The Sankhya Darshana

8/11/2019 The Sankhya Darshana

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The Sankhya Darshana

Translation and Commentary by John Wells

Copyright 2009


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Chapter One

The Author's Exposition

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)he *ankhya +arshana

()he author says 1.1 5o6,the ultimate purpose (see '+ . o7 a human

bein8 /puru$a9 is the ultimate +essation o7 three7old su77erin8. 1.% That it

+annot be a++omplished throu8h 6hat is learned/d#$&a9: is kno6n 7rom seein8

it return een a7ter it is turned ba+k.

()he opponent says 1.) The state that is the purpose o7 a human bein8

+omes about throu8h 6hat is done (ritual karmas to +ountera+t that

/su77erin89: like +ountera+tin8 daily hun8er: 1., /so9 it /your thesis9 is re;e+ted

by /us9 authorities in 7ormal proo7: be+ause o7 the impossibility o7 its bein8

true< sin+e: thou8h possible: it is not possible 7or eeryone.

()he author 1.0 =t is kno6n 7rom the s+ripture on the superiority o7liberation oer all: een out o7 the best o7 those /e77orts9: 1. that indeed in

both +ases /6hat is learned and 6hat is done9 it is ;ust a +ommon thin8. 1.2

That /liberation9 does does not arise 7rom the natural state o7 one 6ho is

bound /but9 there is >edi+ instru+tion(see '+ .2, 9.tea+hin8 the brin8in8

about o7 liberation.

()he opponent 1.3 Somethin8 +hara+teri?ed by non!obseran+e /o7

karmas9 la+ks proo7: be+ause there 6ould be persisten+e o7 that natural state/o7 bonda8e9.

()he author1.4 Well: that >edi+ instru+tion does not tea+h somethin8 that

+an't be done. Een i7 su+h a thin8 6ere tau8ht: it 6ould not be that />edi+9

tea+hin8.

)his work, known as the *ankhya /ra!achana *utra, is not a treatise like the

other +arshanas, but rather a dialog between the author and a dialectical opponentof his own in!ention, which he uses as a !ehicle for the presentation of the

liberating !iew and the li!ing !iew in opposition to each other. (*o be sure to note

which point of !iew you are reading 1ow, it cannot be o!er-emphasi&ed that

both !iews are correct in their own way and that a li!ing liberated person accepts

both, but it will seem to the reader that the author%s teaching is fa!ored as right and

the opponent%s as somehow wrong. )hat is because the opponent, established in a

way of thinking that is traditional and undisputed, will not e!en consider the

author%s radical way of seeing. e is 3wrong3 because his !iew is only half right.

)he author%s thesis, like that of the other +arshanas is a dualism consisting of the

li!ing !iew and the liberating !iew together. )he opponent says in sutra . that

such a dualism has no meaning.


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Chapter 4ne )he 5uthor%s 6$position 7

)he word 3puru8a3 here denotes a human being, not an ob#ect or a non-human

elemental force or a god or a great e$ternal cosmic spirit, but the internal human

soul or spirit. t will be e$plained in this chapter that the word does not refer to the

limited indi!idual known by name, time, place, and occupation. t is taughtthroughout this work, as it is in the other +arshanas, that there is only one human

spirit, which means that the word 3puru8a3 refers wholly to the solipsist yogin in

the present moment.

t is natural to want to ha!e comfort or e!en pleasure in life, to be accepted if

not lo!ed, to en#oy security if not prosperity, but the author says that the ultimate

aim, at the root of all these desires, is the need for freedom from suffering. e

refers to three kinds of suffering, which can be easily distinguished and recogni&ed

e!en though they are not named here. )here is a physical suffering in!ol!ing

afflictions of the body, a social suffering in!ol!ing afflictions of the personal

identity, and a loss of the ability to focus, such as shock, grief, or confusion, which

is an affliction in!ol!ing self-reflection. 5ll three of these will be dealt with later

on in the work. )his differs somewhat from the threefold di!ision, imposed by

other commentators, into 3:dhibhautika (e$ternal or ha!ing to do with the

elemental world, :dhy:tmika (internal or ha!ing to do with the indi!idual, and:dhidai!ika3 (ha!ing to do with the di!ine, supernatural, e!en though some

correlation with those may be seen.

)he ultimate cessation of this suffering is not a permanent state but rather a

perpetual opportunity. )here may be no hurt or doubt of any kind right now in the

present moment, but the hope of achie!ing a permanent stateof bliss o!er time

does not fit with the teaching of liberation here. ;i!ing liberation is an ongoing

interplay between the binding effect of the di!ersity of life e$perience and theawakening of unity, so the freedom is always a!ailable but not always present.

t%s like being in a locked cell to which you will always hold the key. )he habit of

putting off liberation to a later date is self-perpetuating, and hoping for a future of

permanent bliss keeps one bound in a world of hope, because the notion of a state

of permanent cessation is based merely on testimony, and on the ability to imagine

that there might be a negation of your e$perience. /racticing some method aimed

at achie!ing o!er time a state of permanent enlightenment, one may construct a

memoryof pre!ious times where the gap between the torpor and the clarity was

greater than it is now, and an anticipation of diminishing that gap e!en further, but

the reality is always right now. 5 sense of progress is an important and ine!itable

thing, but it is rather a sense of increasing ease and fre


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= )he *ankhya +arshana

immediately abandon the suffering and embrace the unity. ;ike the claim to

progress, any claim to permanence would be based on nothing more than a

memory construct.

)he word 3d>8?a3 (literally 3seen3 refers to knowledge that is learned, things

that are well known and commonly acknowledged. )he opponent says that a

person%s ultimate goal is accomplished through such traditional knowledge and

through proper actions, and he does not agree that cessation of suffering is e!en

possible e$cept in the case of a few ad!anced yogis who ha!e completed their

cycle of incarnations and eliminated all their karma. )he author replies that neither

traditional knowledge nor traditionally mandated action makes any difference, but

that there is something called 3liberation3, which is superior to both. t is the

ability (. of self-deli!erance from the sense of struggle that seems to be a

person%s natural state in life. e says that guidance for that liberation is found in

the 'edas, which were the religious and philosophical works of the time.

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Chapter 4ne )he 5uthor%s 6$position @

1.12 i+itra!bho8a!anupapatti" (f. manifold, di!erse en#oyment

inapplicability anya!dharmate (loc. where it concerns other role 1.13

prak#ti!nibandhant (abl. through nature (fem. dependence on (ifc +et

e!en if (you thinkB na it is nottasy"(abl. from" fem. referring to prak>ti thatapi indeedpra!tantryamsomething other dependence

()he author continues 1.1@ Een i7 you think it is like a 6hite +loth: /or9

like a seed: then /the reply is this9

1.11 =t is not a tea+hin8 o7 somethin8 that +an't be done: 7or there is

mani7estation andnon!mani7estation o7 the ability /in a person9. 1.1% or an

eternal bein8: it /the bonda8e .9 is not throu8h +onne+tion 6ith any timeperiod be+ause: sin+e he is all!peradin8: he is +ommon to all /times9: 1.1) nor

is it throu8h +onne+tion 6ith any pla+e: 7or the same reason. 1.1, =t /bonda8e9

is not throu8h li7e +ir+umstan+e: sin+e /only9 the role o7 the body is kno6n

7rom that. 1.10 The one 6e +all the human bein8 (in .isthis unatta+hed

one. 1.1 5ot throu8h karma /is he atta+hed9: een by ex+essie +lin8in8:

be+ause o7 that bein8 the dharma o7 the other thin8 /the body9. 1.12

En;oyment /or not9 o7 the dierse /6orld9: 6here it +on+erns the dharma o7

the other thin8: 6ould /also9 be inappli+able. 1.13 Een i7 you think it /his

atta+hment9 is throu8h dependen+e on nature: it is not: /sin+e9 7rom that

/nature9 there 6ould /also9 be dependen+e on somethin8 other than him.

)he author says that unlike a seed that has been sprouted (or burnt or a white

cloth that has been dyed, both being without the possibility of returning to their

original condition (both referring to the opponent%s idea of the karmic body, the

human being is eternal. e lays the groundwork for his thesis that for the purpose

of reali&ing freedom there must be the comprehension that there is only one

possible puru8a, not the many, supposedly connected with their !arious times,

places, and life circumstances. 5gain, the point is that there is only one thing that

is present at any time, or in any place in the ob#ecti!e life e$perience, including

learned beliefs, and that is the sub#ect, the indi!idual personal identity of the yogin

and the consciousness behind it. *utra . states the dualism of li!ing liberation,

that freedom is always at hand but not always present.


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Chapter T6o

The Conne+tion

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Chapter )wo - )he Connection 9

time (not 3simultaneous3 coming into e$istence na there cannot be krya!

kraa!bha"effect cause relationship %.3(.E9 pHra!apye(loc. when,

upon the former passing away uttara!ayo8t(abl. from latter dis#unction

(The words "!ormer" and "latter" here re!er to the word order in 2. and not to therelative priority and posteriority o! cause and e!!ect.& %.4 (.0 tat!bhe (loc.

upon that coming into e$istence tat!ayo8t (abl. from that dis#unction

ubhaya-yabhi+rt(abl. because in both cases false reasoning api(or e!en

nathere is no (none

()he opponent %.1 or one 6ho is 7reed 7rom his natural state /o7

bonda8e9: his +ons+iousness pure 7oreer: 6ithout any more +onne+tion to that

/karma .=, nature .9: there 6ould be no more +onne+tion to /all9 that

/dierse 6orld .@9.

