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-IV]
NOTES
the same substance." (Maudsley's Physiology of Mind, 3rd Ed., p. 38).
The nature of पुरुष is explained by चन्द्रिका as अजनकत्वे सस्यजन्य इत्यर्थः । आचविशेषणेन प्रकृतिनिरास:, द्वितीयेनेन्द्रियसामान्यादिमिरासः। Unlike the नैयायिकs, the सांख्यs maintain that सामान्य 1s a product.
On you as pure inward light, Davies quotes (p. 18, In. ) Hegel on Thought (Das Denken), in connection with the Absolute: "It is that light which lights; but it has no other content except that light.” (Phil. der Rel., i. 117) [Translated from German by H. Sharma].
From Een (Ego) proceed not only the sprays, but everything material cognised by them. That is, the Ego (which is the l.principle) is the base of the reality of all our senseperceptions (Davies, p. 21, note 1), and consequently of all the existence. Davies quotes Schelling (Systêm des Transcen. Idealismus, p. 60) in support of this idea—“ If at all there exists Something Real as opposed to ideal, then that Something Real must be I, because it is the principle of all reality." (Translated from German by H. Sharma). This position, of course, differs from that of the a ir, who does not regard the reality of the I-principle ( 3EET) even, but that of the Pure Consciousness (1999),—the l-principle itself being imaginary and due to HIT. Distinction should be drawn from the विज्ञानवादी-बौद्ध also, who denies the existence of everything external, except consciousness. The Hieu en does not deny the external existence, but considers it to be a modified product of consciousness, in which it lies latent. cf. - an1994 augia: (mi Æ. ?. 87.).
IV Apart from the three Means of Right Cognition, viz., प्रत्यक्ष, अनुमान and शय, recognised by the सांख्यकारिका, the commentators discuss the other Means of Right Cognition, recog
