Hindu Philosophies

Digitized by the Internet Archive
in
2014
https://archive.org/details/hinduphilosophysOOdavi
TRUBNER'S ORIENTAL SERIES.
"
A knowledge of the
sophy, and religion
is
commonplace, at
as an acquaintance with the Latin

ago.
Immense
and
and Greek
classics
day
was a generation or so
have been made within the present century in these

Sanskrit has been brought within the range of accurate
invaluable ancient literature thoroughly investigated ; the
strides
branches of learning
philology,
least, of Oriental literature, philo-
as necessary to the general reader of the present
its
language and sacred books of the Zoroastrians have been laid bare Egyptian,
Assyrian, and other records of the remote past have been deciphered, and a
group of scholars speak of still more recondite Accadian and Hittite monuments but the results of all the scholarship that has been devoted to these
subjects have been almost inaccessible to the public because they were contained for the most part in learned or expensive works, or scattered through;
out the numbers of scientific periodicals. Messrs. Tkubner & Co., in a spirit
which does them infinite credit, have determined to supply the
constantly-increasing want, and to give in a popular, or, at least, a comprehensive form, all this mass of knowledge to the world." Times.
of enterprise
Second Edition, post 8vo, pp. xxxii.748, with Map,
THE INDIAN EMPIRE

ITS PEOPLE, HISTORY,
By
the
Hon. Sir W. W.
Member
HUNTER,
AND
cloth, price 21s.
PRODUCTS.
K.C.S.I., C.S.I.,
CLE., LL.D.
of the Viceroy's Legislative Council,
Director-General of Statistics to the Government of India.
Being a Revised Edition, brought up to date, and incorporating the general

results of the Census of 1881.
"It forms a volume of more than 700 pages, and is a marvellous combination of
condensation and research.
It gives a complete account of the Indian
Empire, its history, peoples, and products, and forms the worthy outcome of
seventeen years of labour with exceptional opportunities for rendering that labour
fruitful.
Nothing could be more lucid than Sir William Hunter's expositions of the
economic and political condition of India at the present time, or more interesting
than his scholarly history of the India of the past." The Times.
literary
THE FOLLOWING WORKS HAVE ALREADY APPEARED

Third Edition, post 8vo, cloth, pp.
xvi.
428, price 16s.
ESSAYS ON THE SACRED LANGUAGE, WRITINGS,

AND RELIGION OF THE PARSIS.
By MARTIN HAUG,
Ph.D.,
Late of the Universities of Tubingen, Gottingen, and Bonn Superintendent

of Sanskrit Studies, and Professor of Sanskrit in the Poona College.
;
E. W. WEST.
a Biographical Memoir of the late Dr.
by Prof. E. P. Evans.
Edited and Enlarged by De.
To which
is
added
HAUG
History of the Researches into the Sacred Writings and Religion of the
Parsis, from the Earliest Times down to the Present.
Languages of the Parsi Scriptures.
III. The Zend-Avesta, or the Scripture of the Parsis.
IV. The Zoroastrian Religion, as to its Origin and Development.
" Ess'ays on the Sacred Language, Writings, and Eeligion of the Parsis,' by the
The author intended, on his return
late Dr. Martin Haug, edited by Dr. E. W. "West.
from India, to expand the materials contained in this work into a comprehensive
religion,
design
but
the
was frustrated by his untimely
account of the Zoroastrian
I.
IT.
'
death. We have, however, in a concise and readable form, a history of the researches
into the sacred writings and religion of the Parsis from the earliest times down to
the present a dissertation on' the languages of the Parsi Scriptures, a translation
of the Zend-Avesta, or the Scripture of the Parsis, and a dissertation on the Zoroastrian religion, with especial reference to its origin and development." Times.
Post 8vo, cloth, pp.
viii.
176, price
7s. 6d.
TEXTS FROM THE BUDDHIST CANON

COMMONLY KNOWN AS
"
DHAMMAPADA."
With Accompanying Narratives.

Translated from the Chinese by S. BEAL, B.A., Professor of Chinese,
University College, London.
The Dhammapada, as hitherto known by the Pali Text Edition, as edited
by Fausboll, by Max Midler's English, and Albrecht Weber's German
translations, consists only of twenty-six chapters or sections, whilst the
Chinese version, or rather recension, as now translated by Mr. Beal, conThe students of Pali who possess FausbolFs
text, or either of the above-named translations, will therefore needs want
Mr. Beal's English rendering of the Chinese version ; the thirteen abovenamed additional sections not being accessible to them in any other form ;
for, even if they understand Chinese, the Chinese original would be unsists of thirty-nine sections.
obtainable by them.
"Mr. Beal's rendering of the Chinese translation is a most valuable aid to the
It contains authentic texts gathered from ancient
critical study of the work.
canonical books, and generally connected with some incident in the history of
Buddha. Their great interest, however, consists in the light which they throw upon
everyday life in India at the remote period at which they were written, and upon
The method
the method of teaching adopted by the founder of the religion.
employed was principally parable, and the simplicity of the tales and the excellence
of the morals inculcated, as well as the strange hold which they have retained upon
the minds of millions of people, make them a very remarkable study." Times.
" Mr. Beal, by making it accessible in an English dress, has added to the great services he has already rendered to the comparative study of religious history." Academy.
"Valuable as exhibiting the doctrine of the Buddhists in its purest, least adulterated form, it brings the modern reader face to face with that simple creed and rule
of conduct which won its way over the minds of myriads, and which is now nominally
professed by 145 millions, who have overlaid its austere simplicity with innumerable
ceremonies, forgotten its maxims, perverted its teaching, and so inverted its leading
principle that a religion whose founder denied a God, now worships that founder as
a god himself." Scotsman.

Second Edition, post 8vo,
cloth, pp. xxiv.
360,
price 10s. 6d.
THE HISTORY OF INDIAN LITERATURE.

By ALBRECHT WEBER.
Translated from the Second German Edition by John Mann, M.A., and
Theodou Zachariae, Ph.D., with the sanction of the Author.
"When
Dr. BuHLER, Inspector of Schools in India, writes:

I was Professor of Oriental Languages in Elphinstone College, I frequently felt the
want of such a work to which I could refer the students."
"It will be especially useful
Professor Cowell, of Cambridge, writes
I used to long for
to the students in our Indian colleges and universities.
such a book when I was teaching in Calcutta. Hindu students are intensely
interested in the history of Sanskrit literature, and this volume will supply
:
them with
all they want on the subject."

Professor Whitney, Yale College, Newhaven, Conn., U.S.A., writes :
" I was one of the class to whom the work was originally given in the form
of academic lectures.
At their first appearance they were by far the most
learned and able treatment of their subject and with their recent additions
they still maintain decidedly the same rank."
" Is perhaps the most comprehensive and lucid survey of Sanskrit literature
;
extant. The essays contained in the volume were originally delivered as academic
and at the time of their first publication were acknowledged to be by far
the most learned and able treatment of the subject. They have now been brought
up to date by the addition of all the most important results of recent research."
lectures,
Times.
Post 8vo, cloth, pp.
198, accompanied by
Maps, price 7s. 6d.
xii.
Two Language
A SKETCH OF
THE MODERN LANGUAGES OF THE EAST
By
ROBERT
N.
INDIES.
CUST.
The Author has attempted to fill up a vacuum, the inconvenience of

which pressed itself on his notice. Much had been written about the
languages of the East Indies, but the extent of our present knowledge had
not even been brought to a focus. It occurred to him that it might be of
use to others to publish in an arranged form the notes which he had collected
for his
own
edification.
" Supplies a deficiency which has long been felt." Times.

" The book before us is then a valuable contribution to philological science. It
passes under review a vast number of languages, and it gives, or professes to give, in
every case the sum and substance of the opinions and judgments of the best-informed
writers." Saturday Review.
Second Corrected Edition, post 8vo, pp.

,
xii.
116, cloth, price
5s.
THE BIRTH OF THE WAR-GOD.

A
Poem.
By KALIDASA.
Translated from the Sanskrit into English Verse by
Ralph
T.
H. Griffith, M.A.
" A very spirited rendering of the Kumarasambhava, which was first published
twenty-six years ago, and which we are glad to see made once more accessible."
Times.
"Mr. Griffith's very spirited rendering is well known to most who are at all
interested in Indian literature, or enjoy the tenderness of feeling and rich creative
imagination of its author." Indian Antiquary.
" We are very glad to welcome a second edition of Professor Griffith's admirable
translation.
Few translations deserve a second edition better." Mhena'tivi.
TR UBNER'S ORIENTAL SERIES.

Post 8vo, pp. 432, cloth, price
16s.
A CLASSICAL DICTIONARY OF HINDU MYTHOLOGY

AND RELIGION, GEOGRAPHY, HISTORY, AND
LITERATURE.
By JOHN" DOWSON, M.R.A.S.,
Late Professor of Hindustani, Staff College.
" This not only forms an indispensable book of reference to students of Indian
literature, but is also of great general interest, as it gives in a concise and easilyaccessible form all that need be known about the personages of Hindu mythology
whose names are so familiar, but of whom so little is known outside the limited
circle of savants."
Times.
" It is no slight gain when
such subjects are treated fairly and fully in a moderate
and we need only add that the few wants which we may hope to see supplied
new editions detract but little from the general excellence of Mr. Dowson's work."
space
in
Saturday Review.
Post 8vo, with
View
of Mecca, pp. cxii.
172,
cloth, price 9s.
SELECTIONS FROM THE KORAN.
EDWARD WILLIAM
By
Translator of " The Thousand and
A New
LANE,
One Nights " &c, <fec.

Edition, Revised and Enlarged, with an Introduction by
Stanley Lane Poole.
;
*
Has been long esteemed in this country as the compilation of one of the
.
.
greatest Arabic scholars of the time, the late Mr. Lane, the well-known translator of
The present editor has enhanced the value of his
the 'Arabian Nights.'
relative's work by divesting the text of a great deal of extraneous matter introduced
by way of comment, and prefixing an introduction." Times.
" Mr. Poole is both a generous and a learned biographer.
Mr. Poole tells us
the facts ... so far as it is possible for industry and criticism to ascertain them,
and for literary skill to present them in a condensed and readable form." English.
man,
Calcutta.
Post 8vo, pp.

368, cloth, price 14s.
MODERN INDIA AND THE INDIANS,
vi.
BEING A SERIES OF IMPRESSIONS, NOTES, AND ESSAYS.

By
MONIER WILLIAMS,
D.C.L.,
of the University of Calcutta, Hon. Member of the Bombay Asiatic

Society, Boden Professor of Sanskrit in the University of Oxford.
Hon. LL.D.
Third Edition, revised and augmented by considerable Additions,

with Illustrations and a Map.
" In this volume we have the thoughtful impressions of a thoughtful man on some
An enof the most important questions connected with our Indian Empire.
lightened observant man, travelling among an enlightened observant people, Professor
Monier Williams has brought before the public in a pleasant form more of the manners
and customs of the Queen's Indian subjects than we ever remember to have seen in
any one work. He not only deserves the thanks of every Englishman for this able
contribution to the study of Modern India a subject with which we should be
specially familiar but. he deserves the thanks of every Indian, Parsee or Hindu,
Buddhist and Moslem, for his clear exposition of their manners, their creeds, and
.
their necessities."
Times.
Post 8vo, pp.
xliv.
376,
cloth, price 14s.
METRICAL TRANSLATIONS FROM SANSKRIT

WRITERS.
With an
Introduction,
many
Prose Versions, and Parallel Passages from
Classical Authors.
By
J.
MUIR, CLE.,
D.C.L., LL.D., Ph.D.
"... An agreeable introduction to Hindu poetrv." Times.

"... A volume which may be taken as a fair illustration
and moral sentiments and
Edinburgh Daily Review.
alike of the religious

of the legendary lore of the best Sanskrit writers."
TRUBNER'S oriental series.

Second Edition, post 8vo, pp. xxvi.
244, cloth,
price; 10s. 6d.
THE GULISTAN;
Ou,
KOSE GARDEN OF SHEKH MUSHLIU'D-DIN SADI OF SHIRAZ.
Translated for the First Time into Prose and Verse, with an Introductory
Preface, and a Life of the Author, from the Atish Kadah,
EDWARD
By
B. EAST WICK, C.B., M.A., F.R.S., M.R.A.S.
" It is a very fair rendering of the original." Times.
" The new edition has long been desired, and will be welcomed by all who take
any interest in Oriental poetry. The Gulistan is a typical Persian verse-book of the
highest order. Mr. Eastwick's rhymed translation
has long established itself in
a secure position as the best version of Sadi's finest work." Academy.
" It is both faithfully and gracefully executed." Tablet.
.
408 and

MISCELLANEOUS ESSAYS RELATING TO INDIAN
In
Two Volumes,
post 8vo, pp.
viii.
viii.
SUBJECTS.
By BRIAN
HOUGHTON HODGSON,
Esq., F.B.S.,
Late of the Bengal Civil Service Corresponding Member of the Institute Chevalier
of the Legion of Honour
late British Minister at the Court of Nepal, &c, <fec.
;
CONTENTS OF
VOL.
I.
Section I. On the Kocch, B6d6, and Dhimal Tribes. Part I. Vocabulary.

Part II. Grammar. Part III. Their Origin, Location, Numbers, Creed, Customs,
Character, and Condition, with a General Description of the Climate they dwell in.
Appendix.
Section II. On Himalayan Ethnology. I. Comparative Vocabulary of the Languages of the Broken Tribes of Nepal. II. Vocabulary of the Dialects of the Kiranti
Language. III. Grammatical Analysis of the Vayu Language. The Vayu Grammar.
The Bahing GramIV. Analysis of the Bahing Dialect of the Kiranti I language.
mar. V. On the Vayu or Hayu Tribe of the Central Himalaya. VI. On tue Kiranti
Tribe of the Central Himalaya.
CONTENTS OF
VOL.
II.
On the Aborigines of North-Eastern India. Comparative Vocabulary

and Garb Tongues.
Section IV. Aborigines of the North- Eastern Frontier.
Section V. Aborigines of the Eastern Frontier.
Section VI. The Indo-Chinese Borderers, and their connection with the HimaSection
III.
of the Tibetan, Bodo,
layans and Tibetans. Comparative Vocabulary of Indo-Chinese Borderers in Arakan.

Comparative Vocabulary of Indo-Chinese Borderers in Tenasserim.
Section VII. The Mongolian Affinities of the Caucasians. Comparison and Analysis of Caucasian and Mongolian Words.
Section VIII. Physical Type of Tibetans.

Section IX. The Aborigines of Central India. Comparative Vocabulary of the
Aboriginal Languages of Central India. Aborigines of the Eastern Ghats. Vocabulary of some of the Dialects of the Hill and Wandering Tribes in the Northern Sircars.
Aborigines of the Nilgiris, with Remarks on their Affinities. Supplement to the
Nilgirian Vocabularies.
The Aborigines of Southern India and Ceylon.
Section X. Route of Nepalese Mission to Pekm, with Remarks on the WaterShed and Plateau of Tibet.
Section XI. Route from Kathmandu, the Capital of Nepal, to Darjeeling in
Sikim. Memorandum relative to the Seven Cosis of Nepal.

Section XII. Some Accounts of the Systems of Law and Police as recognised in
the State of Nepal.
Section XIII. The Native Method of making the Paper denominated Hindustan,
Nepalese.
Section XIV. Pre-eminence of the Vernaculars or, the Anglicists Answered

Being Letters on the Education of the People of India.
" For the study of the less-known races of India Mr. Brian Hodgson's Miscellaneous Essays will be found very valuable both to the philologist and the ethnologist."
'
'

Third Edition,
Two
Vols., post 8vo, pp. viii. 268

price 21s.
and viii. 326,
cloth,
THE LIFE OR LEG-END OF GAUDAMA,

THE BUDDHA OF THE BURMESE. With Annotations.
The Ways
to Neibban,
and Notice on the Phongyies or Burmese Monks.
By the Eight Eev.
P.
BIGANDET,
Bishop of Ramatha, Vicar-Apostolic of Ava and Pegu.
"The work is furnished with copious notes, wnich not only illustrate the subjectmatter, but form a perfect encyclopaedia of Buddhist lore." Times.
"A work which will furnish European students of Buddhism with a most valuable
help in the prosecution of their investigations." Edinburgh Daily Review.
" Bishop Bigandet's invaluable work." Indian Antiquary.
"Viewed
in this light, its importance is sufficient to place students of the subject

its author." Calcutta Review.
under a deep obligation to

" This
work
is
one of the greatest authorities upon Buddhism." Dublin Review.
Post 8vo, pp. xxiv.
CHINESE BUDDHISM.
A VOLUME OF SKETCHES, HISTORICAL AND CRITICAL.
By
Author
J.
EDKINS, D.D.
of " China's Place in Philology," "Religion in China,"
&c, &c.
"It contains a vast deal of important information on the subject, such as is only
to be gained by long-continued study on the spot." Athenaeum.
" Upon the whole, we know of no work comparable to it for the extent of its
original research, and the simplicity with which this complicated system of philosophy, religion, literature, and ritual is set forth." British Quarterly Review.
" The whole volume is replete with learning. ... It deserves most careful study
from all interested in the history of the religions of the world, and expressly of those
who are concerned in the propagation of Christianity. Dr. Edkins notices in terms
of just condemnation the exaggerated praise bestowed upon Buddhism by recent
English writers."
Record.
LINGUISTIC
10s. 6d.
AND ORIENTAL
Written feom the Year
ESSAYS.
1846 to 1878.
By ROBERT NEED HAM CUST,

Late
Member
of
Her Majesty's Indian
Civil Sei'vice
Hon. Secretary to
the Royal Asiatic Society;
and Author of " The Modern Languages of the East Indies."

"
We know none who
with so
much
life, especially the life of the natives,

literary talent." Academy.
has described Indian
learning, sympathy,
and
" They seem to us to be full of suggestive and original remarks." -Si. James's Gazette.
" His book contains a vast amount of information. The result of thirty-five years
and speculation, and that on subjects as full of fascination as
of inquiry, reflection,
of food for thought."
Tablet.
" Exhibit such a thorough acquaintance with the history and antiquities of India
as to entitle him to speak as one having authority." Edinburgh Daily Review.
It is this
"The author speaks with the authority of personal experience
constant association with the country and the people which gives such a vividness
Athenaeum.
to many of the pages."

Post 8vo, pp.
civ.
348,
cloth, price 18s.
BUDDHIST BIRTH STORIES;

The Oldest
first
Jataka Tales.
J ATAK ATTHA V ANN AN A,
BEING THE
For the
or,
Collection of Folk-lore Extant
time Edited in the original Pali.
By V. FAUSBOLL
W. Rhys Davids.
Translation. Volume I.
;
And
Translated by T.
" These are tales supposed to have been told by the Buddha of what he had seen
lieai-d in his previous births.
They are probably the nearest representatives
of the original Aryan stories from which sprang the folk-lore of Europe as well as
India. The introduction contains a most interesting disquisition on the migrations
of these fables, tracing their reappearance in the various groups of folk-lore legends.
Among other old friends, we meet with a version of the Judgment of Solomon. " Times.
and
" It
is
now some
this subject
Rhys Davids asserted his right to be heard on

on Buddhism in the new edition of the Encyclopaedia
years since Mr.
by his able
article
'
'
Britannica. "
Leeds Mercury.
" All who are interested in Buddhist literature ought to feel deeply indebted to
Mr. Rhys Davids. His well-established reputation as a Pali scholar is a sufficient
guarantee for the fidelity of his version, and the style of his translations is deserving
of high praise." Academy.
" No more competent expositor of Buddhism could be found than Mr. Rhys Davids.
In the Jataka book we have, then, a priceless record of the earliest imaginative
literature of our race ; and ... it presents to us a nearly complete picture of the
social Life and customs and popular beliefs of the common people ot Aryan tribes,
closely related to ourselves, just as they were passing through the first stages of
civilisation. "
St.
James's Gazette.
Post 8vo, pp. xxviii. 362, cloth, price

A TALMUDIC MISCELLANY;
14s.
Or,
A THOUSAND AND ONE EXTRACTS FROM THE TALMUD

THE MIDRASHIM, AND THE KABBALAH.
Compiled and Translated by PAUL ISAAC HERSHON,
Author
of " Genesis
According to the Talmud," &c.
With Notes and Copious
Indexes.
" To obtain in so concise and handy a form as this volume a general idea of the
Talmud is a boon to Christians at least." Times.
" Its peculiar and popular character will make it atti-active to general readers.
Mr. Hershon is a very competent scholar.
Contains samples of the good, bad,
and indifferent, and especially extracts that throw light upon the Scriptures."
.
British Quarterly Review.

" Will convey to English readers a
more complete and truthful notion

Talmud than any other work that has yet appeared." Daily News.
of the
" Without overlooking in the slightest the several attractions of the previous
volumes of the Oriental Series.' we have no hesitation in saying that this surpasses
them all in interest." Edinburgh Daily Review.
" Mr. Hershon has
thus given English readers what is, we believe, a fair set
of specimens which they can test for themselves."
The Record.
" This book is by far the best fitted in the present state of knowledge to enable the
general reader to gain a fair and unbiassed conception of the multifarious contents
of the wonderful miscellany which can only be truly understood so Jewish pride
asserts by the life-long devotion of scholars of the Chosen People." Inquirer.
" The value and importance of this volume consist in the fact that scarcely a single
extract is given in its pages but throws some light, direct or refracted, upon those
Scriptures which are the common heritage of Jew and Christian alike." John Bull.
" It is a capital specimen of Hebrew scholarship a monument of learned, loving,
light-giving labour." Jeioish Herald.
'

Post 8vo, pp.
xii.
228, cloth, price
7s. 6d.
THE CLASSICAL POETRY OF THE JAPANESE.

HALL CHAMBERLAIN,
By BASIL
Author
of
" Yeigo Hehkaku Shiran."
" A very curious volume. The author has manifestly devoted much labour to the
task of studying the poetical literature of the Japanese, and rendering characteristic
specimens into English verse." Daily News.
" Mr. Chamberlain's volume is, so far as we are aware, the first attempt which has
been made to interpret the literature of the Japanese to the Western world. It is to
the classical poetry of Old Japan that we must turn for indigenous Japanese thought,
and in the volume before us we have a selection from that poetry rendered into
graceful English verse." Tablet.
''It is undoubtedly one of the best translations of lyric literature which has
appeared during the close of the last year." Celestial Empire.
"Mr. Chamberlain set himself a difficult task when he undertook to reproduce
Japanese poetry in an English form. But he has evidently laboured con amove, and
his efforts are successful to a degree." London and China Express.
Post 8vo, pp.
xii.
164,
cloth, price 10s. 6d.
THE HISTORY OF ESARHADDON

KING OF ASSYRIA,
(Son of Sennacherib),
B.C. 681-668.
Translated from the Cuneiform Inscriptions upon Cylinders and Tablets in

the British Museum Collection ; together with a Grammatical Analysis
of each Word, Explanations of the Ideographs by Extracts from the
Bi-Lingual Syllabaries, and List of Eponyms, &c.
Br ERNEST A. BUDGE, B.A., M.R.A.S.,

Assyrian Exhibitioner, Christ's College, Cambridge.
" Students of scriptural archaeology will also appreciate the History of Esarhaddon.' " Times.
" There is much to attract the scholar in this volume. It does not pretend to
popularise studies which are yet in their infancy. Its primary object is to translate,
but it does not assume to be more than tentative, and it offers both to the professed
Assyriologist and to the ordinary non-Assyriological Semitic scholar the means of
'
Academy.
controlling its results."
"Mr. Budge's book is, of course, mainly addressed to Assyrian scholars and
students. They are not, it is to be feared, a very numerous class. But the more
thanks are due to him on that account for the way in which he has acquitted himself
Tablet.
in his laborious task."
21s.
THE MESNEVI
(Usually
known
as
The Mesneviyi Sherif,
or
Holy Mesnevi)
op
MEVLANA (OUR LORD) JELALU

Book the
'D-DIN
MUHAMMED
ER-RUMI.
First.
Together with some Account of the Life and Acts of the Author,
of his Ancestors, and of his Descendants.
Illustrated by a Selection of Characteristic Anecdotes, as Collected
by their Historian,
Mevlana Shemsu-'D-Din Ahmed, el Eflaki, el
'Arifi.
Translated, and the Poetry Versified, in English,
By
"
JAMES
W.
REDHOUSE,
M.R.A.S.,
&c.
complete treasury of occult Oriental lore." -Saturday Review.

"This book will be a very valuable help to the reader ignorant of Persia, who is
desirous of obtaining an insight into a very important department of the literature
extant in that language." Tablet.

Post 8vo, pp. xvi. 280, cloth, price
6s.
EASTERN PROVERBS AND EMBLEMS

Illustrating Old Truths.
By Rev.
Member
J.
LONG,
of the Bengal Asiatic Society, F.R.G.S.
" We regard the book as valuable, and wish for it a wide circulation and attentive
reading." Record.
" Altogether, it is quite a feast of good things." Globe.
" It is full of interesting matter." Antiquary.
Post 8vo, pp.
viii.
270, cloth, price
7s. 6d.
INDIAN POETRY;
New Edition of the "Indian Song of Songs," from the Sanscrit
"Gita Goviuda" of Jayadeva Two Books from "The Iliad of
India" (Mahabharata), " Proverbial Wisdom " from the Shlokas of the
Hitopadesa, and other Oriental Poems.
By EDWIN ARNOLD, C.S.I., Author of "The Light of Asia."
Containing a
of the
" In this new volume of Messrs. Triibner's Oriental Series, Mr. Edwin Arnold does
good service by illustrating, through the medium of his musical English melodies,
the power of Indian poetry to stir European emotions. The Indian Bong of Songs
is not unknown to scholars.
Mr. Arnold will have introduced it among popular
English poems. Nothing could be more graceful and delicate than the shades by
which Krishna is portrayed in the gradual process of being weaned by the love of
Beautiful Radha, jasmine-bosomed Radha,'
from the allurements of the forest nymphs, in whom the five senses are typified. "
'
'
'
Times.
" No other English poet has ever thrown his genius and his art so thoroughly into
the work of translating Eastern ideas as Mr. Arnold has done in his splendid paraphrases of language contained in these mighty epics." Daily Telegraph.
" The poem abounds with imagery of Eastern luxuriousness and sensuousnt ss the
air seems laden with the spicy odours of the tropics, and the verse has a richness and
melody
sufficient to captivate the senses of the dullest."
Standard.
a
" The translator, while producing a very enjoyable poem, has adhered with tolerable fidelity to the original text." Overland Mail.
"We certainly wish Mr. Arnold success in his attempt 'to popularise Indian
classics,' that being, as his preface tells us, the goal towards which he bends his
efforts."
Allen's Indian Mail.
;
Post 8vo, pp. xvi.
296,
THE MIND OF MENCIUS

Or,
POLITICAL ECONOMY FOUNDED UPON MORAL

PHILOSOPHY.
Systematic Digest of the Doctrines of the Chinese Philosopher

Mencius.
Translated from the Original Text and Classified, with
Comments and Explanations,
By
the Rev.
ERNST FABER,
Rhenish Mission Society.
Translated from the German, with Additional Notes,
By the Rev. A.
B.
HUTCHINSON,
C.M.S., Church Mission,
Hong Kong.
" Mr. Faber is already well known in the field of Chinese studies by his digest of
the doctrines of Confucius. The value of this work will be perceived when it is
remembered that at no time since relations commenced between China and the
West has the former been so powerful we had almost said aggressive as now.
For those who will give it careful study, Mr. Faber's work is one of the most
valuable of the excellent series to which it belongs." Nature.

16s.
THE RELIGIONS OF INDIA.

By A. BARTH.
Translated from the French with the authority and assistance of the Author.
The author has, at the request of the publishers, considerably enlarged

the work for the translator, and has added the literature of the subject to
date ; the translation may, therefore, be looked upon as an equivalent of a
new and improved edition of the original.
" Is not only a valuable manual of the religions of India, which marks a distinct
step in the treatment of the subject, but also a useful work of reference." Academy.
" This volume is a reproduction, with corrections and additions, of an article
contributed by the learned author two years ago to the Encyclopedie des Sciences
Religieuses.' It attracted much notice when it first appeared, and is generally
admitted to present the best summary extant of the vast subject with which it
'
deals."
Tablet.
" This
is not only on the whole the best but the only manual of the religions of
from Buddhism, which we have in English. The present work
shows not only great knowledge of the facts and power of clear exposition, but also
great insight into the inner history and the deeper meaning of the great religion,
for it is in reality only one, which it proposes to describe." Modem Review.
" The merit of tbe work has been emphatically recognised by the most authoritative
Orientalists, both in this country and on the continent of Europe, But probably
there are few Indianists (if we may use the word) who would not derive a good deal
of information from it, and especially from the extensive bibliography provided in
India, apart
the notes." Dublin Review.

" Such a sketch M. Barth has drawn with a master-hand." Critic (New York).
Post 8vo, pp.
The
An
viii.
152,
cloth, price 6s.
HINDU PHILOSOPHY.
SANKHYA KARIKA of IS'WARA KRISHNA.
Exposition of the System of Kapila, with an Appendix on the

Nyaya and Vais'eshika Systems.
By
JOHN DAVIES,
M.A.
The system of Kapila contains nearly

department of pure philosophy.
(Cantab.), M.R.A.S.
all
that India has produced in the
finds in Mr. Davies a patient and learned guide who

of the philosophy of India, and supplies him with a clue
lost
in
them.
In the preface he states that the system of
not
be
that he may
Kapila is the 'earliest attempt on record to give an answer, from reason alone,
which
arise
in eveiy thoughtful mind about the origin of
to the mysterious questions
the world, the nature and relations of man and his future destiny, and in his learned
connection
of the Sankhya system with the philoand able notes he exhibits the
sophy of Spinoza,' and the connection of the system of Kapila with that of Schopen"
Foreign Church Chronicle.
hauer and Von Hartmann.'
" Mr. Davies's volume on Hindu Philosophy is an undoubted gain to all students
of the development of thought. The system of Kapila, which is here given in a translation from the Sankhya Karika, is the only contribution of India to pure philosophy.
Presents many points of deep interest to the student of comparative philosophy, and without Mr. Davies's lucid interpretation it would be difficult to appreciate these points in any adequate manner." Saturday Review.
" We welcome Mr. Davies's book as a valuable addition to our philosophical
"The non-Orientalist
him into the intricacies
.
leads
'
'
'
library."
Notes
and
Queries.

Post 8vo, pp.
x.
130,
cloth, price 6s.
A MANUAL OF HINDU PANTHEISM. VEDANTASARA.

Translated, with copious Annotations,
By Major
Bombay
Staff Corps
G. A.
JACOB,
Inspector of
Army
Schools.
The design
of this little work is to provide for missionaries, and for

others who, like them, have little leisure for original research, an accurate
summary of the doctrines of the Vedanta.
" The modest title of Major Jacob's work conveys but an inadequate idea of the
vast amount of research embodied in bis notes to the text of the Vedantasara. So
copious, indeed, are these, and so much collateral matter do they bring to bear on
the subject, that the diligent student will rise from their perusal with a fairly
adequate view of Hindu philosophy generally. His work ... is one of the best of
its kind that we have seen."
Calcutta Review.
Post 8vo, pp.
xii.
154,
TSUNI
GO AM
The Supreme Being of the Khoi-Khoi.

By THEOPHILUS HAHN, Ph.D.,
Custodian of the Grey Collection, Cape Town Corresponding Member
Corresponding Member of the
of the Geogr. Society, Dresden
Anthropological Society, Vienna, &c. &c.
;
"The
instalment of Dr. Hahn's labours will be of interest, not at the Cape

only, but in every University of Europe. It is, in fact, a most valuable contribution
to the comparative study of religion and mythology. Accounts of their religion and
mythology were scattered about in various books these have been carefully collected by Dr. Hahn and printed in his second chapter, enriched and improved by
what he has been able to collect himself." Prof. Max Miiller in the Nineteenth
first
Century.
"
It is full of
good things."
St.
James's Gazette.
In Four Volumes.
Post 8vo, Vol. I., pp. xii. 392, cloth, price 12s. 6d.,
Vol. II., pp. vi.
408, cloth, price 12s. 6d., Vol. III., pp. viii.
414,
cloth, price 12s. 6d., Vol. IV., pp. viii. 340, cloth, price 10s. 6d.
A COMPREHENSIVE COMMENTARY TO THE QURAN.

to which
prefixed sales preliminary discourse, with

Additional Notes and Emendations.
is
Together with a Complete Index to the Text, Preliminary

Discourse, and Notes.
By
Rev. E. M.
WHERRY,
M.A., Lodiana.
" As Mr. Wherry's book is intended for missionaries in India, it is no doubt well
that they should be prepared to meet, if they can, the ordinary arguments and interpretations, and for this purpose Mr. Wherry's additions will prove useful." Saturday
Review.

Post 8vo, pp. vi. 208, cloth, price
8s.
6d.
THE BHAGAVAD-GITA.
Translated, with Introduction and Notes.
By
JOHN DAVIES,
M.A. (Cantab.)
" Let us add that his translation of the Bhagavad Gita is, as we judge, the best
that has as yet appeared in English, and that his Philological Notes are of quite
Dublin Review.
peculiar value."
5s.
THE QUATRAINS OF OMAR KHAYYAM.

Translated by E. H.
Barrister-at-Law, late
Post 8vo, pp. xxxii.
WHINFIELD,
H.M. Bengal
336,
M.A.,
Civil Service.
THE QUATRAINS OF OMAR KHAYYAM.

The Persian Text, with an English Verse
By
E. H.
WHINFIELD,
late of the
Translation.
Bengal Civil Service.
" Mr. Whinfield has executed a difficult task with considerable success, and his
version contains much that will be new to those who only know Mr. Fitzgerald's
delightful selection." Academy.
" The most prominent features in the Quatrains are their profound agnosticism,
combined with a fatalism based more on philosophic than religious grounds, their
Epicureanism and the spirit of universal tolerance and charity which animates them."
Calcutta Review.
Post 8vo, pp. xxiv.
268, cloth, price
9s.
THE PHILOSOPHY OF THE UPANISHADS AND

ANCIENT INDIAN METAPHYSICS.
As exhibited
By
in a series of Articles contributed to the Calcutta Review.
ARCHIBALD EDWARD GOUGH,
M.A., Lincoln College, Oxford

Principal of the Calcutta Madrasa.
" For practical purposes this is perhaps the most important of the works that have
thus far appeared in Triibner's Oriental Series.'
We cannot doubt that for all
who may take it up the work must be one of profound interest." Saturday Review.
'
post 8vo, pp. xxiv. 230, cloth, price

6d.
In Two Volumes. Vol.
A COMPARATIVE HISTORY OF THE EGYPTIAN AND
7s.
I.,
MESOPOTAMIAN RELIGIONS.
By Dr. C. P. TIELE.
I. History of the Egyptian Religion.
Translated from the Dutch with the Assistance of the Author.
Vol.
By JAMES BALLIISTGAL.
" It places in the hands of the English readers a history of Egyptian Religion
which is very complete, which is based on the best materials, and which has been
illustrated by the latest results of research. In this volume there is a great deal of
information, as well as independent investigation, for the trustworthiness of which
Dr. Tide's name is in itself a guarantee
and the description of the successive
religions under the Old Kingdom, the Middle Kingdom, and the New Kingdom, is
given in a manner which is scholarly and minute." Scotsman.
;

Post 8vo, pp.
xii.
302,
YUSUF AND ZULAIKHA.

A Poem
by JAMI.
Translated from the Persian into English Verse.
By
" Mr.
RALPH
T.
H. GRIFFITH.
who
has done already good service as translator into verse from the
Sanskrit, has done further good work in this translation from the Persian, and be
has evidently shown not a little skill in his rendering the quaint and very oriental
The work,
style of his author into our more prosaic, less figurative, language.
besides its intrinsic merits, is of importance as being one of the most popular and
famous poems of Persia, and that which is read in all the independent native schools
of India where Persian is taught." Scotsman.
Griffith,
Post 8vo, pp.
viii.
266, cloth, price
9s.
LINGUISTIC ESSAYS.
By CARL ABEL.
"An
entirely novel method of dealing with philosophical questions and impart a

interest to the otherwise dry technicalities of the science." Standard.
is an opponent from whom it is pleasant to differ, for he writes with
enthusiasm and temper, and his mastery over the English language fits him to be a
champion of unpopular doctrines." Athenaeum.
real
human
" Dr. Abel
Post 8vo, pp.
ix.
281, cloth,
price 10s. 6d.
THE SARV A DARSAN A SAMGRAHA

-
Or,
REVIEW OF THE DIFFERENT SYSTEMS OF HINDU

PHILOSOPHY.
By
MADHAVA ACHARYA.
COWELL, M. A., Professor of Sanskrit in the University

Cambridge, and A. E. GOUGH, M.A., Professor of Philosophy
in the Presidency College, Calcutta.
This work is an intei-esting specimen of Hindu critical ability. The
author successively passes in review the sixteen philosophical systems
current in the fourteenth century in the South of India and he gives what
appears to him to be their most important tenets.
Translated by E. B.
of
"The
translation is trustworthy throughout. A protracted sojourn in India,

is a living tradition, has familiarised the translators with Indian
'A th enceum.
where there
thought.
'
Post 8vo, pp. lxv.
368,
cloth, price 14s.
TIBETAN TALES DERIVED FROM INDIAN SOURCES.