()he author %.% Iet that /+onne+tion9 7or this /7reed9 one is not+aused by

that /karma9 in7luen+in8 him in the sphere o7 the preexistin8 /6orld9. %.) =n

7a+t: there is no relationship o7 in7luen+ed and in7luen+er bet6een that outer

thin8 /li7e +ir+umstan+e .9 and that inner thin8 /karma .=9: be+ause o7

the separateness o7place: like that bet6een someone liin8 in ru8hna and

someone liin8 in K&aliputra: %., /i.e.:9 there is no su+h respe+tie di77eren+e

/o7 in7luen+ed s. in7luen+er9 be+ause any su+h in7luen+e bet6een t6o thin8s

6ould be 7ound in the same pla+e. %.0 =7 you think that it /the +onne+tion9 is

throu8h an unkno6n authority /a besto6er9< %. 6ell: there is no relationship

o7 re+eiin8 and besto6in8 bet6een the t6o /the human bein8 and nature9:

be+ause o7 a +ertain dis;un+tion in time %.2 that there +annot be a

relationship o7 e77e+t and +ause 6here there are t6o thin8s +omin8 into

existen+e linked by time: %.3 6hether 7rom the dis;un+tion o7 the latter /the+ause9 upon the passin8 a6ay o7 the 7ormer /the e77e+t9: %.4 or een 7rom the

dis;un+tion o7 that /latter: +ause9 upon the +omin8 into existen+e o7 that

/7ormer: e77e+t9< be+ause o7 7alse reasonin8 in both +ases: there is none /no

relation o7 e77e+t and +ause9.

)he opponent%s !iew holds that nature is the principal cause of the world,

creating the life circumstances of the bound soul according to the law of karma.

e says that upon completion of karma after many lifetimes, the indi!idual has nomore connection with nature, but the author says that there is still a connection and

he begins to e$plain by refuting some commonly held beliefs about bondage.

Continuing the pattern of chapter one, sutras 2.2- relate to place, and 2.7-@ relate


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0 )he *ankhya +arshana

to time. )hese si$ sutras e$amine the possible causal relation between nature and

the human being within the conte$t of an already-created world. )he word used to

describe the already-created world is 3an:di3 meaning 3without beginning3, and it

is translated here as 3pree$isting3, rather than something like 3from all eternity3, inorder to a!oid the impression of profundity and gi!e it a more correct mundane

sense. )his word e$presses an important concept in the opponent%s !iew and it is

found throughout the work.

n sutra 2.E the words 3outer3 and 3inner3 refer to two different non-physical

realms or 3places3. n the opposing !iew, nature and the unseen causal workings of

karma are considered to be primary or inner, and the life circumstance of an

indi!idual person is secondary or outer, but in the author%s !iew the human being is

primary, and the domain of cause and effect (he says 3effect and cause3 is

secondary and separate. )he connection between the human being and nature is

not like that of the body and the en!ironment where influencing through laws of

cause and effect is seen. )he body and the en!ironment, representing an indi!idual

and the karmic circumstances and e!ents that influence his life, must share the

same place, but the human spirit does not share the same place with nature because

he has no connection with any particular place (see .E.

*imilarly, in sutra 2.7 the word 3unknown3 refers to the idea of a person%s

destiny through the unknown workings of karma (in the opponent%s !iew,

something that is beyond the commonly acknowledged worldly scheme of cause

and effect. )he idea is that perhaps nature, through the agency of her personified

elemental forms (5gni, 'ayu, />thi!G, etc. plays the role of an unknown will or a

bestower of benefits in response to proper worship and prayer, but the author says

that this cannot be. /rayers, their results, and the periods in between would alloccur across the time frame of a person%s life but the human being is eternal and

has no connection with any particular time (see .2. *o, now he has re#ected both

a static life condition due to past karma incurred in a different place, and a

dynamic relation due to present karmas and their conse


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Chapter )wo - )he Connection

stops being its material cause. )he clay itself does not cease to e$ist but the cause

as represented by the clay ceases, as the broken shards go on to become the

material cause of a heap of shards. *imilarly in terms of karma, if the gross

elements arising from nature are the material cause of the body, both the body andthe causal role of its constituent elements would pass out of e$istence upon death.

)his theme relates to the thread on the influencer and the influenced in a

pree$isting world (see 2.2- and to the absence of relation to place (see .E.

)he second way of seeing cause and effect is that where the cause ceases to

e$ist when the effect is accomplished. )his is the so-called 3instrumental3 cause,

where for e$ample the moti!e, will, and action of the potter stops when the making

of the pot is finished. 5t the moment when the pot actually comes into being, the

potter%s role as the one creating the pot comes to an end. *imilarly in terms of

karma, if any debt resulting from past action were repaid or atoned for in the

present, that particular liability and its shaping influence would come to an end.

)his theme relates to the thread on bestower and recei!er (see 2.7-@ and to the

absence of relation to time (see .2.

)hese two beliefs (2.-9 about the relationship of nature to an indi!idual soul

represent the opponent%s !iew but not the author%s. 5ccording to the author, e!en

though nature is the potential material of creation, she is neither the material cause

nor the instrumental cause of the human being.

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%.1@ (.pHra-bha!mtre(loc. regarding former e$isting alone na

no niyama" rule %.11 (.2 na no i;Gna-mtram knowing on its own

bhya-prat*te"(abl. because from the e$ternal following as a necessary result

(1.- on emptiness has been restored to its oriinal place in *hapter i/teen.&

%.1% (.nanot 8ati-i(e$t(abl. through going, migration a certain kind

%.1)(.9 ni$kriyasya(gen. on the part of the actionless tat!asambhat(abl.

because that incompatible %.1, (.70 mHrt/t9att (abl. because in material

form being, would be 8ha&a!diat (!ati like pot etc. samna-dharma-


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pattau (loc. where same, like role becoming, taking on apasiddhnta"

contrary to what is established %.10 (.7 8ati-(ruti" motion scripture api

rather updhi-yo8t(abl. coming from representation relation to k(aat(!ati

3it (he is like3 the ether %.1 (.72 nanot karma(inst. through action apieither a!tat-dharmatt(abl. because of not his (puru8a%s being the inherent

nature, role %.12(.7E atiprasakti"e$cessi!e attachment anya-dharmate(loc.

in other role being %.13(.7 nir8ua!di!(ruti!irodha"without


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Chapter )hree )he /rinciples E

Chapter Three

The Krin+iples

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sthHla-bhHtnigross elements puru$a"human being iti thus 0pacaviati

gaa; It is a group of tenty!five"4( doubt this is authentic. "5urua6 iti" is a

!ittin end !or this important sutra and the number twenty-!ive is both incorrect

and super!luous, a typical teacher's note.&).3 (.=2sthHlt(abl. inferred fromthe gross paG+a!tanmtrasya (gen. belonging to fi!e subtle elements,

sensations (.=E bhya!abhyantarbhym(inst. including the outer ones the

inner ones tai"(inst. pl. along with them +aalso ahakrasya(gen. of personal

identity ).4(.= tena(instr. by that anta"-karaasya(gen. of internal, inner

creator (.=7 tata"(tasil abl. from which prak#te"(gen. of prime originator

()he author speaks without interruption in this chapter.

).1 The +onne+tion /bonda8e9 on his part (see 2.-2arises rather 7rom not

distin8uishin8 /aieka9: 6hi+h is not the same /as the other possibilities9.

).% Pike darkness: the dispellin8 o7 it is throu8h the +ause bein8 +he+ked.

).) =t is 7rom not distin8uishin8 theprincipalthin8 /prak#ti s. puru$aE.E-

9 that there arises the notion that one 6ould be rid o7 non!distin8uishin8 on

the part o7 that other/the body2.@9 6hen he is rid o7 that /+onne+tion9: ).,

6hi+h is mere talk: but not the reality: be+ause that /notion9 is in the domain

o7 thou8ht. ).0 Een thou8h that /non!distin8uishin89 is not to be +onMuered

by reasonin8: like +on7usion oer dire+tions: 6ithout dire+t a6areness: ).

there iskno6in8 throu8h in7eren+e o7 thin8s that aren't physi+ally seen: like

that o7 7ire by smoke and so on. ).2 Thus is /kno6n9 the human spirit the

8ross elements /physi+ally seen9 must arise 7rom sensations< the 7ie

sensations and both sets o7 po6ers must emer8e 7rom a personal identity< the

personal identity must arise 7rom somethin8 8reat /mahat9. That 8reat one

must arise 7rom a prime ori8inator. That prime ori8inator must be a state o7eMuilibrium o7 truth: passion: and dullness /satta: ra;as: tamas9. ).3 /That is:9

there is inference o7 a personal identity be+ause the 8ross /elements9 must

belon8 to the 7ie sensations (see '+ .-, etc.: in+ludin8 also the outer and

the inner /po6ers: the indriyas9 alon8 6ith them. ).4 Qy that there is in7eren+e

o7 an inner+reator /the 8reat one9 (see '+ .7:7rom 6hi+h there is in7eren+e

o7 /that being9 the prime ori8inator.

n sutra E. the words 3the connection on his part3 link back to the identicalwords in sutra 2. and indicate the author%s intent to continue the discussion by

clarifying the connection between the human spirit and his world of e$perience,

after e$amining and re#ecting some more traditional !iews. )he word 3!i!eka3


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Chapter )hree )he /rinciples 7

means 3distinguishing3, applying the faculty of discrimination or intellect. t does

not, howe!er, refer to the habit we all entertain of thinking and analy&ing, which is

also a function of intellect, but one that is applied in the opposite direction,

e$plaining the world after the fact. )he problem of bondage is re!ealed to besimply notdistinguishing, which means not being aware of the distinction between

the eternal awareness and the di!erse world of which one is aware. )he solution to

that non-distinguishing is by 3the cause being checked3, the simple remo!al of the

negation from non-distinguishing, lea!ing distinguishing, by the intellect, #ust as

light is the means to dispel darkness. )his simile is especially fitting because the

principle of light commonly represents intellect, which is an aspect of mahat.

Jetting rid of the bondage associated with the connection does not, howe!er,

result in the ultimate elimination of an indi!idual and his life e$perience, as the

opponent belie!es (see also K+ .7. 1either does mere reasoning lead to

eliminating the non-distinguishing and thereby dispelling the bondage (see K+

.. )his 3domain of thought3 is to be restricted or contained (see K+ .. 6!en

distinguishing in the form of mindfulness of the principles is not complete without

the other aspect, which is distinguishing of the self as pure and unaffected by the

e!er-changing mind and world. n the series outlined in E.@, the causal membersare neither the gross elements nor the gross indi!idual person but the subtle

sensationsLsmell, taste, form, and feelLarising out of the subtlest one named

Iabda, meaning 3sound3 or 3word3 ('+ 2.0-. *ound originates in the ether,

associated with mahat. )he two sets of 3powers3 as they are traditionally taught,

are the senses (the ears, skin, eyes, tongue, and nose, and the powers of action

(the hands, the feet, the speech organs, the se$ organs, and the organs of

elimination, but of course they don%t need to be taught to be known.

