English
) i Utter darkness' is the name given to that grief which arises at the time of death, when one is in possession of (anyone of) the eight kinds of super- human power, or of the ten kinds of objects of sense. Thus has fivefold ' ignorance' (the obstruction to the soul's object of final liberation) in its sixty-two varieties, been declared. 8$ A LECTURE ON THE No. 63. —It is now asked— what is twenty-eightfold ' disability' (No. 6) ? To this it is replied :— the depravity of the eleven organs, and the seventeen injuries of the intellect — these constitute twenty-eightfold 'disability.' Now the defects of the organs are stated : — in the organ of hearing, deafness ; in the organ of taste, insensibility ; in the organ of touch, leprosy ; in the organ of sight, blindness ; in the organ of smell, loss of smell ; in the organ of utterance, dumbness; in the hands, crippledness; in the feet, lameness ; in the organ of excretion, constipation ; in the organ of generation, impotence ; in the mind, insanity: — such are the defects of the eleven organs. The seventeen ' injuries of the intellect' are the reverse of (the nine kinds ol) 'acquiescence' and of (the eight kinds of) 'perfectness.' What is meant by the * reverse of acquiescence' is next stated. No. 64. — Among these [that 'are the f reverse of acquiescence' - — No. 66 — ] that called anantd is the belief that there is no such thing as Nature. In like manner, (non-acquiescence) in the notion that Soul consists of Intellect, is that called tdmasa-lind. So, again— the non-recognition of c self-consciousness' is that called avedyd. (The notion that) there are no ' subtile elements/ SANKHYA PHILOSOPHY. 37 the causes of the gross elements, is that called avrishti. The concerning one's self about the acquisition of the objects of sense is that (form of non-acquiescence) called asuldra ; and (the con- cerning one's seif) about their preservation is that called asu- pdra. The concerning one's self about property, without regard- ing the evils of waste, is that called asiuietra. The addiction to enjoyment is that called asumarichikd. The engaging in enjoy- ment, on the part of one who docs not look to the evils arising from injury (to created beings), is that called anuttamdmbhasikd. Thus have the ninefold opposites of acquiescence been explained. [The technical names here are the opposites of those adverted to in section Xo. 66.] 38 A LECTURE ON THE No. 65. — Now (as regards) the ' opposites' of perfectness. These are called also the eight e imperfections' (asiddhi). When the diversity (of the various principles from which the creation proceeds) appears as the unity of the mere (phenomenal) creation — this (imperfect view of the truth) is called atdra. After hearing the words merely (of a competent instructor), the adoption of the contrary is that called asutdra : — as when, having heard that * he who acknowledges the various principles is liberated/ one deter- mines that it is the reverse — viz., that ' he who acknowledges the various principles is not liberated.' When a person, even though intent on studying and hearing, through obtuseness or from his intellect's being impaired by unsound doctrine^ does not attain to a perfect knowledge of the twenty-five principles, then his ignorance is called atdratdra. To another, who, though oppressed by the pain inseparable from body and mind, yet, from feeling no anxiety about transmigration, entertains no curiosity, knowledge is no ' delight' (pramoda) . Analogously are the next two to be regarded — viz., (the forms of 6 imperfection' termed — as the opposites of the corresponding two forms of i perfectness' in No. 67 — ) apra- mudita and apramodamdna. Ignorance that arises from the not arriving at certain knowledge even on being instructed by a friend, is that called arasya. When, from his preceptor's disregarding him, or not instructing him correctly, an unfortunate man does not attain to knowledge, his ignorance is called asatpramudita. Thus have those c opposites of perfectness,' the eight imperfec- tions, been explained. [The technical names are the opposites of those adverted to in section No. 67-] Thus have the twenty-eight kinds of ' disability' [No. 63] been explained. SANKHYA PHILOSOPHY. 