Translated from the Tibetan of the Kah-Gyur.
By
Done
F.
ANTON VON SCHIEFNER.
into English from the
By W. R.
S.
German, with an Introduction,
RALSTON, M.A.
"Mr. Ralston, whose name is so familiar to all lovers of Russian folk-lore, has
supplied some interesting Western analogies and parallels, drawn, for the most part,
from Slavonic sources, to the Eastern folk-tales, culled from the Kahgyur, one of the
divisions of the Tibetan sacred books." Academy.
" The translation
could scarcely have fallen into better hands. An Introduction
gives the leading facts in the lives of those scholars who have given their
attention to gaining a knowledge of the Tibetan literature and language." Calcutta
.
Review.
" Ought to interest all who care for the East, for
folk-lore/* Pall Mall Gazette.
amusing
stories, or for
comparative

Post 8vo, pp. xvi.
224, cloth, price
9s.
UDANAVARGA.
A Collection of Veeses from the Buddhist
Canon.
DHARMATRATA.
NORTHERN BUDDHIST VERSION of DHAMMAPADA.
Compiled by
Being the
Translated from the Tibetan of Bkah-hgyur, with Notes, and

Extracts from the Commentary of Pradjnavarman,
By W. WOODVILLE ROCKHILL.
" Mr. Rockhill's present work is the first from which assistance will be gained
for a more accurate understanding of the Pali text it is, in fact, as yet tlie only
term of comparison available to us. The Udanavarga,' the Thibetan version, was
originally discovered by the late M. Schiefner, who published tbe Tibetan text, and
had intended adding a translation, an iuteution frustrated by his death, but which
has been carried out by Mr. Rockhill.
Mr. Rockhill may be congratulated for
having well accomplished a difficult task." Saturday Review.
;
'
In
Two
"Volumes, post 8vo, pp. xxiv.
566,
Language Map, price
cloth,
accompanied by a
18s.
A SKETCH OF THE MODERN LANGUAGES OF AFRICA.

By ROBERT
Barrister-at-Law, and late of
NEEDHAM
Her
CUST,
Majesty's Indian Civil Service.
"Any one at all interested in African languages cannot do better than get Mr.
Cust's book. It is encyclopaedic in its scope, and the reader gets a start clear away
in any particular language, and is left free to add to the initial sum of knowledge
there collected." Natal Mercury.
"Mr. Cust has contrived to produce a work of value to linguistic students."
Nature.
Third Edition.
Post 8vo, pp. XV.-250, cloth, price
7s.
6d.
OUTLINES OF THE HISTORY OF RELIGION TO THE

SPREAD OF THE UNIVERSAL RELIGIONS.
By
C. P.
TIELE,
Doctor of Theology, Professor of the History
of Religions in the
University of Leyden.
Translated from the Dutch by J. Estlin CARPENTER, M. A.

" Few books of its size contain the result of so much wide thinking, able and laborious study, or enable the reader to gain a better bird's-eye view of the latest results
of investigations into the religious history of nations.
As Professor Tiele modestly
says, In this little book are outlinespencil sketches. I might say nothing more.'
But there are some men whose sketches from a thumb-nail are of far more worth
than an enormous canvas covered with the crude painting of others, and it is easy to
see that these pages, full of information, these sentences, cut and perhaps also dry,
short and clear, condense the fruits of long and thorough research." Scotsman.
'

Post 8vo, pp.
xii.
312,
with Maps and Plan, cloth, price
148.
A HISTORY OF BURMA.
Including Burma Proper, Pegu, Taungu, Tenasserim, and Arakan. From
the Earliest Time to the End of the First "War with British India.
By
Lieut. -Gen. Sie
ARTHUR P. PHAYRE, G.C.M.G., K.C.S.I.,
Membre Correspondant
and C.B.,
de la Societe Academitpie Indo-Chinoise

de France.
"Sir Arthur Phayre's contribution to Trubner's Oriental Scries supplies a recognised want, and its appearance has been looked forward to for many years
General Piiayre deserves great credit for the patience and industry which lias resulted
in this History of Burma."
Saturday Review.
Third Edition.
7s. 6d.
RELIGION IN CHINA.
By JOSEPH EDKINS, D.D., Peking.
Containing a Brief Account of the Three Religions of the Chinese, with
Observations on the Prospects of Christian Conversion amongst that
People.
" Dr. Edkins has been most careful in noting the varied and often complex phases
an account of considerable value of the subject." Scotsman.
" As a missionary, it has been part of Dr. Edkins' duty to study the existing
religions in China, and his long residence in the country has enabled him to acquire
an intimate knowledge of them as they at present exist." Saturday Review.
" Dr. Edkins' valuable work, of which this is a second and revised edition, has,
from the time that it was published, been the standard authority upon the subject
of opinion, so as to give
of
which
it
treats." Nonconformist.
" Dr. Edkins

may now be fairly regarded as among the
Chinese religion and language." British Quarterly Review.
.
Post 8vo, pp. X.-274, cloth, price
first
authorities
on
9s.
THE LIFE OF THE BUDDHA AND THE EARLY

HISTORY OF HIS ORDER.
Derived from Tibetan Works in the Bkah-hgyur and Bstan-hgyur.
Followed by notices on the Early History of Tibet and Khoten.
Translated by W.
W. ROCKHILL, Second
Secretary U.S. Legation in China.
bears testimony to the diligence and fulness with which the author
has consulted and tested the ancient documents bearing upon his remarkable sub-
"The volume
ject."
Times.
" Will be appreciated by those who devote themselves to those Buddhist studies
of late years taken in these Western regions so remarkable a development. Its matter possesses a special interest as being derived from ancient Tibetan
works, some portions of which, here analysed and translated, have not yet attracted
the attention of scholars. The volume is rich in ancient stories bearing upon the
world's renovation and the origin of castes, as recorded in these venerable authoDaily News.
rities."
which have
Third Edition.
Post 8vo, pp. viih-464, cloth, price
16s.
THE SANKHYA APHORISMS OF KAPILA,

"With Illustrative Extracts from the Commentaries.
Translated by J. R.
BALLANTYNE,
LL.D., late Principal of the Benares
College.
Edited by
"The work
FITZEDWARD HALL.
displays a vast expenditure of labour and scholarship, for which

students of Hindoo philosophy have every reason to be grateful to Dr. Hall and the
publishers." Calcutta Review.

In
Two Volumes,
post 8vo, pp. cviii.-242, and viii.-370, cloth, price 24s.
Dedicated by permission to H.R.H. the Prince of Wales.
BUDDHIST RECORDS OF THE WESTERN WORLD,

Translated from the Chinese of Hiuen Tsiang (a.d. 629).
By
SAMUEL BEAL,
B.A.,
R.N. (Retired Chaplain and N. I. ) Professor of Chinese,

University College, London ; Rector of Wark, Northumberland, &c.
(Trin. Coll.,
An
Camb.)
eminent Indian authority writes respecting this work

" Nothing
in elucidating the History of India until Mr. Beal's trans:
more can be done
lation of the 'Si-yu-ki' appears."
"It is a strange freak of historical preservation that the best account of the condition of India at that ancient period has come down to us in the books of travel
written by the Chinese pilgrims, of whom Hwen Thsang is the best known." Times.
Post 8vo, pp. xlviii.-398, cloth, price
12s.
THE ORDINANCES OF MANU.

Translated from the Sanskrit, with an Introduction.
By
the late A. C.
BURNELL,
CLE.
Ph.D.,
Completed and Edited by E. W. HOPKINS, Ph.D.,

of Columbia College, N.Y.
" This work is full of interest while for the student of sociology and the science
It is a great boon to get so notable a work in so
of religion it is full of importance.
accessible a form, admirably edited, and competently translated." Scotsman.
;
"Few men were more competent than Burnell to give us a really good translation
well-known law book, first rendered into English by Sir William Jones.
Burnell was not only an independent Sanski-it scholar, but an experienced lawyer,
and he joined to these two important qualifications the rare faculty of being able to
We ought to feel very
express his thoughts in clear and trenchant English.
grateful to Dr. Hopkins for having given us all that could be published of the translation left by Burnell." F. Max Muller in the Academy.
of this
Post 8vo, pp. xii.-234, cloth, price
9s.
THE LIFE AND WORKS OF ALEXANDER

CSOMA DE KOROS,
"With a Short Notice of all his Published and Un1842.
published Works and Essays. Prom Original and for most part Unpublished Documents.
Between 1819 and
By
THEODORE DUKA,
M.D., F.R.C.S. (Eng.), Surgeon-Major

H.M.'s Bengal Medical Service, Retired, &c.
"Not too soon have Messrs. Triibner added to their valuable Oriental Series a
history of the life and works of one of the most gifted and devoted of Oriental
students, Alexander Csoma de Koros. It is forty-three years since his death, and
though an account of his career was demanded soon after his decease, it has only
now appeared in the important memoir of his compatriot, Dr. Duka." Bookseller.
TRUBNER'S OR IE XTA L SERIES.

Two Volumes,
Ed
post 8vo, pp. xii.~3i8 and V1.-312, cloth, price 21s.
MISCELLANEOUS PAPERS RELATING TO

INDOCHINA.
Reprinted from " Dalrymple's Oriental Repertory " "Asiatic Researches,"
and the "Journal
of the Asiatic Society of Bengal."
CONTENTS OF
I. Some Accounts
Quedah.
VOL.
I.
By Michael
Topping.
EL Report made to the Chief and Council of Balambangan, by Lieut. James
Barton, of his several Surveys.
Substance of a Letter to the Court of Directors from Mr. John Jesse, dated
III.
July 20, 1775. at Borneo Proper.
IV. Formation of the Establishment of Poolo Peenang.
The Gold of Limong. By John Macdonald.
V.
VI.
On Three Natural Productions or Sumatra. By John Macdonald.
VII. On the Traces of the Hindu Lauguage and Literature extant amongst the
Malays. By William Marsden.
VIII.
Some Account of the Elastic Gum Vine or Prince-Wales Island. By James
of
Howison.
IX.
A Botanical
and Pulo-Pinang.
Description of Urceola Elastica, or Caoutchouc Vine of Sumatra
By William Roxburgh, M.D.
X. An Account of the Inhabitants of the Poggy, or Nassau Islands, lying off

Sumatra. By John Crisp.
Remarks on the Species of Pepper which are found on Prince-Wales Island
By William Hunter, M.D.
XII. On the Languages and Literature of the Indo-Chinese Nations.
Bv J.
Lev den, M.D.
XIII.
Some Account of an Oruig-Outang of remarkable height found on the Island
By Clarke Abel, M.D.
of Sumatra.
XIV. Observations on the Geological Appearances and General Features of Portions of the Malayan Peninsula. By Captain James Low.
XV. Short Sketch of the Geology of Pulo-Pinang and the Neighbouring Islands.
By T. Ware.
XVI. Climate of Singapore.
XVII. Inscription on the Jetty at Singapore.
XVIII. Extract of a Letter from Colonel J. Low.
XL
XIX. Inscription at Singapore.

XX. An Account of Several Inscriptions found in Province Wellesley.
CoL James Low.

XXL Note on the Inscriptions from Singapore and Province Wellesley.
By
Lieut.
By
J.
W.
Laidlay.
XXII. On an Inscription from Keddah. By Lieut. -Col. Low.

XXIII. A Notice of the Alphabets of the Philippine Islands.
XXIV. Succinc; Review of the Observations of the Tides in the Indian Archipelago.
XXV. Report on the Tin of the Province of Mergui. By Capt. G. B Tremeuheere.
XXVI. Report on the Manganese of Mergui Province. By Capt. G. B. Tremeuheere.
XXVII. Paragraphs to be added to Capt. G. B. Trernenheeres Report.
XXVIII. Second Report on the Tin of Mergui. By Capt. G. B. Tremenheere.
XXIX. Analysis of Iron Ores from Tavoy and Mergui, and of Limestone from
By Dr. A. Ure.
XXX. Report of a Visit to the Pakchan River, and of s.>me Tin Localities in the
Southern Portion of the Tenasserim Provinces. By Capt. G. B. Tremenheere.
XXXI. Report on a Route from the Mouth of the Pakchan to Krau, and thence
Mergui
across the Isthmus of Krau to the Gulf of Siam. By Capt. AL Eraser and Capt. J. G.
Forlong.
XXXII. Report, c. from Capt. G. B. Tremenheere on the Price of Mergui Tin Ore.
XXXIII. Remarks on the Different Species of Orang-utan. By K. Blyth.
XXXIV. Further Remarks. By E. Blyth.
TRllBNER'S ORIENTAL SERIES.
MISCELLANEOUS PAPERS RELATING TO INDO-CHINA

continued.
CONTENTS OF
XXXV. Catalogue
of
Mammalia
VOL.
II.
inhabiting the Malayan Peninsula and Islands.
By Theodore Cantor, M.D.

XXXVI. On the Local and Relative Geology of Singapore. By J. R. Logan.
XXXVII. Catalogue of Reptiles inhabiting the Malayan Peninsula and Islands.
By Theodore Cantor, M.D.
XXXVIII. Some Account of the Botanical Collection brought from the Eastward,
in 1841, by Dr. Cantor. By the late W. Griffith.
XXXIX. On the Flat-Horned Taurine Cattle of S.E. Asia. By E. Blyth.
XL. Note, by
Major-General G. B. Tremenheere.
General Index.
Index of Vernacular Terms.
Index
Genera and Sub-Genera occurring, in Vol.
of Zoological
"The papers
II.
treat of almost every aspect of Indo-China its philology, economy,

geography, geology and constitute a very material and important contribution to
our accessible information regarding that country and its people." Contemporary
Review.
Post 8vo, pp. xiL-72, cloth, price
5s.
THE SATAKAS OF BHARTRIHARI.

Translated from the Sanskrit
By
the Rev. B.
HALE WORTHAM,
M.R.A.S.,
Rector of Eggesford, North Devon.

"
"
A very interesting addition to Trubner's Oriental Series." Saturday Review.

Many of the Maxims in the book have a Biblical ring and beauty of expression."
St.
James' Gazette.
Post 8vo, pp. xii.-i8o, cloth, price
6s.
ANCIENT PROVERBS AND MAXIMS FROM BURMESE

SOURCES
Ob,
THE
NITI
LITERATURE OF BURMA.
By JAMES GRAY,
of Pali Grammar," "Translation
Dhammapada," kc.
Author of "Elements
of the
The Sanscrit-Pali word Niti is equivalent to "conduct" in its abstract,

As applied to books, it is a
and "guide" in its concrete signification.
general term for a treatise which includes maxims, pithy sayings, and
didactic stories, intended as a guide to such matters of every-day life as
of an individual and influence him in his relations to his
fellow-men. Treatises of this kind have been popular in all ages, and have
medium of instruction.
effective
most
served as a
form the character
Post 8vo, pp. xxxii. and 330, cloth, price
MASNAVI
7s. 6d.
MA' NAVI:
THE SPIRITUAL COUPLETS OF MAULANA JALALU-'D-DIN
MUHAMMAD
RUMI.
Translated and Abridged by E. H. WHINFIELD, M.A.,

Late of H.M. Bengal Civil Service.

Post 3vo, pp.
viii.
and 346,
MANAVA-DHARMA-CASTRA:
THE CODE OF MANU.
Original Sanskrit Text, with Critical Notes.
By
J.
JOLLY,
Ph.D.,
Professor of Sanskrit in the University of Wurzburg late Tagore Professor

of Law in the University of Calcutta.
;
The date assigned by Sir William Jones to this Code the well-known
Law Book of the Hindus is 1250-500 B.C., although the rules and
precepts contained in it had probably existed as tradition for countless ages
before.
There has been no reliable edition of the Text for Students for
many years past, and it is believed, therefore, that Prof. Jolly's work will
supply a want long felt.
Great
7s. 6d.
LEAVES FROM MY CHINESE SCRAP-BOOK.

By FREDERIC
Author
of
HENRY BALFOUR.
"Waifs and Strays from the Far East," " Taoist Texts,
''Idiomatic Phrases in the Peking Colloquial," &c. &c.
Post 8vo, pp. xvL-548, with Six Maps, cloth, price
21s.
LINGUISTIC AND ORIENTAL ESSAYS.

Written from the Year
By ROBERT
Barrister-at-Law
Late
In
Honorary Secretary
Member
Two Volumes,
1847 to 1887.
NEEDHAM
of
Second Series.
CUST, LL.D.,
of the
Royal Asiatic Society
Her Majesty's Indian
Civil Service.
post 8vo, pp. X.-308 and vh-314, cloth, price 25s.
MISCELLANEOUS PAPERS RELATING TO

INDOCHINA.
ROST, Ph.D., &c.
Librarian to the India Office.
Edited by R.
&c,
Second Series.
Reprinted for the Straits Branch of the Royal Asiatic Society from the
Malayan '.'Miscellanies," the "Transactions and Journal "of the Batavian
Society, and the "Journals" of the Asiatic Society of Bengal, and the
Royal Geographical and Royal Asiatic Societies.
Post 8vo, pp. XU.-512, price
16s.
FOLK-TALES OF KASHMIR.
By
the Rev. J.
HINTON KNOWLES,
F.R.G.S., M.R.A.S, &c.
(C.M.S.) Missionary to the Kashmiris.

In
Two Volumes,
post 8vo, pp. xrL-336 and X.-352, cloth, price 21s.
MEDIAEVAL RESEARCHES FROM EASTERN ASIATIC

SOURCES.
Fragments Towards the Knowledge of the Geography and History
of Central and Western Asia from the Thirteenth to the
Seventeenth Century.
By
E.
BRETSCHNEIDER,
M.D.,
Formerly Physician of the Russian Legation at Pekin.
THE FOLLOWING WORKS ARE IN PREPARATION.

Two
In
Vols., post 8vo.
ALBERUNI'S INDIA:
AN ACCOUNT OF ITS RELIGION, PHILOSOPHY, LITERATURE,
GEOGRAPHY, CHRONOLOGY, ASTRONOMY. CUSTOMS, LAW,
AND ASTROLOGY (about a.d. 1031).
Translated into English.
With Notes and
Indices by Prof.
EDWARD SACHAU,
University of Berlin.
%* The
Arabic Original, with an Index of the Sanskrit Words, Edited by

Professor
SACHAU,
is in
the press.
Post 8vo.
THE LIFE OF HIUEN TSIANG.

By the
With
SHAMANS HWUI
LI and
YEN-TSUNG.
Works
By SAMUEL BEAL, B.A.
a Preface containing an account of the
of I-Tsing.
(Trim Coll., Camb.); Professor of Chinese, University College, London;

Rector of Wark, Northumberland, &c.
Author of " Buddhist Records of the Western World," " The Romantic
Legend
of
Sakya Budda," &c.
When
the Pilgrim Hiuen Tsiang returned from his travels in India, he

took up his abode in the Temple of "Great Benevolence " this convent had
been constructed by the Emperor in honour of the Empress, Wen-te-hau.
After Hiuen Tsiang's death, his disciple, Hwui Li, composed a work which
gave an account of his illustrious Master's travels ; this work when he completed he buried, and refused to discover its place of concealment. But
previous to his death he revealed its whereabouts to Yen-tsung, by whom it
was finally revised and published. This is "The Life of Hiuen Tsiang." It
is a valuable sequel to the Si-yu-ki, correcting and illustrating it in many
;
particulars.
Post 8vo.
A SKETCH
OF THE MODERN LANGUAGES OF

OCEANIA.
By
R. N.
CUST, LL.D.
Author of " Modern Lauguages
of the East," "

Africa," &c.
LONDON TEUBNEE, &

:
50021/6/88.
CO., 57
and
Modern Languages
59
of
LUDGATE HILL.
TRUBNER'S
ORIENTAL SERIES.
HANSON AND CO.

EDINBURGH AND LONDON
B ALLAN TYNE,
HINDU PHILOSOPHY.
THE SANKHYA KAEIKA OF
ISWAEA KEISHNA.
Hn Bspomtton
of tbe
System
of IRapUa*
WITH
AN APPENDIX ON THE NYAIA AND YAISESHIKA SYSTEMS.
o
H
> 9
BY
JOHN DAVIES,
MEMBER OF THE ROYAL
O
2
M.A. (Cantab.),
ASIATIC SOCIETY.
>-
5 O
O
U
LONDON:
TEUBNEE & CO., LUDGATE
1881.
[All rights reserved.]
HI
WO.
CO
>
2
D
H
CO
<
PREFACE.
wish
to present to
as it has
Krishna.
my readers
the philosophy of Kapila
been set forth by his Indian exponent, Iswara
The system
Eationalistic, in
of Kapila, called the
original
its
form,
development by Patanjali, contains nearly

has
Sankhya
and in
or
theistic
its
all that
India
produced in the department of pure philosophy.
Other systems, though classed as philosophic, are mainly

devoted to logic and physical science, or to an exposition
of the Yedas.
The system
of
Kapila
historical value, but
on
may
be said to have only an
this account alone it is interesting
as a chapter in the history of the

earliest
human mind.
It is the
attempt on record to give an answer, from reason
alone, to the mysterious questions
which
arise in
every
thoughtful mind about the origin of the world, the nature
and
relations
of
interesting, also,
man, and his future destiny.
and instructive
human mind moves
in
to
circle.
note
how
The
latest
philosophy, the system of Schopenhauer and
mann,
is
It
is
often the
German
Von Hart-
mainly a reproduction of the philosophic system
of Kapila in its materialistic part, presented in a
elaborate form, but on the
same fundamental
lines.
more
In
PREFACE.
VI
human
this respect the
ground that
it
intellect has
gone over the same
occupied more than two thousand years
more important question
ago, but on a
it
has taken a
Kapila recognised fully the existence of
step in retreat.
a soul in man, forming indeed his proper nature
absolute
mortal
Ego
of
Fichte
distinct
the
from matter and im-
but our latest philosophy, both here and in Ger-
many, can see

organisation.
in
man
only a highly developed physical
" All external things," says Kapila, "
formed that the soul might know
itself
"The study
of psychology is vain," says
" for there is
no Psyche."
and be
were
free."
Schopenhauer,
CONTENTS.
PAGE
OF KAPILA, THE AUTHOR OF THE
SANKHYA SYSTEM
THE SANKHYA KARIKA, BY ISWARA KRISHNA.
SUPPLEMENTARY NOTICE OF THE NYAYA AND VAISESHIKA
.119
SYSTEMS
NOTES.
Note A.
ON THE ORGANS OF THE SOUL IN THE SYSTEM OF KAPILA
Note
ON THE MEANING OF " SAT
"
33
35
39
43
B.
AND " ASAT

Note
"
C.
ON THE CONNECTION OF THE SANKHYA SYSTEM WITH THE

PHILOSOPHY OF SPINOZA
Note
D.
ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH

THAT OF SCHOPENHAUER AND VON HARTMANN
HINDU PHILOSOPHY.
PART
I.
The Hindu
schools of philosophy are usually classed in
the following order

1.
2.
3.
The Nyaya, founded by Gautama.

The Vaiseshika, by Kanada.
The Sankhya, by Kapila.
5.
The Yoga, by Patanjali.

The Mlmansa, by Jaimini.
6.
The
4.
Vedanta,
by Badarayana,
sometimes
called
Vyasa, or Veda Vyasa.
They
rity,
are called the six Sastras, or writings of autho-
and sometimes the
six Darsanas, views or exposi-
tions of doctrine.
The term
all
"
philosophy " cannot be strictly applied to
these systems.
The Nyaya
many
points
properly
is
of
system of
logic,
offering
resemblance to the methods of Aris-
totle.
The Vaiseshika
treats
of
physics,
or general attributes of things,
and
of
the categories
of the formation of
HINDU PHILOSOPHY.
the kosmos, which
ments
it
attributes to the qualities
and move-
of primitive atoms.
The Mlmansa and Vedanta systems
are nearly related
to each other.
The Mlmansa,
or Piirva (Prior)
a desire to maintain
was
to support the
and
Mlmansa, arose from

Vedas.
illustrate the
supreme authority
to maintain their ritual,
and
Its object
of these books,
mean-
to determine the true
ing of such passages as had been misunderstood, or wrested

in support of error.
The Vedanta,
sometimes
Mlmansa,
or Uttara (Posterior)
called,
was formed
at a
later
base of the Upanishads, or treatises

to the Yedas.
main
in reality only one existence.
of
a-dvaita,
or
Hegel.
It maintains the doctrine
or non- dualism, as decidedly as
system
is
therefore
a pure
may a
basis
In
its
system denied the existence of

realities.
Visible
only appearances, a kind of mirage, called
(illusion). 1
These systems
divisions
1.
The
ev).
Pantheism.
matter or material forms as objective

are
Schelling
All things, visible and invisible, are only
later development, this
things
and enforce
It teaches that there
forms of the one eternal Essence (to

of the
date on the
relating generally
object is to explain
the religious doctrines of the Yedas.

is
it is
from the Piirva Mlmansa chiefly
It differs
in this, that its
as
may be
conveniently arranged in three
of it
by
system
of
The Sankhya, including the modification
Patanjali.
2.
The
Nyaya, connecting
with
it
the
Kanada.
1
Colebrooke's Essays,
ii.
400,
and note by Professor Cowell.
HINDU PHILOSOPHY.
3.
The Mlmfinsa, both
divisions of
it
being devoted to
the support and illustration of the Vedas.

I purpose to treat only of the first of these divisions,
adding, as an appendix, an outline of the methods and
physical theories of the second.
The Sankhya Karika

tion of the pure
of
Iswara Krishna
Sankhya doctrine
is
of Kapila.
an exposi-
OF KAPILA, THE AUTHOR OF THE

SANKHYA SYSTEM.
The imagination
of
of
mystery and
Hindus
the
has
thrown a veil
around Kapila, the
fable
traditional
So much reverence
author of the Sankhya philosophy.
gradually attached to his name, that he was sometimes

called " the divine Kapila,"
a son of Brahma,
incarnation
the creative
Vishnu,
of
and was said
have been
form of Brahma,, 1 an
a form
or
to
of
Agni, though
born as a son of Vitatha and DevahutI; 3 one of the

great
rishis
or
great lawgiver
ancient
sages
Manu; and
knowledge, virtue, freedom
to
descendant
of
the
have been endowed with
from passion,
natural power at the time of his birth.
and
We
super-
can only
say that he was probably a Brahman, who, being dis-
gusted with the prevailing beliefs and practices of his

time,
wrought out for himself a system by which he
hoped to solve the mysteries connected with

1
See Gaudapada's Commentary
on the S. Karika, Wilson's ed., p.
I.
Colebrooke,
"In
ii.
242.
his (Vishnu's) fifth
he (in the form of)

and Lord of Saints, declared to
Asuri the Sankhya (doctrine), which
defines the series of principles, and
testation,
and
which had been lost through the

lapse of time" (Bhag. Purana, i. 3,
10 Muir, iii. 192 ; Vishnu Purana,
iii. 2, 18; Bhag. Gita, x. 26).
3 In the Bhag. Purana, however,
Kapila is said to have had nine
sisters, all born to Kardama by his
wife DevahutI (ii. 7, 3 ; iii. 33, 1).
;
maniKapila
spirit
HINDU PHILOSOPHY.
His memory survives only in
matter by reason alone.

his
system
when he
the time
for of the details of his life or of
we have no
lived
certain account.
It is pro-
bable that he lived in the seventh or eighth century

before Christ.
He
is
said to have been born at Pushkara,
a sacred bathing-place near Ajmeer, and to have dwelt

1
Sagar
at G-anga
but there
support of either statement.
no reliable evidence in
is
It
seems to be certain that
he was born in Northern India, and at some time before

the birth of the great reformer
date
whose death has been
of
Gautama Buddha,
the
generally assigned to
544 B.C.; for in the Pali Dathavamsa, Buddha is said

have been born in the city of Kapila, and that this
to
Kapila-vastu, had been built by the sons
called
city,
by the permission of the sage Kapila, and

was near the Himalaya mountains (i. 20). An
of Ikshvaku,
that
it
antiquity
indefinite
In the
system.
is
said
to
first
was
sometimes
assigned
the
to
book of the Mahabharata, Narada
have taught the thousand sons
of
Daksha
the doctrine of final deliverance (from matter), the sur-
passing knowledge of the Sankhya, 2 and he
is
as one of the Prajapatis, or first progenitors of
reckoned
mankind.
Tradition affirms that Kapila lived as a recluse

called a
is
sessed
Muni
in Bhag. G., x.
supernatural
philosophic calmness.
1.
52
power, not
and
always
In the Eamayana
he
that he pos-
(i.
used with
36-44)
we
are told, with true Oriental exaggeration, that the sixty
thousand sons of Sagara, a king of Ayodhya (Oude),
were directed by their father to go in search of a horse

1
In the Padma Purana he is said to have dwelt in the village of
Indraprastha (F. Hall, Introduction to S. Sara, p. 20).
Adi-parvan, 3131
Sans. Texts,
i.
125.
HINDU PHILOSOPHY.
that had been stolen
medha
by a Eakshasa (demon)
at an aSwa
Meeting with Kapila
(horse-sacrifice).
in
their
search, they accused him of the theft, and the charge so
enraged him that he reduced them immediately to ashes. 1

It does not
that he
"
mount
to
is
appear that Kapila separated himself en-
from the Brahmanic system.
tirely
has been said
It
proclaimed the authority of revelation as parareasoning and
experience."
This, however,
contrary to the main principle of his system, which
upholds a knowledge of philosophy as the only

the
of obtaining
He
way
soul from matter.
deliverance of the
denies that such a result can be obtained from the
Vedas;
for
they are impure, as ordaining
sacrifice,
and
He
insufficient for the attainment of this great purpose.
allows
and
" valid
testimony
"
to be
one method of proof
expounders have interpreted
his Vedantist
this
to
be an acknowledgment of the divine origin and authority

of the Vedas, but there is
ment.
wara (godless or
that
it
atheistical)
for
is
such a state-
system as Mris-
of his
sufficient
indication
did not acknowledge a Supreme Lord or a divine
The eminent Vedantist commentator, San-
revelation.
kara,
no ground
The common designation
rightly
estimated the position
system with regard
to the
Vedas.
concludes
Hence
it
is
the
Sankhya
In his commentary
on the Brahma Sutras he discusses

"
of
this
subject,
and
proved that Kapila's system
and with the words of

Manu, who follows the Veda, not only in supposing an
is
at variance with the Veda,
independent Prakriti (Nature), but also in supposing a

1
ânkara says, however, that it
was another Kapila, named also
Vasudeva [a name of Krishna], who
destroyed the sons of Sagara (Com-
mentary on the Brahma Sutras,

I,
Sans. T.,
iii.
190).
Sanskrit Literature,
p. 83.
ii.
HINDU PHILOSOPHY.
diversity of souls " (Sans. T.,
Kapila,
if
been as
that
it
to
fatal
The system
190).
Buddha,
result or logical issue of
which
was
natural
In each,
of
religious
but Kapila established no society and no hier-
rites;
he knew nothing
general
and
the
the earlier system.
knowledge and meditation took the place

archy
of
the Vedantist ritual and doctrine as
Gautama
of
iii.
had been generally adopted, would have
sympathy with mankind
of
in
he addressed himself to thinkers like himself,
to these
Hence
alone.
his
system remained only
whole course of
as a philosophical theory, affecting the
Hindu, thought in some respects, chiefly in
its
physical
supremacy
speculations, but never attaining to a practical

It
was never embodied and
crystallised in a concrete form,
and as a complete system
over large masses of men.
has been preserved only as an intellectual product,
it
or as an esoteric doctrine, understood
and accepted by
a small inner circle of free-thinking men.
has often been misunderstood.
It
asserted that
is
it
was a pure materialism, though the soul
represented in
and
all
Professor Cousin
it
as holding a
kind of royal supremacy,
material things are subservient to
Another
it.
writer states, on the contrary, that in this system " souls

are regarded as substances, whatever affects
alone
soul being ranged under the head of a quality:
ing
2.
ever,
displeasing
are
not
or
3.
qualities,
indifferent."
but constituent
is
f
elements, of
and having
an eternal existence. 1
philosophy, whatbe its merits or demerits,

rarely presented in a correct
ever
pleas-
The Gunas, how-
Prakriti, as real in their nature as the soul,

like it
1.
the
The Sankhya
may
orm by Western
writers.
Professor
Schluter in describing
it
says, "
Das
(Ahankara) ist
erzeugt und nicht zeugend" (Aristotle's Metaph. eine Toch. de San-
Selbstbewusstsein
HINDU PHILOSOPHY.
The term sankhya
and
is
from the noun sankhyd, number,
is
In the Mahabharata
also calculation, reasoning.
said
"
They
(the
it
Sankhyans) exercise reason {sankhyd)
and discuss Nature and the twenty-four principles, and

Vijnana Bhikshu, in his
are therefore called Sankhya."
the noun
commentary, explains
sankhyd as
meaning
" discrimination," " the setting forth of spirit as distinct
Sankara Acharya gives a similar
from matter (Prakriti)"

interpretation
seems
(Comm. on the Vishnu-sahasra-naman InThe course of ideas

Sara, by F. Hall).
;
Sankhya
trod. to
be from number to discrimination, and then to a
to
discriminating judgment, a result of reasoning.
The doctrines of the Sankhya system have been set

forth in many well-known treatises, and on these many
commentaries have been written.
1.
or
The Sdnkhya-Pravachana (Exposition of the Sankhya),
Sankhya
work which has been
Sutras, a
but erroneously, to Kapila.
modern, for
tively
it
mentioned
not
is
attributed,
appears to be compara-
It
by Sankara
Acharya, who lived probably in the seventh or eighth

century
A.D.
by Vachaspati Misra
lived in the fourteenth century. 1
commentary on
this
work
or even
who
of the Sarva-darsana-sangraha,
is
by the author
supposed to have
The most important
the Sdnkhya-pravachana-
is
by Vijnana Bhikshu probably written in the
hhashya,
sixteenth century.
2.
The Tattwa-Samdsa,
or
Compendium
of Principles,
a smaller work, also assigned by some, but incorrectly,

to Kapila.
khya-Lehre,
p.
n).
It
contrary,
from
conscious
mind-matter,
subtle
essences
is,
on the
consciousness,
of
that
or
the
material forms
proceed, and. from these the gross,

visible,
manifold forms of sensuous
existence.
1
Introd. to Sank. Sara, p.
9.
HINDU PHILOSOPHY.
10
The Sankhya- Sara, written by Yij nana Bliikshu.
3.
has been lately edited by Dr. Eitz-Edward Hall,

prefixed to
it
a valuable introduction.
The Sankhya-Karika (Exposition
4.
It
who has
by Iswara Krishna.
This
is
work
of the Sankhya),
high authority on
of
the subject, and appears to be the oldest exposition of
come down
Kapila's philosophy that has
An
time.
in 1832
and
edition of this
to the present
work was published
by Professor Lassen, with a Latin

It
notes.
was
also translated
by the
at
Bonn
translation
late Sir
H.
T.
Colebrooke, and this translation was adopted by Pro-
Wilson in an edition published by the Oriental
fessor
which the commentary
Society, to
was added.
explanations,
into
German by
Drs.
It
Windischmann and
by Messrs. Pautier and
into Erench
Gaudapada, with
of
has also been translated

Lorinser,
Hilaire.
St.
and
The
added a very extensive commentary.
latter has
seventy-two distichs or
slokas,
each
expressing in general a distinct principle or dogma.
The
consists
It
last three,
of the
of
however, are not connected with the exposition
Sankhya system, and
It is written in the
It is this
in a
new
Arya
work which
or
is
are probably a late addition.
Gatha metre. 1
now
presented to
translation with notes,
and
my
readers
also occasionally
with references to other systems where they coincide

with parts of
system of Kapila.
the
It
may seem
hazardous to attempt the translation of a work which

is
confessedly obscure and
difficult, after
the labours of
such eminent Sanskrit scholars as Professor Lassen and

Sir
H.
T.
Colebrooke
but neither of them has, I think,
interpreted the Hindu, system, or this exposition of

1
Williams, Sans. Gram.,
p. 354,
2d
ed.
it,
HINDU PHILOSOPHY,
with perfect accuracy.
of their labours, of
Wilson on Colebrooke's
of Dr.
and
of the criticism
Dr. Hall has criticised some parts of Professor
Wilson's work with

that those
difficult
much
translation,
Fitz-Edward Hall on Professor Wilson's share of
the work.
more
have had, however, the henefit
the occasional remarks of Professor
who
country
follow the
may
distinct than
skill
unnecessary harshness, forgetting
it
footsteps
of
pioneers in
be able to make the path somewhat
was
and energy
before, without possessing as
as those
who
led the way.
have adopted Professor Wilson's translation
of
Gauda-
pada's commentary, except in a few instances, where I
think he has failed to apprehend
its
right meaning, or
the real nature of Kapila's system, which he admits, in

his preface, he
had not previously
studied.
THE SANKHYA KARIKA.

