English
These four [kinds of ' intellect' — Nos. 10. — 13.] are [regarded as] e partak-ing of the quality of goodness' (sdtwika). [See No. 50]. fr ^TTft I No. 14. — 'Vice' (adharma), c ignorance' (ajnydna), 'subjec- tion to passion' (avairdgyd), and ' powerlessness' (anaiswarya), [are next described]. ' Vice' is the opposite of ' virtue' — opposed to Scripture and Law — opposed to the practice of the pious — and of which the symptom is adversity. [See No. 10] . * Ignorance' is the opposite of ' knowledge' — the reverse of an acquaintance with the e principles', the ' forms' of intellect, and the ' elements'. [See No. 11.] c Subjection to passion' is the opposite of ' dispassion' : — it con- sists in perseveringly concerning one's self about sounds and other objects of sense. * Powerlessness' is the opposite of superhuman ' power' : — it is the being destitute of [the capacity of] 'minuteness' &c. These four [kinds of 'intellect'] are [regarded as] f partaking of the quality of Darkness' (tdmasa). [See No. 52]. 8 A LECTURE ON THE [What consequences severally appertain to the above-described modifications of c intellect/ is next stated.] t^T^w fSrf*nT i sraffrasr: i ^^f^r^5rrTrf?r5ffnTfw- No. 1 5. — Through ' virtue/ as a cause, there is c elevation in the scale of being* (urdhwa-gamana) ; through ' knowledge/ as a cause, there is e liberation' from existence (moksha) ; through ' dispassion/ as a cause, there is * absorption into nature/ {prakri- ti-laya) ; through superhuman ' power/ as a cause, there is 6 unimpeded movement' [even through solid rocks and the like], (iapratihata-gati) . Thus has ' intellect/ in its eight forms [No. 9] been described. No. 16. — The following words are synonymes — [See No. 7] — of ' intellect' — viz : c mind* (manas) ; ' understanding' (mati) ; the ' great' principle (mahat) ; the e Creator' (brahmd) ; ? familiar knowledge' (khydti) ; e wisdom' (prajnyd) ; * intelligence through report' (s^uti) ; ' resolution' (dhriti) ; a ( train of thought' (praj- nydna-santati) ; * memory' (smriti) ; and c meditation' (dhi) ; in such terms is f intellect' spoken of. [We now come to the third of the eight ' producers' (No. 5) — viz * self-consciousness' — that which is implied in a man's employ- ing the pronoun c I' — a pronoun the employment of which de- clares the speaker's belief that he possesses an individuality of his own.] SANKHYA PHILOSOPHY. 9 ^T SOTpnTR: I ^ ^r"^" ^ ^TO ^f ^ ^TT T^ I ^ TR* ^ ^TT'Tt S^RfT^: I ^ ^Nft w w j5t- *nRt s^t wt 'frr: I *sp* ^n?T ^f%f*r: imT^T "3; ih" r^frTT: I No. 17. — To the question — what is 'self-consciousness'? — it is replied that e self-consciousness' is a e conceit' (abhimdna) — the conceit or fancy that ' I am the embracer in the case of sound' [i.e., <I hear'], 'I feel/ <l see,' < I taste,' <l am lord/ <I am rich/ * I am deity/ ' I enjoy/ e I am connected with virtue/ ' by me was he slain/ CI shall be slain by powerful enemies :' — such and the like belief is ' self-consciousness/ [ The term ahankdra (the f making of an Ego or an I'J, the technical import of which, as remarked by Professor Wilson, is ' the pride or conceit of individuality/* is rendered, in Mr. Cole- brooke's version of the Sdnkliya KdriJcd, by the term e Egotism.' It must be carefully borne in mind that the word ' egotism,' thus employed, is not to carry with it the familiar import of bustling vanity — the feeling which prompts a vain man to be constantly talking about himself: — for, a man who is no 'egotist,' in that familiar sense of the term, is not the less chargeable with ahan-kd- ra, if he fancies that his employing the pronoun e V at all is not an absurdity. The word, as described by Vdchaspati, in his com- mentary on the 24th of the Kdrikds of Fs'wara Krishna, might signify f egotism' in the ordinary sense — verging even on 'ego-ism/ — i.e., the belief that ' besides me there is nought else :' — but the significance of Kapila's system will perhaps be more clearly dis- * Sdnkhya Kdrikd—p. 91. B 10 A LECTURE ON' THE cerned, if the technical acceptation of the term, as given by Pro- fessor Wilson, be strictly adhered to.] No. 18.