Rahat

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(.=@ mHle(loc. there, to a foundation mHla!abht(abl. because foundation

no such thing amHlam without foundation mHlam ).1% (.= pramparye

(loc. in a continuous series apireally ekatrain one place parini$&h(f. nom. s.

limit iti said to be, gi!en sa;G!mtram name merely, #ust ).1) (.=9samna"(with gen. eti3 (satt!a, ra#as, tamas, and it

names that inner creator, 3mahat3 (great.


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Chapter Mour )wo 'iews of Neality @

/uru8a is the abstract concept of the eternal human being, whereas mahat is the

great awakened human being that is the solipsist yogin, the one that begins to

know and to create. e is known by inference (E.@-9, by perception (E.=-@, and

on his own (E.. )hat is our foundation, #ust as the big bang is the physicist%s.

Ooth lack prior foundation, but knowledge based on reasoning always begs for a

prior cause, whereas immediate self-awareness does not. *utra E. states that the

two sets of powers are preceded by mahat, but e!en in their absence he is not

absent. )his !iew is directly opposed to the one #ust e$pressed by the opponent in

2.0, that he cannot e$ist on his own. )he personal identity is a filter through

which mahat%s creation is e$perienced and his e$perience created, and the

instrument by which his creati!e impulse to act is carried out. )hrough that filterappear all of the aspects of the life ha!ing to do with people, such as friendship,

lo!e, #ealousy, power, and dispute, but it is also the starting point of the great

inti without him. )he opponent holds nature to be

separate from human beings as limited personal identities and he has no room for

mahat, but the author says that the role of originator is not separate from him but

rather his !ery essence, and borrowing the word from 'aisheshika, he calls the

yogin 3mahat3, great.

Chapter our

T6o >ie6s o7 eality

fUJ .9-# "+:"; X7 X.Y(restored!W"7X >N17K"# X,.% E")1_4"; 7!

&2ES,F X,-#

,.1(.@= pari++hinnamdis#unct, separatena not sara-updnamall this

included, accepted as the self ,.% (.@@ tat-utpatti!(rute" (abl. according to of

it origin scripture +a indeed ,.) (.@ na not aastuna" (abl. from unreal

astu!siddhi" real establishment, bringing about ,., (.20 na notaidyta"-api(tasil resulting from lack of higher knowledge - in fact aastun

(instr. coming about by means of something unreal bandha!ayo8t(abl. because

bondage non-fit ,.0(.2 astute(n. loc. if it were considered being reality


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siddhnta-hni" established doctrine(s re#ection ,. (.22 i;t*ya-daita-

patti"other tribes or schools dualism falling, descent into +aand,.2(.2E

iruddha-ubhaya-rHp(f. opposite(s both form +etif (you say ,.3 (.2

nait is not tad#(!padrtha-apratite"(abl. because such a thing word meaning unintelligible

,.4 (.@9 abdht (abl. because not e$cluded adu$&a-kraa!;anya!tt

(abl. known from uncorrupted, innocent source, cause arising from the state

+aand B nanot (not cana& aastutam unreality, something unreal

()he opponent ,.1 =t is separate: not a++epted unto onesel7: ,.% a++ordin8

to the s+ripture on the ori8in o7 it. ,.) There is no brin8in8 about somethin8real 7rom somethin8 unreal. ,., =t does not +ome about by means o7

somethin8 unreal be+ause that doesn't 7it 6ith bonda8e. =n 7a+t: that /notion9

results 7rom a la+k o7 hi8her kno6led8e. ,.0 =7 that 6ere +onsidered to be

reality: there 6ould be re;e+tion o7 those established do+trines /s+ripture .29.

,. and des+ent into the dualism o7 other s+hools. ,.2 =7 you say it isa 7orm

+onsistin8 o7 both o7 these opposites to8ether /real and unreal9: ,.3 6ell it is

not: be+ause the meanin8 o7 su+h 6ords is unintelli8ible.

()he author ,.4 Qe+ause there is no su+h ex+lusion /o7 dualism9: and

be+ause there isthat state arisin8 7rom inno+en+e o7 the +ause /o7 bonda8e9:

this is not somethin8 unreal.

)he e$position of the series clearly shows that the manifest world emergent

from nature springs from consciousness and is included in the self, not separate

from it, but this does not sit well with traditional learned knowledge. Mrom a

purely ob#ecti!e point of !iew, this would be a !ery unfamiliar concept and itwould naturally pro!oke strong ob#ections. n the series, one might assume the

gross elements to be 3real3 and the more abstract things to be 3unreal3. )o the

liberated person, howe!er, the reality is that creation is accepted or incorporated in

oneself through the series beginning with the great mahat. t is not #ust known

through inference but also from 3innocence of cause3, a way of being where the

true nature of the human spirit is not e$cluded by non-distinguishing, a way where

the cause of bondage is checked. )he word 3up:d:na3 in sutra ., which meansincluding or accepting unto oneself, has been fashioned by tradition into a

technical term meaning 3material3, which is fine as long as it is accepted and

understood that the material is found included within the self and not without.


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Chapter Mour )wo 'iews of Neality 9

Y(restored te$t 1Jy7 4&"# 1", 1zT&8

.J{%7S >37n.-,-#Y NgJ.-JJ .-,-#

,.1@ (.27 nanot ayamwe $a&-pada!artha-dina"(plural si$ words

meaning ad!ocates ai(e$ika-di!at(!ati 3like3 'aisheshika etc. ,.11 (.2=aniyatate(loc. if not fi$ed or established being apie!en nanor ayauktikasya

(gen. of unfitting, unworkable B sa8raha" congregation anyath otherwise

bla!unmatta-di-sama!tamchild-like, simple, nai!e o!ercome with fantasy,

cra&y, enraptured etc. e


20/109


thin8: een i7 it isn't so established /as >aisheshika: (i.e., the author%s teaching9.

Other6ise 6e are ;ust a another +on8re8ation eMual to those naie enraptured

ones and others /like them9. ,.1% =7 a thin8 exists: it is brou8ht about throu8h

that /somethin8 that exists9: /so9 i7 that doesn't exist: ho6 is anythin8 eerbrou8ht about throu8h the non!existen+e o7 it ,.1) =t is not. =t is throu8h

karma: be+ause /your9 in+lusieness ;ust doesn't 6ork.

()he author,.1, That /karma9 is not the purpose o7 a human bein8: not

een a+hiein8 it throu8h the >edi+ tradition: be+ause there is relapse 6ith

anythin8 that is pra+ti+ed",.10 /but9 in that /tradition9 there is s+ripture on

the non!relapse o7 one 6ho has attained distin8uishin8. ,.1 There is su77erin8

;ust be+ause there is su77erin8: and there is no relie7 7rom su+h +oldness /in9

hain8 a sprinklin8 o7 6ater: ,.12 be+ause that is ;ust a +ommon pra+ti+e:

6hether personal or obli8atory. ,.13 or one 6ho is liberated 6ithin himsel7:

his bonds simply 7allen to dust: that is supreme. Le does not hae that

/su77erin89 in +ommon /6ith you9.

)he si$ terms that identify the 'aisheshika are the physical, the essential

constituents, action, the uni!ersal, the particular, and inherence. n that work it is

e$plained that the self is inherent, or prior to, or causal of sensations. t is also

taught that sensations are the essential constituents of physical things, inherent in

them or prior to them, as opposed to the idea that the physical ob#ects with their

attributes e$ist 3a priori3, and that human e$perience of them is passi!e and

secondary. 'aisheshika also teaches that the causal role of action or karma is a

different kind of thing than the causal role of the self and of sensation in bringing

about physical reality.

)he opponent%s claims here are important ob#ections and they clearly represent

his materialist !iew based on learned knowledge, that ob#ects in the hard physical

world can only be produced out of solid physical parts. )he idea that hard reality is

produced by manifesting out of abstract consciousness simply doesn%t make sense

to him. )o support his !iew the opponent reminds the author of the doctrine of

e$istent effect, which says (to him that all physical things are #ust effects or

products made up of parts that already e$ist, and that when the thing perishes the

parts remain, so nothing comes out of nothing, and nothing is e!er really lost. )heauthor has a different take on this doctrine as we will see in @., but his

opponent will ha!e none of it. e says that the 'aisheshikas and others like them

are #ust a bunch of silly dreamers full of rapture.


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Chapter Mi!e )he 4pponent%s /roof 2

Dell, now the author treats him in kind with a backhanded comment about

stupidity. n sutra .=, in addition to the direct 3cold water3 meaning, #al:bhi8eka

means sprinkling with water as in 'edic rites, and #:dya (coldness also means

dullness, non-discrimination, or stupidity" in other words, 'edic rites don%t cure

non-discrimination.1o matter what the J.&7 cJ"('-#17K->Z$',U 7 3)X3`"1.MN_7 .

-T>17S"7,_A9 &28 "3",7%?",-#

0.1(.@ dayo" (loc. in relation to the two ekatarasya (gen. that of the one

alternati!ely toapiindeed, surelya!sa-ni!k#$&a F artha F pari++hitti" not-

drawn-in-together thing accurate defining (the e/cess bein "trimmed all

around"& pram proof B tat!sdhakatamam (superl. it most effecti!e in


22/109


accomplishing yat tatwhich that triidham threefold pramam standard of

proof (3paricchitti" means de!inin by way o! "cuttin all around" or cuttin away

!rom, so it calls !or an ablative connection with "asa8nik9:a", which is e3uivalent

to the "e/cluded" in ;< ..& 0.% (. tat!siddhau (loc. gi!en this F proofsara-siddhe"(abl. since all proof nanoadhikya!siddhi"e$cessFproof 0.)

