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INTRODUCTION
red colour colours cloth, etc., so Rajas colours citta, because of its property of activity. Even so, the whiteness of water indicates Sattva, because white water has the property of purifying things. Sattva also purifies the mind with knowledge. The dark colour of anna=Earth is an indication of Tamas. The dark colour covers everything. Even so, the insentient Tamas covers the knowledge born of Sattva. [See, Bāla, p. 3. What has been propounded by Sūryanārāyaṇa Sistri in contradiction of this will be found in the Introduc. tion, S. N. S. ]. This very thing is propounded in the mantra “SETİ TEATRUTH (S'v. Up. IV 5; Mahā. nārāyana Up., p. 141, Išādı ). The trivrtkarana (trebling ) S'ruti found in the (Ch. Up. VI. 4 and 5 ) also corroborates this opinion. We also see that the word, trivrta has been used in the sense of the three Attributes in " तमेकनेमि त्रिवृतम् etc." (s'v. Up. 1, 4 ) also. There the three-foldness of grain, etc., has been indicated by the gross, the medium and the small sizes. It appears that the three-foldness of the Attributes has also been used similarly. Jacobi has also accepted this ( Ent. Gott., p. 32 ).
The Sārikhya categories are clearly stated in the later Upanışads, e.g, in Katha " HAAFT TTT JG FICAT HELA TT: ( 111, 10). Mahat is the synonym of Ahankāra. Similarly we find Avyakta and Purusa in "aga: 9724 T aa: 9T: Igor që BEAT FIPET ATT TTi siat: 11" (Ibid, Ili, 11), Prof. Radhakrishnan believes that the indifference and in. activity of Purusa have been indicated in "द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते । तयोरन्यः पिप्पलं स्वादत्ति अनभन्यो 379afnafirat Il” in the Mundaka Up. (III, 1) (1. P. I, 259, 1 n!.
It is a well-known fact that Svetās'vatara is essentially a Sānikhya Upanışad. It abounds in the Sārikhya cate. gories. For instance in this alone, the words Sānkhya and Kapila have been used for the first time. "AFFITTOI Fisela
