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49] is established ; and hence ' soul' [the agency being thus accounted for independently of it] is proved to be e not an agent.' No. 43.— Through 'passion' (No. 51) and ' darkness' (No. SANKHY.\ PHILOSOPHY. 21 52), through an erroneous view, it (viz., ' soul') foolishly ima- gines— 'I am the agent' in regard to these ' qualities' (No. 49) which belong to nature. Though incompetent even to the crook- ing of a straw, ('soul' imagines) 'All this was made by me — this is mine :' — thus saying, it, through a vain imagination, fool- ish, insane, becomes as if it were an agent. *t: treats rraTwm^rrrfr ^ vigfk o No. 44. — On this subject it is said (in the Bhagavad Gitd — Lect. Ill v. 2~.) " Actions are effected by the qualities of nature, according to their shares : — the soul, deluded by the conceit of individuality, imagines ' I am the agent.' " (And again, Lect. XIII. v. 31.) " From its being without beginning, and its being devoid of the c qualities,' this incorruptible supreme Soul, even while remain- ing in body, neither acts nor is affected." Also— (Lect. XIII. v. 29). "Whoso beholds actions as in all respects performed by nature alone, and so too beholds Soul as a non-agent — he indeed sees (aright)." 22 A LECTURE ON THE No. 45. — Here the question occurs — is fsouP one, or many ? To this it is replied : — the multiplicity of ' sour is proved by the diversity of the conditions of pleasure, pain, delusion, mixture of race, purity of race, soundness of organs, birth, and death, and by the difference of the world (heaven, earth, and hell,) and of of- fice, and of caste. If there were only one e soul,' then, when one is happy, all would be happy ; when one is grieved, all would be grieved ; when one is deluded, all would be deluded ; when one is of mixed race, all would be of mixed race ; when one is of pure race, all would be of pure race; when one possesses soundness of organs, all would possess soundness of organs ; when one is born, all would be born ; when one dies, all would die. Hence 'soul' is not one ; and hence multifarious l souls' are proved to exist — for these possess a multiplicity of distinctive characters in the diversified allotment of form, birth, habitation, fortune, society, and body. p. No. 46.— -Thus [as set forth in No. 45] do the teachers of the •VKHYA PHILOSOPHY. 23 Sdnkhya, Kapila, Asuri, Panchas'ikha, Patanjali, &c . describe souls as many. The teachers who speak according to the Veddnta [the doctrine derived from the Vedas,~] viz., Harihara, Hiranya- garbha, Vyasa, &c, describe Soul as one only. No. 47. — Why thus (but one)? He replies. This [universe] is Soul only. [Soul is] all that has been, and that is to be, and the lord of immortality — that which by nought else is overlaid. It alone is fire, it is the sun, it is air, and it is the moon. It alone is pure, it is the vast one, it is the waters, it is the lord of creatures, it alone is the true nectar of immortality, it is liberation, it is the ul- timate goal, it is the indestructible, it is the glory of the sun, it is that beyond which there is nothing else, than which there is nothing either more recent or more ancient. ■era f% vwirWi %% %% ^ferT: I **Wr ^STST ^3" T?$- 24 A LECTURE ON THE No. 48. — Firm as a tree it remains in the heavens. With that Soul all this is filled everywhere. On all sides are the hands, feet, eyes, heads, and faces of that [Soul-tree] — and, with ears in all directions, it stands embracing all — assuming the aspect of all the organs and qualities, though devoid of all the qualities — the lord and ruler of all — the great refuge of all — that which al- together is all the principles, is every soul, is the source of all — into which all is resolved — the sages regard it as Brahma. For only one soul is located in various bodies ; as the Moon, though but one, appears many in [many vessels of] water. In ail exis- tences, immoveable or locomotive, it dwells — one only — by which all this [universe] was spread out. This soul, of all worlds, is but one : — by ivhom is it made more ? Some speak of soul as several — seeing that Knowledge and other mental states are ob- servable [simultaneously — some being happy while others are sad]; but in the Brahman, the worm, and the insect ; in the outcaste, the dog, and the elephant; in goats, cows, gadflies, and gnats, the wise behold the same [single Soul]. Just as a thread may pass through golden beads, and again in like manner through pearls, gems, coral, earthen beads, or silver, — so this Soul is to be SANKHYA PHILOSOPHY. 