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' The ' touch' is a ' minister of soul ;' whatever is ' to be touched' constitutes its 'province;' the air is its ' supernatural presiding power.' The 'sight' is a ' minister of soul ;' whatever is ' to be seen" consti- tutes its ' province ;' the sun is its ' presiding deity.' The SANKHYA PHILOSOPHY. 29 ' taste' is a ' minister of soul ;' whatever is ' to be tasted' con- stitutes its ' province ;' Varuna [the god of the waters] is its ' presiding deity.' The 'smell' is a ' minister of soul ;' what- ever is 'to be smelled' constitutes its ' province;' the Earth is its 'supernatural presiding power.' The ' voice' is a ' minister of soul ;' whatever is ' to be uttered' constitutes its ' province ;' its 'presiding deity' is either Saraswati or Fire. The 'hands' are ' ministers of soul ;' whatever is ' to be grasped' constitutes their ' province;' Indra is their ' presiding deity'. The feet are ' mi- nisters of soul ;' whatever is e to be gone over' constitutes their 'province;' Vishnu is their 'presiding deity.' The e organ of excretion' is a ' minister of soul;' whatever is ' to be excreted' constitutes its 'province;' Mitra is its 'presiding deity'. The \ organ of generation' is a ' minister of soul ;' what is ' to be en- joyed' constitutes its 'province;' Prajapati is its 'presiding deity.' Such, in the case of each of the thirteen kinds of instruments [ of the soul], is the respective 'minister,' ' province,' and 'presi- ding deity'. ?r Thrift %T ^^Rt wre* i gw^TMf^W^ i f%^- II Tf?T rpr^T^: II No. 57. — Whosoever is correctly acquainted with the 'princi- ples' [viz. the 8 ' producers', 16 'productions,' and 'soul'], the nature of the 'qualities,' and the ' presiding deities' [ No. 56], being liberated from his sins and released from the whole of his defects, enjoys [the various pleasing effects of] the ' qualities,' (while he remains in the world) and is liberated from the 'quali- ties' (when he attains to final emancipation). 30 A LECTURE ON THE So much for the discussion of the [25] ' principles' (tattwa) . urt *rff fipn 1 ^nrrf^ra<OTf%fiRsrT wf^mirt *n fin- No. 58. — Now what are those five ' intelligent functions' ( No. 6) ? To this it is replied : — f ascertainment' (adhyavasdya), 'con- ceit' (abhimdna), e willing' (ichchhd), e adaptability' (karttavyatd), and e action' (kriyd). The function of intellect when it decides * This is to be done by me/ is e ascertainment' {adhyavasdya). That function of the intellect, self-consciousness, — the notion that ' I act' — which fixes on the conceptions of e self and * not-self — is ' conceit'. The intelligent function of ' mind5 is ' willing' — desiring and purposing. The intelligent function of the organs of sense (No. 27) is the e adaptability' of each sense, such as the hearing, or the like, to its object, such as sound, or the like. The intelligent function of those (organs of action — No. 29 — ) which are recog- nised by e utterance,' and the like, is called c action'. Thus have the five c intelligent functions' been explained. ^T2T ^T^T: ^ wmHTrt" t<3^ i tRt: ^t wr SANKHYA PHILOSOPHY. 31 No. 59. — Now, what are those five c sources of action' (No. 6) ? To this it is replied : — c firmness/ or ' decision of character' (dhritij, 'faith' (s'raddhd), ' piety' (sakhd), i indifference about knowledge' (avividishd), and ' desire of knowledge' (vividishd) : — these are the five ' sources of action.' Having resolved on any outward act, he who keeps his pur- pose, being intent on it, and carrying it into effect, — this [con- duct of such a man] furnishes the definition of 'firmness/ The characters by which c faith' may be recognised are stated to be the perusal of the Scriptures, the condition of the religious 6tudent, sacrificing or causing sacrifices, penance, giving and re- ceiving proper donations, and making oblations. But he who may addict himself to study, to religious actions, and austerities, being always intent on penances with a view to the 32 A LECTURE ON THE obtaining of future enjoyments, — this [conduct of such a one] is called e piety.' ' Indifference about knowledge' implies that the heart is engros- sed with the sweets of sensual objects. c