English
The knowledge, in regard to the principles, the conditions of intellect, -and the elemental creation, which arises on effecting the removal of external pain — this fifth kind of e per- fectness' is (technically) named pramodita ( e delighted'). The knowledge, in regard to the principles, the conditions of intellect, and the elemental creation, which arises on effecting the removal of pain occasioned by something superhuman — this sixth kind of e perfectness' is (technically) named pramodamdna. The know- ledge, in regard to the principles, the conditions of intellect, and the elemental creation, which arises from continuance of association with amiable persons, — this seventh kind of c perfect- ness' is (technically) named ramyakd. The knowledge, in regard SANKHYA PHILOSOPHY. 43 to the principles, the conditions of intellect, and the elemental creation, when a teacher is propitiated by giving him veneration, — this eighth kind of ' perfectness' is (technically) named satpra- mudita. Thus have these eight kinds of ' perfectness' been explained. Wc3 ^T^^csr^TrfTT^ tT^T fa^T^T Tf^T: TOfa: fW^- .No. 68. — Now it is asked — what are the ten ' radical facts' (No. 6) ? To this it is replied — the existence (of ' Soul' and of ' Nature') ; the singleness (of Nature); its objectiveness ; its subservience ; the distinctness (of Soul from Nature) ; and the inertness ( of Soul) ; the union (of Soul and Nature) ; the separa- tion (of Soul from its corporeal frame) ; the peculiar habit of body — its durability (after it ought to have disappeared). Such are the ten i radical facts.' v^ii^ ^it^ttV ^^psn^' crsrr ir^T^^rr^fa §t*t: f%^g: i ^Tf*rf% tr^r^^r* f*rg* i ^HRcrf^fa f%ihref%: fan i 44 A LECTURE ON THE No. 69. — ' Since the assemblage of sensible objects is for an- other's use/ the existence of Soul is established. The existence of Nature is established by the pair in order — (of antecedent and consequent) — viz., that ' since specific objects are finite/ therefore ' there is a general cause which is undiscrete'. Since 'what is causable is inconstant (and multitudinous), &c./ the singleness (of Nature which is not caused by aught) is established. Since * these (meaning the Qualities) consist in pleasure, pain, and dul- ness, &c./ (see the Xllth of the Memorial Verses of the San- khya — ) the objectiveness (of Nature) is established. Since 'by manifold means (Nature, without benefit to herself, accomplishes the wish of Soul,)' the subserviency (of Nature) is established. Since ' it (the ' undiscrete/ as well as its modifications) has the three qualities, is indiscriminative, objective, &c./ the distinctness (of Soul, which is, in all these respects, the reverse,) is establish- ed. ' From the contrast' (shown to exist between active Nature and Soul) the inertness (of Soul) is established. , ' For the Soul's contemplation of nature, and for its abstraction, &c.' — thus is the union (of the two) established. Since ' separation (of the Soul) from the body takes place, when the object is accomplished/ the separation of the two is established. Since 'of birth, death, and the instruments of life, (the allotment is severally diverse)/ the multiplicity of Soul is established. Since it is 'like the whirl- ing of the potter's wheel, (after the impulse that set it in motion has been discontinued)/ the peculiar habit (of body, which continues, till death, to invest the soul even of him who has attained to perfect knowledge,) is established. Thus have the ten ' radical facts' been explained. B^NKHYA PHILOSOPHY. 45 No. 70. — The fifty intellectual modifications consisting of the seventeen (enumerated in Nos. 64 and 65) and of those (thirty three) previously exhibited (in Nos. 62 and 63), together with these (ten ' radical facts' — No. 69 — ) make up the sixty topics called the ' System of Sixty.' ^Tre %T I^TT^ W: I "^^^ 1 scrWTTt T^rTWTW^- No. 71. — Now it is asked — what is e benevolent creation' (No. 6) ? To this it is replied : — ' benevolent, creation' consists in the production of external objects from the five ' subtile elements.' (As it is said) ( Brahma, perceiving these (senses, &c.) produced from thought ( — see No. 19) to be destitute of a sphere of