By
i.
"From
ISWARA KRISHNA.
the injurious effects of the threefold
kinds of pain
(arises)
of removing
it (pain).
of removing
it),
superfluous,
it is
this
not
If,
from the
The
first distich is
obscure.
subjoin a transliteration of the text

(adopting Lassen's reading in the
first line,
apaghatake, which
in the S.
is
found
Tatwa Kaumudi and
S.
Chandrika), with the translations of

Colebrooke and others
:
the means
visible
(means
should seem to be
(desire)
so, for
these are neither abso1
lutely complete nor abiding/'

1
know
a desire to
Lassen:
"E tergeminorum dolo-
rum impetu
desiderium cog-
(oritur)
noscendse rationis qua
ii
depellantur.
Quod (cognoscendi desiderium)
licet
in visibilibus rebus infructuose versetur,
non
absentiam
est (infructuosum) propter
absoluti
et
omni
sevo
superstitis (remedii)."
du'khatrayabhighatajjijhasa tadapa-
ghatake hetau
drishtesaparthachennaikantatyantato'
bhavat.
relief
plished."
is
les
trois especes
Ton pretend qu'il

des moyens materiels de
guerir,
et
Si
de
exles
que, par consequent, la
philosophie est inutile, on se trompe,

car
il
n'est pas
un
seul de ces
moyens
qui soit absolu ni definitiv."
Fitz-Edward Hall:
"Because of
means of
and
the discomposure that comes from
not thereby accom-
threefold pain there arises a desire
because
obvious
alleviation exist,
final
" La philosophic con-
a guerir
douleurs.
iste
Colebrooke:
" The inquiry is into
the means of precluding the three
sorts of pain, for pain is embarrassment. Nor is the inquiry superfluous
St. Hilaire:
siste
for absolute
to learn the
means
of
doing away
HINDU PHILOSOPHY.
H
The
distich gives the chief,
first
if
not the
sole,
purpose
mankind from
the suffering of pain. It is founded on the gloomy view
of human life which is generally accepted by Hindu
writers.
They assert an absolute pessimism. Our preof
Kapila's philosophy.
sent
not a blessing
life is
which
from
is finally
all
It is to relieve
cast off
only a wearisome burden,
it is
when
the soul has become free
The soul then
contact with matter.
gains,
according to Kapila, an absolute independence, a
which
existence,
not
is
self-
by any subsequent
affected
changes in the outer material world
or
it
is
absorbed,
according to the theistic system of Patanjali, into the

essence of the
One Supreme Being (Brahma).
The three kinds
of pain are explained
by the commen-
tators to be
1.
The natural and
both bodily and mental
intrinsic,
(adhydtmika).
The natural and extrinsic (ddhihhautika).

The divine or supernatural (adhidawika).
The first includes bodily disease and mental infirmity
or suffering.
The second includes all pain derived
The third, as
from external causes of every kind.
2.
3.
Gaudapada
interprets
mospheric
" in
therewith
effectually.
it,
may
the latter case,

If
means
it
be
ob-
end
being available, such desire is needless, I demur ; for that these means
do not entirely and for ever work
jected, that visible
to this
immunity from, discomposure " (Introd, to S. Sara, p. 26).
Colebrooke's version of the

part of the distich
first
not very accurate, and abhighata is not " embarrassment," though Professor Wilson
is
be either divine or
it
at-
means pain which
supports this rendering, and censures

Lassen for translating it by the Latin
impetus.
Gr.
dfi<pi,
to slay.
It is composed of abhi =
and han, for ghan, to strike,
In the Peters. Diet,
it
is
explained as schlag, angriff, beschadiLassen was confessedly misgung.
taken in his version of the second

part.
Dr. Hall's
is
the truest ver-
but abhighdta is
than "discomposure."
sion,
much more
HINDU PHILOSOPHY.
from
proceeds
and the
wind,
thunderbolts,
rain,
This, however, belongs
like."
division.
heat,
cold,
'5
second
to the
According to Yachaspati Mira, the third kind
from the influence of the planetary bodies, or by being
is "
possessed by impure spirits, such as Yakshas, Eakshasas,
But, in old time, the gods of a higher class, and
&c."
not demons merely, were supposed to
In the Big-Yeda
disease and pain.
mada prays
afflict
men
Eudra that he may be freed from
to
his
by the
bodily pains, which he affirms to have been sent
Devas
with
33, 7), Gritsa-
(ii.
or gods (daivya)}
The
visible
remedies for pain, such as medicine or
earthly enjoyments, are not absolute or wholly complete,
nor are they eternal; for they do not procure that entire
separation of the soul from matter which
condition of
2.
{i.e.,
its
"The revealed (means)

inefficient), for
purity, destruction,
better,
is
is
an absolute
perfect deliverance from pain.
and
are like the
they are connected with im-
and
A contrary
excess.
in
consists
this
visible
method
discriminative
knowledge of the Manifested (forms of matter), the

Unmanifested (Prakriti or primeval matter), and
the knowing (Soul)."
By
" revelation "
the Yedas are meant, which were sup-
posed to have been heard by wise

divine
1
the
"
communication,
and
Rudra, who bearest away
disease
(rapas)
sent
(other) gods, be gracious,
by the
mighty
hence
men
(rishis)
were
called
as
Sruti
One to me." So Apollo sent the

plague into the camp of the Greeks
!
(Iliad,
i.
42).
HINDU PHILOSOPHY.
i6
In the judgment
(hearing.) 1
Kapila the Vedic system
of
was not perfectly
efficient;
required
and thus the blood
sacrifice,
was impure.
for (i.) it
It
animals was
of
In the Aswamedha (horse-
shed, often to a great extent.
more than a hundred horses might be sacrificed

one time. According to the Brahmans, this would
sacrifice)
at
murder
avail "to expiate all sin, even the
and would confer supernatural power

such
were impure.
rites
must
life.
but to Kapila
all
all
was connected with
(2.) It
final
material conditions without which
be a destruction and renewal of bodily
still
It
(3.)
Brahman/' 2
The Vedic system could not give that
destruction.
exemption from
there
of a
was excessive
or unequal, for all
men
are
not wealthy enough to offer costly sacrifices to the gods,
and thus the rich man may have more and the poor man
less
than
is
due to his individual merit.
indeed that there
who has
is
"no return
attained to the state of
school of Kapila this blessedness
who may
attain in the
heaven
of
is
is
an absolute
religious rites.
by every kind
knowledge
1
final blessedness of
"
By
and by
of
sruti is
in the
Brahma
to a discrimi-
The
the soul, which consists
be gained by any
by knowledge, and yet not
self-existence, cannot
It is obtained
of
knowledge
it
can only be gained by a
philosophy (which Kapila expounds), and

meant the Veda,
lit. remem-
smriti (tradition,
brance), the institutes of law (dharma-
These are not to be oppugned by heterodox arguments (consdstra).
trary to the
one
reserved for those
the leading principle of Kapila's system.
complete and
of
for
life)
Brahma;" but
nating knowledge of soul and matter.
This
The Vedas say
bodily
(to
Mimansa
or Vedantist
from them all law

duty (dharma) has proceeded "
(Manu, ii. io).
2
Gaudapada's Commentary on
exposition), for
or
this distich.
3
Sank. Prav.,
i.
83,
84
vi. 58.
HINDU PHILOSOPHY.
forms
this treats of existence in three
developed matter (Vyakta)
or
or primal matter, called Prakriti or
and
Manifested
(i.)
Unmanifested
the
(2.)
17
Pradhana (Avyalda)
the knowing Soul (Jna).
(3.)
This theory of being
unfolded in the following distich
is
and the 2 2d, which may be brought together

exhibition of the system
" Nature
3.
forms),
is
Buddhi
from
1
;
the
(Prakriti),
root
and the
producing and
Sixteen are productions
produced.
material
rest (which spring
seven (substances),
are
(of
The Great One (Mahat
not produced.
or Intellect)
it)
for a full
Sou]
(only).
neither producing nor produced."
is
Matter in
primal form {Prakriti)
its
From
self-existing.
all
it
is
and
eternal
things emanate, except Soul,
which has an independent existence, and
is
both
eternal,
a parte ante and a parte post.
From
Prakriti proceed
(i.)
substance or essence
the
a knowledge
external things.
of
In the Institutes of Manu this

an appellation of the Supreme
is
"Then
Being.
the
self
existent
Lord, unmanifested {avyakta) caused

all
universe,
this
principles of being,
appear " (i. 6).
Intellect
with the
and the
great
rest, to
tovtwv
&v ravra yeyovev,
yUTjre
a\\' avopaiov eT8os
tc
kclI
ap.op<pov
iravbex^ " (Tirnaeus, 24).

2 Properly " modifications "
dra).
They
(vile-
are only developments
from a primary form, and have no
uni-
Modern science, like the system

makes intellect a mere
of Kapila,
of the
form
from which
all
material forms have sprung.

" Aid dr) TTjv rod yeyoporos bparov
TrdvTus
obtains
material, 3 but
versal invisible substance or being
tcai
soul
It is
developing power.
Prakriti* resembles the one

Platonists,
{Mahat or Buddhi),
by which the
aujdrjTov
VTodoxw
P-r/Te
irvp, p.r)Te
iiom Xeyiopev,
fxrjTepa
yrju firjre
apa
pafjre
Ka<-
p.7]re
6aa i<
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 the same substance " (Maudsley's
Physiology of Mind, 3d ed., p. 38).
HINDU PHILOSOPHY.
of the subtlest
objects
In the system
form of matter.
everything connected
pila,
function with
in
Ka-
of
sensuous
as material as the objects themselves, being
is
equally an emanation from Prakriti.
The soul
exists as
a pure inward light, 1 without any instrumentation
which
it
can become cognisant of the external world.
instrumentation has been supplied, but
and
to the soul,
as objective to
it,
as
it is
as
by
This
foreign
any other form
of
or
matter.
From
(Buddhi) proceeds Consciousness
Intellect
Egoism (Ahankara)
Descartes
a consequence resembling that of
" Cogito, ergo
sum."
Self-consciousness
is
not,
however, in the system of Kapila, a corollary of thought,

but inherent in
the
same
idea,
it
or,
involves the other."

form,
for
as Sir
W. Hamilton
" Consciousness
3
It is
each
cause and effect are identical according

its
in reality though not in form.
knowledge
the same thing in another
Kapila, as water issuing from
means
and
has expressed
substance
or
ens
source
is still
By Ahankara
with
connected
(Buddhi), in which consciousness inheres.
to
the same
Kapila
thought
It is nearly
equivalent to the " mind-stuff" which the late Professor

Clifford
of
all
assumed as the original ground
formal being;
of all being,
a synthesis of mind
i.e.,
and grosser
matter in which consciousness was produced, by which

1
Comp. Hegel on Thought (Das
Denken), in connection with the Absolute: "Es ist das Licht, welches
leuchtet ; aber eben keinen andern
Inhalt hat, alseben das Licht" (Phil,
one another, but one world of nature,

whereof human consciousness is an
evolution" (Maudsley, p. 57).
dogmatic assertion, but only of a
theory, as yet unproved, though
der Rel.,
offered at first
i.
17).
"There are not two worlds, a

world of nature and a world of human
consciousness, standing over against
more than 2000 years
ago.
3
Metaphysics,
i.
193.
HINDU
PIIILOSOI'IIY.
19
the existence of conscious and unconscious
beings was
made possible, and was finally developed.

From Ahankara or Consciousness proceed
subtle elements (tanmatra)
the
five
which are the primary forms or
essences of gross material things,
i.e.,
of all formal
life.
This might seem to be as pure an idealism as that of
Berkeley or Fichte
but there
no idealism in the system
is
Both Consciousness and
of Kapila.
existing external
all
forms have a real objective being independent of the
In one respect he coincides with the views
soul.
of
Kant, for both agree that we have no knowledge of an

external world, except as
by the action
represented to the soul,
it is
and take
of our faculties
as granted the
objective reality of our sense-perceptions. 3

1
"
There
is
room
for the supposi-
tion that even the ultimate particles
may be permeable
an
"
In one
Bedenkt man dass
diese
re-
Natur
sich nichts als ein Inbegriff
von
to the
Erscheinungen, mithin kein Ding an
causes of attractions of various kinds,
sich, sondern bios eine Menge von

Vorstellungen des Gemiith's sei, so
wird man sich nicht wundern sie
of
matter
those causes are im-
especially
if
material
nor
is
there anything in
dem Radicalvermogen
the unprejudiced study of physical
bios in
philosophy that can induce us to
unser Erkenntniss, namlich der der

transcendentalen Apperception in
doubt the existence of immaterial

substances on the contrary, we see
analogies which lead us almost directly to such an opinion. The electrical fluid is supposed to be essentially different from common matter
;
the general
medium
of
light
and
zu sehen, um
deren Willen allein sie Object aller
moglichen Erfahrung, d. i. Natur
heissen kann " (Kant, Deduction of
derjenigen Einheit
the Categories, p. 576).
"After
all,
this
ciple of caloric, according to others,
name
for the
mons,
p.
is
equally distinct from
it
"
(Dr.
would substitute
rial " for "
" not grossly
mate-
immaterial," and " gross
what do we know
terrible 'matter,' except as
heat, according to some, or the prin-
Thomas Young, Unseen Universe,

The authors of this work
p. 160).
aller
of
unknown and hypothetical cause of states of our own

consciousness " (Huxley, Lay Ser3
142).
Sankhya Sara (i.

The Vedantist objects that
Cf. the
41, 42).
" since
matter " for " matter " in the passage quoted.

They correspond to
the tanmatra and mahdbhiita of
nothing exists except thought, neither

does bondage, for it has no cause."
The reply is, " Not thought alone
Kapila.
exists,
because there
is
the intuition
HINDU PHILOSOPHY.
20
spect there seems to be in the Hindu, theory a
germ
of
the system of Hegel, in which subject and object are
made one by an
of
absolute synthesis; for the substratum
thought and consciousness and of the external world
is
the same in kind, since elementary substances issue from

consciousness, and consciousness proceeds from intellect
There would be some resemblance
(Buddhi).
system
there
from
still
is
all
The soul
a dualism.
When
eternal separation.
from matter, including
intellect
emanations of Prakriti,
it
function, of thought.
It will
To the
names of
object,
or
and no
and eternal
repose.
given the technical
sound, tangibleness or touch, odour, visibility or

taste.
these primary essences proceed the five gross
These are
elements (mahabhuta).
the subtle element called sound
envelops
all
tangibleness
things
(3.) earth,
(i.) ether (akasa),
this
the element called
from
space and
fills all
air (vayu), from the
element
from the element odour ;
(4.) light
(2.)
or fire, from the element visibility ; and
the
the forms
all
remain self-existent and
five subtle principles are
form, and
From
and
finally separated
have no
will
isolated in a state of passive
replies,
kind
material things, and will finally be severed from
them by an
of
But
different in
is
the
if
Kapila ended with Nature (Prakriti).
of
(5.)
water,
from
taste.
external."
The objector
" From the example of in-
tuitive perception in dreams,
we
find
tator,
Vijnana Bhikshu, adds, "
if
the external does not exist, then
thought does not
exist.
It
is
intui-
and
this (your supposed evidence of ob-
tion that proves the objective,
jective reality) to exist even in the
if
absence of objects." The rejoinder

is, " Then if one does not exist, the
other does not exist, and there is
intuition of thought cannot establish
only a void
" " for," the
coramen-
the intuition of the external does
not establish the objective, then the

it
(thought)."
HINDU PHILOSOPHY.
From
Consciousness proceed also
the tongue, and the skin; and
the five organs
(7.)
of
Lastly,
produces the manas,2

It
and individualises the impressions made by out-
objects
sciousness,
to them,
it
the receptive and discriminating faculty.
is
receives
ward
oi
ear, the nose,
the voice, the hands, the feet, the anus, and the
organs of generation.
which
the five
(6.)
which are the eye, the
of sense (indriya), 1
action
21
on the
senses.
These
by which an attribute
submits to Con-
it
of personality is given
and through which they pass on
lect (Buddhi).
are defined
By
to the Intel-
this last faculty the sense-perceptions
and represented in a
full,
soul beholds these presentations as objects are
a mirror, and thus
The
distinct form.
has a knowledge
the
of
seen in
external
world.
(ii.)
The next
object of inquiry (the
first
in point of ex-
istence) is the primal source of these material existences,
or the Unmanifested (Avyakta). 3
This
the primordial
is
matter, from which all material things have
Kapila saw that consciousness
was the base

sense
of the reality of all our
perceptions.
" Soil
Etwas
uberhaupt etwas Reelles im Gegensatz gegen das bios Eingebildete

bezeichnen, so mus das Ich wohl
etwas Reelles sein, da es Princip
aller Realitat ist" (Schelling,
System
of seeing"
"There
thing that
manas
am
is
p.
in other
interpretation
237).
This
the
is
of Kapila.
Here
let
us
remind
our
conscious that I see.
led to conclude that the

system (the Yyalta of Kapila) is not the whole universe,
and that there must be an invisible
order of things {Avyafya), which will
one and inseparable.
a state of consciousness, and

I see only in so far as I am conscious
Sight
"
definite
the
readers of the argument by which
assertions, logically dis-
tinct, are really
(Maudsley,
3
and
gives
For example, I
conscious of them.
see and I
These two
are
may
sation clear
thus original states of consciousness,
we
poten-
in the sensory centres,
words,
exist only in so far as
p. 162).
exists, latent or
somebe called a faculty,

which on the occasion of the appropriate impression, renders the sential,
des Transcen. Idealismus, p. 60).

" Both sensation and reflection are
and
(Dean Mansel's Letters,
Lectures, &c,
2
emanated or
we were
visible
HINDU PHILOSOPHY.
22
have been evolved.
It is eternal, universal, single,
without parts, invisible, and
is
inferred only
i.e.,
by reasoning
from present, actual existences, which must have a cause.

It is not produced, but
the potentiality of
tists
incorporated
The
soul,
The Vedan-
except soul.
in their system,
it
or productive energy, of
(iii.)
productive, having within itself
is
all being,
making
it
the Brahmi,
Brahma.
which
is
uncompounded and eternal,

The system of Kapila
neither a product nor producing.
only recognises each individual soul, but the theistic
Sankhya
asserts the existence of a
supreme
soul, the
(Iswara) of all, the intelligent cause of the
Lord
emanations
from Prakriti (Nature).

These form the twenty-five principles, or categories
being, laid
down
base of nearly
all
in the
Sankhya system.
They
knowledge
4.
is
are the
the philosophy of India.
In the following distichs the methods by which
judgment
of
all
true
obtained are determined, according to the
of Kapila.
" Perception, inference,
and
fit
testimony are
the threefold (kinds of) accepted proof, because

in
them every mode
of proof
is
fully contained.
The complete determination or perfect knowledge

(siddhi) of what is to be determined is by proof."
1
remain and possess energy when the

present system has passed away.
It is, moreover, very closely connected

with the present system, inasmuch
as this may be looked upon as having
come into being through its means "
(The Unseen Universe, p. 157; see
also p. 158).
1
Colebrooke's translation
is,
" It
from proof that belief of that

which is to be proven results," and
this version is supported by Professor Wilson, on the ground that
the Hindu commentators explain the
is
word siddhi (accomplishment, perfeet knowledge) by pratiti, "trust,"

"belief;" but in the Petersburg Dictionary this is explained as
HINDU PHILOSOPHY.
5.
" Perception
is
the application
clusion)
(of the sen
Three kinds of
to special objects of sense.
ence are declared:
23
infer-
(an inference or logical con-
it
preceded by a linga (mark or sign
is
major premiss) and a lihgl (the subject in which

inheres
it
minor premiss).
Fit testimony
is
fit
revelation (sruti)"
"
6.
ence
The knowledge of formal
is
by perception
by inference
this
of things
beyond the senses
by
that which cannot be determined
(method) and cannot be perceived must be
determined by
fitting
organs of sense on
its
that
Sangraha,
is
(i.)
or
into a matter,
(2.)
a clear insight
full
knowledge,
conviction (klare Einsicht in Etwas,
volkommenes Verstandniss, UeberLassen's translation
Nimirum demonstrandse
is,
rei con-
demonstratione," adding in his commentary,

" Ultimam sententiam ita accipio
ut dicatur id quod demonstrandum
minus ve absoluta evisit, magis
summatio
(oritur)
secundum genus demonstrationis qua probetur."

dentia posse evinci
Proof, however,
absolutely.
degree.
the
of
it
anumiti
is
The
(Tarka
Logical school admits four kinds
a drawing near (hin-
zutreten, nahen)
zeugung).
any
the process of reasoning.
drawn from
is
of
p. 30).
The Nyaya
meaning
proper objects.
Inference (anum,dna)
conclusion
means."
from the action
Perception results
"
or generic exist-
is
There
here spoken of
is
no question of
of
Adhyavasaya, a word difficult

Colebrooke translates it by "ascertainment," Lassen
of explanation.
by "intentio (sensuum)," St. Hilaire

by "application." In the Amera
Kosha it is glossed by utsdha (force,
The authors
Petersburg Dictionary only
application).
effort,
of the
from Hindu commentators

some untranslated glosses, adding
that some explain it as meaning
quote
" a strong will or effort."

2 Aptdgamdt,
from " revelation "
(Colebrooke)
sen)
" revelatione "
(Las-
"par une information legitime "
(St. Hilaire).
HINDU PHILOSOPHY.
24
proof:
(4.)
pratyakslia
(i.)
ference)
(3.)
(perception);
(2.)
wpamdna (comparison
anumana
analogy)
or
(in-
and
To these the Yedantic
sabda (verbal testimony).
school adds arthdpatti (presumption), an informal kind

of inference
is fat,
it is
as, "
Devadatta does not eat by day and yet
presumed therefore that he
eats
method
and abhava (non-existence), a
of
an impossibility, or a redudio ad absurdum,
by night
proof from
"There
as,
can be no flowers in the sky."
By
the latter part of Distich
possible
knowledge
and
rejects all innate ideas,
all
Kapila
4,
methods
to his three
limits
of proof.
all
He
knowledge derived from
He
does not admit any moral sense
as inherent in the soul.
This only knows or sees what
pure consciousness.
Buddhi
(intellect) presents to
" Nihil est in intellectu
He
it.
adopts the axiom,
quod non prius
in sensu
and as
"
neither sensation nor intellect can present the form of an

eternal self-existent
Author
of all things, the doctrine of
a Supreme Deity was not admitted into his philosophy.
Kant has contended
that the
idea
of
God cannot be
derived from reason, but only from the facts of our moral
consciousness, which have no place in Kapila's
Goodness or virtue
is
only a form of matter.
The only
by an
is
an attribute
The
real evil is pain,
system.
Buddhi, which
is
soul has no concern with
it.
and
this
of
can only be destroyed
eternal separation of the soul from matter,
which
obtained by knowledge, not by moral or religious virtue.
There
is
the same obscurity in the language of Distich
as in our use of the
word
"
perception " for drishtam (thing
seen) properly denotes not the application of the eye to

objects of sense, but the result of that process.
of the
term
" application "
is,
The use
however, strictly in accord-
HINDU PHILOSOPHY.
ance with the Hindu theory of the method of perception.
The knowledge gained by the eye
is
not from rays of
proceeding from an object, but by a ray of light
light
proceeding from the eye.
An
Nyaya
inference, according to the
in the
knowledge
school, is "
logical antecedent. 1
ledge produced from a
of a general principle
the knowledge that the case in question

it is
terised
be threefold
by
combined with
is
one to which
In the Nyaya Sutra Vritti inference
applicable."
is said to
know-
This consists
(i.)
"Prior, that
or having that (cause);
from the gathering
of clouds
is,
cause, charac-
as inference of rain
(2.) posterior, effect
charac-
terised
by
river
analogous or generic, characterised as distinct from
both
effect
it
and cause
a substance from
priori,
cause
from the swelling
as inference of rain
its
from cause to
as the inference of anything being
being earthy."
effect
This
posteriori,
and by analogy, or community
The terms
of a
linga (character
is
reasoning a
from
mark) and
or
effect
to
of properties.
lingt (the
subject of the linga) answer nearly to the major and minor
premisses of Western logicians.
monly given
"
In the syllogism, com-
an example
as
Whatever smokes has

This
hill
Ergo, This hill has

1
Tarka Sangraha, p. 29.
The
word pardmarsa, translated "logical antecedent" by Ballantyne, is
translated by Wilson " observa-
tion,"
" experience
" prim, taking
hold and then apprehension by the
mind.
fire
smokes
In logic it means a fact or

truth apprehended by observation,
"For example, the knowledge that
this hill is marked by smoke, which
is
fire,"
always attended by
fire, is
a para-
marsa."
2
In the Tarka Sangraha
the knowledge
tain
is
characterised by
(p. 32),
"
mounsmoke (the
that this
linga), which is invariably attended

by fire," is called a linga pardmarsa,
which means " such recognition of a
sign as leads to inference."
HINDU PHILOSOPHY.
26
the
contains the linga, which here
proposition
first
smoke, and the second the
By
lihga inheres.
" revelation " is
meant
is
which the
or that in
lihgl,
either the teach-
ing of the Vedas or of other works supposed to have a

similar or equal authority.
a Brahman,
treats
Kapila,
them with
little respect,
and makes
draw conclusions from

with the
sistent
doubtless
this passage
and second
first
their authority
His Vedantist commen-
subordinate to that of reason.

tators
who was
did not wholly reject the Vedas, but he
which are incon-
distichs,
which express
Kapila's fundamental principle.
By
anya
" formal or generic existence " in Distich

1
meant
is
material world.
explained
"
ing to more
and
In the Tarka Sangraha
Community {samanya)
The highest
the lower
is
(p.
56)
is eternal,
it is
one, belong-
two kinds, the highest and what
genus
is
existence (sathva, primal matter
(jdti,
are
rest."
used in the latter sense in the passage which
now
we
considering.
1 In the Sankhya Bhashya it is

maintained that samanya here means
" analogy," and that drishtat is put
The
in apposition with anumdnat.
passage must then be translated,
" The knowledge of things beyond
is obtained by inference,
by the perception of analogy."
Wilson and St. Hilaire adopt this
view, but it is opposed by the
the senses
i.e.,
following considerations
word samanya
logicians
is
?)
family or race), such as have the
nature of substance (elementary substance), and the

It is
thus
than one, residing in substance, quality,

It is of
action.
lower.
6 (sam-
the related forms or genera of the
all
to
is
(i.)
The
not used by Hindu,
denote analogy, but a

(2.) reasoning
generic form of being;
by analogy, or a perception
of
it, is
not equivalent to the whole of the

inferential process, but only a part
of
it.
I adopt, therefore, the conclu-
and Lassen; but

Colebrooke's translation of samanya
by "sensible things," and Lassen's by
sions of Colebrooke
" aequalitas," do not represent with
meaning.
Dravyatwa, having the nature
of substance, from dravya, substance, which sometimes means elementary substance, as fire, earth,
&c. See Burnouf, s. v.
sufficient exactness its

2
HINDU PHILOSOPHY.
27
Things beyond the senses are not only those which

are too subtle for the organs of sense, but those
imperceptible by
are
accident, as the fire in a
which
mountain
that smokes.
Whatever
lies
beyond perceived
can only be known
or inferred existence
by testimony.
" (This want of perception
7.
may
be) from ex-
cessive distance, too great nearness, destruction of
mind (manas), minute-
organs, inattention of the

ness,
concealment (by other objects), predominance
(of other things),
and by intermixture with
like
objects."
"From
8.
the subtlety (of Nature), not from
non-existence,
its
senses)
it
is
is
unlike and a like

" Existing
by
(or perceived)
its
(Buddhi) and the rest (of the
derived principles) are
9.
not apprehended (by the
apprehended
Intellect
effects.
it
its
effects,
which have an
form to Prakriti (Nature)."
things
are
(sat)
(proved to be)
by
by the taking (by men)
effects from the non-existence of (formal) being
the non-existence of cause
of a material cause (to produce anything)
from
the non-existence of universal production (by every

cause)
from the possible causality of an
agent (only)
Lassen has in the text swarupam

the
its own form), from
Sankhya Kaumudi, which must be
All
referred to intellect (Mahat).
1
(having
efficient
and from the nature of cause."

the
MSS. but one have sarupam
which the sense requires. In

his translation he has " dissimile et
(like),
simile."
HINDU PHILOSOPHY.
28
Kapila, or his expounder, contends in Distich
the
6, as
philosophers of the Eleatic school, against the assumption
Our
that the senses are the only sources of knowledge.
own
senses are limited in their

is
imperfect from
many
many
nature,
and
their action
things exist which they cannot reveal, and they
give imperfect information of things which
The
range.
their
Hence
opposing circumstances.
intellect
present our sense- conceptions, that there
In
cognition.
this
way we
lie
within
(Buddhi) must arrange and
rise
may
be a true
from the knowledge
the manifold to the conception of the one, in which
of
all
things were contained and from which they have issued.
however, confines
Kapila,
He
matter, Prakriti.
to
oneness
this
to
primordial
does not refer the existence of souls
one supreme spiritual Being, as the theistic school of
Patanjali. 1
Herein he
who maintain
differs,
from the Vedantists,
too,
that all things are the one supreme Spirit
that the visible things of the outer world are only
and
veiled;
effect
mdyd
the deceptive form with which the Invisible
(illusion),
all
that, therefore,
things inhere
in,
there
is
and indeed
is
neither cause nor

are, the
One
sole
Existence.
But the world,
as it exists,
1
Dr. Fitz-Edward Hall says that
" alike in both the Sankhyas there is
acknowledgment
He
to the gods.
of a being superior
is
made up
immaterial part, purusha, or

son,'
and
'internal
of
of
1
an
per-
an antaSJcarana or
which is Prakriti
organ,'
was
to Kapila an effect.
are not the
work
of
Purusha, from
the non-existence of a Purusha (purushasyabhavat). Vijnana Bhikshu

adds, " Supply, because we deny that
there is a Lord " (v. 46). Some of
the followers of this school asserted

the existence of a personified
sum
by anything in the Sank. Karika,

and in the Sank. Pravachana it is ex-
Hiranya-Garbha
(Professor Cowell, Note in Elph.
India, p. 126)
but Kapila did not
recognise such a being.
His Pra-
pressly stated that " they (the Vedas)
kriti is
(Nature) " (Introd. Sank. Sara, p.

2). This statement is not supported
of existence, called
impersonal matter.
HINDU PHILOSOPHY.
29
He
proceeds in Distich 9 to prove this proposition by

arguments which have received very different interpreta-
Colebrooke translates the
tions.
thus
first
part of the distich
" Effect subsists (antecedently to the operation of
cause), for
what
exists not can
by no operation
The doctrine
be brought into existence."
of cause
Kapila
of
is
indeed that cause and effect are so far identical that an
only a developed cause, but this part of his argu-
effect is
ment
is
contained in the sixth clause of the distich, where
he argues from the nature of cause.
ment
or the
existence
is
main proposition
an
effect,
The general argu-
proved
to be
that formal
is,
implying a cause, not that
effect
Professor Wilson adopts
exists antecedently in its cause.
Colebrooke's translation, and explains the passage as
if
in
accordance with this view, but in reality he confounds
two
"It
distinct ideas.
is
laid
down," he says, "as a
general principle that cause and effect are in
all cases co-
existent, or that effect exists anteriorly to its manifestation
sat-karyam, in the text, meaning existent effect prior to

the exercise of the (efficient) cause
or,
of the text, asadakaranat, is explained,
the exercise of
ence cannot by any means be
meaning
exists,
'
existent
effect,'
and the object
If effect prior to
its exist-
The expression
effected.'
to be understood throughout as
is
existence of cause from
cause does not exist,
(efficient)
sat-karyam, therefore,
as the phrase also
not the effect of that which
of the stanza is to establish the

its effects,
and not
from
of effects
the existence of cause, as Professor Lassen has explained

it:
'
Qusenam
sint rationes docetur quibus evincatur
men-
principia effecta esse a ra> ovti! "
Here
tem ceteraque
the two propositions, that effect exists in

that formal existence
is
an "existent
its
cause,
effect,"
and
are con-
HINDU PHILOSOPHY.
founded, and the last part of the
harmony with the statement
down
sentence
not in
is
of the proposition as laid
The words sat-karyam express
in the beginning.
the proposition to be proved, which
is
that sat, manifest
must be considered as wrought; or,

an effect implying an efficient cause.
or formal existence,
in other words,
is
The phrase does not mean " an existent effect," but that
what is formally existent is necessarily an effect. Causimplied as an
ality is
Asadakaranat
being.
absolute condition of all formal

(literally
cause) implies that there
from non-existence, non-
an identity in the terms non-
is
we cannot
existence and non-cause, and that

of
formal existence as uncaused
Prakriti
(Nature)
(See
eternally.
without a cause, having existed
is
p. 17.)
Lassen translates the
non
entis efficacitate
effectum rod
conceive
only the unformed
6W0?"
first
.
argument thus
"
nulla
colligitur ilium effectum esse
Professor Wilson remarks,
here to be objected that the ens
(sat)
is
" It is
the result, not
the agent " but Lassen here means by the to
not any
bv,
simple or formal existence, but the unformed Prakriti,
which
is
the true material cause of the whole series of
existent things.
cause
is
The argument implies that the idea
we can only
conceive of any limited conditioned
produced by something that preceded
it,
which
we come
to
what
existent as the effect, until
and unconditioned,
M. Cousin has
pila's
of
involved in the idea of formal existence, and that
argument.
i.e.,
formless
Prakriti (Nature).
entirely mistaken the
He
as truly
is
is
life as
understands
it
meaning
of
Ka-
as really denying the
existence of cause, because cause and effect are, in the
system
of Kapila, of the
same nature.
"
Selon Kapila
HINDU PHILOSOPHY.
il
31
n'y a pas de notion propre de cause, et ce quo nous
appelons une cause n'est qu'une cause apparente relative-
ment
meme
est
qui la
l'effet
suit,
un enchainement
c'est aussi un ef'fet par la

meme, de maniere que tout
mais
raison, et toujours de
necessaire d'effets sans cause veri-
table et independente."
It is difficult to imagine
how
such a theory could be attributed to Kapila after reading
any
of
Any
link in the series of existent things
of that
the well-known
expositions
which follows and an
preceded
it
of
effect of
his
philosophy.
may
be a cause
that which has
and hence, as Kapila argues, we must admit
a primal material cause, itself uncaused, from
which
He
existent things have ultimately proceeded.
all
did not
admit a supreme spiritual Being, an Iswara or Lord,

either as the
Author
or Euler of the visible world, but he
argued for the existence of a primal material cause (Prakriti) as the
M.
necessary antecedent of every other existence.
Hilaire translates the clause as follows
St.
prouve bien que

etre
l'effet
provient de
l'etre, c'est
ne peut etre cause de quoi que ce
soit ;"
is
ing from a cause, but his proposition
is
is
an
effect,
que
Ce qui
le
non-
but this makes
an
Kapila assume that the existing world
"
effect spring-
to prove that it
and that therefore there must have been a
primary cause.
His standpoint
is
existence in the mani-
fold conditioned forms of things as they are, and that such
forms must have had a primary cause,

effects.
The nature
distich.
He
i.e.,
that they are
of cause forms the last clause of the
rises finally at the
end
of the series, traced
in an ascending line, at a true cause, which

identified
from
in kind with
is,
however,
the effects which have issued
it.
Mr. Mill's definition of cause
is
more
clearly expressed,
HINDU PHILOSOPHY.
3^
but
"It
insufficient:
is
is
an universal
truth," lie says,
" that every fact which has a beginning has a cause," and
" an invariability of succession
is
found by observation to
obtain between every fact in nature [which Kapila calls

sat]
fact
which preceded
it."
So cause
denned, but more precisely, in the Tarka Sangraha:
is
"
and some other
That which invariably precedes an
else
a cause."
be is
It is this
law
that cannot
effect
of
which
succession
Kapila declares to be invariable and necessary as to
all
the facts or formal existences in Nature.
In the second clause he appeals
to the
'
common
ob-
mankind that cause and effect mutually

If you wish to produce anything, you
must use means for the accomplishment of your end.
This cause must also bear a relation to the effect it must
servation of
imply each
other.
be of the same nature, as stated in the third clause.

1
Mill's theory of causation (which
Thomas Brown),
is
that of Dr.
it
means only the idea
able sequence,
of
that
an invari-
is insufficient,
for
we
fixed
constitution of
their
which determines the event

stitution which, while
If
nature
a con-
it lasts,
makes
the event a necessary consequence
"
cannot think of cause without conceiving a necessary and invariable
(Quot. in Hamilton's Metaph., ii. 383,

" It is a self-evident maxim
384).
by which the
that every event must have a cause.
power inherent
in
it
The definition in
the Tarka Sangraha is more precise.
or nature, I find
It declares the necessity of a cause
thought beyond
effect is produced.
in relation to
of
power
by
is
either.
an
effect.
But the idea
not distinctly enunciated

It
well expressed by
is
the late Professor Wilson
"
We
do
not fear to say that when we speak
of a power in one substance to produce a change in another, and of a
susceptibility of such change in that
other, we express more than our belief
that the change has taken and
will take place.

this,
There
is,
besides
the conception included of a
After contemplating an event in life

myself going in
it
to consider
how
came to pass by some instinctive

law, some constitutional motion init
herent in
my
mind, I go in the
direction of a cause for that event
something not merely antecedent

to it, but which stands in such a
relation
to
quence of
it
it,
as
that,
in
conse-
that event or thing
exists " (Professor Mozley's Essays,
The
Principle of Causation,
W.
i.
416).
Hamilton's Discussions
in Philosophy, App. I.
See Sir
HINDU PHILOSOPHY.
33
you would have cheese, you must use milk and not water
for_one cause
An
effect.
not equal to the production of every
is
efficient
cause
also necessary for the pro-
is
duction of an effect as well as a material cause.

is
necessary for the making of a jar
to
produce
The
he
is
cloth.
argument
last
Kapila
of
is
"from the nature
cause," or, as Vachaspati explains
it,
" the
placed at the beginning of the distich, for
he meant by
which he explains
cause,
from which an
seeds,
effect issues.
we have
by
As
pressure.
Effect
undeveloped
1
effect
W. Hamilton
Sir
"
His idea
also declares
effect,
must
existed
the
What
in
is
extracted from
of cause
of
and
which the
it
was
effect is of
an
effect is
is
an
both are the same in substance, and
that an effect
previously
oil
a developed cause and cause
is
the identity of cause and

far as
shows what
in the latter the material cause
an antecedent form or substance,

emanation. 2
it
as a material source
which was in the seeds before
or source of the oil
extracted
of
identity of
This would have been more properly
cause and effect."
sesamum
potter
not competent
so
have
cause,
cally denies that there
is
ence between cause and
any
differ-
effect.
law of causality ?
That all that we at
Simply this
present come to know as an effect
must have previously existed in its
it is
causes " (Metaph.,
physical postulate that the cause
is
the
ii.
solutely so, for the effect
some respect from the
ab-
may differ,
and, in truth, must always

2
Not
400).
differ, in
cause.
according to Aristotle, the
So,
ancient Greek philosophers taught

" Tovtuv d to fih
advvarov
overt. tt)s
(Phys.,
'
Trepl
dd&s
i.
4).
e/c
fx,T)
yap ravrvs
diravres
'6vtwv ylveodai.
bp.oyvu[xbv-
oi irepl (pvcrews
"
Mr. G. H. Lewes goes
further than Kapila, for he practi-
" I
have endeavoured to show that the

supposed axiom of causes not being
knowable when their effects are
known is a fallacy and a misapprehension of the principle of causation ;

plausible only through the meta-
something different from
its effects
is
"
Kapila
1876).
taught that the effect must be of
the same kind as the cause, but he
also taught that one may differ from
the other in many ways. The potter
(Fort.
Rev., April
(instrumental cause)
and the clay

same as
(material cause) are not the
the jar produced.
HINDU PHILOSOPHY.
34
hence, from the nature of cause,

that
as
itself,
which
material source from which

all
formal
which
it
life is
involves the effect in
it
evolved implies the cause or
is
it
Now
has been evolved.
a development, and implies that from
has been developed.
forgotten that the
efficient
It seems, however, to
cause, as the potter in
be
making
a jar, is something altogether different from the clay with
which he works and the jar which he produces.
The nature
cussed, in
of visible or
source (Avyakta), which
"That which
10.
cause
it
developed things
contrast with the
is
invisible
is
then dis-
undeveloped
or
is Prakriti.
is
visible or developed has a
not eternal or universal
it is
mobile
(modifiable), multiform, dependent, attributive, con-
and subordinate.
junct,
is
The undeveloped
principle
the reverse."
The
three
visible or developed universe contains the
principles
(tattwa,
existence,
twenty-
which are
reality),
emanations from Prakriti (Nature).

