained

The Indriyas are n ot The Indriyas are not There

is

not one, but

the

...

eternal the

same as

many

Manas

...

...

252

...

...

...

252-253

...

253-254

Bhutas or Elements ...

...

...

254-255

...

...

...

255-256

counterparts

256

their physiological

...

256-257

stand against Positive Evidence

257

Indriyas

Conception must not be allowed

...

to

...

...

...

...

...

257-258

Diverse functions of Manas explained

...

...

,.

258-259

The

...

...

...

259

...

...

...

259-261

...

...

...

261-262

...

...

...

called Air

...

262-263 263

Definition of

...

Objects of the Indriyas

Purusa

is

different

from

The In ternal Indriyas Their resemblance Prana or Life-Breath

The modifications of successive

...

the Indriya

distinguished ...

is

not Air

the

why

:

are

Indriyas ...

...

Cognition called Alochana described

Aniruddha

s interpretation of

Number and

Sutram

Purusa indicated

Sva-rupa of Above illustrated

Above

...

the Indriyas to operate

illustrated

The number of

Why the

...

the Instruments

&

Buddhi

is the

principal

Recollection is not spontaneous to

well

as

...

...

264-265

...

...

...

265

...

265

...

...

266-267

...

...

...

267-268

...

...

...

268

...

...

...

268-269

...

...

...

269

...

...

...

270

...

...

270-271

...

...

...

271-272

...

...

...

272-273

...

...

273-274

and secondary

...

274

II.

32 criticised

Purusa

Relativity of the condition of being principal

Why

as

...

Indriyas are called Instruments

Pre-eminence of Buddhi illustrated

Why

simultaneous

character of the Modifications

The

What mo ves

it is

one particular Buddhi and not another acts

for the benefit of one particular Purusa, and not of another

In what sense

Aniruddha

s

Karma

is

dictum that

said to belong to Purusa

Karma

is of

Purusa

criticised http://slidepdf.com/reader/full/the-samkhya-philosophy

...

reflected in

...

274-276

...

275

Buddhi, 275-276

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TABLE OF CONTENTS.

Xlll

PAGES.

The Topic of the pre-eminence of Buddhi concluded ... Nimiber of the components of the Linga-Deha BOOK

III

:

OF

...

276-277

...

277

DISPASSION.

Origin of the Gross Elements

...

...

...

278

Origin of the Body

...

...

...

...

279

Origin of Samsara

...

...

...

...

279-280

Limit of Samsara

...

...

...

. . ,

280-281

from Experience

...

...

...

281-282

...

...

282-283

...

283

to Purusa...

283-284

...

284-286

Purusa

is

ever free

The Gross and

the Subtle

take place during transmigration also

Experience

may

The

and not the

Subtle,

Body distinguished

Body causes experience

Gross,

Constitution of the Subtle

Body

The Subtle Body distinguished contained

The

as

the

of

...

being the container arid the

...

...

constituents

eighteen in

...

...

...

Subtle Body are

number

...

...

seventeen, and

not ...

285

... ...

285 286-287

...

...

287-288

...

...

287

...

...

Aniruddha s interpretation of the Sutram III. 9 criticised How from one single Subtle Body manifold individuals arise

Why

Organism is called a Body means the House of Experience

the Gross "

"

Body Body is Deha

threefold

:

Linga-Deha,

284

Adhisthana-Deha, and

Sthula-

...

...

288

...

...

288-290

...

...

290-291

...

...

291-292

Another proof of the finiteness of the Linga-Sarira

...

...

293

Cause of migration of the Linga Sarira

...

..

-...

293-294

Origin of the Gross Body

...

...

...

294

...

...

...

Proof of Adhisthana or Vehicular Body ... ... An objection answered

The

size of the

is

Linga-Sarira

atomic

...

...

... ... Contrary opinions stated and explained ... Consciousness is not a natural product of the organisation of the

Body

An

...

...

... objection answered the Linga-Sarira takes a Gross

Why

Cause of Bondage

Knowledge

is the sole

...

...

...

...

295-296

...

...

...

the cause of Release

...

297-298 298-299

...

...

299

...

299-300

...

...

300

...

...

300

...

301-302

Body

:

...

and independent cause of Release

Sveta^vatara-Upanisat

III. 8,

Doubtful Sruti, lf a-Upanisat

quoted in support

XL

294-295

explained

Futility of[the co-operatioji of knowledge

and Action


illustrated

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TABLE OF CONTENTS.

XIV

PAGES.

Our conception of the Wherein it is faulty

Object of

Fruit of Worship

and

303-304

...

...

...

...

304-305

...

...

305

...

...

305-306

...

305-306

304

"

"

A-Samprajnata

Practices conducive to

...

...

Dhyana includes Dharana and Samadhi also How consummation of Dhyana is reached Samprajnata

302

...

Raga

"

...

...

Dliy ana

"

...

...

:

cessation of

faulty

...

Sources of Knowledge is

is

Worship

Dhyana

Dharana described

...

Yoga explained ...

...

...

306-307

...

...

...

307-308

"

"

here means Pranayama

Dharana

Asana described

...

...

Sva-Karma

...

..

...

...

described

Other means of

Dhyana

...

...

...

307 308

...

...

309

...

...

309-310

...

... ... Nuture of Viparyaya or Mistake described A-Sakti or Incapacity which is the cause of Mistake, is of twenty-

eight sorts

...

...

is

Tusfci or

Siddhi or Perfection

Minor

is

eightfold

sub-divisions of Mistake

:

311-312

...

...

...

...

...

...

...

...

...

312 312

...

312-314

ninefold

Complacency

310-312

sixty-two in

number

Minor sub-divisions of Incapacity

...

...

...

314-315

Divisions of Complacency explained

...

...

...

315-319

Divisions of Perfection explained

...

...

...

319-321

...

...

322-323

...

...

323-324

The

other so-called Perfections are not real

Creation described ... Vyasti or Specific Bhautika Sarga or Elemental Creation also

is

for

the

sake of ...

324-325

...

325-326

...

...

326

..,

...

326-327

...

...

327

...

...

327-329

Re-birth after absorption into Prakriti accounted for

...

Purusa

...

The Higher, Cause of

...

and the Middle World described

the Lower,

the above differences in Creation

The Higher Worlds cannot There

is

...

...

pain in the

Supreme Good Higher Worlds also

Dissolution into Prakriti

Prakriti s independence

be the

is

not the

Supreme Good

how maintained

...

Proof of re-appearance, after absorption into Prakriti The Samkhya conception of Adi Purusa and l^vara

In what

sense the

Samkhya

denies Isvara

for the release of Purusa

Creation by Prakriti

is

Prakriti s interest

bound up with

is

...

that of

...

Purusa


...

329-330 329

...

330-331

...

330

...

331-332

...

333-334

...

334 38/206

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TABLE OF CONTENTS. PAGES. Prakrit

acts spontaneously for the benefit of

Purusa

Spontaneous activity further illustrated Prakrit

is

of Spontaneity of Prakrit

...

...

...

necessary

...

...

...

336-337

is also

...

...

337

...

...

337

...

...

338-339

...

338

...

339

...

339-341

...

341

...

...

341-342

...

...

342-343

...

343-344

...

...

345

...

...

345-346

...

, . .

346-347

spontaneous

Atyantika Pralaya, or Final Dissolution described Release of one does not involve release of all

Doubtful Sruti, ^veta^vatara-Upanisat

I.

Release consists in what

...

The

...

explained

10,

...

Purusa and does not

Prakriti affects one "

Error of snake in respect to a rope

affect another

"

explained

The above dual character of Prakriti supported ... Prakriti s selection, how determined Hoiv Prakriti ceases

to act

the analogy of the fair dancer

:

Relation of Bondage and Release

to

Purusa

Bondage and Release really are of Prakriti How Prakriti binds and releases herself A-Viveka or

N on

Discrimination itself is not Bondage development of Viveka or Discrimination is possible

How An exception

to the rule laid

Pure Viveka alone

is the

A-Samprajnata Yoga ... Viveka

335

...

336

is

Cessation of her activity

How

334-335

.

.

...

natural

A ctivity

.

is

down

...

cause of Release

means

the

of

perfect

...

...

347-348 348-352

...

...

352

...

...

352-354

development of

...

...

...

353

The case of Jivan-Mukta considered

...

...

...

354

Proofs of Release-in-life

...

...

...

354-356

Definition of Jivan-Mukta quoted from the Naradiya Smriti

...

356

The Jivan-Muktas only can

...

...

355

...

...

356-357

Body even after Release is rendered unvoidable. ... ... ... only means of Release

357-359

...

be spiritual guides

Worldly existence after Release explained

How

retention of

Viveka

is the

.

BOOK IV Instruction

is

necessary

:

:

Story of the abandoned Prince

Inculcation also

is

...

...

necessary

The instructor need not

is

Story of Svetaketu

necessarily be

of the Father and the Son All worldly pleasure

:

359-360

OF FABLES.

Instruction, to be effective, need not be directly imparted

of the Pidticha

.

:

Story ...

362-363

...

...

363

-

Story

...

...

:

Story of the


361-362

...

a spiritual guide

alloyed with pain

...

Hawk

...

363-364

. , .

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TABLE OF CONTENTS.

XVI

PAGES.

Things avoidable must be avoided

...

...

...

Slough

Penance necessary for prohibited

Hand

tated

to

Bharata is to

Company

:

In

needless

is

Example of

:

Concentration of mind necessary to be transgressed

:

Snake

the

study, discrimination is necessary

Rules are not

Story

:

~

366-367

367

...

...

368-369

...

...

368-369

...

...

369

Example of the Bee Story of the Arrow-maker :

Experience in

:

365-366

of

Story of the Girl and her Bracelets

:

Story of Pingala Hope is to be abandoned ... The innate pleasure of the Chitta

Exertion

...

...

...

...

be avoided

avoided

365

Ampu

...

be

to

...

Story of the

:

...

Release,

...

...

done

acts

...

...

uncongenial

Thoughts

Story of the Snalte and the

:

life

...

369-370 370-371

...

371-373

.

.

.

Brahmacharin defined

...

...

...

..

372

Who

...

...

...

...

372

are the Pasandas

For getf ulness of Rules

and Virochana

There

also is

Story of

to the limit

Vamadeva

of

Time required

...

Although they fail

Vairagya is and Milk

to

company:

of the Parrot results

Parrot Passion

But

...

...

is

not appeased

the dirty

Knowledge necessarily the lotus

Release

is

is

...

above Lordliness

not

...

376-377

...

...

377-378

...

...

378-380

of the

be

shunned

:

...

the

Guna

...

...

...

Story of Aja

perfect Knowledge

381

Story of the

:

...

Story ...

Story of Saubhari

:

Swan 380-381

is to

by enjoyment:

mirror

...

Alarka and Dattatreya

through seeing the faults of Prakriti

Example of

375-376

380

...

Faults disqualify even for instruction

...

...

...

from connection with

...

...

Story of

...

374-375

Story

:

...

Association with worldly-minded people

...

Example of

...

...

.<.

:

secure permanent release

...

Benefit of excellent

own way

means of Knowledge

the only

of

:

...

the performers of sacrifices

373-374

Indra Story

...

...

She...

:

supplemented by Reflection

are useful in their Inferior means also

Bondage

...

...

a factor in the attainment of Release

no rule as

is

of the

Story

:

is to be

Instruction

Time

harmful

...

...

Frog

also

is

...

382

...

382-383 383-384

...

384

...

384-385

...

Example of

:

...

...

...

..,

385-386

...

...

...

...

386-387


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TABLE OF CONTENTS. V

BOOK

XVll

OF THE DEMOLITION OF COUNTER-THEORIES.

:

PAGES.

Performance of Mangala Creator

Itfoara as the

The

is

...

necessary

the

World

is

not

of

facts are satisfactorily explained

There

Inference of Irfvara

There

by Karma

no proof of an eternal Isvara

is

is

impossible

no Sabda in regard

is

A-Vidya does not belong

Samsara

is not

to

without beginning

is

in Creation

DLarma

Proofs of Perception

...

Proof of A-Dharma is

Arthapatti Dliarma,

not the proof of

etc.,

the

Gunas,

etc.,

or

Logical

389

...

390-394

...

...

395-396

Creator

...

...

3 explained

396-397

...

397

...

...

...

398-400

...

...

...

399

...

...

400-402

...

...

403

...

...

...

404

...

...

...

404-405

...

...

405

...

...

...

405-406

...

...

...

...

...

406-407 407

nowhere been absolutely

has

is established

Pervasion

...

...

...

Doubtful scriptures explained

.

Reality of Objective Existence

Vydpti

Dharma

...

394-395

are attributes of the Antab-Karaua

The existence of denied

...

389-390

...

not the sole proof of existence

is

...

not proved

... The nature of A- Vidy a discussed In any case, A-Vidya cannot be without beginning

The causality of Dharina

...

...

ii.

Purusa

388

...

to Irfvara as

Doubtful Chhdiidogya-Upanisat VI.

..

proved

World

I^vara as the Moral Governor of the

...

by proof

cannot be grasped

from a

...

407-409

...

409-411

single

...

...

...

411-412

...

...

...

412-413

...

...

413-414

...

...

414-415

...

415

...

415-419

...

...

419-420

...

...

420-421

...

...

421-422

Probative force of Vidhis, Artluivfidas and Mantras considered...

421

instance

...

...

... Vyapti defined Vyapti is not a separate Tattva

The View of

the

Acharyas on Vyapti

The View of Panchaettkha Vyapti

is

...

not a power inherent in the essence of the thing

Relation of

Word and

.*..

Object

Proofs of the Relation of

W ord

...

...

Word and

Object

does not refer to acts only

...

Words Kfirya-para and A-Karya-para, Sadhya-para and SiddliaWords convey

An

the

same in scriptural as

objection stated

Answer

How

:

...

...

...

para

The Vedic

in secular literature

...

...

objects are not absolutely supra-sensuous

there can be intuition of supra-sensuous objects


...

422

...

423

...

423-424

...

425-426

...

426 41/206

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TABLE OF CONTENTS.

XV111

PAGES.

Power

to

denote objects

is

inherent in Vedic words

Proof of the power of Vedic words

to

The Veda

is

not eternal

The Veda

is

not the work of a person

But

not eternal

still it is

Meaning of

The Veda

the term

itself is

"Pauruseya"

is

Nor

is

the

in

is

...

...

428-429

...

...

...

430-431

...

...

....

431-432

...

...

432-433

...

...

434

illusion

not

absolutely

objection answered

...

non

...

...

434

...

...

434-435

...

435-437

...

...

437-438

...

...

439-440

...

...

...

441-442

...

...

...

442

...

...

...

442-443

and unreal

non-existent

The Theory of Sphota refuted Varnas or Letters are not eternal

An

...

absolutely real

and

... ... Non-Duality of the Self refuted contradicted the and by Perception Non-Self Unity of the Self ... ... Qi utis on Non-Duality explained

On

the

... ...

444-445 445-446

...

446-447

Theory of Non-Duality there can be no material cause of

theioorld

...

...

...

The Samkhya and the Vedanta compared ... Pseudo-Vedantins condemned The

nob

is

Self Conflicting

Ananda

Srutis

Reasoning

The

427

428

not reflection of ivhat it is

both existent

... ...

...

World

426-427

...

be something else than real

World a

The World

of

...

...

established

...

the Objective

denote objects

own authority

cases

...

The World cannot

its

W orld further

Object of cognition existent

...

proof of

Reality of Objective

Neither

...

...

Sruti on

or Bliss

compared

Rule

...

...

Ananda

:

...

is

metaphorical

the above ...

...

447-449

...

...

448-449

...

...

449

...

...

449-452

of Interpretation

:

Place of

...

...

...

452

...

...

...

452-453

...

...

453-454

...

...

454

...

455

...

455-456

...

456

...

456-457

...

457

...

457-458

...

458-459

...

...

459-460

...

...

460

The purpose of such metaphorical ferutis The Theory that Manas is all-pervading, refuted Argument in support of Manas is not partless

...

...

...

and non-eternal, distinguished Eternality of Prakrit and Purusa defended Objects eternal

... ... ...

Doubtful Sruti, SvetaJ^vatara-Upanisat IV. 10, explained Eel ease

is

not manifestation of Ananda...

Eelease

is

not the elimination of particular attributes

Neither

is it the

attainment of particular Worlds

It is not the cessation of connection with objects http://slidepdf.com/reader/full/the-samkhya-philosophy

...

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TABLE OF CONTENTS.

xix

PAGFS. is

not Release

...

...

Total extinction of the Self

The Void It is

It is

not Release

is

...

not the possession of excellent enjoyables not the absorption of the Jiva into Brahman

It is not the acquisition of supernatural powers It is not the attainment of

supreme power The Indriyas are not the products of the Elements Release

ables of the Vaisesikas the

through

Naiyayikas

...

...

...

...

Manu-Samhita

I.

The Atoms are

not partless

The Tan-matras

27,

Atoms

The VaiSesika Theory of Visual Perception

Genus

exists

Genus

is

463-464

...

...

is it

It cannot be

from

is

eternity

...

The Samavfiya or Combination of Because there

Aniruddha

is

no proof of

The Body The Body

...

469-470

...

...

469

...

...

469

...

...

470

...

...

479

...

471

...

471-472

...

472-473

...

473-474

...

474-475

...

...

it

477 477-478

...

478-479

...

479-480

...

480

...

481-482

...

482-483

...

483

...

483-485

...

484

...

484

...

composed

Body

476-477

...

...

t

...

...

is

of

476

...

...

... ...

one Element only

Body

...

...

not composed of five Elements

of Ativahika

475

...

not necessarily gross

Meaning

.

.

...

is

of

...

the Vaisesikas does not exist

s interpretation criticised

perceptible also

is

466-468

.

non-eternal

465-466

...

...

...

an inherent power of the thing relation of Names and Things

Because their relation

464

Predic-

not a separate Tattva

is

Tt is not the

is

...

...

...

...

not a negative conception

Similarity

Body

...

criticised

.The Va\Qfiik&Theory of Eternal Genus criticised

Motion

463

not fourfold, as maintained by the VaiSesikas

is

Magnitude

Neither

...

be eternal

...

are the parts of the

462 462-463

...

...

quoted and explained ...

461

PredicaUes of the

...

The Ultimate Atoms of the Vaisesikas cannot ... The Sruti is against them ...

...

...

...

knowledge of the Sixteen

460-461

...

...

not attained through the knowledge of the Six

is

Neither

...

...

...

...

...

...

...

...

...

...

484

...

...

...

485-487

In what sense the Senses are the revealers of objects

...

487

The Eye is

...

...

487-488

...

...

Meaning

Proof of Ativahika Body

How

the Senses illuminate objects

not

formed of Light

...

http://slidepdf.com/reader/full/the-samkhya-philosophy the Senses Proof of the Vritti ormodification of

488

43/206

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TABLE OF CONTENTS.

XX

PAGES.

Nature of the modification of

The modification may

Ahamkara

A

the Senses described

...

be a quality as well as a substance

everywhere the uniform cause of the Senses

is

doubtful ruti explained

...

...

...

...

493 494

...

...

...

494-41)5

a modification of the Indriyas...

...

...

495

...

...

495-496

not the originant of the

Prana

is

Body

The Building of the Body is due to the Self The superintendence of the Self is relative and

not absolute

...

... ... ... Purusas are ever free Uses of the word Brahman in the Samkhya and the Vedanta Release distinguished from Deep Sleep and Trance

reality of Release demonstrated

Theory of Samskara ... The Vegetable Kingdom

The evidence

and Ubhaya-Deha

:

fourth kind of Body

Eternality of individual

...

501-503

...

...

....

...

503-504

...

...

...

...

504

...

504 506

...

505

Experience

The Self

exists

It is different

How Pur usa

s

:

xi.

I

...

...

...

506

...

...

...

506-507

Upabhoga-Deha, 507-508

...

...

...

...

...

...

508

...

...

...

509-510

...

...

...

510

...

...

511-512

...

Consciousness cannot be a product of the Elements

BOOK VI

OF THE RECAPITULATION OF TEACHINGS. ...

...

from the Body and aim is fulfilled

... Pleasure is rare All pleasure is alloyed with pain

513

...

the rest

...

...

...

more intense than Pleasure

...

...

...

...

...

... ... ...

... ...

... ... Yoga-Sutram II. 15 quoted The aim of Purusa is twofold pleasure and absence of pain

pain

:

doubt raised and solved

A-Viveka But

it is

is

from

eternity

not eternal

...

...

...

... ... ...

514-517 1)1

7

517-518

...

518-519 519

...

519

...

...

520

...

...

520-522

:

A

499-500

...

Buddhi refuted

Yogic Perfections defended

...

...

Karma-Deha,

...

498

500-501

Ohhandogya-Upanisat VI.

kinds of Body

497-499

...

...

... The evidence of the Smriti The vegetables are not moral agents

Three principal

...

...

also is a Field of

of the ruti,

496-497

...

powerless during Deep Sleep

is

Release in life defended

is

491-492

...

is

All

491

Body

Prana

is

...

492-493

the only material of the Gross

Pain

490-491

...

.

is

A

...

...

.

Earth

Vasana

488-489

...

Varieties of the Gross Body.

The

...

...

...

...

..

522-523

...

...

...

...

523

http://slidepdf.com/reader/full/the-samkhya-philosophy Ths cause of the annihilation of A-Viveka

...

44/206 523-524

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TABLE OP CONTENTS.

xxi

PAGES.

Proof that Viveka

A-Viveka

?s

is the

only destroyer of A-Viveka

the sole cause of

Bondage

Bondage does not over again befall

...

the released one

Defects in the opposite mew, pointed out Nature, of Release Conflict with the

...

defined Defence of Yoga

classes

.

...

...

...

...

...

...

the cause of

Upardga

Purusa

in

The UparAga is not real, but is a mere Means of the suppression of Upardga Teaching of the Ancients on the point practice of Yoga, there

Purusa cannot be

The Sruti

is

is

.

Proof that Prakriti Motion of Prakriti

is is

526-527

...

...

530

...

...

530

...

...

...

...

532

...

...

...

535-536

no need of any particular locality

536

IT.

i.

...

536-537

...

...

537

...

...

...

537-539

...

...

...

538

...

...

World

5 explained

...

with

conflict

538-539 ..

...

...

539

...

...

...

539-540

...

Primal

her being the

...

...

...

...

,..

540-541

...

...

...

...

...

511

Prakriti...

542-543

.

Reason for diversity of creation

..

..,

form of ...

...

...

543

...

...

...

544

...

...

544-545

...

...

545

the self -same Prakriti creates as well as destroys

Prakriti is no bar to Release

...

Creation for one Purusa does not affect another Multiplicity of Purusas is proved by the

Veda

Upadhi cannot explain the situation is a

529

533-535

creation

s

...

...

not the attributes, but the very

Purpose of Prakriti

...

...

...

not in

Prakriti is sui generis

Even A-Vidya

...

...

all-pervading

...

A ctivity of

...

532-533

misconception removed

How

525-520

...

the material of the

Doubtful Mundaka Upanisat

The Gtmas are

...

531 531-532

conceit

against the opposite view

Cause

...

...

The Vaisesikas condemned

A

525

...

World

the material of the

is

...

528-529

Dhyana

Prakriti

..".

Veda avoided

means of Knowledge than Hearing ... Misconception about Yogic Posture removed

For

524-525

527-528

Utility of other

is

...

...

Adhikarins are of three

A-Viveka

...

...

...

...

545-546

...

...

546-547

...

...

547-548

...

548

contradiction to the Vedantin s Non-Duality

Other faults in the Theory of Non-Duality

...

...

...

548-549

The Self cannot prove

...

...

...

...

549-550

...

...

...

..."

550-553

Light

is

itself

not a property of the Self

Doubtful Srutis

explained http://slidepdf.com/reader/full/the-samkhya-philosophy Reality of the

World

...

established

..

...

...

...

...

553 554-556

45/206

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TABLE OF CONTENTS.

xxii

PAGES.

Causes of unreality

The Universe described Doubtful

554

... ...

...

Chhandogya-Upanisat VI.

Srutis,

i.

Ahamkara

to

When Experience ceases How re-birth takes place

and Brahma

4

... Bindu Upanisat 10, explained The Universe is ever existent, never created

Agency belongs

554-555

...

...

...

556

...

...

556-557

... ...

..

557

... ...

after attainment of Higher Worlds

...

557-558

...

558-559

Higher instruction in the Higher Worlds availeth not

...

559

A

...

559-560

doubtful Sruti explained

...

How going is possible for the Self When and why the Self is called

Why Ananda Existence

of the

Formation of

ivhich is omnipresent

the Jiva-Atma

attributed to the Self

is

Body

the

is

Body

is

...

...

dependent upon the Self

...

...

560-562 561

...

...

562

...

...

562-563

...

563-565

...

565-567

...

567-568

...

not possible through Adristain

Jiva distinguished from Purusa,

i.e.,

Paraina-Atina...

Ahamkara, and n ot I^vara, is the cause Brahma, Visnu, and Rudra are I^varas

...

in a practical

... no intelligent cause of Ahamkara Other functions of the supposed frfvara accounted for

There

...

568-569

...

569-570

...

.,.

570

...

...

570

is

The Mahat Tattva

is

the

Causal Brahman in the

Upadhi

Samkhya

of

Visnu

Sastra

In any case, the relation of Prakrit The view of Paiichadikha ...

and Purusa

is

568

sense only

from

570-571

eternity -

571-572

...

...

...

...

...

...

572-573

Whatever may be its form, the dissolution of the tie between ... ... Prakriti and Purusa is the Supreme Good The contention of the Vedantin that the founder of the Sfim-

573-575

The view of Sanandana

khya

not

is

...

Avatara

Kapila, the

Avatara of Agni, refuted...

One Kapila

is

mentioned in

Conflicting text of the

all

of

Visnu, but Kapila the

...

the Sastras

Mahabharatam explained

...

...

574

...

...

574 4-575

...

I.

Appendix Appendix

II.

Appendix

III.

Appendix IV.

(Index of Aphorisms). (Index of words). (Index of authorities quoted).

(A

catalogue

of

some

of

the

important

works

on

the

Samkhyha).

Appendix V. Appendix VI.

(Tattva

Samasa or Kapila Sutram).

(Samkhya-Karika

of Isvar Krisna).

http://slidepdf.com/reader/full/the-samkhya-philosophy VII. (Pancha&kha Sutram).

Appendix

46/206

5/28/2018


APPENDIX

I.

INDEX OF APHORISMS.


47/206

5/28/2018



48/206

5/28/2018


INDEX OF APHORISMS.

xv

PAGE. ...V, 9

...

...

...

.

39

542

...

...

...

439

...

...

...

...

284

...

...

...

...

188

...

...

...

497

...

...

...

..

ro^gta^...

17

...

...

112 276

...

...

...

327

...

...

...

281

...

...

...

395

...

...

...

...

273

...

...

...

...

539

...

...

...

169

...

...

21

.

...

493

56

.

.

v, lie

:... ,

35

..in, 6

..Il,

.

,

53

...ui,

-

...

V, 2

.

44 .

.

36

.VI,

..

116

1,

...i, .

56

..nT,

5

...I,

.

,

40

...

...

227

...n, 18

...

...

251

31...

...

...

262

...

...

...

154

138

:...I,

us

109 ...I,

193

...

...

...

548

198

...

...

...

147

...

...

...

...

312

...

...

520

.

...r,

.

...

103

..F,

.

330

vi, 42

n

v, 1 1 2

...

...1, .

.

...

161

...if,

.

4

...

...

...I

.

93

...

131

69 srraRi

ci

...

...V,

.

T,

394

...

...VI,

,

.

...

.

.

v

r

,

o

...

...

...

...

205

...

...

...

...

162

34

...

...

...

56

308 :

.

.

.

vr, 24

...

.

.

"

...


...

530 99

506 49/206

5/28/2018

TheSamKhyaPhilosophy-slidepdf.com OF APHORISMS, INDEX

xv

PAGE. ...II,

43

...

.

.

in, 35

.

.

. . .

i,

8

...111,61 .

.

.

V, 3 ... ,


124

.ill,

26

.

.

273 309

. . .

301

...

28

...

336

...

390

...

1.7

8

50/206

5/28/2018


K.

APPENDIX

INDEX OF WORDS.


51/206

5/28/2018



52/206

5/28/2018


Word

Index

Samkhya

Pravachana

Sutram.

PAGE.

PAGE.

26

v. _

.

...

156

...

264

...

129

:

...

329

i.

33

...

266

r*;: v. 48...

..,

430

*

15

1.

32

ii.

85

i.

55

iii.

:

ii.

i.

67

v.

122,

15,

430

...

563

...

378

...

92

...

182

...

334

...

477

29

...

384

8

...

240

i.61...

*ftiv. 22

...

GO

i.

i.

126 59

iii.

98

v.

[:

iv.

...

ii.

v.

Ill

...

492

v.

82

...

463

v.

i:

L 74,

vi.

35,

SmT

5r vi.

87

39

^ _

i.

i.

I

1,

i.

4,

:

30,

vi.

469

...

542

i.

1

ii.

...

^

...

221

...

12

256

...

423

...

2

224, 540

...

37

vi.

36,

177

...

540

61,

61

...

563

^5TTî. 30

...

53

156

...

222

i.

s:

iii.

.

vi.

20, v. 129,

50 36

vi. i.

154

i.

157, v. 61

65

ftftfcre: iv.

GT^

ii.

ii.


5

13

295,511 ...

431

...

269

...

568

...

216

223, 444 i.

21

^qtqT

59, vi.

...

568

...

STCf

f

34

54, 269, 563,

65

12,17,21,225

...

37

vi. *.

...

...

vi.

158,

i.

524

122,554

...

123

i.

...

122, 554

52

79, vi.

540

p,

i.

41

52

79, vi.

ii.

...

.

155

16

...

i.

21

140, 380

24

23

vi.

118, 539, v.

1

i.

...

160

91, iv.

ii.

WI

407

108

i.

i.

291, 469

37

5

463

82

87

14, v.

iii.

...

.

...

48

fKTf^v.

15

vi.

vi.

175,399,570

...

4

i.

...

iv.

154

216

...

377

21

377

...

246

...

237 53/206

5/28/2018

xvili


WORD 1NDEX-SAMKHYA PRAVAGHANA SUTRAM. PAGE.

152

i.

:

ii.

5

42

ii.

76

iii.

212

...

237

...

272

...

...

435

...

366

...

523

...

19

...

30

...

28

22

...

417

stfTîii. 76 11

iii.

iii.

3 v.

142,

i.

352

vi.4()

...

543

...

287

22

...

20

...

390

114

23 99

i.

i.

...

389

64

...

567

...

28

...

336

...

416

8

i.

iii.

61

34

v.

.119 i.

:

ii.

27,

3

51,

62

iii.

rcWW

ii.

3

lWiri.158 iv. i.

12 83, vi. 17

ST^: J

.

iii.

...

336

...

235

...

224

...

369

...

128

vi.

17

...

525

72

178,456 477

91

...

472

25

...

299

25 ...

299

26

539

77

...

352

156

...

222

82

...

126

125

...

508

...

28

...

309

...

28

v.

:

8

i.

97

i,8 i.

124

28

ii.

25

.

i.

49


i.

64,

..

178

...

259

...

407

99 103,

128, 525

83

iii.

i.

...

i.

521, 570

...

.

481

235

i.

ri. 124, v.

i.

1)2

...

35

iii.

273

.

*v. 101 -vi.

395,479 .

501

12, vi. 67

vi.

i,

60

i.

v.

135,

i.

43

ii.

145, 148

2

v.

100,

100,152, 19

256

496

Jv. 35

11, v.

...

115

v.

i.

i.

96,

i.

:

...

11

i.

197, 495 ii.

2

.

352

..

13

vi.

115, 529

...

8

iv.

i.

vi.

54

v.

...529

22

vi.

...

PAGE.

r^ v.

25

v.

22, vi. 16,

vi.

...

148

407

53

405, 525, 556 :

ii.

19, v. 94, v.

107

252, 475, 488 vi.

20 vi.

i.

156,

iii.

i.

20

81

156

...

527

...

527

222, 356 ...

222 54/206

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SAMKHYA PRAVACHANA SUTRAM.

WORD INDEX

PAGE. ...

356

15

...

203

105

...

157

81

iii.

iii.

i.

17,

i.

57,

i.

66, iv. 2, v. v.

v.

64,

44

vi.

109,

153,

i.

i.

i.

127 127

93

524,

565

122

...

175

65

...

330

...

205

...

481

...

481

...

510

63,

i.

i.

iii.

10

iii.

93,

101

.

401, 545 ...

183

...

183

112,

i.

118

WTTî. 03

...

143

v.

120,

...

187

i.

100,

400

i.

i.

134,

v,

117

16

v.

105

50

30

i.

i.

2,

26, v. 55,

v. vi.

vi.

114,

18

v.

4,

i.

i.

12, vi.

437,

.40,

13,

27, i.

470,

405, 521, 523, 526

wnfir

i.

18,

i.

i.

...

437

100

...

470

108,

35, 213

153,

04,

i.

i

i.

153

16

.

f v.

.

ii.

03

64 8 iii.

iv.

66

2

ii.

...

34

...

474

iii.

...

446

iii.

240

iii.

...

...

330

...

362

iv.

32

...

86 536

14

...

308

...

308

57

i.

v.

v.

.

vi.

14

100

44

...

...

401

...

545

iii.

i.

50, 69, 2,

v.

7, v.

i.

v.

i,

i.

i.

ii.

24,

iii.

28,

iii.

58,

66,

iii.

68,

iii.

70,

iii.

77,

iv. 12,

10,

iv.

31,

iv.

iv.

22, 32,

12, v. 18, v. 23,

v

v.

06,

103,

v.

100,

v.

121, 128,

70,

83, v. 86,

91,

110,

9

87,

8,

55,

v. 80, v. 82,

v.

...

68,

v. 49, v. 50, v. 62, v.

v.

487

iii.

iv.

30,

...

i.

150,

27,

iii.

51,

537

46,

105,

ii.

524565 v. 126, v. 15, vi. 63 http://slidepdf.com/reader/full/the-samkhya-philosophy vi.

i.

158,

36,

...

i.

13, iv. 16, iv. 17, iv. iv.

i.

85,

i.

112,

i.

17,

i.

59,

07,

i.

26,

40,

i.

82,

i.

67

i.

i.

20,

55,

i.

74,

55

i.

28,

52,

i.

v.

v.

:

i.

13,

...

0,

5,

100,

404

...

400 i.

i.

34

vi.

i.

137,

45

i.

...

i.

20. 164, 103, 203,

v.

147,

...

i.75

128

v.

143

^m:

101

v.

:

...

i.

15,

i.

iii.

456, 560

06

72, vi.

.

PAGE.

35, 86, 213,

330, 367, 446, 474,

xx

v. v.

100,

118,

v.

125,

v.

129,

55/206

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WORD INDEXSAMKBYA PRAVAGHANA SUTRAM.

xx

PAGE. vi.

vi.

3, vi.

11,

vi.

7,

8, vi.

vi.

vi.

35,

44, vi.

vi.

37, vi.

47,

48,

l

vi.

93,

i.

129, 132,144, 147, 157, 160,

333,

334. 339, 342, 343, 344,

352,

138,

i.

44,

vi.

vi. vi.

48,

64

54,

33,

vi.

52,

369,

111, 124, 143, 193,

373,

43,

i.

500, 501, 476, 479, 483, 491, 504, 508, 509, 510, 511, 515,

64, 124

80

i.

120

i.

v.

;:

18

i.

432

vi.

6

...

517

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84

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429

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v.

41,

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180

v.

...

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...

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...

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104

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b

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58

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104

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127 .

35,

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79, v.

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17

485

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28

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183

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442

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442,457,475

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545, 548, 548, 550, 560, 570 9

v.

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249,532 ...

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274

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518,519, 521, 525, 525, 528, 531, 532, 537, 539,540,

224,394,

545, 548, 554, 567

4.61,462, 463, 463, 466, 472,

vi.

64,

395, 428, 435, 478, 520, 537,

396, 402, 405, 430, 431, 445,

47,

vi. ...

...

&

i.

v.

v.

46,

99, vi. 9,

80,

i.

158,

i.

10, v. 11, v. v.

67,

i.

374, 378, 384, 385, 386, 392,

vi.

456

240, 256,

269, 302, 303, 326, 329,

369,

...

296

43,

i.

70,75, 77,91, 111,118, 126,

367,

102

...

iii.

40,

28, 32, 37, 43, 49, 51, 51, 60,

362,

...

21

56, vi. 59, vi. 67. ..19, 21,22,

164, 208, 213, 224,

73

v.

21, vi. 26, vi. 27, vi. 33, vi.

63

i.

17, vi.

vi.

15,

PAGE.

iii.

75 309, 348

i i.

67...

i.

i.

15, i. ^

i.

81,

...

33, 70

46

20,

i.

31,

i.

39,

145. ..43, 54, 60,125,

i.

200

439 401 67


HI

-

v.

v.

44

47

...

429 427 56/206

5/28/2018


WORD I^DEXSAMKHYA PRAVACHANA

StiTRAM.

PAGE. 8

...

246

i.

20

...

49

ii.

40

...

274

...

12

ii.

1

...

v.

2,

.

v.

100,

PAGE. 27

532 v.

n

...

4J9

i.

...

400

vi.

...

473

...

405

100

...

158

27

...

409

24

v.

92

v.

22

v. i.

:

v.

48

vi.

85,

^08

82

i.

i.

r

vi.

104

150

55

557

i.

78

122

i.

20

43

i.

79

122

i.

14

33

ii.

27

258

iii.

% i.

ii.

312

41

270

38

90

140

...

398

...

528

...

548

...

93

531

218

...

286

...

526

...

160

...

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...

120

...

192 079

136

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41

ii.

120

i.

.

124

...

9

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38

i.

179 17 g

28

11

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312

41

iii.

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:

43

1...129,

19

vi

:

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iii.

4

iii.

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19, vi. 26. ..526,

i.

403

82

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13

21

vi.

20

37

v.

:

:

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20

i.

107

...

05

v.

J3,

...

3

v.

77,80, 158,345,521,

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302, 488, 488 i.

xxi

...

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9

^RTHIKcgrTîi.42 272 iii. 40 QIOj <_/

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140

90

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08, vi. 12, vi.

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iii.

re

vi.

v.

64 55,

08

i.

57,

3

38

...

114, v.

347

...

571

...

440

311

363

v.

i.

74 80,

i.

iv,

571

57,

iii.

14,

342, 512, 525

16 vi.

13,

J.

56

i.

439 434

...

144

114

...

107

87

...

132

94 i.

i.

107, ...

52

i.

106 iii. 71, vi. 11, vi. 87 http://slidepdf.com/reader/full/the-samkhya-philosophy

132

57/206

5/28/2018


WORD INDEX

xxii

SAMKHYA PRAVACHANA

SfJTRAM.

PAGE. :

15...

i.

10

vi.

49,

i.

16,

io

vi.

srjh

i.

...

33

...

520

i.

...

520

v.

:

532

vi.

61

...

563

...

491

...

491

33, v.99, vi. 1...

55,

100

414

i.

...

v.

3L

vi.

30 125,

i.

1

27,

vi.

...

14

ii.

26

i.

95,

:

vi.

8

iv.

^ :i. 88,

8

iv.