(.9 yat which sambaddham in contact sat!tat!kra-ullekhi!i;Gnam

something real e$ternal appearance (ullekhin marking out, drawing,

delineating recogni&ing tat!pratyak$am of it sense perception 0., (.90

yo8inm(gen. on the part of yogis abhya!pratyak$att (abl. #ust because

non-e$ternal perception theirs being nano do$a" fault 0.0 (.9l*na!astu!

labdha!ati(aya!sambandht (abl. from clinging reality F ac.# could be con!used with the ;aisheshika

commentator's iron needle and lodestone (;< >.1.1>&, but sutras >.? and #.1

make it clear that the metal simile re!ers to brihtness instead o! manetism.& 0.4

(.9siddha!rHpa-boddh#tt (abl. coming from pro!ed, established form

being the knowerkya!artha!upade(a"assertion meaning teaching, learning

(.99 anta"-karaasya (gen. of inner creator tat!u;;alitatt (abl. known

from its luminance lohaat(!ati like iron, metal adhi$&ht#tamgo!ernorship

()he opponent 0.1 Alternatiely to /your9 one in relation to the t6o (see

E.: it is surelyproofthat de7ines a thin8 7rom 6hat is not dra6n in to8ether

/as the de7inition9: the three7old standard o7 proo7 bein8 the most e77e+tie in

produ+in8 it. 0.% Uien this proo7: sin+e it is the proo7 o7 all: there is no

super7luous proo7. 0.) That 6hi+h is in +onta+t: 6hi+h is re+o8nition by

delineatin8 the external appearan+e o7 a real thin8: is perception o7 it. 0.,

There is no 7ault on the part o7 yo8is ;ust be+ause o7 theirs bein8 a non!


23/109


24/109


cannot be known by the yogin through the threefold standard of proof but simply

by its immediate and constant presence as his awareness itself. De often hear and

use words like 3inner3 and 3deep3 in relation to self-awareness, implying

something dark, silent, and hard to access, but it is the opposite. )he word3luminance3 means that it is right there, right before the eyes, so to speak, the most

ali!e and immediately present thing one could e!er e$perience, because it is one%s

consciousness itsel!, here and now. t cannot possibly take years of deep

meditation to reali&e this truth, because it is so simple and ob!ious.

5s a helpful illustration to aid in this reali&ation, the author gi!es the e$ample

of a crystal and a rose, where the crystal takes on the color of a rose held near to it,

but also appears in its own clear form when the rose is absent. is idea of learning

the meaning of something through comprehension of its essential form, the

luminance of intellect being prior to form (in the sight metaphor, is opposed to the

opponent%s definition of learning through the kind of perception that is limited to

direct sensory contact with a real actual ob#ect. )he primacy of subtle

comprehension o!er proof based on gross perception, inference, and testimony, is

a central theme in his teaching. 5ccording to him there are two forms of the

percei!er, the blissAintelligence form and the en#oyerAe$periencer form, andperception is not limited to the latter. )he blissAintelligence form called 3mahat3

has a third aspect as well. t is the first manifestation of the awakening of

consciousness, called 3satt!a3, which is a subtle sense of acknowledging reality,

inherent in the intelligent mahat. )hese three correspond with the traditional 3sat-

cit-:nanda3, or truth-intelligence-bliss.

$">N $">c---# u|7 5


25/109

Chapter Mi!e )he 4pponent%s /roof 27

knowledge ubhaya-siddhi" both establishing 0.1, (.0 +it-aasna"

intelligence stopping point bho8a" sensory e$perience (.07 akartu" (gen.

belonging to not the creator api in fact phala-upabho8a" fruit sensory

e$perience anna!adyaat(!ati 3like3 food and the rest

0.10(.0= aiekt(ind. not distinguishinge!entat-siddhe"(abl. since

such establishingkartu"(gen. belonging to the creatorphala-aa8ama"fruit

direct conception 0.1 (.0@ na notubhayam (n. nom. s. the two +aas well

tatta-khyne(loc. ha!ing to do with true testimony 0.12(.0 i$aya"the

sphereai$aya"outside the sphere api and e!en atidHra!de" (abl. because of

!ery distant etc. hna-updnbhym (inst. dual" 3through3 re#ecting

accepting indriyasya (gen. belonging to the powers of sense and action 0.13

(.09 sauk$myt (abl. because smallness, tri!iality, insignificance (This word

can mean subtlety, but only in a nit-pickin analytical or atomic way, like acuity,

or ettin the subtle points o! an arument. @ere and in 11.1, like its source word

"sAkma", which is !ound in B< ., .1#, ).1, it has the more literal meanin o!

somethin (an understandin& that is small, lesser, or tri!lin. t is not the hiher,

more comprehensive understandin, but the opposite (11.1&, the "mithy CDnam"

o! B< 1..&tat-an!upalabdhi"(nom. f. of those no such comprehension

()he opponent0.1@ =n7eren+e is understandin8 6hat 7ollo6s lo8i+ally 7rom

the appearan+e o7 a +onne+tion. 0.11 Testimony is instru+tion by a trusted

authority: 0.1% his instru+tion establishin8 both by a means o7 proo7: 0.1) and

in the same 6ay establishin8 both by learned kno6led8e. 0.1, Sensory

experien+e is the end pointo7 intelle+t. Sensory experien+e o7 the 7ruit /o7

+reation:9 like 7ood and so on: belon8s: in 7a+t: to somethin8 that is not the

+reator o7 it.

()he author 0.10 Een not distin8uishin8: dire+t +on+eption o7 the 7ruit

does belon8 to its +reator: sin+e that /+on+eption9 is 6hat establishes su+h

/sensory experien+e9: 0.1 not those t6o hain8 to do 6ith true testimony as

6ell. 0.12 Qelon8in8 to the po6ers: either throu8h re;e+tin8 or a++eptin8:

there is the sphere /o7 per+eied ob;e+ts9: and een that 6hi+h is outside the

sphere be+ause o7 bein8 ery distant: et+. /e.8.: hidden or small9: 0.13 /but9

there is no su+h dire+t +on+eption o7 those /distant et+.9 thin8s: be+ause o7their triiality.

)he opponent, assuming once again his role as a teacher, turns to the other two

parts of the threefold standard of proof, saying that testimony confirms both


26/109

2= )he *ankhya +arshana

perception and inference. )he author replies that the proof of creation is the

comprehension itself, not passi!e sensory perception and inference confirmed by

testimony, as the opponent claims. )he author reinforces his theme that for the

purpose of liberation, learned knowledge and reasoning from e!idence,represented by spoken or written language, is to be understood as secondary to

direct creati!e perception and comprehension.

Neasoning ser!es best in e/plaininthe physical world. )he kind of knowledge

that we alldepend on throughout the day is a knowledge of e$planation and

prediction. De construct a past, e$plain it, and call it real, or we construct a future

based on reasoning and call it probable. )his is all done outside the realm of

philosophy, but it is interesting for the philosopher e$amining a present moment

reality that all claims to knowledge, past, present, or future, happen in that

moment, and each fact stands alone there. 5s for the rest of the facts, well, we

assure oursel!es that we couldbring them to mind if we wanted to, one fact at a

time, and then that assurance occupies the present moment.

)o a de!oted yogin, the meaning of his e$istence as a sentient being cannot be

known by e$planation and prediction. )he only effecti!e method is to abandon the

intellectual analysis structured in language, and actually attendto the immediate

e$perience of himself as the sub#ect, and to his raw perception, and to the

relationship between the two, as often as he can, because the goal of liberation can

not be achie!ed by analysis alone. 5ny proof achie!ed by patching together

syllogisms cannot compare with the direct reali&ation of one%s own form, so the

opponent%s claim that there is a lack of proof of the supreme go!ernor within, fails

in the light of that reali&ation.

Rust like the author of the 'aisheshika ('+ =.E, the author here says that

sensory e$perience arises from the powerof comprehension, not the other way

around. *uch comprehension is not commonly known by all, but it is known only

by the one. 4f course the word 3comprehension3 as used in this translation and

commentary does not ha!e the commonly understood sense of something that

depends on a pree$isting thing to be comprehended, be it an ob#ect, or a truth

taught by a teacher, or a written or !erbal e$pression of any kind. )he meaning of

the word as it is used here can only be known by constantly e$amining one%s ownpower of knowing, directly and in the immediate present, but withoutthe analysis

based on inference, or the word knowledge based on testimony.


27/109

Chapter *i$ )he 5uthor%s /roof 2@

Chapter Six

The Author's Kroo7

&13 $"X." *"# "&"4&".!

3 7; .+7 Q"# 51-"# . .

../"# T8 A&2"# &2


28/109


5cceptance of the self-connection in the series re


29/109

Chapter *i$ )he 5uthor%s /roof 29

(Eike the author o! ;aisheshika, this author uses sdharmya, vaidharmya, and

dharma toether. ee ;< 1.1-.& .12 (.29 ubhaya!anyatt (abl. because

both other being kryatambeing product mahat!de"(gen. of mahat and

the rest 8ha&a!di!at(!ati 3like3 #ar, pot etc. .13 (.E0 parimt(abl.from measuring (.E samanayt(abl. from series (.E2 (aktita"(tasil in

conse


30/109

E0 )he *ankhya +arshana

production of a pot that comes into e$istence on the potter%s wheel e!en though no

new material comes into e$istence. )he !arious


31/109

Chapter *e!en )he Container E

Chapter Seen

The Container

"$&" 7 "17S,"f,-# &162-J"%"#

LTJ K2Q"#"61"X3 .-S


32/109

E2 )he *ankhya +arshana

()he author 2., =t does not 8o to6ards establishin8 somethin8 ;ust be+ause

there is a 8eneral absen+e o7 dispute: like it is 6ith dharma. 2.0 This person is

distin+t 7rom his body and the rest: be+ause o7 that a88re8ate /body9 bein8 7or

the bene7it o7 somethin8 apart 7rom it< 2. and: it is said ('+: be+ause that/person9 is opposite /in +on+ept9 to three 8uas: et+. ('+ @.: 2.2 and be+ause

heis the 8oernor /mahat '+ Ch. 9. 2.3 The meanin8 o7 his bein8 the only

one is kno6n 7rom his existen+e as the en;oyer and7rom his pro8ress throu8h

li7e. 2.4 Le is the bri8ht one out o7 that separation /bein8 apart @.79

bet6een dull and bri8ht /intelle+t9.

)he opponent claims that we know of the unmanifest only through the

manifest. )o him, the unmanifest entity that is known from the manifest body is

the :tman or indi!idual, and he says that this is undeniable, but whene!er he

claims that something cannot be denied simply because it is commonly

acknowledged as true by e!eryone, the author is compelled to make the correction.