Desire of knowledge' is the source of the wisdom of the wise. The unity (of Nature), the severalty (of Nature and Soul), the eternity [of Soul ] and its unconsciousness, the subtilty [of Nature], the existence of effect [in its cause — even antecedently to manifestation — as the statue exists in the block of marble — ] and the duration (of body even after the attainment of knowledge — see No. 69) — this is to be considered (as constituting the assem- blage of matters which form the object of) f the desire of (true) knowledge'. ^t^t ^tt m^ t<^?? ^m: w% *reft* ^ftwt i w? No. 60. — It is now asked — what are the five * airs' (No. 6) ? To this it is replied : — the five airs, in the bodies of those who have bodies, are those named prdna, apdna, samdna, uddna, and vydna. The ' air' called prdna is that which is superintended by the mouth and nose. It is so named because it comprises ' inspi- ration' {pranayana) and expiration' (prakramana) . [This refers to SANKHYA PHILOSOPHY. 33 the process of respiration]. The 'air' called apdna is that which is superintended by the navel. It is so called from its ' taking away' (apanayana), and e going downwards'. [This refers to flatulence]. The 'air' called samdna is superintended by the heart. It is so called from its i leading and going equably* [neither up nor down — as far as regards the food, to aid in the digestion of which is its province]. The 'air' called udlna is that which is superintended by the throat. It is so named from its ascending and ' going upwards' (ut/cramana). [This refers to the arterial pulsation Sfc. of the upper members of the body — the throat and head]. The f air' called vydna is the f pervader' (vydpaka) of the whole body. [This refers to pulsation in general and all the other involuntary actions of the system.] Thus have the five ' airs' been described. ^Tcrr: i No. 61. — It is now asked — what are those five4 whose nature is action' (No. (3) ? To this it is replied: — the c modifying' (vaikdri- ka), the 'ardent' (taijasa), the < origin of the elements' (bhutddi), that which is 'associated with inference* (sdnumdna), and that which is ' not associated with inference' {nlranumdna). Among these the i modifying' [form of c self-consciousness' — see No. 18 — ] is the agent in good actions :— the ' ardent' is the agent in actions not good:— the 'origin of the elements' is the producer of things good but obscure : — [self-consciousness] ' associated with inference' is the worker of what is good but foolish : — and that which is f not 34 A LECTURE ON THE associated with inference' is the worker of what is not good and (also) foolish. Thus have the five been explained, ' whose nature is action,' No. 62.— Here it is asked — what is that i ignorance' — under five divisions [No. 6] ? To this it is replied : — s obscurity' (tamas}, { illusion' (moha), e extreme illusion' (mahdmoha), 'gloom' (td- misra), and c utter darkness' (andha-tdmisra). . Among these, e obscurity' and f illusion' are each eightfold. 'Extreme illusion' is tenfold. ( Gloom' and ' utter darkness' are eighteenfold. ' Obscurity' is the conceit that [he will be liberated from trans- Ba'NKHYA PHILOSOPHY. 35 migration because] soul [merges] into [some one or other of] the eight c producers,' which are not Soul — viz., those called the * undiscrete,5 e intellect,' ' self-consciousness,' and the five 'subtile ' elements/ — [the errors in regard to these eight severally making up the eight varieties of e obscurity']. * Illusion' is the conceit (of liberation) which arises from the possession of the eight kinds of superhuman power, such as ' minuteness' and the rest (No. 13). ' Extreme illusion' is when one supposes i I am liberated' through (any one of) the ten modes (supplied by) the objects of sense, viz., sounds, &c, belonging to the seen and to the unseen (or scripture- revealed) world — (i. e. the five as perceived by men and the five as perceived by the gods). e Gloom' is that unchecked hate (or fierce impatience) in regard to the (possession of the) eight kinds of superhuman power, i minuteness,' &c, and the ten kinds of objects of sense, which (by preventing liberation) results in the three kinds of pain (incident to corporeal existence.