493

...

366

...

366

v.

f:i.34,i.92,

127

2...

i.

rc vi.

i.

54,

...

61,i.72,

vi.

62,

vi.

64

...

ii.

61,

251

64

567

v.

63

84

84

v.

irc

tflft vi.

62 iv.

i.

89, v. 77

r^&f^n i.

i.

51 15

6

...

257

21,

244

...

244

...

302

...

483

11

27 L03

54,

139,

i.

43,

77,

82,

v.

v.

i.

126, 141,

i.

ii.

10,

v.

49,

523

...

i.

iii.

...

II

26,

ii.

537

346

v.

149,

...

...

iii.

i.

445

73

ii.

128,

...

28,

iii.

46,

78,

v.

i.

iii.

v.

80,

...

102

...

464

...

464

...

564

...

365

460, 460, 462, 463, 463, 509,

460

514, 520, 558

138, v.

ii.

i.

18. ..93, vi.

i.

iii.

514

93,

...

447, 513

1

vi.

65,

509

117, 249, 557, 564, 567 i.

v.

16,

ii.

441

144,

34

vi.

:

56,

142,

...

62

.

Ill ...137, 163

i.

...

256, 444, 520, 537

513

...

180,

29, v. 61,

ii.

33

10, vi.

51,523

112

v.

72

57

v.

478, 513 vi.

iii.

345

13

i.

i.

.

564

28

109

.

L

388 388

i

v

vi.

160

107

72,

556, 563,

169, 525,

245

12

ii

vi.

11(3,

53, vi. 61, vi. 62,

vi.

PAGE.

77...

460

...

73

v.

2, vi.

10,

83,

v.

126,

vi.56

vi. ...

49,

185, 195, 196, 207, 242, 259, 296, 315, 323, 430,

75, 182,

208


i.157 .

77,

v.78

...

223

...

460,

460 58/206

5/28/2018


WORD INDEX SAMKRYA PRAVACRANA S&TRAM. PAGE.

33

Fi.

53

iii.

:

60, vi. 29

i.

...

55

...

327

...

92,

PAGE.

82

v.

...

25, v.

i.

61

109,

.121

86

v.

v.

v.

121

71

i.

32

vi.

118,

i.

466

...

407,

....

187

...

116

...

205,

"...

...

504

...

557 213

11,

1

iii.

...

244,

563

278 254,

494 21

ii.

...

iii.

47

254

...

ETrîii. 4,

504

129

495

p. 21, v. 113...

...

25,

:i.

ii.

...

153

i.

463

55

vi.

TrJ^

vi.

48, 491,

...

114

.

533 i

xxiii

280,

324

iii.

l

iv. 3,

52,

56

22, vi.

iv. ...

326,

363,378,558

536

iii

118

v.

35 v.

126,

127

..

309

..

509,

..

398

&

i.

127 vi.

32

88

i.

38

vi.

32, v. 30

v.

32

v.

r:

v.

3

1

Mir 43 iii

^ v.

iii.

74

v.66 v.

:

74

15

iv.

14

...

183

...

536

v.128

..

500

...

157

v. i

..

509

...

541

...

415,

v.

iii.

11

..

287

i.

124

..

178

32

..

300

..

308,

417

ii.

...

415

iii.

..

417

...

315

43

315

...

457

...

449

...

457

...

371

24

vi.

34,

530 ..

:

ii.

20,

253

iii.

253, 338

64

iii.

82

04, v.

...

338,463

:

vi. :

i.

...

...

526 165

...

153

45

...

274

101

...

153

...

324

19

113

i.

101 :

ii.

:

i.

ii.

iv.

so

47

384

...

81

...

282 356

...

463

...

338

...

378

iii.

.

iii.

iii.


82

64

iv.

* cf iii.

7...

22

5, iii. 8, iii.

27

280, 283, 302

59/206

5/28/2018


WORD INDEX SAMKHFA PRAVAGHAKA SUTRAM.

xxiv

PAGE.

iii.

...

54,

i.

84. ..322,

iii.

45,

15,

i.

42

iii.

:

61,

i.

68, i.lll,i. 132, i.

iii.

163,

iii.

v.

32,

v.

80,

107, v. Ill, 8, vi. 9, vi.

103,

v.

vi.

vi.

30,

..33, 75, 93, 111, 163, 189, 197, 229, 294, 295, 348,

4H,

57

iii.

:

i.

159

83

...

83

v.

^^m

ii.

ii.19,

v.

32,

ii.

61,

23

...

225

...

463

...

463

v.

...

228

v.

56,

113

19

ii.

ii.

29, v.

104 r

i.

:

i.

59,

i.

iii.

60,

26,

i.

463

159

...

225

...

148

5

39

454

vi.

...

264

...

494

22

...

i.

...

22 ...

...

60

48...

...

548

...

60

39

i.

i.

...

^H

...

252

i.

52

iii.

54

77,

ii.

iv.

i.

21,

v.

118, vi. 28... 51, 92, 208, 225, 301, 377, 442,>500, v.

532 iv.

14

370

i.

v. :

ii.

v.

177

8

...

283

114

...

167

123

31

...

36,

...

iii.

Ill

i.

i;

...

...

i.

iii. 57... 331 http://slidepdf.com/reader/full/the-samkhya-philosophy

121, 155

...

11

i.

22

326 327

556

iii.

:

..

...

i.

:

117, 530

...

53

vi.

:

v.

73...

vi.

73,

375 270

150,

82, 458,

...

o

i.

259, 464, 485

28,

159,

84,

...

v.

82

%

i.

iv. 18. ..160,

39

ii.

108,

75,

70

vi.

iii i.

389

162

v.

J

256

93,

32

ii.

...

460, 460, 573

113

69

.

331

342

77, v. 78,

252, 264, 494 i.

...

142

572

.

567

...

i.

462, 483, 488,

492, 518, 518, 520, 530, 535,

i.

...

92

i.

569

68

iii.

388, 414,

64

I

69.

vi.

142, 331, 389,

.,.

J

2,

vi.

7,

24,

64

vi.

v.

57,

11),

v.

vi.

359

iii.

92,

i.

142,

31,

v.

314

i.

iii.

18,

75, v. 1,

i.

PAGE.

26

97

65

22

30 414

269, 297 ...

492

...

568

...

147

49

60/206

I 5/28/2018


WORD INDEX-SAMKEYA PRAVAGHANA

SIJTRAM.

PAGE. 31

i.

31

i.

29

iii.

50

v.

108

i.

9

i.

i.

:i. 98, iv.

54

...

304

...

431

...

160

...

28

i.

102,

iv.

29

...

153, 153, 362, 374,

17

iv.

99

iii.

...

344

...

375

44

...

545

30

...

304

...

381

70

iii.

19

iv. vi. iii.

25

iv.

102

iv.

76,

i.

112

384 374

...

354

i.

v.

29

iv.

105, v. 124. ..157,

i.

5

iii.

...

77, vi. 44. ..352,

iii.

28 28

i.

28

i.

27

i.

ii-

vi

34,

26,

27, vi. 28... 267, 531, i-

15

29,

164,

i.

109,

66

iii.

vi.

26

^KtsrT^ v. 77 i.

i.

110, v. 94,

:i.

545

[^

DI

...

51

...

51

v.

34 *

13

iv.

95

iv.32

i.

...

339

i.

...

531

ii.

95

...

ii.

34

21

40,

103,

168

...

380

...

73

i.

377

...

377

...

369

...

144

...

386

386

i.

102,

129,

i.

160,

v.

560

...

46,

v.

208

59

32

i.

124 ...60,70,

91,

187, 226, 257, 477,

153, 154,

507 I

i.

61,

i.

107, v.

65

93, 160, 447

W

267 267

...

iv.

ii.

162

51, vi.

i.

iv.

532,532

...

32

...

fiv. 21

i.

460

125

73,

vi.

...

...

46. ..210, 547

150

i.

...

vi.

151,

280

163, 475, 475 ii.

57

i.

26,

109

vi.

23

iv.

:

507

51

125

482

115

i.

384

...

...

491, 536

53,229,248

...

81

361,

354

79

iii.

i.

...

482

380,493

102

v.

363, 559 :

120,

81

i.

v.

23,

...

147,

65,

168, 447,

...

* v.

v.

115,

i.

28

...

l,iv. 3, vi.57

7.

PAGE.

54

26,

101,

i.

iv.17,

2,

...

9.

i.

7,

54

31

i.

:f>TT5n

...

xxv

vi.

i.

26


47, ...

i.

94, v. 39,

70,

144, 421, 531 61/206

5/28/2018


WORD IWDEXSAMKRYA PRAVAGHANA BUTE AM.

xxvi

PAGE.

PAGE. 23, v. 100... 405,

v.

cSn^ 46

...

:

160

i.

102,

i.

26

9

iii.

...

70

...

226

J. 31 Ti. 112

103

i.

120

v.

i.

153, ii.

479

68

i.

154

...

257

...

477

...

187

ii.2J

112

i.

v.

97

5

i.

ii.

6,

28,

iii.

29

iv.4,iv. 28,

...

TOT*

63

66

iii.

112

i.

153

..

446

...

339

152

i.

526 v.

...

51

...

164

...

Ill

...

256

...

164

v.

...

164

...

213

...

212

...

53

23,

259, 301, 363, 383, 406, 412,

WT*ri

284

412

36,

24, v. 29,

...

...

118, 339,

i.

19

vi.

65,

503

...

v.

iii.

75,

i.

129

i.

...

29

i.

553^q?Tm^

SMMJ

i.

19

iii.

29

53

...

295

...

346

~

îi. 36

TOW

...

269

HI iii.

i.

i.

89

...

138

v.

Ill

...

492

vi.

40

...

492

...

...

543

*

58,

40

132

33 71

...

345

115

...

496

..,

250

iii.

ii.

17

ii.

18,

18

...

...

294

...

...

564

333, 543 C3r%iii.

iii. 5

48 iii.

...

44

325

66

87

.

vi.

v.

8,

208, 283, 449

i.

...

iii.

150,

i

Ill

73

qfrvi. 62 iii.

319

v.

66, iv.

101,

vi.

ii.

19

10,

v.

16

251,252

63, ...

339,

367, 446, 481, 525 * i.

19,

i.

59,

iii.

17, v. 6. ..37, 91,

71, iv.

i.

iii.

345,374,391

152, 42,

i.

v.

158, 18, v.

iii.

23,

79, v. 86, vi. 26...

303, 3]

4,

28, v.

212, 224,

402,403, 461, 466, 531

i.

31

54


ii.

11

24462/206

5/28/2018


WORD INDEX

SAMKHYA PRAVACHAKA SUTEAM.

xxvii

PAGE.

PAGE. i.

163,iii.65.

i.

f*

32,

iii.

iii.

62

229,

339

121

ii.

iv. .

7

vi.

31,

ii.

38

...

69

:D

11.

29

ii.

56, vi.

iii.

106. 49,

i

ii.

54

239

ii.

iii.

iii.

67,

v. vi.

...

454

...

169

...

269

...

259

...

10,

49,

270

46,

ii.

47,

35,

iii.

51,

124,

vi.

41,

vi.

55,

121,

i.

19,

52

67...

vi.

49

25

...

381

...

129

i.

78,

59, 72, 110, 173,

iii.

v.

25,

6

118

i.

:

155

i.

i.

vi.

:

67 iii.

67

10

iii.

iii.

507

...

570

.

...

51,

vi.

110, vi.

i.

34, ii.

i.

81

i.

16,

i.

52,

v.

2

...

299,

173

...

327

...

221

135

38,

14,

i.

71,

...

82

...

191

i.

17,v. 20,

ii.

64

36, vi.

...

56, 59, 116,

163, 247, 250, 404,

539, 567

38

...

59

* i.

73,

i.

129,

v. 45, v. 87, vi.

341

32

iii.

8, ...

187, 283, 428, 469,

286

:

v. 45, vi. 32...

41

117,

536 428,

536

320, 544 :

540

...

56 i.

...

...

170

54

iii.

549

...

447

...

121

i.

i.

124,

...

391

^

v,

i.

vi.

14,

37

vi.

507, 544, 549, 557, 570 5

257

65

v.

i.

274, 276, 286, 309, 326, 341,

252

191, 523, 554

229

259,

506

...

38,

...

...

25

135, vi.

i.

336

257, 413

...

549, 567

164 19,

...

i.

158, 428

64

vi.

518

85

i.

330, 557

46

v.

iii.

vi.

...

259, 269

117

i.

i.

36

ii.

v.

vi.

239

...

ii.

:

...

30

25, v.

ii.

335

..,

19

ii.

5[tfc

504

55,

23

v. 1

510

128

v.

60

...

185

...

34,

v. :

i.

v.

12

137,

... ii.

6

193, 238

58

v. 73, 389 http://slidepdf.com/reader/full/the-samkhya-philosophy

396

442 88

...

470

63/206

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WORD IKDEXSAMKHYA PRAVACHANA

xxviii

SC7TRAM.

PAGE.

PAGE.

58

v.

:

110,

i.

...

vi.

442

iii.

36. ..163,

iv.

191

...

...

421

:

-i. 97...

...

147

I*

135

39

5FT53i. 12,

31, iv

i.

59

...

12

i.

r:

..

60

iii.

:

20

iv.

i:

12

ii.

125

r.

vi. 28...

120

v.

fiCTTH&fo:

101

v.

F:

120

v.

ii.

45

39

ii.

I:

i.

iv.

...

517

508

...

532

...

503

...

503

...

481

380

...

274

20

...

270

...

367

...

367

...

344

...

50,

vi.

v.

vi.

5

50

33

...

...

344 268

...

21

pfSH

...

ii.

6

vi.

i.

460

77

70

46

i.

66... 437, 439

v. 55, v.

T*m

i.

i.

434

52

v.

93

61 48,

51, v. 70, v.

i.

76, vi. 37,

vi.

59

...

71,

73, 455, 459, 540, vi.

WM

*

nfaSTfa:

431

517

56

34 v.

5

371,431, 517 :

:

245

9...

v.

264

...

124

15,

...

266

...

...

291

...

80

4

...

335

537

35

199

266

...

ii.

...

...

537

70

291

33

518

iii.

..

...

SFfcvi. 34..

...

291

ii.

...

70

...

31

7

iii.

375

242

vi.

teNraq;iv.9

32

ii.

...

...

124

fmfiv.

73

iii.

371

10

...

i.

14

i.

...

ii.

80

34

5

376

i.

i.

14

iii.

^

560

15

14...

iii.

20, vi.

31, 54, 376,

...

84,

vi.

J9

iv.

...

v.

r;

iv.

567

64

iii.

327, 359,374,386, 517

...

i.

32,

544

42 vi.

;:

iv.

17,

539 vi.

54,


Tq^ i

v.

37 *

i

... i

O

4o

.

...

540 ^71

/l

73

51 70,

560

vi.

59^|. 455, 560

64/206

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WORD INDEX SAMKRYA PEAVACHANA

SIJTRAM.

xxix

PAGE. 51

iii.

51

iii.

33

.

125, ii.27,

i.

45,

...

326

...

55

45,58,58,

122, 160, 165, 170,185, 189,

197,199,229,237,

255, 264, 268, 273, 280,

354,355,388,407,417,

...

274

462,465,492,506,509,

26

...

382

511, 548, 560

I 125

...

180

127,

27

45

...

407

107

...

488

...

...

369

v. 121...

...

504

67

...

452

...

411

v.

13

...

28

v.

iii.

56

vi.

128. ..183, 185

i.

26

v.

356

...

558

...

558

...

117

...

487

156

...

222

iii.-69

...

343

...

294

...

471

...

72

i.

...

105

v.

i.

...

455

v.

59

...

442

90

...

208

150

i.

i.

77, i.

i.

i.

79,

142,

i.

128,

144,

22,

43,

iii.

4,

iii.

21,

iii.

v.

35,

11.

i.

i.

ii.

5,

* *

32,

11.

12,

36,

iii.

*

Or"

oo,

11

229

58

...

88

104

.

..

156

...

557

vi.

50

...

550

i

146

...

201

...

288

iii.

i.

10,

12 i.

18,

i.

23,

i.

30,

i.

Ill,

i.

119,

iii.

15,

22, v. 8, v. 9, v. 24,

67,

iii.

60, vi. 9, vi. 26, vi. 46,

v.

v.

80, v. 85, v.

1,

:

55

iii.

v.

v.

...

164

*

80,

lll,v. 122,

536

vi.

i.

132,

127,

88,

...

i.

113,

i.

...

31

vi.

36,

63,

iii.

i.

163,

i.

o

*

11.

iii.

i.

107,

i.

i.

c\ci

78,

22,

54,

37,

118,

i.

156,

536

i.

16,

vi. 55...

58, vi. 31

i.

i.

50,

550, 557

129. ..72, 187

i.

50,

vi.

104,

i.

:

18

iii.

i.

71

56

vi.

5T

v.

82

...

v.

i.

102,121,

75,

258

i.

6,

23, 34,

...

:

i.

...

288,293,296,309,341,

iv.

v.

59

vi.

48,

258, 270, 274, 382, 458

ii.

iv.

vi.

129,

ii.

39,

ii.

S

326

75... 180,

26, v.

iv.

ii.

...

PAGE.

26,

v.

vi.

61

...

29,

37,

v.

45,

54,

163, 171, 297, 392, 394, 406,

443, 520, 531, 547, 563.


65/206

5/28/2018


xxx

WORD 1NDEX-SAMKHYA PRAVACBANA SUTRAM.


66/206

5/28/2018


WORD INDEX

SAMKUYA PRAVAGEANA

SfJTRAM.

PAGE. v.

v. 87, v. v.

95,

v.

90,

92,

PAGE. iv.

112, v. 113,

v.

t,

v.

vi. vi.

39,

vi.

vi.

46,

vi. 55,

v.

i.

51,

vi.

61,

30,

v.

94,

488

...

339

...

160

107,

75

iii.

19,

v.

66,

413, 475,488

...

58, 70...

62, vi.

v.

107

49,

vi.

...

66

iii.

117, vi.8,vi. 11, vi. 29, yi.

107

v.

94,

160, 348, 361, 475,

108, v.

v.

105,

v.

110,

71, v. 85,

v.

54, v.61,

xxxi

1

iv.

...

348

...

361

...

431

...

203

...

20

...

132

...

145

...

21

...

191

20, 21,37,6-), 64, 72, 77, &2, 99,

86, 116, 117, 118, 124, 126, 132, 137, 138,

121, 143,

145, 148, 153, 158, 162,

163,

i.

i.4...

250, 255, 267, 274, 279, 283, 287, 291, 297, 305, 329, 338,

i.

354, 357, 373, 385, 389, 391,

:

392, 394, 398, 403, 404, 427,

1.

428, 430, 431,435, 444,455,

ii.

490, 491, 493, 494, 499, 519, 521, 533, 542, 547, 549, 553, 557, 558, 563, 564, 573

146

v.

fsf

...

ii.

cf^f^

55

46,

93,

14,

ii.

17

...

250 :

i.

i.

137 73,

^r:v.

...

iii.

8

87

iii.l? I

i.

33,

i.

64, vi. 21

83,

iii.

51,

...

...

283 489

...

324

83, v.

128, 326, 446,

vi.

32,

3,

iii.

6, v. 10,

11, vi

29. ..19,

394, 404, 427, 521, 533

2,

ii.

i.

137,

ii.

6, v. 2, v.

105,

v.

i.

vi.

106,

51

...

.158,

193, 234, 238, 389, 487, 494,

553 i.

vi.

88, v. 14,vi.46,

49, vi. 58

...

137,

398, 547, 549, 558 i.

iv.

112,

ii.

42,

10, vi. 6

iii.

7, ...

164,

272, 282, 367, 517

v. ...

iii.

ii.

240, 305, 306, 354, 357, 391,

193 117,

153,

82,

124, 126, 143, 180, 213, 235,

J

247,

i.

80,

i.

31,

v.21,v.44,

113, ii.

125,

iii.

79,

135 i.

2,

iii.

428

274,

i.

i.

8,

vi. ...

...

96

i.

213, 234, 235, 238, 240, 247,

465,469, 471, 473, 475, 487,

3

87

i.

163, 180, 190, 191, 197, 203,

:

147

i.

55,

528

:

v.

117

57,

J \. 44, i. 107, iii, 75, http://slidepdf.com/reader/full/the-samkhya-philosophy

i.

133

...

499

...

86,

190 67/206

5/28/2018


xxxii

SAMKHYA PRAVACHANA S&TRAM.

WORD INDEX

PAGE.

PAGE.

U

iii.

85

v.

40,

i.

43

i.

01

v.

i.

19,

i.

54

v.

43,

i.

287

i.

89

...

138

...

405

:ii.

22

...

255

...

64,

...

121

...

82

...

149

55

rt

77

i.

435

U. 56

...40,04

ScT^n^

...

444

...

:

153

109

i.

ft

oo

99

i.

102

i.

:

...37,77

40

i.

...

...

.162

110, v. 95

i.

163,

475 455, 471, 490

ii.

62

...

99

...

37

i.

61

...

93

14, v. 40...

392,

...

267

...

325

...

93

...

19

i.

v.

v.

7,

398, 430

80

i.

40

ii.

41

v. iv.

31

v.

:

v.

92

...

473

v.

11 v

HO,

v. ...

74

iii.

287

43

i.

i.

...

i.

2, v. 62...

^HfaSft: i.58,

126,

i.

491,493

i.

16

...

373

v.

105.

3

_

279

...

288

Ill

i.

24

...

33,

...

48

...

48

iii.

iii.

39,

43

...

...

...

rnj; i,

...

v.

64, v. 63

105

503 190

312, 313 ...

504

...

487

...

487

...

103,

446

61, ...

473

151,

i.

134

121

...

64

38, v. 118, v. 120...

iii.

v.

vi.

...

279,

24

210

49,

290

37

...

12

18

i.

14,

...

88, 182, 210, 311, 500,

112,

v.

72,

563, 564 i. 163 http://slidepdf.com/reader/full/the-samkhya-philosophy :

190, 375

13

iii.

118

i.

62

...

...

134,

375,

287

325

18

iv.

i.

...

151 iv.

i-

:

iii.

...

49

iii.

380, 458, 403

H

61...

i.

75, ...

49

iii.

385

403

n:

iii.

423

...

iii.

i.

...

:

542

...

i.

274

19

83

iii.

...

...

19, iv. 24,

iv.

124

39

vi. v.

...

34

ii.

i.

49

63 v.

...

...

430

...

...

102

105

48768/206

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WORD INDEX-SAMKHYA PRAVAGHANA SUTBAM.

xxxiii

PAGE.

118

v.

124

30, v.

ii.

...

500

...

261,

PAGE. i.

ii.

126,

i.

i.

141

136

i

cT

38

i.

126

124

i.

1,

i.

87

182,

196

...

192

...

182

...

v. 38, v.

5

270

141

î. v.

...

i.

420,423

113

...

12,165

...

75

iii.

74

iii.

i.

:

:

112,

rawfin

529

i.

348

109,

155

i.

...

21

ii.

165

37

i.

60

iii.

ii.

21 v.

28,

i.

13,

...

257

347

19,154 ...

58

...

58

...

335

164, 221 ...

254

...

254

80, v.

59

vi.

430

....

37

...

32,

51, 462, 491,

110,

i.

22,

iv.

39, v. 53,

vi.

ii.

v.

109

cf:

i.

13 i.

28, v.

v.

1,

v.

36...

434, 539

30

...

384

...

530

51

...

326

...

...

245

...

245

iv.

23

n.

v.

14,

124,

iii.

...

491

...

32

...

51

...

462

A

12

-

12

ii.

vi2

...

v.

1,

i.

84,

iii.

53,

84, v. 67, vi. 5, vi.

124

/i.

8

67

33,

vi.

2

33

...

506

...

507

...

514

...

494

...

287

...

323

91

42

113

ii.H

iii.

8...

iii.

46

12, iii.

128,327,359,452,517,519 v.

...

123

v.

.

...

59"

113, ...

14

*

i.59

v.

2U4, 494, 507 ,514

:

ii.

...

452

...

519

i.

v.

DO,

i.

46 91,

119, vi. 12

519 vi. 8 5 http://slidepdf.com/reader/full/the-samkhya-philosophy *

80 17,

i.

iii.

i.

28

560

163, 255,383,388,421, i.

v.

500

...

...

103

i.

2,

i.

12 3

49

.

i.

1

118... 363,

iv. 4, v.

132

i.l

347,

375, 430

507

...

364

...

74, iv. 18, v. 49...

iii.

196

41

128,517

...

5

iv.

507

6

vi.

84,

iv.

28, ...

140,

140, 383, 501, 521 69/206

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WORb INDEX-SAMKttYA

xxxiv

I

RAVAGHANA SUTRAM.

PAGE.

28

iv.

12

vi.

ii.-70

119

.

iii-

v.

108

v.

29

31,

i.

126,

i.

87,

69,

i.

118

...

490

...

490

521

vi.

10, v.

.

.

.

?

)G

...

92

...

92

...

209

...

350

...

350

vi.

25,

...

...

304,

531, 533

271, vi.

29 :

...

20

vi.

V..

533

...

527

281,

...

367, 471, 548, 548 i.

vi.

53,

90,

48

vi.

47,

82

30,

29

339, 449, 449, 500 6, iv.

60

i.

iii.

v.

182,

132,

32

.

82

iii.

40,

ii.

i i

...

:

477

306, 533

....

259

...

54, 112, 118,

iii.

jfi*nT

00

516

185

32, vi. 29

ii.

...

.

iii.

...

T

128

i.

98

v.

^

**

i.

65, v. 66, v. 117,

iii

501

...

29, i.

75,

344

...

12

i.

...

404

...

98, vi. 4. ..477,

v.

.

ii.

:

521

v.

78,

3[rv. 108

i.

...

20

v.

:

338,460,400

...

:

383

...

64,

77

...

PAGE.

74, v. 115, vi. 61...

i.

50, vi. 14..

i.

80

82,523 131

118, 496, 563 vi.

40

...

...

547

9

...

520

...

...

500

i.

i.

i. ri

118

v.

i.

v.

v.

152,

29

v.

20,

25,

212,

...

...

404, 407, 41 2 f

v. 25, v.

14 17,

i.

>i-

62

ii.

14 :

152

...407,425

44

153

138

i.

i.

i.

42

33 ...

35,

&

60

213

11,

9,

13,

i.

16,

20,

i.

24,

i.

28,

i.

29,

33,

i.

35,

i.

38,

5.

41,

i.

42,

i.

48,

52,

i.

55,

i.

58,

i.

59,

i.

70,

i.

70,

i.

78,

.i.

79,

i.

81,

i.

80,

i.

88,

i.

112,

i.

12,

i.

i.

18,

i.

19,

i.

i.

25,

i.

20,

i.

31,

i.

i.

40,

i.

82,

i.

90,

i.

i.

14,

i.

84,

i.

i.

93,

114,

i.

107,

119,

i.

i.

...

193

...

564

...

247

153,i.l54,L156,i. 157,

...

212

i.

http://slidepdf.com/reader/full/the-samkhya-philosophy i.

i.

i.

7,

2,

120, i.

i.

147,

159,

137, i.

ii.

i.

138,1.140,

151,

3,

i.

ii.

152,

i.

8,ii. 11,

70/206

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WORD IKDEX- ÂMKUYA PRAVACHANA SUTRAM. PAGE. ii.

20,

ii.

iii.

44,

11.

iii.

iii.

26,

iii.

iii

54,

7, iii.

12, Hi. 13,

24,ii.25,

122, 125, 126, 128, 131, 137,

iii.

ii.

21,

20,

8,

iii.

140, 143, 160, 164, 167, 171,

iii.

25,

172, 193, 193, 201, 203, 210,

45,

212, 213, 216, 222, 223, 225,

iii.

235, 240, 244, 253, 254, 256,

iii.

27, iii.

66,

PAGE.

70,

71,

iii.

74,

iii.

75,

iii.

257, 273, 282, 283, 288, 290,

76,

iii.

84,

iv.

14,

iv.

295, 299, 301, 303, 322, 327,

25,

iv.

339, 344, 345, 347, 348, 352,

29, iv. 30, iv. 31, iv. 32,

359, 370, 374, 376, 381, 384,

v. 7, v. 10,

384, 385, 386, 389, 391, 392,

v. 11, v. 13, v. 15, v. 22,

394, 395, 398, 399, 405, 407,

v. 26, v. 28, v. 30, v. 33,

411, 413, 415, 421, 423, 425,

17, iv.

v.

v.

2,

iv.

20,

6,

v. 39, v. 41, v.

42, v. 45,

426, 428, 430,

434, 434, 435,

v.

437, 441, 442, 444, 446, 447,

53, v. 54, v. 55, v. 57, v.

454, 456, 457, 458, 462, 462,

v.

v.

46,

v.

48,

52,

58,

v.

61, v. 63,

v.

65, v.

463, 463, 464, 459, 460,

69,

v.

v.

v.

75, v.

469, 470, 471, 471, 473, 474,

76, v. 77, v. 78, v. 80, v.

475, 476, 477, 477, 478, 479,

v.

81,

73,

74,

v.

87, v. 88,

89, v. 90, v.

92, v. 93, v. 94, 97, v. 98, v. v.

481, 482

82, v. 83, v. 84, v.

v.

101,

491, 492, 494, 496, 500, 501, 503, 504, 506, 508, 509, 510,

99, v. 100,

511, 513, 516, 517, 520, 522,

v.

103,

525, 527, 530, 531, 532, 536,

v.

108,

537, 537, 540, 541, 545, 545,

v.

113,

v-

104,

v.

109,

v.

115, v.

118,

v.

119,

v.

120, v.

121,

v.

123,

v.

125,

v.

126,

v.

128,

105,

v.

483, 485, 487, 490,

;

96, v.

v.

102,

v.

460,

Ill,

*

i.

9

548, 553, 557, 559, 567 ... ... 11

iii.

14,

i.

39

...

14 ,312

v. 129, vi. 1, vi. 4,vi. 6, vi. 9, vi.

20,

vi.

13,

24,

vi.

vi.

16, vi.

26,

vi.

vi.

31,

vi,

33, vi.

vi.

37

vi.

38,

;

vi.

i.

77

28,

r

44, vi. 48, vi. 50,

54, vi. 57, vi. 64 26,

28,

30,

31,

...

51

150

...

208

34, ii.

43, v.

vi.

i.

..

62

...

27 ...

,..

258 445

...

173

...

523

vi. i.

...

32, 33,

120

19, vi.

34,

14

vi.

37,37,43,48,48,49,51,53, 54,55, 57, 59, 60,61, 62,71,

1

...

...

FI3T i. 86, v. 31, 115, 120, 122, http://slidepdf.com/reader/full/the-samkhya-philosophy

v. 36,

513

v.

71/206

5/28/2018


WORD INDEX

xxxvi

SAMKHYA PRAVACHANA

SuTRASt. PAGE.

PAGE. 95...

v.

43,

131,

v.

414, 417,426, 475

vi.

...

36

v.

...

131

i.162

...

37,

v. 22, 76, iv. 15, iv. 20,

228

v. 33, v. 39, v. 85, v. 89,

523

v.

...

...

428,

430, 442, 509

33 87, v. 91

v.

82,

86

05

...

vi.

...

29

475

v.

45, v. 48, v. 58,

126

v.

558

...

51

v.

13

v.

f

...

432

i.

vi.

56

...

:

:

491

.:

19,

...

417 426

43

v.

i.

...

110

,..

537

...

469,

i.

v.

56,

412 *roirr^

56

i.

srfarftai i-

s

41,

i.

v.

70,

131,

Ill,

vi.

24, vi. 31, vi.

...

412

109,

v.

v.

82

7, iii.

ii.

103, v. 108, v.

29

...

vi. 22,

38

...

115, 239, 352, 371, 376, 405,

415, 421, 465, 471, 483, 490, 491, 492, 504, 529, 530, 536,

541

477 7

...

392

54

i.

10

.

i.

19

i-

89

...

44,

vi

...

172

v.

73

...

456

v.

71

...

455

67,

v.

filRftw:

110,

56

...

vi.

67,

vi.

68

...

i

68

...

342

27, vi. 60

...

51,

572 riii.

74 vi

.

44

...

347

...

545

http://slidepdf.com/reader/full/the-samkhya-philosophy 501 . .

119

v.

...

520 201,

-.

75

457 470 456

73 ...

495

120

...

503

25

...

vi.

f

54

114

v.

:

iv.

11

...

368

iii.

33

...

307

...

305,

570,

571 iii.

75

-

.88

v 341,

i.

74

.

vi.

49], 545,558 s

...

37,

120

iii.

168 326

564 18, v.

471 i.

..

vi. 62...

146,

i.

12

i

...

115 iii. 52

i.

228

i.162

61,

31, vi.

ii.

26

531 :i. l,iii. 63,

v.93

...

iii.

69,

.-

12

337, 343, 474 i.

5

...

517 72/206

5/28/2018


WORD INDEXSAM KEY A PRAVAQHAtVA

SClTRAM.

xxxvii

PAGE.

PAGE. ...

.

67

v.

34,

ii.

iii.

80

..

19

:..

452

...

i.

8

84

iii.

49, v.

i.

510

..

350

,..

359

114, v

iii-

20

...

64

v.

11

vi.

17

i.

ii.

8

i.

...

iii.

93,

...

...

...

...

ii.

61,

262,

ii.

ii.

385

v

70 510

378, 400

250

33

...

266

i.

...

17

61 .

vi.

22 v.

v.

83

...

446

...

521

...

356

...

374

140. 108, 195

132 258

130

188 297 Ill

14, v.

iii.

90

291,

471

qft

:

27

v.

90

471 281

iii.

152

212

59

i.

91

i.

59

91

v.

35

41 7

72

345

qr%iii. 63...

337

iii.

:

17

294

102

482

iii.

.

03

32,

iv.

10

527

68

i.

68...

415,

378

51

...

37

...

75

68,i. 75,vi.35...

ill,

i.

:

409

28

...

35^1

571

.

...

62,

...

Rfi

131

22

iii.

27...

310,

00,

ii.

i

31,

iv. 22, v.

37,

...

417

31

46

360

27

i.

vi.

...

87

i.

465

120

r

i.

48,

76

i.

58

iv.

...

333

66,

i.

401

36

360

58

iii.

348

342

17

iv.

:i.

68

36 v.

..."

434

481

.

vi.

459

101

v.

J

86

167,

75

.

i

532

27

stfrfiii

12

iv.

447

65

v.

...

48,

308

13

.

25, v. 85

i.

380

2

v.

:

...

76... 72.

24,

267,

359 vi.

13

iv.

i.

i.

18

122

118, 539

20

463

iv.


21, vi. 58,

377, 550 73/206

5/28/2018


WORD INDEX SAMKRYA PRAVAOHANA 8&TRAM.

xxxviii

PAGE. ...

329

5

...

39L

11

...

368

...

363

...

362

55

iii.

v.

:

iv.

11

iv.

2

v.

4

i.

...

vi. 16,

...

431

53

vi.

525, 556

...

vi.

16,

....

525, 550

v.

106... 200, 488

40

...

543

v.

104

...

485

139

...

195

...

550

...

464

3, i.15,

i.

1,

i.

45,

12v 29,

33,

vi.

v.

ii.

557

84

5, iii.

72

-

i.

18,

i.

50

61,

i.

v.

68,

72

i.

...

v.

71,

456

ii.

iii.

5,

46, vi. 6

26, ...

108,

iii.

vi.

36,

16... 269,

iii.

70

...

^ i.

20 114

...

39,

i.

vi.

48

114

v.

TT

iii.

41,

8,

...

495

...

495

...

456

...

304

...

237

i.

342

68 65,

72, vi. 32, vi.

i.

67

69, ...

v.

v. iv.

120

41,

vi.

57

v.

19

...

570 503 375

iv.

19

112, v.

93, L06,

...

442, 548 iii.

iii.

112, 345, 536,

60, 61, 283,

...

iii.

61,

37

5

293

573

...

29 ii.

ii.

404

72

v.

:

345, 428, 51.7

237,301,

v.

v.20... 18

i.

66,

20,

342, 404, 456

207, 546 v.

133,

37, 93, 190, 237,

...

45...

vi.

140,

145,

i.

61,

vi.

149,

i.

1.21,

493

549

33

v.

03, 100, 207, 546,

59,

...

...

...

i.

493

49

54

.

...

vi.

i.

iii.

283

428

.

53

...

46

v.

vi.

60

4 lo

*

133,

vi.

50

...

...

vi.

i.

v.

442

525

ST^rR

i.

112

.

...

...

17

?spfr*T vi.

:

112

.

516

415,525, 547

1.

8

iii.

:

46...

33, vi. 17, vi

v.

39

i.

55

32

.

59

v.

55

32

i.

PAGE.

...

v.

312, 493, 504,

6,

...

vi.

14... 391,

375

523

559

*Ht

i.

41

...

61


i.

14

...

v.

6..

523 391 74/206

5/28/2018


WORD INDEX SAM KEY A PR AV AC HAN A

StJTRAM.

PAGE. 15

vi.

srfcf

100

i-

JOG

i.

STcftft v. 40, v

57

v.

57

v.

arfo*ri

101

v.

v.

42,

i.

...

524

63,

iii.

...

152

40,

vi.

...

152

...

20

iii.

...

20

v.

v.

147,

i.

...

441

...

441

...

441

100

...

.

v

:

140

...

471

62

...

445

94

...

475

...

57

...

471

35

i.

91

v. iii.

.

iii

20,

4

S: i.

ii.

45,

73,

v.

vi.

35

57, iii.

iii.

22

...

...

511

i.

125,

ii.

40,

51,

iii.

58,

iii.

8, v. ...

...

539

57

...

86

...

296

iii.

v.

12,

76

87

i.

SIWU

i.

i.

12

125 .

iii.

8

...

339

...

339

...

323

...

352

...

132

21, 257,

394,^05,478,548,567 21 ... iff 25

ii.

vi. i.

...

257

...

548

...

153

v 222,

405

47

102

v. 10,

64

vi.

:

99,

394, 478, 567 ...

132

iv.

29

...

384

ii.

18

...

251

iii.

4

...

280

...

343

...

199

144,

453

...

470

69

iii.

:

i.

144

i.

95, v.

539

:

v.

...

396

:

v.

...

326

...

180

...

392

68

49 33, v. 34,

12

i<

v.

87,

.

119,

iii.

296

25, v. 10, v.

ii.

4,

22, v. 99, vi. 47, vi. 64.

86,180,271,274,

v.

66

46

iii.

SHIT

21

66

iii.

326, 333, 346, 392, 396, 501,

...

v.

120, ...

415,

416, 503, 521 ;

v.

16 v.

1, 59, http://slidepdf.com/reader/full/the-samkhya-philosophy ii.

35

.

236 297

..

129

v.

333

22, v. 121)

...

Tftflf

vi.

...

:

295, 297, 511 ii.

58

21

iii.

iii.

...

89

v.

231,334,344,

iii.

138,

vi.

38,

...

i.

62,

90

ra*w

43

1)3,

203, 445, 471,475, 471) i.

vi.

70,

337, 541, 543, 545

62,444, 474,481

89, v. 04, v.

v.

57

v.

61,

...

89,

i.

PAGE.

423, 427

14

xxxix

114

...

400

...