6!ery single adult person in this world has already learned the li!ing !iew,

which is old and undeniable, and no one disagrees with that, but the liberating

!iew is new, and that%s the thing" considering this unfamiliar !iew re"# .W.',-#

EnLP" >,-# 5


33/109

Chapter *e!en )he Container EE

2.1@ (.=nir!8ua!tt (ind. without


34/109

E )he *ankhya +arshana

absen+e o7 +on7usion about it. 2.12 There is no +ontradi+tion o7 that s+ripture

on non!duality by the existen+e o7 other births. 2.13 or one to 6hom the

+ause o7 bonda8e is kno6n: his 7orm isapprehended throu8h dire+t +o8nition.

)he opponent insists that creation is not the pro!ince of mahat as intellect" that

discrimination, perception, and the impulse to act do not contain the creati!e

function, because that is the domain of 1ature as the three guTas. e argues that

the world must continue to e$ist while one is sleeping, e!en though there is no

perception or comprehension in deep sleep. e also argues that there must be a

multiplicity of indi!idual souls, rich and poor, healthy and sick, happy and

miserable, because they are all seen in the world with their !arious burdens to bear

and their !arious fruits of life to en#oy. n his !iew, each person is born with his

own particular combination of these based on what he deser!es. n the Koga sutras

@.-= that author suggests a techni


35/109

Chapter 6ight )he Days of isunderstanding E7

1ow, is this 3self3 some otherself, other than youP 4f course not. )he word

3self3, found everywherein the scriptures in one form or another, doesn%t mean any

such thing. n the conte$t of this world of 3representations3, the author sees other

people in his world #ust as the opponent does and #ust as we all do, but only one

soul is e!er seen, only one consciousness. )he knowledge of non-duality ofsouls

in the direct cognition of this consciousness is not assailed in the least by the

obser!ation of the physical people-forms or their testimony. )his doesn%t mean that

the yogin would claim that his lo!ed ones are mere illusions. e #ust accepts them

into the realm of his own soul, and from this comes genuine lo!e, compassion, and

non-!iolence in thought, word, and deed.

Chapter Ei8ht

The Ways o7 Risunderstandin8

*'"-3/ --T7 _4"-#W 1& idn*mat this moment ialike, as saratrae!erywhere, in e!ery case

3.0nanotatyanta!u++heda"ultimate, final cutting short (.=0 y#tta!

ubhaya!rHpa" turned away from, free from, rid of both form 3. (.=

sk$t (ind. right before one%s eyes, clearly sambandht (abl. because

connection sk$itamstate of witnessing 3.2(.=2 nitya!muktatamfore!er

freed state of 3.3 (.=E auds*nyam indifference +a and itias you say 3.4

(.= upar8t(abl. because influence kart#tambeing the doer or creator +it!

snidhyt(abl. from intellect pro$imity, presence, attendance


36/109

E= )he *ankhya +arshana

()he opponent 3.1 =t is not ;ust a matter o7 la+k o7 re+o8nition o7 it /the

one 7orm @.9 on the part o7 those 6ho should be able to see: like the blind

and the si8hted. 3.% >madea and others: liberated: there is no non!duality.

3.) That /non!duality9 bein8 absent: in the preexistin8 /6orld9 it is as mu+htoday as eer< /and9 the 7uture: most de7initely so. 3., As it is at this moment

/here9: it is eery6here.

()he author 3.0 Lis 7orm bein8 7ree 7rom both o7 those /time and pla+e9 is

not a matter o7 a 7inal +uto77 /sleep or death9. 3. Clearly: be+ause there is

/still9 a +onne+tion: it is a state o7 itnessing: 3.2 and the state o7 hain8 bein8

7reed 7oreer (2.: 3.3 is ;ust the indi77eren+e: /nature (see .9 as you say.

3.4 Qein8 the +reator arises out o7 in7luen+e 7rom the presen+e o7 intelle+t.

)he notion that there are others who are capable of liberation but not yet

liberated is central to the opponent%s argument that many souls e$ist" for e$ample,

scripture that ':made!a (a 'edic Nishi and others are liberated, while there e$ists

the multiplicity of people referred to in @.2, who are not liberated, seemingly

!erifies that there are many souls. )his work asserts a kind of duality in the

concurrence of the two opposing !iews but non-duality 3ad!aita3 here means non-

duality of souls, and of course non-plurality. 5d!aita or 3ekat!a3 (oneness of soul

is actually asserted in this work and not denied (the denial in sutra .2 being in the

!oice of the opponent.

n sutra .E, ha!ing addressed one ob!ious ob#ection to non-duality, rooted in

his belief in a multiplicity of souls, the opponent brings up a second one. is half-

!iew of reality assumes only a pree$isting uni!erse that is 3not beginning3 (an:di,

meaning not created through the series beginning with mahat. )he temporal aspect

of that !iew is the belief in the e$istence of a continuous and unstoppable march of

time, including a history of that pree$isting uni!erse, a real and true past that

actually e$isted, independently of immediate perception of it through

remembering, and an ine!itable future. *utra . refers to the place-related aspect

of the opponent%s !iew (3at this moment3 remo!es the time-related aspect. )his

third part of the 3pree$isting3 obstacle to liberation is belie!ing only in the reality

of an e$tended physical world beyond the sphere of one%s immediate perception, a

world that e$ists independently of one%s knowledge of it, one that persists and doesnot cease upon the withdrawal of awareness.

)he author concludes his statement on form, begun in sutra @., by saying that

the true form of a person is free from the notion of a pree$isting uni!erse of both


37/109

Chapter 6ight )he Days of isunderstanding E@

time and place, one that is independent of perception. (is response here is

reminiscent of that in 2.2, ., and =., abruptly denying the doctrines of

karma, re-incarnation, and final dissolution. n the li!ing !iew an indifferent

personAspirit (puru8a is thought to be the witness and an indifferent nature isthought to be the creator or cause, but in the liberating !iew, the roles of both

witness and creator are attributed to mahat, whereas nature alone is his pure

potential, and the !ery first thing that emerges from that potential is the intellect,

and not physical ob#ects or whate!er sub-atomic components they are made of.

-T-7't=t $8 T8 " :2-!

.1 >3i"# >


38/109

E )he *ankhya +arshana

yo8e(loc. in (something other relation toapiand tat!siddhi"it pro!ingna

notG;asyena(inst. through directness, honesty, straightforwardnessayodhaat

(!ati like glowing of molten metal 3.10(2.9 r8a!ir8ayo"(gen. of passion

dispassion yo8a" connection, #oining 3.1 s#$&i" creation (2.0 mahat!di!kramea(inst. through mahat beginning with series paG+a!bhHtnm(gen.

pl. belonging to fi!e gross elements (see .&3.12 (2. tma!artha!tt(abl.

arising out of one%s own intentions#$&e"(abl. because creationna e$m(gen.

belonging to these B tma!arthe(loc. if one%s own for the benefitrambha"

undertaking, beginning, origination 3.13(2.2 dik!klau(nom. dual dimension

timek(a!dibhya"(abl. arising out of those beginning with the ether

()he opponent 3.1@ That 6hi+h is 7or the sake o7 the liberation o7 final

release (.7: or that 6hi+h is 7or one's o6n sake: belon8s to /our9 prin+ipal

/nature9: 3.11 be+ause the establishin8 o7 it belon8s to that indi77erent one.

3.1% There is no establishin8 o7 it 7rom mere hearin8.

()he author 3.1) That /belie79 +omes 7rom bein8 possessed o7 the stren8th

o7 the ima8ined notion /san9 o7 1.&a preexistin8 /6orld9: or 2.&indiiduals

one by one: like a host o7 dependents: and .&that this establishin8 o7 a human

bein8 6here in reality there is nature: is an un7ittin8 imposition< 3.1, 6hi+h is

kno6n by establishin8 that /7irst9 as a produ+t: de7inin8 /the se+ond9 7rom the

example o7 the a6are /the liberated: e.8.: >madea9 as i7 it /liberation9 6ere

like liberation 7rom thorns: and establishin8 that /third9 in relation to

somethin8 other /than soul9: not throu8h dire+tness /o7 per+eption9 like the

8lo6in8 o7 molten metal. 3.10 Our Io8a /+onne+tion9 is o7 passion and

dispassion. 3.1 There is +reation o7 the 7ie 8ross elements: throu8h the

series: be8innin8 6ith mahat: 3.12 /but9 it does not belon8 to these: be+ausethis +reation arises out o7 one's o6n intention /and9 the ori8ination o7 it is 7or

one's o6n sake. 3.13 /Een9 dimension and time arise out o7 those /essential

+onstituents9 that be8in 6ith the ether. (see '+ .-7 commentary.

)he opponent responds to the author%s statement in @. that mahat is the entity

that e$ists for the twofold purpose of e$perience and spiritual progress. )o him,

nature is that entity, and liberation means a 3final release3 where the indi!idual

soul (:tman has managed to bring his cycle of karma to an end and has mergedwith Orahman. )he o!erpowering strength of the opposing belief system is a ma#or

obstacle to the reali&ation of true liberation.


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Chapter 1ine ind E9

)he opponent belie!es only in a pree$isting and continuing world of time and

space, and in a multiplicity of indi!idual souls. e also belie!es that it is unfitting

or wrong (adhy:sa to look inward for the site of the created world. )he 3liberation

from thorns3 analogy refers to the unpro!able notion on the part of the unliberated

personal identity that there are liberated indi!iduals in his world among the

unliberated. )hese liberated people, praised in the scriptures, are supposedly proof

that there are many souls and not #ust one. )he notion of multiplicity of souls is a

con!enient and tidy contemplation that fulfills our need for community, but it is a

less tenable aspect of the li!ing !iew than aggregation is. n the liberated person it

fades to nothing.

)he author says that the reali&ation of mahat as principal instead of nature as

principal is through direct perception of the great intellect, which is bright, 3like

metal3 (see also 7.9. )he opponent%s proof as to the unfitness of this notion is that

the world is created by nature through concretion or aggregation of atoms and

therefore it is something 3other3 than soul, whereas the author says it does not

come from the gross elements but rather from subtler things. 4f course they are

both right, and their two opposing !iews are the two great comprehensi!e aspects

of human e$perience, but this dualism will be re!ealed later as the author%s point of!iew and not the opponent%s.