It
is
caused, for
it
proceeds from Prakriti
as
being one with
Kapila,
" is a
its
source
it is
but
fore not eternal as manifestation or form,
is
there-
eternal
for " destruction," says
return to the producing cause."
It is not universal or pervading (vyapi)
principles (tattwa) is not
each of these
found in every form.
It is mobile, admitting changes of position in different
bodies.
It is multiform, existing in various forms of aggregation.
HINDU PHILOSOPHY.
dependent or conditioned;
It is
elements
is
35
each of the grosser
dependent upon the more subtle, and these
are dependent
on consciousness, &c, up
to Prakriti.
It is attributive or predicative {lingarn
), i.e.,
each sub-
stance has a characteristic sign or quality which
predicated of
may
be
it.
It is conjunct or conjunctive, for the
elements combine
with one another.

It
subordinate or governed,
is
each
being subordi-
up
nate to the other in an ascending series,
to
Buddhi
(intellect).
Prakriti, however,
uncaused, eternal, universal,
is
and supreme.
existing,
"The manifested
11.
modes (guna).
generic,
self-
It
irrational,
Pradhdna
(VyaJcta) has
the
in discriminating,
is
and productive.
three
objective,
So
also
is
Soul in these respects, as
(Nature).
in those (previously mentioned), is the reverse."
"The modes have
12.
stupefying nature.
activity,
and
They serve
restraint
"
going to one " (for protection
or support).
2
Lingarn. Colebrooke translates
" mergent,"
tion, after
i.e.,
for manifestation,
they mutually subdue and
1
A&ritam. Lassen translates it by
"innixum;" Colebrooke by "supporting " St. Hilaire by " accidentel."
The Petersburg Diet, has
"HaltundSchutzbeiJmdsuchend,"
lit.
a joyous, grievous, and
it
subject to dissolu-
Gaudapada but Professor
or " characteristic "
Lassen has "readds " dubire

See the
mihi est significationis."
Tarka Sangraha, p. 38 (Ballanciprocans,"
but
he
tyne).
3
Samanyam, translated by Lassen
and Colebrooke "common."
See
p. 26.
4
Wilson remarks that "predicative"
would be a pre-
ferable translation.
chit,
Aclietanam, from
to perceive, to
a,
neg. part,
know.
and
36
HINDU PHILOSOPHY.
support each
other,
and take each
together,
" 'Goodness
13.
(or
i
'
or
'
darkness
tive,
'
manifesting)
(or
and mobile
as exciting
(or obstruc-
Their action, for the gaining of
that of a lamp."
is like
considered as light
is
heavy and enveloping
varanaha).
an end,
other's condition."
(sattwa)
foulness
'
as
'
and enlightening
subtle),
passion
produce each other, consort
These distichs introduce an element in the Sankhya

philosophy which plays an important part in
and moral teaching.
word
qualities, as the
is
physical
its
guâsôv
It is th at of the thre e
They
generally translated.
are
not qualities, however, but the constituent elements of
Nature
its
These three
essence and enter into

is
its
composition."
and connects
it
terms
(act,
operation),
with each of the

(Wilson,
p.
51).
are the usual
In the preceding distich they
gunas.
are
named from
" prlti" (joy or love),
aprlti
part by
pefaction or dulness).
interprets this
" parasparam varttante " (are
present).
Hilaire
St.
has " se suppleent reciproquement."
manner
is
means
state,
of being,
condition,
or
and the meaning
that each guna may, in some
cir-
equili-
and tamas (darkness)

names of the three
rajas (passion),
The Sank. Bhashya
Yritti
Nature, or
described in the system of Kapila
Vrittayas. Vachaspati interprets
the word by hriya
reciprocally
says Cole-
by the gunas, which were primarily in
as formed
foregoing
qualities,"
not mere accidents of Nature, but are of
primordial matter,
"
(Prakriti).
brooke, " are
(aversion),
and vishdda
The
(stu-
first is
said to include rectitude, gentleness,
modesty,
faith, patience,
and wisdom
clemency,
the second produces
hatred, violence, envy, abuse,
wickedness
and the
last
and
causes
cumstances, assume the nature of
tardiness, fear, infidelity, dishonesty,
the others, or be the same in
avarice,
See
2
effect.
Wilson,
p. 26.
Sattwa
(goodness
or
reality),
and ignorance
p. 52).
(S.
Chandrika,
HINDU PHILOSOPHY.
briuru,
and so long
emanation into separate forms of matter.

rest
was no
state existed there
this
as
37
This state of
was destroyed when Nature began
though
to act,
unconsciously, for the welfare of soul, 1 and this move-
ment, as motion or activity in general,
due
is
to the
which
influence of that guna, or constituent of Nature,

"
called
is
passion
T his
{rajas).
"
theo ry seems
Nature
contrary to a previous statement that
but
it is
we apprehend
conceived as
colourless substance, though
we
The Chinas
are a
be
one;
light to be a simple
formed by a perfect union of
the coloured rays, whose individuality
veloped in that which
to
is
is lost
or
unde-
call light.
mere hypothesis, invented
to account
for the manifest differences in the conditions of formal
existences.
There
evidently a subtle or spiritual ele-
is
ment, one of passion or force, and something which
is
contrary to both, an element of dulness or insensibility,

in at least all
human
beings
2
;
and these are assumed by
Kapila to indicate a primary difference in the constituent
The same idea seems
elements of Nature (Prakriti).
have presented
some
itself to
to
Greek philo-
of the earlier
sophers, as Aristotle has described their doctrine. 3

1
"The
governorship thereof
soul over Nature)
is
from
its
mity, as in the case of the
(of
proxi-
gem
The interpretation is, " that as the gem (the loadstone) is attracted by iron merely by
(Sank. Sara,
i.
96).
proximity, without resolving (either

to act or to be acted upon), so
by
the mere juxtaposition of the soul,
Nature (Prakriti)
is
changed into
the principle called the Great
One
We
Nature brought soul into bondage

by connecting it with matter.
2
In the system of Valentinus the
Gnostic, all men and all substances
are divided into three classes
the
the spiritual,
(2.)
the material
(Hylic).
vital,
and
(r.)
(3.)
This corre-
sponds to the gun as of Kapila, and is

probably an importation from India.
3
Cf. Aristotle
virojxevoticnTi rots de
(Buddhi, intellect)."
are not told
how this proximity was caused, by
ôvarjs
which soul acted upon Nature, and
(Metaph.,
tQu
tovto
ovtuv
aroyêcov
tt)v
i.
" T77S fiev ouaLas

Tadecri /xeraj3a\-
apxw
Wilson,
/ecu
ravrrju
<t>OL<riv
p. 53).
eiku"
HINDU PHILOSOPHY.
38
These gunas are called by Kapila:

goodness
(2.)
terpreted as foulness
and
(3.)
Lassen translates them as
The
caligo.
(i.)
first,
however,
tamas, darkness.
(1.) essentia, (2.)

is
Professor
impetus,
(3.)
not more an essence than
The second,
the second or third.
sattwa, truth or
but sometimes in-
rajas, properly passion,
" passion," is rather the
itself, the moving

The terms have, however,
cause of an impetus than the impetus

force rather than the motion.
The gunas
only a relative meaning.

of Nature,
which
is
are the constituents
only matter, and this
incapable of
is
truth or goodness, according to our ideas of them.
Sattwa
means primarily existence or reality, the real essence of

anything, and hence truth and also goodness or virtue
but as by the essence of a being
we imply something
more subtle than the gross form, the word
used to
is
denote that constituent or formative element of Nature
which
is
lighter
and more subtle than the other two.
The second constituent

because
it is
termed
" passion " or " foulness,"
the exciting element, and all action
Hindu mind, an
state is
is
an inactive repose.
The
is,
The
a defect.
evil, or at least
to the
perfect
third, " darkness," is the
grossest of the elements.
The gunas
or
modes are sometimes termed
In the notes to the Sankhya

Karika which Lassen has given he
" Diexplains the word guna thus
versus sane est usus vocabuli, quum,
1
veluti
per
Manum, de
elementi virtute
cujusvis
peculiari
dicatur.
sane guna apud Sankyicos materise innata tvepyeia, per

tres gradus ascendens atque consi-
Atque
est
tres materias cum arcu

comparatae tensiones, et
reddi possit guna haud inepte per
dens.
vel
Sunt
lyra
potentiam"
(p.
30).
This
is
not
strictly correct.
(1.)
Prakasa,
Guna means
pri-
marily a thread or cord, and Prakriti, or Nature, is as a string com-
posed of three varying strands ; not

properly energies, but constituent
elements of different virtue. Kapila did not resolve matter into
mere
some of our modern

Force was only to him
force, as
physicists.
a condition of matter, or rather of
one of
its primary elements,

the guna called " passion."
i.e.,
of
HINDU PHILOSOPHY.
luminousness
activity
this
prevalent in
is
predominates in
this
air.
39
fire.
(3.)
Pra/uritti,
(2.)
Molia, delusion
this resides in earth, which, being heavy, is
supposed
to
be formed by, and to represent, the gross, stupefying

element.
Every kind
of existence except soul is
formed by the
gunas, but in an infinite variety of conditions, as the difthese elements are blended together in
ferent kinds of
varying degrees.
Kapila, or his
more
define
Iswara Krishna, proceeds to
disciple,
which belong
fully the qualities
to
every
one of the twenty-three principles or forms of material

existence.
Each
is
indiscriminative,
has not the power of
it
i.e.,
discerning the differences of things and
The manas
them.
which
are caused
("
mind
by the action
organs of sense; these
receives
")
deciding upon
the sensations
on the
of external things
transmits to the consciousness
it
(ahahkara), which presents
them
to the intellect (buddhi).
There the soul beholds them as in a mirror.

alone discriminates and uses them.
The
Thus only
is
soul
a true
cognition formed.
It is objective.
The only proper subject
the soul.
is
All other things, from intellect to the grossest form of

matter,
It
in
is
lie
without the soul and are
generic (samanya),
Even the gods

the
are represented
Vayu Purana
as
springing
from the three gunas. " From Pradhana (Nature), when agitated, the
quality of passion {rajas) arose, which
was there a stimulating

water
is
to
seeds.
cause, as
When
an
in-
i.e.,
it
its objects.
produces
generic
or
equality in the gunas arises, then
they (the gods)
them
who
are generated.
quality was born as
preside over
The
Brahma
.
tamas (darkness) as Agni

(goodness) as
Texts,
i.
75).
rajas
;
the
the sattwa
Vishnu" (Muir, Sans,
HINDU PHILOSOPHY.
4o
Colebrooke translates the word " common/'
specific forms.
and Gaudapada says that
it is
common
as a harlot."
possession of
all,
so called "
from being the
This
not true,
is
as an exposition of Kapila's system, for huddhi
common
The meaning
to all things.
form, with others, things that have
is,
common
material.
is
it
properties.
It is only a passive re-
ceptacle for arranged and individualised ideas.

is
may
Even " intellect
It is irrational (achetana, unthinking).
cannot think, for
not
is
that each
Cognition
a property of the soul alone.
and
Intellect produces Consciousness,
It is productive.
this produces the five subtle
elements, from which the
grosser elements proceed.
Nature (Prakriti)
each of
its
developments.
of Nature.
alone
it
same
the
is
It discriminates;
knows, and
these
in
it
exists
and stupefying.
festation, for it is light

activity,
and
"
by and
"
Goodness
and
elastic
"
passion " leads to
each other, and have a mutual existence,
and punishes a bad
whose
inert
14.
may
as a
subject,
effects of
light is
"
i.e.,
each
good king rewards a good
and clouds which
may
cause fertility and gladness.
mutual co-operation they are compared
wick and the
mani-
or support the other ; they are capable
in different conditions
their
un-
as pleasant,
" serves for
they pass into one another, or produce the
heavy and
for itself
darkness " to restraint or inertness.
Each may subdue

of producing
as
not productive.
is
In Distich 12 the gunas are classed

pleasant,
respects
Soul, however, is the opposite
be
In
to a lamp,
produced by the application of flame to the

oil.
The absence of discrimination and the
rest
HINDU PHILOSOPHY,
4i
(the other conditions of material forms) are a con-
clusion from the three modes,
Unmanifested (Nature)
and by the absence
modal
of the reverse of this (the
is also
The
existence).
to be determined
by
the cause having the same qualities as the effect."

In Distich 8
tions) of
it is
affirmed that the productions (emana-
Nature are in some respects
unlike, their original source.
like,
and in others
In Distich 10 the points of
disagreement are mentioned, and the points of agreement

in Distich
is
1
The
1 1.
first-
named
of the
common
properties
the presence of the three modes, and in Distichs 12 and
3 the
nature of these modes
As they
defined.
is
affect
the constitution of all Nature's productions, the faculty

of discrimination
cannot belong to any, for this does not
In like manner they are
belong to the modes.

intellect
of the
soul,
downward,
modes.
all,
from
and have other properties
Also, as they are objective,
i.e.,
external to
they must be material.
The
latter part of the first line of the
viparyayabhavat
"
objective,
is
obscure.
and by the absence thereof in the reverse
Vachaspati and others interpret
distich
tad-
Colebrooke translates
it,
" that
in the soul; soul
matter being opposite in their nature.
it,
is,
as
and
Gaudapada con-
passage to the undeveloped Nature (avyakta)

and the developed principles (mjakta), and explains it
fines the
to
mean
ties in
that the absence of the reverse of these quali-
the developed establishes
developed,
for
they are
Vachaspati says,
taking for
asserting
its
also,
own two
not
its
absence in the un-
contrary to each other.
that "it
may
subjects, vyakta
by the inverted proposition
be understood as
and avyakta, and

(negatively) that
HINDU PHILOSOPHY.
42
there
no reason
is
the
(to
contrary)
exempt from the three modes."
from one being

" this "
Lassen connects
with " the three modes," and after examining other transthus
lations, interprets the passage
interpreter hsec verba
contrarium hujus
ad Evolutum
et
Sensns
sermo.
(i.e.,
" Quaeritur,
quomodo
vertenda sunt Latine, quia non est

Eefero autem
trium qualitatum).
Involutum, de quibus hie potissimum est

ijitur
ex mea opinione
est
quia in
eis
(Involuto et Evoluto) non sunt proprietates tribus qualicontrapositse.
tatibus
enunciatio
dist. 1
Hse enim
tion, as best suited to the
si
essent,
falsa
esset
I adopt Lassen's explana-
proposita."
grammar
of the language
and
to
the sequence of ideas, the 14th distich being thus linked

to the preceding.
After arguing that the undeveloped (Prakriti or Nature),
assuming
it
to exist,
must be
same
essentially the
as the
developed (forms), five arguments are offered to prove the

existence of Prakriti.
"From
15.
from
the
species)
(the
homogeneous nature
from the
constant
forms)
the finite nature of specific objects;
genera
(of
energy
active
of
development of
progressive
from the separateness of cause and
and from the undividedness

whole universe."
1
Wilson,
" Propter
effect
(or real unity) of the
of production or
p. 59.
manifestationem per
development (pra-
vritti).
3
"Since there
a reunion of the
"propter insepa-
universe" (Coleb.)
puissance d'agir" (St. Hiliare.),
(Involuti) " (Lassen).
energetic
finite
potestatem" (Lassen); "since effects

exist through energy " (Colebrooke);
"de l'activite de tout ce qui a
from the
and
evolution
action
lit.
{sakti)
rabilitatem
is
is
;
omnes formas induentis

Vaiswarupa
the entirety of formal existence.
HINDU PHILOSOPHY.
6.
"(It
cause, the
develops
is
proved that) there
by the three modes

like water,
are variously distributed."
From
by blending
from the difference
modes
of the receptacle or seat of the
1.
a primary
is
Unmanifested (Avyakta), which acts (or
itself)
and modification,
as
they
the finite nature (parimana, measure) of specific
On
objects.
43
this
account they must have a cause, for
otherwise they would have no limit in space or time.
That which
is
conditioned must be dependent on some-
thing external to
2.
From
rent things.
we
rise to
3.
the
itself,
and be limited
common
Hence
"by
it.
properties (samanvaya) in diffe-
species
and genera
exist,
from which
the conception of one primary genus.
From
the active or living energy (saMi) shown in
production (emanation) of things.
All things are in a
state of progression, but their active, progressive life is
not due, according to Kapila, to any
" potentiality "
they possess in their separate nature. 2
implies a developing principle or energy, and this
The arrangement
be from an external source.
which
Development
must
of parts
can no more create a living energy than a machine can
own motive power.

From the separate existence
supply
4.
its
cujusvis, quam
qualitatis " (Lassen),
"Per diversitatem
amplectitur
" For different objects are diversified

by the influence of the several qualities respectively " (Coleb.).
Wilson's
suggested correction, " by modificalike water, according to the
tion,
receptacle or subject of the qualities,"
is
of
cause and
certainly correct.
This
is
effect.
Gauda-
pada's explanation.
2
As Lassen explains it: "Evol-
vuntur evoluta non per suam ipsorum facultatem, sed per potentiam
quandam, quae est causa potestate
ea evolvendi instructa "
(p. 33).
HINDU PHILOSOPHY.
This
closely connected with the former argument.
is
living
energy
work
at
is
we can only
producing cause, and
effect as different things,
other.
The
From
is
A
the
conceive of cause and
though each
enfolded in the
is
existing world of finite forms
and must therefore have a cause beyond

5.
This
in production.
an
is
effect,
itself.
the inseparable unity of all (material) forms
(vaisvarupa), or of the whole universe in its manifold
No
forms.
the
of
part
Nature
of
There
rest.
is
can
lute
continuity from the lowest to
the
end
this fact
all
as
Jcalpa
again.
a proof
or
more
connection of
all
chain
abso-
or
At
the highest.
(period
creation)
of
Gaudapada assumes
illustration
logically,
the argument.
of
refers
only
the several parts
that they have
a proof
as
existing
become one
however,
Kapila,
actual
the
of
they will
independently
exist
an unbroken
sprung from
to
the
Nature
of
common
origin.
Some important
questions are suggested by this theory
a primordial matter, from which all things, except
of
soul,
have emanated.
How
does this universal Nature,
being one, produce different effects

at
all,
to
itself
since
virtue of
it is
its
of
The modes
Kapila
internal formation.
three gunas or modes, and

equilibrium.
It acts
are
does
it
act
not acted upon by anything external
The answer
How
is
that
is,
acts
composed
It is
inert
it
when
of the
these are in
through a disturbance of this
endowed with a power
of
by
motion,
state.
1
like
the atoms of Lucretius, and from their restless action
combination
1
of
may
Motion, however,
Nature
is
be effected in different proportions, as

primarily due to the
mode
or constituent element
(Prakriti), called " passion " or " foulness."
HINDU PHILOSOPHY.
one or another
may
ture or blending
be predominant.
caused by the nature of
by
as
sweet,
juice
sour,
the
It is
also
different conditions,
"
clouds
is
bel-karanja,
As
modified
pungent, in the nature of
bitter,
the cocoa-nut, palm,
of
the mix-
is
16.
receptacle or seat.
its
from
coming
water
This
mentioned in Distich
modified, as water or moisture,
simple
45
the
and wood-
apple."
"Modified condition," says Vachaspati, "is the character of the three modes,
This
stationary."
which are never
constant
by the ever-varying proportion
effects
In the
for a
moment
motion produces different

of
their
action.
gods, the quality of " goodness " predominates,
and they are happy; in mankind, that

" foulness,"
and they are miserable
of
in
"passion" or
animals
and
lower substances, "darkness" prevails, and they are -insensible or indifferent.
Kapila having endeavoured to prove the existence of
Nature (Prakriti), now attempts
to
prove the existence
of soul.
" Because an assemblage (of things)
17.
the sake of another
modes and the
three
exist
is
for
because the opposite of the
rest (their modifications)
because there must be
must
superintending
power; because there must be a nature that enjoys

1
and because of (the existence
The
plant,
bel-Jcaranja is a leguminous
whose seed produces an oil
of)
active
is stated a little more fully

SankhyaPravachana: "Every
This
in the
used for the cure of scabies (Asiat.

Res., iv. 310).
Sanskrit name of
assemblage, every combination, has

always for its object another being "
the plant
(i.
is
chiravttwa.
133).
HINDU PHILOSOPHY.
46
exertion for the sake of abstraction or isolation
(from material contact); 1 therefore soul exists."
The
1.
ghdta,
is
from design; not
collocation)
arrangement
the
material things
of
of a de-
but objectively
of design,
nature for which
another
of
argument
first
mind from evidences
signing
(sam"
made.
is
Gaudapada, "as a bed, which
like manner/' says
assemblage of bedding, props, cotton, coverlet, and

lows,
concluded that there
and
for
whose sake
an assemblage
is
and
another's use, not for its own,
is for
component parts render no mutual
use; or there
is
is
it
man who
was made
of the five
an
pil-
several
its
service; thence it
elements,
is
upon the bed,
sleeps
which
so this world,
In
is
is
for
another's
a soul, for whose enjoyment this enjoy-
able body, consisting of intellect and the rest, has been
produced."
2.
Because there must be something different from
Prahriti (Nature) formed of the three modes; for this
the material
is
source
pleasure
of
sentient nature, which feels
must be diverse from

1
it.
Colebrooke translates the last

" since there is a tendency
;
"
il
St.
Hilaire
y a une
by
activite
qui tend a la liberation absolue des

;
trois especes de douleurs " Lassen

has " ex actione propter abstractionis
causam."
2
3
Wilson,
Wilson,
The
soul,
how-
Sankhya system, is not

properly sentient, and the difficulty
ever, in the
is
chana
is
thus explained in the S. Prava-
is
based upon
n): "Though
(vi.
(pain)
it
the property or function of soine-
thing
else,
soul)
by
yet
it is
effected (in the
non-distinction
(of
soul
and matter)," or, as the passage

is explained by Vijnana Bhikshu,
" though
pain,
the
qualities
is
material], they exist in
the shape of a
soul),
pleasure,
&c, belong only to the mind
[which
p. 66.
p. 67.
and the
the pleasure or the pain,
This argument
clause,
to abstraction
" parcequ'enfin
pain,
or
through
the cause."
reflection
'
in
it
non -distinction
(the
'
as
HINDU PHILOSOPHY.
We
our consciousness.
which
us,
feels
are conscious of a nature within
joy or woe
this we infer is somewe cannot conceive of
and
thing different from matter, for
mere matter
3.
"
47
as feeling or thinking.
There must be a superintending or directing
As a
charioteer guides a chariot
drawn by
force.
horses," says
The idea
Gaudapada, " so the soul guides the body."
of
Kapila seems to be that the power of self-control cannot

be predicated of matter, which must be directed and con-
accomplishment of any purpose, and this
trolled for the
controlling
power must be something external
and diverse from

only seems to act
of the
The
it.
;
and
however, never
soul,
it is difficult
to matter
acts.
It
to reconcile this part
system with that which gives to the soul a conIf the soul is a charioteer, it
trolling force.
must be an
active agent.
4.
This
"
Because there must be a nature that enjoys."
is
substantially the
Gaudapada has
common
of utility,
one's use.
practically joined
interpretation.
merely this
as the first proposition. 1
same
That the
The
first
and implies that
The fourth
them together by
difference
refers
it
to
seems to
be
an arrangement
has been made for some
indicates ownership or possession,
and therefore a possessor, as an estate implies an owner.
The idea that underlies both

Tattwa Kaumudl
" Intellect
1
The first or teleological argument appears to be of an universal
kind.
Every arrangement of material things is for a purpose, and
therefore for one in
pose
is fulfilled
whom
or, in
the use implies an user.
however, as
is
expressed in the
and the
S.
rest are things to
in their nature,
have no raison
an appanage; they
except as the
adjuncts of another nature, whose
d'etre
ministers they are.
They
are inter-
that pur-
mediaries, implying the existence of
other words,
the two extremes, the objective world
Some things,
and
intellect, are evidently,
soul,
HINDU PHILOSOPHY.
43
be enjoyed (bhogya, what

or perceived (drisya),
perceives."
is
eaten, enjoyed
possessed)
and therefore these imply one that
Each has a separate
function,
which can
only be brought into action by the influence of soul.

It
5.
is
sometimes
assumed here that the yearning which

feel for a
higher
than
life
we can have
all
in our
present bodily state points to the possibility of gaining
This pure isolation or abstraction (Jcaivalya) from
it.
matter cannot be obtained by any material means.
These
can only work by some kind of material contact, and this

is
makes such a life impossible.

which must set us free from matter
the very condition that
The agent, therefore,

must be something that
is
is
not of a material nature.
knowledge, which the soul gains by
when brought
its
own
It
powers,
into proximity to matter.
Kapila, or his expositor Iswara Krishna, proceeds to

establish the plurality or separate existence of souls.
"From
18.
the
death, and the organs
cupations at the
allotment
separate
;
of
birth,
from the diversity of
same time, and
also
oc-
from the
different conditions (or modifications) of the three
modes,
souls."
1
S.
it
is
proved that there
is
a plurality of
Tattwa Kaumudi, Wilson,
opposition to the Vedantist doctrine
p. 67.
that
all souls
Neither Hindu nor European

commentators explain clearly the
meaning of this distich they merely
repeat it.
There is, however, the
difficulty that the soul is not afHow,
fected by the three modes.
then, can their various modifications
prove the individuality of souls, in
one,
an
'
are only portions of the
infinitely
extended monad?
Kapila's argument seems to be that
every soul is accompanied by its

a subtle body formed of the
linga,
finer principles of matter, in

lie
which
the dispositions (bhavds) of the
individual.
Now
the linga
is
vari-
ously affected by the three modes,
HINDU PHILOSOPHY.
As
birth
49
only the entrance of the soul into another
is
body, and death the departure of the soul from

argued,
it is
teach),
same
would enter into bodies or leave them
it
time.
or of action
possibly this
why
It is not
very clear
must be
alike in all
The course
one.
it,
then,
soul were absolutely one (as the Vedantists
if
As
if
at the
the organs of sense

soul were absolutely
thought in the mind of Kapila was
of
defects in the organs, such as blindness
or deafness, are due to the actions of a previous
life,
and
oneness of soul must produce an uniformity of conditions,
such an
effect
happening
all actions are
same time,
to
one must happen to
all.
would be
as they
if
all souls
(and there
a directing force in the soul) were absolutely one.

are differently affected, too,
elements of Nature
"
darkness
"
one, each person
moral
state.
sonality,
for
mode
But
affinity to, or is
all
Men
more
another
"
and
another by the
souls
were absolutely
"
would be the same in
Each soul
men
if
is
or constituent
called " goodness
" passion
called
mode.
by the modes
one has more
easily affected by, the
by the mode
But
not alike, nor are they the same at the
his
mental and
has, therefore, a distinct per-
are not the
same
in these
respects.
This line of argument makes the soul less passive than

it is
represented to be in other parts of the system, for
a certain responsibility
is
given to
it
which
with the idea of a perfect abstinence from
In the
Sankhya Sutras
is
inconsistent
all action.
154), Kapila is represented as arguing that his doctrine is not different from
(i.
that of the Yedas, because the latter are said to teach

and hence arise the different mental
and moral conditions of persons, and
by this difference each soul is separated from other souls.
This, how-
ever, is very like saying that
men
are differentiated from each other,
not by their self-consciousness, but

by the clothes which they wear
HINDU PHILOSOPHY.
only a generic oneness of soul.
a late interpolation, due to
The sutra
probably
is
some one who wished
to
reconcile the system of Kapila with that of the Vedantist

school. 1
Kapila himself seems to have been too honest
and too bold a thinker
to
make such an
teaching of the Vedanta system
is
one, not because they belong to the
who
is
that
souls
all
same genus
but because they are portions
of being,
its
But
system.
tained
domain
abstract
an absolute Supreme
If
soul
philosophy
not the
is
Spirit exists,
seems) that such a nature
(it
of
this
seems
it,
Iswara or Lord of the Pantajali
the
Spirit,
is
union with
a body, though soul, in the abstract idea of
be unlimited.
Spirit,
Kapila thought that each soul
indeed the All.
Supreme
are
or class
One
of the
a separate ens or existence, 2 limited by
to
The
attempt.
lies
he main-
outside the
humanity being with him,
as with
Fichte and the Comtists, the highest point of philosophic

research.
"And
19.
from that
contrariety
concluded that the witnessing soul
is
neutral, perceptive,
Cf. Sank.
Pravachana
(vi.
63),
where
it
life of
a soul {jivatwa, the property
is
of living) is
race,
i.e.,
said that the separate
from a distinction as
by attendant
of
qualities; or,
as Vijnana Bhikshu interprets the

passage, " to be a living soul means
the being possessed of the vital airs

(see p. 66),
and
this
is
it
is isolated,
and inactive by nature."
1
The Vedantist leaning of the
Sank. Pravachana shows not only
that Kapila was not the author of
the work, but that it is later in time
than the Sank. Karika.
soul)
(of
the character
of the
soul
distinguished
by
per-
sonality, not of pure soul (which is
There is some
In the system of
unconditioned)."
confusion here.
Kapila the vital
body and do not

the next Sutra
airs
belong to the
affect the soul.
all
action
is
In
separated
from the soul and from any super" The accomintending influence.
plishment of works depends on the
agent, self -consciousness (see p. 18),
not on a Lord (Iswara), from the

absence of proof (that such a Lord
exists)."
HINDU PHILOSOPHY.
" It
20.
thus,
is
from
5i
this union, that the unin-
body (the lingo) 1 appears to be
telligent
intelligent,
and from the activity of the modes the stranger

(the soul) appears to be an agent."
"It
21.
that the soul
is
may
be able to con-
template Nature, and to become entirely separated
from
it,
halt
and the
that the union of both
universe
blind,
formed."
is
The soul beholds
is
irrational
an object
as an eye-witness (sakshin), for in-
is
modifications which the
(madhyastha,
a witness."
is
modes produce.
agriculture."
appears to differ from the
This
is
solitary
It
first
wandering
the villagers
is
perceptive.
quality in this,
that as a witness the soul only observes, and then

seeing that
which
is
(intellect), it perceives
of the material world.
ferior to a
Prof.
lii'iga
Wilson says
It is
"
The term
explained
and the
products of pradhdna [Na-
a mistake.
The
Unga does not denote them.
This
This
is
by
by the buddhi
and understands the phenomena
is
to denote mahat [intellect]

ture]."
it
still,
however, passive or
contemplative state, and the soul in
in the first line
subtle
presented to
All action, in the judgment of a Hindu,
inert.
or
It is neutral
lonely and unconcerned while
busily engaged in
are
It
and therefore from the
standing between), "as a
lit.
That
cannot observe, and that to which
apparent
is
"
belong to matter.
perfectly distinct from matter,
ascetic
made, as of the
and through that (union) the
sight or cognition does not
which
is
its
is
in-
regal
is formed
from the substance of the three internal organs and the finer elements
of matter (tanmdtra).
2
Gaudapada's Commentary.
subtle vehicle of the soul
HINDU PHILOSOPHY.
52
grandeur has no part in the inferior
life
system of Kapila,
cation, is
due
all action,
even mental
It
of action.
In the
as a sovereign, but it does not work.
directs
effort or appli-
the influence of the three modes, of
to
which Nature (Prakriti)
formed, and the soul
is
subject to their influence.
It
is,
not
is
completely
therefore,
passive. 1
In every form
own
it
peculiar vehicle or body, but is not blended with

it
of earthly life the soul is united to its
is
only in a state of juxtaposition, or rather
By
enveloped by the body.
is
body, which perishes at each migration
gross material
which
of the soul, but the linga,
subtler elements of Nature.

finally a
is
formed out
of the
This attends the soul until
complete separation from matter
from the proximity of
It is
it
meant, not the
this is
is
obtained.
" intellect " (buddhi) to
the
soul that the former seems to think and the latter to act.
"
Thence," says the
S.
Chandrika, " that which
unintelligent,
and
is
as
if
it
were intelligent
endowed with knowledge."
is
is
an
though
of pradhdnct (Nature), the category, buddhi,
says,
But there
'
effect
it is
I know,'
no true
is
cognition until the soul has seen the individualised and
complete sensations,
buddhi.
It is
now
from this
elaborated into form, in the
effect that the soul
seems to
act,
the motive power of the "intellect" being in close ap-
proximation to
itself,
are action, but

to itself.
1
"
it is
Kapila
To fools the
when the
active,
It has, indeed, a
it.
so far as observation
spirit
insists
upon
seems to be
senses alone are
move when the
thought
of
not an agent upon anything external
really active; just as the
pears to
kind of action in
and the formation
moon
ap-
clouds only
this distinction,
are passing "

sika,
which
Atma Bodha
by Sankara-acharya,
quoted in Ind. Ant.,
May
is
Prakai.
1876).
19,
HINDU PHILOSOPHY.
essential to his system,
from a strong conviction
absolute and essential distinction
They
and
of the
and matter.
soul
of
are in their very nature subject
never coalesce.
53
object,
As "idea" and "thing" they
and can
are eter-
nally separate, and their properties or functions can never
The doctrine
be interchanged.
of Fichte
that
material
things exist, at least to us, only as a result of the laws of
the inward subjective nature

of
is
Both are absolute
Kapila.
functions, but
it
wholly contrary to that
entities,
having distinct
only by the juxtaposition of the two
is
that knowledge can be gained.
This
a result of the
is
synthesis of the discerning faculty and the thing to be

discerned.
when
Hence
there are no innate ideas, and the soul,
freed from the contact of matter, has neither
The soul can only
ledge nor self-consciousness.
buddhi
(intellect) presents to its view,
and
know-
see
it is
what
of the
essence of his system that " nihil est in intellectu, quod
non prius in sensu."

dependent on the senses
that there
is
In making the soul absolutely

for its ideas
which may enlighten or act upon

for a philosophical atheism, or
ticism.
in refusing to admit
anything higher than the individual soul

it,
what
he laid the foundation
now
is
called agnos-
Like Fichte, in making the individual
self,
i.e.,
the soul, the highest form of knowable being, he rejected

the idea of a supreme, personal Deity, as
termined by
that
logical inference,
he absolutely denied
it.
though
We
truth de-
is
not certain
cannot
know God,
it
because he cannot be presented as an object to be seen in

the buddhi, and the soul has no virtue or moral consciousness, for this is a property of our material nature.
seems to magnify philosophy, as an outcome

reason, as
some
of
of
He
human
our modern teachers, but in reality
HINDU PHILOSOPHY.
54
degrades it, both in its mental and moral aspects, by

making the thinking faculty completely dependent on the
sensations that come from material things for the whole of
knowledge, and even
its
its self-consciousness.
Kapila teaches (Dist. 21) that the material universe was

formed,
or,
Hindu
in
phrase, the various forms of matter
were evolved, by the unconscious Prahriti (Nature),

the use of the soul,
i.e.,
that the soul
may
ledge of material things, and thus by contrast
means
as the
illustrated
of a final liberation
by the well-known
in a forest with one that
each other, the blind
tale of a blind
of their
from the jungle.
Nature {Prahriti)
cannot
see,
itself
This
is
man meeting
to help
bore the lame on his shoulders,
and by the union
it
know
from matter.
was lame, when, agreeing
man
for
gain a know-
powers they were able to escape
and the soul
is
the blind man, for
the lame one, for
is
it
cannot
act.
The order
in
were produced
then set forth
From Nature
"
22.
which the various emanations from Nature

is
(Prahriti) issues the
principle (mahat, intellect),
or Consciousness
from
whole assemblage of
entities),
and from
this the
Ego
(consciousness)
the
and from
this
the
great
sixteen
or
(principles
five of the sixteen the five gross
elements."
The
categories, or
separate entities, of the
system have been assumed in the previous

their
mutual relations determined.
their production is given.

