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Thus have the five ( subtile elements' been made known. ^rthrt WT^rar^r i rr^T^TfV ^fasfrrTf% *T¥T*rmf% No. 25. — Now the synonymies of these are c elemental rudi- ments' (tan-mdtra) ; f unvaried' (avis'esha) ; the \ pervading ele- ments' or i whence the gross elements proceed' (mahd-bhiita) ; ' producers' (prakriti) ; ' not adapted for [mortal] fruition' (a- bhogya) ; e atoms' ( anu) ; e not soothing' (as' ant a) ; mot terrific' (aghora) ; ' not stupifying' {amudhaj. [These last three names refer to the triad of Qualities — see No. 49]. Thus have the eight producers — viz., the 'undiscrete/ i intellect/ ' self-consious- ness,' and the five 'subtile elements/ been explained. Now why are these (No. 5) called 'producers' ? It is because they produce [the sixteen 'productions' — see No. 4 — which are next to be described.] 14 A LECTURE ON THE No. 26. — Now what are those sixteen ' productions ?' To this it is replied :— the eleven 'organs' (indriya), and the five [deri- vative or gross] < elements:'— these are the sixteen < productions, or e modifications' [vikdra]. fn **% prtf^rrftr i No. 27. — Now the e organs' are set forth. The c organ of hearing' (s'rotra) ; the e organ of touch' (twach) and the 6 organ of sight' (chakshush) ; the c organ of taste' (jihwd) ; the ' organ of smell' {ghrdna) ; are the five ' organs of the intellect' {bud- dhindriya). (These are called ' organs of the intellect' because their func- tion is that of observation, not, as that of the other organs is, of action.) No. 28. — The c hearing' apprehends its' object ( sound' (s'ab - da). The e touch' apprehends its object ( tangibility' (spars'a). The e sight' apprehends its object e colour' (rupa). The 'taste' apprehends its object 'savour' (rasa). The 'smell' apprehends its object e odour' (gandha). SANKHYA PHILOSOPHY. 15 No. 29. — The five e organs of action' (karmendriya), viz., the ' voice' or the ' larynx &c.' (vdk), the ' hands/ the l feet/ the • organ of excretion,' and the c organ of generation/ perform severally their own function. The ' voice' pronounces words. The ' hands' perform actions. The e feet' perform locomotion ; the ( organ of excretion/ evacuation ; and the e organ of genera- tion/ enjoyment. c Mind' (manas), an organ both of observa- tion and action, performs its appropriate functions of 'resolving* (sankalpa) and ' doubting' (vikalpaj. Thus have the eleven organs been described. No. 30. — Now the synonymes of these are — 'organs of sense' (indriya); ' instruments' (karana) ; ' changers' (vaikdrika) ; e al- lotted' (to each mortal) (niyata) ; ' appliances' (pada) ; e placed under' (the soul) (avadhrita) ; ' subtile' (anu) ; 'organs' (aksha). No. 31. — Now what are the five 'gross elements' (mahd-bhu- ta)} To this it is replied — 'earth/ ■ water/ c light/ 'air/ and ether/ are the 'gross elements.' ^rr: ^r^nft ir^THT^ ireTpTFnfSr ^gwf^^TT f 4f% i 16 A LECTURE ON THE *r: I ^r^"^I%^tW^ tNt: I "ar^^i cfTfafW f^Tfft 3T- No. 32. — 'Earth/ acting in the character of supporter, co-ope- rates with the [ other] four [elements, in the production of ef- fects.' 'Water' acting in its character of the 'humid/ co-operates with the other four. * Light/ acting in the way of ' maturation,' co-operates with the other four. 'Air/ acting in the way of 'siccation/ co-operates with the other four. ' Ether,' acting in the way of giving space, co-operates with the other four. ' Earth' is possessed of five qualities — having ' sound,' ' tangibili- ty,' 'colour,' 'savour/ and 'odour.' 'Water/ possesses 'sound/ 'tan- gibility/ 'colour/ and 'savour/ 'Light' possesses 'sound,' 'tangibi- lity/ and ' colour.' ' Air' possesses ' sound' and 'tangibility.' ' Ether' has the single quality of 'sound.' Thus have the ' gross' ' elements' been set forth. No. 33* — Now their synonymes — 'elements' (bhuta), 'varieties of element' (bhuta-vis'esha), ' productions' or ' modifications' (vikdra), 'forms' (dkriti), 'minute/ (tanu), bodies, ivigraha), 'soo- ' thing/ ' terrific/ ' stupifying.' Thus have the sixteen ' productions' or 'modifications' been described. SANKHYA PHILOSOPHY. 