495

75/206

5/28/2018


WORD INDEX SAMKHYA FHAVACHANA

xl

SLJTRAM.

PAGE.

PAGE. ...

336

...

541

...

541

...

494

31

...

3

...

31

vi.

38

vi.

foWvi. 38 v 113 .

?

ii.

i.

71

iii.

20

...

43

262

...

519

20

...

235

120

...

503

19

...

375

i.

20

STIR

106

83, v.

i.

...

276

128,

488

47

i.

83

...

...

485

v. 51

...

432

...

282

7

iii.

sftfa

i.

127...

...

45. ..207, 546

vi.

149,

i.

128

104

v.

iv.

[^

13

iv.

^TT^v.l06...4S8 t:

345 346

73

iii.

v.

ii.

...

102

v.

53

16, v.

v.

\i.

...

52 Ill)

.

183

vi.

...

369

...

482

400, 434 ...

554

...

501

...

402

...

434

52

&

i.

:

127

183

.

18 v.

49, v.

v.

105,

i.

2

v.

106,

i.

v.

...

...

157,

vi.

4

...

...

158, 388, 389

i:

v.

1

...

v.

2

...

388 389

...

158

...

157

106

i.

illtt*

i.

105

445, 477,

...

344

...

382

93

...

143

7

...

26

26

iv.

:

Ti. i.

:

iii.

i.

70

20,

i.

155,

iii.

71, vi. 16, vi. 17

...

91

...

352

...

352

...

49

flSTHi. 26...

49

...

400

iv. 29, v. 15, vi. 67...

384

i.

59

iii.

77 iii.

26

v.

...

16

77

399, i.

10

131

TOTT5T i. 86 http://slidepdf.com/reader/full/the-samkhya-philosophy

570

...

29

v. 15, vi. 67...

399,

570

43,

221, 299, 345, 525, 525

51(>

439

24, ...

203,

...

56

v.

i.

iii.

430, 439

f>6

147, v. 62, v. 98,

i.

1,

53

rri3[ i.

19

v.

126

...

509 37 76/206

5/28/2018


WORD INDEX SAM KEY A PR AV AC HANA S&TRAM.

xli

PAGE.

PAGE. t

v.

ii.

...

47

:

60

i.

...

276

...

92

337, 465,

19

iv.

T:

16

v.

...

400 497

116

v.

545

375

84

...

464

...

93

...

386

...

496

...

496

...

336

...

271

...

373

115...

.

...

511

32

iv.

115

v.

61

iii.

40

ii.

16

iii.

24

ii.

:

256, 444

24, v. 61

ii.

...

41, v. 120

iii.

27

"

511

...

61

i.

400, 497

116

16, v.

464,

129

v.

63, v. 85, vi. 43,

iii.

.

v.

246,

...

129

v.

84,

431,504,500

252, ii.

v.

v. 50,

126

v.

121,

19,

ii.

13,

hi

312, 503

...

43

-

256

v

-

&

8

.

158

i.

v.

...

66

224

109

456,488

107

v.

...

488

...

456

v.

...

462

81

v.

...

462

v.

104,

i.

i.

i.

31,

119,

ii.

38,

i.

v.

45,

44,

i.

37,

121,

...

304

...

474

i.

i.

4i

...

6i

119

...

171

118,

i.

143,

vi.

504

1

...

198

v.

114,

...

:

8, iv.

156,

vi.

59

27

...

...

560 283,

382

gnarat

.

20

ii. i.

v. 121...

v.

v

93

v.

:

495

59

vi.

iii.

304

29

...

495, 504, 560

...

iii.

504

v.

54,59,66, 171, 274,419,474, 495

29

198,

...

143

93, v. 114...

iii.

491

114

v.

i.

81

...

...

143, v. 121

i.

:

73

258, 315, 449

...

v.

107

v.

73,

...

366

23

ii.

114

...

495

...

253

...

256

170,

198, 513 .

i.

40,

i.

82 80,

...

i.

119

60,

ii.35

124, 171 i.

;

vi.

151

...

210

55

...

557


i.

268

...

145

96 ii.

i.

327

54

iii.

463

77

.,

22

297 352 77/206

5/28/2018


WORD INDEX SAMKEYA PRAVAGEANA S&TRAM.

xlii

PAGE.

50

iii.

i.

...

ii.

26,

ii

71,

77

Hi.

*

25

40,

...

352

...

325

iv. i.

iii.

vi. ...

...

PAGE.

116,

i.

68

v.

21,

iii.

28

ii.

53

iii.

30

iv.

29,

29

iv.

30

iv.

61, vi.

i.

454

...

453

...

259

...

384

...

384

...

384

66

129

93,

10

"

ii.

129

i.

61

i-

10

...

7

iii.

i.

26

...

187

...

93

i.

61

...

93

239

7

116

497

71...

345

...

388

1

^

388

1

33

i.

21

iv.

42

v.

iv.

v.

4

vi.

98,

471, 516 .

rettarf i.

i.

19,

93,

iii.

i.

157, v. 47, vi.

26

95,

i.

86,

143,

:

v.

iii.

85,

47

v.

23, vi.

...

iii.

...

26,

v.

44

.,.

...

425

...

377 132,

...

431

158

...

224

59

...

91

i.

...

59

...

59

50

38 5

5

i.

55,

i.

i.

v.

17

81 ...

v.

v.

86, v. 128,

iii.

36, vi.

77, 171, 241,329, 398,

415, 417, 463,


38

119, ii.9,

55, v. 13, v. 32,

545

377

517

i.

429

465, 527

...

70

...

144

20. ..298, 301, 457,

vi.

i.

143

74,

55

...

.

131, 525

95

i.

:

17

6

vi.

...

vi.

vi.

,..

138, 573

i.

44... 37,

93

i.

89,

i,

21

301

144,223, 429, 545 :

87,

26

7

231

v.

:

i.

1

it.

242

93

17

:

...

...

16

22

v.

61

Ill

Ill

ii.

116

i.

67

7

i.

...

99

325

67

iii.

...

:

49

v.

62

i.

Ill

i.

569

282

290

i.

248

...,

72

67

15

187, 242,

50 13

iii.

296, 327

...

iv.

...

382

JJ<35

257, 271, 531 v. 69...

27

463, 510, 525

78/206

5/28/2018


WORD INDEX SAMKHYA PR AV AC HAN A S&TRA&. PAGE. 12,

i.

31, 32,

44

v.

427

...

537

33

vi.

82,

19,

ii.

39,

24,

iv.

40,

i.

51,

i.

v.

26,

8,

27, v. 71, v. 90, v. v. 108,

91

v.

16

iii.

i.

98,

1

...

160,

i.

28,

.:.

304

...

381

...

36

...

293

1

iv. ...

147,

226, 259, 377, 471, 550 iv.

v.

v.

v.

93 66

19, v.

102,

.

...

542

...

474

403, 449

89 ii.

126, 270, 290, 341, 380, 382,

385, 499

39

vi.

i.

116

v.

31,

37, 60, 73,

...

ii.

50

21, v. 16, vi.

13, iii.67,

iii.

iv.

iv.

427

44

v.

25

iv.

537

33

vi.

i.

378

510

128

v.

{

cn m. so

463

82

.

PAGE,

22

iv.

13,

i.

xliii

28

...

471

...

259

73

iii.

346

382, 409, 455, 471, 482, 490,

492 i.

47,

ii.

37

iv.

9,

v.

49, v.

v.

14,

...

90

276,

...

7,

119,

367,

140

v. vi.

i

392,

80

121

o5rTT v.

124

.

128

i.

128

i.

398, 430, 501, 540 i.

8

i.

i.

29,

iv.

91,

i.

24

...

28

...

185

...

185

...

504

...

53,

141,380 v.

:

i.

61,

iii.

50

iii.

66

...

iii.

ii.

ii.

28

50

...

iii.

9,

27 STTi :

30,

27

...

v.

6

:

iv.

iv.

25,

325

...

339

...

325

...

259

iv.

:

v. vi.

9

382

..

391

...

391

...

367

30

v.

80,

34, vi. 59

vi.

380

173,

535

...

535

9,

456, 462, 520, 537, 560

.

...

30

vi.

73,

124,

241,304, 381, 382 241 i. 9 ...

iv.

6

.

93,

vi.

121,

i.

...

24

iii.

9, vi. 69...

1~78,

284, 572 v i. i.

69

...

136, v. 61, v. 106

572 192,

444, 488 :

iii.

i. 91 .,Yi. 51 553 http://slidepdf.com/reader/full/the-samkhya-philosophy

v.

16

21

...

404

...

293 140

79/206

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WORD INDEX-SAMKHYA PRAVAGHANA S&TRAM.

xiiv

PAGE.

PAGE.

91

i.

...

...

:

...

83

iii.

ii.40, ii.46,

HO

...

537

271,

v.

57

40,

vi.

...

iv.

v 37...

419

37

is

...

148

...

371

419

en^frarar:

25

i.

48 ...

163

...

223

20

...

376

157

...

223

...

262

:

:

269

v.

121

...

504

v.

126

...

509

...

92

...

48

i.

60 25

i.

...

31

ii.

i.

42,

i.

28,

121

44,

30

5.

58,

:

i.

42

140,413

66, 122,

...

.":

30

v.

...

121

v.

v.

iii.

...

504

...

51

i.

63

...

102

119

...

501

3

...

235

25

...

299

ii.

45

62

28

v.

413

...

i.

91, v.

i.

63,

i.

51,62,102,504

54 i.

Ill

i.

157

i.

i.

37

419 415

iv.

ii.

37

v.

33

v.

423, 558

56

99

.

88

v.

559

147

58

i.

274, 276, 371, 390,545 vi.

98

i.

47,

43

15, v. 3, vi.

iv.

ii,

147

98

i.

:

:

v.

120

iv. 9...

:

13

iv.

87,

i.

i.

106,

133,

i.

91,

123,

i.

ii.

i.

1,

ii.

iii.

iii.

vi.

...

66 503

...

367

tm

..

369

...

44

.

95,

i.

97,

125,

i.

4,

ii.

iv.

i.

i.

i.

68,

vi.

100, v.

104,

22...

45

...

138

...

62

i.

...

221

155...

221

iv. .

v.

103

18

...

483

...

402

...

402

vi.

v.

70...

i.

155

60,

7, 65, v. v. v. v. 69, 29, 24, 5, v.

qfcn

42

62,

95,

17...

535 35

89...

finrramra

i.

i.

...

30

132, 140, 144, :i. 7,

147, 158, 177, 180, 190, 231,

1.

.

236, 335, 336, 339, 365, 380,

391,412, 454, 475, 479, 485,

44

ftRIiii.45

http://slidepdf.com/reader/full/the-samkhya-philosophy 571,573.

ii.

9

22

18

...26,28 ...

66

...

322

...

25580/206

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WORD INVEX-SAMKHYA PRAVAGHANA SUTRAM.

xlv

PAGE. ii.22

44

.

141,

37

Hi.

*

iii.

15

.

36

vi.

vi.

v.

66

iii.

iii.

196,

299

...

310

...

248

...

539

84

...

359

8

...

519

vi.

24

...

545

1

..

231

47,

97,

i.

68

...

50

iii,

325, 325

63

vi.

...

iii.

147,278,

...

458,459,531 97

i.

...

vi.

:

58

...

76

R5%:

75

v.

34

v.

453

84

i.

...

558

...

128

346

iii.

73

...

v.

80

...

147

v.

...

459 458

...

416

SftpUTO^: v 34 .

:

565

v. 75,

1,

26

v. 76, vi.

453, 558

58

vi.

68,

...

43

ii.

v.

255

231, 545

43

1, vi.

ii.

...

PAGE.

48,

i.

iii.

iii.

10

...

1

120

v.

71,

416 286

...

278

...

509

:

66

i.

ii.

:

i.

...

9

ii.

152 i-

*

ii.

54,

i.

25,

49,

23

2, iv.

i.

9

iv.

23

i.

241

...

212

...

45

vi.

47,

165, 216, 257, 367, 548,

36, vi. 34

17

.

i.

138 1

63

iii.

ii.

iii.

75

iii.

i.

38

77

83

63

58,

35

iii.

122

i.

3

iii.

121

v.

121

...

183

...

375

...

309

...

175

...

79

...

504

...

504

121

504

...

266

75,

v

549,

553 .

16

iv.

vi. ...

51, 160

108

127

234, 380 ...

i.

27,

i-

113,i. 154,

51

vi.

462 339

...

374

...

193

...

193

...

337

...

337

...

348

...

352

...

128

33

ii.

537

:

v.

31,

ii.

.

ii.

v.

106,

32,

109

iii.

31, ...

264, 305, 488,

105

v.

...

iii.

.

.

: 348 iii. 75 http://slidepdf.com/reader/full/the-samkhya-philosophy

487

...

488

41

...

423

45

...

428

...

423

v.

:

.

488

305

31

106

262,

40 :

v.

40

423

81/206

5/28/2018


WORD INDEX SAMKHYA PRAVACHAKA. S0TRAM.

Ivi

PAGE. 18

ii.

2, vi.

41

...

vi.

41

36

iii.

40

423

vi.

59

560

544

.

128 --- 183

29

v.

vi.

.

185

&

...

533

...

309

...

553

...

506

...

506

7 i.

51

i.

426

43

v.

326,404,514,544

i

vi.

251

...

51, v. 20,

iii.

PAGE.

117

117

i.

123

v.

.

123

v.

42, v. 95... 425,

25

.

475

...

48

...

48

42

vi.

...

544

10

iii.

...

286

ti.

139,

2...

vi.

15, vi.

i.

63

v. 32, v.

31,

125,

v. 3

...

40

i.

i.

43

28

i.

i-

149,

vi.

...

60

...

420

53,

51

172

...

437

69

...

454

%vi. 59

...

560

55

.

v.

5

12

i.

v.

29

...

160

31

...

412

...

226

*

i.

...

10

iv. :

v.

101, v. 37,

i.

58

30,

189,

...

256

...

367

v. 57,

...

...

58

v. :

v.

139,

i.

69

vi.

37 iii.

82,

http://slidepdf.com/reader/full/the-samkhya-philosophy 535 vi. so ...

v.

153,

...

442

...

419

102, ...

...

195,

356, 482, 572

507

...

120

...

24

515

172

i.

30

419, 441, 442

...

araSI^T

1 1

494

45. ..207, 546

120

i-

95

132, v. 113

ii.

491,

...

...

29, v. 124

i.

169

33, v. 36,

no,

180, 491,

...

v.

v.

...

426, 432, 474

524,

493 i-

169

195,514 ...

110, v. 112

...

392, 398, 414, 415, 415, 417,

565 v.

169

v. 13, v.

43, v. 51, v.

v.

25

i.

v. 8,

11,

i. .

...

2

iii.

ftTR: iv,

vi.

4

vi.

v.

27 ...

4

1

v. .

10

1

...

i.

10

i.

139

...

279

...

195

...

382

...

516

...

516

...

388

...

388

...

29

...

29 82/206

5/28/2018


WORD INDEX SAMKHYA PR AV AC HAN A S&TRAM. PAGE. iv.

26

iv.

25,

...

381,

382

29

iii.

43,

i.

PAGE.

TO

25

48

...

515

...

513

v. 86...

...

466

86

...

466

i.

3

vi.

37

19

i.

44, v. 79

i.

...

304

...

64,

xlvii

3

vi.

v.

fl

66, 461

5

iv.

3

ii.

17

iv.

...

364

...

235

...

374

330 iii.

28

i.

51

28

83,

154,

i.

v. 12,

51,

51,

i.

36,

.

ii.

54,

i.

21,

v. 21, vi.

vi.

i.

203

147

i.

51

iii.

86,

216,

:

v.

5,

36

i-

21

51

vi.

...

58

...

404

...

553

v.

13

17,

i.

20,

ii.

14,

iii.

iii.

96 i.

290 13

.

479

es 96

...

476

96

...

...

476

53

...

...

434

...

138,

ii.

15, iv. 22,

89, v. 56, vi. 53

439, 556

v. 15, v. 45, v. 70, v. 73, v.

60

...

443

...

443

...

394

121, 253, 255, 291, 293, 378,

...

554

399, 428, 455, 456, 464, 469,

...

93

..

93

v. 84, v. 87, v.

10,

vi.

59

123,

vi.

32,

vi.

vi.

17,

...

...

v.

:

t

i.

iii.

v. i.

25,

iv.

13, v,

85

...

48,

13

...

465 ... v. 85 http://slidepdf.com/reader/full/the-samkhya-philosophy

48

39

tvi.

369

6i

59

369, 465 iv.

60

9

.

22,

506, 520, 525, 536, 560

i

290

...

v.

i.

22,

49

iii.

v. i.

392

26

i.

254, 355,

388 ffi^

:

4H

8

v.

:

34, vi.

1

*

411 v 28

396, 404, 537, 553, 558 v.

178

58,

128,

75,

124

28

v.

iii.

73,

455

i.

58

303

28 70

v.

:

i.

v.

56

56

...

325

...

442

...

542

...

439

...

558

...

556

83/206

5/28/2018


WORD INDEX SAM KEY A PR AV AGE AN A S&TRAM.

xlviii

PAGE.

PAGE.

iii.

vi.

i.

96

572

69

284

73

346

117

v.

,

iii.

6

v.

11, v. 28, v. 37,

v. 38,

v.

91

...

72

36

417

299

v.

i.

488

107

369

12

i.

4,

88,

462

80

v.

.

i.

299

25

iii.

281

31,

50

25

iii.

t

395, 411, 419,

i.

:

4S9

420, 476, 477, 477, 488 12,

.

97, v.

v.

96,

98, v. 107...

i.

i.

145

9

iii.

j

:

12,

i.

5,

116,

i.

56, v.

iii.

104

9, v. 78, v.

21,22,

...

169,

31, 120, 137,

16,

i.

330,

394.

460, 485

140 ~

97

v.

28,v.38

v.

...

477

...

411,

iii.

1 1

...

4

21

...

273

...

49

...

188

99

...

478

89

...

...

138

ii.

i.

161

227

112

44

i.

26 131

i.

v. i-

.

14, v.

lie

...

iv. i.

ii.

42,

36

...

46, iii.

v.

:

497

...

370

14

i.

50,

53, v.

i.

i.

47

55,

i.

86,

137

88 4,i.

116

330 493 394

9 v.

78

460

5

22

76

120

i.

i.

:

v.

27

72

iii.

ii.

120

iii.

42,

http://slidepdf.com/reader/full/the-samkhya-philosophy 65 77,131,568

33,

...

409

...

345

v. ...

...

272,

357, 503

276

vi.

21,

56

.

24, v.

...

31

169

70, 72, 112,276, 327,

ii.

i.

i.

69,

406, 417

485 12

i.

370,

116,

169

104

v.

497

^S

330

vi.

116

...

ii.

304,

169,225,539

21

4

i.

159,

i.

36

...

i.

...

116,

i.

395 488

56

iii.

...

107

v.

...

456

420 .

29, v. 72

v.

120 iii.

83

...

503 35784/206

5/28/2018


WOED INDEX- SAMKRYA PRAVACHANA

BtJTEAM.

PAGE.

PAGE.

33

i.

v. *

55

is

v.

iii.

1 1 1

16

iii.

3,

...

399

...

492

...

279,

42

vi.

66,

140

i.

...

61

i.

vi.

20

iii.

108,

22, v. 129

iii.

,

42

13

iv.

293 i.

xlix

...

544

...

93

...

544

...

369

...

295

...

297,

511

195

66

i.

140

29

v.

i.

108, 195

Ill

v. i.

161

i.

148,

161

i.

...

492

...

227

...

205,

135

i.

60

98, v. 59, v.

i.

is

15

v.

...

19

v.

15

v.

94

v.

87,

i.

128

v.

251

...

399

...

403

...

399

...

475

...

132,

95

i.

39

...

270

39

270

...

548

48

7.

i.

138, v. 60

i.

26, 193,

57

iii.

21,v. 60

i.

5,

ii.

8,

i.

iii.

31,

79,

iii.

83,

v. 6, v.

...

129

82

...

126

128

...

31

...

185 262

...

154

...

262

...

471

...

180

147

...

443

..

144,

v.

102,

ii.

57, iv.

38,

vi.

11,

443 45

i.

ii.

10, v. 21, v.

28, v.

106,

331

80,

i.

153,

iii.

129

85

125,

i.

i.

75,

...

i.

103,

93,

i.

82,

443

85 i.

i.

iii.

i.

510

.

.

...

78,

i.

2,

44,

513

147,

45,

21

i.

iii.

...

...

...

40,

1

98

147

i.

iii.

vi.

191

203

ii.

vi.

.

eo

v.

548 ii.

...

...

i

i

48

vi.

...

412

442, 443

227 ii.

...

3,

32, iii.

19,

24,

v.

44,

v.

vi.

29, vi.

57, vi. 64. ..19, 122,124,

126, 143, 153,154, 180, i.

ii.

103

i.

:

v. 91 i.

i.

125

138

ii.

31

193

213, 235,237, 240,305, 306, 312, 319, 331,348,

354, 357, 375,391, 394,

404,406, 411,420, 427,

488,521,533,559, iv.


32, v. 128

...

567

...

386,

510

85/206

5/28/2018


WORD INDEX SAMKHYA PR AV AC HAN A S0TRAM.

1

PAGE.

PAGE. 37,

i.

i.

112,

i.

2,

v.

v.

88,

137,

106,

i

ii.

ii.

2,

:

vi.

6,

33,

i.

24

34,

i.

...

:

58,

137,

158,

164,

193, 234,

238,

389,

479,

487, 494,

34

i.

91

.

91

.

24

i.

553 88,

i.

24, v. 14,

ii.

v. 36, vi. 46, vi.

58

49,

...

398,

417,

iii.

61,

v.

7,

vi.

...

256,

34

iii.

i.

34,

iii.

55, 56, 308,

...

100, v. 105, v.

51

vi.

113,

i.

...

56

...

492

...

492

...

530

...

308

103,

93, 282,

137,

93

...

99

v. 57...

...

441

ira: v. 57

...

441

43

...

273

122

...

506

13

...

523

547, 549,

34,

vi. 9, vi.

24

iii.

v.

5,

62

i.

27, ...

308, ii-

364, 409, 520, 530 5

iv.

...

364

v.

vi. vi.

i.

iv.

9

27

v.

...

6...

520 409

...

517

35,

iii.

148, v. 116

.

...

35

iii.

368,369, 518

309, 570

67

vi.

32

UTiii.

12, vi. 7

iv.

11,

...

44,

ii.

iii.

H 63

iii. 1

:

ii.

^

63,

vi.

41, vi.

vi.

66,

iii.

iii.

iii.

47,

iii.

9,

16

iii.

43

...

148,

26

iii.

36

...

337

...

293

ii.

26

v.

40,

i.

51

...

301

...

301

tv. 42

241,324,

v.

...

244

109

...

162

t

31

...

536

vi.

tvi. 31

...

536

88 .http://slidepdf.com/reader/full/the-samkhya-philosophy folfrti.58...

v.

33

ii.

.

55

34 vi.

67

67

115

Ffcn

...

336

...

415

...

425

...

415

...

437 437

...

267

...

570

...

570

...

496

...

496

...

55 v.

:

28,37

...

33

...

i.

19

i.

61

iii.

58,

544

11

306

26

8,

i.

...

41

...

7

337

i.

:

i.

...

Hi.

309

205

333, 337, 339, 543, 544, 545

^f^T:

...

273, 333, 432

iii. lm

v.

58,

205,

497

483

...

61

i.

558 iv.

530

v.

us

86/206

5/28/2018


WOED INDEX SAMKEYA PRAVACE AN A S&TRAM. PAGE.

ii.

PAGE. i.

288

12

iii.

ii.

30

i.

261

21,

...

i.

57,

74, iv.

iii.

37

vi.

231

1

Ii

14,

45, 347, 370,

75,

i.

133

...

540 86,

118, 190 in.

35

i.

309 r.

3

390

f|

i.

33,

iii.

160

108

56, vi. 62

...

55,

330, 564 i.

F:

i.

4,

124 iii.

iv. i.

i.

108 57

...

160

iv.

...

52

23

23

86


iv.

23

21,

178

326

...

380

...

380 380

87/206

5/28/2018



88/206

5/28/2018


Index of Words in Kapila Sutram (Tatva Samasa).

PAGE.

PAGE. 2

q^T

8, 9, 10, 11,

12,13

9

7

9 17

...

14

10

:

12

13

:

13

14

22

13

...

13

...

20

3

8

19

:

9

11

11

12

22

20

...

19

...

...

18

10

:

:

:

20 2

21

...

19

19,

20

18, 19

22

,

...

14

...

...

...

16

...

19 16 4

:3

4

1

:

8

...

22

:

12

3

6

20 4

3

...

20

17

22

17

18

9

7

u

...

5

21

;

afc

14

3

2

g

...

20

22

r:

...

14 3

is

16

20 20

4

:

3T

...

12

15

15

...

:*5f 22

20 8

...10,11,

2

9

:

12

17

22


...

20 2 17

20

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APPENDIX

III.

INDEX OF AUTHORITIES QUOTED.


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INDEX OF AUTHORITIES QUOTED. N.B.

The numbers

refer to the pages.

PAGES.

24

Atharva-oiras-Upanisat

...

...

...

Amara-Korfa

...

...

...

...

It4a-Upanisat

...

...

...

...

84,300

Rig- Veda

...

...

...

...

555

Aitareya-Upanisat

...

...

...

...

217

Katha-Upanisat

44, 224,

17, 41, 73, 160, 216, 219, 221, 306, 332, 408, 458,

Kalagni-Rudra-Upanisat

262

484

...

...

...

128

Kalika-Purapam

...

...

...

...

200

Kavyadar&i

...

...

...

...

551

Kumara-Sambhava

...

...

...

...

518

Kurma-Puraria

...

Kena-Upanisat

...

...

...

...

447

Kaivalya-Upanisat

130 310,362

7,

27, 69, 81, 113, 237, 238, 268, 283,

521

...

...

...

...

Garuda-Purana

...

...

...

...

Garbha-Upanisat

...

...

...

...

97

Mandukya-Karika

...

...

...

69,89

Gaudapada

s

Ohhandogya-Upanisat

...2, 17,

25,

23, 58, 102, 104, 122, 123, 127,

146, 171, 189, 192, 216, 217, 233, 238, 253, 293,

304, 374, 379, 397, 400, 409, 445, 447, 449, 492, 493, 505, 556, 568

Jabala-Upanisat

...

...

...

...

1

Taittiriya-Aranyaka

...

...

...

...

378

Taittiriya-Upanisat

...

...

Dkatu-Patha

...

...

...

...

490,566

Naradiya-Purana

...

...

...

...

344

Naradiya-Sinriti

...

...

...

...

356

...

...

...

39,64

...

..

...

...

139

...

...

Pailcha&kha-Su tram

...

...

...

...

154

Padma-Purana

...

...

...

...

9 46

Nrisimha-Tapani-Upanisat

Nyaya-Bindu Nyaya-Sutram

Parariara-Upa-Purana

Panini-Sutram

...

Prabodha-Chandra-Udaya

220, 237, 243, 292, 452, 453

81, 82, 286, 358, 433, 466, 467,

468

}

...

...

...

7

...

...

...

228

...

...


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INDEX OF AUTHORITIES QUOTED.

ii

PAGES. ...

Pradna-Upanisat

...

Brilmt-Aranyaka-Upanisat

...

...

...

3, 5, 20, 34, 76, 90,

97,243

104, 110, 114,

124, 133, 171, 178, 200, 203,204, 229, 233, 234,

238, 242, 247, 254, 255, 259, 261, 292, 299,330,

348, 349, 350, 354, 355, 376, 393, 397, 400, 402,

405, 432, 435, 449, 451, 453, 530, 547, 551, 552,

555 Brahraa-Bindu-Upanisat

Brahma-Sutram

...

8, 10, 46, 84, 85,

...

562

69, 74, 89, 216, 218, 409, 556,

104, 107, 124, 206, 215, 243,

263, 280, 434, 536 4, 6, 11, 41, 74, 79, 80, 88,

...

Bhagavat-Gita

137, 145, 170, 376,

555, 558, 567, 575

Bhagvata-Puranam

...

...

Matsya-Puranam

...

...

Manu-Samhita

250

..

...

...

Maha-Narayana-Upanisat ...

...

108, 138, 279, 287, 317, 351, 365, 469,

...

Maha-Bharatam

129, 251, 365, 533, 570, 574

6, 7, 11, 74, 81,

...

484

300,378

114, 231, 250,285,368,369,372,

483, 484, 574

Mandukya-Karika

Vide Gaudapada

...

Markandeya-Pnrana

...

Mundaka-Upanisat

...

Maitri-Upanisat

...

...

Yoga-Sutram

...

25, 107, 252,

...

...

...

...

MancJukya-Karika.

370

219, 243, 255, 263, 322, 342, 445, 464, 538

Yoga-Bhftrfyam

Yoga-Vadistham

...

s

...

1,

17, 18, 36,

58, 97, 171, 192,

254

120, 134, 150, 176, 305

18, 105, 134, 173, 203, 268,

290

14, 17, 22, 41, 42, 80, 81, 84, 103, 109, 120,

134, 189, 236, 266, 267, 308, 320, 329, 338,

352, 358, 519, 527, 534, 535

Ramayanam

...

...

...

...

Linga-Purana

...

..,

...

...

Vnyu-Purana Visnu-Pnrana

...

...

...

...

...5, 8,

Vedanta-Sutram

...

64,

104

250

26, 66, 99, 100, 101, 110, 113, 157, 176, 183,

187, 214, 367, 372, 382, 516, 519, 524

Vedanta-Sara

365

...

383, 384, 440,

466,

...

...

204

Vide Brahma-Sutram.

Vairfesika-Sfttrain

...

...

...

...

465

Sa^vata

...

...

...

...

508

...

...

...

157

...

Sij upalavadha

...

... http://slidepdf.com/reader/full/the-samkhya-philosophy Sulika-Upanisat

94/206 50

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INDEX OF AUTHORITIES QUOTED. PAGES. panifcat

11, 25, 73, 74, 76, 114, 204, 208, 300, 337, 376,

396, 397, 399, 457, 514, 547, 566 ... ...

Safva-Dar&na-Samgraha Samldiya-Karik

i

...

...

44

24, 40, 78, 93, 98, 129, 161, 171, 179, 182, 183,

186, 190, 197,

199, 230, 251, 262, 264, 270,

282, 283, 289, 299, 311, 314, 318, 321, 323,

324, 326, 328, 335, 344, 345, 346, 351

Samkhya-Tattva-Kaumudi

Samkhya-Sutram

...

...

...

...

23,

265

13, 14, 18, 79, 98, 126, 127, 134, 198, 211, 389,

498 Saura-Piir.iim

Quotations not traced

... ...

...

...

39, 5()

3, 12, 19, 24, 26, 39, 50, 58, 69, 71, 81, 83, 84,

87, 90, 95, 98,108, 112, 113, 115, 117, 130,

139, 142, 144, 146,152, 159, 170, 200, 201,

205, 207, 219, 221, 223, 226, 227, 247, 260,

233, 246,

287, 288, 293, 328, 332, 355, 357,

364, 368, 370, 371, 377, 405, 407, 408, 428, 436, 438, 440, 444, 449, 452, 453, 457, 459, 462, 474, 489, 494, 499, 505, 506, 521, 526, 538, 543, 546, 552, 567.


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APPENDIX

IV.

A CATALOGUE OF SOME OF THE IMPORTANT

WORKS ON THE SAMKHYA.


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A CATALOGUE OF SOME OF THE IMPORTANT WORKS ON THE SAMKHYA. A

\.

^2.

v^3.

List of Recognised

Text-Books of the Sdnikhya School

(Taken from Fitz-Edivard Hall

>

s Collection).

Samkhya-Pravachana-Sutram attributed

to Risi

^

Kapila.

^*

Sfimkbya-Pravachana-Sutra-Vritti by Aniruddha.

Samkbya-Pravacliana-Sutra-Vritti-Sarali by Mahadeva Sarasvati,

^

more commonly known as Vedantin Mahadeva. ^4. Samldiya-Pravachana-Bhasyam by Vijuana Bhiksu.^ 5.

Laghu-Samkhya-Sutra-Vritti by Nagoji Bhatta or Nagesfa Bhatta,

^

snrnamed as Upadhyaya. v .

7.

Tattva-Samasah, attributed

Samkhya-Tarangah, a

9.

10.

Sarvopakarini, a

Kapila.

Commentary on No. Deva Tirtha.

Mi^ra, ascetically called 8.

to Risi

also

Samkliya-Krama-Dipika,

Samkbya-Sutra-Praksepika,

ditto.

Author

6.

is

not known.

ditto.

called

Samkhyalankarah

and

ditto.

Bbava Ganesa

11.

Tattva-Yathartbya-Dipanam,

12.

Tattva-Sarnasa-Vyakhya, by Ksemananda.

ditto,

by

Samkbya-Karika,

^14.

Sarnkbya-Karika-Bhasyam, by Gaudapada.

by tdvara Krisna.

also called Saptatih,

Sarnkhya-Tatt.va-Kau niudi, sbortly

Diksita.

x

X13.

15.

VisJverivaradatta

x

^

ditto.

by

.

Commentary on No.

Samkhya-Sutra-Vivaranam,

1,

called

Tattva-Kaumudi, by

Vacliaspati Mirfra.

\/16. >/\l.

An

exposition of No. 14, by Yati Bharati.

Tattvarnavah,

otherwise

called

Tattvamrita-Praksini, a

Com

mentary on No. 14, by Raghavananda Sarasvati. ^18.

Tattva-Chandrah,

Kaumudi-Prabha,,

by Narayana Tirtha

ditto, ditto,

by Svapne^vara.

Samkhya-Tattva-Vilasah,

and Samkhyartha-Samkhyayika,

by

alsc\ called

Samkliya-Vritti-Prakaâh

Raghunatha Tarka Vagina

BhaUa-

^,

charya. 21.

Yati.

Sctmkhya-Chandrika, a

Commentary on No.

12,

by

Nfirayana

Tirtha.

Sarnkhya-Sara-Vivekah, by Vijnana Bhiksu.

Samkhya-Tattva-Pradipah, by Kaviraja Yati or Kaviraja Bhiksn. 24.

Samkhyartha-Tattva-Pradipiku, by Bhatta Keâva.

25.

Samkhya-Tattva-Vibhakarah, perhaps by Vansidhara.

26.

Samkhya-Kaumudi, by Ramkrisna Bhatâcharya.

27.

Raja-Vfirtikam, attributed to Ranaranga Malla, king of Dhara.


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APPENDIX

V.

TATTVA-SAMASA OR KAPILA-SUTRAM.


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APPENDIX

VI.

SAMKHYA-KAR1KA OF ISVARAKUISNA


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TABLE OF CONTENTS. PAGES.

Kdrikd

I.

The problem Pain

of Evil or Suffering

is threefold...

Deliverance from Pain

is

...

...

...

1

...

...

...

...

1

Release

...

...

...

1

...

...

...

...

...

2 2

...

...

2

...

...

2

...

...

2

Pain includes possible pain also

The Samkhya

is

the only

Its effect is certain

means

of deliverance

and permanent

...

Ordinary remedies produce temporary results only

Kdrikd II.

means

Scriptural

The Samkhya

also are defective

consists in discriminative

...

knowledge of the Subject,

Purusa, and the Object, the Manifest and the Unmanifest

...

3

...

...

3

...

...

4

...

...

4

...

...

4

Kdrikd III.

The Subject

He

is

is

Purusa

...

neither an evolvent nor an evolute

The Unmanifest She

...

is

is

the Root Evolvent, Prakriti

not an evolute

...

...

The Manifest comprises Mahat, Ahamkara, and the five Tanmatras which are evolutes as well as evolvents, and the eleven Indriyas and the five Gross P]lements which are evolutes only

and not evolvents

...

...

...

...

4

...

...

4

Kdrikd IV.

The above

twenty-five Tattvas have to be

known

Sources of knowledge are Perception, Inference, and Testimony... All other

means

of

knowledge are included

in the

above

4

...

4

Kdrikd V. Perception defined

...

...

...

...

5

Inference

...

...

...

...

5

Inference defined

...

...

...

...

5

Testimony defined

...

...

...

...

5

Process of perceptual cognition described

...

...

5

Threefold inference described

...

is

threefold

.,.


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TABLE OF CONTENTS.

ii

Pages.

Kdrikd VI. Objects are either sensible or super-sensible.

...

...

6

Super-sensible objects are proved from Inference and from Testi ...

...

6

...

...

7

...

...

7

Admittedly existent things are not perceived

...

...

7

Causes which obstruct perception

...

...

...

7

subtile, is non-perceptible

...

...

7

mony

...

...

...

Kdrikd VII. Prakriti

and Purusa are not objects

Perception

is

of Perception

not the sole test of reality

...

Kdrika VIII. Prakriti,

Prakriti

being is

proved from her products

...

...

the products of Prakriti...

...

...

7

...

...

7

...

...

8

...

9

...

...

9

from the non-existent...

...

9

Effects are not the Vivarta or revolutions of a single existence

...

9

The

non-existent

...

...

9

The

existent is produced from the existent

...

...

9

The

effect is identical

...

...

...

9

...

...

...

9

...

9

Mahat,

etc. are

They both resemble and

differ

from Prakriti

7"

Kdrikd IX. Effect infers some cause,

But the existence

and not a particular one

of the

Pradhana has examined

The

theories of effect

The

existent is not produced

is

to

be proved

...

not produced from the existent

with the cause

Reasons for the doctrine

...

Karikd X.

The

differences

between the Manifest and the Unmanifest

Kdrikd XT.

The resemblances between them The

differences

...

...

...

10

between them and Purusa

...

...

10

,..

...

10

...

...

11

...

...

12

Their resemblances

A

doubt as

...

...

to the multiplicity of

Purusa removed

Kdrikd XII.

The Gunas

are Sattva, Rajas,

and Tamas

Their Svarupa or essential form described

What What

objects they fulfil

...

functions they mutually perform

12

...

...

...

...

12

...

...

...

12

...

...

12

...

.-

How the Gunas subserve one another ... How they co-exist throughout the Universe http://slidepdf.com/reader/full/the-samkhya-philosophy

13

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TABLE OF CONTENTS.

Hi

Pages.

Kdrikd XIII.

The

Gunas

...

...

13

...

...

13

common end

...

13

...

...

13

Proof of the properties of the Unmanifest

...

......

14

Proof of the Uninanifest

...

...

...

15

...

...

...

15

transformation of the Unmanifest are the Gunas

...

16

a single cause accounts for the diversity in Creation

...

16

respective properties of the

These are

How

to

one another

stated ...

contrary

contraries can co-operate towards a

The example

of the

lamp

...

...

Kdrikd XIV.

Kdrikds

XV-XVI.

Un manifest

Proof of the

The

first

How

...

The transformations neous

of the

are

homogeneous and heteroge ...

...

...

16

of the rain-water

...

...

...

17

...

...

...

...

17

...

...

...

...

17

...

...

....

18

...

18

Proof of Purusa is

Gunas ...

...

The example Kdrikd XVII. Purusa

continued

...

not an aggregate

Kdrikd XVIII. Proof of the multiplicity of Purusa

Kdrikd XIX. Proof of the

Kdrikd

Samkhya conception

of the nature of

Purusa

XX.

