Syadvada Manjari

Author(s): Mallishenacharya, F W Thomas
Publisher: Motilal Banarasidas

Page 96

XV. The sāmkhya doctrines
95 "The root-Praksti is not a product. Seven, 'the great principle', etc., are Prakrti and products.
And productions (products) are sixteenfold. Neither Prakrti nor product is Spirit" !!). Prakrti is the equilibrium of the three complementary constituents 12), clarity (sattva), activity (rajas) and darkness (lāmas), consisting of pleasure, displeasure, dejection, and with the attributes of lightness, support, and heaviness. 'Primary and the Unmanifested' are its synonyms. And it is without beginning, middle and end, without parts, common 13), without sound, tangibility, without colour, without odour, imperishable. From the primary arises Reason, otherwise termed the great Principle'. Reason is the judgment, the conceiving in regard to ox, etc., that is so, not otherwise'; 'this is an ox, not a horse'; 'this is a post, not a man'. And it has eight forms, in the form of merit, cognition, dispassion, mastery: four, belonging to clarity; and the opposites thereof, demerit, etc.: four belonging to darkness.
From Reason egoity. And that consists of conceit in the form of presentations such as 'I am in sound'; 'I am in touch'; 'I am in colour'; 'I am in odour'; 'I am in savour'; 'I am master'; 'I am Lord'; 'that person has been killed by me': 'I have goodness'; 'I will kill that man'. Therefrom the five pure principles, the sound-pure-principle, etc., without particular form"), to be termed the fine modifications. For from the pure principle of sound is observed simply sound, and not the distinctions of acute, grave, circumflex, tremulous, sadja note 15), etc. The sadja note, etc., are observed from particularity of sound. The like is to apply to the case of touch, colour, savour, odour, as pure principles. And from that same egoity also the 11 organs. Of these, eye, ear, nose, tongue, skin are the five organs of Reason; voice, hand, foot, anus, penis are the five organs of action (karma). The eleventh is the 'mind-organ'.
And from the five pure principles arise the five elemenis. As follows: From the pure principle of sound (comes) ether, (122), with sound for quality, from the pure principle of touch, accompanied by the pure principle of sound (comes) air, with sound and touch for qualities; from the pure principle of colour, accompanied by the pure principles of sound and touch, (comes) fire, with sound, touch and colour as qualities; from the pure principle of savour, accompanied by the pure principles of sound, touch and colour (comes) water, with sound, touch, colour and savour for qualities; from the pure principle of odour, accompanied by the pure principles of sound, touch, colour and savorir (comes) earth, with sound, colour, touch, savour and odour for qualities. But Spirit -
"Incorporeal, intelligent, experiencer, eternal, omnipresent, inactive,
Non-doer, quality-less, subtle, is the self in the doctrine of Kapila" 10). Union of Prakrti and Spirit is as of the blind and the lamel?). And the thought-potency is void of outlining of an object, since by the door of the senses the objects, pleasure, pain, etc., are conveyed to the Reason. And the Reason is of the form of a mirror facing both ways. Hence in it the thought-potency is reflected. Thence comes the figure of speech 'I am happy', 'I am unhappy'; for the self presumes himself non-distinct from the Reason. And Patanjali says: "Though pure, the Spirit reviews the presentation in the Reason, and reviewing that, he, although not identical therewith, appears as if consisting of it" 18). But primarily the
11) S.-kārikā, v. 8 (M. L.). 1) Guna. 13) The same everywhere to all. 14) Without species. 15) A particular note in music. 16) Source untraced. 17) S.-kärika, v. 21: the simile is expounded in Col. Jacob's A handful of popular Maxims, I, p. 34. 18) From the V vasa-bhasya on Patañjali's Yoga-sútra, 20.