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TATTVA-KAUMUDĪ
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Compare the notion of ghi according to the area philosophy -दुःखनिवृत्तेश्चात्यन्तिकत्वं समानाधिकरणदुःखप्रागभावासमकालीनस्वं. युगप. दुत्पन्नसमानाधिकरणसर्वात्मविशेषगुणध्वंससमामकालीनत्वं वा, अशेषविशेषगुणध्वंसावधिकदुःखप्रागभावो वा ।। ( उपस्कार on वैशेषिकसूत्र १. ४ )
The order of व्यक्ताव्यक्तशविज्ञान is based on the procedure of cognition. The same order is observed in the following fi. &.
-स्थूलात् पञ्चतन्मात्रस्य (१.६२); बाह्याभ्यन्तराभ्यां तेश्चाहकारस्य । १.६३ ); तेनाहकारस्य (१.६४); ततः प्रकृतेः (१.६५); and संहतपरार्थत्वात् पुरुषस्य (१.६६).
Sovani is quite pertinent in pointing out the confusion with regard to the meaning of the word og.. Some call the महाभूतs as व्यक्त, whileas, the author of कारिकाs seems to regard everything व्यक्त ( and, therefore, प्रत्यक्षयोग्य ), Except the प्रधान and पुरुष. वाच०.agrees with the latter explanation, in his commentary on this pateit, but, changes his opinion in the comment on the 6th it. At the latter place he says -सामान्यतो दृष्टादनुमानात् अतीन्द्रियाणां प्रधानपुरुषादीनाम् प्रतीतिः. He would seem to include महत्तत्त्व etc., by the word आदि (See बालराम p. 16 In.). In order to avoid the contradiction, we should interpre', the word आदि, according to वंशीधर, to mean the union between प्रकृति and पुरुष. cf. आदिना तत्संयोगग्रहः। प्रकृतिपुरुषतत्संयोगा नित्यानुमेया इत्युक्तेः (वंशीधर, p. 183) 1 See Sevani, pp. 401 and 405, and notes 36 and 37.
In connection with Jacobi's remark that it 15 very strange that intellect should be regarded as a form of matter by the Samkhyas Y See Ent. Gott. Ind. p. 32 ), it is interesting to compare Da\vies (p. 17, 3n)-Modern Science, like the system of Kapila, makes intellect, a mere form of matter. "Mind, used in the sense of substance or essence, and brain, used in the sense of organ of mental function are at bottom names for