The seeming agency

of

Purusa

of the Manifest

The seeming

a reflection of the

...

intelligency

real intelligence of

is

of

...

the

Manifest

Purusa

real

agency

...

is

...

a reflection of the

...

...

...

Their mutual reflection takes place through conjunction Idrikd

The

object of to

Creation

their

conjunction

is

the exhibition

Purusa, and the isolation of Purusa

19

of

the

Pra-

...

...

20

...

...

...

20

...

,,.

....

20

...

...

...

...

21

...

...

...

of their evolution...

...

The example

The

...;.

19

XXI.

dhana

rikd

19

is

of the halt

and the blind

through conjunction

XXII. evolutes of Prakriti

Their inter-relation

The order


v

. v

...

21 ;

v>

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TABLE OF

iv

Pages.

KdriM XXIII. Buddhi defined Its

...

...

products are Sattvic and Tamasic

The

Sattvic

ones

are

...

...

...

22

...

...

...

22

knowledge,

virtue,

... ... power The Tamasic ones are the opposite

Stages of dispassion explained "

Power

and

dispassion,

...

...

...

22

...

...

...

22

...

...

...

22

...

...

...

23

...

...

...

23

...

...

...

23

"

...

explained

and

Sattvic

Tamasic

explained

KdriM XXIV. Ahamkara The

defined

creation

...

Ahamkara

of

the five Tan-matras

Abhimana explained

twofold

is

...

...

...

...

23

...

...

...

...

23

...

24

...

24

KdriM XXV. From Ahamkara, dominated by

Sattva, are the Indriyas

From Ahamkara, dominated by Tamas, The part Rajas plays

are the Tan-matras

in the evolution of the products of

Aham ...

24

...

24

...

...

24

...

...

24

the Indriya both of Cognition and of Action

...

25

kara

Terms

the eleven Indriyas and

:

...

...

...

"

"

Bhutadi,"

Vaikrita,"

and

... "

"

Taijasa

explained

KdrikdXXVL The Indriyas are those of Cognition and of Action Names of the two classes of Indriyas given Kdrihd

XXVII.

Manas

is

uncommon

The

tion

Cause

function

of

is

...

...

...

Manas

of the variety of the Indriyas

Samkalpa or Imagina 25

...

26

...

...

26

...

...

26

and of external objects

Process of sensuous cognition referred to

Kdrika

...

...

XXVIIL

What functions the Indriyas severally perform Kdrikd XXIX. The common and uncommon functions of the Indriyas

...

...

The

Internal Indriyas are Buddhi,

The

vital airs

...

three ...

Internal ...

... Ahamkara, and Manas are produced from them, and not from the element

... ... al Air http://slidepdf.com/reader/full/the-samkhya-philosophy

,.

27 27

27

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TABLE OF CONTENTS.

Pages.

XXX.

Kdrikd In

perception,

there

and one Indriyas Their functions In

the joint operation of the three Internal

is

of the external ones...

may be

inference, revelation,

27

...

successive as well as simultaneous

and

...

28

recollection, there is the joint opera ...

28

...

28

...

28

...

28

...

...

28

...

...

28

...

28

...

...

29

...

...

29

There are three Internal Indriyas and ten external ones

...

30

The

tion of the three Internal Indriyas only

Their functions

may be

Inference, revelation,

successive as well as simultaneous

and

XXXI. How the Indriyas come

...

recollection

must follow perception

Kdrikd

Theory

of

some

to act jointly

and

in

sort of sensuous resonance

... The Indriyas act spontaneously The purpose of Purusa is the final cause of

Kdrikd

harmony

their activity

XXXII.

The Indriyas

are thirteen in

number

Their general functions and the

...

effect thereof

Kdrikd XXXIII.

latter are object to the

former

In what sense they are object

...

...

...

30

...

...

...

30

The

external Indriyas operate at time present

...

...

30

The

Internal ones at times past, present and future

...

...

30

Kdrikd

The

XXXIV. objects

etc.,

Sound

The

of

The

is

etc., in

the form of the Tan-matras

the only object of Speech

...

...

other Indriyas of action have sound and ...

...

all

...

30

...

39

the rest as their

...

...

...

30

XXXV. Internal Indriyas reach to all

ones

The former

...

are

compared

said to be the gates

Kdrikd

Indriyas of cognition are both gross sound,

and subtile sound,

object

Kdrikd

the

objects,

...

to a

through

...

the

external

...

house of which the latter

...

...

31

may be

...

...

31

...

...

31

Buddhi...

...

31

...

31

...

XXXVI.

The example of the lamp repeated The external Indriyas present all objects .

Purusa can experience objects through

to

all,

in


Buddhi only

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TABLE OF CONTENTS.

Pages.

Kdrikd

XXXVII.

Buddhi

discrirniuates the subtile difference

Purusa

Buddhi Kdrikd

...

...

...

supreme among the Indriyas

is

between Prakriti and

.

...

...

32

...

...

32

...

...

32

...

32

XXXVIII.

The Tan-matras

are indiscernibles

The Gross Elements

...

are their products

... ...

...

...

32

...

...

...

32

...

...

...

33

...

...

...

33

Character of the Subtile Body described

...

...

34

The cause

...

...

34

They

are discernibles

...

Nature of the Tan-matras explained

Kdrikd

The

XXXIX. discernibles

enumerated

Gross and Subtile Bodies distinguished

Kdrikd XL.

of its migration stated

Kdrikd XLI. ...

The The Kdrikd

Subtile Body ever seeks a Gross one doctrine of an intermediate Body called Vehicular

35 35

XL1L

The migration performer Its

... ...

causes

:

of the Subtile

Body

:

the example of the dramatic ...

35

...

...

36

...

...

...

the Bhavas

...

Kdrikd XLIII. Bhavas are instinctive, These explained...

essential, ...

and acquired ...

36 37

Kdrikd XLIV. Result of virtue

...

...

37

Result of vice

...

...

37

37

Result of knowledge Result of ignorance or error is

threefold

Bondage Bondage described

:

...

...

Prakritika, Vaikritika,

and Daksinaka

...

37

...

37

...

...

...

...

37

...

...

...

...

38

...

...

38

...

...

38

Kdrikd XLV. Result of dispassion Result of passion

Result of power

...

Result of weakness


110/206

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TheSamKhyaPhilosophy-slidepdf.com OF CONTENTS. TABLE

vii

Pages.

Kdrikd XL77. Pratyay a-Sarga explai ned Its

divisions are

Error,

...

...

Incapacity,

...

...

38

Complacency, and Perfec ...

...

...

39

...

...

...

39

...

...

...

39

...

...

...

39

...

...

...

39

...

...

...

...

...

...

...

39 39

...

...

...

...

39

...

...

...

...

40

...

...

...

...

40

...

...

...

...

40

...

...

...

...

...

...

...

40 40

...

...

...

40

Eleven injuries of the eleven Indriyas

...

...

...

40

Seventeen injuries of Buddhi

...

...

...

40

tion

...

Their

...

sub-divisions

The cause

are fifty

of this diversity explained

Kdrikd XLVII. There are

five

kinds of

Error

Twenty-eight kinds of Incapacity Nine kinds of

Complacency

Eight kinds of Perfection

Kdrikd XLVIII.

The sub-divisions

of Error

A-Vidya has eight Asmita has eight

Raga has

ten

varieties

...

has

Dvesa

eighteen A bhiniveâ has eighteen

Kdrikd

The

The

ttt

XLIX. sub-divisions of Incapacity

injuries of

cies

Buddhi denote

and Perfections

:

the contrary states of

Complacen

...

...

...

40

...

...

...

40

...

...

...

...

40

...

...

...

...

40

...

...

...

...

Kdrikd L.

The sub-divisions Internal five

External

five

of

Complacency

...

.

:

Kdrikd LI.

The

sub- divisions of Perfection

Error,

and Complacency are obstacles

Incapacity,

tion

...

...

...

41 to

Perfec

...

,..41

Kdrikd LII. Creation

Why

is

twofold

;

from Buddhi and from the Tan-matras

a two-fold creation

is

necessary

...


...

...

42

...

42 111/206

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TABLE OF CONTENTS.

viii

Pages.

Karikd LIU.

The

sub-divisions of Elemental Creation

Celestial beings are of eight kinds

The grovelling are of five kinds The human is of one kind ...

...

...

42

...

...

...

42

...

...

...

42

...

...

...

43

...

43

...

...

43

....

...

43

Karikd LIV.

Worlds higher, lower, and intermediate characterised Kdrikd LV. There Pain

is is

suffering in the higher worlds also

universal

So long as the from pain

...

Subtile

...

Body

there can

remains,

be no escape ...

...

43

...

...

...

44

For the release of each respective Purusa

...

...

44

And

...

...

...

44

...

...

...

44

...

...

...-

Kdrikd LV1. Prakriti s creation is individualistic

utterly unselfish

...

Kdrikd LVII. Prakriti s activity is spontaneous

Purposive activity

The example

is

seen in unintelligent things

of the secretion of milk for the calf

Interposition of

an

l^vara

is

impossible

...

...

45

...

...

45

...

...

45

...

...

45

Kdrikd LVTII. Prakriti further illustrated Spontaneity of for the release of Purusa is an inner

To

of

the

necessity

act

nature of Prakriti

...

...

46

...

46

...

46

...

46

Kdrikd LIX.

How

Prakriti

The example

s activity

of

ceases spontaneously

a fair dancer

...

&

Kdrikd LX.

The

unselfishness of Prakriti demonstrated

Kdrikd LX1.

How

Prakriti does not energise over

...

again, in regard to

the

leased Purusa...

The example Kdrikd LXII.

of a lady of

high birth

release Bondage, transmigration, and

not of Purusa

.,.

.,.

...

are really .,.


of Prakriti rt*

re ...

47

...

47

and

..,47 112/206

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TABLE OF CONTENTS.

ix

Pages.

Kdrikd LX1I1.

How

and releases herself

herself binds

Prakrit

Virtue, dispassion,

...

47

...

47

...

48

...

...

48

...

...

48

...

and power, without knowledge, avail not

Kdrikd LXIV.

How

discriminative knowledge can be fully developed

What Kdrikd

is

perfect development of knowledge

LXV.

Relation of Prakriti and Purusa after release

Kdrikd LXVI. After

release,

Purusa

remains

there

conjunction

Their conjunction, as such,

is

of Prakriti

and ...

49

...

49

Purusa from bondage

...

49

and explained

...

49

...

49

...

...

...

...

The purpose

still

not the cause of creation

of creation is to free

Kdrikd LXVII. Jivan-mukti, or release in

Perfect knowledge kills the

The Body

is

germ

of re-birth

Prarabdha

sustained by

it...

stated

life,

...

...

Karma which

originated

...

...

50

...

...

50

...

...

50

from Kapila

...

...

51

:

...

...

51

Pancha&kha

...

51

...

...

Prarabdha and other kinds of Karma explained Kdrikd LXVIII.

When Kdrikd

a Jivan-mukta

is finally

released

LXIX.

The

origin of the

Samkhya

Sastra

is

r

.drikd

LXX.

The

tradition of the

Kapila taught

it

Samkhya

to Asuri,

Pancha&kha elaborated :drikd

and Asuri

.

.

to

.

in various *ways

...

...

51

...

...

...

52

...

52

LXXI.

How

LJvarakrisna got

it

The Samkhya-Karika Kdrifcd

it

astra

...

is

a

compendium

of the original oastras

LXXII.

The Samkhya-Karika verses

...

is

also

called

...

The Samkhya- Pravachana-Sutram or

Of sixty Topics

the Saptati or ...

is also

...

called the

Of Seventy ...

53

Sati-Tantra

...

...

53

The Saptati compared with the Sasti-Tantra

...

...

53

The

...

sixty topics

enumerated

...

...


53 113/206

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114/206

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THE SAMKHTA-KAKLKA, The Sdmkhya

is

means of

the only

the

Supreme Good.

ii

from

fl

ii <

the

occurrence,

disagreeable Duhkha-traya-abhighatat, affection or action (abhighata) of the threefold pain or causes of suffering. Jijiiasa, the

desire

to

know, enquiry,

counter-active thereof,

i.e.,

Driste, there existing

visible or

w*i? Apa-artha, WTTTr3nT^5?irara

Tat-avaghatake,

flîwifi

t% Hetau,

of the threefold pain.

purpose-less,

ordinary

means.

superfluous.

%a

*r

Sa, if

Ohet,

because of

Ek4nta-atyanta-tah-abhavit,

the

is

or

preventive

into the means,

it,

it

f%ww

i.e.,

the

absence

enquiry. i

said,

3g*

Na, no.

of certainty

and permanency. I.

the disagreeable occurrence of the threefold (proceeds) the enquiry into the means which can

From

pain,

nor

is

prevent

it

(means)

exist, for

;

superfluous because ordinary

the enquiry

they

fail to

accomplish certain and perma

nent prevention of pain. ANNOTATION.

Wise men want

1.

to

demonstrate that which, by being known, would

accomplish the Supreme Good. the

proposed Sastra

The present K& rika, Vachaspati Mi^ra

s

is

the

therefore, introduces

known

Twenty-five

results

the

of the

Tattvas or

destruction

of

an enquiry into that subject.

*

Tattva-Kaumudi.

The subject-matter

2.

Knowledge about the subject matter of means of accomplishing the Supreme Good.

Slmkhya System comprises

Principles, from

three

the

kinds

the well-

the knowledge of

of

pain.

Of.

which

Gaudpada

s

*

The Supreme Good

3.

permanent that

is,

in

impossibility

of

is

Moksa

the

recovering that state of

or Release

which consists in

the

any form whatever, the pristine purity of the Self in which

incidence

of pain in

the occurrence of pain is impossible, in other words, in the realisation of

the Self as Self pure

and simple.


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SAMKHYA-KARTKA. 4.

primarily into two classes

the

to

according

Pains,

of

place

internal and

:

their

divided

are

origin,

Internal pains, again,

external.

are either bodily or mental.

These are called Adbyatmika or intra-organic.

External

Adbibhautika or caused

are

pains

either

namely, man, beast, bird, caused by supernatural

Now,

pain, such as

the

and

reptile,

agencies, such

as

Adhidaivika or

or

immobile,

Yaksa, Raksasa,

cannot be ignored, because

it is,

by created beings,

is

it

etc.

Vinayaka,

by

experienced

every individual being. 5

Pain

is

not

a

Internal Instrument of

Buddhi, and

which

is

condition

the

of

Action and

Cognition, that

a particular modification

is

Rajas.

called

Self.

pure

of is

"Abbighata"

is,

inner sense, or

the

of

contact

the

in

component element

that

the

resides

It

of

the power

it

of

Sentiency with pain as an object of disagreeable sensation. It

6.

may be

objected that

when such obvious remedies

whilst

the knowledge

acquired

the alleviation and removal of

etc., for

the

of

Tattvas

and

by long study

only

final

;

that

is,

there

plished by them

is

the

not the Supreme Good.

the

of

knowledge

these two

Tattvas.

exist,

attainment and to be

tuition

through

many

needless. To this, the answer Ekanta or absolute, nor Atyanta or of the cessation

of pain nor of

Therefore, the good accom

that has ceased.

Supreme Good must possess

of

do

pain,

of

is

them no certainty

non-recurrence of pain

the

the

is in

is difficult

traditional

generations, the investigation proposed is that the obvious means are neither

medi

and sciences, employment

cines, desirable objects, skill in political arts

gems and charms,

as

The means

Such a means

properties.

The enquiry,

of accomplishing is

therefore, is certainly not

needless. 7.

may

fail,

But our opponent may contend that, though the obvious means means declared in the Vedas, which bring about still there are

absolute and final cessation of pain, and

enquiry

is

that, consequently, the

Accordingly, the next Karika declares

quite superfluous

Scriptural, like ordinary,

means are

revealed,

Vedic,

like

the ordinary

scriptural.

S:

Sah,

it,

(means). i.e.,

the

:

defective.

II

Drista-vat,

proposed

wjufwi:

Vedic

^

II

Anusravikali,

means.

f%

Hi,

the for.

A-visuddhi-ksaya-atisaya-yuktah, attended with impurity, waste,

and

excess.

tural means.

ftf *fifti

Tat-viparitah, the opposite thereof,

m Sreyan,

preferable.

ITWOIMI*|*JMM


i.e.,

of ordinary

and

scrip

Vyakta-a-vyakta-jna-vijnan&t, 116/206

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SAMKHYA-KARIKA. as

it

consists in discriminative

knowledge

of the Manifest, the Unmanifest,

and the

Knower.

Like

II.

the

for ineffectual),

excess.

means which

(The

preferable, as

impurity, waste, opposite of both

the

is)

consists in a

it

(means and

scriptural

with

attended

is

it

the

is

ordinary,

is

discriminative

of

knowledge the Manifest, the Unmanifest, and the Knower. ANNOTATION. "

"

8.

Scriptural

and not is

to their

down

here refers to the rituals laid

Jnana-Kanda

portion,

for Discriminative

are, e.g.,

the

the Vedas,

in

Knowledge

also

enjoined in them.

The

of

performance

"

impure

produced by them

from to

is liable

time.

Jyotistorna, of

sacrifice

They

the

animals,

juice,

A^vamedha,

The

etc.

result

heaven and the gods

even

for

waste,"

Soma

the

of

drinking

the

as

"

course o

in

pass away

such

sacrifices "

are

They

etc.

m6ans

scriptural

are also inequal in the distribution

of their rewards. "

"

that is, that which is absolute and opposite of both The final in its result, and is free from impurity, deficiency, and inequality. 9.

Such

means

a

10.

is

the discriminative

means knowledge

"Vijnana"

of the Manifest

leads

And knowledge

of both

the

to

Ahamkara,

the five

Elements.

The Unmanifest

discrimination.

Knowledge

of

its

the

Unmanifest.

cause,

another, leads to the

is

the

Pradhana,

i.e.,

Prakpti.

The Knower

These are the Twenty-five Tattvas.

Purusa.

the

of

the sake of

for

and Purusa.

of Prakriti

The Manifest begins with Mahat and includes Tan-mi tras, the eleven Tndriyas, and the five Great

of the Self.

11.

knowledge

as existing

knowledge

is

knowledge

The mutual

Knower

differences

the Manifest, the Unraanifest,

of

are declared in the next Ka*ika.

The Manifest,

the Unmanifest,

and

the

Knower

distinguished.

II

Mula-prakritih Mahat-adyalj, Mahat, SB Sapta, evolute.

5W

and

seven.

^resRi:

f Na. not. nft:

the etc.

root-evolvent, rr fcferra:

Sodasakafr,

sifesf^:

A-vikritifr,

\

II

non-evolute.

Prakriti-vikritayalj, evolvent-e volutes.

sixteen.

Prakriti^, evolvent,

3

Tu,

merely,

i Na, not.

%^

:

forc:

Vikarah,

Vikritib, evolute.

Purusafr, Purusa.


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SAMKHYA-KARTKA. The Root Evolvent

III.

the seven evolvent-evolutes (that

which

Pradhana, that

etc.,

are

mere evolutes

sixteen are

;

Purusa.

is

"

Prakrit

By

the

Mahat,

;

neither evolvent nor evolute,

is) "

12.

;

no evolute

is

is,

general significance,

is

that it

in

meant which

denotes

that

which procreates or evolves the things are contained, and in its

all

which becomes the material cause

that

of

another Tattva.

The Root Evolvent

13.

and Tamas. it

is

not

It

has no root of

the

is its

own and

To imagine

a product.

state of

a root

is

equipoise of

Sattva, Rajas,

Hence

the root of all things.

for

the

would

Evolvent

Root

entail infinite

regression.

Evolvent-Evolutes

14.

in

its

turn,

gives

rise

to

Mahat springs from

:

Aharnkara

;

the

Aharnkara, in

Tan-matras of Sound, Touch, Smell, Form, and Taste turn, respectively to

the gross elements

of

Ether,

;

Pradhana.

its

to

turn,

and

and, the

these, in their

Air, Earth, Fire,

and

Water. 15.

next to be considered

It is

how

the

described above can be rationally established.

and non-cognition

are, therefore,

of the Tattvas

existence

The causes

of cognition

expounded in the following four Karikas.

Sources of knowledge enumerated.

II

II 5,3*^

Dristam, the seen, sensuous, perception,

Apta-vachanam, statement

w^n^ Anuinanam,

of trustworthy persons.

^ Cha, and.

threefold,

xrowj^

establishment of

Pramanam,

proof.

the existence

mniq Pramaijat, from

Tattvas.

IV.

Proofs

;

proofs are established, Tri-vidham, uSfofisfg: Prameya-siddhih, *B Istam, desired.

of the

things to be proven,

proof,

these)

all

viz.,

the Twenty-five

f^ Hi, verily.

Perception, Inference,

by

wn

ifcRw

all

Sarva-pramana-siddha-tvat, because

inference.

and

Testimony

(are

the

being established, Proof is From Proof verily is the estab

proofs

intended to be threefold. lishment of the Provables.

Perception, Inference,

and Testimony

defined.

II

Prati-visaya-adhyavasayah,

ascertainment

V of

II

each

respective

the senses. raf^ Trividhajii, threefold. object by ^? Dristam, perception, http://slidepdf.com/reader/full/the-samkhya-philosophy

118/206

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SAMKHYA-KAR1KA.

gnw?^ Akhyatam, declared. ?ra Tat, it. Bgf^fff^^. Liftga lingi-purvakam, preceded by the mark and by that of which it is the mark WFF& Apta-vachanam, 9iF*fa: Apta-srutih, trustworthy person and the Veda.

Anumanam,

inference.

3 Tu, while.

trustworthy statement, testimony.

V.

Perception

object (by the

the ascertainment of each respective

is

Inference has been

Senses).

declared to be

preceded by the mark and it is preceded by the thing of which it is the mark. While Testimony is the statement of trustworthy persons and the Veda. threefold.

It is

ANNOTATION. "

16.

follows

Mi^ra interprets

Vachaspati

that

Adhyavasaya,

:

cognition, based on or

functions in regard

to,

the

is,

"

as

Prati-visaya-adhyavasayah

operation of Buddhi, in other words,

depending upon Prati-visaya, that is, that which that is, comes into contact with, the several objects,

in other words, the Senses. 17.

The

cognition thus

same :

On

describes

authority

modification of

the

the

of

process

perceptual

the Senses apprehending objects,

takes place the subdual of the Tamas of Buddhi, there is predominance of the Sattva, which is variously called Adhyavasaya, Vritti,

when

there

And

and J fiana. gence, that

the fruit

is

hence

;

its

it is

;

For the Buddhi

tion.

gent

favour that

the

is

being derived from

Tattva,

also

Adhyavasaya

is

intelligent.

etc.,

reflected

also its

Buddhi Tattva, such as shadow

a

jar,

etc.

pleasure, etc.,

with pleasure,

etc.,

of cognition, pleasure,

by those residing in the Buddhi Tattva, becomes, as though

And by

This

etc.

the falling of

is

shadow

the

how

the

one

intelligent

of intelligence,

is

Buddhi and

Adhyavasaya, though unintelligent, appear, as though intelligent.

18.

which

or Right Cogni

like

unintelligent,

he, by the falling of the

possessed of cognition, pleasure, favoured.

the power of intelli

Prakriti, is unintelli

While Purusa, unassociated

also are unintelligent. is

to

Prama

the consciousness of

modifications of the Similarly, the other

Yet

done

hereby

it is

Anumana

is

by means of the mark, of the thing of The Methods of Inference are either versa.

inference,

the mark, and vice

A- Vita in Agreement, called Vita, or of Difference, called A- Vita. ference is called êsa-vat, because it has the Sesa or the remainder or the

of

residue as

its

subject matter.

E.g.,

Earth

not not-Earth, because

is

sesses smell.

Gaudapada explains Sesa-vat

of the Sesa or

remainder of the class

taken from the sea to be

salt,

;

e.g.,

to

be

inference

in

it

pos

respect

having found a drop of water

the saltness of the rest also


is

inferred; 119/206

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TheSamKhyaPhilosophy-slidepdf.com SAMKHYA-KABIKA.

6

Vita

Purva-vat of

inference is

two-fold

is

and

Purva-vat

:

Drista.

Samanyato

the inference of an individual of a genus particular instances

which have previously been seen

in a mountain,

fire

;

the inference of

e.g.,

been seen

having previously

fire

in the

from smoke,

Sama

kitchen.

nyato Drista is inference of a thing particular instances of which same kind have not previously been seen, but particular instances of a kind similar to which have in this

case,

the

previously been

particular

is

as a genus, a

known

thing, because

has been

it

(commonly as the axe, and

and action are

and as

acts,

an instrument,

so the

does not

of

without some instrument.

Thus

as the Instruments of Cognition

Apta means Acharyas, such

is

inferred

to the

cannot be

9RW*3*iwri

seeing, Pratitib, fîra

approach,

intuition, that,

sifi

effected

of the Indriyas

and Action.

as

Brahma and

generic.

Ati-indriyanarp, of

Tasmat, from

the rest.

proved.

things

cognition.

Api, even.

but.

5 Tu,

wnim

Dristat,

<^

ihe

transcending

I

II

from

senses.

Anumanat, from

the Hffifa:

inference.

i Cha, and also, from Seea-vat inference

A-siddham, not-established, qwt Paroksam, super- sensuous. Apta-agamat, from Testimony and Revelation. R^ Siddham, proved.

(Vachaspati). siTFTwa

the

of

same

effected without

II

Samanyatafc,

and

Now, cognition

the existence

Super-Sensible objects how

:

axe which

and action cannot be

cognition

an act

belong

the act of cutting

acts

is,

E.g.,

of Cognition

an object of perception.

also not

is

seen.

is

seen in the

Organ)

that

;

of effecting

Power

or

rendered as Sense

Action

genus

capability

But an Indriya

an instrument of cutting.

class

the

is,

in analogous cases

but the

not seen

is

Karana-tva or instrumentality, that is,

seen

VI.

But the

wfig

from perception). of supersensible things is from Sama

(Intuition intuition

nyato Drista and

of sensible things is

Sesa-vat

things not established

And

Inference.

from

super-sensible

that even, are established from

Testimony and Revelation. 19.

Prakriti and

fore they are unreal,

Purusa are not objects

argue our

in the air is not

perceived,

pointed out that

perception

opponents

because

it

sole^

even

These causes are declared


horn

for a hare s

unreal.

cannot be the

there are well-known causes from which are not perceived.

is

;

of perception

It is,

test

and there or a castle

accordingly,

of reality,

admittedly in the next

next

because

existent things

Karika, 120/206

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SAMKBYA-KARIKA.

Causes of failure of external perception enumerated.

vs

\\

u from extreme

Ati-durat,

distance as well as all the rest. ghatat,

from impairment

non-presence of mind.

from intervention.

gteîra

sjnîra

Samipyat, from nearness.

*r*?tera

the

of

from

Sauksmyat,

Abhibhavat,

from

Samana-abhiharat, from intermixture with

ness,

*f*spwwM Indriya-

sq^^ra

fineness,

not

existing things may remoteness, nearness, impair

extreme

other matters, intermix

Prakriti

is

not

an

object of

perception.

I)

Sauksmyat, from extreme non-apprehension thereof, non-existence.

i.e.,

^

Karyam,

and

effects.

Tat-anupalabdhifc,

SR^m Abhavat, from

not.

Tat-upalabdheh, because

?T|W^:

i*&fimi Prakriti- sarftpam, similar

?m Tat, that. to

Prakriti.

Cha, and.

fineness

of

her

from

the,

is

the non-apprehension

And

effect.

is

that effect is

similar and dissimilar to Prakriti.

Similar and

dissimilar to

Prakriti

see differences, Karikas and XI. 21. But from the effects, a mere

X

deduced, and not

its

been arrived

by

at

that the existent existence,

^ Na,

U

and not from her non-existence, because there

apprehension

"

ci^w^f:

q

Mahat-adi, Mahat and the rest.

From extreme

VIII.

etc.,

w

fineness.

Prakriti.

*t^

effect.

^?* Virupam, dissimilar,

of Prakriti,

of

K4rya-tab, from

m i:

apprehension thereof.

* Cha, and.

fine

and other causes.

Why

20.

wirfiifrcw

^ Cha, and others.

likes.

suppression by

intervention,

Mahat,

Vyavadhanat,

suppression by others.

of the senses, non-presence of the mind,

ture with likes,

of the

qualifies

of evên

(Apprehension through extreme

take place)

ment

Ati

Manah-anavasthanat, from

^s^reiHra

senses.

VII.

The word

N. B.

distance.

is

"

for these resemblances

:

cause or

cause in the abstract

is

nature, and, on this point, different conclusions have different

thinkers.

produced from the

by destruction,

of

the

the Vedantins, say that the effects

seed are

Thus,

some

non-existent

is

produced

the

Vivarta


;

Buddhists,

e.g.,

say

from the non-

the sprout.

2.

Some,

or revolution of

one 121/206

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KAMKHYA-KARIKA*

8

.

single existent thing,

the

and are not

Vaifeikas, Naiyayikas,

mate Atoms,

is

three alternatives, the

and

of

Pradhana

the nature of

other Parina ma

or

which

Sattva, Rajas in

being of

and

pain,

be produced from the

Of

all

Samkhyas, on the

these,

first

are contained,

things

and Tamas, belonging to the the nature of Sound and all

essences

which possess the

of

bewilderment.

Now,

how can

non-existent,

the Ulti

For the character

established.

transformations, the

distinctions of pleasure, is to

not

that in

i.e.,

the World, consists

of

is

i.e.,

elders, the

the existent.

produced

being the Pradhana,

of being of

Cause

is

The

4.

Some,

3.

real.

ultimately

say that from the existent,

etc.,

produced the non-existent.

say that from the existent

istic

themselves

"

i

:

,

a

the existent

if

name

non-existent,

form-less cause possess the nature of Sound, etc., in the form of pleasure, etc. ? for there is no proof of the identity of nature between the less,

existent and is

the

the Vivarta of

existent

is

non-existent.

a single existent thing,

produced

cannot have

from

identity of

the

the diversity

again,

If,

nature with

the

Sound,

etc.,

would not follow that the

still it

For

existent.

of

without a second

a one

diversity

on the contrary, the

;

apprehension of the non-diversity under the characteristic of the diversity

and With simplepure Gotama, and others, who say that it

is

an error

produced, the

existent is

because there

is

those also,

from

is

cause cannot

be

the

again, namely Kanada, existent that the non

nature

of the

the

of

effect,

no proof of the unity of the existent and the non-existent.

Hence there can be no proof therefore, to establish the

of the

Pradhana on these

existence of

the

theories.

Pradhana,

determines that the effect must be existent from before

In order,

next

the

Karika

"

its

productfon."

Effects pre-exist in their causes.

II

A-sat-a-karagat,

from

Upadana-grahagat,^from Sarva-sambhava-abhavat,

the the

non-effectuation

selection

from

the

of

the

of

material

absence

of

the

*.

II

non-existent.

for

the

effect.

of

production

by every means. SRffsr Saktasya, of the competent, spmrcsmi Sakya^r^mr^m Karapa-bhavat, from karagat, from the effectuation of the producible, every thing

the nature of the cause,

IX.

The

effects

Sat, existent,

effect is ever

non-existent, can

because

wi

w^ Karyam,

effect.

existent, because that

by no means be brought

take adequate material


into

causes

;

which

is

existence

because

;

all 122/206

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SAMKHYA-KARIKA. things are not produced from

causes

all

which

tent cause can effect that only for

;

because a compe

it is

competent; and

the nature of the cause.

also because the effect

possesses

ANNOTATION.

That which

22.

Effects take, etc.

non-existent, etc.

is

Oil, for

:

e.g.

:

a hare

s horn.

can be produced from mustard

instance,

seeds, but not a piece of cloth.

not produced,

All things are in

then,

causes,

etc.

Did

:

mustard seeds, for example, there would be non-existence

of a piece of cloth, a jar, in fact, of every

and

would be quite as easy

it

them

the rest from

A

not pre-exist in their

effects

as

it is

to

the unmanifested

potentially a jar; in

it

But such

oil.

etc.

effect,

the

of

state

w6ll as

as

thing

produce a piece of cloth, a

to

produce

competent cause can

other

effect.

:

is

of

lump

oil,

and

all

not the case.

Competency means

A

jar,

of

clay,

the jar lies hidden, unmanifested

;

potentiality,

for instance, is

manifested

is

it

form of the jar by the operation of the potter.

in the

The

effect possesses

the nature, etc.

The

:

colour, weight, touch, etc.

weight, touch, This could, not have been

of -a piece of cloth for instance, are the colour,

threads from

which

made.

is

it

etc.,

so,

of

the

were not

cause and effect identical in essence.

The Manifest and

^
eternal,

the

Unmanifest

Hetu-mat, possessing or depending

perishable,

*iiR

A-vyapi,

contrasted.

on a cause. finite.

unpervading,

A-nityam, non-

^RrJi^

sf?fi*n?.

Sakriyam, mobile,

mutable- ^**t Anekam, multitudinous, manifold. wfsra Asritam, supported, depend ent.

Lingam, mergent, mark,

Bf

Para -tan tram, subordinate,

sq^s*

^-n^ A- Vyaktam,

the reverse.

X. The Manifest

grerog

Vyaktam,

Savayavam,

made up

manifested.

jthe

of

raMfld^

parts.

mzv?m

Viparitam,

the unmanifested.

is

producible^

non-enternal,

non-per

the mark multiform, vading, mobile, dependent, (serving as) The Un (of inference), a combination of parts, subordinate.

manifest

is

the reverse (of this). ANNOTATION.

23.

Sakriya, migratory

bodies which they, had taken

movement.

The movement

:

Buddhi and the

up and enter

rest leave,

one after another,

into other bodies

of the. Body, Earth, etc., is

http://slidepdf.com/reader/full/the-samkhya-philosophy 2

:

this is their

indeed well-known.

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SAMkHYA-KAtilkA.

10

Aneka, multitudinous as

;

Earth and the

:

There are as many

them as there are Puru-

of

rest also are multiplied according to the differences of

Bodies, jars, etc. Asrita, supported

They are supported by their respective causes. Buddhi and the rest are marks of the Pra Linga, mergent, mark dhana. Gaudapada explains the word to mean subject to dissolution." At :

:

"

matras, and these together with this, into

Buddhi

;

Elements merge into the Tan-

Great

the time of the Dissolution the five

the eleven

and that merges into the Pradhana.

Paratantra, subordinate: Buddhi, for instance, when its

own effect, namely, Ahamkara, has being weak or exhausted, it will not be larly,

by Ahamkara and the

in the production of their

24.

Ahamkara, and

Indrivas, into

own

Viparita, reverse

pervading, motion-less,

rest

has to produce

otherwise, draw upon Prakriti Simi able to produce Ahamkara. to

also is

;

awaited

the

inflow of

Prakriti

effects.

The Unmanifest

:

it

self-

single,

is

causeless,

mark

the subject of the

sustained,

all

eternal,

or

non-mergent, part-less, and supreme.

The Manifest,

Unwanifest and

the

the

Knower

contrasted

and compared.

faro SI^fR

rlH^TT

Tri-gunam, having or

*i*nwpj

ft^

and Tamas.

Rajas,

prolific,

aws*

Cha,

3^

yet.

Gunas, ligent,

is

n^fm:

three Qunas,

II

Sattva,

viz.,

fow: Visayah, objective.

Ji^^R Prasava-

A-chetanam, non-intelligent. ?WT

^

II

Tatha,

JTOR

so.

Tat-viparitalj, the reverse of this.

Manifest

constituted

is

non-discriminative, objective,

prolific.

So

also

is

Pradhanam, TOT Tath^,, so.

by

the

them both

the Pradhana.

Purusa

Pradhana and

is

respects),

(in

three

common, non- intel

these

of

reverse (to the

3*TT^

Puman, Purusa.

The

XI.

sfari

Vyaktam, the Manifest.

the Pradhana, Prakriti.

the

A-viveki, non-discriminative,

Samanyam, common,

dharmi,

constituted by

^

is

the

similar

and yet

also to the Manifest in those other

respects mentioned in the preceding Karika.) ANNOTATION. 25.

A-vivehi

:

Just as the Pradhana

even so are not Mahat and the

is

not discriminated from

rest also discriminated

because of their essential identity. Or, A-viveka is to http://slidepdf.com/reader/full/the-samkhya-philosophy

itself,

from the Pradhana, create

by

uniting

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II

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SAMKBYA-KARIKJL. together, for

none

them singly are capable

of

producing their own

effects,

on the contrary, only by uniting together.

but,

because

Vi aya to

of

11

be

it is

the Object as distinguished from the Subject,

and made use of by all Purusas alike. apprehended that is, as the Pradhana Tatha cha, and yet is similar 26.

in

is,

:

the preceding Karika, declared to be without cause, etc., such is Purusa. * * * The Manifest is multitudinous the Unmanifest is ; single ; Thus, "

so is

Purusa also

"

But when similarity

"

(Gaudapada)."

Pradhana belongs to Purusa in respect of non-causability, and likewise multiplicity is his similarity to the Manifest,

the etc.,

"

said that

cha

* *

single.

:

the reverse of

them both

is

Purusa

of Api, even, yet

Cha has the sense

respect of non-causability,

To

?

eternality,

how

this, it is replied

although there

;

is

:

is it

Tatha

similarity in

yet he possesses dissimilarity

etc.,

to

in respect

by the three Gunas, etc. Such is the meaning The S. Chandrika confirms the interpretation

"

of not being constituted "

(Vachaspati 1

The phrase

MitJra).

principle in non-causability

and the

ciples in manifold enumeration. laid

as subsequently

Sutra of Kapila that

down by

;

fact,

different p. 31)

etherial element

Samkhya

doctrine, to the

is

conformable and proved by variety of condition

is

man

:

So in the Sutras

one

may be

soul,

Either, there

is set free.

his eka is to be understood, is

it

it is

or

single,

as Mr. Colebrooke renders

said

in

several,

(R.A.S. Trans.

it

may be

that there

according to difference of receptacle, as the

This singleness

confined in a variety of vessels.

applies therefore to that particular soul which is subjected to its

varied course of birth, death,

commentator observes, body)

to discrete prin

18,

one only, but that or,

;

individual.

various unions of

of soul

is

migrations *

I.

the

ver. text,

the fool wanders in error, the wise

not that soul in general

own

in

Gaudapada has made a mistake, or by

fore,

vol.

the

is,

and analogous

the virtuous are born again in heaven, the wicked are regenerated

is,

in hell

its

This

Multitude of souls

;

rest,

undiscrete

analogous to the

tathd cha implies that (soul) is

:

The

*

one

soul

bondage, and liberation is

for,

;

sense."

Characteristics of the

Gunas

Priti-apriti-visada-atmakah, of the

n*iamqffiRwi>qf

:

no

described.

i

^

i

:

H :

is

(Wilson).

iTf iHi+i

w

the

torn, not another (in a regenerated

singleness of soul, therefore, as asserted by Gaudapada,

doubt to be understood in this

and dulness.

as

nature

Prakasa-pravritti-niyama-arthafy


i

R n

of pleasure, pain

adapted

to serving

125/206

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SAMKHYA-KARIKA.

12

the

purpose

or

of,

of

capable

~

illumination,

causing,

and,

activity,

restraint.