Chapter 5ine

Rind

W.17 > "61t- -%K_)"-# )!

p14-&&-# u%&,:"


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4. (2. stikamof or related to satt!a ekda(akamele!enth4.2 praartateit

proceeds aik#tt (ind. modified ahakrt(abl. out of the personal identity

4.3 (2.9 karma!indriya!buddhi!indriyai"(inst. pl. included with them action

powers intellect, discerning powersntaraminternalekda(akamele!enth4.4(2.20 hakrikata!(rute"(abl. for there is being of the personal identity

scripture nanotbhautikni(ika ha!ing or consisting of gross elements

()he opponent 4.1 =ntelle+t is /;ust9 dis+ernment. 4.% Whateer is e77e+ted

by that /intelle+t9: it be8ins 6ith one's dharma:4.) 6hi+h is ;ust the opposite

o7 the in7luen+in8 o7 /your9 'mahat'. 4., The personal identity is /;ust9 that

sel7!interest /throu8h dharma9.

()he author 4.0 What is e77e+ted by that /intelle+t9 is the +omplex o7 the

eleen 6ith the 7ie sensations. (the ele!en X ten indriyas S mind 4. The

eleenth /mind9 is o7 satta. 4.2 =t pro+eeds out o7 the personal identity

modi7ied. 4.3 The eleenth is internal: in+luded 6ith the po6ers o7 a+tion and

the po6ers o7 dis+ernin8: 4.4 6hi+h do not +onsist o7 the 8ross elements: 7or

there is s+riptureon their bein8 o7 the personal identity.

)he opponent says that intellect, #ust mentioned in .9, is something that guidesan indi!idual on the right path, in!ol!ing many lifetimes, which is #ust the

opposite of the great force that determines that path, as if it were nothing more

than the basic ability to discern right from wrong or good from bad. e says that

out of those two, knowing and following one%s pre-established dharma or duty in

life is the good choice. )hus intellect would be the instrument of free will in an

indi!idual.

Choice is known at all le!els in li!ing beings, starting with the primale!olutionary sense seen in all creatures as to what is or is not life-supporting at any

gi!en moment, such as the hard-wired 3inference3 of the danger of fire at the

slightest whiff of smoke. t e$tends e!en to the constant nagging superintendence

of one%s conscience and sense of responsibility or dharma, and this is what the

opponent sees as the self-interest of the personal identity (ahaYk:ra.

)he author responds by declaring that intellect is not merely the instrument of

distinguishing right from wrong, but the !ery cause of creation. )hrough thepersonal identity, it is the container of mind, which he calls 3the ele!enth3 because

it is the whole that is more than the sum of its ten parts, the indriyas. ind is a

modified form of mahatAsatt!a, but it only e$ists in the conte$t of the personal


41/109

Chapter 1ine ind

identity. )hat is why, according to the author%s teaching, the entire uni!erse that

e$ists in any moment is #ust the personal uni!erse of the yogin, consisting solely of

his e$perience as that particular person at that particular moment and in that

particular place, including any perception, thought, belief, or memory he happensto be entertaining. )he notion that there is 3the rest of3 the uni!erse outside the

sphere of his personal immediate awareness, though for the purpose of li!ing life it

is, in that moment, held to be true beyond any doubt, is a learned and inferred

knowledge, and it belongs to the li!ing !iew, not the liberating !iew.

"31:"/&8 "+:"F ")p1-p1J!

-? T


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()he author 4.10 or one 6hose measure o7 truth is that learned

kno6led8e /s+ripture9: there is no in+onsisten+y 6ith 6hat is ima8ined /8ods:

superior po6ers9. 4.1 Rind in+ludes both /super and ordinary9. 4.12

Throu8h the arious trans7ormations o7 the 8uas there is diersity:/appearin89 as +ir+umstan+e. 4.13 =n both it ran8es 7rom beauty to taste to

dirt.

+issolution into the de!at: (the 3gods3, see K+ 7. is the opponent%s !ersion

of cessation. e says that effort and result belong to nature as principal and not to

mahat as principal. n his !iew, the confused, who ha!e not yet worked their way

through the lower worlds, ha!e ordinary powers, while the gods ha!e superior

powers, and that this difference pro!es a duality of souls. e has already said in

.2, 3':made!a among others, liberated, there is no non-duality.3

ndeed, one might !ery well hear that sub#ecti!ism and especially solipsism are

absurd and imaginary at best, and that is true if they are taken alone, without

acknowledging the certainty of learned knowledge. Out the same could be said

about dependence on learned knowledge without the constant attendance to self-

awareness. )he philosophy of Koga, howe!er, includes both and re#ects neither.

5ny philosopher who dismisses the implications of a present-moment perceptual

reality, clinging instead to remembered and inferred and e$plained truths, is

missing an enormous dimension of knowledge. 5lso, needless to say, anyone who

belie!es in an unseen non-physical Jod, or a human soul, or hea!en, or hell, or

miracles, or sal!ation, or e!en achie!ement, failure, or any such disparity of

human worth, as nearly all of us do on this earth, has no business calling any

philosophy absurd.

magination is a function of mind, and it includes both the super and the

ordinary. 3Circumstance3 means the actual time and place and immediate

conditions in which the yogin finds himself at any gi!en moment, and again, in the

liberating !iew this actually represents the totality of creation in that moment, here

and now. )he e$pression 3rZpa-:di-rasa-mala-anta3 means literally, 3beginning

with beauty (form and taste and ending with or e$tending to dirt (smell3 and it

refers to the 3guTas3 of 'aisheshika, rupa-rasa-gandha-sparIa ('+ .7. )he author

says that both the beauty and the dirt of life are e$perienced by the li!ing liberatedperson, so life e$perience is not due to circumstance earned through karma.

)he word 3manas3 (mind in 9.= becomes the referent for all the geniti!e-case

terms in the following te$t.


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Chapter )en )he /owers E

Chapter Ten

Rind and the Ko6ers

, &2,-p12-# 12J=3'@1-# .-S&2

$2W 1 o -7-;p1 1 o" BB

"U7K =P &.-F -2 t&27H7?7!

."# _1 &2J17-


44/109


ayabhi+rt (abl. (indeclinable D ad!erbial unfailing, with absolute

necessity [email protected] (2.2 tath that way, thus a(e$a!saskra!dhra!tt (abl.

because of without e$ception, entire mental constructs foundation its being

(2.E sm#ty (inst. with, including remembering, memory anumnt (abl.known through inference+aas well

()he opponent [email protected] That /mind9 o7 an indiidual soul: is the bein8 a

itness/o7 +reation9: et+. That /mind9 o7 his /karma9 indriyas is his bein8 one

6ho a+ts. That /mind9 o7 the three /7orms o7 Qrahman9: is his /parti+ular9 ay

o7 a+tin8: shared 6ith his peers: thus hain8 an identi7yin8 personal Muality.

()he author 1@.% That /mind9 o7 breath and the others is the 7ie airs: 1@.)/and9 the 6ay o7 7un+tionin8 o7 those po6ers is serial as 6ell as non!serial:

1@., The 6ays are 7ie7old: 6hether they are a77li+ted or not a77li+ted (dirt or

beauty 9.. [email protected] When there is +essation o7 those /6ays9: their +olorin8

in7luen+e pa+i7ied and there is abidin8 in onesel7: and this /sel79 is the

/metaphori+al9 +rystal hain8 a 7lo6er /as its +olor9. 1@. Pike the +o6's milk

7or the sake o7 the +al7: the 8eneration by an a8ent in the interest o7 the

human bein8 is throu8h the be+omin8 isible o7 the unseen: [email protected] a thirteen7old

+reation throu8h the intermediate set. [email protected] n7ailin8 amon8 its +ompany o7

dependents: appearin8 as the 6orld: is mind: the head o7 those t6o /sets o7

po6ers9 like /the head o79 an axe: be+ause o7 its Muality o7 bein8 the most

e77e+tie amon8 the po6ers. [email protected] =t is thus be+ause o7 its bein8 the 7oundation

o7 all /mental9 +onstru+ts 6ithout ex+eption: in+ludin8 memory(K+ .=and

/those9 kno6n throu8h in7eren+e (K+ . as 6ell.

)he opponent argues with the author%s statement in .7-9 concerning the human

being as the witness and nature%s creation through the presence of intellect, and the

author replies by reinforcing his thesis of the serial nature of creation starting with

intellect. )he serial mode is that in which one thing proceeds from the ne$t, and

the non-serial mode is that of the groups of fi!e that do not ha!e any such

relationship of prior and posterior between them as production or containment, but

instead manifest and dissol!e by con#unction and dis#unction. )he analogy of the

cow and the calf here is beautiful. Ooth the cow and the calf are seen, but the flow

of milk is not seen, e!en though its effect is seen as the calf grows.

*utras 0.-7 bring to mind K+ ., but indriya-!>tti is not tti, and ni!>tti (cessation is not the


45/109

Chapter )en )he /owers 7

./U =" u'&7 K2$ $SJ37&"#37&"#()he repetition is

artificial. _/ "Of)8 "D)EJ." u&F

$"-2-# 5


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7or leadin8 to distin8uishin8. [email protected] That /+ourse9 o7 the other /the body9 is 7or

experien+e. [email protected] That 6hi+h is immediate /puru$a9 is utterly 7ree 7rom both.

5gain the opponent argues for an indifferent nature as principal, creating one%sparticular life circumstances in reaction to one%s past karma, but the author claims

intellect (mahat as principal, from which arises the twofold purpose of life

reali&ation and en#oyment. e states again that the human spirit transcends both

progress and the e$perience of en#oyment or pain.

Chapter Eleen

The Qody and the ie7old Opposin8 >ie6

-""EJPb3J$1 R"U " b9+X61,J


47/109

Chapter 6le!en )he Oody and the Mi!efold 4pposing 'iew @

()he opponent11.1 The 8ross /body 0.7-@9: as a rule: is born 7rom a

mother and a 7ather /but9 there is another that is not. 11.% =t belon8s to the

one /nature 0.9: not the other /intelle+t 0.E9: sin+e it is produ+ed by the

7ormer: bein8 a produ+t o7 it 7or en;oyment. 11.) =t is the one 6hole +onsistin8

o7 seenteen parts: the indi+ator /the subtle body9. 11., The ariety in

mani7estation /o7 bodies9 is by the di77eren+e in karma.