action, created, from these 'subtile elements,' this ( benevolent creation.' *rr: 1 T^Tf^ JTSWrTT: TTf^W: I wf^ ^ZTnTT: *ft- ^T: 1 TrfrsrnrTTf^ ^TFrlT: W^T: I Tfa fk*i$1- 46 A LECTURE ON THE No. 72. — Now it is asked — what is the fourteenfold ' elemen- tal creation' (No. 6) ? To this it is replied :— the divine kind is of eight sorts— that of hobgoblins, of titans, of attendants on the god of riches, of celestial quiristers, of demigods, of divine sages, of the planetary regents, and of the supreme deities. Such are the eight families of divinities. The grovelling kind is five- fold— that of domestic animals, winged animals, wild animals, reptiles, and, lastly, of fixed things. Mankind is single in its class — beginning with the Brahman, and ending with the Chandala. Domestic animals, beginning with the cow, end with the mouse. Wild animals, beginning with the lion, end with the jackal. Winged animals, beginning with the bird of Vishnu (or the adju- tant), end with the gnat. Reptiles, beginning with the World- snake, end with the worm. Fixed things, beginning with the tree of Paradise, end with grass. Thus is the grovelling kind five- fold. Compendiously, this (elemental) creation is threefold — (viz., — divine, human, and grovelling — and, thus viewed, it sup- plies the 21st topic in Kapila's enumeration — see No. 6.) All this constitutes what is called the mundane orb. SANKHYA PHILOSOPHY. 4/ No. 73. — Now it is asked — what is threefold ' bondage' (No. 6) ? To this it is replied : — the bondage of the ' producers/ that of the 'modifications,' and that of 'ritual observance.' And first of the 'bondage of the producers :' — this is the name given to the 'absorption into nature' (No. 15.) of him who imagines that (any of) the eight 'producers' constitute Soul. The 'bondage of the modifications' is the name given to that (which opposes the libe- ration) of those wordly devotees who are in the power of the 1 modifications' of nature (No. 26), such as the senses — who are devoted to objects of sense, such as sounds, &c, — -who have not their organs in subjection — who are ignorant, and deluded by passion. The ' bondage of ritual' is the name given to that (which opposes the liberation) of those who, whether household- ers, students, mendicants, or anchorets, with minds vitiated by passion and delusion, bestow (on Brahmans, upon solemn or sacrificial occasions,) gifts prompted by conceit. Thus has threefold ' bondage' been explained. And it is said — " Bondage is spoken of by the title of ' bondage through nature' — 1 bondage through nature's modifications' — and, thirdly, as that 1 through gifts.' " 48 A LECTURE ON THE No. 74.— Here it is asked — -what is threefold 'liberation' (No, 6) ? — It is (1) from the increase of knowledge, (2) from the sub- duing of the senses and passions, and (3) from the destruction of the whole. From the increase of knowledge and the subduing of the senses and passions, there results the destruction both of merit and demerit, and, from the destruction of merit and demerit, (liberation in the shape of) f singleness* (kaivalya). And it is said — (i The first liberation is (gained) by knowledge ; the second, from the destruction of passion ; and the third, from the destruction of ail : — such are the characters of liberation." fit? fafw n*fTwf%w3r?r 1 ^^in^^^^f<T i ^?r- f%rfN WW I No. 75.— What is threefold ' Proof (No. 6) ? To this it is replied : — ' perception,' e inference,' and ' right affirmation' — this is threefold ' proof.' ^ wi \ No. 76. — f Perception' (drishta) is now described. Whenever the five objects of the senses are present to the senses, there is ' perception.' No. 77. — The proof called ' inference' is knowledge arising on SANKHYA PHILOSOPHY. 49 the recognition of a ' sign' [linga). For example — by the rising of clouds (regarded as a sign of approaching rain) rain is proved (to be approaching) : — by cranes and the like (regarded as a sign attendant on the sheets of water which they frequent) water (is proved to be in the neighbourhood of the place where the cranes are seen). By smoke (regarded as a sign of fire) fire (is proved to exist where the smoke originates) : — this is the third kind of inference. v.* No. 78.