17 [ The eight ' producers/ and the sixteen 'productions,' or re- sults of the modification of the ' producers/ having been thus described, the third of Kapila's aphorisms, in which he announces ' sou!/ is next adverted to.] *QQX% *5: *^T: I T^W^" I *^ff ITTf^: ^*T: W*l<T%- rr^r ^wt frof* j^sj *ftwT S^rkl ihrfa^^t nrc^- No. 34. — Now it is asked — what is ' soul' ? To this it is replied — 'soul' is without beginning, subtile, omnipresent, intelligent, without [the three] qualities [see No. 49], eternal, spectator, enjoyer, not an agent, the knower of body, pure, not producing aught. •O' No. 35. — Now it is asked — why [is it called] 'soul' (purusha)? Because it is ' ancient' (purdna) [having been from eternity — see No. 34 — ]; and because 'it reposes in body' (puri s'ayate) ; and because it is that towards which the ' highest affection' (puro hita) is entertained [ — seeing that each one loves self, if loving nought else — ] therefore it is called purusha, tot wmv^nfe : i sn^Tf^wr *r*4t ^t f%sn? t&pb c 18 A LECTURE ON THE A J No. 36. — Now why is it [f soul'] said to be ' without beginning' [No. 34] ? Because it has neither beginning, middle, nor end. Why e subtile' ? From its being without parts, and its transcen- ding the senses. Why 6 omnipresent' ? Because it comes into relation with all, and its sphere is boundless as the sky. Why e intelligent' ? From its discerning pleasure, pain, and delusion. Why c without qualities' ? Because neither the quality of e good- ness' [No. 49], of { passion,' nor of e darkness,' is in it. Why ' eternal' ? From its not being made or produced. Why e specta- tor' ? Because it apprehends the modifications which productive nature undergoes. Why ' enjoyer' ? Because it discerns pleasure and pain through its possession of intelligence. Why e not an agent' ? From its being indifferent (uddsina) and devoid of the e qualities' [see No. 42.] Why the ' knower of body' ? Because through bodies it apprehends the c qualities.' Why ' pure' ? Be- cause in this ' soul' there are neither good actions nor bad. Why c not wont to produce' ? Because it is seedless : — that is to say, it does not give rise to any thing. Thus has the ' soul' of the Sdnkhya been described ? ^[■sn^T yt^PSJ TOTCT: I p;S: 1 ^TWT I T5*TR^ l^^rw- si*ri#N: I %*rep 1 IT: I 3>fe: 1 sfff I ^T: I *T*r: \ SANKHYA PHILOSOPHY. 19 *IZ\ faNft 5^ ^Tfa 5^SJK *TT^ ^H^: II No. 37. — Now the synonymes of this ' soul' — the 'reposer in body' (purusha) ; ' self (dtmci) ; ' the male' (puns) ; ' that which superadds the quality of reason to mere animal life' {yun-guna- jantu-jiva) ) the ' knower of body' (kshetra-jna); the c man' (rca- r) ; the ' poet' {Jcavi) ; i deity' (brahma) ; the 'indestructible' akshara) ; c life' or ' vital air' (prcina) ; ' who/ 'who' ? ' he,' ' this/ Thus have the twenty-five ' principles' (tativa) been explained — viz :, the eight ' producers' [No. 5], the sixteen c productions' [No. 26], and 'soul' [No. 34] . " He who knows the twenty-five principles, whatever order of life he may have entered, and whether he wear matted hair, a top-knot only, or be shaven, he is liberated : — of this there is no doubt." ^rq-re i "°*o*: f£ ^Tff ^rafiRf?r i ^f% ^mf inpsn No. 38. — Here it is asked — is 'soul' an agent, or not an agent ? If 'soul' were an agent, it would do only good actions — it would not adopt the c triad of habits.' [ What the three ' habits' are, is next stated.] No. 39. — The 'amiable' (sdtwika) habit consists of virtue. 20 A LECTURE ON THE kindliness, restraint [of the senses], regulation [of the organs], freedom from enmity, correct judgment, the attainment of knowledge and supernatural power [see No. 13.] T17T: WV*\ %T*T: ^*rf^TT%T Sf^T^<TT SrjfefsiWra- No. 40. — But passion, anger, covetousness, the reproaching of others, extreme sternness, discontent, fierceness shown in change of aspect — this is called the e passionate' (rdjasa) habit. No. 41. — Madness, intoxication, lassitude, atheism, addic- tion to women, drowsiness, sloth, worthlessness, impurity — this is called the ' dark' (tdmasa) habit. t^: fVit vrfH i No. 42. — Since we see this triad cf habits in the world, the agency of the c qualities' [ in which these habits originate — see No.