()he author11.0 As 7or the notion o7 the seat o7 8oernan+e oer that

/intelle+t9 bein8 in the body: the sayin8 o7 it propa8ates 7rom the sayin8 o7 it.

11. Pike a shado6 or a paintin8: it /the body9 does not exist on its o6n

6ithout that /intelle+t9: 11.2 6hi+h: like the sun: is not a result o7 +on+retion:

een thou8h there is in+arnation. 11.3 =t is /rather9 the measurin8 in atoms

that +omes 7rom /mere (compare with .29 hearin8 about the +reation o7 it

11.4 and 7rom /mere9 hearin8 about its bein8 made o7 7ood /earth9.

)he opponent sees the physical body as a gross representation of a

se!enteenfold subtle body or 3liYgaIarGra3 the fi!e airs, the ten indriyas, mind, and

intellect, all produced by nature. )he author argues that the go!ernance of mahat

as intellect works the other way around, and he gi!es an e$ample. )o become!isible, a shadow and a painting both depend on a light source such as the sun. )he

shadow depends on the light being blocked and the painting depends on its not

being blocked. 5lso, the shadow occurs naturally by simply becoming e!ident,

while the painting is a produced ob#ect. ()his use of two e$amples, one produced

and the other natural, is similar to .0 with the white cloth and the seed.

n the liberating !iew, the abstract entity called the 3principal3 is not created by

a packing together of minute concrete atoms, but rather the particular atoms,subdi!isions of the whole, are created by the uni!ersal abstract entity. )he term

3like the sun3 in .@ completes the analogy begun in .=. )he sun 3makes3 both

the painting and the shadow by making them e!ident (again, intellect is

brightness. )he author dismisses blind faith in the words of the scriptures without

self-e$amination, and the literal translation 3hearing3, rather than 3scripture3 with

its connotation of authority, better con!eys his intent, especially in the conte$t of

saying propagating from saying. (*ee also 3it is said in that regard3 '+ @.7. is

argument about intellect (as an aspect of mahat being the cause and not the effect,corresponds !ery closely with 'aisheshika @.-9.


48/109


t.J."3QJ.b&c o.1#.& (.2?-) have been restored to their oriinal place in


49/109

Chapter 6le!en )he Oody and the Mi!efold 4pposing 'iew 9

*hapters 22-2.& 11.13 (E.E@ iparyaya!bhed" opposing, misconception

di!ision, breakdown, an enumerated setpaG+afi!e

()he opponent 11.1@ The +ourse o7 li7e is 7or the sake o7 the /indiidual9people belon8in8 to the indi+ators /bodies9 like a kin8's +ooks. 11.11 The body

does+onsist o7 the 7ie 8ross elements. A++ordin8 to some it +onsists o7 7our

8ross elements.

()he author 11.1% =t is not to be in7erred 7rom seein8 those indiiduals one

by one that there is a sel7!existent +ons+iousness /in them9: and non!existen+e

o7 it be8innin8 6ith the passin8 a6ay o7 their mani7est 7orm. 11.1) =7 you

think it /this ie69 is ;ust /our9 hain8 the po6er o7 rapture (see .: 6ell inthe +ase 6here indiiduals one by one are seen all around: i7 it is ;ust a matter

o7 /atoms9 bein8 stru+k to8ether: the ori8ination o7 that /+ons+iousness9 6ould

arise 7rom minuteness /not 8reatness9. 11.1, The liberatin8 /ie69 is throu8h a

hi8her understandin8 /;Gna '+ .E9: bonda8e throu8h the opposite. 11.10

Comin8 7rom the state 6here the +ause is +he+ked: there is no su+h 1.&

a88re8ation /o7 atoms9 or 2.&mani7oldness /o7 souls9: 11.1 no .&liberatin8 o7

one person in t6o: 6ith one hain8 illusion and one not hain8 illusion: like

someone 6ho is asleep and someone 6ho is a6ake. 11.12 Roreoer: there is no

.&permanen+e o7 the other: >.&that 6hen somethin8 is ;ust made up in the

mind: it is most de7initely so. 11.13 Thus the diisions o7 this opposite /ie69

are 7ie7old.

n 'aisheshika sutra .E that author says that the unsurpassed good comes

through understanding (#[:na, and here in sutra . this author makes the same

statement, that liberation is reali&ed through #[:na, using the same word. )his

understanding is a subtle thing, whereas the world !iew as seen through the muddy

filter of bondage is gross. De are all taught that e!erything is made out of small

parts. easuring the atoms means reckoning the parts and pieces of creation,

gi!ing substance to the idea of aggregation of atoms and gi!ing name and form to

the myriad components out of which all things are made, including bodies. )he

opponent was also taught that !iew (as was the author, but he has ne!er taken the

liberty of ad!ancing toward a true comprehension by thinking independently. e

defends the principle of aggregation of the gross elements into bodies, and heargues with the author%s statement in 0.= about 3the course of life3.


50/109


Dhen it comes to refuting the notion that consciousness is a product of the

physical atomic body, these authors do not abstain from strong language. ere in

sutra .E our author implies that the idea is tri!ial or small-minded, by using the

word sauk8mya for 3minuteness3, while the author of the 'aisheshika calls it

ignorant and mindless (see '+ @.-9. 4f course, in the li!ing !iew there areother

bodies, other souls, and other ob#ects in a pree$isting world, things that persist

independently of the series beginning with consciousness, things that perish not

upon the withdrawal of perception but upon physical death. n the liberating !iew,

howe!er, these beliefs are seen as misapprehension. )he two !iews e$ist together

as mutual complements in the li!ing liberated person. 'iparyaya means opposite

or opposing, but it also means mistaken thinking or misconception. t should betaken as the opposite !iew or the 3li!ing3 !iew, which is e


51/109

Chapter )wel!e )he 'aisheshika *ystem !s. Uarma 7

the set naadh (ninefoldtu$&i" fulfillment 1%.2 (E.Hha!dibhi"(inst. with,

including marking, noting, considering, deliberating the others siddhi"

accomplishinga$&adh eightfold 1%.3 (E.7nanoitart(abl. coming from the

oneAthe otheritara!hne(inst. wA!in: the oneAthe other abandoning, letting gonais not soinwithout (E.=daia!di!prabhedbelonging to or coming from

the gods etc. species, kind, sort

1%.4(E.@ !brahma!stamba!paryantamup to and including Orahman a

tuft or clump of sod entirely tatWk#te (ind. thus done s#$&i" the creation

aiekt(abl. arising from non-distinction

()he opponent 1%.1 Qut the non!po6er (he is referring to the di!isionsoutlined in the 'aisheshika is t6enty!ei8ht!7old 1%.% the 7ul7illment nine7old:

1%.) the a++omplishin8 /o7 it9 ei8ht7old: 1%., the diisions o7 the intermediate

set as be7ore /eleen9. 1%.0 /Iours9 is ;ust the same as that o7 the other /the

non!po6er 8roup: as 7ollo6s9 1%. The 7ul7illment is nine7old be+ause o7 the

set o7 those related to the indiidual and the others: 1%.2 and the

a++omplishin8 o7 it is ei8ht7old in+ludin8 deliberation and the others. 1%.3

What +omes 7rom that one /ie6: >aisheshika9: +annot be /held9 6ithout

abandonin8 the other: the one about the 8ods: et+. (see 9.0

()he author 1%.4 Thus done: +reation arises 7rom non!distin+tion: 7rom

Qrahman to a +lump o7 sod (see 7., 2.=.

5fter the author assigns a number to his 3opposite3 !iew, the opponent, in turn,

puts a number to his. e points out the similarity between the author%s principles as

described in Chapter )hree and the principles of 'aisheshika (meaning 3ha!ing to

do with the particulars3, which counts only four subtle elements in itsenumeration sutras ('+ .-=, but he addresses only the 3non-power3 principles.

e says the 'aisheshika system is completely incompatible with his belief in gods,

religious rites, karma, etc.

)he masculine mahat is the face of the feminine prak>ti (the prime originator,

and those two as a unit, are considered by the author to be containers. )hey are the

ones to whom the abilities or 3powers3 of perception and action are attributed,

whereas all the principles that are created or produced make up the non-powergroup. Dith certain additions to the fi!e subtle elements and to the fi!e gross

elements the whole non-power group is counted as twenty-eight-fold nine plus

eight plus ele!en.


52/109


)he 3fulfillment3 set is the nine di!isions of the physical (dra!ya in the

'aisheshika system ('+ .. t starts with the fi!e gross elementsLearth

(prithi!i, water (apas, fire (te#as, air (!ayu, and the ether (:k:IaLand is

increased to nine by the de!elopment of dimension and time (diI and k:la andthen mind and the individual(manas and :tman. t is called 3fulfillment3 because

the nine di!isions are the components of concrete physical reality, which is the

point of completion and fulfillment of the creati!e process, for the sake of

en#oyment. )he author also calls it the fruit of creation (see 7.7.

)he 3accomplishing3 set, also drawn from 'aisheshika ('+ .7, are the eight

(not se!enteen di!isions of guTa, which are the essential constituents that gi!e

rise to the dra!ya set. )hese guTas from 'aisheshika begin with four subtle

elementsLtouch, taste, smell, and formLand become eight by the addition of Zha

and the rest. )he word 3Zha3, meaning 3deliberation3, corresponds to 3saVkhy:Q3

('+ .7, which means reckonings, or deliberation, reasoning, reflection, etc. (see

3*aV-khy:, f.3 D p. 2. )he three others, 3the rest3, are 1.& measurings

(parim:T:ni" 2.& a single unnamed set consisting of certain discernings

(buddhayaQ and certain endea!ors (prayatn:Q, corresponding to mind" and finally

.&the sense of indi!iduality (p>thakt!am. )he intermediate set is ele!enfold theten indriyas and mind. ind is thus counted twice in this scheme, once as the

3ele!enth3 of *ankhya (9.7 and again as thephysicalmind of 'aisheshika.