Anya-anya-abhibhava-asraya-janana-mithuna-vrittayah,

Laving mutual domination, dependence, production, consociation, and co-existence. Vachaspati does not consider the term Vritti as a distinct condition he in :

terprets it as Kriya, act, operation or function, and compounds ^ Cha, and. JTOT : Gunah, the Gunas. the foregoing terms.

The Gunas possess

XII.

and dulness

serve

;

the

it

with each of

the nature of pleasure,

purpose

of

illumination,

pain

activity,

and restraint and perform the function of mutual domina tion, dependence, production, and consociation. ;

ANNOTATION. Possess

27.

Gunas

the

but

nothing

is

Hereby the

:

and Tamas are declared.

Sattva, Rajas,

Atma, nature,

nature, etc

that

it is

absence

of

a

and

pain,

that pain

For Atma denotes being something

pleasure.

The

who

those

to

reply

5

forms of

intrinsic

force

think

of

that

the

the word is

pleasure

nothing but absence of

is

positive,

and

a negation

is

of non-being. :

28.

Gunas

Serve the purpose, etc are

respectively

Gaudapada

interprets

Hereby the purposes served by the Artha means prayojana or purpose.

declared.

the

term in

the

sense

of

competency,

fitness,

capability.

Perform the functions,

29.

the

Gunas

the

of

support

Sattva,

the of

Although

:

that

dependence,

container and the contained that, the operation of which

by resting on

with illumination serves Sattva and

and

Hereby the various operations

:

of

are declared.

Dependence relation

etc

and

activity

restraint,

Rajas, by resting on

;

Tamas with

activity, subserves Sattva

activity

is

co-existence

illumination and

that is

Thus,

and

Tamas sub

restraint,

Tamas, by resting on

the

it.

depends upon Rajas

by

still

not possible,

subserves

and Rajas with

Production

Production:

;

is

ie,

illumination

restraint.

transformation, and

it

is

same

of the

is not to the hence entailed, owing causability absence form as the Gunas Neither is non-eternality entailed, of a cause which is a different Tattva. ;

owing

to the absence of dissolution into a different Tattva.

Consociation: That

is,

the

Gunas

are

constant

of

one

beautiful

and

companions

another.

Co-existence

is

amiable woman, who

explained by Guadapada thus is

:

As a

a source of delight to every one


else, is

the

cause 126/206

.

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SAMKHYA-KARIKA.

dissolute

Asa is

produce the functions of Rajas and Tamas. protecting his people, and curbing the profligate,

Sattva

does

so

;

her husband, and of bewilderment to the

other wives of

of misery to the

13

king, assiduous in

to the good, of misery and mortification to the happiness the functions of Sattva and Tamas. does Rajas produce

the cause of

wicked

so

;

Similarly,

Tamas produces

the functions

of

Sattva and

overshadowing the heavens, cause delight upon the

rain

labours of

active

In this

lovers with despair.

as

Rajas,

animate

earth,

clouds, their

by

husbandman, and overwhelm absent manner, the Gnnas perform the functions of the

one another.

The Co-operation of

the

Gun as

explained.

U

:ll *

bhakam, urgent,

:

considered.

desired,

3^^

Upastam-

^

* Cha, and.

:

Rajal},

?ro:

ArtLa-tah, for a purpose.

Sattva

XIII.

H*IWJ; Prakasakam,

light.

heavy. 3^3^ Varanakam enveloping, covering, obscuring. Tamali, tamas. U TO Pradipa-vat, like a lamp. ^ Oha,

5^ Guru, Eva, to he sure. swci

alleviating,

TO Chalam, versatile, restless.

exciting.

rajas.

and.

Laghu,

??1 Istam,

illuminating.

enlightening,

*3

^

sattva.

Sattvam,

?fa: Vrittih, function, operation.

considered

is

be

to

and

light

illu

minating, and Eajas, to be exciting and restless, and Tamas,

Like a lamp (consisting be indeed heavy and enveloping. of oil, wick, and fire), they co-operate for a (common) purpose

to

(by union of contraries). ANNOTATION. need

Contraries

30.

As co-operation

another.

not

of contraries for a

the case of a lamp, even so is

it

another

a

with

one

to

serve

oppose and

necessarily

common purpose

the case with the

common

counteract is

one

seen

in

Gunas which co-operate

purpose,

viz.,

the experience and

release of Purusa. 31.

Granted,

perception in

proved by perception

be

and

said

one

;

to

prolific

may

say,

the case

but how can Sattva,

be

XI)

?

To

of

etc.,

non-discriminative,

(Karika

that

non-discriminativeness,

Earth,

etc.,

which are objects

are of

which are not objects of perception,

objective,

common,

the

is

this,

etc.,

reply


non-intelligent,

given

in

the

next 127/206

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SAMKHYA-KARIKA.

14

Proof of the properties of

of

A-viveki-adeh, ??V*jra

proof.

from

their

f^%

etc.

Siddhih,

:

by the three Gunas or pleasure, pain, and dulness.

Traigunyat, from their being constituted three

the

manifesting

in the reverse

thereof*

qualities of

the

absence of

i.e.,

reverse

of the

Manifest and the Unmanifest,

Purusa

i.e.,

;

of

;

and the Unmanifest or the Unmanifest Kara a-guna-atmaka-tvat, from the effect s containing the attri

properties in question and thiw
butes of the cause, Api, also.

the

of

etc.,

from the Traigunya in the Unmanifest divergence or non concomitance or disagreement between the

from the absence

9irc

non-discriminativeness,

Tat-viparyaya-abhavat, from the absence of non-discriminativeness,

ri

only.

the Unmanifest.

*firfcr

fss*i

the Manifest

Karyasya, of the

effect.

^^^ A-Vyaktam, the Unmanifest.

Siddham, proved, established.

The proof of non-discriminativeness, and the the Manifest and the Unmanifest) is from their be

XIV. rest (in

ing constituted by the three Gunas and from absence of their

From

non-concomitance. of the cause is

the effect possessing the attributes

proved the Unmanifest

also.

ANNOTATION. 32.

and tbe

According

rest is

to

proof of non-discriminativeness

Vachaspati, the

by tbe method

Whatever possesses

of agreement, thus

;

and dulness,

pleasure, pain,

is

non-discrimina

tive, etc.,

As, for instance, are the objects of the senses

and dulness

Prakriti, Mabat, etc., possess pleasure, pain,

Tbey

are, therefore, non-discriminative, etc

and also by tbe method of difference, thus

Whatever

is

not non-discriminative,

;

;

:

:

etc.,

does not possess

pleasure,

pain and dulness, is

As, for instance,

But

Prakriti,

They

alleged substratum. :

;

are, therefore, not-non-discriminative, etc.

But tbe proof

Thus

tbe case with Purusa. etc., possess pleasure, pain, and dulness

Mabat,

Tbe

effect

of these attributes

How

then

is

this,

characterised as

and dulness, pleasure, pain,

must be subject namely, tbe

Mahat,

etc.,

must have tbe nature


to tbe proof of their

Pradhana

proved

possessing the form or essence of

?

of

pleasure, 128/206

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SAMKRYA-KAR1KA. pain,

and dulness inhereing

the nature of pleasure, pain, fest, is

in its

own cause

cording

and dulness, that

Gaudapada

to

s

interpretation

is

absence of divergence, that

different

from the

is,

three Gunas, through the

by the

because the properties of non-discriminative-

Un manifest

And

three Gunas.

the

being constituted by

just as, wherever

there

is

there are the yarns

the cloth,

whoever sees the Manifest, sees the Unmanifest as well possessing the nature of the cause

and the telligent,

:

and

and

the

objective,

similarly

;

also

from the

effect, viz.,

Mahat

common, non-in

their cause, namely, the

proved that

prolific, is

;

from the

thus,

which are non-discriminative,

rest

in

existence

their

proved from the absence of divergence, that is, from the universal concomitance of the Manifest and the Unmani-

is

invariable atid

effect

Ac

above.

have never been found except in conjunction with the property

ness, etc.,

:

Pradhana Unmani-

the

is,

possessing

him, the properties of non-discriminativeness, etc., are proved in

the Manifest from their being constituted

fest

so that its cause,

;

established.

33.

of

15

Unmanifest,

possesses the same properties.

Proof of the Unmanifest.

II

r rfrf

of differentiated

r

Bhedanam,

Mahat and the Samanvayat, Pravrittefr,

from homogeneity,

from

bibhagat, from differentiation,

Karanam,

tfxircra

rest.

of particulars, specific objects, the evolutes, gfFerara Parimanat, from finiteness, measurableness.

activity,

agreement,

from reunion, f%

energises, operates,

Sakti-tafr,

from production. ^ Cha, and.

differentiation of cause

cause.

sfci:

A.sti,

and^

^n?imn^raHT^m

sif^Fmi

effect.

from power.

Karana-karya-

from non-

A-vibhagat,

tsa**^ Vaisvarupasya, of the formal Universe.

exists.

3i*Kfi

A-Vyaktam, Unrnanifest.

f^rcm: Tri-guna-tah, through or of the three

*? :

V3r

*K
Pravartate,

Gunas,

Sattva,

Rajas, and Tamas. Sam-udayat, through combination, co-operation. ^ Cha, and. qfaifmH: Parinama-ta^, through transformation, Salila-vat, like water*

^^

nfitafii^wrnflifcSfrRi

^^n

Prati-prati-gana-asraya-visesat, through differences

the differences of the several receptacles of the Gunas, or the

Gunas

severally based on the principal

XV-XVI. rest

down

to the

according

differences

to

created by

Guna.

Of the particulars

(e.g.,

earth), there exists

an


Mahat and Unmanifest

all

the

cause

:

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16

SAttKBYA-RARlKA.

because the particulars are

geneous there

is

because production

;

effect

because

;

because through power from cause or difference of ;

and because there

;

homo

they are

is

differentiation of effect

cause and effect

form

finite

reunion of the multi

is

with the cause. the form of the

It operates, in

Gunas and by

three

combination, undergoing transformation, (diversified) accord

ing to the differences severally of the other Gunas ing on the principal Guna.

depend

ANNOTATION. 34.

Because

possession of

a

The presence

of

homogeneous

is

through power

and

time of

reunion

:

to a

unmanifested

state of

Pradhana and

Prakriti, etc.

transformation,

never

:

rest,

and disappear into them

The ultimate

one and

are

The Gunas even

for

of

a

It

called the

is

at

is

their

the time

without

may be homogeneous

the absolute

is to

undergo

transforming

or heterogeneous.

Homogeneous transformation takes place during Pralaya or the period latency intervening Creation and Dissolution, when Sattva transforms Saliva, Rajas as Rajas,

and Tarn as as Tamas. the form of

phrase Tri-guna-tah, in

Such

the three

is

of

Unmanifest, the

which the nature

moment,

from

of

points in the process

the same.

It

entity.

Their transformation

themselves.

sort

every

jar, for instance, successively rise

a single

operates

of

products

creation

and involution

effect.

Discrete

:

destruction and universal dissolution.

It

the

in the cause

form from Mahat down

35.

is

Power inhering

Differentiation

of evolution

Homogeneousness

individuals.

nothing but the unmanifested state of the

causes at the

:

common form among a number of distinct a common form infers a common origin.

Because production is

are

they

the

Gunas

meaning

severally.

of

as

of the

Hetero

For geneous transformation takes place during Creation and Dissolution. this, combination of the Gunas with one another in different proportions is

necessary.

activity of

the

Such combination

Gunas

each successive one from,

its

predecessor.

difference

in

the

is

rendered possible by the diversified

in the evolution of

Mahat and

all

the rest, of which

and

more and more

specified than,

And

brought about by the subsidiaryffGunas combine and

is

ratio

in

this differentiation

which ^the

co-operate with the principal Guna.

differentiated

is

Thus, as regards the eleven Indriyas


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SAMKHYA-KARIKA. and the of

Tan-matras, while Rajas

five

is

Tamas

dormant

is

:

which Sattva

in

whereas the latter arise from

;

predominant and Sattva

Salila-vat

equally operative in

Ahamkara

both, the former arise from

and Tamas

is

is

is

the evolution

is

predominant

Ahamkara

in

which

dormant.

As simple water shed by the

with various situations,

17

clouds,

coming

modified as sweet, sour, bitter,

tringent, in the character of the juice of

into contact

pungent, or

as

the cocoa-nut, palm, bel, karanja,

etc.

amalaka, wood-apple,

Proof of Purusa.

\\

Samghata-para artha-tvat, since an aggregate or structure of manifold parts into one whole is for the sake of another of a different character *iviirmi4r
fawf^
there

the

is

the

the reverse of

rest

mentioned

in

properties of

Karika

XL

ufa

Purusa.

the sake of

three Gunas, and

Adhisthanat, since there

products

of

Gunas.

the

j^ra:

must be Purusah

since

^^^

Pravritteh, since activity

XVII.

an entity in which

there must be an Bhoktri-bhavat, Kaivalya-artham, for the sake of iso

experiencer of pleasure and pain.

H^:

exist

constituted by

^ripff^ra

exists,

Asti,

lation.

being

w%"rm

superintendence over Buddhi and other

must

there

Tri-Guna-adi-viparyayat, since

Purusa exists

:

^ Oha, and.

is.

must be

for

since there must exist

an

since the aggregate

the non-aggregate

;

which the properties of being constituted by the three Gunas and the rest do not appear since there must be entity in

;

since there must be an experiencer for the sake of abstraction.

a superintendent

since activity is

;

;

and

ANNOTATION. 36.

Since there must exist an entity,

etc.

Hereby is prevented the For all aggregates possess

:

an aggregate by the aggregate. the three Gunas, whereas Purusa is free from them, as declared in Karika XI. Therefore, the entity for which the aggregate is, must be a noninference of

aggregate.

And Purusa

is

a non-aggregate.

Proof of Multiplicity of Purusa.

I) ri

Janana-marana-karananam,

of

^q

birth, death,

i)

and the instrument

action, of afafawnj Prati-niyamat, individual cognition and http://slidepdf.com/reader/full/the-samkhya-philosophy

allotment, 131/206

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SAMKRYA-KAEIKA.

18

*^

A-yugapat, non-simultaneous. and.

Purusa-bahu-tvam,

gwrfr^r

Pravritteh,

.

diverse

modification

Siddham, estab

reg

from absence of the condition

of the three

^

^ Cha, and.

Gunas.

three

the

of

^ Cha,

activity or occupation.

of Purusas.

multiplicity

lished. cfV^^rawnfl Traigunya-viparyayat,

Gujjas, from

from

Eva,

verily.

From

XVIII.

the individual allotment of birth, death

and the Instruments, from non-simultaneous activity (towards the same end), and from the diverse modification of the three Gunas, multitude of Purusas

is

verily established.

ANNOTATION. Birth

37.

consists

with

in

Indriya, Manas, body, and experience, and death consists in their aban So that they do not entail the transformation of Purusa. The

conjunction

AJiairikara,

donment.

lûddhi,

body and the

distribution of case,

one,

which

rest,

is

different in each

individual

must imply a plurality of Purusas, as, otherwise, on the birth all would be born and on the death of one, all would die. Non-simultaneous activity towards the same end

busy with virtuous, others with

vicious, actions;

some

some

as, e.g.,

:

of

are

cultivate dispassion,

others knowledge.

Diverse

common is

modification

of

the

one possessing Sattva

to all,

Gunas

three is

the

%

gence.

Siddham, proved.

this.

WJ^r Purusa- sya,

iTR*2r

Madhyasthyam,

he the spectator.

XIX. Purusa

is

^rri%rg

Purusa. t

of

Viparyasat, from contrast,

forafara

^9

the

^5^1

hystander.

that contrast

it

indifferent,

is

sro

diver

Asya, of

solitariness.

aloneness,

KaiAâlyam,

^R^ra: A-kartvi-bhavah, non-agent-ship

witness, solitary,

^

n

Saksi-tvam, to he the witness,

indifference, to he

And from

Rajas,

Nature of Purum.

^ Cha, and.

that.

is

is dull.

u Tasmat, from

birth

though

happy, another possessing

wretched, and a third possessing Tamas,

Proof of

thus,

:

Drastri-tvatn,

to

^ Cha, and.

that

proved

this

and non-,

spectator,

agent. ANNOTATION. 38.

Gunas,

is

That contrast

:

discriminative,

is intelligent,

and

is

that is

is,

Purusa

is

not

constituted

not objective but subjective,

is

by not

the

three

common,

not prolific (see Karikd XIV).


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SAMKHYA-KARTKA: he

Because

A

ness.

witness

is

intelligent

one

is

and

whom

to

19

he

subjective,

objects

spectator and wit

is

are shown.

Prakriti

exhibits

herself to Purusa. his

From

and

solitariness

non-existence of for

love

of

being

not

the three sorts of

and

pleasure

hate

is

for

Gunas follow

three

consists

his

the absolute

in

and indifference denotes absence

pain,

Bat

pain.

And

Gunas.

Gunas, he

three

the

by the For solitariness

indifference.

properties of the three

by

constituted

because Purusa

absolutely

from

free

and

pleasure

not

is

are

pain

constituted

and

pain

pleasure,

bewilderment. is

is

And But I

discriminative and non-prolific, he not the agent. .Purusa is a non-agent, how does he make determination ? as

since he if

will perform acts

Purusa must be

may

of

merit,

the agent

our opponent,

say

seeming agency

of

neither

;

defect

Purusa

not perform

I will

is

is

Purusa the agent

both

in

demerit

acts of

the

theories.

with

i.e.,

the

intelligent

is

not real,

l)iit

fictitious.

**

Purusa.

3i%?R

^

Gunas.

the

rest,

^ Cha, and.

Bhavati, becomes,

XX. agency

wra c^ ?WT

g^refa:

A-chetanara, the non-intelligent.

Iva, like, as

Guna-kartri-tve,

Tatha, likewise.

^

to

rag.^

i.e.,

that

3rHiem

Lingam, the

effect,

the agency of

^

Karta, agent.

Udasiaafc, indifferent,

one

if.

in the case of

Therefore (the inference

belong

n

from conjunction therewith,

wro^Him Tat-sarnyogat,

Chetana-vat, possessing intelligence.

Mahat and

is,

Accordingly, the

n Tasmat, therefore.

thus there

;

explained in the next Karika.

The agency of Purusa

&

hence

:

Iva,

the

like, as

if.

Purusa.

and

intelligence

and the same subject

is

a mistake.)

Through conjunction with Purusa, the non-intelligent Effect appears as if it were intelligent, and although agency is of appears,

Gunas, the indifferent (Purusa) way, as if he were the agent. the

in the

Lingam here denotes Mahat, Ahamkaia, Manas and See Kar,ika XL. Tan-matras. 39.

40.

Purusa.

The confusion then

And

conjunction

is

due

to the

means mutual

con junction

approach


-of

same

the

Prakriti

five

and

and co-operation, 133/206

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SAMKHVA-KARIKA.

20

which

some object That purpose can be nothing but mutual

or

necessarily pre-supposes

to

purpose

be achieved.

declared

benefit, as

in

the

following Karika.

Object of the conjunction of Purusa

and Prakriti.

\\H\\\

:

Purusa-sya, of Purusa. or exhibition,

iwro Pradhana-sya,

likewise.

that

the

of

Kaivalya-artham, for

ffaîrzr

and the blind.

halt

Samyogah, conjunction.

m:

cffififi:

sake

the

Pradhana.

of the

sake

Darsana-artham, for the

^SRI*

3^1:

of

of

seeing

Tatha,

rrar

separation,

like

tre*^^ Pangu-andha-vat,

of both.

Ubhayoh,

by

Tat-kritah, originated

fi

that,

Api, also,

iftm:

conjunction.

i.e.,

Sargajj, creation, evolution.

The conjunction

XXI. is,

like that of the halt

that

the

for

is,

and

the

exhibition

mutual

for

blind,

benefit,

the Pradhana to Purusa and

of

for the isolation of Purusa.

Purusa and the Pradhana

of

From

this conjunction proceeds

Creation. ANNOTATION.

The

41.

halt and-the blind

"

:

As

deserted by their fellow-travellers, who, in

through a each

forest,

other,

confidence,

seeing

;

agreed

enabled

to

into

lame

the

conversation

his

so

as

to

man was mounted on

was thus carried on

pursue

difficulty

to encounter

mutual divide between them the duties of walking and of

-to

accordingly

blind man,

way with

their

making

a

had been dispersed by robbers, happening

and entering

shoulders, and

man and

a lame

his

inspire

the

man

blind

journey, whilst the blind

s

man was

route by the directions of his companion.

In the

is it same manner, the faculty of seeing is in soul, not that of moving the faculty of moving, but not of seeing, is in nature like the lame man ;

:

;

as a the blind man. takes Further, separation which resembles, therefore, place between the lame man and the blind man, when their mutual object is

accomplished, and they have

having

effected

contemplated respective dissolved."

the

nature,

purposes

liberation

obtains

being

Gaudapada

s

reached of

soul,

their

ceases

abstractedness

effected,

the

journey

;

to

s

act

and,

connexion

;

so

nature,

soul,

having

end,

and

consequently,

between

their

them

is

Bhasya, translated by Wilson.


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SAMRBYA-KimKA.

The Evolutions of Prakriti and

u^rn:

Maliat. iw:

Prakriteh, from Prakriti.

gjfsfin::

Ganah,

Tasmat, from

wq Api, again.

that,

From

XXII. ;

and from

among

i*r|

Malmn, Mahat.

fifj;

wzm:

Soâsakafc, sixteenfold.

fl^ra

from sixteenfold.

vspn:

Sodasakat,

îfWfl

^ H^rR Pancha

bhfttani, the five gross elements.

Prakriti (evolves) Maliat

the sixteenfold

this,

Tatah, thence, from

Tasmat, therefrom, from Ahamkara.

crc^ffij

^ Cha, and.

group, series.

Paficha-bhyafr, from the five,

kara

the order of their evolution stated.

Ahamharat, Abamkara.

set,

21

set

;

;

Aham-

thence,

from

again,

five,

the sixteenfold, the five Elements. ANNOTATION.

42.

The

From

Tan-matras. that

is,

sixteenfold five, etc

set

that

:

that

:

is,

is,

the eleven Indriyas

from the lower

five

and the

among

five

the sixteen,

the five Tan-matras.

Five Elements 43.

:

viz.,

The synonyms

are contained,

Brahma,

of Prakriti are

Water and Earth.

Pradhana, that in which

all

things

which expands, A-vyakta, the unmanifest, which manifold things are contained, Maya, that

that

Bahu-dhanaka, that in

which measures or

Ether, Air, Fire,

limits.

The synonyms

of

Mahat

are Buddhi, that

which makes things known,

Asuri, probably Chheda-bheda-adi-atrnika as in the medical science, that that

which causes

things are

Jnana, that fect

separation,

understood, Khyati,

by

knowledge

is

Mati,

by which things

that are

acquired, Prajna, that

by which manifested,

by which per

of

Ahamkara the

are Bhuta-adi, the origin of

modified,

Taijasa,

partaking

of

the Bhutas Tejas,

i.e. f

Abhimana, self-consciousness.

By Tattva or that

is

etc.,

obtained.

elements, Vaikrita,

Rajas,

that

which knowledge

The synonyms or

differentiation,

is,

by which

is

all

meant the the

three

Tva,

i.e.,

worlds

condition

are

or existence of Tat,

pervaded.

Prakriti,

Mahat,

Ahamkara, Manas, the Indriyas, the Tan-matras and the Elements are then the physical all

and metaphysical

existences, realities, or principles

pervading

the three worlds.


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SAMKHYA-KARIKA. Buddhi and

its

modifications described.

U

I)

Adhyavasayah, ascertainment.

:

Dbarmah,

irr^Jn an am,

virtue, merit.

^

Buddhih, Mahat,

^fg:

facro:

knowledge.

Buddhi.

Viragah, dispassion.

*rf?^ Sattvikam, partaking of Sattva. ^|^ EtataTamasam, partaking of Tamas. ^^m Asm&t, from this.

Aisvaryam, lordliness, power. flTW*

forms.

its

rupam,

fsrow?^ "Viparyastam, the reverse.

Ascertainment

XXIIII.

Buddhi.

is

and

are

ledge, dispassion power or modifications, partaking of

Tamas, are the reverse

know

Virtue,

forms or manifestations

its

Those partaking

Sattva.

of

of these.

ANNOTATION. Ascertainment

44.

intended

is

teach that there

to

Buddhi is

statement

this

:

in

apposition

is

no difference between the function and the

fuctionary.

Ascertainment

which

will do, etc.,

is

is to

that this

arrive at the certainty

above the stage of

a jar, this I

is

doubt, differentiation, assimila

and deliberation.

tion,

Virtue

that

is

and includes the

which

fruits

of

cause

the

is

sacrifices

and

of

happiness the

of

practice

and of

release,

Yoga

as

taught by Patanjali.

Knowledge kriti

is

the manfestation of

discrimination between Pra-

and Purusa. Dispassion

is

absence of Raga or passion.

It

has four names

Yatamana, Vyatireka, Ekendriya. and Vasikara.

of

like dyes

of

Faculty.

By them

the Indriyas, the

employed on their respective

desire that the

Yatamana.

become

Indriyas

And when

ascertainment of that are in

thus

of

the

the

Powers

like,

of

Cognition and Action, are

Now, the endevour, i.e., the putting boiling down and dissolving them, with

go out to the objects, is designated boiling is once begun, some passions will

may

not

before

and

boiled by

after

means

the course of being boiled,

disabled

name

Passion and the

boiled, while others will be in the course of being boiled.

relation stage, the

being

the

objects.

forth of energy for the purpose of

the

:

different hues, reside in the Chitta or the Retentive

which act

as

the

to

excite the

thus of is

coming

into existence, the

their discrimination

from those

designated as Vyatireka.

Indriyas to


In that

activity,

the

They

persistence 136/206

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SAMKHYA-KARIKA. of

the

boiled

passions

mind

the

in

and scriptural objects

to sensible

the form

in

The surcease

designated as Ekendriya

of

is

even though they be near at

of enjoyment,

is

is

mere longing,

of

even the mere longing in regard

hand, which, in its appearance, subsequent as Va&kara. Vfichaspati. designated

Power

23

to the

first

three stages,

is

will-power or thought-power, whereby a Yogin becomes at

will light as a leaf or

heavy as a

whereby he can

hill,

ascend

to

on a sunbeam or can touch the moon with the tip of his finger,

Partaking of Sattva

that

:

when

is,

Sattva

sun

the

etc.

becomes predominant

in

Buddhi, by subduing Rajas and Tamas. Partaking of

Tamas

that

:

when Tamas becomes predominant

is,

in

Buddhi, by subduing Sattva and Rajas.

The

Aliamhdra and

r:

kara.

ceeds and.

flWfl

Modifications described.

its

^*K: Ahamkarah, AhamAbhimanah, consciousness, self-assertion. V^K Pravartate, pro f|fw: Dvi-vidhah, twofold. Tasniat, from it.

w: Sargah, creation, m: Ganah, set, series.

Tan-matras.

^ Cha, and.

XXIV,

w^:

evolution. cF+iwM^h

^

only

is

the

:

^ Cha,

Ekadasakak, elevenfold. the

Tan-m&tra-panchakam,

pentad of the

else.

Eva, nothing

Self-assertion

a twofold evolution fivefold

passion and weakness.

reverse are vice, ignorance,

Ahamkara. Fiom elevenfold

set

it

proceeds

and also the

Tan-matra. ANNOTATION.

45.

The elevenfold

set

comprises

the eleven Indriyas,

i.e.,

the five

Tndriyas of cognition and the five Indriyas of action and Manas.

The

fivefold

Tan-matra

comprises

the subtile particles or essences

which are Sound, Touch, Form, Taste, and Smell. the sense of subtil ty or fineness Self-assertion

:

refers to me, in this 1

All that

am

is

is

a

synonym

considered

competent,

sake only, this does not concern

any

all

one

abhimana, self-assertion or consciousness having an uncommon or unique operation

Whatever word conveys

of Tan-nmtra.

(alochita)

and reasoned (mata)

these objects of sense are for else but

me, hence

by reference of its

by working upon which Buddhi determines that http://slidepdf.com/reader/full/the-samkhya-philosophy

own,

I

am,

to oneself,

is

my

such

from

its

called

this is to

Ahamkara, be done by me. 137/206

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S&MKHYA-KAHIKA.

24

Transformations of Ahamkara distinguished.

u :

:

Sattvikah, partaking of

n^^

Ekadasakah, elevenfold,

fied

by the predominance

as

Sattvika.

of

Sattva,

Sattva

Pravartate, proceeds.

an older

;

which Tamas

the same sense as Tamasa.

cFwt: Tan-matrah,

Tamasah, Tamasa, having

Tamas dominant

which ant.

is

^mi^:

dominant

is

is

tfirira

;

from

*:

Taijasat,

Sah,

XXV.

both,

i.e.,

Vaikrita

Ahamkara

matras

they are Tamasa

;

it.

is

domin

the Indriyas and the Tan-matras.

The Sattvika elevenfold ;

the

from Taijasa,

an older term having the sense of Rajasa, that in which Rajas

^wÛbhayam,

modi

an older term conveying

tsrwra

it.

vaikritat,

Bhuta-adeh

the Tan-matras. in

n

**

dominant, pure.

conveying the same sense

term

from Ahamkara.

*M*Kid Ahamkarat,

original of the elements in

which Sattva

in

from the ;

set proceeds

from the

Bhutadi Ahamkara, the Tan-

from Taijasa Ahamkara, proceed

both. ANNOTATION. 46.

From

the

Taijasa,

exciting and restless (see

while Sattva and

Tamas

Of the

:

Karika XIII). are

proceed

three Gunas, Rajas alone

Rajas

of

their

alone, therefore, is active

products.

It is in this

and not that a duplicate

both,

is

must then depend upon the

These

inert.

evolution

activity of Rajas for the

that from the Taijasa

both

sense

set of the

Indriyas and the Tan-matras simultaneously issue from the Rajasa

Aham

kara.

Indriyas enumerated.

TO

BQddhi-indriyani,

the

Indriyas

or

Powers of cognition.

Ohaksuh-srotra-ghraaa-rasana-tvak-akhyani, nose, tongue,

and

skin.

called

the

^:*ta-

eyes,

^raqrlw^raîT^ Vak-pani-pada-payu-upasthan,

ears,

speech,

^f^HTO Karma-indriyani, hands, feet, excretory organ and organ of generation. the Indriyas or Powers of action. 3iT|: Ahull, they say.

XXVI.

Those called the

tongue and the skin are said

and the speech,

hands,

organ of generation,

to

feet,

to

eyes, the ears, the nose, the

be the Indriyas of cognition,

the

excretory

organ and the

be the Indriyas of action,


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25

SAMKHYA-RARlKA. Manns

described.

U Ubhaya-atmakam, possessing the nature v& Atra, herein, in the set cognition and of action.

^M*^

Manas.

differenitation

reflective

;

^ Cha, as well,

Indriyam, indriya.

sre^fa

from

wrfw^raSfara Guna-parinama-visesat,

the

Gunas.

fpn?*

XXVII. nature of both. as

driyas

the

is

due

differences

last,

by means

combinative.

*%**

transformation of

the

in

variety

;

diverseness.

;

Manas possesses the

Indriyas,

It is deliberative,

homogeneous with the

it is

11: Manal?.

i Oha, and.

diversities,

Among

;

Indriyas of

Sadharmyat, from homogeneousness.

manifoldness

Nana-tvam,

Bahya-bhedat, external

deliberative

;

i.e.

of Indriyas.

Sarnkalpakam, that which forms a complete idea at

and

of assimilation

^

both,

of

U

and

The

rest.

as well an Indriya,

variety of the

In

transformation of the

to the differences in the

Gunas, and so are the external

is

diversities (of objects of the

senses).

ANNOTATION. 47,

Nature

of

both

respect to cognition and in "

a

man whose mind

objects, takes

mind

receives the

action in

employed

tion of

it

is

impression."

when

Sainkalpa or deliberation

Manas.

By

for, to

;

the

images

it

Similarly,

is

is

the

and not

that, that is

movement

Manas.

uncommon

the form of deliberation,

this

quote from Locke,

there can be no

Manas

is first

as It

necessary both in

contemplation of some

is

simply observed by the sense as doubt arises as to whether it be this or whether it be a thing

is

made by sounding bodies Upon the evident that perception is only when

of the hands, etc., without the co-operation of

48.

Manas

of

of impressions

therefore

:

to

respect

intently

no notice

organ of hearing the

is

The presence

:

or distinctive

marked

func

out, because,

It is

something, and

that,

Manas

perfectly

to say, discriminates the thing

as a particular substance possessing specific attributes. In other words, These are then from the materials of the senses, Manas creates percepts.

Ahamkara, which regards them either as concerning itself or not concerning itself. Thus coloured with the personal equation, they are

transferred to

next taken up by Buddhi, which makes certain their true nature and deter

mines conduct accordingly. .cognition

Such, in brief,

is

the process of sensuous

propounded in the Samkhya Darâna.


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SAMRHYA-KARIKA.

26

But Mauas thus possesses a unique definition

49.

does not

from

for,

;

unlike them,

same material cause, Sattva. Hence, Manas

Ahamkara modified by

viz.,

also is

Indriyas of eleven sorts, produced

?

imply, and must depend for their

How

of objects.

is this

existence

the

as

diversity created ?

the

of

growth

by the forms

through calf,

when

the

to

the

Gunas,

is

transformation

their object

of

;

;

the

;

that

that a

is,

Indriyas and

their

is,

of

Purusa.

Similarly,

the

Gunas spontaneously, external

for

whatever

the

allusion

is

the

modification

manner

Wilson

modification".

to

external

objects

internal organs are diversified

modification of the qualities, in the same

varied by the same

it

hence, external objects must be understood

"

illustrative

The answer

?

Is

non-agent.

Gunas become spontaneously modified

the

so

be the products of the Gunas. Vachaspati understands the

merely

a

Buddhi,

Spontaneity, secretion of milk takes place for

objects of various kinds are produced of

Pradhana,

is

of the eleven Indriyas for the benefit

through particular

eleven

effects, viz.,

upon, eleven different sorts

certain Spontaneity is the cause of the variety of

Just

the predomi

Further, the eleven Indriyas necessarily

and Ahamkara are non-intelligent, and Purusa created by IsSvara or by Svabhava or Spontaneity

objects.

Buddhi and

an Indriya.

But how, from the same material, are diverse

50.

it

along with the other Indriyas, produced

it is,

the

nance of

own, yet

altogether out of the category of the Indriyas, like

lie

Ahamkara

of its

to

be

by the

that external objects are

s free translation.

Vijnana Bhiksu reads the passage as Bahya-bhedat cha,

and from

the variety of external objects, instead of Bahya-bhedah cha, and so are diversities.

the external

The Functions^/

the Indriyas described.

II

Sabda-adi-su, in respect to sound and the rest,

and

smell.

V3pn

Panchanam,

of

the

five,

i.e.,

senses

i.e.,

^S

II

form, touch, taste,

of cognition.

gir^nrrcrai

Alochana-matram, observation simply, the mere observation of things, the identity **m Isyate, is considered. ?f?r: Vrittili, modi of which is not free from doubt. fication,. function.

îr^rnra^mtÎ

:

Vachana-adana-vikarana-utsarga-anand&h, excretion and generation. ^ Cha, and. ^RPJ. speech, manipulation, locomotion,

Pnchanam,

of the five, Indriyas of action.

XXVIII. and the

i
rest, is

The function

of the five, in respect to

considered to be observation simply.


sound

Speech,

140/206

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SAMKHYA-KARIKA.

27

manipulation, locomotion, excretion and generation are con sidered to be the functions of the other five. The common and uncommon functions of

the

Antah-Karanas distinguished

Ri

II

uncommon

or

operation.

WTO Traya-sya,

m

the

Svalaksanyam,

j

characteristic

S&, the same,

**rr

the three,

^ Pancha,

or distinctive or

specific

own.

their

sirt:

function,

Vrittib,

Buddhi, Ahamkara, and Manas.

viz.,

wfw Bhavati,

the Instruments,

WIWIHT A-samany&, uncommon,

is.

:

Apana, Samana, Udana, and Vyana, the airs.

having

II

qwHHbwRi: Samanaya-karana-vrittih the common function or impî Prana-adyah, Prana and the rest, viz.,

peculiar to each. modification of

of

of

of

definitions

this,

Esa,

condition

.

five vital airs, life-breaths.

sr*ra:

Vayavab,

five.

Of the three (internal Instruments), their own

XXIX.

definitions are their respective functions.

These, the

same,

The common modification

(functions) are peculiar to each. of the Instruments is the five airs

beginning with Prana.

ANNOTATION. be noted that the

It is to

51.

modifications

jointly

vital airs are

five

Buddhi, Ahamkara, and Manas,

of

to

taught

be

and not

the

of the

elements, as otherwise might be imagined.

The functions of

the It.driyos are successive as well as simultaneous.

RT \\

Yugapat, quartet, viz., but.

rRzr

Tasya,

function,

its,

Krama-sab,

sroi:

of the quartet.

Tath4

api,

^^

so too.

and

recollection.

TOjfifw

Of

the

perceptual

cognition.

m

in

their functions are

case

of

regard to supra-sensible objects, in the

cognition

by inference, testimony,

Traya-sya, of the triad,

all

Cha,

in the case

viz.,

the seen. Tat-purvika, preceded by that,

XXX.

gradually.

&& Dpste,

A-drisste,

case of the unseen, in the case of

successively,

3 Tu, ^

f*i%T Nirdista, found.

of the seen, in regard to sensible objects, rrarfq

Chatustayasya, of the

Buddhi, Ahamkara, Manas, and one of the external senses.

sfn: Vrittib,

and.

^w

consentaneous.

simultaneous,

revelation,

Buddhi, Ahamk&ra, and Manas.

3fa: Vriltlh, function.

the four, the functions are instantaneous

found

to

be

successive


also.

This

is

;

in 141/206

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SMA KHYA-KARIKA.

28

In regard to unseen objects, so

regard to sensible objects.

too are the functions of the three, but preceded

by

that.

ANNOTATION. Instantaneous

52.

one

a dark night,

life.

Successive front of

it is

conscious that I

mines,

as

:

when a man

him and doubt

siders that

arises

is

what

as to

something moving in his Manas con might be

light

it

;

Ahamkara makes him selfapproaching towards him and his Buddhi deter but a robber

nothing

he

dim

in

sees

;

his

;

must move away.

So too of

at

eyes

when one suddenly comes across a tiger in once observe, Manas considers, Ahamkara

and Buddhi determines, and the man immediately runs away

identifies,

for his

s

as

:

:

that

is,

in the case of non-perceptual cognition, the functions

Buddhi, Ahamkara,

and Manas may be simultaneous

as well as succes

sive.

But preceded by that Hereby the condition of cognition by in and recollection is laid which ference, revelation, down, may be stated in the phraseology of Locke as that nothing can be in the intellect :

For there can be no inference which was not previously in the senses. or revelation or recollection of what has never before been perceived.

How

the Indriyas act in

harmony with one

another.

\\

Svam svam, own,

i

own.

Paraspara-akuta-hetukam, vity arising

from mutual sympathy,

slcw^n

sfrf^

Purusa-arthah, the purpose of Purusa. * Na, not. to act.

tfaftfl

qm*?;

Kena

chit,

Pratipadyante, reach,

which the cause

of

^

is

enter

proneness to

Vrittim, function, modification.