ff.,
but
it
may
Sankhya
distichs,
This has been stated in
be useful to present
it
and
Here the order

p.
in a tabular form.
of
17
HINDU PHILOSOPHY.
primordial
or
Prakriti
1.
55
the vXrj of
matter,
the
Greek philosophy.
2.
Mahat
or
Buddhi
(intellect).
3.
Ahankara, the Ego or Consciousness.
4.
The
5.
The
or
fire,
elements (Tanmatra).
five subtle
grosser
five
elements,
ether, air, earth, light
and water.
6.
The
five senses.
7.
The
five
8.
The Manas (mind), which
organs of action.
is
organs, receiving the impressions
the
first of
made upon
the internal
the senses.
It ought to be numbered with buddhi and ahankara, mak-
ing with them the three internal organs.
The soul (Atman, Purusha), which
9.
emanations, the twenty-five tattwas (categories) in
He who
Sankhya philosophy.
the
understands them
thoroughly has attained to the highest state of

present
know
life,
birth no
more
the twenty-five
may
enter,
he
is for
principles,
"
and whether he wear braided
He who knows
is
of
life
he
hair, or a top-
free; of this there is
" Intellect is the distinguishing
(adhyavasdya).
no
Quoted
in
p.
he
Gaudapada's
79).
has
Comm.
The meaning
is,
braided
or
the
principle
Virtue, knowledge, freedom from
and power denote
passion,
whether
shall
23.
(Wilson,
in the
ever freed from any contact
whatever order
knot only, or be shaven, he

doubt."
man
and in laying aside the body in death
with matter, and therefore from pain.
totally dis-
from Prakriti (Nature), forms, with Nature and
tinct
its
is
it
when
affected
by
(the
worn by Siva and

be a Brahman, or has the
shaven head (munda) of a Buddhist.
matted
hair
ascetics, or
HINDU PHILOSOPHY.
56
mode)
goodness
when
'
the reverse of these."
it is
The word by which huddhi

explained
it is
synonym
"
and Colebrooke by
ascertainment."
" L'intelligence, e'est la
agrees.
In the
" fester wille," " fester
by
Professor Lassen translates
bestreben."
defined or
is
of ittsdha, strenuous effort. 1
Peters. Diet, interprets it
and with
(intellect)
unfortunately of doubtful meaning.
is
Amara Kosha
The
by 'darkness'
affected
commonly used
St. Hilaire writes,
comment
" This is a jar, this is cloth

is
" intentio,"
by
determination distincte des choses,"
this interpretation the
designates thus
it
huddhi."
in the
that which
The word
sense
Gaudapada
of
is,
marks or
however, more
of " determination," " re-
solve " but this appears to be a secondary meaning, the

;
primary being a defining or distinguishing

tellect" (huddhi) is then, in the
faculty or organ
to the
view
Some
of the
But
this
of the
assignment
word
volition to
objects are presented
and
commentators suppose that here
by huddhi we
is
say,
any form
definite form.
is
the seat of
"This must be done."
probably due to the modern sense
for it does not appear that
" In-
system of Kapila, the
by which outward
of the soul in their proper
or that
will,
act.
of matter,
Kapila attributed
though as subtle as that of
huddhi.
He
assigns to
it,
however, other properties which are
equally strange as attributes of matter.
Having defined
the soul as that which contemplates but never acts, he

1
It
has
this
meaning
in
the
Hitopadesa, "effort," "determined

application " (see Voc. by Johnson),
2
The same word is used to denote
buddhi in the
S.
Parv. Bhashna, and
is
interpreted by Dr. Ballantyne as

"judgment." "Intellect is judgment, and judgment, called also
ascertainment, is its peculiar modiis
fication "
(ii.
13).
HINDU PHILOSOPHY.
57
obliged to assign every quality or state that
with our active
to buddhi, the
life
Prakriti (Nature), as its primary seat.
the influence of that
mode
When
or constituent of
virtue
(dharma),
connected
is
emanation
first
it is
of
under
Nature called
knowledge
"goodness,"
it
(jnana),
absence of passion or passivity (virago), and
(3.)
is
(i.)
(4.)
supernatural power
the
mode
passion,
rally
and weakness.
it
is
by
affected
then vice, ignorance,
The commentators, who
are gene-
under a Vedantist influence, explain virtue (dharma)
including
as
When
(aiswarya).
called " darkness,"
(2.)
humanity, benevolence, acts of restraint
(yama) and of obligation (niyama).

restraint
acts of restraint as
honesty,
incontinence,
of
Gaudapada explains
cruelty, falsehood, dis-
and avarice; acts
of
obligation
are purification, contentment, religious austerities, sacred
study and divine worship
but he expressly refers this
interpretation to the Patanjala, or theistic brancli of the
Sankhya
Knowledge, according
school.
commentator,
is of
two kinds, external and
to
the
internal.
same
The
former includes knowledge of the Vedas and the six

branches of study connected with them
grammar, interpretation
also
of
the
recitation, ritual,
and astronomy;
Puranas, and of logic, theology, and law.
Internal knowledge
and
of words, prosody,
is
the knowledge of Nature (Prakriti)
soul, or the discrimination that " This is Nature," the
equipoised condition of the modes; and "This
devoid of modes, pervading, 1 and intelligent.
knowledge worldly distinction or admiration

1
Gaudapada
to the soul, the
gives this attribute
power
of
pervading
but this is properly a Vedantist idea. Kapila attributes much

(vyapl)
is
By
is
Soul,"
external
obtained
supernatural power to the soul in

certain states, but he does not assign
the power of pervading matter as
constant attribute.
its
HINDU PHILOSOPHY.
53
by
internal knowledge, liberation,
from the bondage
i.e.,
of matter.
Kapila, however, placed a knowledge of the Vedas at
a very low point,
he did not discard
if
it
altogether.
Religions austerities and divine worship found no place
The soul
in his system.
of
man
is
the highest exist-
ence which his philosophy contemplates, recognising, as
Comtism, only the supremacy
of
humanity, but rising
above M. Comte in admitting the soul to be
only
its
true representative.
Dispassion
is
also of
two kinds
one
which
is
indif-
ference to all external things, either on account of their
acquiring them, or their in-
defects, or the trouble of
juriousness and wrong; and another which seeks only
be delivered from matter, accounted as " illusion,"
to
may
By " power " or
that the soul
be
"
free.
mastery "
to a
is
natural or magical power.
by knowledge,
meant (we
devotee
are told) super-
who
shall attain,
complete abstraction from anything
external to himself, can accomplish what he
he
may
traverse all things
rise to colossal
dimensions
by subtlety
may
of
pleases
Nature;
may
stand on the tops of the
may rise to
sunbeam, and may command the
filaments of a flower
the solar sphere on a

three worlds.
What-
ever the person having this faculty intends or proposes
must be complied with by that which
is
the subject of
his purpose;
the elements themselves must conform to
his designs.
"
The ordinary laws that govern material
This is Gaudapada's interpreta"Illusion" (indrajdla, Indra's

net) means a kind of magic, probably at first a kind of mirage aris-
tion.
ing from the rays of the sun (Indra).

Here, as elsewhere, there is a VedWilson renders it
antist colouring.
" witchcraft."
HINDU PHILOSOPHY.
Hemachandra, "cannot impede the move-
things," says
ments
of
24.
"
one
who
has attained to this etherealised state."
Egoism
self-consciousness.
is
From
this
proceeds a double creation (sarga, emanation), the
and the
five (subtle)
modified
(by 'good-
series of the eleven (principles)
elements."
"From
25.
ness
'
or
of being as
'
active
The term used

(ahankdra)
word
is
is
darkness
'
come the
from
subtle
emanations are caused by the
Both
elements.
foul
proceed the eleven good principles
')
this origin
'
consciousness
'
mode."
in Distich 24' as the definition of the ego
abhimdna.
" pride."
The ordinary meaning
As Vachaspati
interprets
of this
it,
"
The
pride or conceit of individuality, self-sufficiency, the notion
that
'
I do, I feel, I think, I am, I alone preside,
1
In the Comm. on the S. Pravachana by Vijnana Bhikshu, ekadasaka
is
explained as " eleventh,"
i.e.,
the
eleventh organ, manas, which proceeds from consciousness

fied
2
when modi-
by goodness.
Bhutddi, rightly translated by
Lassen " elementoruin generator,"

the elements being what we call
" matter " in its subtler forms.
St.
Hilaire has,
incorrectly,
"element
primitif."
3
Taijasa, having the nature of the
tejas,
or active mode.
and have
better expressed perhaps

as
it
by
le
moi,
adds to the simple conception
of individuality the notion of self-
property,
the concentration of
all
and
interests and feelings in

the individual " ("Wilson, p. 91). The
meaning of pride is a secondary
objects
one.
It
is
not contained in the
philosophical use of the word, which
expresses only the perception, not

the exaltation, of self ; though very
naturally this perception led to a
sense of superiority over outward

Lassen gives an explanation
things.
4
The ordinary sense of both words
{ahankdra and abhimdna) is pride.
of
The principle is therefore something

more in Hindu metaphysics than
omnibus rebus semetipsum respici,

omniaque ad se spectare " (p. 36).
mere consciousness.
" It
might be
"
abhimdna from a native
Abhimana est
scholiast
persuasio hominis in
HINDU PHILOSOPHY.
6o
power over
that
all
perceived or known, and
is
objects of sense for
my
use
am/
except this ego, I
imply
to
bably he did
by the term abliimana, but pro-
all this
mean by
we bear
The eleven
that egoism
it
to the outer world.
organs
principles are the
five subtle
elements see
The physical substratum
by the modes,
From
as
of
p.
that
it
19.
(taijasa),
it is
which
but
is
it
only
is
affected
"
good " because
affected
called
by
that
" darkness
The element
called
here described as ardent or glowing
must co-operate
in the production of
all,
because
the exciting mode.
The Egoism
called "
of
goodness
good principles
1
when
Nature
of
Kapila has a threefold name, according
to the various actions of the
(x.
is
produces the ten
it
produces inanimate matter.
" passion,"
21).
every other emanation of Prakriti.
constituent
or
faculties of
(see p.
consciousness
the influence of "goodness,"
their utility;
of
or
manas
organs and the manas which are called
mode
not merely a
is
but that which forms
life,
sense and action, together with the
For the
exclusive
its
cannot suppose that Kapila
consciousness of our individual
the relation
these
all
no other Supreme,
is
This pride, from
We
application, is egotism."
meant
there
" affects
the
real darkness
is
it,
modes.
and
it
When
mode
produces the eleven
ten organs and the
assumed
the
in a splendid
hymn
manas
it
is
of the Rig- Veda
129)
"
existed ; yon bright sky

broad woof outstretched above.
The only One breathed breathless in itself ;
Other than it there nothing since has been.
Nor aught nor naught
Was
not, nor heaven's
Darkness there was, and all at first was veiled

In gloom profound, an ocean without light."
M. Mailer's Translation.
In the old Greek cosmogonies, Erebus or Night was the primordial state
from which all things arose.
HINDU PHILOSOPHY.
6r
then called modified (yatkrita) Consciousness.
under the influence of
is
produces inanimate
matter,
" passion "
giving of activity or impetus

three
modes therefore
When
darkness
The influence
the
excites
"
mode
of the
others to action, for the
The
especial office.
its
is
act upon, or rather within, egoism
or consciousness (for this, as a part of Prakriti, or
emanation
of
is
it,
it
and
"
then called hhuiddi,
is
it
source of elemental being.

called
mode
the
itself
formed
the modes),
of
an
and
their various action has the effect of producing different

results
the
the
and second modes in union causing
first
and the second and third in their joint
first issue,
action the inferior class of existences.
26.
"The
eye,
and the skin

(buddhi)
organs
of)
the ear, the nose,
the tongue,
are termed the organs of intellect
the voice,
the
hands,
excretion
and
generation
the feet,
(the
called
are
the organs of action."

27.
ie
The manas (mind)
in
the nature of both (classes).

determinative),
this
respect
has
It is formative (or
and a sense-organ from having
cognate functions (with the other organs).
It is
multifarious from the specific modifications of the
modes and the diversity of external things."

28.
1
"
The function
of the
Gaudapada, whom Wilson folhas sparwnaka, that which
lows,
touches or has contact ; the skin,

as a sensitive organ.
The MSS.,
however, have twach, the skin, and
this
is
Lassen's reading.
(senses),
five
with
2 Colebrooke adopts the reading

bdhyabhedakha and translates the
passage
"
They
numerous by
of
qualities,
diversities."
(the
specific
and
so
organs) are
modification
are
external
Following the explana-
HINDU PHILOSOPHY.
62
regard to sound and other (sense-objects),

of observation only.
and
excretion,
is
that
Speech, handling, walking,
generation
functions
the
are
of
the five (organs)."
The
eye,
&c, are organs of
the ear,
they receive
because
(buddhi),
transmitted through the manas to

this division the
of the sensation
of action.
is
classed
of
speech
tongue
are
In
The other organs are those
The organisation by which speech is produced

under this head, and the power or faculty
is
evidently referred to mere sensation,
primary form, only
its
"
expresses what Locke calls " sensible

material things formed by the senses.
upon language he does not allude

system
does not appear
of
as
Probably Kapila meant to im-
ply that language, at least in
the
which
the intellect.
considered only as the seat
is
of taste.
handling and walking.
in
the intellect
sensations
Kapila,
can
how language
ideas
i.e.,
The action
to,
only
and
ideas of
of
mind
as the soul,
contemplate,
it
has passed from the ex-
pression of material objects to an abstract or spiritual
meaning.
The manas belongs
to
both
It is
classes.
both an
organ of the intellect and an instrument of action.
word by which
jpaha)
is
its
proper function
explained
in
an
and Gaudapada,
Lassen has bahyabheddchcha (bhedat)
tion of Vachaspati
and translates the line thus

tifidum
est
(the
manas)
"
Mul-
propter
diversam per qualitates mutationem

et propter divisionem per res externas."
The MSS.
are equally divided
is
The
defined (sanhal-
uncertain manner by the

As the distich is
devoted to an explanation of the
manas, I prefer, of the two, Lassen's
interpretation and the reading on
which it is founded, but have given
a slightly different version,
as to the reading.
HINDU PHILOSOPHY.
Hindu commentators.
It
63
compounded
is
of
sam (Lat.=
cum) and kalpa, "form," from Hip, to dispose,
may
It
faculty
to prepare.
be translated as " formative " or " plastic

of
manas being
the
the
"
and
together
collect
to
arrange in an idealised form the manifold impression

the senses. 1
of
It
spond to
it
Western philosophy, mind

expression
the
for
as opposed to matter;
faculties
collective
pounded and that

defines (a thing)
The manas then

world and the
indefinite
is
by
'
This
not
its
is
specific
perceived by an
is
it
'
'
This
com-
is
discriminates
unspecific
or
are
form in a
gives
a thing
and
so,'
or
nature."
first
agent between the outer
soul, collecting
and shaping the scattered,
is
sensations
the
of
the
Colebrooke renders the passage

" It (the manas) ponders, and
it is an organ as being cognate with
;
the rest " but the manas never
ponders it is an unconscious agent,
whose office is merely to transmit
our sense-impressions, when collected and united, through conthus
which
that
to
organ of sense, and says
functions
Its
" It
is
it
a form of matter
itself
is
by Vachaspati
manner
and
the soul,
of
from a material source (Prakriti).

explained
In our
but in the view of Kapila,
not a part of the soul, but
thus
corre-
usually considered as an
is
rational
the
in
meaning.
but not in
origin
in
commune
the sensorium
is
The Latin mens and our mind
system of Kapila.
sciousness to the intellect (buddhi).
different
est
organs
animus {manas),
est."
St.
Hilaire
sense.
of
imaginans
et
"
Le
cceur
{manas) est a la fois

et un
organe d'action et an organ d' intelligence
sa fonction est de re.
unir."
The Hindu, commentators
seem to have been perplexed b} the

secondary meaning of sa nlalpa, " design," in its twofold sense of a
T
It
is an organ, not from being cognate merely with the other organs
"formed plan" or "project" and
but from having cognate duties or functions {sadharma)

to fulfil.
Lassen translates thus
" Geminae indolis inter hosce sensus
assigned the faculty of will to the
in its origin,
"resolve."
Hence,
too,
they have
manas, which in Kapila's system

unconscious and subordinate.
is
HINDU PHILOSOPHY.
64
It belongs,
of
however, to that mode or constituent element
Nature (Prakriti) which
called " goodness."
is
It
is,
therefore, not dull, inanimate matter, for this proceeds
from the mode called

elastic,
"
darkness," but matter of a subtle,
animate nature.
The multifariousness mentioned in Distich
27, is often
understood to refer to the diversified natures of the ten

It is so applied
organs.
Wilson
after
by Colebrooke and Professor

But the
Gaudapada.
distich is evidently
devoted to a description of the manas, and the multiform

action
more
assigned in the Sankhya Pravachana Bhashya
is
on which
correctly to this organ alone,
posed by the varying actions of

variety
of
external things
" as
the
the
it
is
im-
modes and the

same individual
assumes different characters according to the influence

of his associations,
becoming a lover with his beloved,
a sage with sages, and a different person with others

so
mind (manas) becomes various from
its
connection
with the eye or any other organ, being identified with
and being
of sight
is
is
diversified
and the
by the modification
rest of the organs."
then, the
manas
not in action, the sensation received from an object

lost,
only
or,
when
in the language
the
mind
thus that the manas

action;
for
it
is
was only
as
Locke,
of
receives
"perception
the impression."
It
is
is
both an organ of perception and
receives
an impression from the senses
and then actively forms

"
If,
it,
of the function
which before
this impression,
the knowledge
of
child
man," into a definite form according to
or
its
dumb
properties
or its species.
The function
of
of the five organs of the intellect is that
observation only (alochana, seeing, observing).
This
HINDU PHILOSOPHY.
65
literally to all the senses.
cannot be applied
The meaning
appears to be that each organ acts passively in receiving
only the sensations which affect
it,
it is
the soul.
the eye receives
In the Sankhya Pra-
impressions of form and colour.
vachana
as
said that the senses are the instruments of
through the action of the manas and
It is
buddhi that the impressions made on the senses become

real perceptions,
such a term can be applied to the
if
action of unconscious matter.
29.
"
The function
ternal organs)
nature
is
the distinguishing
of each,
*)
(or action) of the three (in-
and
it
is
not
mark
(specific
common
organs
of these
(the production of) the five vital
is
the
(to
The common (combined) function
three).
airs,
breathing and the rest."

30.
"
The function
internal organs
(or action) of the four
and an organ of sense)
is
to be either instantaneous or consecutive
gard to visible objects
(the
declared
with
re-
the function of the three
(internal organs) with regard to an invisible object

is
preceded by that of the fourth."
In Distich 29 the distinct individuality

internal organs
formation of
is
affirmed,
ideas are
i.e.,
of the three
their functions
never interchanged
the
in
but
they
have a common physiological function assigned to them,

1
Swaldkshanyam, "specifischeun-
terschiedenheit " (Petersburg Diet.),

2
Tatpurvika
fessor
vrittih, not, as
Wilson translates
it,
Pro-
"their
prior function," but the function of
the three (internal organs)
is
pre-
ceded by that (the action of a senseorgan).
HINDU PHILOSOPHY.
66
and that
is
The
(vdyu, air or wind) does not
mean
the maintenance of the five vital "
word employed here

the elemental
air,
airs."
but a subtle inward force or action,
necessary to vitality and independent of sensation.
Ac-
cording to Gaudapada they are
Prdna, breath, the ordinary inspiration and expiration.
1.
Apana, downward breath, the
2.
air or vital force acting
in the lower parts of the body.
Samaria, collective breath; " so
3.
named 'from conduct-
ing equally the food, &c, through the body."
Udana, ascending breath, the vital force that causes
4.
the pulsations of the arteries in the upper portions of the
body from the navel
Vyana, separate breath,
5.
and
to the head.
diffusion
very
"
by which
through the body are
intelligible,
but as vyana
Tattwa Kaumudl with the
internal division
effected."
is
connected
This
is
not
in the S.
skin, the subtle nerve-force
by which sensibility is given to the skin or outer surface

It is also connected with
of the body is probably meant.
the circulation of the blood along the surface, the great
arteries being
under the action
In the absence
of
of a precise definition of these " airs," a
variety of fanciful explanations

1
udana?
The maintenance of the five vital

by Gaudapada to
the organs, but by the Hindu
is
furnished by native
of the soul),
a Vedantic poem asgreat commentator
airs is attributed
signed
all
Sankaracharya, the soul
to the
enwrapped " in
is
said to
commentators generally to the three
be
internal organs
sheaths or coverings " (kosha,
exclusively.
Vij-
nana Bhikhsu, in his commentary

on the Sankhya Pravachana, expressly limits the production and
continuance of the vital airs to the
three internal organs (ii. 31).
2
Gaudapada, Wilson, p. 105.
3
In the Atma-bodha (knowledge
cosse ;
husk).
Ir.
investing
five
cf.
Fr.
Gael, coch-al, a pod or
The
third of these
is
called
prdna-maya, i.e., " the sheath cornposed of breath, and the other vital
airs associated with the organs of
action" (Indian Wisdom,
p. 123).
HINDU PHILOSOPHY.
It is evident that
commentators.
forces
which cause
they denote some subtle
respiration, excretion, digestion, the
circulation of the blood,
and the
an unsatisfactory kind
of physiology;
first
germ
of the science,
indicate a
sensibility of the skin
and the
as scientific as the " vapours "
forefathers caused
67
but here
" airs " of
which in the opinion
melancholy and other
dim perception
of
what we
the
is
Kapila are
of
bur
They
diseases.
call " nerve-force,"
something more subtle than the elements of inanimate

matter; for
organs,
it is
caused by the action of the internal
which are due
"goodness,"
i.e.,
agency
to the
of the
mode
called
matter of an etherealised and animate
kind.
The action
of the internal organs
and sensation
may
be
either instantaneous, like a flash of lightning, or gradual

" as," says
Gaudapada,
" a
person going along a road sees
an object at a distance, and
man; he then
a post or a
marks upon
it,
in doubt whether
is
observes
some
or a bird perched there,
it
be
characteristic
and doubt being
thus dissipated by the reflection of the mind, the understanding (huddhi) discriminates that
a post
it is
and
then egotism interposes for the sake of certainty, as

"
Verily (or I
functions
of
eye are
am
certain)
intellect,
(successively)
Yaiseshikas was that, in
it
is
In this way the

mind (manas), and the
The doctrine of the
a post."
egotism,
fulfilled.
all cases,
the formation of ideas
a gradual process.
is
This observation will apply' to objects that are within

1
This
is
Professor Wilson's trans-
lation of the passage.
I venture to
"A
comes discriminative."
does not reflect
it
The manas
only forms a
it
doubt (or doubtful
impression) having been formed by
sankalpa, or collected form of an
the manas, the intellect (buddhi) be-
sions.
translate
object
from
the
sensory impres-
HINDU PHILOSOPHY.
63
the range of the senses at a given time.
If the object
be
not present, then the reproduction of an idea
is
dependent
on memory,
is
necessary.
Memory
is
for
which a previous sensation
therefore a revived sensation;
it is
assumed
that this has been, by some means, unconsciously retained.

" nihil est in intellectu
Kapila seems to teach herein that
quod non prius in sensu

would add,
"
but not wholly
" Nisi intellectus ipse."
which belongs
faculty,
to its
own
dent of the inner or outer organs.
nature and
cognition
it
The soul alone
alone
is
He
also
a distinct
indepen-
and understands
It sees
the forms of external things presented by

internal organs.
so.
The soul has
its
ministers, the
the seat of all real
is
knows and decides
it
is
therefore
something more than a name for a generalisation of the

nerve-processes of the brain,
physiologists affirm "
31.
"
They
own
his
mind "
of
our modern
(the internal organs) perform

is
caused to act
An
organ
is
by any one."
The organs
Alcuta
is
Lexicon by
are defined
and separate in
glossed in the Petersb.

absicht,
brooke's translation
mutual
ment
antrieb.
is
cietur
" incited
unum
The meaning
to activity,"
Cole-
by
Lassen has
invitation."
"adquam
terius."
soul
not caused
their functions,
but act upon each other by a mutual impulse

1
each
The advantage of the
their cause of action.
to act
some
separate function, which
by a mutual impulse.
is
as
to be.
ratione al" incite-
of
mentioned
by
Wilson; expresses more nearly the

" L'influence sponsense of alcuta.
tanee qu'ils exercent les uns sur les
autres " (St. Hilaire). It

of a, to,
towards, and
(alcuta
is
2
).
composed
Tcu,
to cry.
Gaudapada says that it means ddarasambhrama (respectful eagerness in

action).
Colebrooke and Wilson suppose

all the organs are
referred to, but Gaudapada, more
that in this distich
correctly, I think, connects it
the three internal organs only.
with
HINDU PHILOSOPHY.
69
This word generally implies a conscious purpose or resolve
but as the organs are not intelligent, the term

to
mean an unconscious
action of one organ
design which
is
activity
which
upon another
common
to
them
produced by the
for the fulfilment of a
all,
liberation of the soul from matter.
is
explained
is
and
this is the final
For this purpose they
act
spontaneously but unconsciously, as the milk of a
cow
is
formed unconsciously in the udder and yet serves
to nourish the calf.
derived from their
They
own
act,
however, by an impulse
nature, and cannot be directed
by
any external agent.

32.
" Instrument (or organ)
and has the property

manifesting
kinds,
and
is
of thirteen kinds,
is
and
of seizing, retaining,
the effect to be produced
that which
is
of ten
is
to be seized, retained,
or manifested."
33.
"
nal ten,
The
1
internal organs are three; the exter-
and these are
to
make known
nal
organs act only at the time
external
The
objects to the three (internal organs).
present
exter-
the
internal (or intermediate) at the three divisions of
time."
Gaudapada
refers the property of manifestation to the
organs of the intellect only, and those of seizing and
holding to the organs of action.

this
view
Professor Wilson adopts
but the author of the " Karika
St. Hilaire translates this part
" l'exterieur [organe] est siviple,"

but for what reasons he does not say.
The
text
is
"
appears to
dasadJid valiyam,
external (set of organs)

divisions.
is
"the
in ten
HINDU PHILOSOPHY.
attribute
The
these properties to all the organs alike.
organ of sight seizes and holds the impression conveyed
by an
external object and manifests
same
this organ does the
to,
(huddhi), which,
to the intellect
to the
it
a mirror, receives,
as
the impression, which
retains,
and
become
a definite ideal form, that the soul
reflects
The ten external organs

objects
known
manas
consciousness, and the latter
are the
means
of
has
may
now
see
it.
making external
to the internal, but they are limited in
their action to the present time, the eye receiving an
impression only from an object then present
but the
internal organs have relation to time past, present,

future.
and
This would seem to imply that they possess
within themselves a power of volition, and that they are
The manas and the other
the seat of memory.
internal
organs appear to have impressions stamped, or (so to

speak) photographed upon
them
produced without reference
to time.
and these may be
attempted to determine where the power of willing

nor has he treated of
tinct faculty.
resides,
or imagination as a dis-
If the soul really directs, " as a charioteer
directs a chariot," then

force,
memory
re-
But Kapila has not
and the faculty
though not as a mechanical
it acts,
of volition
must belong
to
it.
But
the action of the internal organs in reproducing a previous impression
is
not expressly referred to the soul, but
rather to the organs themselves, which, though material,

are thus
endowed with a kind
In the Sankhya Pravachana

39-41) the manas is called the
chief of the organs, and the possession of memory is assigned as a
i
(ii.
reason for the distinction.

is
Memory
therefore a quality or function of
of volition. 1
Gaudapada, however,
the manas.
attributes to each of the three inter-
nal organs the power of acting according to its own nature without
reference to time,
(intellect)
is
and to huddhi
the power
attributed
HINDU PHILOSOPHY.
The
7i
the action of the organs are
results of
tenfold,
according to the nature of the five organs of sensation
and the
five of action.
34. "
Of
these, the
organs of sensation) are the domain

non-specific
The
sound.
objects.
organs
intellectual
five
Speech
rest are connected
(or
of specific and
connected with
is
with the
five objects
of sense/'
35.
" Since the intellect (buddhi),
with the other
internal organs, allies itself with all objects of sense,
these three organs are the gatekeepers
and the
rest
are gates."
36.
"These having
differences
fic)
different characteristic (speci-
from each other, and being variously
affected
by the modes, present the whole
in the
intellect
'
enlightening
37.
"As
it
it,
is
'
being
'intellect'
which accomplishes
" perlustrat " (L.)
all
" embrasse " (St.
down to," and thence,
H.);
so also consciousness and

;
the manas can act, and memory, or
imagination, in its complete form,
" has business with, apprehends."
future
Vishaya,
of the three.
gebiet, wirkungskreis
(Peters. Diet.).
five intellectual
The meaning is, the

organs have specific
and
non-specific objects as their pro" Sensuum perfivince or domain.
ciendi inter hos quinumprovinciaB sunt

distincta atque indistincta," (Lassen).
2
3
having a likeness to a lamp."
present object, but of one past or
must be a product
(buddhi) for the sake of the soul,
forming an idea not only of a
of
(of
See Note A.
Avagahate, "adverts to (C.)
lit.
"dives
"Present to the intellect the

whole purpose" (Colebrooke
and Gaudapada). " TJniversitatem
genii causa menti tradunt " (Lassoul's
sen).
St.
brooke,
Hilaire has, after Cole-
"presentent
a l'intelligence l'objet entier de l'ame."

I
prefer Lassen's version. The organs
bring all things in a definite form
before the soul, as a lamp reveals
objects,
that
the soul
both them and
itself.
may know
HINDU PHILOSOPHY.
72
the fruition of the soul, so also
it is
that which dis-
criminates the subtle difference between the chief
(Pradhdna
principle
There
34.
much
is
" specific "
and
and the
PraJcriti)
soul."
uncertainty about the meaning of the
" non-specific " objects
Gaudapada, whose explanation
mentioned in Distich
is
quoted by Professor
Wilson, affirms that specific objects are those which are

perceived by men, and those which are non-specific are
seen only by the gods.
This
nothing more than a
is
which proves that the original meaning
guess,
words
had
objects
which have no
been
In the
lost.
38th
of
distich
the
those
marks are the subtle
specific
elements of matter, and Kapila's meaning appears to be

(as
M.
St.
Hilaire
has
the organs of
suggested), that
sensation (or of " intellect ") have a relation to these as
well as to the gross elements.
element ether
" sound."
is
For example, the gross
produced from a subtle element called
The doctrine
of
Kapila seems to
be, that in
hearing, the ear has a relation not only to the ether, but
to the subtler principle that underlies it
dim appre-
hension of the truth that hearing depends not only on
some channel
communication between the ear and the
of
source of sound, but on some modification of the material
element through which the sound

explanation
which
supported by the
identifies specific
specific
conducted.
is
S.
This
Tattwa Kaumudl,
with corporeal
objects,
and non-
with subtle, rudimental objects, the latter being
seen only
would
is
by holy men and
reject, for
gods.
This clause Kapila
he set knowledge and philosophers above
virtue and holy men, and
is
silent about the gods.
He
appears to have supposed that a high power of physical
HINDU PHILOSOPHY.
discernment
who
possible to those
is
73
are sufficiently en-
lightened by knowledge.
Speech has reference only to sound,

hear
it
i.e.,
we can only
may
but the remaining four organs of action
connected with
be
the five kinds of sensation; "as in
all
the combination of sound, touch, colour, smell, taste in

objects like a water-jar
hold of by the hand."
and
others,
which may be taken
All the organs are affected by the modes or constituents
Nature; they are only modifications of these three
of
They may,
kinds of matter.
pain,
and
insensibility.
The succession
reached
therefore, cause pleasure,
is
by which the soul
to the governor of
governor pays
amount
the
minister receives
it
"
As
is
headmen
the
the district; as the local

the
to
the use
for
from the villagers and
collect the taxes
of the village
pay them
of the agencies
thus stated by Vachaspati
and the
minister,
the king;
of
so the
manas having received ideas from the external organs

transfers them to consciousness, and consciousness delivers
them
tendent,
who
intellect
to
sovereign, soul."
chief
officer,
its
receives, as in
for
The
direct
intellect
agent,
the purpose, however, of
matter. 3
S.
It
is,
for the use
of the
therefore, the soul's
and presents
that
all
adding to
its
it
not
treasures,
by knowledge from contact with

has thus the means of discriminating
o beit
(buddhi)
merely represents sensaform to
tional ideas in a complete
p. 115.
2
Wilson,
The mental physiology of Kais imperfect.

The " intellect "
pila
them
a mirror, to the gaze of the soul
but simply to free
(buddhi), the general superin-
takes charge of
p. 117.
the gaze of the soul, and the soul
never
acts.
therefore,
It
how
does
not
abstract
appear,
ideas
are
HINDU PHILOSOPHY.
74
tween matter and
in order to
Gaudapada says that
or piety.
those
itself
who
practise
religious
is
it
gained only by
austerities;
but here, as
whom
in other places, he misinterprets Kapila, to

ligion
own
discern its
This knowledge does not lead to virtue
higher nature.
was neither a means nor an end.
inferior place in his system.
re-
has an
It
may
Virtue and religion
do something, by causing the attainment of a happier

birth,
but by knowledge only can the soul attain to
its final liberation.
38.
"
From
these five
subtle
elements, which
are non-specific, proceed the five gross elements
which
(bhutdni),
are
called
'
specific'
(in their nature) tranquil, violent,
The
elements and the
five gross
They
are
and stupefying."
five subtle
elements
which underlie them have been explained in page
The
is
subtle elements are said to be non-specific.
explained to
or mode,
which
no feeling
duced."
mean
is
that "they have only one quality
not affected by change, and by which
of pleasure, pain,
But
it
20.
This
or stupidity can
belongs to the nature of any
be pro-
mode
or
constituent of Nature to produce some effect of this kind.
Vijnana Bhikshu explains the term
" non-specific "
by
saying that "the subtle elements are not affected by

the modes; that they have an unchanging nature; but
the gross
elements change in their nature and
according to
circumstances.
formed, or by what means a course

of reasoning can be carried on. The
Vedantists
add
fourth
faculty
Thus the wind

called
ckitta,
soning faculty,
is
effects
agree-
the thinking or rea-
HINDU PHILOSOPHY.
able
to
disagreeable
heat,
and when tempestuous
cold,
is
by
oppressed
person
a,
one that
75
clouds of sand or dust,
it is
to
or loaded with
As
stupefying."
the subtle
elements never come into contact with the bodily organs,

they cannot cause any sensations, of whatever kind, though
the gods, and sometimes even sages,
may
perceive
them
They must also be

and receive pleasure from them.
affected by the modes, for these form every development
1
from Nature
Nature, as they are
of
best translate these terms
The
diversified."
nature and one

various
effects,
subtle
effect.
itself.
We may
by "diversified" and "non-
elements have each only one
The
gross elements
may have
and become changed in kind by com-
minolinor in various decrees.
" Subtle (bodies), those which are born of
39.
father
ence,
and mother, with the gross forms of
exist-
Of
are the threefold species (of bodies).
these, the subtle are
permanent
those which are
born of father and mother perish."

40. "
The
subtle (body) ling a, formed prime vally,
unconfined, permanent, composed of

the rest,
1
down
Lassen supposes that three kinds
defined, the subtle being only subtle
or
in
intellect
'
and
to the subtle elements, migrates,
of gross elemental bodies are here
relatively,
comparison with
and other bodies or substances

but the Ihlga is not formed
of the gross elements; it is a compound of the substance of the three
internal organs and of the finer eleuterine
ments, called tanmdtrdni.
All are
bodies or developed forms, but not

of the same materials.
2
Saha prabhutais. Prabhuta, that
which is brought into being, often
used with an idea of multitude connected with it ; " in grossem Maase
vorhanden" (St. Peters. Lex.). Colef
brooke has " together with the great

elements;" Lassen, "crassa" simply,
The reference is not to the gross elements, but to the substances formed
from them,
HINDU PHILOSOPHY.
76
never enjoys, and
endowed with dispositions"
is
(bhdvds).
After dividing the elements into two classes
which have no
such marks
the
Sankhya philosophy divides the
into three divisions:

are born of father
(i.)
Subtle bodies;
and mother
By
or inorganic matter.
body
or rudimental
and
the
body
called ling a,
formed
(2.)
latter
those which
gross substances
(3.)
meant the subtle

which forms a curious
first
is
element in the Sankhya philosophy.

" spiritual "
those
marks and those which have
specific
kind of
It is a
" intellect "
from
egoism, the manas, and the subtle elements.
(huddhi),
It
always
accompanies the soul as an outward covering or form

in migrating
to another
by the aggregation
themselves
are
body.
the
of
elements,
subtle
"non-specific"
or
" specific
becomes
It
which in
Each
undiversified.
ling a is inseparably connected with its appropriate soul,
whose minister
it is,
until
no longer required.
it is
has a separate existence from the body which
duced in the
womb
of the mother.
The
is
It
pro-
latter dies
and
has no more distinct existence, but the linga never dies

migrates with the soul.
it
vitality of a subtle kind,
It is
but
endowed with a separate
still
material, for
from elements which proceed from

later or grosser development. 1
" Let us begin
we
by supposing that
possess a frame, or the rudiments
of a frame, connecting us with the

invisible universal,
which we
may
body." " Now,

each thought that we think is accompanied by certain molecular motions
call
the
spiritual
and displacements
in the brain,
and
part of these, let us allow, are in
Prakriti,
it is
formed
but not of the
It is capable, therefore, of
some way stored up in that organ

so as to produce what may be termed
our material or physical memory,
Other parts of these motions
however, communicated to the
ritual
or
invisible
that
may
body
be made
is
free
spi-
body, and are
there stored up, forming a
which
are,
to
memory
when
use, of
exercise
its
HINDU PHILOSOPHY.
rising to the
though
it
77
heaven of Tndra or to other
may
celestial abodes,
human
descend to the vilest
to the bodies of beasts and reptiles.
forms, or even
Kapila does not
appear to recognise the possibility of the soul existing
independent of material conditions until

pared for
its solitary
but perfect state by a knowledge of
the nature of the outer world and
The
linga
has been pre-
it
its
own
higher nature.
was created primevally, or with the
emanations of Nature (Prakriti).
first
Its period is there-
fore indefinite.
It is unconfined,
it
is
not confined to one body
number
capable of passing into any
it
is
to
any
It
i.e.,
of bodies
or
region.
is
permanent, continuing to be the attendant of
the soul until the latter has attained by knowledge to

a perfect liberation from
all
The
matter.
linga
is
then
resolved into Nature again.