25 regarded as remaining everywhere one — in caws, men, elephants, deer, &c. No. 49. — Now it is asked— what is the ' triad of qualities' ? It is replied — the triad of qualities consists of ' Goodness' (sattiva), 'Foulness' (?°ajas), and 'Darkness' (tamas). By the 'triad of qualities' is meant the 'three qualities/ No. 50. — ■>' Goodness' (sattwa) is endlessly diversified, accor- dingly as it is exemplified in calmness, lightness, complacency, at- tainment of wishes, kindliness, contentment, patience, joy, and the like. Summarily, it consists of happiness. No. 51. — 'Foulness' (rajas) is endlessly diversified, according- ly as it is exemplified in grief, distress, separation, excitement, anxiety, fault-finding, and the like. Summarily, it consists of pain. No. 52.—' Darkness' (tamas) is endlessly diversified, accordingly as it it is exemplified in envelopement, ignorance, disgust, abject- ness, heaviness, sloth, drowsiness, intoxication, and the like. 58 A LECTURE ON THE Summarily, it consists of delusion. No. 53.— So far ( i. e. in Nos. 50, 51, and 52,) has the e triad of qualities' been expounded. One should regard c goodness' as e illuminating ;' one should regard c foulness' as \ exciting' ; one should regard e darkness' as ' non-illuminating' ; — such is what is named the ( triad of qua- lities.' \ No. 54.— The next question is— what is ( meant by) 'developement* and 'resolution' (sanchara and pratisanchara — the 5th and 6th in Kapila's enumeration of topics — No. 6) ? To this it is replied — 'development' is production: — c reabsorption' [pratisanchara) is dissolution. [ The order of ] ( production' is as follows ; — from the e undiscrete' beforementioned [No. 7L superintended by Soul, which is another [ than Nature, and for whose use is the assemblage of sensible objects,] and omnipresent, 'intellect' is B^NKHYA philosophy. 27 produced. ' Intellect1 is of eight kinds — [No. 9]. From the prin- ciple of ' intellect' ' self-consciousness' [No. 17] is produced. 1 Self-consciousness' is of three kinds [No. 18] — the ' modifying,' the ' active,' ' ardent,' or ' urgent,' and the ' origin of the ele- ments.' From the ' modifying self-consciousness' the gods and the senses are produced; from [self-consciousness as] 'the origin of the elements' the ' subtile elements' (No. 19) are produced. From the ' active' both proceed, [for, without the 'active,' both the others are held to be inert]. From the x subtile elements [are produced] the [gross] * elements :' — such is [ the order of] 'development.' i sfN^T siwrcr: i No. 55. — f Reabsorption' [No. 6] is as follows : — the ' ele- ments' are resolved into the ' subtile elements ;' the ' subtile ele- ments' and the 'senses' into 'self-consciousness ;' ' self-conscious- ness' into 'intellect;' 'intellect' into the ' undiscrete.' The • undiscrete' is nowhere dissolved. Why? Because it was not produced out of anything (into which it might be resolvable). Regard Nature and Soul as being both eternal. Thus has ' reab- sorption' been explained. 28 A LECTURE ON THE CI 9S. No. 56. — Now it is asked — what is meant by the * ministers of soul' [No 6], the ' province of an organ/ and the 'presiding deity ?' To this it is replied : — ' intellect' is a ' minister of soul ;' 'whatever is to be understood' constitutes its ' province;' and its 'presiding deity' is Brahma. ' Self-consciousness' is a ' minister of soul ;' whatever is ' to be believed' constitutes its ' province ;' and Rudra is its 'presiding deity.' 'Mind' is a 'minister of soul;' whatever is ' to be resolved on' constitutes its 'province;' the Moon is its ' presiding deity.' The ' hearing' is a ' minister of soul;' whatever is ' to be heard' constitutes its ' province;' the Ether is its ' supernatural presiding power.