39 ^ft^^ *ftg^r TTW^si *w?r rT^r g"?3T ^t mfcr- wit *?&; wq\xm^ i ^t-^t s*nf t ^t ^re^Ti^re": irsr- ^fireta^ i ^75fr raW m^i H^$*nfm* ^ *j ^ : ir^f^rrr- No. 66. — Now it is asked — what is ninefold ' acquiescence* [No. 6] ? To this it is replied : — having supposed that Nature is Soul, a man contentedly betakes himself to indifference: — the 40 A LECTURE ON THE technical [or slang] name of his indifference is ambhas, [the ordi- nary sense of which word is ' water']. Another, having satisfied himself that 'intellect' is Soul, is contented. The technical name of his ' acquiescence' is salila ' water.' Another, having come to the conclusion that ' self-consciousness' is Soul, is con- tented. The technical name of his ' acquiescence' is ogha ' quan- tity.' Another, having decided that the 'subtile elements/ those called the ' unfitted for [mortal] fruition' [No. 25] are Soul, is contented. The technical name of his 'acquiescence' is wish- ti ' rain.' Such are the four ' internal' or ' spiritual' (adhydtmika) kinds of 'acquiescence.' Where [together or separately] those four kinds of acquiescence exist, liberation -does not take place — from the inconsistency [of such sentiments] with a knowledge of the principles. The five 'external' (vdhya) kinds of 'acquiescence' consist "in abstaining from [the enjoyment of the five] objects of sense, [such abstinence proceeding] from observation of the evils of acquiring, preserving, waste, attachment [to sensual pleasures], and injuriousness. A man is acquiescent (and abstinent) from observation' of the evils attendant on the acquiring of property; but his liberation — even though he be an ascetic — does not take place, because of the (quite possibly concurrent, and here as- sumed,) absence of a knowledge of the principles. This fifth kind of 'acquiescence' is (technically) named sutdra. Another is acquiescent from observation of the evils attendant on the preser- ving of property; but his liberation — even though he be an ascetic— in the absence of a knowledge of the principles, does not take place. This sixth kind .of ' acquiescence' is (technically) named supdrd. Another is acquiescent from observation of the evils of the waste of property ; but his liberation — even though he be an ascetic — in the absence of a knowledge of the principles, SANKHYA PHILOSOPHY. 41 does not take place. This seventh kind of : acquiescence' is (technically) named sunetra (' a beautiful eye'). Another is acquiescent from observation of the evils attendant on attachment (to sensual pleasures)— but his liberation — even though he be an ascetic — in the absence of a knowledge of the principles, does not take place. This eighth kind of i acquiescence' is (techni- cally) named sumarichikd. Another is acquiescent, and abstains from worldly acts, from observation of the evils in the shape of injury, &c, to created beings on account of property — but his liberation — even though he be an ascetic — in the absence of a knowledge of the principles, does not take place. This ninth kind of c acquiescence' is (technically) named anuttamd ('best'), or sdtwiki (f amiable'). Thus have these nine kinds of acquiescence been explained. t CN j ^T^Ft3<w?i" rn^T^TTTY^ ^^ fe^' *^<%fir$&' 42 A LECTURE ON THE ^ I iTTq^STT^T^f ^Tn$*T^?f rlT^T^*^ ^ft^Tf^T^KT arr^TTfTT: I No. 67. — Now it is asked — what are the eight kinds of ( per- fectness' (No. 6)? To this it is replied: — the knowledge which arises from reasoning, in regard to the principles (No. 57), the conditions of intellect (No. 9), and the elemental creation (No. 72) — this, the first kind of e perfectness,' is (technically) named tdra. The knowledge, in regard to the principles, the conditions of intellect, and the elemental creation, which arises from hearing alone — this second kind of e perfectness' is (technically) named sutdra. The knowledge, in regard to the principles, the con- ditions of intellect, and elemental creation, which arises from study, — this third kind of c perfectness' is (technically) named tdrayanti. The knowledge, in regard to the principles, the conditions of intellect, and the elemental creation, which arises on effecting the removal of internal pain, — this fourth kind of { perfectness' is (technically) named pramoda ( ' de- light').