Eva, alone.

by any one whatever.

^3:

into.

acti

jw :

Hetuh, cause, motive.

Karyate, wrought, made

firi?i

Karanam, instrument.

XXXI.

The Instruments

modifications to which they are

The purpose

of

Purusa

the Instruments).

is

the

enter into incited

only

their

respective

by mutual

desire.

(cause of the activity of

By none whatever

is

an Instrument made

to act. http://slidepdf.com/reader/full/the-samkhya-philosophy

142/206

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SAMKHYA-KARTKA. The number, functions and

effects

29

of the Tndriyas described.

II

Tat,

sustentation

^w

its.

Tasya,

ft^sifN Trayodasa-vidham,

H|qKW*row Aharana-dharana-prakasa-karam,

it.

sion,

instrument.

Karanam,

src^

sustainable.

and manifestation.

Dasa-dha% tenfold,

J^rtra

^ra

Karyam,

The Instrument

forms or act,

its effect

is

performer of apprehen

effect.

*

and.

Cha,

?ra

is of

thirteen sorts.

It

per

And

and manifestation.

the apprehensible, the sustainable, and

viz.,

the manifestable,

^ Cha, and.

sustentation,

apprehension,

thirteenfold.

Aharyam, apprehensible. ^M Dh&ryarp,

smfrci

Prakasyam, manifestable.

XXXII.

II

(each) tenfold. ANNOTATION.

53.

Apprehension

is

the

of

instruments

five

of

Their

action.

and generation, which being distinguished as earthly and non-earthly, become tenfold. are

effects

speech,

Sustentation

The thing

to

of

is

five

the

be sustained,

i.e.,

excretion

locomotion,

manipulation,

vital

Body,

airs,

support the Body. according as it is made of

which

is fivefold

Water, Fire, Air, and Ether, and these, again, being distinguished

Earth,

as celestial (divya)

and

Manifestation

is

non-celestial,

of

the

five

become

tenfold.

The things

instruments of cognition.

be manifested are sound, touch, form, taste, and smell, and these being

to

distinguished as celestial and non-celestial, become tenfold. the Karika

Gaudapada explains

instruments of action fest.

The

and

speech,

tion, is

apprehend

and

Thus, what

is

him,

those of cognition

sustain,

action or effect of these instruments etc.

the

to

According

differently.

is tenfold, viz.,

mani

sound,

etc.,

manifested by the instruments of cogni

acquired and maintained by those of action.

The Thirteen Indriyas

described

and

distinguished.

U SFfTiwj d.

^w

ree.

present, i

piresent

Antah-Karanam, the internal instrument,

f^rans^ Visaya-akhyam, ^r^

Bahyam,

and future,

^q

tenfold,

Dasa-dha,

Bahyam,

called object,

external.

fa*M
external.

faf^ Tri-vidham, threeaR*r

Trayasya,

^rrum^ Samprata-kalam,

Tri-kalam, at three times,

simr^ Abhyantaram, internal.


*RWJ,

i.e.,

of at

the

time

time past,

Karanam, instrumen, 143/206

;

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8AMKSYA-KAEIKA.

30

The

XXXIII.

called the

external, tenfold,

Instrument

internal

ternal instrument operates at time all

present

the

;

The ex

the three.

of

object

threefold

is

the internal at

;

the three times. ANNOTATION. 54.

of

Called the object of the three: because the external instruments

cognition and action are the channels through which the three internal

instruments of

Buddhi,

Ahamkara, and

and exercise their functions

in regard

to,

Manas come

into

contact with,

the external objects.

Objects of the Indriyas described.

v*^ Pancha,

five.

gross sound,

etc.,

in

the

form,

of

ft^T^faiwirw Visesa-avisesa-visayani,

causing

pleasure,

Tan-matras.

tire

pain, 313?

and dulness, and

Vak, speech,

of these.

Tesam,

having as their objects wfn

Sfarfo Sesani, the sound as object. the excretory organ and the organ of generation. 5 Tu,

Sabda-visaya,

w

the Indriyas of cognition,

Buddhi-indriyani,

having

subtile

Bhavati, rest,

but.

i e.,

sound, is.

etc.,

SKNW

hands,

feet,

^rawfa Pancha-

visayani, having all the five, sound, etc., as objects.

XXXIV.

Among

these (ten Indriyas) the five Indriyas

have for their objects things Speech has sound (alone) for its object.

of cognition

(all)

gross and

But the

subtile.

rest

have

the five as their objects. ANNOTATION.

But the

which may be taken hold of by the hand, possesses sound, touch, form, taste, and smell the foot treads upon the earth of which sound and the rest are the 55.

rest

have the

five etc.:

for,

a jar,

e.g.,

;

characteristics

abide

;

;

the excretory

and the organ

of

organ

generation

separates that

produces the

in

which these

secretion

in

five

which

all

these five are present.

Why

Buddhi

is

principal

Sa-antah-karana, together

and Manas,

5% Wuddhih,

among

the Indriyas.

with the internal instruments of

Buddhi,

q*


Sarvam,

all.

m^.

Aham

Visayam, 144/206

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SAMKtlYA-KAtitKA. Avagahate, adverts

WIT^?

object,

Tasmat, therefore,

comprehends,

to,

Dvari, warders, gatemen, room.

all

Manas, comprehends

3Ftfm

instrument,

which

of

^rfr

Sesani, rest.

(at all times), therefore,

house

three Instruments are like a

since.

with Ahamkara and

together

objects

Yasmat,

Karanam,

Dvarani, gates.

j?TW5

Since Buddhi,

XXXV.

i^^ffij

w^

Tri-vidharn, threefold,

rafoj

31

the

rest

the are

gates. Above continued.

n Ete, these,

comparable

radipa-kalpali, characteristically

different

modifications of the

Purusa.

?&

Buddhi.

Jnr^f^

the ten external Indriyas,

tn^w^raw:

lamp.

from one another.

Gun as.

Artham,

a

to

îfoSlNi:

f^^f Kritsnam, whole.

was

object,

Prakasya,

Prayachchhanti, present,

and Ahamkara.

Manas,

make

Paraspara-vilaksanati,

Guna-visesah,

particular

3^n?r Purusa-sya, of,

manifesting.

^

i.e.,

Buddhau,

to to

over.

XXXVI. These particular modifications of the Gunas, which are characteristically different from one another, and which are, therefore, in this matter, comparable to a lamp, present all their respective objects to

Buddhi, so that these

exhibited to Purusa.

may be

ANNOTATION.

Comparable to a lamp see Karika XIII. Present ...... to Buddhi for Puruya can experience 56.

:

:

etc.,

only such as

conveyed

to

are lodged

Purusa

is

objects, pleasure,

The process by which

in Buddhi.

ideas are

here described.

Above continued.

9

Sarvarn,

all.

through conjunction,

sm

Prati,

iwa Yasmat,

Sadhayati, effects, accomplishes,

same. again,

;

i

^ Cha,

and.

in

raftmfg

to.

regard since.

5^R?T Purusa-sya,

Buddhih,

^fg:

Visinasti,

^1

Suksam

subtile,

Buddhi.

differentiates,

ir^n^r^t Pradhana-purusa-antaram,

and Purusa.

&wm Upa-Bhogam,

difficult

Sa,

Purusa. it.

^

discriminates,

difference to discern,

by those who have not practised religious austerities. http://slidepdf.com/reader/full/the-samkhya-philosophy

*r

of

experience

between not to be

gr:

the

^wfa

Eva, the

Punah,

Pradhana

apprehended

1

145/206

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32

XXXVII.

(The other Indriyas present all objects Buddhi, so that they may be exhibited to Purusa), since it

Buddhi which

the

experience

accomplishes

And

is

it

is

Purusa in

of

all (objects at all times).

regard to

to

that,

again,

which discriminates the subtile difference between the Pra-

dhana and Purusa. ANNOTATION. In these three Karikas

57.

among

the

It

Indriyas.

is

the

principal

apparently contradictory purposes of

For

Buddhi, through the adjacence

his shadow,

of all objects

pain, and

and of

for experience

;

Purusa

this exists in

hence

;

one hand,

the

of release as

cause

Purusa,

viz.,

Buddhi,

the

in

experience and release.

the cause of experience, since

it is

Purusa

is

s

it is,

experience

of

pleasure

form

verily of the

Purusa.

to

experience

of the falling of

apprehension

and Buddhi

supreme

is

accomplishing the

of

by means

of Purusa,

consists

causes

it

is

it

means

verily of his form, accomplishes

becoming

Buddhi

established that

it is

And

while,

on

on the other hand, the

Buddhi which causes discrimination

well,

between Prakriti and Purua.

The Tan-mdtras and

their products described.

II

elements, the originals of

Tan-matrani, Tan-matras, subtile :

A-visesalj, indistinguishables,

painful

or dull.

elements. ^?n:

^

?Ni:

Tebhyafe, from

Paficha,

Smritah,

indiscernibles,

five,

remembered.

i^: raSftr

these.

wfi

Bhutani,

from the

Pafichabhyah, :

un differentiated as the five.

gross

^

the distinguishables,

Visesafr,

atoms.

pleasant,

or great

Ete,

these.

discernibles,

an*m: as S&ntaJi, pacific, causing differentiated pleasant, painful and dull. * Cha, w: Ghorah, terrific, causing pain, disagreeable. pleasure, tranquil.

since,

^r:

Mu^hah,

stupefic, dull.

^ Cha, and.

are

the indiscernibles. XXXVIII. The Tan-matras the five Elements which are these From gross five, proceed remembered to be the discernibles for they are pacific, ;

terrific,

and

stupefic.

ANNOTATION. 58.

Tan-matra

:

lit.

That-merely or

its

measure.

http://slidepdf.com/reader/full/the-samkhya-philosophy are subtle forms of Sound, Touch, Form, Taste,

The Tan-matras

and Smell

which have 146/206

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33

come down

not yet

pain, and dulness, and

pleasure,

Such

the force

is

of materialisation

that degree

to

which they cause

become capable

thereby

word merely,

of the

in

according to

of experience. inter

s

Vachaspati

They are, however, not properties or qualities but substances. fine substances, the undifferentiated Vijnana Bhiksu describes them as pretation.

"

originals

Elements, which

Gross

the

of

and

Touch, Form, Flavour, that state of

not

their

So we

exist."

them

in

that

nor

pacific,

which

Ghora,

the

is,

distinctions of S&nta, etc.,

parts (matra) wherefore

reside their

Tan

as

Sound,

from the Visnu-Puranam and other sources,

find

severally

them

describes

of

belonging to that class (that

Smell,

evolution) in

form the substrata

(their)-matra nor,

terrific,

They

(part).

again,

are

in

do

e.g.,

the Smriti

neither

Santa,

Mudha, stupefying, but are

indistinguishables. 59.

Pacific, etc.

Elements possesses causing pleasure, pain, and dulness.

Every one

:

the threefold characteristic of Subtile

the five Gross

of

and Gross Bodies described and

distinguished.

f^RT: R3KIT ffT^TlSIT R^f^rT Suksmah and

from mother Elements. objects.

ftwr

will be.

Niyatah constant, produced from mother and father,

The

father

be

Visesafr,

subtile

continuant, fotffcri

produced *w: Pra-bhutaifr, with the Great distinguishables,

Bodies.

*n?iTfapn:

?rai

specific

Tesam, among

Mata-pitri-ja.fr,

Bodies

Nivartante, cease, perish.

Subtile Bodies, Bodies

produced from

and mother, together with the Great Elements,

will

Bodies

are

the

Visesas.

continuant (to

ra5i
^r: Suksmah,

forar:

XXXIX.

together,

threefold.

Tri-dha,

^r: Syufr,

them.

** Saha,

father.

II

ircnton: Mata-pitri-jdh, Bodies

Bodies,

subtile

S.

I)

;

the

Amongst them,

Subtile

Bodies produced from father and mother cease

entangle after death.) ANNOTATION. 60.

Wilson

s

on the

learned

of the

present

meaning

disquisition

The Samkhya describes or displays misguided and misleading. the gradual materialisation of the Pradhana from the highest degree of Karika

is

form

subtelity to the lowest

Tan-matras

and the

5

grossness.

Gross Elements

occupy the same plane, sense of the

of

term, and

that to

is,

stand

the to

In the series of

may be plane of

each

said,

loosely

materiality

other as


in

do atoms

evolutes, the

speaking, to the current to earth, air, 147/206

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SAMKtlYA-KARIKA.

S4

Bat though they are on the same plane, there is a marked difference between them for the Tan-matras are indiscernible, while the Elements etc.

;

A

are discernible.

Visesa

what contains a VijJesana or

is

something extra by

means

In the

the Visêsana

pain in

and

the

This

dulness.

Elements.

Tan-matras

Similarly,

Subtile

the Tattvas

clear,

property of

that the

therefore,

of

form

of

causing

Body which

is

evolution pleasure,

which are

others.

causing pleasure, is

transition

a combination

and Indriyas

upward,

present

from the

marked by the pain and dulness. is

of

the Tan-matras

pacific,

terrific,

and

So is it as well as the aroma of past experiences. the Bodies formed of them classed among the Visfesas, as

stupefic, contains

Elements and

is

the

from

distinguished

absent from the Tan-matras and

the property

of

the

It

is

is

it

is

the next succeeding

to

development

and

case

present

which

of

qualification,

the

distinguished from the Tan-matras which are A-Viêsas.

How

the Subtile

Body

migrates.

Purva-utpannam, primseval, produced

by the Pradhana, one

for

at the

beginning of creation

e

each Purusa.

*Wr

A-saktam, unconnected,

any particular gross Body, and therefore unobstructed in through a mountain, fwr Niyatam, continuant, constant, as to

to the

beginning of creation

time of the Great Dissolution.

its

unconfined

passage even,

from the

it lasts

îR^w-tw

Mahat-

Mi-suksma-paryantam, being the combination .of the Tattvas beginning with Mahat and ending with the Subtile, i.e., the Tan-matras. wffl Samsarati, moves from

fwnto free or without, from, Body, transmigrates, Nir-upabhogam, vfe: Bhavaih, dispositions, conditions, such as virtue, vice, etc.

to

Body

experience,

rvro%r Adhivasitam, perfumed, affected, tinged. f%-^

being a product, a combination of things.

suffers resolution,

XL.

The Liiga

dially produced,

Tattvas

or

jnergent Body,

unconfined, continuant,

the one primor-

composed

of

the

beginning with Mahat and ending with the Tan-

matras, transmigrates, tlie

Lingam, mergent, that which

free

Bhavas.

from

Experience,

tinged

with

ANNOTATION. 6.1.

with

Tinged

accompanies or

is

associated

association, the Subtile

for

instance,

as

the Bhiivas

a

Body

piece of

:

with the is affected

cloth

is

The Bhavas Subtile

reside in

Body,

by the Bhavas

Buddhi which

and

through sueli

in the

same manner,

perfumed with the sweet smell of a


148/206

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SAMKHYA-KARIKA. flower from contact with

Champaka

Bhavas which

And

it.

35

is

it

this

affection

by the

the cause of the transmigration of the Subtile Body.

is

Necessity for Gross Creation shown.

Rn*

Chi.tram, a painting or picture,

m

support,

w

without,

without,

Rite,

as.

Yatha,

Vina, without,

fcifl

wr^rfî

w

Yath&,

smw^; Asrayam, ground,

Sthanu-adi-bhyalj, a stake, etc.

:

Chhaya, shadow.

rer

as.

fan

Vina

Tat-vat, similarly to that. fMr

Vieesaih, Visesas, Subtile Bodies {Vachaspati), the Tan-matras

:

(Goutfapada), Ativahika or Vehicular Bodies (Vijnana Bhiksu). * Na, not. fosfa f^wi Nir-asrayam, supportless. ^g-i; Lingam, that stands, subsists,

Tisthati,

which makes known, (Vachaspati,

Gau
As

XLI. nor

is

there a

Ahamkara, Manas and the other Indriyas

Buddhi,

iyiz. t

the Subtile

Body

called Lihga.

painting stands

a

(Vijn&na).

not without a support,

shadow without a stake or the

like, so neither

does the Linga subsist supportless, without the Visesas. ANNOTATION. 62,

Visesas

:

The

difference of the interpretation of this

word points

to a difference of doctrine.

there

Thus, according to Gaudapada and Vachaspati, two kinds ol Body, as described above. But, according to

are only

Vijn/na Bhiksu, there

which

is

formed

is

of a finer

as the receptacle of the

The

also a third kind of Body, the

Linga

activity of

Adhisthana

form of the gross elements and which serves Sarira.

the Subtile

Body further

explained.

I)

Purusa-artha-hetu-kam,

*

Idam,

this.

Sarjra,

which has the object

of

^

I)

Purusa as motive.

ftfafl3Rftiw
association Nimitta-naimittika-parasarigena, by with instrumental causes such as virtue, vice, etc., and with their consequences

such as the

of a

or a

man

or a beast,

n^

:

of

ranr< roRi

Prakriti. Prakriteh, god Vibhu-tva-yogat, from conjunction or the universal supremacy of Prakriti.

body

Nata-vat, like a dramatic actor. 5^*371 Vyavatisthate, appears f^g*l

er,

different

roles.

Lingam, the subtile body.

XLII. tile

in

*re?m

Impelled by

Body appears by means of

the purpose of Purusa, this

in different roles, like a dramatic

association

Sub

perform

with instrumental causes aud


149/206

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SAMKHYA-KARIKA.

36

their

the

through

consequences,

universal

of

supremacy

Prakriti.

ANNOTATION. Like

63.

a dramatic

performer

Just

:

on the stage, one and the

as,

same person plays the parts of Paraûrama, Ajatadatru and Vatsaraja, so the same Subtile Body may appear in the body of a god or an elephant or

The

a man. tile

Body

final

and material causes

of this transmigration

Sub

the

of

general are respectively the purpose of Purusa and Prakriti,

in

and the formal and

efficient

causes which determine particular migrations,

are respectively the consequences of the Nimittas and the Nimittas, namely, virtue, vice,

and the

like.

Bhavas divided and

described.

S&msiddhikalj, produced from means already in existence, vious tions,

Karma

;

innate, instinctive. ^ Cha, and.

circumstances.

Pr&kriti

direct.

*n rasfir:

^sfom:

Vaikritikah,

transformations. * Cha, and. Dristal?, seen.

qwunRw:

Prakritikah,

^ftfspr:

residing

due or relating to Dharma-ady&h, virtue and the the

in

The Bhavas

and

also

effect, i.e

,

vikriti

i.e

rest,

or ggr:

Buddhi.

,

* Oha, and.

body.

from

springing

natural,

essential,

pre

condi

dispositions,

acquired,

Kalala-ady^h, the, uterine germ and the

essential,

Bhavafy,

Karana-asrayinah, residing in the Karana,

rahn%: Karya-asrayiuah,

XLIII.

^M:

viz.,

**MI JI:

rest.

or

dispositions

are

Dharma and

acquired.

considered as residing in Buddhi,

instinctive,

the

rest

are

and the uterine germ, and

the rest as residing in the Body. ANNOTATION. 64.

Sdmsiddhika

Kapila was

:

as, at

the

beginning of creation, when

to appear, the four Bhavas,

and power, were produced along with

viz.,

virtue,

him.

the Lord

knowledge, dispassion,

They

are then

or

instinctive,

the effects of

causes appertaining to a former creation. Prakritika effects of causes

:

are

appertaining

very same causes, the perpetually

These

i.e.,

to

the

innate

present

creation.

but

Thus,

are the

from

the

highly purified form of Prakritic matter, from which

youthful

Sanandana,

equally

Bodies of

Sanatana,

and

the

four

sons

Sanatkumara,

Sanaka, http://slidepdf.com/reader/full/the-samkhya-philosophy

of

Brahma,

namely,

were produced, were 150/206

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SAMKHYA-KARIKA. same

also at the

time

Bhavas

the

produced

37

of

and the

virtue

in

rest

them. Vaikritika

These are

:

those

namely, a teacher whose Body

is

from a Vikriti

acquired

an evolute

;

thus the effect

or

of

evolute,

tuition

is

knowledge, knowledge leads to dispassion, dispassion to virtue, and virtue to

This

power.

how ordinary human beings acquire

is

The Bhavas, Sattva

is

virtue,

knowledge, dispassion, and

Hence they

dominant.

are

the Bhavas.

power,

characterised

as

grow when Those

Sattvic.

grow during the predominance of Tamas, are vice, ignorance, passion, and weakness. These are characterised as Tamasic. that

These eight Bhavas are the Nimittas or migrations of the Linga Sarira. connection

with

their

effects,

causes of particular

efficient

They operate through bringing about the Naiinittikas, from the

first

commingled

blood and semen in the uterus up to the fully developed Body. Effects of the

Bhdvas

described.

n

wr

Dharmena, by means

dhvam,

upward.

Bhavati,

is.

knowledge. reverse,

i.e.,

srenfa

of

virtue.

nr^ Gamanam,

ITW Gamanam,

going.

siwra

A-dharmena, by means of

WOT: Apavargah, release,

* Oha, and. of

wr^r

knowledge,

that

*ft

ignorance.

is,

wfn

downward,

Jnanena,

ra
Urd-

aî

going,

Adhastat,

vice,

n

by means

of

Viparyayat, from the

*^:

considered.

Isyate,

Bandha^, bondage.

XLIV.

By

virtue, is

going upward

by vice and by knowledge, Bondage is considered (to be.)

is

;

is

Release

going downward

;

;

from the reverse,

ANNOTATION. that

to the

worlds of

Brahma, Prajapati, Soma, Indra, the Gandharvas, the Yaksas, the Raksasas, and the Pisiachas. 65.

Upwards

Downward

:

that

:

is,

is,

into the Bodies of beasts,

birds,

reptiles,

trees,

etc.

and

Knowledge

:

that

is,

knowledge of the discrimination between Purusa

Prakriti.

Release

:

when

the Subtile

Body

ceases

and Purusa becomes Parama-

atma.

Bondage first

is

of

Pra.dh.ana,

:

it

those

Mahat,

is

either Prakritika, or Vaikritika, or

who,

mistaking either of the eight

Ahamkara,

and

the

five


Daksinaka.

Prakritis,

Tan-ma tras,

to

be

viz.,

The the

Purusa, 151/206

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SAMKHYA-EARIKA.

38

upon

contemplate

and

that,

not

Purusa.

upon

After

absorbed in the Prakritis, and are called Prakriti-layas.

who contemplate upon

those

the

transformations,

viz.,

they are

death,

The second

is

of

the elements, the

individual Aharnkara and individual [ndriyas, for Purusa,

The

tions.

seek

and

them

mistaking

Buddhi,

after death reach unto the archetypes of those transforma

third

mundane and

is

of those

heavenly

who, not knowing the Tattva,

happiness

through

Purusa,

i.e.,

performance of acts of

charity and public utility.

Above continued.

*

Vairagyat, from dispassion, that

is,

H

from dispassion

divorced

from

knowledge of the Tattvas. u f^: Prakriti-layah, absorption into the eight Prakritis, which state of absorption lasts for full one hundred thousand ManvanSamsarah, transmigration,

TOTC:

taras.

Bhavati,

is-

revolution

3a.*itd

Aisvaryat, from power.

of desire,

foratra

Viparyayat, from the reverse,

Tat-viparyasali,

the contrary thereof,

From

XLV. is

power

to,

Rajas,

crora

^f^

Ragat,

A-vighatah, non-impediment i.e.,

from weakness.

cifgH
impediment.

dispassion

absorption into

is

the Pra

from the passion of Rajas, from unimpediment, from the reverse is the contrary. is

transmigration

kritis,

i e.

3ifoira:

and deaths,

births

Rajasat, produced from, or appertaining

from passion. i.e.

of

ANNOTATION. In these two Knrikas, the eight

66. effects

have been declared.

They

are

efficient

:

EFFECT.

CAUSE. o

i.

Virtue.

2.

3.

Knowledge.

4.

5.

Dispassion.

6.

7*.

Power.

8.

2

9.

Vice.

10.

*|

11.

S

13;

Ignorance. Passion.

12.

5

15.

"Weakness.

^

co

The

*q:

Esab,

creations of

this.

tuition of things is

14. 16.

Buddhi

is,

Elevation to the higher worlds. Release. Dissolution into the Prakritis.

Unimpediment to fulfilment

Buddhi.

of desire.

Degradation to the lower worlds. Bondage. Migration.

Impediment to fulfilment of desire.

classified

MHIWI: Pratyaya-sargalj,

made, that

causes and their eight

the

and explained.

creation

of

raqwai^R3fg%Tr^:

called ignorance, incapacity, complacency, http://slidepdf.com/reader/full/the-samkhya-philosophy tusti-siddhi-akhyah,

that

by which in

viparyaya-asakti-

and perfection, 152/206

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SAMKBYA-KAtUKA.

Guna-vaisamya-vimardat, from the conflict of the Gunas in unequal de

3*j q**fo*^fti

grees of strength, from the combination of the

chasat,

*r

Cha and.

Gunas

one over others.

consequent predominance of

Buddhi.

39

Tasya,

sorts, divisions.

Bhedali,

^r:

?ro

in different proportions, its,

and

the creation of

of

3 Tu, again,

*qpm Pan-

fifty.

XL VI.

This

the creation of Buddhi, termed ignor

is

the conflict of the sorts, again,

are

Gunas

in

And from

and perfection.

ance, incapacity, complacency,

unequal degree of strength,

its

fifty.

ANNOTATION. that This the preceding Karika. 67.

:

the

is,

are

They

all

effect

and

To attempt some

Their minor divisions are

legions.

are primarily of four sorts,

and secondarily

The

cause

mentioned in modifications or products of Buddhi.

sixteenfold

creations of

classification,

of fifty sorts.

Buddhi subdivided.

V9

II

ig Pancha, five,

Viparyaya-bhedafr,

mm:

impairment

having

divisions

^ Cha,

twenty-eight divisions.

XLVII.

mistake

of

or

and.

fife:

Five

515:

^mr

ignorance.

sfi^^Rr^

of the Instruments or Indriyas.

*3*n Asta-dha, eightfold,

I)

A-vidya, Asmita, Raga, Dvesa, and Abhinivesa.

viz.,

A-saktih, incapacity.

to the

they

Bhavanti,

Karana-vaikalyat, r

^n ^qf^^T

are.

according

Astavimsati-bheda,

Tustih, complacency. *FWI Nava-dha^ ninefold.

Siddhih, perfection.

the

are

according to the impairment has twenty-eight varieties

;

divisions of of

ignorance

and

;

the instruments, incapacity

while

complacency

is

ninefold

;

o

perfection, eightfold,

Divisions af Error subdivided.

ii

^rr Bhedab, distinctions, divisions. ?m: Tamasab, of Tamas, which nical

term for A-Vidya or

Mohasya, of and.

âif^:

nical for

Moha, which

false is

knowledge.

Dasa-vidhati tenfold.

Raga

or passion,

*gfo:

Asta-vldha^,

technical for Asmita or

flifts:

is


is

^TÎ

eightfold.

Am-ness or egotism. I^T^: Maha-mobab Mahamoha, which

Tamisrab, Tamisra, which

a tech

^ Chais

tech

technical for Dvesa 153/206

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SAMKHYA-KARIKA.

40

or aversion, *jH=jfiRi*:

Astadasa-dha, eighteenfold.

^grâwr

Andha-tamisrah,

blind attachment to

is

technical

H*rf?f

Bhavati,

is.

Abhinivesa or

for

life.

The

XLVIIL

Asmita

as also of

which

Andhatamisra,

so.

Tatha",

;

distinctions of

tenfold is

Raga

;

A-Vidya are eightfold, Dvesa is eighteenfold ;

so also is Abhinivesa. Incapacity subdivided.

H :

juries.

3 f

^f|?T :

injuries of

5%^- Buddhi-badhai^, with

Saha, together. incapacity.

Ekadasa-indriya-badhab,

the

:

eleven Indriyas

mm:

injuries of Buddhi.

A-s

^Î^T: Saptadasa-badha^, seventeen in HWJM Viparyayat, from inversion, fjfjl^î

Uddista, pronounced.

Buddheb,

of

Buddhi.

Tusti-siddhinam, of complacencies and perfections.

XLIX.

Injuries of the eleven Indriyas, together with

injuries of Buddhi, are

The

be Incapacity.

to

pronounced

Buddhi are seventeen, through inversion placencies and perfections. injuries of

of

com

Complacency subdivided.

:

:

Adhyatmikah,

self (souJ)-regarding, it is that

form

(I

of

V^

II

complacency

in which there is belief in the existence of a Self, as distinct from Prakriti, but in

which the

Self is identified with the Not^Self.

Prakriti-upadana-kala-bh^gya-akhyab, or Material,

^ro: Chatasra, four.

called

after

Kala or Time, and Bhagya or Luck.

Pancha,

five.

Visaya-uparamat,

TWT Nava-dha, ninefold.

or

Root,

Bahyab, external, Not- Self abstinence from

objects.

through
Upddana

*tt&t:

NM^m^m regarding.

Prakriti

Tustayalj,

^

^f^f^r:

complacencies,

Abhihit&h, propounded.

L.

four

The nine Complacencies

Self-regarding

Time, and Luck

;

ones called

the external

five,

are

after

propounded Prakriti,

:

the

Material,

through abstinence from

objects. http://slidepdf.com/reader/full/the-samkhya-philosophy

154/206

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SAMKHYA-KAR1KA.

41

Perfection subdivided.

u 5:

âpH

:foufli:

Adhyayanam, study.

Trayab, friend,

*

Uhah, reasoning, argumentation,

three,

Danam,

^nf

Astau,

ggdmfp;

fiajf:

Sabdab, word, verbal instruction.

Suhrit-praptib, acquisition ^ Cha, of

Siddheh,

^51: Ankusah, goad, curb,

preventions of pain,

Dubhha-vighatlî,

charity, purity.

eight,

ai^:

and.

fftfo*:

35:

with

intercourse

friend,

fig*:

perfection.

restrainer.

of

Siddhayah,

Purvah,

m:

perfections. first.

preceding,

Tri-Vidhah, threefold.

the three Pre Study, Word, ventions of Pain, Acquisition of friends, Charity or Purity LI.

Argumentation,

are the eight Perfections.

Those mentioned

tion are the threefold

to (Ignorance

goad

before Perfec

and

suffering).

ANNOTATION. 68.

Those mentioned before Perfection are

Ignorance,

Incapacity,

and Complacency. Afihusa

:

This word

may

Ignorance and the rest curb,

also

be rendered

by curb,

meaning that impede or obstruct the means to Per

i.e.,

fection. 69.

Bhiksu has interpreted

Vijnana

manner and has VachaspatL

unfavourably the

this

Karika* in

a

different

Gaudapada and See our Samkhya-Pravachana-Sutratn, Sacred Books of the criticised

exposition of

Hindus, Vol. XI, page 321. 70.

The above

the creations of

of

details

Buddhi have been

explained in the commentaries on the Tattva-SaiMsah

The reader

Pravachana-Sutram.

is

fully

and the

accordingly referred

to

Samkhya Vol. XI of

the Sacred Books of the Hindus. 71.

creations

Now, if it be questioned that when any one of the two, viz., of Buddhi and creations of the Tan-matras, is enough for the

accomplishment of fold creation ? so

it is

Twofold

^

the purpose of

Purusa, what need

is

there

for a

declared in the succeeding Karika.

creation, of

f\.. ,,J2kJL * T^TT VfRT^fW .

Buddhi and of Tanmatra, upheld. ,

T

X-r,r

T^TT II

i Na, not. of

two

for Vina,

without.

Buddhi mentioned above.

%

*nt:

Bh&vaih,

dispositions,

Lingam, the creation


of the

the

H*

II

creations

Tan-matras,

*r

155/206

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SAMKHYA-KARIKA.

43

Vina, without.

RT

not.

Na,

Bhava-nirvrittih, cessation or

HNfa^fft:

of

the

pause of the dispositions.

Tan-matras.

Linga-

f^gng*:

Tasmat, hence.

?rewi

m: Sargah,

mm?i Pravartate, proceeds,

twofold.

Dvi-vidhafy,

creation

wsr^: Bhava-akhyafy, termed Bhava.

akhyah, termed Linga. f|foi:

the

f%f^ Lingena,

creation.

Without the Bhavas, there would be no Linga, ^without the Linga, there would be no surcease of the Bhavas LII.

;

therefrom a twofold creation proceeds

the one called after

:

the Linga, the other called after the Bhavas. /

-

.

.

.

ANNOTATION. 72.

explains the necessity

Vachaspati

thus

their interdependence

cannot be

absence of

possible in the

sound and the

the

and

creation

twofold

is

objects

well as of the twofold

rest, as

house of experience

which

Experience

:

for a

the object of Purusa,

of experience, such as

Body which

is

the Ayatana or

wherefore the creations of the Tan-matras are neces

:

same manner, the very same Experience is not possible the Indriyas and the Antah-karana which are the instruments of

In the

sary.

witihont

Experience

;

these, again, cannot

Neither

the rest

cause of Release,

possible

the twofold creation

is

The succession effect is

Even

na

fault, as

in the

manifestation

the

is

be possible without the Bhavas, virtue and

i

i

of

Discrimination,

Which

the absence of the twofold creation.

the

is

Hence

established.

of the

two

kinds

of creation as mutually cause

and

from eternity, like that of the seed and the sprout-

it is

beginning of a Kalpa the production of the Bhavas and the

Linga under the influence

of

the

Samskara or impression

of

the Bhavas

in a previous Kalpa, is not unproved.

and the Linga produced

Gross Creation subdivided.

V,^

II

i:

etc.

%*

A sta-vikalpab, having

Daivab,

divine,

is.

IIJMI:

uniform,

of

tikah, of the

s*nra?i:

Bhutas or beings,

LIII.

^

is

of

Cha,

and,

Samasa-tah, briefly. ^n:

while,

^

Ayam,

izfo*.

Eka-vidha^,

this,

^f^: Bhau-

Sargab, creation.

The superhuman

grovelling species

Brahma, Prajapatya,

supernatural, super-human. ^%^: Tairyak^ Cha, and. *ref?i Bhaif^r Pancha-dha, fivefold.

Manusyah, human.

one kind.

viz.,

celestial,

yonah, the grovelling-born. vati,

eight specific kinds,

II

five

is of

kinds

;


eight kinds

;

and

and the human

is

the of

a 156/206

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SAMKRYA-KARIKA. single kind

the Bhautika Sarga or Creation

this, briefly, is

;

43

of Beings. Lower, and Intermediate Worlds characterised. Higher,

Urddhvam, above, in the higher worlds of JSrahma and the rest. abundant in Sattva, in which Sattva is dominant and Rajas and

r

,

Tamas is

are dormant.

dominant and

Tamah.-visalah, abundant in Tamas, in which

d*)iNajH:

^ Cha,

and Rajas are dormant.

Sattva

and.

^:

Tamas

Mula-tah,

at the bottom, below.

w: Sargab,

Madhye, in the middle, in the world of man. Rajah-visalah, abundant in Rajas, in which Rajas is dominant and Sattva

iîRwiw:

creation.

and Tamas are dormant.

*r<3

a^nf^

wN:

Brahma-adi-stamba-paryantah, beginning

with Brahma and ending with a stock.

LIV. low,

creation

the

"Above,

abundant in Tamas

it is

such

in Rajas;

is

abundant in Sattva

is

in the middle,

;

abundant

Brahma down

creation from

the

it is

be

;

to a

stock, (Jniversality of pain demonstrated.

\\ Ti3

Tatra,

human and

therein,

in

the

grovelling species,

and death.

5:^

Dubkham,

intelligent.

The

force of this

of

the

Sarira.

Linga

worlds,

grcrrosifi

pain.

word

and her products which are (Sete) in the Pitri or the

three

all

Jrotfrif

is to

in the bodies of the

exclude experience of pain from Prakyiti

3^: Purusah, that which

non-intelligent.

A-vinivrJtteb>

owing

fore.

f

:

till

the development

Duhkham,

LV. caused by of, is

or

till

pain.

of

lies

Linga-sya, 1 11

Karika XL), and does

discriminative knowledge.

î%f Sva-bhavena, by

%î

to the non-cessation, or

the cessation of the Linga Sarira which is continuant (see

not cease

by decay

%n: Chetanab,

experiences.

Prapnoti,

Linga ârira or Subtile Body, Pumsa. ^jraf^^n:

superhuman,

Jara-marana-kptam, caused

cre*tni

Tasmat, there

nature.

Therein does intelligent Purusa experience pain decay and death, on acount of the non-cessation

the cessation

the natural order

of,

the Subtile

Body

:

wherefore pain

of things.


157/206

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44

Object of Prakriti s creation explained.

V^

II

thus then.

Iti,

Esah,

:

Prakriti.

this.

u*iri*ri:

Mahat and ending with the

particular,

i.e.,

^

m

interest,

sirc*H:

w

Iva, as.

by

with

beginning

gross elemental creations.

Pratipurusa-artham, for the release of each individual Purusa.

own

originated

Prakriti-kritah,

Mahat-adi-yisesa-bhftta-paryantah,

\\

Jff^ywftfoujri

Sva-arthe, in her

Para-arthe, in the interest of another,

i.e.,

of Purusa.

creation.

Arambhah,

this creation

LVI. Thus then is and ending with specific

beginning with Mahat

by Prakriti in

entities, originated

the interest of another as in her

own

interest, for the release

of each individual Purusa. ANNOTATION. 73.

and controlled by

directed,

inasmuch

creation, for,

Creation by

:

I^vara or

no activity can belong

as

material of it

Prakriti

by

Originated

being

Adi Purusa,

to him.

the

Prakriti is not guided,

Brahman be

Neither can

power or energy

of

the

Consciousness,

can undergo no transformation or modification.

For the release of each individual Purusa

This explains why, on

:

the release of one Purusa, the release of others does

the

of

activity

to a particular

release of

a

for this is impossible,

Prakriti

Purusa, and

desires

after the food has

a

how

any one impossible.

man who

with

whose

view

to

food,

nature

is to

not

energise, can cease in regard

creation does not

ever

continue

being engaged in

the

making

whom

:

As

cooking of food, rests is

engaged

every individual Purusa, cease

again in regard to that Purusa

,

Vachaspati explains the passage thus

been cooked, so does Prakriti, who release

how

and

result,

in activity

from energising

she releases.

Spontaniety of Prakriti explained and illustrated.

srn%: ^H^RsJ^Miw

ment vity,

of, i.e.,

Vatsa-vivriddhi-nimittam, for the sake

the calf,

^wi

secretion,

virnoUsa-nimittam, activity,

i.e.,

n

Ksira-sya, of milk.

srare?

due

creation,

to

A-jna-sya, of

the

*w Yatha,

or due to the nourish

as.

**%: Pravrittih,

crar

Tatha,

acti

^^Nî^RHiti Purusa-

unintelligent.

the release of Purusa.

irapî

of,

n

so.

v^fa: Pravrittih,

Pradhana-sya, of the Pradhana.


158/206

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SAMKHYA-KARIKA. LVII.

