Tattva Kaumudi

SR No.: 010561
Original Sutra Author: N/A
Author: Oriental Book Agency Poona
Publisher: Oriental Book Agency Poona
Total Pages: 329
Language: Hindi, Sanskrit
Classification: Book_Devnagari
File Size: 19 MB

Page 295

--XII]
NOTES
XII ___ सांख्याचार्यः-stands for पश्चशिख and others. विज्ञान० quotes 'पञ्चशिख on प्रीत्यप्रीतिबिषादायर्गुणानामन्योऽन्यं वैधर्म्यम् (सां. म. I. 127 )"सत्वं नाम प्रसादलाघवाभिष्वङ्गप्रीतितितिक्षासन्तोषादिरूपानन्तभेदं समासतः सुखात्मकम् । एवं रजोऽपि शोकादिनानाभेदं समासतो दुःखात्मकम् । एवं तमोऽपि 'मिद्रादिनानाभेदं समासतो मोहात्मकम् ।"
अर्थत:-जय० and वाच. explain it as पुरुषार्थतः, but गौड takes it in the sense of साधना, and माठर explains it as कार्यवशात्.
Now, these guys, on account of their having the characteristics of अन्योऽन्याभिभव, etc., assume different shapes. But, how do these guts perform functions of so different a nature ? In reply to this arao gives an example of a woman, who, according to him, illustrates all the different functions of the गुणs. गोड०, माठर and जय०, on the other harrd, illustrate सत्व by a lady, THA by warriors and te by clouds. A virtuous woman ( and therefore, a सात्त्विक type ) pleases her husband, pains her rivals and deludes the passionate people. The brave soldiers ( and therefore, representing रजस् ) of a king please their master, pain their opponents and delude the fugi. tives. The dark clouds covering the sky (and therefore, a तामस type ) please the people suffering from heat, rouse activity among the peasants and delude the lovers in separation. But, there is one difficulty. The 3 गुणs ( = प्रकृति or मूलकारण ) assume various shapes by permutation and combination. This amounts to saying that the मूलकारण 1s not one but many. Now, how does this position differ from that of the वैशेषिकs who also assume the plurality of causes? Cf.-नन्वेवं मूलकारणस्य परिच्छिमासंख्यव्यक्तिकत्वे वैशेषिकमतादत्र को विशेष इति चेत्-The reply is कारणव्यस्य स्पर्शादिराहित्यमेव ।। 'शब्दस्पर्शविहीनं तु रूपादिभिरसंयुतम्। त्रिगुणं तजगयोनिरनादिप्रभवाप्ययम् ॥' इति विष्णुपुराणादिभ्यः ॥ विज्ञान ( I. 128 ).
But are not these gors opposed to one another ? The reply is---yes. Still they unite for gearů, as wick, oil and lamp. The illustration is not a happy one, as we do not find any apparent opposition between तैल, वर्ति and दीप in spite of