)he author replies that these particulars are e$actly how creation emerges when

Orahman becomes e$cluded, as the feminine aspect, the prime originating force,

begins to lose her balance and to reel into di!ersity, and as the masculine aspect,

mahat, begins to forget his eternal nature and to fail in his ability to distinguish it

from his creation.

gt.i3 "-73 -b3" -jE73 &-4*(*

K


53/109

Chapter )wel!e )he 'aisheshika *ystem !s. Uarma 7E

lower region 1%.1% (E.70 madhye (loc. in the middle ra;as!i(l ra#as

abounding 1%.1) (E.7 karma!ai+itryt (abl. through action di!ersity

pradhna!+e$&(for the principal e$ertion, endea!oring 8arbha!dsaat(!ati

like womb-born ser!ant(s 1%.1,(E.72 #tti"returning tatrathere, to that apie!en uttara!uttara!yoni!yo8t higher and higher birth(s through heya"

abandoned, gi!en up (E.7E samnamthe same with;ar!maraa!di!;amaging

death etc. born of du"khamsuffering 1%.10(E.7 nano kraa!layt(abl.

because cause dissolution into, melting (see ).&k#ta!k#tyat accomplishment

(n:Ia =.E to be done right, proper ma8naat (!ati like sunk, submerged

utthnt (abl. through rising 1%.1 (E.77 akryate-api (loc. wAapi e!en

without what is to be done tat!yo8a"his connection praa(yt(abl. throughsub#ect to another%s will, ser!itude 1%.12 (E.7= sa he hi because, for sarait

knowing all sarakartdoing all (E.7@ *d#(a!*(ara!siddhi"one endowed with

such


54/109


ere the opponent describes the three planes of human e$istence that are

associated with the doctrine of reincarnation or transmigration of souls according

to the law of karma. e says that there is no rising to the ultimate good through

understanding as stated in the first sutra of the 'aisheshika, but that man is insteadgo!erned by and sub#ect to the will of a higher power.

De all understand Jod to be an all-knowing and all-powerful higher being, and

not #ust an abstract power but a great unseen person-like being. t is possible to

stretch the meaning to encompass some kind of other principle that is not the

mighty anthropomorphic, conscious, human-image, discriminating Jod that we

learned about in church, temple, or synagogue" but to be fair, the word 3Jod3 does

indeed mean #ust that.

t is a wonderful concept and a noble belief, despite the shameful bickering and

e!en !iolence o!er who%s Jod is real and whose isn%t. Out how can that be helped

when Jod is seen to be a separate personality who stands aloof and #udges one%s

e!ery thought and deed as right or wrong, who is pleased or displeased with one%s

actions, like a parent" and who rewards and punishes accordinglyP )hese things

are not so much Jodly but more like characteristics of petty worldly people,

whose !ery nature seems to be to s


55/109

Chapter )hirteen Cessation and ;etting Jo 77

Chapter Thirteen

Cessation and Pettin8 Uo

*", ')F"J$8 &-#&3 =a"i847K &--17KF 4 $&&&7 --#

"&)(8 ;""# 7>7 7.2J$8 &3b"#

4&"7 >N-7'z 8&"

1).1 (E.79 a+etanate-api (loc. wAapi e!en though, e!en that without

intelligence, design, or conscious intent being, which is k$*raat like milk

+e$&itam(itac ha!ing e$ertion, effort, beha!ior pradhnasya(gen. belonging to

principal 1).%(E.=0 karmaat(!atup ha!ing, in accordance with karma d#$&e"

(abl. known from seeing either, or kla!de"(abl. coming from time etc.

(the gross elements (E.= sabht(abl. due to one%s own innate disposition

+e$&itam(itac ha!ing effort (in life anabhisadhnt(see abhisaVdh:na D

(abl. because of absence of design bh#tyaat (!ati like ser!ant 1).) (E.=2

karma!k#$&e"(abl. known from karman the effect of drawing to oneself or

andita"(tasil through the beginningless, the pree$isting

1)., (E.=E iikta!bodht (abl. known through discriminati!e

consciousness s#$&i!ni#tti"creation cessation pradhnasya(gen. of principal

sHdaat(!ati as cook(s pke(loc. regarding, with the cooking (E.= itara"

oneitaraatlike the other tat!do$t(abl. for in those fault 1).0(E.=7 dayo"

ekatarasya (see >.1& auds*nyaman abiding apart (from (see the source word

"udsLna" $%&apaar8a"completion, coming to a close 1). (E.==anya!s#$&i!

upar8eWapi (loc. wAapi e!en though another creating coloring, influencena

not ira;yate (from !ira[# to be dismissed prabuddha!ra;;u!tattasya (gen.

point of !iew 3to3 wake up, become aware of rope reality ia like, as (itappears ura8a" snake (E.=@ karma!nimitta!yo8t (abl. from karma as

instrumental cause resulting from +a moreo!er 1).2 (E.= nairapek$ye-api

(8ya[ of nirapek8a (loc. wAapi e!en though disinterestedness prak#ti!upakre


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7= )he *ankhya +arshana

(loc. whene!er nature assistance aieka" without distinguishing nimittam

cause (E.=9 nartak*at(!ati like female dancer pra#ttisya(gen. of acti!ity api

actually ni#tti"cessation +ritrthyt(ind. the ob#ect being attained 1).3 (E.@0

do$a!bodhe (loc. when fault knowing, awareness api indeed na noupasarpaam approaching softly pradhnasya (gen. on the part of principal

kula!adhHat(!ati likeness of a refined woman 1).4(E.@na ekntata"not at

all bandha!mok$aubondage andAor liberation puru$asya (gen. of the person

aiekt(abl. non-distinguishing#te(wAabl. without, but for

()he opponent1).1 Lain8 one's e77ort /in li7e9: een that 6hi+h: like /the

7lo6 o79 milk(0.=,is 6ithout +ons+ious intent: does belon8 to /our9 prin+ipal

/nature9. 1).% That one's e77ort: serant!like be+ause o7 the absen+e o7 desi8n:

is due to one's innate disposition: is kno6n either 7rom seein8 6hat +omes

7rom time and the others /the 8ross elements9 in a++ordan+e 6ith karma: 1).)

or 7rom the dra6in8 e77e+t o7 karma: throu8h the preexistin8 /6orld9.

()he author 1).,: Throu8h dis+riminatie +ons+iousness: there is a

cessationo7 the prin+ipal's +reation: as /your9 +ooks (see .0/7inish9 6ith

the +ookin8: 7or there is 7ault in those /your proo7s E.2-E9: the one and the

other alike. 1).0 /but9 alternatiely to that /your ie6 in 7.9 o7 the one in

relation to the t6o: su+h a +ompletion is /rather9 an abidin8 apart 7rom it /the

+reation9 (see E.. 1). Een thou8h there may be ;ust the +olorin8 in7luen+e

/o7 ima8ination9 +reatin8 another thin8: it is not to be dismissed. =t is like a

deadly snake /on the road9: as it appears to one 6ho /then9 be+omes a6are

that the reality is /only9 a rope. Roreoer: 6ith karma bein8 asso+iated as the

+ause 1).2 6heneer there is the assistan+e o7 nature: een thou8h she is

disinterested: su+h a +ause is /kno6n9 ithoutdistin8uishin8. Pike a dan+in88irl: there is a+tually +essation o7 her a+tiity 6hen its ob;e+t is attained. 1).3

=ndeed 6hen there is a6areness o7 that 7ault (see E.: there is not /een9 a

so7t approa+h o7 /your9 prin+ipal like a re7ined 6oman. 1).4 There is no

bonda8e or liberation o7 a person at all: but 7or that non!distin8uishin8 (E.@.

6ffort in accordance with karma is seen in the particularity of one%s time, place,

and circumstance (see .2-, where one%s beha!ior or work in life is fi$ed

according to that natural law. n the traditional !iew, seeing one%s acti!ity or effortin life, and seeing one%s life circumstances as the result of karmic law are two

proofs of the handiwork of nature as the di!ine creati!e and reacti!e force. Ooth

are thought to persist through time in a pree$isting world, independently of one%s


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Chapter )hirteen Cessation and ;etting Jo 7@

awareness of them, but in the liberating !iew there is no continuity or persistence.

)he opponent has offered two proofs, both already denied by the author in .=-

@. 4ne is the infinite !ariety of things in nature%s creation (E.2, and the other is

the seeming connection of


58/109


T;517, :"; R"Nq *-2#")

.J3"X &Uz &"&" ""#""#()he repetition is artificial.1).1@ (E.@2 prak#te" (gen. belong to nature G;asyt (ind. surely

sasa8att(abl. through attachmentpa(uat(!ati like domesticated animal

1).11 (E.@E rHpai" (inst. pl. ways saptabhi"(inst. in these ways se!en or

3often used to e$press an indefinite plurality3 (D, 3many3 tmnam himself

badhntibinds (refle$i!e :tmanepada pradhnam principal ko(akraat (!ati

like 3case (cocoon maker3, silkworm imo+ayatiliberates himself eka!rHpeaone way 1).1% (E.@nimitta!tamcause (this being aiekasya(gen. of non-

distinguishing na not d#$&a!hni" learned knowledge abandoning, letting go

1).1) (E.@7 tatta!abhyst principle, truth discipline of repeated study,

constant mindfulness na iti na iti iti ty8t(abl. through 3no3 3no3 thus

lea!ing, abandoning, forsaking, letting go ieka!siddhi" distinguishing

accomplishing, reali&ing 1).1, (E.@= adhikri-prabhedt (abl. from the

standpoint of one of authority, go!ernor subdi!ision na no niyama" rule,

restriction 1).10 (E.@@ bdhita!anu#tty" (abl. arising from that which has

been e$cluded returnmadhya!iekata"(madhya S tasil 3out of the midst3 in

the midst distinction apie!enupabho8a"life e$perience (E.@;*an!mukta"

li!ing liberated +a indeed, thus 1).1 (E.@9 upade(ya!upade$!tt (abl.

through taught teacher being tat!siddhi"his achie!ement (E.0 (ruti"

scripture +a in addition to 1).12 (E. itarath otherwise andha!parampar

blind tradition (E.2 +akra!bhramaaat(!ati like wheel spinningdh#ta!

(ar*ra" retaining a body, continuing to li!e, e$isting (E.E saskra!le(ata"(tasil brought about through mind construct little ta

The Sankhya Darshana

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