Just as

the secretion of milk, which

is

nourishment of the

intelligent, for the sake of

creation

Pradhana

the

of

45

the

for

sake

un

is

calf, so

the

is

the release of

of

Purusa. ANNOTATION. This

74. to

how an

an

in activity for

all intelligent activity

case of

in the

who

Isvara,

wanting in

selfish

is

Prakriti

instance,

is

represented here

is

as

of IsVara.

here attributed

is

having

exhypotliesi all-full,

to

cannot be maintained

It

motives or from compassion.

selfish

to

Now,

desires

all

no

nothing whatever, can possibly have

ful

ends

to

for compassion implies the Compassion also is impossible alleviate, remove or prevent suffering, but prior to creation there

accomplish. desire to

entertain doubts as

under the superintendence

as, for

proceeds either from

T^vara,

filled,

such

as

altruistic end.

that the secretion of milk takes place

For

who

gives an answer to those

unintelligent substance such

can engage

be,

Kflrika

;

no existence

of

the Jivas,

Indriyas, Bodies,

and

Objects, and

conse

Compassion, therefore, cannot be the motive

quently no pain, no suffering. for creation.

Further, were creation an act of compassion on the part of would one expect to find in it only happy beings, but such is not l^vara, the case,

but just

the

opposite.

The anomaly cannot be explained by

Karma, as in that case the alleged superintendence Karma by an omniscient and omnipotent Being falls to the ground.

reference to diversity of .of

Prakriti,

on the other hand, being

any motive

of

compassion

impel her

to

simply by the end of the other the nature of a

;

to activity.

nor

activity is directed

Her

action

is

of

harmonical variation or corres

the mother s

secretion of

Her

she exists for his sake.

response, of

sympathetic

pondence, like the

unintelligent, has no selfish motive

milk, in

response to the re

quirement of the baby. Above continued.

II

Autsukya-nivritti-artham, for the sake of desire

or

engages. artham,

curiosity,

%TR: for

w

Lokah,

the

similarly to this.

LV1IL

sake

Yatha,

man. of

as.

J^f^r

release.

K&m^ A-Vyaktam,

Just

as

fîro

Kriyasu,

Purusa-sya, 3*tift

of

Pravartate,

in

relieving or gratifying acts.

Purusa.

fl^fi

f^%r^

energises,

Pravartate,

Vimoksa-

ffâ

Tat-vat,

the Unmanifest, Prakriti.

people

engage


in

acts

to

relieve 159/206

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SAMKHYA-KARIKA.

46

the Unmanifest energise for the

desires, so does

anxiety or

purpose of the release of Purusa.

Row

Praltritis creation ceases spontaneously.

to the

Ranga-sya,

i.e.,

the spectators.

faffi Nivartate, ceases, desists.

exhibited, as.

^^ Nrityat,

^nr^ni

Atmanam,

m>f?i:

stage,

3*^

from dance. n^ra^

herself,

^fl^r

Purusa

^f^r^T Darsayitva,

Nartaki,

sya, to Purusa.

Prakasya, having exhibited,

rrar

f^^

having

w Yatha,

fair dancer.

Tatha, similarly. Nivartate, ceases.

Prakritib, Prakriti.

L1X.

Just as a fair dancer, having exhibited desists

to the spectators, desist,

from the dance,

having exhibited herself

to

herself

so does Prakriti

Purusa.

Unselfishness of Prakriti demonstrated.

^

II

Nana-vidhaih,

:

kari^ji,

^g:

generous, beneficent.

Pumsa^,

virtuous,

of Purusa.

Satah, as

objectless,

i^ffl

LX. possessed

^w%:

is.

3qwf^ft

Upa-

An-upakarinah, non-beneficent, ungrateful.

Guna-vati, possessing the Gunas, possessing qualities,

A-gur;a-sya, devoid of

mffitfl

he Sfl:

yjrgtfi

^^: Upayaih, by means.

manifold.

II

the Gunas, devoid of qualities, worthless.

w&

his.

TTC*

^

Tasya, Charati, pursues.

Artham,

object.

Ap-artha-kam,

By manifold means does benevolent Prakriti, of the Gunas, pursue, in a manner in which she

has no interest of her

own, the object

no return, being devoid as he How

of the

for

Purusa who makes

Gunas.

ever, in

Prahriti ceases activity of

is

of

to the released

Purusa.

regard

foT%Êrftfrr f U :

delicate.

Prakriteb, * Na, not.

^:

than Prakpti. i^f^

Kim

chit,

more gentle or ?B Iti, such. exists.

5*n^t Sukumara-taram,

si% Asti,

anything.

^ft Bhavati, ^ Me, my. Matih, opinion, http://slidepdf.com/reader/full/the-samkhya-philosophy

is.

IT

Ya,

who.

5gr Drista, seen.

160/206

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SAMKBYA-KAB1KA. I

Asmi,

am.

fa Iti, so.

Punah, again. T Na, not.

3^:

^f^ Upaiti, approaches.

gaze, sight,

LXI.

My

47

opinion

^sp^Darganam, seeing,

5^*1 Purusa-sya, of Purusa.

which

that nothing exists

is

more

is

"

delicate

than Prakrit who, knowing that, comes no more within the sight of Purusa.

have

I

seen,"

ANNOTATION. This Karika

75.

and

explains

how

illustrates

Prakriti

does

not

energise, over again, in regard to the released Purnsa.

Bondage, Transmigration and Release are

all

of

and not of

Prakriti,

Purusa.

STftfrf: ?rc*ira

Tasmat, therefore, f Na, i

whatever, sgrffl

Na,

not.

^zm

is

ro?i

Much} ate,

g^P

Sarnsarati, transmigrates.

grates,

not.

Badhyate,

Purusa.

Pnrusah,

5^:

bound.

Badhyate,. the support of

is

g^mMuchyate,

manifold

3131

*mrffl

II

Addha, any,

^ Api,

not.

also,

Samsarati, transmi

^

released.

Cha, and.

or

creations

bound,

i Na,

released.

is

is

^R

I)

beings.

v%fa:

IHHKII

Prakritib,

Prakriti.

(Nana-asraya,

LXII.

nor

Wherefore,

verily,

no Purusa

released, nor transmigrates.

is

port of manifold

is

ever bound,

being the sup released, and trans

Prakriti,

creations, is bound,

is

migrates.

How

Prakriti binds and releases herself.

11

^ seven,

:

Rupaih, by

viz. virtue, vice,

Eva, verily.

by

herself,

TOrfn

^fa:

forms,

modes,

dispassion, passion,

Badhnati, Prakritib,

binds. Prakriti.

j^n^ Purusa-artham, object of Purusa. yati, releases.

^>^y

LXEir. herself

;

and

conditions,

power, weakness,

WIH^ Atmanam, ^r

^

**

she.

Sa,

Prati, in

Eka-rupena, by one form,

i. e.,

By seven forms does it is

dispositions,

gpft

Eva,

II

:

Saptabhili,

and ignorance.

WRT

herself,

regard

of

^

it

to.

is.

^

Atmana,

^ Oha, and.

N^N^fri

vimocha-

Knowledge.

Prakriti bind herself

by

she who, by one form, releases herself for

the sake of Purusa, http://slidepdf.com/reader/full/the-samkhya-philosophy

161/206

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SAMKSYA-KARIKA.

48

How

^

Evam,

discriminative

in

so,

the

is

knoidedge

fully developed.

manner, taught above.

r^grorora

Tattva-abhyas&t,

i through cultivation of the knowledge of the Tattvas or twenty-five Principles, *i vfa Asti, is. ^ Me, mine. T Na, not. Na, not. Na, not. ^f^ Aham, I. *fa Iti, thus.

which there remains nothing to know, final. A-viparyayat, from the absence of error and doubt. fop* Visuddham,

3rofi3fo^

sifeq^ra

Aparisesam, beyond

purified, free,

ifaî.

Kevalam,

single, unsullied.

sw^ft

is

Utpadyate,

produced.

^r^ Jnanam, knowledge.

LXIV. the Tattvas,

So,

through

cultivation of the

knowledge of because free from

produced the final, pure, error and doubt, and one single knowledge that neither does is

belong to me, nor is identical with the Body, etc.

attachment

agency

mine,

am

nor

I

Prakriti and Purusa after Release.

Relation of

11

^

u

^T Tena, thereby, by means of knowledge of the Tattvas, as described in the

f^rww^

preceding Karika-

Nivritta-prasavam,

whose prolificness has come

to

cease through creation of all sr&reira

Artha-vasat,

Tattvas.

and the sake of *5f?f

that was to be created for the sake of Purusa. the influence of the object, wz., knowledge of the through

^r^MNRsitii^Sapta-riipa-vinivrUtam, desisting from the seven forms, virtue

by which she binds herself and which are no longer required for the Purusa, both of whose objects, experience and release, are accomplished.

rest,

Prakritim,

Prakrlti.

Preksaka-vat, like a

ing by.

^^:

spectator in a

Sva-sthah,

looks

Pasyati,

theatre,

self-reposed,

at.

j^r:

srafari:

undisturbed,

of

Buddhi rendered impure by means Tamas.

of

the

Purusal?, Purusa.

Avasthitah, freed

from

modifications

seated,

the of

fos^ra

stand

reflection

Rajas

and

LXV.

Thereby having her prolific energy stopped, and desisting from the seven forms under the influence of knowledge, Prakriti tator,

is

looked at

standing by, self-reposed

by Purusa

ju t like a spec

f


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SAMKHYA-KAR1KA. Conjunction of Prakriti and Purusa *\

49

as such, the cause of creation.

is not,

*\

II

5gi Drist4, seen.

w Maya, by me.

indifferent, unaffected. I.

*ft Iti, so.

?%:

irf%i,

Tayoh

Exists,

3^:

Ekah, the one, ^Purusa.

w>:

ww

^t^f^ Uparamati, desists,

Upeksakah, regardless,

seen. ^gr Drista,

wn.Ahnm,

Anya, the other, Prakriti.

*rfff

Sati,

^nt Samyoge, conjunction, existence side by side, vfa Api, H%*H Prayojanam, purpose, motive, i Na, not. the two.

existing, continuing,

even.

sft Iti, so.

II

of

î^r Sarga-sya, of creation.

u

LXVI.

so the one She has been seen by me," so the other desists. I have been seen,", stands indifferent "

;

Though

their conjunction still remains, there

does not exist

any motive for creation. Jivan-Mukti explained.

LVS

II

II

smfwrra Jnana-adhigamat, from attainment of know ^^f^^Dharma-adinam, of virtue and the rest. ^hK
Samyak,

ledge.

perfect,

A-karana-prdptau,

on reaching or being

causing

effects,

f^^

reduced to the state Tisthati,

remains,

in

which they

lose their

power

^rasjm Samskara-vagat, from

of

the influ

ence of Samskara or impression or the effect of the impulse previously given to it. srai**^ Ohakra-bhrama-vat, like the whirling of the potter s wheel, ^rf^nc: Dhritasariral?,

invested with a Body.

LXVII.

Through attainment

virtue and the rest

coming

of

perfect

be deprived of their power as invested with body under the

to

causes, Purusa yet continues

Dharma and A-Dharma,

influence of previous

knowledge,

as the

potter s

wheel continues whirling (from momentum). ANNOTATION. 76.

This Karika explains 7

as in the case of Kapila, ^

the fact of Jivan-Mukti or release in

amadeva

5

and

others.

life,

Jivan-Mukti consists in

the release of an incarnate Purusa from the entanglement of Prakriti prior These two things, viz., release from to his separation from the Body.

bondage and continuance of the Body, are compatible with each other, as they are

dependent upon

independent causes,

7 http://slidepdf.com/reader/full/the-samkhya-philosophy

For, universally, release 163/206

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SAMKHYA-KARIKA.

50

takes

manifestation

the

and Purusa,

Prakriti

new

on

place

of

discriminative knowledge between

it

does not imply the acquisition of a

in other words,

but

state or condition,

removal of a veil or a

merely in the

consists

is the as it were whereas the result of positive positive shadow, Bodyor non-existence upon those very causes and depends for its existence ;

These causes are Dharma and A-Dharma, or merit and

causes.

collectively

termed Karma.

On

or

Karma

seed-form

Karma

Agamika

then remains, life

say,

also

is

Karma

It is

cause of

the

is

the experiences of the

discriminative

exhausted

knowledge,

works

or

itself

which was supported fore,

that

by

it,

and

the Prarabdha has worked

remains

the

in

is

knowledge the

itself out,

burdened

is

a previous that

It is

to

is

Body and

of

all

not affected by

Body till it is when the Body

course,

It is

perfectly

hence, there before

developed

incarnate Purusa in qiiestion,

is

what

is

with

This

the Body.

called Jivan-Mukti or the state of release during

a Jivan-Mukto

in

sustaining the

natural

its

and

Prarabdha

life,

present

automatically drops down.

awhile

When

present

existence.

goes on

it

out,

discriminative

when

released, but

incarnate

Karma

the

performed

the

in

with

conjunction

present

acts

by

acquired

come, or

infructuous,

Only

precluded.

necessarily

to

knowledge, Sanchita

up and rendered

burnt

is

and which has become operative it

and Agamika, or

the attainment of discriminative in

demerit,

distinguished as Prarabdha

is

Sanchita or stored or potential,

or operative, future.

Now, Karma l

is

life.

finally released.

STTH II

unT

Prapte,

by experience,

come

Sarira-hhede,

aifrc^

experience

on the cessation absolute.

and release

of

the activity of the

tuiHlid

singleness,

Karma

separation

from

fulfilled

Purusa.

her

the

^fw^m

body.

purpose,

viz.,

Crea

J^TT^ST^ Pradhana-vinivrittau,

Pradhftna.

pureness, freedom from the

3*ro

Aikantikam,

Ubhayam,

reflection

certain,

both,

ttaî

the threefold

of

Apnoti, attains.

LXVI1I.

Body takes the

on

II

on the exhaustion of Prarabdha

wi^f-rw^ Atyantikam, final, imperishable.

Kaivalyam, pain.

of

is,

the reason that phe has

Charita-artha-tvat, for tion for the

to pass, that

m

3

When

place,

Pradhana

(in

due course) separation from the

and there

from

her

is

cessation of

purpose

Purusa attains both absolute and

having

final


the

activity of

been

fulfilled

Kaivalya. 164/206

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SAMKHYA-KAR1KA. Origin of the

5l

declared

Samkhya

TOTWOT

31T

the accomplishment of the

Purusa-artha-jnanam, knowledge for

end

of

Purusa,

the

to

unintelligible

details.

dissolution.

Idam,

s?

wfw

dull,

Ohintyante, are

of created

^n^

Bhutanam,

This

great

Ilisi

abstruse,

or Seer,

expounded, expounded in

thoroughly

duration,

considered, discussed,

and

production, *ra

Yatra,

wherein.

beings.

abstruse

wherein

Purusa,

of beings

dissolution

the

secret,

things,

LXIX.

end of

by

Parama-risina,

Sthiti-utpatti-pralayalj,

Rmr^dMfriti^T;

R-HW

Guhyam,

5^

this.

s^n^ra^ Sam-akhyatam,

namely Kapila. all

release.

i.e.,

the

are

expounded by the great

adapted

knowledge,

the

to

and

duration,

production,

has been thoroughly

considered,

Risi.

ANNOTATION. 77.

different

manner.

It is

is to say, for

that

which

of living beings are

the

construes

Vachaspati

second

Yatra, wherein, that

thus

the

of

line

in a

which knowledge,

in

is,

Karika

duration and destruction

knowledge, the origin,

Hereby he wants to bring connected with, and is supported by,

considered by the Srutis.

out the sense that the

Samkhya

is

the Veda.

Traditional succession of the

Sdmkhya

rR ^ *?m

Etat

,

threefold pain. things,

^f^l Pavitram,

this,

^

Agryam,

Asurih, Asuri.

?N Tena, by him. ted, elaborated in

in

5^: Munih, Muni,

foremost.

Anukampaya, through :

first

nfo

^ Cha,

Api,

sage

and.

Kapila.

H^fW

J^f

il

^

from the sin causing the

among

^m

all

Asuraye,

Pradadau,

taught,

Pailchasikhaya,

Bahu-dha-kritam,

is*n ri

manifold ways.

i.e.,

principal

compassion. again.

^T^rT rF

purifying, order,

stated.

to

purifying to

Asuri.

imparted.

Panchasikha.

extensively propaga

Tantram, the system.

LXX. through

This foremost purifying knowledge the Muni, compassion, imparted to Asuri Asuri, again, to

Panchasikha,

;

by

whom

the

System

was elaborated

in

manifold ways. http://slidepdf.com/reader/full/the-samkhya-philosophy

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52

ANNOTATION.

of the

Samkbya

doctrine

character and

"

Karika.

he

is

with a view to establish

reverence towards

succession

its

authentic

it.

inspire

According to Gaudapada, the Samkhya-KariM ends with this For the Samkhya which is the cause of release from transmi "

says,

these

there are

verses in

seventy

by the other

supported

which

recorded

traditional

was declared by the Muni Kapila, wherein

gration, as

is

to

thereby 79.

Karika the

and the succeeding

Tn this

78.

name

traditional

or in regard to

the for

Aryri

the

which,"

rhetre."

This

Sanpkhya-Karikn,

Samkhya- Saptati or the Seventy (Verses) on the Samkbya. Vachaspati, on the other hand, has not questioned the genuineness, or the claim to authority, of the additional two Karikas and has added

his

is

comment

to

them.

Above continued.

siro?^ &sya-paramparaya., Agatam, by tradition of disciples, the author of the f^fsw^ tsvarakrisnena, by Isvarakrisna, descended, received, ^ Cha, and. îtm * ^m, this, Sah, this. Aryabhih, by

fSjisqwiw

Samkhya-K&rika.

Arya

verses.

:

:

reached

whose intelligence

Arya-matina,

Samyak,

mm

thoroughly.

And

of disciples, to the

this

thoroughly understood

means

the Tattvas

;

holy-minded.

realising.

%^r

tenet, doctrine.

descended

doctrine,

holy-minded

to

understanding,

Vijnaya,

Siddhantam, demonstrated truth, established

LXXI.

written.

Samksiptam, abridged, summarised, compendiously

%"l

by

tradition

having been summarised by

Isvarakrisna,

by him, has been

of these Aryas.

Relation of the Sdmkhya-Kdrikd to the Sdmkya-Pravachana-Sutram.

Saptatya, by the seventy-versed treatise. *Rft:

Arthab,

Kritsna-sya, topics. stories.

subjects,

whole.

entire,

^qiRiwfc
M<=n
:

topics.

:

^

Te,

Nfgd*-<^

those,

wif:

Kila, truly.

Arthab,

asti-tantra-sya,

Akhyayika-virahital?,

Para-v4da-vivarjitab,

w

^

disjoined

of

the

from

^ Ye, what.

subjects,

system the

of

fim^r sixty

illustrative

omitting demolition of opposite doct

* Cha, and. rines. Api, also. http://slidepdf.com/reader/full/the-samkhya-philosophy

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SAMKBYA-KARIKA. The

LXXII.

53

subjects which are treated by the Saptati,

exclusive

are the subjects of the entire Sasti-Tantra, illustrative

and

stories,

demolition

omitting

of

the

of

opposite

doctrines. ANNOTATION.

The term

80.

Sasti-Tantra

alludes

the Samkhya-Pravachana-

to

Siitram divided into the six Books, namely, of Topics, of the Evolutions* of the

of

Pradhana,

Theories, and of

and

illustrative it

of

Dispassion,

of

Recapitulation in

destructive

Fables, of the Demolition of

method.

its

establishes the sixty topics of the

In

Inasmuch, however,

much

the

it

detail,

summary The

in

has,

is

its

preceding

The same

the

latter

done

is

omits

the

deal with the topics in so

not

does

also

as

thus constructive,

constructive portions,

Samkhya System.

by the Saptati as well. stories and controversies,

and

It

Teachings.

Counter-

Karika,

been

are

the

described

as

a

of the former.

sixty

topics

alluded

to

above

:

1.

existence, that

of the Pradhana, conjunction with, and disjunction from, Purusa, or singleness, 3. her objectiveness, 4. her subservience, unity

distinctness

of

conjunction,

9.

Purusa, his

his

6.

disjunction,

manifoldness,

and

his

7.

inactivity,

2.

her

5.

the

8.

his

the duration of the rest,

10.

is,

these

are the ten radical topics.

According 1.

Purusa,

Tamas,

8.

A and in

2.

to

another

Prakriti,

3.

Mahat,

the Tan-Matras,

third

9.

reality

of

experience

and

inactivity

as, 1.

and

the eternality of Purusa

and discriminative knowledge

of Purusa,

5. the tion, 4. the subservience of Prakriti,

the

radical categories are

Ahamkara, 5-7. Sattva, Rajas, the Indriyas, and 10. the Elements.

Prakriti, 3. the unity of Prakriti

6.

ten

4.

enumeration specifies them

Prakriti, 2. the

Prakriti,

the

enumeration,

throughout transmigra difference between Purusa and

of Parusa, 7. the multiplicity of Purusa, 8. the

and Prakriti at the time of creation, 9. the disjunc conjunction of Puriiba tion of Purusa and Prakriti at the time of release, and 10. the pre-existence of

Mahat and

Add

to

the other Tattvas in their respective causes.

them,

the

five

kinds of error, nine of complacency, twenty-

of eight of incapacity, and eight

perfection.

Thus

the

number

sixty

is

obtained.


167/206

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168/206

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Alphabetical

Index of Karikas.

PAGE.

PAGE.

7

19

xxiii

22

47

...

29

v

xxx

xxv

23

48

ixv

)

[fo few,

10

xi

1

14 42

xiv

IX

2

11

40

xx v

,

...

49

Hi

,

41

46

43

^

41

xlix

40

20

ixx

51

51

?

xxxvi

31

Ixiv

48

,

Ixvi

37

25

liv

,

,

44

Ivi

:,

4

iv

8

xlvii

xlii

,

39

35

34

xl

38

21

Iviii

45

46

xxxii

29

4

XVI

15

xlvi ,

Ixviii

35

xli

,

5

50 11

30 XV111

,lv

...

24

17

43

,

xlviii

39

~\

:,

xlviii

,

xix

39

15

18

3


169/206

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56

(

:.

xxx

)

PAGE.

PAGE.

27

36

46

XXX.V

30

47

XXV

,

g, ,

,

Ivii

44

xlv

38

xxv

26

viii

xvn

13

,

Lxxii

52

ixvii

49

xxxvii

31


fr,

:

xxxi

xxix

fa,

x

24 6

xxxix

52

5

vi

,

83 I

17

28 27 9

170/206

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Words Index

xx

*

Karikas.

PAGE.

PAGE.

J8

20

...

41

li

46

lx

Ixx

49

Ixvi

49

Ixvii :

of the

:

xii

11

xliv

37

xx

xi,

48 46

lxiv

51 ...11, 19

44

Ivii

2

ii

xiv, xxi, xxii, xxx,

vi,

Ixii, Ixvi,

Ixx, Ixxii

6,

14,20,21,27,47, 49, 51, 52

vi

11

xii

v,

xxv

xxx

27

xv

1

7,

8,

37

xliv

x

11

Ixvii

49

xl

34

1

xvii

17

xxiv

vii

7 ...

47

ixii

xxx

22

v

7

liii

9

Ixx

m

lx

51

Ixi x

46

4,

x

4 9

xxxvii xxxiii

31

xlviii

xxxvi, lx xii, Ixxii,

xxxv

...

29

...

48

...

42

...

J7

...

51

...

13

...

48

...31,

46

...11,

52

...

30

29

39

xlviii *

xiii

6

v

40

7

41 4,

14 1

37

xliv

f

x,

39


1

Ixv

...

48 3 171/206

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TheSamKhyaPhilosophy-slidepdf.com (

58

)

PAGE.

PAGE.

xlv

38

vii

7

Iv

43

Ixxii

48

xiv

Ixiv

LV

x

25

xii

...

11

Ixiii

...

47

lix, Ixiii

...46,47

[

2

9,

..,

Ixviii

32

x, xiv, Iviii

14 ...

14

XXXVlll

26

xxviii xvii,

viii,

xl,

35

x

xli

:

...

38

...39,

40 39

7,

3 :

:

44 35

...

iii

9

xlvi

Ivi

17, 34,

2 xlii

50

...

14, 45 ii

52

...

xxvn :

n

24

xxvi

15

2

4

...

40

1

xxviii

...

26

:

xlvii, xlix

xlvii ...

*

xlvii

42

v

vi

...

39

Ixviii

..,

39

...

41

Ivi

4,4 4

...

39

xlviii xlviii

2 ...

6

,..

...

50

...

24

...

44

...

52

...

52

...

26

*

Ixxi

34

xl

x

8

xxix

...

v

Ixxi

XXV 111

27 6

xvii,

Ixi,

Ixiv,

Ixvi

xii,

Ixiv Ixvi :

xxiv

xxii,

xlvi

1

...

47

xliii

...

36

...

22

*xli

...15,

18

x

...48,

49

XX

...

19

...21,

23

Ixx

...

51

Ixx

...

51

24

xxv xxxi

J

...11, 15

...

Ixii

17,

46, 48, 49

xx

xvi

...

28

...38,

40


J

9

xxxii

xxvi

35

...

...

29

24 172/206

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59

)

PAGE. Ivi,

Ixi,

xiii,

Ixix

Ixiv,

vii

xx vii xlix

xx vi, xxxiv xx, Ivi

...

iv, xiii

...

...

xxviii

Ixix

.

.

.

*

xl xxviii

Ixvi viii xiii ix,

1

x

t

Ixvi

Ixi

xx vii

...

xxv, Ixviii xxi

.:.

xliv, liv

xli

Ixvi Ixiii


173/206

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60

)

PAGE. 7,

...

8,

v

:

29

PAGE. xxxvii, xxxviii,

xliii, xliv,

xlvi, xlvii, xlviii,

Ii,

liii,

liv, Ixiii, Ixx, Ixxi, Ixxii

...

7

xxxi

...

28

7,7,8,11,

xv

...

14

17,

...

40

29, 31, 32,36, 37,38, 39, 39,

...

46

41, 42, 43, 47,* 51, 52, 52

Ixxii

...

52

xxi

...

20

...

52

...

31

...

52

...

28

...

48

...18,

50

...17,

20

Ixxii

xxxvi Ixxi

Ixiv xix, Ixviii

j

xvii, xxi

:

4, 6,

11, 13, 15, 15, 17,

18,19, 21, 23, 25, 26, 27,

Ixvii

...

49

xxvi

...

....

24

1

...

...

40

...

27

...

46

...

50

:

xxx Ix

...

Ixviii

13 xii

f

lxi

51

...

Ivii

1

44

...

43

Iv

27

19

45 xxii,

xxiv

...21,

xiv, xx,

xviii

1

Ix

46

13 *

51

...

8

v*

xiii,

...

viii,

xv,

17

11 5f

xxiii, Ixiv,

Ixvii,

ix,

xvi,

xi,

xvii,

32

lxix

22,

48, 49, 51

27

xii,

...

43

19

iv, vi, vii,

17

14,19,25,31, 38

^ xx

xxx

...11,

43

xii

Ixix

35

xxxvi,

xxvii,

xlvi

:

xv

x

37

xliv

*

58

...

...

n,

,

v,

vni,

xi,

xx, xxi, xxxii, xiv 2,4,

7,

xxii

:

xviii, xix, xx, xxii, xxiv,

xxvii, xxviii, xxx, xxxii, http://slidepdf.com/reader/full/the-samkhya-philosophy

xiv, ...

xxi

1,

11, 14, 19, 20, 29, 38

21

....

Ixiv

37

...

...

48

...

...

55

xxx

27

43 174/206

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61

)

PAGE.

PAGE. Ixx Ixxii

...

...

51

...

...

52

xi, xx, xxi,

xxv

1

...

Ivii, lix

29

11,

46

19, 20, 27, 39, 44, viii

5T3TC*T xxix,

...35,

45

...

38

xxv

...

23

xxv

...

24

...

32

Iviii

xlv

:

xxxviii

cm:

xiii, liv

xlviii

r:

Ixvi

:

...

,,.

xxx, xxxii xlvi,

xxx, xxxiii

27, 27, 29

7

...

xxxiii

1

xli,

41

...

xlviii

xxx,

24

...

tvii

39

...

49

Ix...

27,

29

...

17

15 11

.

17

,

33

13,43

...

...

...

iv, v, xxxiii,

xxxv

4,

30

29, li

...

41

...

17 xiv

...

14

...

17

...

46

29, 38, 46 vi,

xxiv, xxxv,

Iii,

Iv, Ixii

6,

xxi

...

20

lix

...

46

...

29, 29

...

...

22

xxv

...

...

24

...

39

xlviii

v,

xxx,

vi,

...

..,

xlvi, xlvii, xlix

xiv, xxxix

41 Iv

...

...

41,

1,

43

47

1

...

40

46

...

38,

...

...

... ....

4,4

...

40

2

40

49

52

Ixxii

xxxviii

39

...

3, 4,

39,

Ixv, Ixx

xlviii

li,

6, 27, 30, 38,

xlix

:

xxxiv,

xlvi, Ixiii

:1

xxxii, xxxiii

...35,49

xli,lxvii

liii

...

19, 21, 23, 30, 41, 43, 47

:

:

Ixi

18,

xxiii :

iii,

q&JTrlxviii

xx, xxii,

xix,

4

:

48,51 32 30, 33

i, r

:

...

...

36

vi

..,

...

6

xxx

...

...

xliii

5

liii

42


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...

27

42 18 175/206

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PAGE.

xxxv

...

xxiv,

:

Iii

xxiii

xliv

xxxii xxxii

T

i,

viii,

iii,

xxxi, xli,

Ixii, Ixiv,

Ixi,

xlii,

Ixvi

...

1,

28, 35, 35, 46, 47, 48,

7,

xlii

. .

.

lix

xlvii

..

Ixii

xxvii

lii

..

xlii

.

.

xxxx xl xii *

xli

xxx

lix

... ...

..

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PAGE.

PAGE.

46

6

...34,41

li

...

xxi,

...

xxix,

IT^T xxii,

xxxviii, xlvii,

xxiv

31 51

xxxvi

xxxiv,

1

...

21

...

...

23

...

...

42

liii

xxxv

xx

...

xiii

31, 32

Ivii

20,

Ixviii

...

51

xxix

33

,

26

iv

,.

38

51

WO*

4

iv

4

iv

iv

11

xn

Ixv

.

.

Îxvi...

29

40

xvi,

lix, Ixii, Ixiii

xlv

,.

xxv,

...

Ivii

[5

:

xxii, xlii, Ixi

Ivi

44

Ixi

xv

Iii,

11

44

15, 17, 17

51 11

Ixv

48

xlii

21,35,

ET

4j6

STUn xxvi

..

35

xliii

36

24

17 .

49

...

srsra: xv, xvii, xviii

7

XXXI

...

>>e

3

xviii

31

...

8 Vlll

...

15, 23, 24, 41, 45,

xii

3,46, 47, 47

xxiv,

Iviii

48

Ivi

4

xxxvi

..36,59

...

4

...

19

xii

1

4

13

.

xxxn

50 11

11

ST

44

xi

xn xiii

31 13

...

xxxvii, Ixviii

21,32

.

xxv

[*

xxxvii

20

27, 30, 32, 39, 40

iii,

38

34

xl sr*

f

xlvi

J

27

28

ji

44

*

15

STTHT

41

Ixviii

50

xvii

49

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43

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4 4 http://slidepdf.com/reader/full/the-samkhya-philosophy

11

xn

11 177/206

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)

PAGE.

xxvm

...

...

48

...

26

rxlix

...

xliv

...

Ixiii

...

xliv

xxvi, xxxiv, xlix

17

...

42

46

40 XXV11

Vll,

37^

Ixvi

...

...

Ixi

...

xviii I

tliii

47

Ixii

:

PAGE.

17

xviii

51

flv

43

...

7,25

...

49 17

... ...

viii, xl,

iii,

24, 30,

...

43

...

Ivi

3,7,

44 34,

40

xxxv, xxxvii

xxiii,

f : xlix

:

xliv,

21

40

...

...

31

...

43

xxix,

xx,

3

...

liv

xlv,

:

xxxix ;

xxxix

xix

liii,

,

39

,

40

,

...

Ixix

...

,

liv

41

-*1i Ixi,

I

XV

Ixviii

3

iii

...

xlviii

44

...46,

48

...

39

...

42 51

24 lix xli, Ivii, Iviii,

35,44, 45, 46

39

,

xxxvii

...30, 31 ...

,

15

50

46 2

38

...

32

...

43

Ixiv

39 xlvi

51

21, 32 .

47

3

36

51

xxii, xxxviii xlviii

42

iii

34,41

XXV

18

...

11

xxxviii

:

8

,

...

Ixx

;

41

xliii

:

33

...

...

41 liii

33

x

42. 46 xlvii

36

...

...

19,27, 30, 37,38, 39,

Ixi

;

xlviii

xxxiv,

xlviii,

7

...

30,31 ...

xxxvi

v

22,

...

^

Ixxii


27 52 178/206

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65

)

PAGE.

PAGE.

40 liv

5T5f: xiii,

xiv, xlvi, xlvii

...14,38,

39

...13,43

xxv

...

43

...

24

...

38

xlvii xvii,

xviii,

x

xli

xiv,

...17,17,

38 ... :

38,

48 47

Ixiii

37

...

38

xix

...

18

xxiii

...

22

...

15

^

xv

x, xx, xl, xli, xiii, Hi 9, 19,

34, 35,35, 41

Hi

;:

.

t

Hi

43

...

51

....

51

Ivii

xlix xiii

xxvi, xxxiv

...

44

...

40

...

13

...

49

...24,

30

35

xiii

xlvi

...

38

44

...

44

Ixxii

IV

xxiii

...

viii

:

45

Iviii

8J

45

Iviii

...

^

4

40

...

xiv

:

xxiii

...

39

...

.

...

52

...

22 7

. .

xxxvi

31

Ixxii

52

...

...

44

liv ...

...

43

...

31

...

48

Ivii

27 :

...

xxvii

... ...

xxxin ::

:

25

xxxvii *

40

Ixiv

29

xxxiv, Ivi

xxxiv

iii iii

...

...

:

Ixxi ii

li

...

...

xxvii

52

...

2

...

41

...

...

xxxvi, xxxix ,

1 1

...30,44

xxxiv

30

...31,33

...15,25 ...

35

...

40

...

30

xli, Hi...

...35,41

xxxiii

...

29

Ixviii

50

xxxiv

...

30

x

9

xxxv

xi xi 2,11 ii, http://slidepdf.com/reader/full/the-samkhya-philosophy

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PAGE.

PAGE.

..

11

8

xxviii

26

Ix

46

39

Ixvi

49

24

liv

Xll

xxv... :

xliii

xiii

38

x

...

52

xxx 13,26,

xlix

...

40

...

47

...

...

28

xii

...

...

11

...

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2

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x, xv

x,

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:

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15 51

Ixix

7

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42

liii

15

15 Ixvii, Ixxi

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8

15

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8

xxxiv

48

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xxxi

ii

9

.

38

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iii,

27, 27

:

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xxviii, xxix,

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xxix. xxxvii.

15

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67

)

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PAGE.

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APPENDIX VIL

PANCHA&KHA SUTRAM OR

A FEW OF THE APHORISMS OF PANCHA& IKHA


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PANCHASIKHA-SUTRAM. INTRODUCTORY. Parichasikha

1.

He

an authority on the subject, and

is

fessor of the School,

According

Panchasikha (through

to

elaborated by

him

in

Asuri,

by scanty fragments, as the

of

"

the atheistic

(sic.)

Samkhya-

LXX), was

No.

But not a single one "

Samkhya

or Pro

founder Kapila

its

Samkhya-Karika,

literature.

works

his

of

He

known,

is

author of a collection of philosophical aphonot two,

if

on the theistic

descanted

he, perhaps,

see

the

One other performance,

sms.

the author of

L4varakfi&na,

manifold ways.

amongst the current coins

and

to

A charya

mentioned as an

is

Samkhya which descended from

Karika, the original

is

one of the few earliest writers on the Samkhya.

is

(F. E. Hall).

It

likewise imputed to

is

(sic)

Samkhya

him

as well as

;

on

would appear, from Vijnana Bhiksu

s

the

Vedanta-Sutram, that Panchasikha wrote a comment ary on the Tattva-Samasa. 2. The only source, as yet discovered, so far as we know, from

Commentary on

which a few

Commentary on of

the

the

Yoga-Sutram

of Patanjali. of

Samkhya-Pravachana-Bhasyam

Edward Vyasa

aphorisms of Panchasikha can be recovered,

of the

Hall

Commentary.

same source has been published, by

pranita Samkhya-Sutra, D. A. V. College,

aphorisms including risms

Aranya

attributed

to

Bhiksu,

title

of

Fitz-

r

Phis

from the

PanchaSikha-acharya-

Raja Ram, Professor 4 and 5, Vol. VIII, 1912,

of

Quite recently,

Sanskrit,

of the series

contains

collection

examining the MS.

PanchaSikha,

Mr.

of extracts

Pandita

one of Varsaganya.

a peculiar opportunity of

Vijnana

under the

Lahore.

entitled Arsa-Granthavali,

s

In the Preface to his edition

Another collection

Lahore, in Nos.

Vyasa

aphorisms of Panchasikha quoted by

has collected eleven

in his said

is

twenty-one

again,

we had

of another collection of

prepared

by

apho

Svami Hariharananda

Kapila A^rama in the District of Hooghli. This was obviously not an original compilation, but a reproduction of the Lahore of

the

publication, with a few additions, one of which

without acknowledgment

As regards

the collection

Hall and the collection of Pandita Raja is,

the

in certain respects,

paternity

of

some

of

Mr.

Ram, we have found

more complete and of

was taken from the Veda

the aphorisms

correct

than

attributed in


the it

to

Fitz-Edward that

the one

other, while

PanchaSikha 185/206

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PANCHASIKHA is

not free

from

suspicion.

These

SfJTEAM.

will

be noticed more

in detail in the

subsequent pages. "

3.

Little

Fitz-Edward Hall, from which text

;

these

can "

safely

be

"

conjectured,

with regard

sentences

to the

were

and they may be commentary.

possibly, the}

pertain to

subjects than

the

7

Bhiksu

s

the Yoga.

as rightly

character of the

collected

by Vyasa.

observes

Mr.

work or works

They

may

be

Probably they are Samkhya but, That Pancharfikha treated of other ;

Samkhya, may be inferred from a remark

of

Vijnana

:

Svaprayujana-ab have pi

vidusflm

vakyam samkhya-stham pramdnayati.

pravrittau

Yoga-Vdrtika,


Panchasililia-acharyaI.

25."

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PANCHASIKHA-S&TRAM.

4.

duced

Primeval

"

di-Vidvan, the primeval Seer.

îRfcgii

means pro

"

Seer means Darstana-kara or one beginning of Creation. who has had direct vision of Purusa ,^,s distinct from Prakriti. In its

primary significance, the term Here it refers to Kapila, the "

because

at

the

endowed with

"

Adi-Vidvan

applicable to Visnu alone.

"

is

reputed founder of the

the self-existent Visuu

it is

Kapila,

"

"

at the

current cycle

the

beginning of

who appeared

Samkhya

as the first

Cosmic

of

Wise Man, Evolution,

knowledge, dispassion, and infallible will

virtue,

Tantra,

"

(Vachas-

pati Mijfra). fa^kiNT^Rrani

5.

ing,

medium

or through the

explain

Nirmana-chittam adhisthaya, presiding over, ensoul

how Visnu became

reproduced Himself as the

of,

a self-made mental

He, by an act of

incarnated as Kapila.