It does not enjoy or possess, for it is only the
maid
It is of a subtle nature,
emanations of Nature,
Hence
as
it
virtue
being formed from the primary
" intellect (huddhi)
and other faculties or powers.

nature,
its
the influence of intellect
(buddhi)
the subtle body
by
in the
and the
rest."
has dispositions or forms of being (bhavas),
Tattwa Kaumudl explains
is
affected
same manner
tact with a fragrant
as a
it
As
is
that the
is
flower."
the
S.
through
whole
of
perfumed by con-
Unseen Universe,
This "spiritual body"
answers to the linga, which carries
into another state of being the feel-
plant
ings and habits of a previous state.
rose-coloured, fragrant."
159.)
"
dispositions or conditions,
garment
champa
functions " (The
p.
hand-
or minister of the true sovereign, the soul.
The Bauliinia mriegata
nseus.
It
is
of Lin-
called kovidara in the
Asiat. Res. (iv. 285) ; a leguminous

" flowers chiefly purplish and
;
HINDU PHILOSOPHY.
78
41.
"As
a painting does not stand without a
support or receptacle, 1 nor a shadow without a

stake,
&c, so the linga does not exist unsupported,
without specific elements."
Formed for the sake of the soul, the

linga, by the connection of means and their results, and by union with the predominant power
42. "
of Nature, plays
its
part like a dramatic actor."
Distich 41
It is affirmed in
kind of support
is
aviseshairvina,
"without
subtle
that the
is
material
of
"
elements,"
unspecific
things
without specific elements,"
but here
specific forms,
linga
must be joined
(linga-body, 2)
1
cannot
to
or
by which
the linga-sarira.
"
with-
usually trans-
is
it
The support
or receptacle for a picture seems to
38,
of the gross elements.
any
perform
enveloped in
Nirdsrayam, without a receptacle,
i.e.,
The
means, I think, as in Distich
it
which are usually
alone
i.e.,
the
i.e.,
(tanmdtra).
out the grosser elements," as the word
The
what
Gaudapada reads
not clearly defined.
elements
usual reading
lated,
cannot
linga
It needs a support or receptacle, but
exist alone.
And
acts.
functions
the
it
linga-sarlra
this body,
Self-consciousness or egoism
when
is in-
cluded in the latter." He explains

the support which the linga requires
in which it may be
but Colebrooke translates the
word by " ground," and the authors
to be that of the gross body.
the Peters. Diet, interpret the

passage by " wie ein Bild ohne TJn-
Vijnana
(s.
v. dsraya).
Bihkshu (Com. Sank. Pravachana
iii. 9) makes the linga to be formed
founded ; but the linga is a rudimental substance, sometimes compared to light, and the linga-sarlra
" When a dead body
is its vehicle.
is burnt by one who knows and can
of seventeen principles or factors,

the " eleven organs, the five subtle
x. 18,
mean a frame
fixed
of
terlage "
elements
and
buddhi
(intellect).
The
linga
(linga-body)
repeat these
then
II,
it is
and
and the linga-iarlra

sometimes con-
are
verses (Smarta-sutra,
x.
14,
7-1 1) properly,
certain the soul (invested
HINDU PHILOSOPHY.
deposited
the
in
maternal womb,
another body produced in the
79
connected with
is
womb
mother from
of the
gross elements.
This distinction between gross and subtle bodies runs
through the whole of Hindu philosophy.

ferred to other worlds.
Manu, a
subtle
that they
may
According to the Institutes of
body envelops the souls
suffer the
torments of
many
This subtle body plays
either in successive forms
of
at other
an
actor, in
may be
fulfilled,
parts
as
an united existence, or in
Sometimes
a final deliverance from matter.
and
of the wicked,
hell. 1
order that the destinies of the soul
in noble,
It is trans-
it
dwells
times ignoble forms, according
to the virtues or vices of a former
These
life.
vicissi-
tudes are undergone by the agency of a peculiar energy

or attribute
siding
power
whom
(yibhuti) of Nature, to
is
the soul, giving
given.
it
The lihga
here a pre-
the receptacle of
is
a kind of attributive or conditioned
nature by contact, and

with a kind of subtle body)
it
bears the soul, which
rises
The Hindu, commentators

perplexed by the word "
along with the smoke to heaven "

(Indian Wisdom, p. 206). Professor
much
Williams adds, " The eighth Sutra

of chap. iv. states that a hole ought
to be dug north-eastward of the
Ahavaniya fire and strewn with the
body
Avaka and Sipala ; and the

commentator adds that the soul of
the dead man, invested with its
vehicular subtle body (called dtivahika and sometimes adhishthdna, and
distinct from the linga or sukshma,
the linga
plants
being angushtha-mdtra, of the size

of a thumb'), waits in this hole until
the gross body is burnt, and then
emerging, is carried with the smoke
to heaven."
'
never
cific
"
are
spe-
being applied to the subtle
There is, howno real inconsistency in the

language of Iswara Krishna. The
subtle body which is the envelope of
of the linga.
ever,
is
specific
or diversified
by being formed of diverse elements,

though each element is unspecific.
On
this is based the personality of

each individual, for these elements
may be combined
1
Manu,
said to be
elements
xii.
in various degrees,
16.
This body
is
formed
of the five gross

(mdtrdni), not " (nerves
of) five sensations," as Sir C.
ton translates the word.
Haugh-
HINDU PHILOSOPHY.
So
acts,
from one body
to another.
It
forms the personality
of each individual.
" Conditions or
43.
cendental,
and the
including
as
and modified.
natural,
are virtue
states of being are trans(last)
They must be considered
rest.
cause
These
(lit.
and
cause-receptacle),
those which belong to the uterine germ and the
body
rest of the gross

to) effect."
By
"
44.
obtained
verance
as including (or belonging
virtue an ascent to a higher region
by
is
vice a descent into a lower.
is
Deli-
gained by knowledge, and bondage by
the contrary."
"By
45.
there
is
the absence (or destruction) of passion

of Nature
dissolution
power of Nature
(the
is,
" Es-
sential dispositions are innate.
In-
Colebrooke's translation
virtue
as
cidental,
are
and the
rest,
considered appurtenant to the
instrument."
distich
is
The meaning
of the
that there are conditions
or states of being in every specific

existence,
but that they
their nature
2
and
differ in
Lassen's translation
is,
original
(from
is
the
"placi-
The
or
So says Vijnana
know-
" In the absence of
of the distinction (between

Soul and Nature), when indifference
towards Mind, &c, has resulted
from devotion to Nature, then absorption into Nature takes place ;
ledge
for
it
is
declared,
is
'Through dispas-
absorption into Nature.'
Even through
this, i.e.,
into the cause, the
end
is
absorption
not gained,
a rising again as in
vairagydt prahritilayah
because there
absence
the case of one who has dived

(Comm. on Sank. Prav., Ballantyne,
of
passion
is
- dissolution).
The Hindu.
commentators interpret the words
to mean that by dispassion an absorption into Nature is gained, i.e.,
of the subtle body as well as the
gross, but that final deliverance is
nature
not hereby gained.
Bhikshu
Transmi-
destroyed).
sion there
their source.
ditatedeletur potentia naturae."
is
(Prdkriti
p.
92).
is
This statement
is
made
because it is a cardinal doctrine of

the Sankhya philosophy that the
final liberation of the soul from
matter can only be gained by know-
gration
o-ain
is
HINDU PHILOSOPHY.
81
from disorderly passion.
By power we
destruction of obstacles, and the reverse
by
the contrary."
These conditions or states of being are either innate
To the former
or constructive (modified).
The transcendental
(i.)
by
sages, or, as
Kapila
state (sansiddhika), obtained only
Gaudapada supposes, by the great sage

which
that
(2.)
state at birth caused
natural
is
by virtue
The constructive
existence.
class belong
ritiha) is gained
or
(prdkritika), or the
a previous
in
vice
or modified condition (vaiJc-
by other means,
by knowledge ob-
as
tained from a tutor.
The modified conditions

and the
rest,
virtue,
i.e.,
power and their
are
(1.) Intellectual, as
virtue
knowledge, absence of passion,
These conditions have the
contraries.
nature of cause or instrument, for they produce a higher

or lower state in a subsequent
ance
from matter.
(2.)
life,
or even final deliver-
Other superadded conditions
belong to the generated body and the progress from
These have only the nature of
infancy to old age.
They
effect.
due to external circumstances, and do not
are
produce anything.
By virtue
(dharma), as a cause, the soul and
body, the linga-sarira,
upon
earth,
mundane
ledge.
may
rise to a
higher
its
or in one of the eight heavens, or
abodes.
These are
It does not, however, recog-
any absorption of the subtle

body into Nature until the soul is
entirely free
and hence, notwithnise
standing the general consensus of

Hindu commentators, I think Lassen's translation is correct,
subtle
state, either
supra-
the meaning
is,
"
By the
destruction
of passion the influence of the

terial
world (Prakriti)
is
ma-
destroyed,
and the soul is independent, though

not yet finally liberated." See Distich 67.
and that
HINDU PHILOSOPHY.
82
The region
I.
lowest
and
of the
who
Pisachas,
are genii of the
class.
The regions
3.
Rakshasas and the Yak-
of the
shas, of a higher class.
That of the Gandharvas, a kind
4.
musicians of the higher class of

5.
The heaven
6.
That of Soma (the moon).
7.
That
ahode of the
of the Prajapatis, the
That
If,
however, the soul
form
and
is
degraded by
an animal, or
of
it
vice, it
may dwell
may descend
time in the
for a
Virtue and vice, though not clearly denned,
lower regions.
have therefore an influence on the

the final deliverance from matter,
an eternal
Pitris, or
of the Rishis (holy sages).
Brahma, the highest heaven.
8.
to the
deities.
Indra (the Sun).
of
early fathers of mankind,

of
demigods the
of
state
of
soul's future state,
when
but
the soul attains to
only be
isolated self-existence, can
obtained by a knowledge of Soul as distinct from Matter.
Bondage
matter
is
may
the union of the soul with matter, though the
be only the subtle body of the
may
place of abode
By
liiiga,
and the
be the heaven of Brahma.
attaining to a complete suppression of passion,
possible to gain a perfect freedom from the
it is
dominion
of
Nature or the external world, an absolute loosening of

the bonds
1
by which the soul
The bondage that comes from
ignorance, according to Vachaspati,
has three degrees
of the Materialists,
matter
is
bound
to material con-
by an union with a bodily form

various periods.
The
for
state of the
(2.) of
almost hopeless, but the

is
period of bondage for the second
class is said to be ten manwantaras
soul to be one
or 3,084,480,000 years (Wilson, p.
The bondage
who assume that
(i.)
the whole of being
who consider the
those
is
products of Nature (Prakriti);

of those who, not knowing the
first
St. Hilaire, p. 180).
of the
145
(3.)
of this
nature of the soul, practise moral and

religious observances from the hope
of gain. These errors confine the soul
so long.
The time
however, quite
The manwantara is a period
penance
is not,
of 4,320,000 years,
HINDU PHILOSOPHY.
The common Hindu interpretation
ditions.
sage
83
of the pas-
that for a time all the elements which form any
is,
envelopment of the soul are absorbed into Nature (PmJcriti),
but they are re-formed again until the soul lias gaine<
the knowledge by which alone
can be finally liberated
it
from matter.
Supernatural
matter, in all
to the
power may
also
be gained, and then
varied forms, can offer no impediment
its
movements
of the spiritualised body,
which
is
no
longer subject to the laws of the material world; but,
may
on the other hand, there
which every obstacle

46. " This
may
an
is
evolved state) which
bar
be a contrary
its
intellectual
is
state,
in
course.
production
(or
distinguished by the names
of obstruction, incapacity, acquiescence (or content-
By
ment), and perfection.
(vimarda, destruction,
modal
inequalities
the hostile influence
ravage, hostile
specific
(or
attack) of
differences)
the
different kinds are fifty."
47.
"There are
five
kinds of obstruction, and,
from the imperfection of instruments or organs,

twenty-eight of incapacity
divisions,
48.
"
and perfection
acquiescence has nine
eight."
There are eight divisions of obscurity, and
also of illusion
those of extreme illusion are ten
those of gloom and utter darkness are eighteen in
each case."
49.
senses,
"
The destructive
injuries
of
the
eleven
with those of the intellect (biiddhi), are
HINDU PHILOSOPHY.
34
accounted as
juries)
'
The
incapacity/
seventeen
(in-
of the intellect are from the opposites of
acquiescence and perfection.

"
50.
forth
Nine
four internal,
and fortune
time,
of
varieties
acquiescence
are
set
named from Nature, means,
five external, relating to absti-
nence from objects of sense."

The 46th and following
Hindu system
for " the
distichs
form the outline
conduct of the
human
of a
understand-
ing " but as they stand, they are too indefinite to have
;
any
practical value,
and the commentators are not agreed
in all points as to the right meaning.
In the phrase
the
first
" intellectual
production " (jpratyaya sarga).
part represents huddhi, the faculty by which modi-
fied sensations are presented as ideas to the gaze of the

"
soul.
" are to
By intellectual production,"
says Professor Wilson,
human
be understood the various accidents of
occasioned by the operations

cise of its faculties, virtue,
power, or their contraries."
knowledge, impassiveness, and

It denotes rather
tions or modifications of the intellect itself,
varied action of the modes
life
of the intellect or the exer-
may
new
condi-
which by the
be differently formed or
modified. 1
"
Obstruction "
is
explained by Yachaspati as " igno-
rance " by Gaudapada as " doubt."

;
opposed to the
soul's
purpose of
It is
final
whatever
liberation
is
from
contact with matter.
Incapacity (asaMi) arises from the imperfection of the

senses.
1
Acquiescence or contentment
Lassen
calls the results
(tushti) is a passive
"mentis conditiones speciales/'
p. 46.
HINDU PHILOSOPHY.
85
means perfect
Perfection (siddhi)
state of the intellect.
knowledge, not completeness in moral virtue.
The
fifty different varieties of
these states are defined
in the following distichs.
The
kinds of obstruction, according to Gaudapada,
five
are obscurity, illusion, extreme illusion, gloom,
and
The school
which are explained below.
darkness,
'Patanjali defines
them
said, to the
first
of
as ignorance, self-love, love, hatred,
The eight varieties
fear.
and utter
of obscurity correspond, it is
A person may
eight forms of matter.
think, for instance, that the soul merges
into Nature,
intellect,
consciousness, or the five rudimental elements,
and each
of these obscurities or errors obstructs the soul
in its efforts for final liberation.
Illusion
is
defined to be the error which induces

of supernatural
to seek for the eight degrees
The
p. 58).
Extreme
soul
thus drawn aside from
is
(see
interpreted as being tenfold, be-
is
cause gods and
men may
of the
and thus there
senses,
errors arising
;
power
proper aim.
illusion is the error of seeking happiness in
sensual objects, and
mentators
its
men
from the
seek happiness in the pleasures
may
be a double series of
Thus say
five senses.
but more probably, as M.
suggested, reference
here
is
made
St.
all
the com-
Hilaire has
to the five organs of
sense and the five organs of action.
Gloom
tion
is,
(tamisra)
that a
is
interpreted " hate," and the explana-
man may
hate the ten senses or organs, and
the eight degrees of supernatural power.

as
much
as
by the influence
disturbed and drawn

of love.
he can attain next to Nirvana

tion, in
which nothing
is
He may
thus be
away from his proper aim

The highest state to which
is
one of pure contempla-
hated or loved.
HINDU PHILOSOPHY.
86
Utter darkness (andhatdmisra,

blind)
It
is terror.
may
lit.
the darkness of the
be the fear of death in men, and
by the
in gods the fear of being expelled from heaven
Asuras
which
in each case
feared
is
and
many
ber, 1 there are so
The
it is
the loss of pleasure or power
num-
as their sources are eighteen in
varieties of " utter darkness."
destructive injuries of the eleven organs,
i.e.,
of the
organs of sense and action with the manas, are deafness,

blindness, paralysis, loss of taste and smell, dumbness,
mutilation,
evil
lameness,
The
sanity.
constipation,
impotence, and in-
injuries of the intellect are the inversed or
forms of acquiescence, of which there
varieties,
and
of
perfection, of
which there
nine
are
are
eight.
These states of acquiescence are both internal and ex-
The
ternal.
internal
kind
believe, for instance, that
will
time
in
fourfold.
is
man may
Nature does everything and
procure the liberation of the soul;
remains, therefore, passive.
Or he may
rest satisfied
he
with
the efficacy of some religious or ascetic observances, or

in the idea that liberation will necessarily
by an accident
or
The
five
in time,
of fortune.
five external inversions of
ence from the
come
acquiescence are abstin-
kinds of sensuous pleasure, not from a
right idea of their obstructive nature, but merely from a

desire to avoid the trouble
and anxiety which they
may
cause by the indulgence of them.
51.
1
They
pada,
"
The eight perfections
are, according to
Gauda-
the eight sources of super-
natural power and the ten objects of

perception, or the five objects of
sense, twice told, to gods
and men.
(or
means of
acquir-
He explains "utter darkness" as

profound grief, such as might be
felt by one who dies in the midst of
all
sensual delights,
HINDU PHILOSOPHY.
87
ing perfection) are reasoning (uha), word or oral

instruction (sabda), study or reading (adhyayana),
the suppression
of the
and
of friends
quisition
kinds of pain, ac-
three
fore-mentioned (conditions)
three
The
(ddna).
liberality
are
checks to
perfection."
The fore-mentioned conditions are the several varieties

and acquiescence. They are
of obstruction, incapacity,
all
checks or hindrances in the pursuit of perfect know-
Kapila now defines the eight methods or means
ledge.
of attaining
it.
Vachaspati interprets the

ledge,
" reasoning,"
by
authority
scriptures
but this gloss
as the first source of perfection,
reason
ledges.
is
them on
It
in all that
"
is
sufficient
to
to
the
In placing reason
Kapila meant to ignore

a lower scale.
determine what
supreme judge
can be known.
But
come
" "
What
existence and of all existence
he supposed, by the reason,
if
of truth
its
Such questions
limits.
Whence have
my
to the
Human
the highest power which his system acknow-
or at least it is the
defined
scriptural
evidently due
is
Vedantist views of the commentator.
the Vedas, or to place
of
which are not contrary
dialectics
know-
source of perfect
first
" investigation
be
to
as
is
truth,
and
error,
capacity has no
"
What am
is
the true purpose of
"
might be answered,
not alone, yet as para-
mount over all other means. But the knowledge gained

by reason, though far above virtue, is not man's highest
it is only a means to the final deliverance of
state
:
Wilson,
p. 158.
HINDU PHILOSOPHY.
83
which will
the soul,
then
in
exist
wholly
state
independent, without motion, or consciousness, or knowledge
a state of eternal calmness and repose.
Word
(sabda)
The suppression
is
receiving instruction from a teacher.
of the three kinds of pain (see Distich
forms one of the means of acquiring perfection by
i),
taking away an obstacle to thought or meditation.

Intercourse with friends
is
sometimes limited to philo-
sophical discussions with a teacher or fellow-student.

Liberality (ddna)
is
explained as giving
money
offerings to a teacher or to religious devotees
manic
root daip,
to purify,
and not from
does not reject
theistic
It
it.
philology and to
due
a Brah-
all
is,
it
from the
M.
da, to give.
St.
Professor Wilson
Hilaire approves of this interpretation.
It is
or other
Vachaspati and Karayana, however, explain
gloss.
the word as meaning purity (siiddhi), deriving

1
however, contrary both to sound
we know
of Kapila's
to Patanjali, the author or
views of morality.
expounder
branch of the Sankhya school.
of the
He, however,
defines purity to be " undisturbedness of discriminative
knowledge through long - continued and uninterrupted

practice of veneration."
Kapila would have admitted the
ultimate point in this definition, but he nowhere speaks

of veneration as a
Supreme
52.
means
of gaining
it,
nor did he admit a
Spirit as the object of veneration.
"Without
dispositions
or
states
of being
there would be no ling a, and without the linga no
development or manifestation of conditions

positions)
1
find
whence comes a double creation
This root seems to be coined for the occasion.

it in any dictionary, Indian or European.
(dis-
one
I have not been able to
HINDU PHILOSOPHY.
89
and the other condi-
called personal (of the linga),
tional (of the dispositions, bhdvds)."
In Distichs 40 and 43
it is
stated that the linga migrates,
invested with dispositions, according to the conditions of
the intellect (buddhi), but the effect of these conditions or

states of a former being
cannot be made manifest except
by a bodily form, and hence the necessity
in or
of the
linga.
The second clause is translated by Colebrooke and

"Without person there would be no pause
Wilson,
Wilson explains the passage
(nirvritti) of dispositions."
comment on Gaudapada's
in his
creation of the linga
is
"
not
exposition thus
This
indispensable for the exist-
ence or exercise of the intellectual conditions or senti-
ments
alone, but is equally necessary for their occasional
cessation
thus virtue and vice and the rest necessarily
imply and occasion bodily condition
bodily condition
productive of acts of vice and virtue."
no
is
cessation,
conditionum manifestatio
1
"
is,
and in
there
meaning
virtue
of the pas-
has translated incorrectly, I
think, the
" Without
comment
person,
of
Gaudapada
without
rudi-
mental creation, there would be no

of dispositions, from the in-
pause
dispensability of virtue
and
vice for
plete
"
Nec sine
corpusculo
his notes he
remarks
would be no beginning of
and the rest without a comformation of subtle and gross
Professor Wilson, having failed
sage,
is
But here there
but production of intellectual conditions.
Lassen's translation of the passage
to perceive the
body
" (na sthulasukshmadehasadhyatwaddharmaderanaditvvachcha).

The soul per se knows nothing of
virtue or vice.
by
its
Each
is
possible only
union with the subtle body
the attainment of either subtle or
the linga, and the grosser uterine
gross body."
body.
I translate the pas-
sage thus: "Without the linga, which

is
formed
of
the
(tanmdtrdni), there
ment
of
finer
is
elements
no develop-
dispositions (bhdvds),
and
On
the other hand, but for
the necessity of
these
conditions
there would be no occasion for the

linga.
HINDU PHILOSOPHY.
9o
" Nirvritti est
manifestation evolutio, originario vocabuli
sensu," referring to
word
Manu
The meaning
dung."
There
The
31.
i.
in the Petersburg Lex.
translation of the
" fertigwerden," " ausbil-
is
of the distich
then becomes evident.
a continual action and reaction of intellectual
is
and personal
the
states,
causing the
first
latter giving manifestation to the former.
fore a constant double creation, the

tional)
and the lingakya
(intellect)
and hhdvds
interpretation
of the intellect
is
53.
"The
animal,
is,
in
body, linga).
to be its conditions.
preferable, for the linga,
from them.
different
It
life,
is,
which
there-
(or disposi-
the linga itself to be buddhi
and other internal organs,
state of a former
and the
is
Ihavakhya
(of the subtle
Some commentators make
latter,
There
The former
though formed
is
yet something
moreover, conditioned by the

is
to " intellect."
due
divine class has eight varieties; the
five.
Mankind
is
single in its class.
This
summary, the world (sarga, emanation) of
living things."
54.
called
"In the higher world, the quality

'
goodness
'
prevails
below,
mode)
(or
the
creation
abounds in 'darkness;' in the midst, 'foulness' or

*
passion' abounds.
Brahma and
gods) and a stock form the limits."

1
Tairyagyonas, "grovelling" (Cole-
brooke); "inhumana" (Lassen); "nes
de la matrice"
(St. Hilaire).
The
wrong, for it would

The Petersburg
include mankind.
Diet, translates it, " standing in
relation to beasts " (zu den Thieren
last is certainly
the rest (of the

2
Beziehung stehend), from tiryaga

and yoni (womb),
2
Colebrooke's translation is, "In the
midst is the predominance of foulness, from Brahma to a stock;" and
Professor Wilson translates Gauda" In the
pada's commentary thus
in
(beast)
HINDU PHILOSOPHY.
The gods
The genii
or
Eakshasas,
are only a created order (sarga, emanation).
superhuman beings, such

included in this
are
grades up to Brahma, see
The low
(1.)
as the
Yakshas and
For the eight
class.
p. 53.
or grovelling class has five genera or divisions
domestic animals (pasu)
deer (mriga) and the rest;

ing fishes
91
(sarisripa)
(2.)
(3.)
and
wild animals, such as
birds; (4.) reptiles, includ-
(5.)
fixed
things (sthavara),
vegetables and minerals.
Man
stands alone between these two classes, forming
an order by himself.
ness"
is
only,
it
The mode
or quality of "good-
must be remembered, a
light,
elastic,
etherealised kind of matter, favourable to virtue, but not

of
moral nature in
superhuman beings
itself.
on the contrary, they are
Man
is
Some
of
often
evil
and
malignant.
under the influence of the active mode,
and therefore he
is
supposed
the
are neither virtuous nor beneficent
miserable.
things are formed from the
" passion,"
Animals and inanimate
mode
"
darkness
"
they are
therefore stupid or insensate.
55.
"There
(in the
world of men) the sentient
(or intelligent) soul experiences
old age
and death until the linga has ceased to be
wherefore pain
midst, in
pain arising from
is
from the nature of the
man, foulness predominates,
(linga).
"
it,
but to the region "above."
Gaudapada's comment is, "This, i.e.,
from Brahma to a stock, is equivalent
suffer pain.
Such is the world, to from Brahma to immovable (infrom Brahma to a stock, from Brahma animate) things." In the S. Pravato immovable things." "In the midst"
chana (iii. 50) it is said, "In the
certainly means in the earth, which midst " passion " abounds," i.e., as
is between heaven and the lower
Vijnana Bhikshu interprets the pasregions, and Brahma does not belong
sage, " in the world of mortals."
although goodness and darkness exist,

and hence men for the most part
to
HINDU PHILOSOPHY.
92
Here
is
the climax of the Sankhya philosophy, the
liberation of the soul from every kind or form of matter
even that of
its
subtle vehicle the linga.
contact with matter that pain arises.
nothing of decay or pain in

closely connected
with
it
itself,
that
it
from
It is
The
knows
soul
but the linga
is
so
becomes sensible
of
the imperfections and pains that belong to bodily conditions
by
But when
this union. 1
ledge, the soul escapes
from
at length,
the soul exists after
56.
know-
full
the body of this death,"
knows pain no more; the linga

in Nature (Prakriti).
by
is
it
then absorbed again
Kapila, however, does not say where

its final
severance from matter.
" Thus this (development of being), formed
from Nature (Prakriti), from the great principle

(Buddhi,
the
intellect)
deliverance
down
of each
action (drambha, effort)

itself
57.
to specific beings,
individual
This
soul.
for another, as if for
is
(Nature)."
"As
the production of milk, which
intelligent (unknowing), causes the

calf,
for
is
so the
development
is
un-
growth of the
of Nature causes the
liberation of the soul."

58. "
As people engage
in acts that they
make
desires to cease, so does the undeveloped principle
(Prakriti) for the liberation of the soul/'

1 "
So long as we are entangled
and oppressed by the body, we shall
never arrive at the point which we
aim at, namely, at truth. The bodyis
a constant enemy to us. The necessity of providing for its wants and
the diseases which
fall
upon
it
It
fills
constant interruptions.
with desires, cravings,

sions, follies " (Plato,
2
used in each
us
fears, delu-
Phaedo,
Pravritti (flowing forth,
tion) is
are
line.
c.
28).
emana-
iiindu philosophy.
93
Kapila here maintains that a purpose or design
may
be formed and completed unconsciously, without a de-
He
signing mind.
feels,
however, the difficulty of con-
necting design with unintelligent matter,
and adduces
as an argument in his favour the fact that in the udder

of a
cow the milk by which
the calf
is
nourished
is
This
secreted without the action of intelligence.

favourite illustration
among
and
his disciples,
generally
is
But
put forward as conclusive on the subject.

question
remains,
still
designer, or
intelligent
fortuitous
is
this adaptation the
the
upon an examination
enter
only
the
an
of
chance,
Kapila does not
He
question.
this
of
work
of blind
result
concourse of atoms
is
is
content to assume the non-existence of a designer, because

the milk
designing
produced, and there
is
mind
does not ask

or
in
the
course
the arrangement
if
no evidence of a
is
of its
functions for the attainment
of
He
production.
the
several
parts
end were
of this
for-
In India, however, as in other parts
tuitous or not.
of
the world, the idea of a design without an intelligent designer
is
pose or that of another,

acts.
it
is
therefore there
Embodied
must be
souls,
though
pur-
a rational principle
that
a reason
adopted by Kapila.
tion
of
directs Nature.
therefore there
means
to
who
sound reasoning, but
He saw
and
cannot direct Nature,
omniscient Being, the director of Nature,

is
its
rationality,
which
rational,
as they are ignorant of its character
This
Whether
own
be for
Nature cannot act thus without
(Lord
"
held to be an impossible assumption.
this (evolution)," says Vachaspati, "
that there
it
is
is
an
Iswara
was not
was an adapta-
an end in the supply of a suitable

1
Wilson,
p.
68.
HINDU PHILOSOPHY.
94
nourishment
for
the calf
but as the cow supplies
it
without bringing an intelligent agency to bear upon the

production, so Nature works in providing what
She
benefit of the soul.
ternal force or necessity, nor
for the
is
not acted upon by any ex-
is
she directed by a superior
is
power, nor does she produce by the necessary action of
some internal mechanism, but by a blind
men
act to gratify
some
instinct, as
them
desire that rises within
without volition.
"As
59.
a dancer, having exhibited herself on
the stage ceases to dance, so does Nature (PraJcriti)

cease
(to
produce)
when
made
has
she
herself
manifest to soul."
"
60.
by manifold means, without
causes
self,
Generous Nature, endowed with modes,
the benefit of Soul, which
is
benefit to her-
devoid of modes,
and makes no return."

" Nothing
more modest than Nature that

Saying I have been seen/ she
is my judgment.
does not expose herself again to the view of Soul." 1
61.
is
'
" Wherefore not any Soul
62.
liberated,
many
is
1
is
or migrates.
is
" Procreatrix, pudibundae
non iterum invisit

presentiam Genii, dicens ne hilum
quidem est ; hasc mihi nascitur perinstar puellas,
It
is
postquam sum conspecta."

certainly
reading
bound, or
is
liberated, or migrates."
Lassen's translation of Distich 61
suasio,
is
Nature, which has
receptacles (or bodily forms of being), which
bouud, or
this
It
is
is
wrong.
The
true
not prakritih, which Las-
sen assumes, but prakriteh.
Cole-
"
Nothing,
in my opinion, is more gentle than
Nature." It is not, however, gentleness, but modesty, that is attributed
brooke's translation
is
by which she withdraws

from the gaze of the soul,
to Nature,
HINDU PHILOSOPHY.
95
Beautiful as poetry, but not very philosophic, nor in

strict
harmony with other
sophy.
But the
of volition,
instincts of the soul
(if
he breaks away from the meshes of his false
endowed with
use
Kapila,
matter
like others, discards the idea of unconscious
is
and no
may
the term) are often too strong for mere reason.
Nature
philo-
Nature
forgets that
power
(Prakriti) has no personality, no
consciousness.
Sankhya
parts of the
Kapila, or IsVara Krishna,
when
and
logic,
the qualities that belong to a
all
thinking and self-conscious mind.
Nature
is
called generous, or not seeking return, be-
cause she acts for the benefit of Soul, which, having no
modes, cannot
act,
and therefore can give nothing in
She exhibits herself
return.
forms of gods,
to Soul in the
men, and animals, and by the properties

objects,
and by showing thus
to Soul its
of
sensuous
own
separate
When
nature, provides for its liberation from Matter.

this has
been gained, the result
Soul
is eternal.
again joined to Matter; and Nature, having

once, retires from the scene, " as a
is
shown
never
herself
modest matron who
may
be surprised in dishabille by a strange man, but takes good
heed that another shall not behold her

It is not the soul, therefore,
or
which migrates,
i.e.,
by
itself,
is
the linga which
passive.
nor does
it
it is
which
is
off
her
guard.'''
liberated or bound,
not liberated or bound in and
migrate by any act of

migrates,
&c.
its
the soul
own.
is
It
merely
"These circumstances," says Vachaspati, "are
ascribed to and affect Soul, as the superior, in the same

manner that victory and defeat are attributed to and
relate to a king,
though actually occurring to his generals
for they are his servants,

1
S.
and the gain or
p.
loss is his,
173.
not
HINDU PHILOSOPHY.
96
The
theirs."
distinction
more
is
has a lofty idea of the soul.
servants
Kapila
this.
incomparably sup-
It is
All outward things minister to
erior to matter.
the
than
a king
of
minister to his
it,
as
But
desires.
the servants and the king are both of a Hindu, type.
The servants
are
of self-action
mere
slaves,
without reflection or power
and the king dwells in solitary grandeur,
shutting himself up in his palace, and refusing to share

in the ordinary pursuits of mankind, from
separate, living in aimless
"Nature by
63.
forms
soul
and unchanging
whom
he
is
inaction.
herself binds herself
by seven
she causes deliverance for the benefit of
by one form."
The seven forms

ignorance,
passion,
deliverance
is
are virtue, passiveness, power, vice,
The one source
and weakness.
of
knowledge, which when Nature has given,
she has accomplished her object and retires.
"It
64.
is
(tattwa) the
plete,
is
is
knowledge
incontrovertible,
said,
no
'
am
not,'
is
obtained which
and absolute
Nothing
is
is
com-
by which
mine/ and
'
it
There
ego.'
The meaning
stood.
thus that by the study of principles
of this distich has
To M. Cousin
it
been variously under-
seems to teach "an absolute
nihilism, the last fruit of
scepticism " but this idea
is
contrary to the fundamental principles of the Sankhya

1
Apariksha, which leaves nothing
remaining, including everything in
itself.
Kevala, abstract, the only one
science,
HINDU PHILOSOPHY.
To Kapila the soul was the most
philosophy.
all
things
97
real
never born, and never dying.
self-existent,
of
It
becomes, by knowledge of the doctrines of Kapila, wholly

separate from matter, and
S.
Pravachana
By
"
this separation is the soul's
This
highest achievement.
is
distinctly expressed in the
renunciation through study of prin-
ciples (it is said), 'It is not thus
soul
is
different
from
it is
'
Neither I
am
'
(to
'
any objects)
egotism
appropriation (of faculties)
its
rika explains the last clause, "
We
expressed."
is
By
the
i.e.,
The
this interpretation
denies the agency of soul
mine denies attachment

denies
"
the emanations of Prakriti.
all
Sankhya Pravachana Bhashya gives

"
not thus,'
'
nor
'
nor do I exist
or, as
this,
learn, then,
aught
is
the Chand-
difference
from
by these
testi-
monies, confirmed by other parts of the Sankhya system,

that the phrase " I
its
"
am
not
"
(nasmi) denies only
life
in
ordinary form, existence of a moving, acting kind
naught
is
adjuncts to
mine
" implies
itself,
it
the
that
has
soul
now no
wholly self-contained; "nor
is
is
there an ego" affirms that the soul exists without con-
The
sciousness or sense of personality.
an
state of the soul is then
scious state,
which
is
simple annihilation.
The
is
gained,
is
its full
completeness,
absolute
man,
extinction
of
very nearly the final state of the soul
in the system of Kapila.
But the Sankhya doctrine main-
tains the continued existence of soul,
unconditioned and passive
uncon-
last stage of the wise
according to Buddhism, before
being
and supreme
the nearest possible approach to the
Buddhist idea of Nirvana, 2 which, in

is
final
abstract, passionless,
state, as
though in a perfectly
an eternal
1
Wilson, p. 180.
See Professor Childers' Pali Diet.,
s.
v.
entity.
Nirvana.
HINDU PHILOSOPHY.
98
"
65.
By
this (knowledge), Soul, as a spectator,
unmoved and
now
reverted from the seven forms (to
which has
its
primitive
because the capacity (or desire) of producing
state),
has
at ease, beholds Nature,
now
"
66.
ceased."
c
been seen by me/ says the one,
It has
ceasing to regard
other,
and
of the
two there
'
have been seen/ says the

In the (mere) conjunction
ceases to act.
is
no motive
for production."
The soul having gained the supreme knowledge, beholds

Nature as a spectator looks upon an
forms are described at page 96.
The seven
actress.
There
is
no longer any
occasion for virtue, or for any condition of ordinary
because the soul has
The
Nature.
latter
In the
producing.
objects of soul, fruition
ments
Nature
and discrimination, are the excite-
to the activity of
not stimulated
is
the term
'
motive
'
life,
now become entirely independent of

has now also no capacity (vasa) of
language of Yachespati, "The two
Nature:
if
they do not
(to production).
implies that
In the
by which Nature
cited to creation (to evolve the existing world),
exist,
text,
is
ex-
which
cannot be in the non-existence of the objects of Soul."

Creation, or the development of Nature, does not arise
from the union
of Soul
and Matter, as some other philo-
sophers have taught, but solely from Nature acting to

satisfy the needs or the desires of Soul.
All things, however, return to unconsciousness.