— The various epithets given to ' self-consciousness' are 6 the conceit of individuality' (ahan&dra); the e modifying5 {vai- kdrika) ; the c ardent' (taijasa) ; the f. origin of the elements' (bhutddi) ; f dependent on inference' [sdnumdna ) ; and ' indepen- dent of inference' (niranumdna) . [ Of the eight ' producers' (No. 5) we have now to consider the last five — viz., the five ' subtile elements' — the rudiments of what are familiarly called the ' elements.'] ^ cr^rrrfa i "s^rr^r^f ^rcrrsu^ ^ira^n^" tw- No. 19. — To the question — what are the five f subtile ele- ments' ? — it is replied : — the five 6 subtile elements' are conse- quents of e self-consciousness.' The c subtile element of sound' (s' abda-tanmdtra) ; the f subtile element of tangibility' (spars'a- tanmdtra) ; the ' subtile element of colour' (rupa-tanmdtra) ; the ' subtile element of savour' (rasa-tanmdtra) ; and the s subtile element of odour' (gandha-tanmdtra) ; — these are the five c subtile elements/ [" Tan-mdtra is a compound of tad, c that/ and mdtra, ' alone ;' implying, that in which its own peculiar property resides, without any change or variety." In this respect the ' subtile elements' are held to differ from the gross or derivative elements, the pro- SANKHYA PHILOSOPHY. 11 perties of which are various at different times and in respect to different mortals.] No. 20. — The ( subtile elements of sound' [like the ' atoms' of the Nyaya, which are separately inappreciable by the senses of men,] are apprehended only in [derivative and gross] ' sounds/ Varieties of ' sound' are apprehended, such as e acutely accented/ < gravely accented/ ' circumflexly accented/ and [the notes of the gamut — viz. :] 'C (shadja), ' D' {rishabha), e E' {gdndhdra)t 'F' (madhyama — i. e., the 'middle' note of the scale — correspond- ing to the ' sub-dominant'*), ' G' (panchama — i.e. the 'fifth' note of the scale — corresponding to the i dominant'), e A' (dhaivata), ' B' (nishdda), &c. But there is not hence [i. e., in accordance with the variety in sounds appreciable by mortals] any diversity in the e subtile element of sound' itself. * It is noticeable that the keynote and those two important notes, the do- minant and sub-dominant, have names marking their place in the scale, whilst the other names are unscientific and fantastical. The word rishabha means ' a bull,' gdndhdra means 'red lead,' dhaivata seems to have no sense elsewhere, and nishdda means 'an outcaste.' The keynote — viz., shad-ja 'born of six' is said to be so named because it is "supposed to require for its articu- lation the employment of the tongue, teeth, palate, nose, throat and teeth," — but this is evidently the conjecture of a grammarian, not of a musician. The writers on music may have given it the name as indicative of the acoustic fact that the ear, though content if the keynote be sounded, demands that, if the other six are sounded in their order, the keynote shall follow (before clo- sing) to complete the octave and to form the cadence. It is " the offspring of (all or any of these} six." 12 A LECTURE ON THE No. 21. — The ' subtile elements of tangibility' are apprehen- ded only in [derivative cases — see No. 20 — ] of e tangibility.' In these, varieties of 6 tangibility' are apprehended — such as ' soft,' * hard,' ' rough/ s slippery/ < cold/ 6 hot/ &c. But there is not hence any diversity in the e subtile element of tangi- bility' itself. No. 22. — The e subtile elements of colour' are apprehended only in ' colours/ In these, varieties of ' colour' are apprehen- ded— such as ' white/ f red/ c black/ c green/ ' yellow/ ' tur- meric-colour,' l madder-colour,' &c. But there is not hence any diversity in the e subtile element of colour5 itself. No. 23. — The i subtile elements of savour' are apprehended only in ' savours.' In this, varieties of ' savour' are apprehen- ded— such as ' pungent/ 'bitter/ 'astringent/ 'alkaline/ 'sweet/ 6 acid,' e salt/ &c. But there is not hence any diversity in the 6 subtile element of savour' itself. SANKHYA PHILOSOPHY. 13 No. 24. — The ' subtile elements of odour' are apprehended only in f odour.; In this, two varieties of ( odour' — viz., ' fra- grance' and ' stench,' are apprehended. But there is not hence any diversity in the ' subtile element of odour' itself.