This

will,

Kapila was not a deve

mighty sage Kapila,

loped man, but an enveloped Divinity.

These words

vehicle.

artificial creation

of bodies,

ensouled by artificial emanations of the mind, which is one of the most wonderful discoveries of the Hindu Spiritual Science, is not expected to

make any deep impression on

the

minds

Scholars in the present age, nor to engage

of

them

the majority

We

propose to enter

Western or in

in the investigation

an examination of the truth in this matter, in a true scientific

do we here

of

spirit.

Neither

with them on this subject.

into a discussion

simply mention, for the information of readers at large, that this

shall

bodies

subject of the creation of artificial

and minds

is

dealt with

in the

Yoga-Sutram of Patanjali, IV. 4, 5, and 6 (See the Sacred Books of the And to make the words of our text a little Hindus, Vol IV., 272-273).

more illuminating

to

them, we

Introduction to the above volume "

A

acts

:

Yogi, having attained the power of Samadhi, sets about destroy

ing his past Karmas.

The

take the following extract from the

may

done in the

All

Karmas may be divided

past, the

into three classes

consequences of which the

man must

the

or incarnation.

Karmas to expiate which he has taken They are the ripe Karmas (Prarabdha).

done in the

but which are not

the present

life

;

past,

They are Karmas which a man

future

life.

ripe,

and will have

to

the stored

Karmas, or unripe

creates in

his

expiated in a future or the present

Karmas, can be stopped.

(2)

(Sauchita).

and

This

last

kind of

By devotion

to

The Karmas

be expiated in some

life,

the Lord and


suffer in

the present birth

present

life.

(1)

:

(3)

which have act,

The

to

be

the fresh

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PANCHASIKHA-S&TRAM. in a spirit of

debt

is

The incurring of no fresh Karmas are generated. The man, however, has to pay off past debts the ripe

service,

stopped.

and unripe Karmas.

Karrnas will produce their

ripe

The Yogi

the greatest practical importance.

future lives in order to get an opportunity to pay

Karmas.

He

Karmas

require,

like so

many

sparks

they ensoul the artificial

These

from the

the bodies that thpse

Sanchita

methodical in

Karmas simulta

mind

like the

minds

artificial

Ahamkaric matter

acts,

men by

arise simultaneously

of the

Yogi

These

s

and automatic

by the consciousness

and

Self,

artificial

bodies,

they

they are perfectly

that

the fact

own.

Pseudo-Person

them, walk through the earth in hundreds,

in

all their

are controlled

his

all

bodies created for them.

are distinguished from ordinary

ficials

Sanchita

of such bodies has a Chitta or mentality of his

artificial

minds

Yoga

not bound to wait for

off

through those bodies expiates

hypnoptic trance.

alities of

is

the

the debt of

the Nirmana-chitta or the Artificial

is

with

ALL

simultaneously creates

Every one

neously.

This

But the

The Yogi does not trouble himself about this. stored Karmas require a future birth. It is here that

unripe or

the

effects in

life.

present

is of

The

All these arti

in their lives-

one consciousness

of the Yogi,

one of these automatons has a particular destiny, a particular portion of the Sanchita Karma to exhaust. controlling

As soon

as

and the "

that

man

"

destiny

"

dies a

Now, what

is

and

sudden death,

the difference

mind by experience gains

a heart-failure generally.

between the

Chitta and

ordinary mind and

the artificial Chitta?

hi* u

6.

tells

fl

it

disintegrates as soon as the

us what the teaching of the text of

His compassion towards

it,

to time, in order

to teach

of

bondage. The passage by Vyasa in his Commentary on the Yoga-Sutram, "

:

w&i Bhagavan,

divine.

virtue,

the

whereby

text is

quoted

I.

25,

and Vachaspati

This theory that the com

Lord teaches knowledge and virtue So has it been said by teaching of Kapila Prasada s translation. passionate

cut

Purusas, incarnates Himself,

be delivered from

:

down."

that l^vara,

It is this

them knowledge and

explains the purpose of the quotation thus

falls

This word, according to

is.

all

body

may

7.

The

a habit, the impressions are stored in

Karunyat, through compassion.

abundance

from time they

the

mind

Vasana*s and consequently

of the

it,

as V^sanas, become the seeds of desires and activities. The is incapable of storing up impressions in it. It has no

they,

artificial

Vyasa,

withdraws his ray from

the Yogi

is fulfilled,

the natural

Yoga-created mind, natural

Every

hundred automatons.

is

also

common

Panchasikha."

to

the

Rdma

This term connotes the possession of


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PANGHASIKHA-StJTRAM. knowledge,

virtue,

and

dispassion,

infallible

And we know

will.

that

these were cognate with Kapila.

mff:

Visnu on earth as sage. appeared mighty Kapila, in the highly purified and richly developed body of a saint who held communion with the gods. The necessity for such bodies for divine 8.

Parama-risih, the

and

manifestations has been admirably explained

Babu

Kumar Ghosh

Sisir 9.

of the

wf<3

by the

illustrated

late

Lord Gaurdnga.

in his

Asuraye, to Asuri, a disciple of Kapila and the

first

recipient

Samkhya. Jijnasamanaya, who wished to know Asuri

fSwtniim

10.

man Kapila and

the divine

of the

accomplishment

desired to

know from him

Supreme Good, namely,

the

approached

means

for the

the permanent prevention

of pain. 11.

wa Tantram,

12.

*tarc

origin of the

artificial

(Kapila), out of

Seer,

mind,

who

13.

logically

Here the

it

desired to what

Now,

means the

And

"

is

that

"

Samkhya

is

in a

Samkhya

of

sage

entangled Purusas), systematic

Darâna?

act or the result of

form

nature of the Self

doctrine,

this

revealed, from the root /Khya, therefore, is

all

me

way,

to

know them.

stands for Saksatkara

Self.

then, is the

Such,

(incarnated), through the divine (as) the mighty

compassion (towards

revealed the (Samkhya) Asuri,

doctrine.

Samkhya.

an

of

Samkhya

Pra-uvacha, declared fully, revealed.

The primeval

I.

dium

the systematic teaching, the

or

"

Dars ana

immeditae

to

that

Spiritual

that

The of

see.

,

intuition

is,

by which something

Intuition

perfectly revealed.

vision,

manifest.

to

etymo-

from the root seeing,

means

"

is

of

perfectly

"

Samkhya

the

Self,

DanJana,"

whereby the

So declares Pancha&kha

:

_

II

wi

Ekam,

one, single.

intuition, knowledge,

illumination.

II. it

is

^

wft

:

Eva, alone.

There

is

^

Eva, only, there

Khyatifr,

coming

^\ Darsanam,

is

to

no second,

light,

intuition,

shining,

^r

Darsanam,

manifestation,

knowledge.

but one Spiritual Intuition of the

nothing but manifestation which

is

Self

the Spiritual In

tuition of the Self. http://slidepdf.com/reader/full/the-samkhya-philosophy

189/206

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PANCHASIKBA-StJTRAM. The word

14.

Now, manifestation

is

Khyati

declared to

is

must be

Release. (1) What, then,

more respects than one. be the means of accomplishing Moksa or suggestive

in

nature?

It

its

cannot obviously be of the

nature of the attainment of some advanced state or development from a state less advanced or less developed for Manifestation itself cannot accom ;

Self It

It

this.

plish

will

for the Self is

;

follows,

it

unchangeable

Moksa

that

were, that

in

the

of

fullness

consists

is

the cause

It

fades or deepens,

and (3)

of,

of

same

the

origin,

contracts or

it

of

expands,

it

of a

reflection

its

its

on

shining

this

shadow,

the

obstruction,

And what

Not-Self.

cause of

the

also

is

becomes.

removal

the

casts

of the

exists

its

ceases

or

removal. to

exist,

depends entirely on the activity or non-activity of the Not-Self. The Self is altogether passive and inert. Shadow or no shadow, it is for this

ever

there,

men speak

of the

of

principle

not

world,

exactly

the

to

veil is gone,

Self.

the

of

is

Abhimana

but the

due

the Not-

Becoming

and the

veil

the

suffering

in

there can be, and

assumption

Shadow

the

is

it

of

suffering

or

of

this

all

non-discrimination

Replace

and gone with

never bound, ever released.

principle

actual

for

suffering,

Self,

is

supreme ignorance,

which alone

to

Being,

the

nothing in it

this

is

reality,

which

In ignorance,

unsullied.

unaffected,

of the Self

Bondage

non-discrimination

the

Self,

ever shining,

all-full,

Bondage, in

of

its

in

This (2)

or from, the Self, but is a creation

not

never

is,

and causes obstruction to

it

light. is

ever

it

;

merely

own

its

Samkhya conception

something which

of

is,

the Self and thereby overshadows

out

to the

repugnant

kutastha,

therefore,

shadow, as

be

also

by

or

is,

attribution

Discrimination,

the

and see

obstruction

the

the

the ever pure, ever constant, ever shining Self.

This Aphorism

15.

Commentary on

in his

the

following

of the

in

(chitta)

own

nature

his

form, as in the state (there (Ibid

him.

same That

takes I.

4j.

the Aphorism

context

mind

Yoga

:

is

(Yoga-Sutram (Ibid of

place in does

How

Pancha&kha has been quoted by Vyasa

of

I.

3),

kaivalya

I.

the

4

or

Patanjali

inihibition

I; 2).

that

of

Then

is, is

the

is

say,

the

of

modifications

Seer (Purusa)

own

absolute abstractedness.

stands

intrinsic

Elsewhere

him) similarity of form with the modifications Because objects are presented to take place ?

it

Purusa invested, to

Yoga-Sutram in

established in his

Whatever, therefore, be the modifications is

s

Purusa,

so

long as the

with the

the manifold modifications of the

light

active

of

the

mind, with the

mind remains up and

doing.

of his intelligence, illuminates

mind,

which,

mistaken as being the manifestations of Purusa.

It is

http://slidepdf.com/reader/full/the-samkhya-philosophy the unintelligent the failure to distinguish between

consequently, are thus this mistake, modifications

of 190/206

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PANCHAS1 KHA-StfTRAM. the unintelligent

Purusa, which

is

mind

and

the cause

the

of

one and one only, the same at

is

Aphorism

:

times and in

all

There

"

is

The

steady, pure* of the

Self is

most

is

stepping-stone

to

know.

what

is

is

It

is

of

process

;

it

Self."

The

practice.

called Jyotismati or the state

so

Steadiness

itself.

Yogic

is

Only a

inscrutable.

reflect it as it is in

a long and arduous

it

And

circumstances.

all

the Spiritual Intuition of the

difficult to

and peaceful mind can

mind implies

universally

but one Spiritual Intuition of the Self

nothing but Manifestation, which 16-

so

In reality, however, the manifestation of Purusa

attributed to Purusa.

there is the

immutable

inert,

mental phenomena

the

all

the

of

intelligence

of

lucidity,

or

the activity which causes illumination. This activity of the mind twofold, according as it is painless objective (vijfoka-visayavati) or

is

is

Vyasa in his Com It is the mentary on Yoga-Sutram, I. 36, in the following manner consciousness of thought-forms (Buddhi), on the part of one who practises It

purely egoistic (asmita-nmtra).

described by

is

"

:

concentration

Buddhi

is

upon

Lotus of the Heart.

the

refulgent andîs like Akada,

in concentration

upon

the

that,

i.e.,

all-pervading.

the

of

activity

forms having the colour of the light of the sun,

and precious I-am-ness or waveless

stones.

Likewise,

becomes

egoism,

ocean."

And

he

mind

the

pure

his

following Aphorism of Pancharfikha

mind the

modifies

of

by the

moon, the planets

calm and

exposition

substance

Through success

concentrated

egoism,

supports

the

For,

upon Asmita, infinite,

like

a

the

by quoting

:

II cpj

atom, vidya,

Tarn, that. to

difficult

knowing

understand,

?n^ Tavat, for certain, III.

^ffm

ciousness manifests as 17.

Principle

It

of

has been

Iti,

an atom,

as an

small

Atmanam, Self. ^ Evam, in that.

SRriî

this

Anuform.

"

I

that inscrutable Self, his cons

am

*

only.

mentioned above

Being with

of

Sam-pra-janite, fully and accurately knows-

at last,

Knowing,

sffl

size

^nr^r^

inscrutable,

ufa Asmi, am.

at last,

the

of

IH^W^ Anu-matram,

that

the

identification

of

the

the Principle of Becoming, of the Self with the

Not-Self, is the cause of all the suffering in the Universe. This identifica Its nature is declared by Panchaîkha in the tion is called A-vidya.

following two Aphorisms

:

t<4


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PANCHASIKHA-SfJTRAM.

8

sentient

Vyaktam, unfolded, son, animals,

etc.

house, couch,

etc.

?&m A-vyaktam, not Va,

3T

^r^ Sattvam,

or.

existence,

the

of

nandati, Self.

the object.

of

its,

at

rejoices

*R^ Sampadam,

or

to.

according

Manvanah, imagining,

*fF3T^:

dam, adversity.

^r^tof?

1

rrer

They

are

all

be the

the

imagining

to

it

the

of

rRS

Aiiu-

Atma-Sampadam, well-being

of the

the

of

its,

object.

Vyapa-

*IIH<^

wi^qr^ Atma-vyapa-

to.

he. sf

s: Sal?,

:

Sarvah,

in regard to the truth.

unawakened who, believing the

Self, rejoice at their

prosperity

^n

SH^T^

I*M: Manvanah, imagining.

objective entities, whether they to

as

Self,

object.

the Self,

prosperity, well-being.

Tasya,

J

IV.

wife,

thinking, believing, taking up.

3iTrwr^

^ n^g: A-prati-buddhafy, unawakened

all.

substance,

Anu-Sochati, grieves according

darn, adversity of the Self.

as

being

Abhi-pratitya, approaching towards in mind,

Tasya,

existences, such

or

unfolded, insentient objects, such as riches,

under the characteristic

Atma-tvena,

substances

be

sentient

insentient,

prosperity, imagining

and grieve

Self,

or

be the adversity of the

at their

it

to

be

adversity,

Self.

This

Aphorism has been quoted by Vyasa in his Commentary the manifestation on Yoga-Sutram II. 5 which describes A-vidya as being of the non-eternal, the impure, the painful, and the Not-Self to be the 18.

"

eternal, the pure, the pleasant,

Buddhi-tah, Purusa. ledge,

wwrsfftara^Tfî:

The nature

etc.

By knowledge indifferent, to

form,

is

from

Buddhi.

vi.

Param,

of

Purusa

is

Tatra, therein, in

%%

of

Buddhi.

to

the dullness born of Tamas, to

Self in respect of 19.

II.

6

is

*jrcf
impure, not

Kuryat,

is

led

Atma-buddhim, the Tamas).

(of

man

his character.

is

from Buddhi

is led,

by reason

notion

the

of

Buddhi.

which

apparent identity of

îrH^Qf

form the

The above has been quoted by Vyasa

Yoga-Sutram

seeing.

be different

in nature, character, knowledge, etc., a of

Indifference

Mohena, by reason of the dullness

Not knowing Purusa

wnj Purusam, character, know

Whereas Buddhi

siwr^ A-pasyan, not

respect

different,

by nature,

constant purity.

denoted his being intelligent.

notion of the Self.

V.

Self."

Akara-Sila-vidya-adibhih,

and non-intelligent,

ria

and the

describes

Asmita

the subjective power of

instrumental power of seeing

(i.

e.,

or

in his

Commentary on

Egoism

seeing

(i.e.,

as

"

being

the the

Purusa) and the

Buddhi)."


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PANGHASIKHA-BtJTRAM. 20.

notion

It

follows,

the

of

when

Release

in

Self

that

therefore,

Bondage as long as this the Not-Self remains, and that there is

respect of

this notion is destroyed

distinct

and

different

can

be.

9

there

is

by the knowledge

from the Not-Self in

of

the

as

Self

essential particulars.

all

being

îra

SyAt,

*^: Svalpah,

Sa-pariharah attended with,

avamarsah, attended with, of

the good. T Na, not.

ing the

A

VI.

i.e.,

little

mixture.

Samlrarah,

,

of,

being borne

wmsr:

Sa-prati-

swî Kusalasya,

easily.

Apakarsaya, for damage or impairment or lessen strong or powerful enough,

sufficient,

mixture

(of evil entailed, for instance,

the killing of animals) which piation) or is easy to

*farc:

capable of avoidance or removal.

capable

<*HW<

w^ Alam,

effect,

i.e.,

little.

by

removal (by ex bear, cannot prevail for the diminution is

of

capable

of the (greater)

good (produced by the performance of such as the Asvamedha and the like). The above bears

sacrifices

as to the conse question quences of the acts of sin necessarily committed in the course of the per 21.

formance

of sacrifices

which are calculated

formed without the killing the

to

produce merits of far-reach

For instance, an Asvamedha

ing consequences.

while

reference to the vexed

a horse, and killing

of

performance of

sacrifice

undesirable consequences.

acquired througb the

The

sacrifice,

22.

*

Now, two effects. The

be not

through the

lost

it

in its

helps

the killing of animals, first is that,

fulfilment.

when

then,

for

it

that

independently position of

is

performed

very reason, of

the

The second

little

etc.,

Law

has,"

its

of

This

sin.

Karma

is

is

an

as a whole.

as Vachaspati explains,

it

principal

that, the

is

results in

does not action.

causing of pain to

undesirable consequences-

as subsidiary

to

manifest

On

the principal

its

result

the contrary,

all it

all

Of

action,

at

once,

keeps

its

an accessory only, and manifests only when the fruition of the It is said

when, while helping the ruling

own proper A,

it

only

principal ruling action begins. action,

produce

being ordained as part of the principal action,

living beings being forbidden, these,

fail to

question, therefore, arises whether what

important issue arising in the discussion of the "

that,

desirable conse

its

quences, the killing of the horse cannot, at the same time,

per

So

a sinful act.

is

Asvamedha produces

the

cannot be

effect.

to

be tacked on to the ruling

action,

it

exists as the

seed of

its

Panchadikha has said the following on the subject

:

mixture.


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PANCHA&KHA-SdTRAM.

10

"When

of

the ruling factor of the present karma, born from the sacrifice

Jyotistoma, etc

easily removed.

Even

is

mixed up with the present cause

is

possible of

Tt

an

if

principal only,

be easy to

that

nectar of

evil.

expiatory sacrifice.

the

the are

evil

brought

the

the

great

about by a collection of

good

their

the

of:

fire of

lessening the effect of the good,

of his large

i.e.,

in

pain produced by

not, therefore, capable of diminishing,

It is

would

thereby

baths

the

of

ripening

generated

taking

put up easily with a small piece

actions,

may be

it

by carelessness,

performed the of time

case,

pleasure

a small

of evil,

not

at

ripen

The wise who

bear.

lake of the

in

and,

removal by be

sacrifice

expiatory action would

subsidiary

a small

,

i.e.,

appreciably

Rama

virtues."

Prasada

s

translation.

This Aphorism of

23.

Commentary on

his

the

Yoga-Sutram II. Merit and Demerit

remains, the fruition of of life

and

13.

long as the cause

"So

in the

is

in

Vyasa

kind of

birth, length

experience."

Pandit Raja

24.

has been quoted by

Panchajîkha

Commentary

Ram

is

in reading the next sentence in

wrong

the

For both Svapnesvara and

as part of the present Aphorism.

Vsichaspati are against this reading.

But the

25.

remains

fact

that even a

tainted with sin, and with consequent pain. that is

"

to the discriminative, all is

the thing

which every

Accordingly, both in the

is

Samkhya and

In

removal.

conjunction of

subject, also says

d
i^r|fceisJHid

II.

Purusa

Panchasikha

is

^re^

gm^rfli: Atyantikab* final,

remedy

And

15).

Yoga

pain

not merely present II.

Sastra, enquiries

declares

17,

Patanjali

the

cause of pain.

Tat-Samyoga-hetu-vivarjanat,

Ayam,

is

16).

have

means

of

that

the

And on

this

:

Non-discrimination, of the cause, namely, Syat, will be.

:

II.

origin as well as into the

its

the Yoga-Sutram

Buddhi and

get rid of

in the

act

even as Patanjali declares

the thing to be avoided v Yoga-Sutram

been instituted into the cause of its

It is

(Yoga-Sutram

pain"

mortal seeks to

pain, but pain not-yet-corae

meritorious

highly

this, i.e., the

permanent.

abandonment

through

of

the

i-e., of Buddhi. Wr| conjunction thereof, desired prevention of pain not-yet-come.

^:^Mdi*i<:

Duljkha-prati karat, prevention or

of pain.

VII.

Through the abandonment

there can be the

permanent

of the

prevention of

cause thereof,

pain,

which

is

desired. http://slidepdf.com/reader/full/the-samkhya-philosophy

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PAKCHASIKHA-SUTRAM. The above has been quoted by Vyasa

26.

which sists is

in his

Commentary on

the

II. 17.

Yoga-Sutram

Pain

27.

11

due

is

to conjunction.

Rajas gives

to

rise

pain in Sattva,

on

In this reflection con Purusa, through conjunction. the experience (Bhoga) of Purusa from which emancipation (Apavarga reflects it

To

sought.

describe them more

of the essential nature of the

undifferenthited form

and Apavarga

the ascertainment of

is

To accomplish both

upon him.

Apavarga, Prakriti

the

is

creation

Purusa.

to

points of view only

cha&kha

Gunas, as

v

the Experience *, through the withdrawal

nature of Prakriti

;

Bhoga is the ascertainment desirable and undesirable, in their

correctly,

also

;

of

the

of

influence

Creation

is

the

of

Bhoga and

these objects, namely,

world.

the

the essential

exhibition

of

Purusa regards or looks at Prakriti from these and there is no third point of view. So declares Pan-

:

TT^TW^ ^ Khalu, surely,

3R Ayam, this Purusa. 3 Tu, but. 3^J Gunesu, in the

the actors,

Puruse, kind.

in

^

Purusa.

the

witness of the action thereof,

known.

Kartari,

who

not

is

swr^

ddfwwifafti

fourth, i.e..

of the

Sarva-bhavan,

3^**^ Anupasyan, knowing.

Kartrisu, which are

^ Cha,

is of

who

is

VIII.

the

Upaniyamanan, that are

STOT^ Upapannan, established,

not.

^PT Darsanam,

view,

i*& Sankate, suspects.

Anyat, other.

3^

and.

a like and unlike

Tat-kriya-saksiî,

all objects.

T Na,

who

îwn^

Gugas.

Trisu, in the three.

the actor.

gîgîdft Tulya-a-tulya-j&tiye,

Chaturthe,

being presented,

mv

Gugas, Sattva, Rajas, and Tamas.

^MK A

agents.

im

This one, however, seeing

all

as these are being presented to the three

wm

things explained

Gunas

as the actors

and unlike kind, as

and

to the fourth, viz., Purusa, of a like

the

non-actor and as the witness of their action, does not

suspect (the

existence of) any other point of

view, or object

of knowledge. "

28. nal, so is

Of a

Purusa

like ;

and unlike

Purusa

kind":

is intelligent,

For instance, the Gunas are

eter

but the Gunas are non-intelligent.

The above has been quoted by Vyasa in his Commentary on The object (Dritfya) which possesses the nature of Yoga-Sfitram II 18 29.

"

:

illumination (Sattva),

activity

(Rajas),

and

inertia


(Tamas) and consists 195/206

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PANGHASlKHA-StiTRAM. the elements and of

of

cognition and action, exists

the powers of

for the

purpose of experience and of emancipation.

But these two, experience and emancipation, which are

"

30.

reside

ho\v are

in

predicated of Purusa

defeat,

he

is

which

;

Buddhi alone

by Buddhi, "

"

?

lies in the

He

its

they,

next gives the answer is

army,

the experiencer of

of their consequences.

non-accomplislunent of

"

Just as victory or

:

consequences, so too are Bondage and Release,

31.

memory, reasoning, doubt, and blind attachment to life, which reside in

by having

then,

He

it.

their reflections

is

the experiencer of

thrown upon him from

proximity."

Puruba,

dissimilar to

the experiencer

perception,

Buddhi, are attributed as existing in Purusa, as he

Buddhi, through

is

Of Buddhi alone are Bondage in the shape of the the object of Purusa, and Release in the shape of the

truth,

their consequences,

Vy;>sa,

predicated of the owner of the army, as

Similarly, are

the

of

knowledge

asks

then,"

residing in Buddhi alone, are predicated of Puru&a, as he

fulfilment thereof.

effected

is

quite

not quite subject to

On

quite free from them.

neither

is

this subject,

Buddhi nor quite Bondage and Release, nor is similar

to

Paficha&kha further declares:

f not ^RR*if?R:

Hi, for.

swfirasnif

inactive.

*

9

moved

A-prati-Sankrarna, not

transformation,

*

to.

Iva,

^HMdld

Buddhi.

as

moving towards

iRwPni Parinamini, subject

Oha, and.

Arthe, into the object,

Buddlii. of

to

ff

unchangeable, Bhoktri-Saktih, the power of the experiencer, intelligence, cons

ciousness.

ful.

subject

A-parinamini,

i.e.,

Buddhi.

transformation,

change

nmsa^rn Pratisamkranta, transferred,

H^Ph^ TaWrittim,

if.

to

objects, inert, actionless,

the

modifications

Anu-patati, imitates, modifies according

to.

rrar:

thereof,

Tasyafe,

ie.,of its, i.e

,

* Cba, and. mp^?T^N^^niT: Prapta-chaitanya-upagraha-rdpdyah, trans the reflection of

formed by receiving modification of Buddhi. tion.

jfi^n

unqualified, ?ra

Iti,

thus.

IX.

^fgfn: Buddbi-vritteh, of the intelligence, 3RWW?*?roT Anu-kara-matra-taya, by reason of mere imita

Buddhi-vrittya, f^ Hi, verily,

by

^rrfffr:

*in*m Akhyayate,

modification oi

Jnana-vritti^,

called,

For the power

changeable as well as

the

Buddhi

modification

^mnigr A-visista, of

consciousness.

described.

of the Experiencer

inert, as if

which

is

un

running into the changeful


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PANCHASIKHA-SUTRAM. object

imitates

Buddhi),

(i.e.,

its

13

And by

modifications.

reason of the mere imitation of the modifications of Buddhi,

transformed by receiving the reflection of intel (the imitation) is described as the modification of

while that ligence,

is

it

intelligence unqualified by the modification of Buddhi.

The above has been

32.

on Yoga-Sutram

II.

pure, he sees ideas that

"

20

by

"

:

The

quoted by

seer

is

the

power

of seeing

belonging to Buddhi, and, though he

ing manner "

This

Buddhi."

further explained

is

Commentary

merely

because he

;

is

not of

as Buddhi, as he sees by imitation, because he looks as

nature of

his

though

:

and he thereby supports the proposition

imitation,"

though pure, he sees ideas by imitation

tion, ideas

in

Vyasa

if

sees,

the

by imita

same nature

he were of the

by Vacbaspati

in the follow

:

Although the moon

is

not,

as a matter of fact, transferred into

pure water, yet, inasmuch as its reflection passes into water, it is, as it So also, the power of consciousness, although were, transferred into it. not actually transferred into the into

as

it

it,

because

it is

Buddhi, yet

the modifications of the 33.

owes objective world

Purusa whose objects exists for him,

existence, still

is

that,

tion

been

to

been

have

there

the

at

creation

of

it.

fulfilled,

same

other

are

be accomplished.

continuity

to

it

cognises by following

be the cause of Bhoga. The But when, in the case of a the

time

objective world no longer

vanish

altogether

On

Commentary Panchatîkha

this

on

subject

(Vide

the

Yoga-Sutram

the

II.

22).

has

been

Yoga-Sutram,

quoted

the

by Vyasa,

following

without in

his

Aphorism

of

the containers, that

is,

the Guijas, Sattva, Rajas,

miRwImid An-adi-samyogat, because conjunction with Purusa

beginning.

Thus

of

:

Dharmioam, Tamas.

above

of

Hereby is also established from eternity, their conjunc

established.

there

out

Purusas whose Bhoga and Apavarga

whereas the Subject and the Object exist be must, in the form of a stream of successive conjunctions,

beginning.

"by

Prascidas translation.

stated to

existence

does not

because

remain

the

it

Ram

will-to-be."

its

transferred

were,

This explains the words

cognises by imitation, as

Conjunction has

it

By

it.

follows the modifications of the will- to-be. It is said, it

as

that fact, consciousness becomes, It accordingly of the will-to-be (Buddhi).

reflected into

were, of the very nature

imitation."

is,

>ri*naw T^

Dharma-matranarn, of

all

the contained, that


is,

is

and

without

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PANCHASIKHA-StJTRAM.

14

Mahat and the

^R

rest.

also,

Api,

An-ddih, without

9Hrf^:

beginning.

Sarnyogafy, conjunction.

Because

X.

the

of

conjunction

Gunas (with

the

without beginning, the conjunction also of products thereof, taken as a class, is without beginning. is

Purusa)

"

34.

It

for

is

reason

this

Purusa with one manifestation exist, the

conjunction

the

Mahat has ceased

principle of

another Purusa

of

Mahat has not become a thing

the

although the conjunction of one

.that,

of

of the

the

with another

Ram

past."

to

manifestation of

Prasada

s

translation

of Vachaspati.

In the

35.

described the

changes

and

(laksanaj,

Ram

Prasada

The change

of

secondary

the

joined to

Commentary on the

is

quality

secondary

the past

and the present secondary the

to

joined

future

moving

does not hate "

all

Others

say that

all

Similarly,

find

be

:

The past character of

the

future

not devoid of

not

past and

the

the future (characteristic)

devoid of is

joined

present and past

the

one

attached to

woman,

the others.

a

of

fault in this

the qualities being in

being must

instrumental

the characteristic

of

devoid

not

is

For example, a man who

secondary qualities.

quality

the above, Vyasa observes

quality, is

quality, is

secondary

and

this are

Similarly, the present (characteristic)

quality.

the future secondary quality. the

quality,

secondary

present

secondary

objective

the paths of being (past, present, and future).

along

to

of

vdharma),

By

s translation.

In the course of his

36.

istic

characteristic

of

"

13, Patanjali declares:

III.

condition (avastha) in

of

phenomena."

"

Yoga-Sutram

confused,

(and

change

simultaneous thus

secondary qualities They existence, their paths of

overlapping one another, cannot be

considered as distinct and different). "

This

no

proof.

of

the

is

thus met

When

there

secondary

:

is

That the characteristics do

such a thing as a characteristic, the differences

qualities

also

must be

posited.

present time that the characteristic characterizes.

would not possess the characteristic is

of

not only in the

It is

If it

were

so,

the

mind

attachment, seeing that attachment - Further, the three (peaceful,

not in manifestation at the time of anger.

fearful,

and

individual

by

exist as such, requires

virtue

there

is

of dull) secondary qualities are not possible

simultaneously. of

the

existence in one

They may, however, appear

in

operation of their several (exciting causes.

no confusion.

For example,

attachment being

in

the

succession,

Therefore,

height

manifestation with reference to some object, it does not, for that http://slidepdf.com/reader/full/the-samkhya-philosophy

of

reason,

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PANCHASIKHA-S&TRAM. cease to exist with reference to

all

then

with

in

ordinarily

existence

On

other objects. reference

15

to

the

contrary,

it

is

Earn Prasadas

them."

translation.

And Aphorism

support of Panchadikha

the

in

of

Atisayaili,

function

of

Virudhyante, are

nature

of

or

the

intense

or

following

characteristic.

*

manifestation.

Sam&nyani,

ones,

JwM

Saha, with.

q*

and.

cha,

ordinary ones.

OTfr^ffR

opposed.

with

Vyasa quotes the

view,

intensities

Rupa-atisayafr, Vritti-atisayah, intensities

above

:

5 Tu, but.

Pravartante,

co-exist,

co-operate.

XL

and

of characteristic

Intensities

manifestation are opposed to each

intensities

but

other,

of

the ordinary

ones co-exist with the intense ones. 37.

This

simple

Aphorism

of

Panchasikha embodies the discovery

of the important doctrine of the sub-conscious mind. 38.

there

is

As

the

to

relation

AkasJa and the

between

the following Aphorism of Panchasikha

Power

of Hearing,

:

II

^ Tulya-desa-sravanan&m, ing similarly located, that

is,

of

those

equally in Ak3,sa or soniferous ether.

desa-sruti-tvam, to have the power of hearing sa"m,

of all.

w^

Bhavati,

In

XII.

same

the same situation,

in

^fai Sarve-

in

of

all,

Akasa,

having their powers of hear hearing

takes place

in

the

situation.

39.

the

* ^wf?H Eka-

is.

the case

ing equally located

having their powers of hear

The above has been quoted by Vyasa III.

Yoga-Sutrarn

40

"

:

And

Vachaspati

manner

"

:

explains

between

and located

in

them

own

the

hearing."

its

sense

and

significance

This sense of hearing, then, having

principle of egoism, acts like

into its

relation

higher power

power-of-hearing,

following

the

Commentary on

comes the

Akaâ and the 40.

over

By Samyama

in his

mouth

iron,

of

drawn

as

it

is

its

in

the

origin in the

by sound originating

the speaker, acting as loadstone, transforms

modifications in sequence of the sounds of the speaker,

and thus senses them.

And

it

is

for

this

reason


that

for

every living 199/206

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PANOHASIKHA-S&TRAM.

16

sound

creature, the perception of

in external space

To

the

absence

of

So says the quotation from PanchasJikha

defects, never void of authority. "

in

is,

:

those whose organs of hearing are similarly situated, the situation of

all

"

is

same."

"

All

the are Chaitras and others whose powers those hearing of hearing are similarly situated in space. The meaning is, that the powers of

hearing of

power of hearing is located, and has therefore the quality sound acting

Hence the hearing, "

of

of it

out

and

sound

is

the substratum

is

sound

of the

In his

41.

Ram

same

the

takes the sound all is of is

the

Soniferous Tamnatra, itself.

of

It

is

by

same

class.

And

sound.

of

the

this

power sameness

an indication of the existence of Akaâ.

of

class, is

this

external solids, etc.

the substratum

also possesses the quality of

of the situation of

which

of

sound inherent in

the sound, of

i.e.,

Further, the Akaafo, in which the

This, then, establishes that Akarfa

hearing,

Raja

Lorn

is

unison, that

in

2ka&.

are located in

all

That

the auditory power (Sruti) which manifests as

Earn PrasadcCs translation.

Ak&rfa."

Pancha&kha

Acharya-pranita Samkbya-Sutra, Pandita

includes the following quotations by Vyasa

:

cHUT

II

:

The Pradhana, the material cause of all mani would become what it is not, if it tended only to

XIII. festation, rest,

because in that case there would not be any manifesta

tion into to

phenomena

;

nor would

it

be what

remain in constant motion, because

nomena would become only

when

cause

On

were

disappear. it

phe It

is

can be called otherwise.

apply to any other causes that Vide Vyasa s Commentary on Yoga-

account of

form, intervening separation

it

considerations

might be imagined. Sutram II. 23.

XIV.

and never

manifestation), not

of

if

in that case, the

tends to both these states, that

it

the Pradhana (the

The same

eternal

it is,

in

the

the absence of

space and

Root

(i.e.,

Commentary on Yoga-Sutram

time, and

the difference of

genus, there

the Pradhana.) III. 52.


is

no

Vide Vyasa

s

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17

PANCHA&IKBA-S0TRAM.

All the diverse forms of

XV.

transformation objects

;

of

earth

similarly of

III.

water,

is

Vide

seen

Vyasa

in

s

Commentary on

14.

Of these which possess

XVI.

caused by the

immobile the immobile, in the mobile, and of the

immobile.

mobile, in the

Yoga-Sutram

and

juice, etc.,

the

same genus, the Vide

in differences are

properties

(specific)

Commentary on Yoga-Sutram

s

only.

Vyasa

43.

III.

u

XVII.

the

By

magic panorama

of

Mahamoha

(desire

and ignorance), overshadowing the Sattva which is lumi nous by nature, the very same is employed in acts of vice. Vide Vyasa s Commentary on Yoga-Sutram II. 52, no penance greater than Pranayama whence are the purification from dirts and the brightness of There

XVIII.

Vide

knowledge.

is

Vyasa

:

s

Commentary

on

Yoga-Sutram

II. 52.

^roref

XIX.

curiosity to i

faults (i.e.,

JTfrgrr

*t

^vr^%

*rersr ^r*^ *r^Rr

u

case of those who do not possess the the nature of the Self), giving up, through

(In the

know

demerits), the nature, there arises a liking

for

primd facie contrary views, and dislike for the ascertainment Vide Vyasa s Commentary on Yoga-Sutram, of the truth.

IV

25.

n

XX.

As

a

Brahmana undertakes many

a

vow,

one

after another, he turns

due jury

to

away successively from acts of injury inadvertence, and thereby makes the virtue of non-in

(ahimsa)

gradually

purer

and purer.

II. 30. on http://slidepdf.com/reader/full/the-samkhya-philosophy

Commentary

Yoga-Sutram

Vide

Vyasa

s 201/206

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PANG HA SI KHA-S&TRAM.

18

And what

XXI.

are these activities of

namely, friendliness (maitri),

Dhyayins,

by nature, inde

being,

etc.,

the

pendent of external means, accomplish the highest virtue. Vide Vyasa s Commentary dh Yoga-Sutram IV. 10.

And

42.

them, the Kapila Asirama reproduction add

to

:

11

XXII. the

Pradhana

of the

The

exhibition

Yoga-Sutram

activity

of

II. 23.

But Vachaspati tells us that No. XIII XX are the teachings opposite school, and Nos. XVII ;

while Vyasa himself

Varsaganya and No. XXII

is

and XVf.

XV

a

is

doctrine

of the

XIV

No.

us that

tells

a text of the Veda.

silent as to the paternity of Nos. is

is

44. of

aphorisms

Pandita

The remaining

one, No. XI,

Panchasikha

a

in

This

connected form.

Samkhya

justified in

Panchajîkha.

to

Ram

Raja

an

Both of them, again, are

In these circumstances, we do not feel we should be

affiliating these

of

Agamins(Saiva an aphorism of

referred by Vachaspati to the Ach&ryas or older teachers of the

School.

of

Commentary on

s

Vyasa

43.

Darâna)

for the

sake

Vide

herself.

is

has,

particular

we

his aphorisms

and has explained them

order,

mislead

may

observe, arranged

the

unwary

in

thinking

that

in

a

this

collection of aphorisms is a complete

which, however,

any

such.

one,

and

it is

not,

misconception, this, for

treatise composed by Panchasikha and can, by no means, pretend to be. To avoid

we

obvious

have, with

reasons

order of their quotation by Vyasa

;

the single

presented for

there

is

exception of

the

first

the aphorisms just in the

no more

reason

known

j *

to

us for placing them in one particular order than in any other.

45

It

may

also be just

mentioned

here that some other views, not

or of Panchasikha have been referred sayings, aphorisms See Ibidem V. 32 and VI. Pavrachana-Sutram also.

Biksu

s

Commentary on

I.

to in the

68,

Samkhyaand Vijnana

127.


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B 132 S3S5 1915

Sinha, Nandlal The samkhya philosophy

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CARDS OR

DO NOT REMOVE

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UNIVERSITY

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