1
"
Et
Con-
subsister encore," &c.
be reunited, according to Kapila,

when the soul has been liberated
from it. An assertion or theory of
correct.
others
St. Hilaire's translation is
bien que l'union de tous deux puisse
This is inSoul and matter can never
is
here denied.
HINDU PHILOSOPHY.
the ego,
sciousness, or
which proceeds directly from Nature
(intellect),
but in the consummation
an isolated, independent
how then
matter when the
ledge,
This inquiry
67. "
virtue
cause
latter
is
By
is
exist,
but each in
requisite
is
gained by know-
knowledge has been obtained
answered in the following distich
the attainment of complete knowledge,
have become no longer a real
and the
rest
body continues
potter's
absorbed again into
remain connected with
does the soul
yet a
state.
the liberation of the soul
if
(PraJcritt)
things this element retires
Soul and Matter continue to
PraJcriti.
But
of all
and the
buddhi,
within
development from buddhi
is
99
to be held, as a
wheel continues to revolve from the force
of the previous impulse."

68.
" This separation from
when Nature
been
ceases to act because her purpose has
accomplished,
then
abstraction from matter
and
By
which
perfect knowledge the soul
Dist. 67.
first line
thus
rest,
Lassen translates the

" Postquam consum-
matse scientiae acquisitione invenit

genius nullum esse pietatis ceter-
arumque conditionum usum."

lit.
the
soul
is
obtains
an
both complete
eternal."
ence of virtue and the

1
body being obtained,
translation
is,
"By
The
the attain-
ment of complete knowledge, virtue

and the rest have become a namecause {namakdrana)" i.e., a cause
only in name. Cf. ndmayajna (name-
is
freed from the influ-
which are the cause
of bodily
sacrifice), a false or hypocritical sacrifice.
Colebrooke has " Virtue and
the rest become causeless," which
ambiguous.
St. Hilaire, "
La
is
vertu
et les autres faculty's cessent aussitot
d'etre des causes."

2
Kaivalya, the state of complete
abstraction
ter.
or isolation
from mat-
HINDU PHILOSOPHY.
IOO
But
existence in a higher or lower form.

influence
may
be
as a
felt,
after the
impulse which caused
There
no longer any need
is
when knowledge has

conditions,
and
all
it to
and
things connected with this activity,
known no
No new
retire
character
from the staê
of life is ended,
which
benefit of the soul, wherein the origin,
development)
be
even
for ever.
69. " This abstruse knowledge,
(or
can
of bodily state,
The drama
that of the gods, can follow.
The
more.
from the bondage of
final deliverance
no birth into any kind
and the actors
ceased.
Nature
freed the soul from all material
matter has been gained.
assumed
move has
of the activities of
such as virtue or love, will be

soul's perfect
for a time their
wheel will continue to revolve
is
for the
production
and dissolution of beings are

expounded by the
described, has been thoroughly
great rishi (Kapila)."

70.
" This supreme purifying doctrine the sage
compassionately imparted to Asuri
by whom
to Panchasikha,
it
made known."
71. "Handed down by
it
Asuri taught
was extensively
disciples in succession, it
has been compendiously written in Arya metre by

the noble-minded
Is'wara
Krishna, having fully
learned the demonstrated truth."

72.
"
The subjects treated
in
seventy distichs
are those of the complete science, containing sixty

1 Sthiti is
here, I think, the
(see Peters. Diet, s.v.)

2
Utpatti, going forth.
prim,
German
dasein,
fixity, place.
coming into formal being
HINDU PHILOSOPHY.
excluding illustrative
topics,
and omitting
tales,
1
also controversial questions."
" Thus
ioi
completed the book of the Sankhya
is
by
uttered
(philosophy),
the
venerable,
great-
minded, and divine Kapila."
May prosperity
"
We
is
it
it!
have in the preceding distichs an outline, and
no more than an
was explained by
comments upon
outline, of the philosophic
system
In what manner or to what extent
taught by Kapila.
it
attend
we do not know.
author
its
by Gaudapada and others
it
paratively modern.
It
are
The
com-
not certain that they offer
is
an accurate tradition of the manner in which

for
some
evidently influenced by a desire to
make
expounded by Kapila himself,
of
its
it
them
was
are
doctrines
accord with the dogmas of the prevalent Vedantist system.
But even
an outline,
as
recorded system of
answer,
"
questions,
source have I sprung
the
first
as
the
first
attempt to
"
What am
and
"
"
"
From what
For what purpose do I
The system
Practically,
of
as
of gods,
The
Kapila
some
had no theology.
interesting
is
from human perception and reason alone, the
mysterious
exist
it
philosophy,
He
of
is
essentially
a philosophy.
our modern philosophers,
admitted,
indeed, the
he
existence
but they were only emanations from Prakriti
reference
is
here to such
works as the Sankhya Pravachana,

which consists of six chapters or
readings, of which the first three are
devoted to an exposition of the
Sankhya system, the fourth consome short illustrative tales

(akhydyikds), and the fifth offers
some arguments against the objectains
tions of opposite schools of thought.
HINDU PHILOSOPHY.
102
and
(Nature),
are
be absorbed hereafter
to
all-comprehending source, as
He
life.
with evident scorn, the
rejects,
Vedas assumed
or
both impure and
commanded.
and
blood,
it
this
which the
rites
In his view they were
They enjoined
inefficient.
which he rejected because
into
other forms of material
all
sacrifice,
required the shedding of
it
could not procure the final liberation of the
soul from the bondage of a material connection.
Neither
religion nor morality could avail to procure this
supreme
by knowledge, nor yet

but only by the Sankhya
It could only be gained
state.
by every kind
knowledge
of
philosophy, whereby the soul gains a knowledge of the

external world and of
its
own
higher nature.
This was the sole purpose of
He had
no desire to
mankind
raise
to a higher degree
moral excellence or a more perfect
of
means
as
philosophy.
Kapila's
civilisation, either
provide more amply for the
to
uses
or
the pleasures of his kind, or to gratify a love of knowledge for
its
own
sake.
To him, the world
enfolding and producing so
only as an enemy.
bondage
it is
Our present physical
full of
pain
it
philosophy
is
life is
kind under the governance
of
two
sovereign masters, pleasure and pain.

right
the one hand, the standard
and wrong, on the
other,
the chain of causes and effects, are

fastened to their throne."
"Pain
deed,
evil,
is
in itself
an
evil,
and
in-
without exception, the only

or
a mere
can never be the source
The aim
of
simply to free the soul from this and
1
Compare the language of Jeremy
Bentham "Nature has placed man-
... On
matter,
of
pain, is to be regarded
anything but sorrow and degradation. 1
of
of
much
the words good and evil
have no meaning " (Introduction to

Principles
of
Morals,
I,
i.
and
x. 9).
Kapila, like Schopenhauer, goes,

however, farther than Bentham ; for
his is a system of Pessimism, though
older than the
German by more than
two thousand
years.
scious
it is
life,
an unmixed
state, nay,
Life,
i.e.,
con-
not merely contains evil

evil.
the best of
The
all, is
better
the un-
HINDU PHILOSOPHY.
We
every other connection with matter for ever.
seek to cast
some garment; and

by the soul
obtained
this
cast off a vile
must
and loath-
emancipation must be gained
without the aid
itself,
of
men
away, as
it
any external power or
such aid can be
if
influence.
Kapila saw the necessity, in any system of philosophy,

of
an examination into the sources
If
these
cannot
be
defined
of
information cannot be relied upon,

there cannot be
any philosophy,
He
knowledge.
certain
The perceptions
(i.)
senses;
(2.)
of
this
(3.)
known
for
their
there can
be no
man, by
from that which
is
which are enfolded in
knowledge, but are not perceptible in themselves
The senses can only inform us
of
but he accepted our sense-perceptions
representing a real external world, which exists in
and not merely as a projection
or thoughts.
world
is
of our sensations
doctrine, that the material
fact,
a speculation
of
much
later
date.
admitted the truth of the perceptions which
receive
extent
The Vedantist
only mdyd, or illusion, was not held by him
was, in
Kapila
we
if
outward things gained from the
to other truths
valid testimony.
itself,
it
or
evident that
the logical faculty or reason of
specific objects,
as
is
it
admitted three such sources
which inferences may be drawn

directly
our knowledge.
accurately,
is
from
the senses, but
he saw that their
limited by various causes, and that
many
things
do and must exist of which they cannot give us any
Here then the
direct information.
to work.
We may
conscious impassive
life,
in
logical faculty begins
reason either a priori from cause

which
all
sacrifice,
but
self-suppression,
the
things were before the evil birth of
annihilation
reason and consciousness.
which is the cardinal principle

Buddhism.
est
aim
of
both systems
The highis
not
self-
of the
conscious
self,
of
HINDU PHILOSOPHY.
io4
to
a posteriori from
or
effect,
The
analogy.
but causation
necessary;
anything
is
and
development or
of
the effect existed
which
a stream emanates from, and
issue, as
of Kapila, a
Each individual
soul and
must
springs.
it
impossible.
is
every particle of matter has
They
either perish.
the soul in an unconditioned, un-
exist for ever;
changing, isolated state

intellect
pure creation
Nor can
existed from all eternity.
only a
is
it
thus created by, the fountain from which
In the system
by
and
not properly a creation of
fully beforehand in the cause, 1
is
or
effect is real
only an emanating force
it is
cause,
effect to
relation of cause
and matter, including therein
and consciousness, will be absorbed
ever
for
in Nature (PraJcriti).
We may
terms
it,
by analogy,
also reason
or, as Sir.
W. Hamilton
"philosophical presumption," 2 which Kapila per-
ceived to be " a natural or ultimate principle of intelligence."
How
of proof
we do not know.
Kapila explained and defended this method
The opinions
have been already explained
tators
Beyond
this range
some things
testimony."
Under what
testimony
" valid "
is
we
(see
page
are
known by
"
When we
22).
coming within
are aware of some-
is
JSTor
this definition.
His followers
seen to arise under a new appear ance had previously an existence

under a prior form.
We think
is
the causes to contain
But what does the
tained in the effect
sion that
we
it
has a cause signify
analyse our thought,
find that
it
If
we
shall
simply means, that as
cannot conceive any

to
expres-
new
commence, therefore
all
we
existence
that
now
do we
called sruti, or
thing that begins to be, we are, by

the necessity of our intelligence,
constrained to believe that it has a
cause.
"valid
conditions or for what purposes

are not informed.
know whether Kapila admitted what

revelation, as
commen-
of his
all
;
that
is
con-
the effect to
contain nothing which was not con-
tained in the causes"

Lect. on Metaph.,
2
ii.
(Hamiltonj
377).
Lectures on Logic,
ii.
66.
HINDU PHILOSOPHY.
gave a modified assent
Vedas
to the
down
and
(sruti),
the teaching of tradition (smriti), that

sages as handed
105
is,
also to
of the ancient
by writings
to posterity orally or
but the highest position, the sole emancipating power,
was given
work
to Kapila's
system
which could
of philosophy,
out deliverance for the soul without the aid of the
Vedas, 1 either in their dogmatic or ritual teaching.

It is
of
by the
Nature
logical faculty
(Prakriti)
forms have been developed.

(avyalda)
we
attain to the
the oneness from which

2
It is itself the
knowledge
material
all
Undeveloped
eternal, and, in its essence, unalterable.
All
material existences are only developed modes of the One.
In like manner, some of the Greek philosophers inferred,
many forms
as a necessity of thought, that the
must be
objects
their source.
referred to one primeval
They
dfiop(f>ov
1
"
is
indepen-
dent of caste or any other distinction,

and that the highest knowledge,
which is the chief end of man, cannot be imparted by the Vedas (ride
Katha, ii. 23) ; yet it insisted that a
knowledge of the Vedas was necessary to prepare the
mind
for
the
highest knowledge. This the Sankhya
and though it
the Vedas, and especially
altogether,
referred to
to the TJpanishads,
still it
did so only
when they accorded with

doctrines,
or water, but
But they maintained
The Vedanta maintained that
denied
fire
and formless substance (avoparov

iravSeê^.) 3
the acquisition of truth
and
it
substance as
affirmed, as Kapila, that this
one of the gross elements, as

universal,
of sensible
its
own
rejected their autho-
a case of discrepancy " (Dr.

Roer, Introd. to Svetasvatara Upani-
rity in
shad, p. 36).
The Prakriti of Kapila answers
an
was not
invisible,
elSos ti kcll
either that
to the Wille of Schopenhauer.
It
is
a blind unconscious force, or rather

a primal substance, with a potentiality of force
through the constituent
passion or foulness, out of
called
which conscious
life
was an unhappy
development.
3
mother and
and sensible
Plato, Timoeus: "This
receptacle of all visible
we do not call earth, nor air,

nor fire, nor water, nor anything
produced from them, or from which
these are produced. It is an invisible
things
and formless
thing, the recipient of

everything (all-embracing), participating in a certain way of the intelligible,
but in a way very
seize."
difficult to
HINDU PHILOSOPHY.
106
this
was God,
principle
first
as the Eleatics, or that it
was fashioned by an Intelligence superior

and independent
substance,
Kapila no place
it.
found for the plastic hand of an
is
Power
intellectual
of
to this primeval
In the system of
The
in the formation of the world.
one primeval source was simply Matter, and in
all its
developments was wholly unconnected with the working

of
Mind.
It wrought,
and
distinct purpose, but
for a
a " potentiality "
unconsciously, and by
which dwelt en-
tirely within itself.
How
cause,
then did Nature (Prakriti) begin to work

says
Kapila, though
formless,
has modes or
it
When these
rest.
When the
Be-
constituents of its being.
are in a state of
equipose, Nature
equipose
turbed,
of
at
then Nature begins
men from
to free the souls
contact with matter, which
all
For
pain.
this purpose it first sent
(buddhi), the first-born of all
nature and functions of this
is
the source
forth intellect
created things.
first
But the
product are not clearly
It has a faculty of ascertainment
defined.
is dis-
The impelling
work.
to
was an unconscious purpose
influence
of
is
and by
this
Kapila means a determinant power by which the perceptions of sense-objects are defined in
may
the soul
their nature.
egoism
is
an ultimate form, that
look upon them and gain a knowledge of
Erom
evolved.
intellect (buddhi) consciousness or
It is
from
this product of
of the difference
object is gained.
But consciousness,
intellect,
becomes a separate
effects.
From egoism
or
in emanating from
entity,
works without any consciousness
thought
between subject and
that a knowledge
of its
and the
intellect
working or of
consciousness,
i.e.,
its
conscious
HINDU PHILOSOPHY.
107
mind-matter, 1 spring the manas (mind), the ten organs
and
of sense
and the
action,
The manas
which
is
18).
of the senses,
o-ains a
knowledge
five subtle
elements (see page
an internal faculty, the doorkeeper

are the doors through
of Nature.
which the soul
It receives the sensations
which the senses give from outward things, and has a

Our sensations hereby become percepformative power.
tions,
and
passed on to
these,
individualised as
become
consciousness,
"mine;" then by the
these
intellect
individualised perceptions become, in the language of Sir
W.
" concepts or
Hamilton,
presented to the soul.

to the ideology of
judgments," and are
This
is
to
be
as near an approximation
Kapila as we can
It is not
from another system.
fit
terms derived
offer in
an exact representation,
But
1
"Mind is the one ultimate reality;
not mind, as we know it, in the complex forms of conscious feeling and
thought, but the simpler elements
out of which thought and feeling are
The hypothetical ultimate
built up.
universe has been developed.
element of mind, or atom of mind-
and of the resulting action, as

taught by Kapila, is not very different
from the conclusions of our modern
stuff,
corresponds
precisely
to
the
hypothetical atom of matter, being
the
ultimate
fact
material atom
of
which
the
the phenomenon.
is
Matter and the sensible universe

are the relations between particular
organisms, that
is,
into consciousness
monism
"
mind -stuff
of
process in the formation of
savants.
Wundt
thus defines the
several steps of the process:

transition
from the organ
"
I.
The
of sense to
the brain (the manas of Kapila)
2.
and the
consciousness orperception (egotism)
rest of
Professor
3.
into the field of view of
The entrance
into the
point of
view of attention or apperception

(buddhi or intellect)
4.
The
action
of the will in giving the necessary
impetus to the motor nerves
5.
The
transmission of this motor excita-
on Prof.
tion to the muscles " (the action of
1879). This
the soul in directing by volition).
(Art.
May
Clifford's
theory corresponds to the ahankara

of
The
The entrance
This leads to results

which would, in a loose and popular
But
sense, be called Materialist.
the theory must, as a metaphysical
theory, be reckoned on the Idealist
side.
To speak technically, it is an
Clifford, Fort. Rev.,
ideas
mind organised
the world.
Idealist
Kapila supposed ahankara to be

developed from Prakriti (primal
matter), and taught the existence of
Soul as the true cognitive power.
Kapila, from which the visible
(Grrundzuge, der physiol. Psychologie,

Leipsic, 1873-74.)
HINDU PHILOSOPHY.
108
nor have
we
purpose;
for, in
a phraseology which will suffice for this
"mind"
Kapila's system, the
(manas),
consciousness, and " intellect " (buddhi) are all only forms
of developed matter.
tion,
though from
ascribed
to
has no proper cogni-
proximity to soul this
sometimes
common Hindu
the
saying,
from proximity,"
intelligence
affection,
is
the apparent agency of the soul, which never acts,
i.e.,
is
" intellect "
Hence
it.
"Agency from
its
The
from the
or influence
affection
apparent intelligence of buddhi
is
buddhi, and the
of
from
proximity to
its
soul.
The manas
is
classed with the ten organs of sense
action from its immediate connection with them.
and
These
organs and the manas, together with the five subtle
elements out of which the
five gross
elements are formed,
Here we seem
sprang directly from consciousness.
have a glimpse
to
Hegelian theory that Thought and
of the
Being are one absolutely
subject
and
object, 1
which
appear to be contradictory to each other, being really

one,
and existence the relation
may
say that
it is
Perhaps we
of the two.
nearer the doctrine of Schelling, that
subject and object are really distinct from each other, but
yet only the manifestation of the absolute essence in different stages of development.
system
of the Idealists
" If the subject
and that
of the Materialistic school.
be taken as the original and genetic, and
the object evolved from
it
Idealism
On
is
may
we have the
This absolute essence
be supposed to be thought or matter, and thus
established.
as its product, the theory of
the other hand,
if
the object
be assumed as the original and genetic, and the subject

evolved from
it
1
as its product, the theory of Materialism

Morell, Hist, of
Mod.
Phil.,
ii.
168.
HINDU PHILOSOPHY.
The system
established."
is
of
Kapila does not, how-
ever, quite accord
with this definition.
jective element
genetic, but
is
it is
then, as the outward world
and the inner
are concerned, Kapila is a
sciousness
not wholly
The
so.
Here the sub-
not ideal or spiritual.
As
development of a material nature.
It is itself only a
far,
109
never creates, nay,
of con-
Materialist;
but
soul exists apart from both, but
never
it
life
acts.
it
It exists simply as light,
self-contained and eternally distinct.
In the evolution of the

five subtle
by which
process
we
five gross
elements from the
forms or elements of matter, and in the general

all
existing forms have been produced,
have, in a crude form, the doctrine of development
but
it
is
a development, not from a lower to a higher
state of being,
but from a higher or more subtle state to
one more gross, and, therefore, more adapted to the senses.
Kapila seems to have had a dim apprehension of the fact

that the gross elements or forms of matter are not ulti1
Hamilton, Metaphysics,
i.
297.
There are some points of contact

between the system of Eichte and
that of Kapila which deserve notice.
itself perfectly by that contrast." So

Kapila taught that soul only knows
itself by knowing Prakriti (Nature),
Further, Fichte maintained that we
have no knowledge
and his work

of the
Eichte contends that the absolute

Ego, the I by myself I, must be
something different from conscious-
non-Ego except by concepts or
ness, for this is only a certain state
presentations which are due, in part,
Ego
to the mind, and, so far, are created
of
'
the real Ego.
affirming itself."
lute Ego, distinct
It
is
With
the
this abso-
from consciousness,
the Purusha (person) or soul of
But the Ego,
pila agrees.
ing
itself,
is
non-Ego, or
Ka-
in affirm-
also conscious of the

is
determined by the
necessary law of
its nature, and

"distinguishes between itself as a
definite representation and every-
thing else which

sentation;
it
is not that repreonly comes to know
is
the " Doctrine of Science "
by it.
which
re-
The mind
is
or Absolute Ego,
an intuitive principle, as
with Kapila, thus sees only what in

part it has formed. Kapila expressed
a similar thought by teaching that
from consciousness all the subtle
and grnbi forms of matter emanate,
but this consciousness is clumsily
represented as distinct from soul,
because the latter cannot act.
HINDU PHILOSOPHY.
no
mate forms, as the Greek philosophers generally supposed

them to be but as a scientific analysis had not yet
showed how to resolve any of these forms into more
primitive elements, no more can be claimed for Kapila
than the invention of a fanciful hypothesis which modern
;
shown
science has
have a limited substratum of truth.
to
All these productions are only mode-developments of
Nature
(Prakriti).
several
modes
compounded
They vary in
in them, or as one or the other
But
predominant quality.
"
effect is
Ex
it
is,
was an axiom
"
fit
The psychology
It
The
which ministers
Eastern kind.
sophy
and
Kapila
of
base of its conception.
isolation.
It
The
in Hindu, philosophy
self-subsisting. 1
entirely Oriental in the
is
soul
to
a monarch superior
is
it,
but a monarch of an
dwells apart in a lofty but barren
soul alone
sees,
curious that the latest philo-
is
Von Hartmann's Philosophy
i.e.,
has a true cognition
of the first principle,
main
continues.
The unconscious
great aim of
many
velops
first
consciousness.
conscious
life
principle de3.
In
this
only misery can pre-
vail.
4. Pain is a necessary consequence of the normal development
and must
re-
as long as the present system
Unconscious should accord

points with its earliest development in the system of Kapila.
I. In each system the source of all
existing forms is an unconscious
Monism, which is self-existent. 2.
of the
in
for
all-embracing, never had an origin.
like the soul, eternal
to Nature,
be the
was expressed in the schools of Europe.
Hence Nature, the

It
may
these effects are one in
only the cause in a state of development.
nihilo nihil
long before
all
Nature are
which they were virtually contained,
their source, in
an
elements of
constituent
or
these
their kind, as
5.
The
ideal state, for
which we are to labour and wait, is

an unconditioned, unconscious state,
the nirvana of the Buddhist school.
6. Virtue and vice are only accidents of material conditions.
The
not to attain to
goodness or even a high intellectual
state, but only deliverance from
pain,
only
which
evil.
life is
is
the chief,
(See Note D.)
if
not the
HINDU PHILOSOPHY.
knowledge the soul knows

gains an
itself it
eternal
and in knowing
itself,
from Nature, and
liberation
The soul then gains
therefore from pain.
its
supreme
unmoving, unconscious self-existence, which
state of
it
Until this state has been gained,
never afterwards loses.
enveloped in a body formed from the subtle elements
it is
which
of Nature, the linga or linga sarlra,
the
By
can behold and understand Nature.
It
of tilings.
this
in
modes
and
of Nature,
by
fated to migrate into bodies
lower state until the soul becomes entirely
of a higher or
The linga enters
free.
is
affected
is
into the
womb, and forms the
inner frame over which the bodily form derived from

the
mother
gradually wrought.
is
This latter
body
perishes entirely in death, but the linga survives until
the soul,
life,
by knowledge, becomes prepared
and then
from which
it
it
is
for a separate
absorbed into the universal Nature
sprung.
This theory of the linga deserves more consideration
than
it
has received from either ancient or modern ex-
pounders of the Sankhya philosophy.

portant part in what
we must
call,
the moral element of the system.

dispositions,
are moral, to the soul.
only a passive
state,
from the substance

forms of matter,
affections
"
an im-
It is the seat of those
whether moral or physical, which in the
Western systems are generally
being.
It plays
though improperly,
referred, so far as
But Kapila
and
to the linga,
which
of the internal organs
is
assigned the
they
attributes to the soul

is
formed
and the subtle
congeries
of
states or
which form the individuality of each separate
The commentators
agree," says Professor
(page 130), "that subtle body (the linga)
enjoyment or suffering only through
its
is
Wilson
subject to
connection with
HINDU PHILOSOPHY.
112
generated body, understanding apparently thereby, not

its
abstract capability of either, but the actual condition in
which
partakes of them
it
for it is repeatedly declared
that the seat of enjoyment or suffering

lect,'
subtle body,
of intellect
enumerated in
This
ignorance, &c."
lect " (buddhi)
'
annexe "
and the
is
is,
is
invested
with the properties

knowledge,
v. 43, virtue, vice,
" intel-
The
not strictly correct.
cannot properly be said to enjoy or
The linga may be
is
buddhi or intel-
immediately added, the latter
it is
with dispositions (bhavas), that
"
is
through the presence of which, as an ingredient in
called
the " acting soul
of the soul, in the language of
seat of those qualities
suffer.
M.
" it
is
the
St. Hilaire,
by which an individual
formed, and thinks and feels according to his nature.
In being compounded
of
buddhi and other substances,
shows what Professor Jowett

tion of
it
has called " the interpenetra-
the intellectual and
moral faculties" (Plato,
i.
464).
The grandeur
and
useless.
of the soul, in Kapila's system, is unreal
has no moral elevation.
It
It
nothing of virtue and vice as connected with
has no purpose beyond

fined degree, but
itself
it
or for others.
itself.
It directs in
knows
itself.
It
some unde-
never condescends to work, either for

It has
no sympathy.
Its
highest
state is one of perfect abstraction
from matter and from
other souls; a self-contained
wherein no breath of
life,
emotion ever breaks in on the placid
surface.
The
system of Kapila tends then to destroy morality as an

active agency against evil
nay, more,
it
levels so nearly
the barrier between virtue and vice, that the difference
becomes unimportant except as a matter of sensation.
They
are, in fact,
pleasure and pain, which are both to be
HINDU PHILOSOPHY.
avoided; for both imply action, and
evil,
at least
is
He
above virtue or vice by his knowledge.
r ises
reached a higher region in which
not only rises above
all
either virtuous
itself
all
But the soul
moral influences
it
Virtue and vice are
or wicked.
by the three modes
of
never in
is
conditions of the liiiga or spiritual body, as

affected
has
voluntary action has
and only contemplation remains.
ceased,
not an
all action, if
%he true philosopher
an imperfection.
it
may
be
They do not
Nature.
belong to the soul, but are only the results of material
The modes
conditions.
"goodness,"
"foulness,"
of
Nature, which
are
and "darkness," are
called
only the
formative elements of Nature, differing indeed in kind,
but not good or bad in our European estimate of goodness
They do not
and badness.
affect the soul.
constituent element called " goodness "

of
It is elastic,
all.
influence.
is
The mode
or
the most subtle
and has an enlightening or alleviating
It is prevalent, therefore, in
fire.
The mode
called " foulness " or " passion " is the emotional element,
causing work, and
is
"darkness"
is
called
the source of all pain.
The mode
heavy and destructive.
cause of stupidity and illusion.

the subjective devices of a
It is the
Such theories are only
man who,
having observed the
manifold differences in the things around him, endeavours

to account for
them by the assumption
of a difference in
the constituent elements of the Nature from which, in his

opinion, all
There
fulfil
it,
is
had primarily
no place
in the
issued.
for duty, or a sense of sin in failing to
system of Kapila.
These are impossible
except in connection with a law which proceeds from a

source higher than man, and which he is bound to obey.
It is singular that
Kapila stands so
far apart
from the
'
HINDU PHILOSOPHY.
H4
rest of his
evil
he
countrymen in ignoring that sense
which has
not alone in
is
But
Our modern philosophers decry
this.
or ignore those deep, irrepressible instincts of the
heart which in
away
many
ages have led to
all
moral
of
Hindu mind.
so deep a root in the
human
austere rites for
moral guilt which presses

They ignore what they do
not understand, and for which their systems afford no
remedy. But logically Kapilawas consistent in rejecting
the putting
this sense of
so heavily on the conscience.
both the idea of duty and
from
of guilt
He
his system.
Power existed that was of right

1
the world, or of any superintending Provi-
did not admit that any

the ruler of
The soul
dence.
absolute
real,
is
sufficient for
itself.
duty, except perhaps
that
There
of
knowledge and of gaining thus deliverance from

tact
with matter.
But
is
but there
doomed
indeed alike
they
conditions of the
called
good or bad
to reappear in
differ
new
2
all
con-
not obtaining
it
some new bodily form,

All actions are not
in their
life,
power
of affecting the
and may, in
this
sense, be
but the highest degree of virtue
1
As Fichte maintained that since
thesoulcanknownothinghigherthan,
or beyond, its own concepts, and
therefore the being of a God cannot
be proved as a part of science, so
Kapila taught that the soul can only
know what
By
all.
no guilt incurred.
is
no
this is rather a privilege of the
few than a duty incumbent on

the soul
is
acquiring
is
merely a name for a collective sense

during many generations of what is
useful to mankind.
virtuous action and a fountain of water do not
But the latest theory
differ in kind.
makes it to denote only a healthy
" If I
it by and vigorous organisation.
and therefore can- have evolved myself out of somenot know absolutely that there is an thing like an amphioxus, it is clear
Iswara or Supreme Lord of all that I have become letter by the
buddhi
is
presented to
(intellect),
things, for this idea cannot be thus
change.
I have risen in the organic
become more organic.

Our modern philosophers go Of all the changes which I have
further.
Some make virtue to be undergone, the greater part must
presented.
2
scale
I have
HINDU PHILOSOPHY.
in itself unable to procure full deliverance for the soul.
Virtue and vice
only conditions
are
of
the
material
envelope of the soul, which knows nothing of either in

itself, for it
which
it
never
acts.
can attain to
Knowledge
its final
is
the only ark by
position of pure abstraction
but by this ark even the worst might pass over the ocean
of this restless
world to the haven
of perfect
and eternal
rest.
As
the system of Kapila ignored a Supreme Being,
sought only to guide and strengthen
unaided power.
classes of
men
man by
his
it
own
It did not, however, address itself to all

alike,
though
it
did not leave the lowest
Even Sudras and women might
wholly without hope.
possibly hear some one explain this philosophic system,
and might receive some benefit from the knowledge thus

gained, but
was
it
was not addressed primarily
essentially
an
to them.
It
esoteric system, designed chiefly for
those more instructed or more intelligent classes
who
could rise to so great a height of philosophic knowledge

as the
system
of Kapila,
enable them to reach.

religious observances,
when
It
perfectly understood,
was
would
practically opposed
to
and prayer became a superfluous
have been changes in the organic that definition of them which must,
direction ;
some in the opposite on the whole, cause those people
direction, some
perhaps neutral, who act upon it to be selected for
But if I could only find out which, survival. The good action, then, is
I should say that those changes a mode of action which distinguishes
which have tended in the direction organic from inorganic things, and
of greater organisation were good, which makes an organic thing more
and those which tended in the op- organic " (Prof. Clifford, Nineteenth
posite direction bad.
Here there Century, October 1877). So Kapila
is no room for
proof ; the words taught that goodness was only a
good and
bad belong to the material condition, and led only to a
practical reason, and if they are happier bodily life,
defined, it is by pure choice. I choose
1
'
'
'
HINDU PHILOSOPHY.
n6
because knowledge could alone accomplish more for
act,
the soul than these religious rites

did not
commend
of
jali,
to the people of India.
itself
therefore supplemented
him
whom, however,
is
that he
called the "
Yoga
is
little
is
but almost
He
probably
that
we know
known.
all
Sutra," in
which the
is
theistic
form or
expounded.
The modifications which Patanjali made
many
was
reputed to be the author of a book
modification of Kapila's system
are not
It
it
and made more popular by Patan-
lived about 200 years B.C.

of
but on this account
in this system
in number, but they are important both in
themselves and in their bearing upon the inner and outer

life of
Supreme
of a
They were mainly
mankind.
Spirit,
workings of Nature
yoga,
who
the doctrine
(1.)
directed and presided over the
(PraJcriti)
and
(2.)
the enjoining of
the concentration of the soul on the Supreme
i.e.,
Being by abstract meditation as the means of obtaining

finally
Hence
Nirvana, or absorption into the Divine Essence. 1

this
system
is
called the Seswara or Theistical
Sankhya, and Kapila's the Nirlswara or Atheistical; a
term which
may
apparently owed
God "
"
jali,
also be
applied to Buddhism, which
its origin to
the system of Kapila.
(TsVara, the supreme Euler), according to Patan-
"is a soul or spirit distinct from other souls, unaffected
by the
ills
with which
all
men
are beset,
unconnected
with good or bad deeds and their consequences.
an absolute omniscience.
is
He
is
In him
the instructor
of
the earliest beings that have a beginning (the deities of
the
1
Hindu mythology), himself

In the
full
attainment of yoga,
or a mystic union with the Deity,

all
the affections
and the senses
are
infinite,
either
unlimited
by
overcome
and
wholly
destroyed, or they act only as far

as necessity requires.
HINDU PHILOSOPHY.
Here
time." 1
and
an essential difference between the master
is
his pupil;
thought
Kapila taught that the existence
for
or instruction is
of
dependent on Consciousness, not
upon LSwara, and Consciousness

Buddhi
117
from the great principle,
is
(Intellect).
The means
restraint;
Yoga
of attaining to
Niyama, necessary
(2.)
Asana, postures
(4.)
are
Yama,
self-
duties;
(3.)
(1.)
religious
Prdtid-ydma, restraint of breath
Pratydhdra, subjugation of the senses;
(6.)
Dhdrdna,
fixed control; (7.)
Dhydna, contemplation;
(8.)
Samddhi,
pious meditation.
The aim
(5.)
this
system
But
destroy
is to
that the soul
may
of the Yogi or devotee
all
movement and
subduing the senses by severe ascetic
means
OM
is
enjoined.
might attain
to
a state called videha

or
Jcevala (abstracted
tions he is
By
of
rites are set forth
and commended, and a frequent repetition
He
thought,
all
be absorbed in passive meditation.
as all cannot rise to this elevation, various
syllable
under
of the mystic
means the Yogi
these
(incorporeal)
purely spiritual).
or
In such condi-
endowed with supernatural wisdom and power.
can enter into the body of another, and even into his
may
mind, and thus
power
of the earth
air as if carried
read his thoughts.
He
cannot bind him.
up by a
He
balloon.
The
can soar in the
can understand
mysteries of this world and of other worlds.

past and the future
In short, there
is
may
lie
no marvel
attracting
all
Both the
distinctly before his view.

of
modern spiritualism that
was not equalled, and even surpassed, in India, according

to the
Yoga system and the popular
belief,
two thousand
years ago.
1
Yoga-âstra,
2
i.
23, 24,
26-29
Bhagavad
Gita,
Colebrooke,
vi. 13.
i.
264.
1 1
HIND U PHILOSOPHY.
Practically
the system of Patanjali, though
setting
forth a very sublime aim, has resulted in the practice of

cruel
and degrading
self-torture,
but,
rites, of
almost incredible devices for
which have no high or purifying purpose,
on the contrary, often conceal a base and even
sensual
sorcerer,
life.
The Yogi
and in
is
frequently regarded as a mere
this character
Indian drama and popular
tale.
he appears in
many an
SUPPLEMENTARY NOTICE
OF THE
NYAYA AND
VAISESHIKA SYSTEMS,
These systems are generally classed

agree
upon the subjects
of
together, for they
which they
treat in
common,
The^fyaya
but are distinct in their chief purpose.
is
not
properly a system of philosophy, but an introduction to

all
such systems, for
it
treats
as taught
of physical science
mainly
of the objects
The Vaiseshika system
the laws of thought.
is
and
a system
by Kanada, the reputed
author of the Vais'eshika-Sutra, in which this system

explained.
From
historical data in
is
the singular absence or deficiency of

India, little
Gautama, the author
of the
is
known
Nyaya, or
of
of
Gotama or
The
Kanada.
former has become the subject of fanciful legend almost

to the
same degree
system.
He
is
as Kapila, the author of the
said to have been
bom
Sankhya
in Northern India
at the beginning of the Treta Yuga, or second age of the
world, and to have married Ahalya, the daughter of Brahma.
We
can only infer from these statements that he was pro-
bably a Brahman, and
He
is
may have been
of noble descent.
the Aristotle of India, and his Sutras have always
been a popular study among the Hindus, whose acuteness

finds a suitable field in the discussion of dialectic subtleties.
A large
number
of
commentators have explained and com-
HINDU PHILOSOPHY.
120
mented on the system
of
Gotama, in order
to adapt it to
popular use.
Nyaya
It is set forth in a treatise called the
which comprises
two
five divisions or readings,
These are divided into sections or praka-
lessons.
In practice,
ranas, relating to distinct topics.
commonly combined with
is
Sutra,
each containing
this
system
that of Kanada, as in the
Bhasha-parichchheda, the popular text-book in India.
It
not always easy to distinguish, in the modern schools,
is
what belongs
Both Gotama and Kanada
to each system.
observe the following order in discussion

(uddesa)
definition (laJeshana)
(2.)
and
enunciation
(i.)
investigation
(3.)
Enunciation declares by name the subject to
{parlksha).
be discussed.
Definition
is
the defining of the subject by

Investigation
peculiar properties or differentiae.
its
examination of the subject with regard to
its
an
is
peculiar
properties.
The
first
reading or division of the
sists of sixty
aphorisms, and the
may
(3.)
Pramana,
be gained
Doubt
Dogma,
(8.)
(11.)
or the
;
(2.)
(4.)
means by which a
right
Prameya, or the objects
Motive;
(5.)
or determinate truth
Confutation;
Sutra gives a
(9.)
con-
list of
These are sixteen in number:
the subjects to be discussed.

