Syadvada Manjari

SR No.: 006574
Original Sutra Author: Mallishenacharya
Author: F W Thomas
Publisher: Motilal Banarasidas
Publication Year: 1968
Total Pages: 178
Language: English
Classification: Book_English
File Size: 15 MB

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F. W. Thomas, Mallişeņa's Syadvádamañjari
Thought, potency of being intelligent (caitanya), as own-form of the self; void of objeet, deprived of the outlining of objects, the ascertainment of the object being operation of the Reason: So one supposition. And reason), called the great Tattva', non-intelligent, having an own-form of non-awareness (anavabodha): that is the second. Sky, etc., pentad of elemental principles, firmament, etc.; born from the pure principles), the five pure principles' called 'line', sound, etc.; from them 'born', sprung: and of Spirit, (120) of the self not composed of Prakli and its derivatives; no bondage or liberation, but only of Prakşti. And thus the followers of Kapila“) -
"Therefore not bound nor freed, nor in mundane existence, is anyone;
In mundane existence, bondage and liberation is Praksti in various resorts (abodes)")). Here 'bondage', that of Prakrti, etc.; 'liberation', beatitude preceded by cognition of the 25 Reals is the fourth (sc. hypothesis). Since the word iti ("thus') has the meaning of a sort, other things also of the same sort. Conflicting, contradictory, - infected by the faults of contradiction between prior and posterior; stupid, fools; having minds wanting in discernment of reality, the followers of Kapila; how much not indited, how much not composed in their own treatises. The expression 'how much' implies disdain, because the contradictory matters set forth by them are through their infinitude not limited by being so and so many. This is the summary meaning.
But the detailed meaning is as follows: - On the Samkhya-view, of course, there arises in the person attacked by the triad of pains a desire to know the Reals, which are a means for repelling them. The triad of pains is that arising from self, that arising from divinities, that arising from (external) natural forces. Of these, that arising from sell is twofold, corporeal and mental: the corporeal is occasioned by lack of equilibrium of the humours, wind, bile and phlegm; the mental, dependent upon the non-seeing of the objects of desire, anger, greed, delusion, envy. And all this because of being manageable by internal expedients is pain in the self. Pain manageable by external expedients is in two ways, that due to natural forces, that due to divinities. Of these, that due to natural forces is that occasioned by men, cattle, birds, wild animals, creeping things and immobiles; that due to divinities is that caused by the influence of Yakşas, Räkşasas, planets, etc. With this triad of pains, existing in the Reason through a particular development of rajas), connection, by way of their being adverse to the potency of intelligence, is attack'.
The Reals are 25, as follows: - the Unmanifested?), one; the Manifested, 24-fold by reason of the distinction of the 'great principle's), egoity), the 5 pure principles, the 11 sense-organs, and the 5 gross elements: and Spirit of the form of intelligence 10). And thus Isvarakļşņa: faculties, prior to their manifestation in experience and to the constitution of the corresponding bodily organs and objects. Indian philosophy continued to discriminate the sense-faculties (as vijñānas, mentations) from the organs, eye, etc., and to endow the transmigrant soul with them. The conception of an originally undifferentiated material nature which by a salto mortale, as it were (a transition not wholly unparalleled in a modern space-time metaphysic), became next a mass of determinations seems akin to those studied meditations which advanced to continuously more rarified and objectless intuitions: and one may even wonder whether a historical psychology may not some day consider whether Indian Yoga exercises may not have retraced some stages in the actual evolution of mind.
The attempt to discriminate a pure intelligent principle (Puruşa, Cit) from the actual mechanism of thought in concrete action may have broached a problem of the greatest complexity in regard to which n.odern psychology and biology may not be confident of complete enlightenment.
2) Buddhi. Unmixed essences. *) The reputed founder of the system. Samkhya-kärika, v. 62 (M. L.). 9) Passion-activity, one of the three guras, constituents' of Praksti.
Avyakta =Prakrti in its unevolved quiescence. 6) Mahat - Buddhi. Ahamkära (individuality ?). 16) The 5 senses, 5 organs of action and mind-organ imanas).