(1.)
first
Nyaya Sutra
Instance, or
(7.)
knowledge
of
thought
example;
(6.)
Argument, or syllogism
Ascertainment;
(10.)
Controversy;
Jangling; (12.) Objection, or cavilling; (13.) Fallacy;

(15.) Futility;
and
the confounding of an adversary.
Of
(14.) Perversion;
(16.)
Conclusion, or
these, the first
two
are the chief ; the others being only subsidiary, as indicating
the course which a discussion
may
take,
from the setting
forth of a doubt to the final confutation of the doubter.
Proof or evidence (pramaya)
is
of four kinds:
(1.)
HINDU PHILOSOPHY.
12
Pratyaksha, or perception by the senses

inference,
from
which
of three kinds
is
and by analogy;
effect to cause,
comparison; and
(4.)
Amtmdna,
(2.)
from
cause to
effect,
Upamana,
(3.)
or
$abda, word or verbal authority,
including revelation and tradition.
Cause (Karana)
precedes an
for the
effect,
relation
defined as that which necessarily
is
which without the cause could not be
of
cause and
bandha), must be considered.
effect,
This
is
twofold, implying
and con-
either simple conjunction (samyoga), or intimate
two things must always
stant relation (samavaya)} wherein
be joined, as cloth and the threads of yarn which form
Hence cause
considered as
is
(sam-
connection
(r.)
it.
intimate or direct, as
the material cause of pottery, and yarn of cloth
clay
is
(2.)
mediate or indirect, proximate to the intimate cause,
as the
weaving
of
yarn in forming cloth
mental or concomitant, as the loom.

is
instrumental
is
and
its
In
instru-
(3.)
desire, the soul
the mediate
is
the conjunc-
internal organ, the
manas ; the
the direct or intimate cause
tion of the soul
and
knowledge.
We may rather
call
them the
aggregate of conditions necessary for the forming either of

a material product or a psychical state.
The
objects of
which a right knowledge
may
be gained
are (1.) soul; (2.) body; (3.) the senses; (4.) the objects
of sense;
(5.) intellect
(buddhi);
production, oral, mental, or corporeal

(dosha);
(11.)
(9.)
mind (manas)
(6.)
;
(8.)
fault or
(7.)
wrong
transmigration; (10.) fruit or retribution;
pain; (12.) deliverance, or emancipation.
The
soul
is
each
or individual, in
different,
separate from the body and the senses, the seat of
ledge and feeling.

1
It
is
eternal in duration.
Tarka Sangraha,
p.
22
Colebrooke,
i.
person,
know-
Knowledge,
287.
HINDU PHILOSOPHY.
122
aversion, volition, pain,
desire,
existence of soul, which
is
and pleasure, imply the
called a substance, as being the
substratum or entity in which these several qualities
The soul experiences the
reside.
fruit or retribution of
deeds, good or bad.
The Supreme Soul (Paramatman)

maker
eternal knowledge, the
Body
By
is
is
One, the seat of
or former of all things.
the seat of effort and of the organs of sensation.
association with
of pleasure
and
it
the soul has fruition, or the feeling
pain.
It is earthly, for the properties of
earth are perceived in
it,
supposed the body to be formed of three elements

water, and light or heat
adding
air to the
Some
as solidity, smell, &c.
others that
it
former elements.
earth,
was formed
of four,
But Gotama
rejects
these suppositions, mainly on the ground that there

intimate,
absolute union of heterogeneous
an argument which Kapila had employed.

kinds, as classified
The
by Vaiseshika writers
are
generated, as those of gods and demigods;

or viviparous
and
(5.)
The
(3.)
oviparous
(4.)
is
no
substances
(2.)
distinct
(i.)
un-
uterine
engendered in
filth
vegetative or germinating.
five external organs are
sciousness, as the
not modifications of con-
Sankhya philosophy
formed of gross matter, earth, water,
teaches, but are
light, air,
and
ether,
corresponding to the senses of smell, taste, sight, touch,
and hearing.
manas
There
or " mind,"
By union with
to present
a sixth sense, an internal organ,

is
the organ of the bodily senses.
the external senses
of exterior objects.
and
is
which
them
produces knowledge
singly to the soul
that the soul does not receive

rather perception,
it
Its office is to separate the sensations,
at the
and hence
more than one
same
instant.
it is
sensation, or
The manas
is
HINDU PHILOSOPHY.
minutely small, as an atom
many
into connection with
one time.
It is eternal,
123
for otherwise it
many
things or
and
distinct
might come
sensations at
from both soul and
body.
The
objects of sense are odour, taste, colour, feeling,
Under
sound.
head are placed the
this
six
and
categories
(paddrtha) of Kanada, which are substance, quality, action,
community
generality or
properties, particularity or
of
specific quality, and co-inherence or perpetual and intimate
Later writers added a seventh, privation or
relation.
negation.
Intellect
is
twofold, including notion and remembrance.
It is defined as that
notion or concept
notion
From
fourfold: (1.)
bodily organs
smoke
(3.)
is
that which
is
A wrong notion
is
either right
is
wrong.
right
derived from a clear proof, and
(4.)
is
as fire is inferred
from
from revelation, as the notion of
which we have from the Vedas.

one which
is
threefold in origin:
;
or
perception, as a jar perceived by the
and
celestial happiness,
and
not clearly explained.
from comparison, by which we have a know-
ledge of genera
premisses
is
from inference,
(2.)
which manifests or makes known.
manas
Its relation to the
and
(3.)
is
(1.)
error, as the
not derived from proof,
From doubt;
(2.)
false
mistaking of mother-of-
pearl for silver.
Eemembrance
is
also either right or wrong.
remembrance may be
Production
demerit.
considered
is
either,
but in sleep
it is
the cause of virtue and vice, of merit and
It is oral, mental, or corporeal
to be of a
compound
passion
speech being
nature, but does not
include unconscious vital functions.

the three faults
A waking
wrong.
It is the result of
or extreme desire, aversion or
HINDU PHILOSOPHY.
124
and
loathing,
Gotama,
to
error or delusion.
is
The wise man, according
one that avoids these
foundly indifferent to
The only motive
faults,
and
is
pro-
all action.
to action is the desire of attaining
pleasure or of avoiding pain. 1
Transmigration
the passing of the soul to successive
is
bodies.
Blessedness
primary
evil,
deliverance from pain.
is
is
the
but there are twenty-one varieties of evil
which are the causes
and these are in the organs
of pain,
of sense, the objects of sense, the
and even in pleasure,

pain, as
Pain
for this
mental apprehensions,
may be
honey drugged with poison
evil
is
and a source of
The soul
fatal.
attains to this deliverance by knowledge, by meditating
on
itself,
by not earning
fresh merit or demerit through
actions sprung from desire,
and by becoming
free
from
passion through knowledge of the evil inherent in objects.

It is knowledge, as in the
tue,
which obtains
latter
"
motive
is
substantially noor pain
operating in a certain manner.
Now,
pleasure
nay, even
is
vir-
The
of bodily connection
it.
thing more than pleasure

"
from the body. 2
can only procure a better state
cannot destroy
it
Sankhya system, and not
final deliverance
in itself a
setting aside
good
immunity
from pain, the only good. Pain is

an evil ; and indeed, with-
in itself
out exception, the only evil, or else

the words good and evil have no
meaning. And this is alike true of
under the governance of two sovereign masters, pain and pleasure.

It
is for them alone to point out what
we ought to do, as well as to determine what we shall do " (Jeremy
Bentham, Introd. to Prin. of Morals,
&c, c. x. ss. 9, io, c. i. s. i).
2
In the system of Bentham
there is no more room for virgoodness, justice, or unselfish
tue,
every sort of pain and every sort of

pleasure.
It follows, therefore, im-
liberality
than
Gotama.
The base
mediately and incontestably, there

is no such thing as
any sort of
motive that is in itself a bad one."
" Nature has placed mankind
in
in
the
of
system of
what is
called
these systems morality (a real
morality in such systems is imposonly the gratifying of

is
sible)
desire.
HINDU PHILOSOPHY.
The other subjects mentioned
125
are only the possible suc-
cessive stages of a discussion.
The development
of inference as a
the construction of a true syllogism,
The
ing part of these systems.
the Western logicians.
Hindu system,
yava)
(1.)
right
much
have been discussed with as
and
(5.)
by
methods
of reasoning
subtlety as
by any
of
members
or
parts (ava-
(pratijna), (2.) the reason (Jietu
example (udaharana or
or apadesa), (3.) the instance or
nidarsana),
of proof,
the most interest-
complete syllogism, in the
consists of five
The proposition
method
is
the application of the reason (upanaya),
(4.)
the conclusion (nigamana).
Ex.
(1.)
This
(2.)
For
(3.)
Whatever smokes
(4.)
This hill
(5.)
Therefore
(r.)
Sound
(2.)
Because
(3.)
Whatever
(4.)
Sound
(5.)
Therefore
hill is fiery,
it
smokes.
is
is fiery,
as a kitchen-hearth, &c.
smoking,
it is fiery.
Or,
Some
first
is
is
non-eternal,
it is
is
produced.
produced
is
non-eternal, as pots, &c.
produced,
it is
not eternal.
confine the syllogism to three members, either the
three or the last
in the latter form
it is
the same as
the syllogism of Aristotle.
The term vyapti (pervasion

is
or invariable concomitance)
used to express the connection in the major premiss of the
Aristotelian syllogism.
ledge which
Inference
is
defined as the
know-
caused by the knowledge of vyapti
is
or a
knowledge "generable by a mediate judgment" (para1
Yy.\ptijnana-karanakam jnariam.
HINDU PHILOSOPHY.
126
" This
marsa). 1
there
is
mediate judgment
is
a recognition that
in the subject of the question (paksha) an attribute
by a pervasion
characterised
concomitance,
(or universal
In other words, the subject of the question has a
vyapti).
property universally accompanied by something
by that which
hya
to
is
be proved or disproved of
or predicate of the conclusion."
term, vyapti,
be asked,
is
fully explained
What
is
For
this invariable
if
it
by the sad-
The meaning of
this
" It
may
by SanJcara Misra.
concomitance
Nor
merely a relation of co-extension.

of totality.
else, viz.,
it
is
It is not
the relation
you say that invariable concomitance
the connection of the middle term with the whole of
is
the major term, such connection does not exist in the case
of
smoke
Nor
fire].
thing
[for
is
smoke does not always
is it
exist
where there
is
natural conjunction, for the nature of a
mode
the thing's proper
of being.
Nor
is it
the possession of a form determined by the same connection as something else
as, for
instance, the being fiery
is
not determined by connection with smoke, for the being

fiery is
more extensive.
concomitance
invariable
We
proceed, then, to state that
is
qualifying term or limitation.
extensive with the predicate.
concomitance
connection requiring
It
The qualifying term
panies
there
An
fire
fire
In other words, invariable
or
limitation
called
upddlii.
smoke does not always
requires a qualifying condition (upddhi)

fuel
universal proposition
2
is
and the proposition that smoke accom-
must be moist
1
no
an extensiveness co-
invariable co-inherence of the predicate."
is
Fire always underlies smoke, but
accompany
is
which
is
may
that
not be present.
not therefore simply conver-
Paramarsa-janyam jnanam.
Professor Gough, Calcutta Review, January 1876.
Mr. Gough's translation (Indian Wisdom), p. 73.
HINDU PHILOSOPHY.
tible,
127
The
but only convertible by limitation per accidens.
upddhi
the limitation or qualifying condition which
is
is
necessary for the conversion of the proposition.
The process by which the vyapti

vyaptigraha, and
determined
called
is
by experience
is defined as " the
Induction
induction.
is
a generalisation
is
determination of
The
unconditional and of conditional concomitances."
Hindu
are quite aware of
logicians
the necessity of a
sound induction for the establishment
From
proposition.
we
(i.
of
must be proved by
Agreement and
Difference
in
two suggestors
and
effect in the
concomitancy of affirmatives
concomitancy of negatives
"
two phenomena.
of the relation of cause
and
that
whenever the
that when
and
to that of
differing
of
pana da
(the Vaiseshika)
Gotama, coinciding with
from
it
in allowing only
perception and inference, and in

objects of knowledge.
it
is
supplementary
in the main, but
two methods
its
(2.)
the material
cause no longer exists the product no longer exists."
The system
The
effect are (i.j
product exists the material cause thereof exists

this
to
Mill's
454), the object being to discover a certain
relation of cause
this
122)
(p.
and negative induction, which correspond
the methods
"Logic"
an universal
of
a passage in "Muktavall"
learn that such a proposition
affirmative
or
of proof,
arrangement
of the
expounded in the "Vaise-
It is
shika Sutra, which contains about 550 aphorisms.
There are in this system six categories or predicaments

(padartha):
tion; (4.)
(1.)
things or substance;
community
or genus
quality;
(3.)
ac-
(5.) particularity;
(6.)
the
(2.)
co-inherence or intimate connection of constituent parts,

1
i.
Comm. on
314.
the Sankhya Sutras, Professor Cowell's note to Colebrooke,
HINDU PHILOSOPHY.
128
to
which
later writers
added a seventh, non-existence or
negation (abhava).
The
into
(apas);
(akdsa)
category, substance (dravya)
first
nine
divisions:
light
(3.)
;
(dtman)
(tejas);
(6.)
time
and
(9.)
(kola)
atoms.
of
space (dis)
(7.)
water
(2.)
(vayu);
air
(4.)
subdivided
is
(jprithivi)
the internal organ,
ether
(5.)
;
soul
(8.)
mind (manas).
and the ninth are affirmed
these, the first four
formed
earth
(i.)
Of
to be
These atoms are round, extremely
minute, invisible, incapable of division, eternal in them-
They have
but not in their aggregate forms.
selves
individually a specific
example,
is
difference
(visesha).
formed by the aggregation
of
Light,
for
luminous atoms.
Other substances are formed in a similar manner.
These
atoms combine by twos in an aggregate called dwy-anuka,

or
by
threes,
forming an aggregate called trasa-renu, which
comes within the range

beam.
They
also
of our sight, as a
combine by
fours, &c.
mote in a sun-
They
are in-
numerable in extent, and are perpetually united, disintegrated,
and redintegrated by an unseen peculiar virtue or
force (adrishta).
What
Kanada intended
idea
adrishta, the Unseen,
Iswara God,
it is
as ruler, is
He may mean
to him.
to
convey by the term
not possible to say.
The term
not found in the Sutras ascribed
a force or " potentiality " inherent
in the atoms themselves.
His
disciples,
however,
who
were affected by the teaching of Gotama, or the popular
Yedanta system, explain
Supreme
things.
Spirit,
They argue
Mind from
of the
who
is
this
unseen force to be the
declared to be the framer of
for the
existence of a controlling
the existence of effects
atoms
all
from the support
from the combinations
of the earth in the
sky
HINDU PHILOSOPHY,
from traditional
fered from
and from the Vedas.
arts,
Gotama
129
As Kanada
dif-
in not admitting speech or tradition as a
source of knowledge,
may be doubted whether
it
he would
have admitted an argument founded on the Vedas.
They
appeal, however, chiefly to the evidence of design.
"
must have had a Maker," says Haridasa,
earth
it is
an
effect, like
a jar."
This
is
"
The
because
the argument which
now often rejected, but

common sense of mankind.
Paley has so largely developed,

yet gaining assent from the
The
down from
.
been
which have been handed
traditional arts are those
first
father to son,* which,

f
it
must have
argued,
o
is
'
taught or inspired by a superintending Mind.

of
man
must have been created by a power possessing
like
It is implied that the inventive, creative
qualities,
but
of
an
appeals,
aversion,
in
proof,
which
are
to
is
distinct
from matter.
our feelings of
excited
Kanada
higher kind.
infinitely
certainly taught that the soul
He
mind
and
desire
by a perception
the
of
good or evil connected with certain things; affirming

that this perception of good and bad results
bute of
spirit.
He
an
is
attri-
combats the assertion of an objector
that the soul might be diffused in matter, and not be

separate from
it,
by
asserting that
always seen in the
cause
is
were
diffused
through
the nature
and that
effect,
matter,
of
if
matter would
all
the
soul
be
animate.
In the second category,

seventeen varieties in
soul
is
one.
tangibility,
" quality,"
the nine
Kanada recognised
substances,
which
of
These qualities are colour, savour, odour,
number, extension, individuality, conjunction,
disjunction, priority, posteriority, intellections (buddhayas),

1
Indian Wisdom,
p. 88.
HINDU PHILOSOPHY.
pleasure, pain, desire, aversion,
and
volition.
added the seven following
his followers
To these
gravity, fluidity,
self-reproduction (including motion, elasticity,
viscidity,
and memory), sound, with merit and demerit.

Light and heat are considered as only different forms of
the same substance.
The
direct instrument of vision is a ray of light pro-
ceeding from the pupil of the eye to the object seen.
This ray of light
is
not ordinarily visible, as the brightness
of a torch is not seen in the meridian light,
but
may
be
seen at night in the eye of a cat or other animal watching for
its prey.
Ether (akasa)
is
It is not atomic.
uncompounded,
It is
has the quality of sound, and hearing
means
and
infinite,
known only by
eternal.
inference.
is
It
formed by
a portion of ether confined in the hollow of
of
the ear and endowed with an occult virtue.
The mind (manas)
is
considered to be,
as
in
the
system of Gotama, extremely small, as an atom, and

thus only one sensation
time.
is
conveyed to the soul at one
It is eternal, distinct
with wdiich
Gravity
ground.
it is
is
from both soul and body,
only conjoined.
the peculiar cause of a body falling to the
It affects earth
and water.
Lightness
is
not a
distinct quality, but only the negation of gravity.
Time
is
inferred from the relation of priority
sequence, other than that of place.
It is
and sub-
marked by
associations of objects with the sun's revolutions.
Space
is
inferred from the relation of priority
sequence other than that of time.

the notion of here and
The
It
is
and sub-
deduced from
there.
third category, action (karman),
is
divided into five
HINDU PHILOSOPHY.
131
upward and downward movement,
kinds,
dilatation,
and going, or motion
contraction,
in general.
The fourth category, community (sdmdnya),

of our notion of genus.
only existence, a
denotes qualities
also,
species
have a
existence,
this,
its
real,
expresses
it
usually
objects.
It denotes
These
genera and
existence.
The Baudonly have
individuals
that
the source
it
but
to all,
class.
objective
affirming
is
highest degree
property common
common to many
as indicating
species
dhas deny
In
and that abstractions are
conceptions.
false
and Nominalist
It is the quarrel revived in the Eealist
theories of the mediseval schoolmen.
The
denotes simple
fifth category, particularity (visesha),
objects,
devoid of community.
These are
soul,
mind,
time, place, the ethereal element, and also atoms in their
ultimate form.
The
sixth category, co-inherence or inseparable connec-
tion (samavaya), denotes the connection of things that in

their nature
must be connected
yarn and the cloth of which
so long as they exist, as
it is
formed
for so
long as
the yarn subsists the cloth remains.
The seventh
category, subsequently added, negation or
privation (abhava),
is of
two kinds, universal and mutual.
Universal negation includes three species

a present negation of
what
will be at
in yarn before the production of cloth

is
(i.J
antecedent,
some future time,

(2.)
as
emergent, which
destruction or cessation of an effect, as in a broken jar
(3.)
absolute, implying that
which never
existed, as fire in
a lake.
Mutual privation
is
essential difference, a reciprocal
negation of identity, as in cloth and a
The system
of
Kanada, in
its
jar.
modern form
at least, is
HINDU PHILOSOPHY.
132
essentially a duali sm;
with eternal
soul,
atoms existing together
eternal
whether the
latter
In every Hindu system
mdtman).
is
term be confined
Supreme Soul (Para-
to individual souls or includes the
of philosophy,
Matter
supposed to be eternal, generally as a real and distinct
entity in
whom
itself,
it is
except in the school of the Vedantists, by
regarded as maya, the illusive manifestation of
One Supreme Brahma, who is himself the All.

Gotama and Kanada, like Kapila, could see no higher
aim or blessing for mankind than a complete deliverance
from pain. They agree with him in maintaining that this
deliverance must be wrought out by knowledge, mean-
the
ing thereby a knowledge

state to
and
of
which the soul may
philosophy, and
rise
that the
by knowledge,
final state, is that of a tranquil
its
best
unconscious passivity,
in which all thought and emotion and the sense of personality have passed
away
for ever.
NOTES.
NOTE
On the Organs of the Soul
A.
in
the System of Kapila.
DisticJlS 2 2, 24, 26, 34.
The
is
Intellect (buddhi), the first
emanation of Nature
an organ or instrument of the Soul, for by
(Prahriti),
it all
things are brought within the view of the Soul, which
material
imma-
is
From it Consciousness or Mind-stuff emanates, and from

Consciousness, affected by the mode of Nature called " goodness," issue the eleven organs (indriyani), which are the Mind
terial.
(manas), the five organs of sensation
and the organs of
From
elements of matter
it is
it
also
affected
emanate the
five subtle
by the mode
called " darkness,"
when
and from the
subtle elements the grosser elements are evolved.
organs of sensation are called
action.
" intellect-organs "
The
five
(buddlii-
34 they are said to be the domain
indriydni),
and
in Distich
of specific
and
non-specific elements (as Lassen translates the
passage),
or to concern
Colebrooke translates
usual, the
ness.
it).
objects specific
The meaning
Hindu commentators throw no
Gaudapada assumes that by
meant such
as are
would have no place
and unspecific
is
(as
obscure, and, as
light
on the dark-
non-specific objects are
apprehended by the gods.

in the system of Kapila.
If so, they
His meaning
HINDU PHILOSOPHY.
134
may
probably be ascertained by noting that he regards these
organs as a direct emanation from Consciousness, affected by
"goodness," and therefore as being more subtle productions
than even the subtle elements of what are usually called
But the
material things or gross existences.
eye, for instance,
as an organ of sight belongs to this last class.
entirely of gross matter.
by " intellect-organs
The
organ
of
"
It
It is
formed
seems then that Kapila meant
something of a very different nature.
sight
in
is,
twofold
theory,
his
(i.)
subtle organisation in which the faculty of seeing dwells
and
(2.)
an instrument, the eye, which
elements.
The
faculty
by which we
formed of grosser
see
was connected by
Kapila directly with Consciousness, and by

tion,
which
is
defined by the manas,
is
a sense-percep-
it
Without
gained.
is
it
the eye could no more see than in the case of a dead body.
Sometimes the faculty and

Hence,
instrument are united in one
its
we may explain
Distich 34 as
meaning that the "intellect-organs" are composed of non-
expression.
specific substances,
think,
i.e.,
of the
more subtle or ethereal forms of
matter in the faculty of seeing, and of

elements in the instrument,
i.e.,
seems to have partly suggested

" S.
Tattwa Kaumudi,"
are
meant such
specific or the grosser
This distinction
the eye.
itself to
for he supposes that
the author of the
by "
non-specific
"
objects as are too subtle in their nature to be
seen by ordinary men.
Whether Kapila meant
farther to
known
may lay
say that this finer element or organisation could be
through the buddhi to Soul,
is
an inquiry that we
aside as having no practical importance.

If this interpretation is correct, the theory of Kapila has
some resemblance to the

" Sensation proper
is
conclusions
a certain amount of mental activity.
It
modern
of
not purely a passive
state,
may
science.
but implies
be described, on
the psychological side, as resulting directly from the attention
which the mind gives
to the affections of its
own organism."
NOTES.
"
Numerous
tion
135
prove demonstrably that a certain applica-
facts
and exercise of mind on one
side is as necessary to the
existence of sensation as the occurrence of a physical impulse
on the other" (Morell, Elements of Psychology, pp. 107,
NOTE
On the Meaning
There
is
B.
of Sat and Asat.
a general misunderstanding of these terms as used
in the philosophy of the Hindus, especially in the
Kapila.
108).
Sat
is
supposed to mean existence per
se,
system of
and
asat is
therefore represented as its logical opposite, or rather contra-
dictory
Thus Dr.
the negation of being, or non-existence.
Muir writes
" These ideas of entity and nonentity seem to
have been familiar to the Vedic poets, and we find

declared (P.-V. x. 72,
was the source
2, 3),
of entity.
10)
is
it
that
said
'
in the first age of the gods
entity sprang from nonentity

7,
In the Atharva-Veda
[asai].'
both nonentity and entity exist
within the god Skambha;' and in

1
thus
In the earliest age of the gods
'
entity sprang from nonentity
(x.
it
that in the beginning nonentity
25 of the same
v.
hymn.
Powerful indeed are those gods who sprang from nonentity.
Men
say that that nonentity
Skambha.'
The
Taittiriya
verse to the effect
sprang entity
is
that god, being
and
'
sat,
'
And
Agni
one, the highest
Upanishad
This was at
[sa/].'"
also applied to
fested),
is
first
in E.-V. x.
5, 7,
where
(i.e.,
it is
of Aditi,
ceremonial, and
became
is
that
said that
(i.e.,
unmani-
in a latent state or in essence),
in the highest heaven, in the creation of Daksha,
womb
of
"This phrase
a thing both asat, non-existent
existent
From
nonentity.
in a note he adds
member
99) quotes a
also (p.
and in the
in a former age the first-born of our
both a bull and a cow
Yedic Religion, Journal A.
S.,
1865,
p.
'
"
(Progress of the
347).
So
also Pro-
HINDU PHILOSOPHY.
136
fessor
Max
Miiller writes
"
Some
of the ancient sages, after
having arrived at the idea of Avyakrita, Undeveloped, went

even beyond, and instead of the
an
rb
asat,
firi
they postulated
sat or rb ov}
Thus we
as the beginning of all things.
ov,
read in the Chandogya Upanishad, 'And some say in the
beginning there was asat (not being) alone, without a second
and from
this asat
p. 324).
There
of
Hindu
might the
is
sat
'
be born
in the
his
minds
meaning
writers, especially the later ones, about the
and asat; but, with Kapila and
of sat
" (Sans. Literature,
some confusion
occasionally
exponents, sat
denotes the existence of things in the manifold forms of the

external world, the Daseyn of Hegel, the Natura naturata of
Spinoza, and asat
is
the opposite of this, or the formless
Prakriti, the
Mind-matter from which
has sprung.
Sat corresponds in each separate form to the
formal existence
all
German
"being-this" of Hegel, and Kapila argues, as the
"by
philosopher, that
this,
every something
because otherwise
we
virtue of
is
its
predicate of merely being-
a finite," and therefore
could only conceive
and therefore unlimited.
(x. 5, 3, 1) it is
"In the beginning this universe was, as it

Then it was only that mind.
not, as it were.
has been declared by the
nonentity
(asat)
nor entity
nor
an
effect,
Soul was something different from
So in the S'atapatha Brahmana
both.
it is
as absolute being,
it
rishi,
(sat)
'
said,
were, and was
Wherefore
it
There was then neither
for
mind was,
The
as it were,
meaning
that
neither
entity
mind
neither the primal matter (Prakriti) (which Kapila
is
nonentity.' "
assumed to be the source of

of existing things.
matter was the
formal existence), nor the
all
The Vedantists taught
saJcti,
We
primordial state of the world
sum
that this primal
or productive energy of Brahma.
says Sankara Acharya, "
So
(Vedantists) consider that this
is
dependent upon the Supreme
Deity (Parameswara), and not self-dependent.

to
is
And
which we refer must of necessity be assumed,
this state
as it is essen-
NOTES.
without
tial; for
the creative action of the Supreme Deity
it
could not be accomplished, since
any
sakti,
activity
137
if
he were destitute of his
on his part would be inconceivable " (Comm.
on the Brahma Sutras, Muir's Sans. Texts,
development of the Vedantist doctrine made
full
world to be only
nor
is
There
riidyd, illusion.
but the Supreme Spirit
asat,
is
only the projection of the One,
is
the external
really neither sat
Nature
absolutely the All.

or, as
The
164).
iii.
Hegel thought
(for
he
essentially a Vedantist), " the idea in its externality, in
was
having fallen from

but this
without in time and space
itself into a
"The
only a manifestation of the Absolute.
is
"
;
Absolute, the being-thinking [the ultimate synthesis of exis-
tence and thought, of object and subject] passes through the

three periods,
[thinking]
and manifests
secondly, in
its
ness and externality [nature]

its
idea in and for itself
itself as
being otherwise, or in objective;
thirdly, as the idea
Hist, of Spec. Phil., Eng. ed., p. 362).
expounded
God
is
his views,
and
correctly, I
not a person, but personality
as so
many
As Mr. Morrell has

add, "With him
may
itself, i.e.,
the universal
human
consciousness
personality which realises itself in every
is
which from
externality has returned into itself [mind] " (Chalybaus,
separate thoughts of one eternal mind.
with him the whole process of thought, combining in
the objective
movement
as seen in logic,
spirit of
and
as seen in Nature,
statement.
if
with the subjective
fully realising itself only in the universal
humanity" (Mod.
though Hegel,
God
itself
he were
Phil.,
alive,
ii.
189).
Pure Vedantism
would protest against such a
But Kapila was not a Vedantist.
With him the
aggregate of existing things and each separate existence
(sat),
and the formless Prakriti from which they issued
were
objectively real
and eternally
distinct
(asat),
from Soul, though both
Soul and Prakriti are eternal and uncaused.

Dr. Muir, however, refers to the commentators on the Big-
Veda who
explain asat as meaning " an undeveloped state,"
HINDU PHILOSOPHY.
138
and adds that

tradiction.
if
we accept
this
statement there will be no con-
Asat does not mean simply an undeveloped
state,
but the state of pure or formless existence of the primal substance from which
that
asat
if
all
forms have sprung.
means an undeveloped
state,
It is clear,
then
however,
must mean, not
sat
the essence of anything, but a developed state, the develop-
ment
of the existing world, as Kapila uses
the Vedic
asat,
the
hymn
but became
womb
meant
(R.-V. x. 57)
it.
sat in the birth (janrnan) of
of Aditi.
The writer of
Agni was
Daksha and in
to say that
It is clear, also, that Kapila, in this part
of his system, incorporated an older theory, in which asat
denoted at least the undeveloped state from which existing

things have been developed.
In Eig-Veda,
things.
i.
96, 7,
Sat
was the whole of existent
Agni
called satas gopa, the
is
guardian of that which has a present being.
germ
(x.
of another part of his system in a
129)
" There
was then neither
only the one Supreme
Spirit
asat
There
hymn
nor
dwelling
heart, not being ignorant, that this
and
sat."
men have
is
In the system of Kapila
Veda
There was
self-existence.
" Desire, then, in the beginning (dgre) arose in
the earliest germ of mind, and wise
also the
of this
sat."
in
is
It,
which was
beheld in their
the bond between asat

it
is
an unconscious
impulse on the part of Prakriti, or instinctive desire to set

the soul free from matter which causes the emanation of
Prakriti into the manifold forms of developed
life (sat).
latter was, in Kapila's view, an effect, because developed,
implying therefore a developing cause.
This
and
NOTES.
NOTE
139
C.
On the Conniption
of the Sankiiya System with

the Philosophy of Spinoza.
The teaching
of Spinoza has been unjustly described as a
pure Atheism or as a system based on Materialism.
This
error has apparently arisen from his use of the word " substantia,"
which he
is
supposed to use to denote mere matter
or gross body, in opposition to
mind
however, to denote absolute or

attributes,
manifesting
itself
or spirit.
infinite
absolute substance or Being he gives the

gives the
name
sive naturam, appellamus, eadem,

iv.).
But he made a
name
and
it,
infinite
(affec-
to this
To
of God.
of Nature, as Kapila called
" Infinitum ens, quod
his primal substance Prakriti.
(Eth.
uses
by modes or accidents
tiones) in the manifold forms of the universe,
God he sometimes
He
Being with
qua
Deum
existit, necessitate agit
distinction
between God
"
as the
source of formal existence and these existences themselves,
Natura naturans and the other Natura naturata.
calling the one
God
is
the cause of
all things,
not of their existence merelv,
but of their essence, and this not transiently but immanently.
God
is
the only substance, whether as Natura naturans or
Whatever
Natura naturata.
is, is
in God,
and without God
nothing can be conceived, for as the Infinite Substance he

the source of
all
Thus, as others
things,
who have attempted
problem of the relation of the

only a kind of Pantheism.
does not confound

is,
Deus
forms
It has been said that " Spinoza
God with the

God
:
naturata in identitate Deus est."
est, sive
to solve the mysterious
Infinite to the Finite, he
in his system, a part of
butes, thought
is
and they are contained in Him.
and expansion.
est res cogitans.
material universe," but this
" Natura naturans et natura
God
has, indeed,
two
attri-
" Cogitatio attributum Dei
Extensio attributum Dei
est,
HINDU PHILOSOPHY.
140
sive
Deus
distinct
est res extensa " (Eth. 2).
God
entities.
thought and thought
affectiones, sive
de terminato
is
Body
The universe
is
mode
only a
dies
able
and
which
it is
is
the
(Eth.
He, the
All formal existence changes
is
who
unchange-
is
Infinite, exists in himself,
finite exists in another,
the universe
God, however,
i.).
of his attribute of extension, a
and that
and cannot therefore be a
As Cousin has
representation of his nature.
idea
He
but
only a manifestation of his
but a visible aspect of him
eternal.
is
"
is
passing form of his existence.
and
visible
is
modi, quibus Dei attributa certo et
modo exprimuntur
not corporeal.
being.
invisible extension,
is
two
are not
Extension
" Res particulares nihil sunt nisi Dei attri-
living whole.
butorum
But here
the All.
is
interpreted the
" the Deity passing into activity, but not
exhausted by the act" (Cours de Phil.
Intro.).
In his psychology Spinoza taught that the mind does not
know
itself,
except so far as
it
receives ideas of sensation
by
the bodily organs; but these perceptions, which are primarily

confused, become clear
It
reflection.
by the
determined by a cause, which
by some other
an eternal
cause.
necessity.
action of the
however, free in
not,
is
is itself
mind
its
no really
determined ad infinitum
Even God does not
act for
his nature.
free action, for
man
is
As
there
is
its
opposite,
some volun-
He
acts only
no freewill and
but a part of the general
order whose laws cannot be disturbed, there
goodness or
It is
All things issue and are carried on by
tary purpose, for this would indicate desire.
from the necessity of
in internal
action.
is
no absolute
and men have invented the names
of goodness or virtue to denote such actions as tend to their

benefit.
thoughts
God
;
is
really the cause of all things, even of our
of the latter
outward actions by
by
his attribute of thought,
his attribute of extension.
Men
and
of
attribute
their actions to the determination of the mind, not knowing,

in their
ignorance, that the
mind cannot think
till
it
is
NOTES.
141
impelled by the bodily organs, and our volitions are only our
appetites which are connected with the body.
Spinoza taught that truth,
and
might be obtained.
fact,
are classified
by words;
(4.)
(2.) in
(1.)
their generic
by the
form by
the remembrance of sensational ideas, which
i.e.,
by
the just correlation of idea
Ideas are obtained
action of the bodily senses;
imagination,
and
i.e.,
(3.)
by the
logical faculty or reason
intuition, as Schelling afterwards taught.
from the confused and imperfect results of the
arises
source of knowledge.
There
desire, as distinguished
from the
Error
first
no faculty of thought or of
is
act,
and both mind and body
"are but one thing considered under different attributes."
There
is
made
ultimately an identity, as in the system of Hegel, of
and
subject
and
object,
evident
God.
this oneness is in
how Spinoza
ideas of the spirituality of the Divine nature
existence of material forms.
and the
we have
modes of
a near approach to the Vedantist doctrine of mayCi
which represents the whole of formal, material
(illusion),
who
Spirit,
is
be unnecessary to say to those
It will
as that of Spinoza
God and
of the
who have
but the
is
read the
not the
an exposition of
latter, as
Nature, has a close resemblance to the theistic form
Sankhya
as set forth
by
Patanjali,
as represented in the "
and especially to
this
form of
that
work the One Supreme Being has a dual
which
One
himself the All.
" Sankhya Karika" that the system of Kapila
same
and
his attribute of extension,
existence to be only an illusive manifestation of the
Supreme
real
If the latter are only his visible
aspect, a realisation of himself in the material world,
particular things are only
not
It is
reconciled the apparently opposite
it
is spiritual,
of Kapila,
Bhagavad
and a lower which answers
Gita."
to the Prakriti
and corresponds to the attributes of God
and expansion
in
existing things
is
the
a manifestation of
thought
The world
the Supreme Spirit
system of Spinoza.
In
nature, a higher
of
in
HINDU PHILOSOPHY.
142
this lower attribute,
coming forth
at the will of the spiritual
nature and again at the end of an age called a kalpa, dissolving

into his all-containing
is
All individual or formal existence
self.
but the modal form in which the one spiritual essence makes
All things issue from this source and are con-
itself manifest.
it.
As the ether pervades and encompasses all things,
One pervades and encompasses all. Spinoza might
tained in
so the
have employed the language of the " Bhagavad Gita," and the
author of this work might have taught, in the words of Spinoza,
" Deum esse non tantum causam, ut res incipiant existere, sed
etiam, ut in existendo perseverent
Deum esse causam
tico utar),
sive (ut
termino scholas-
essendi rerum " (Eth.
i.).
Both
taught that the universe was an evolution, but not such an

evolution
as
Darwin has endeavoured
lowest point of being to

highest or
its
being to
sole
its
lowest depths, there being a
gradation from buddhi (intellect)
The
one, in
this
from the
but from the one
to prove
highest state
down
to inanimate matter.
gradation, ends where
the other begins.
The Hindu, and the German philosopher moved,

respects, in precisely the
that the
mind or the
same
knows
soul
itself
in other
Both taught
lines of thought.
only by the action of
the ideas of sensation or sense-perceptions that originate in

the bodily organs.
There
is
no absolute self-consciousness.
In another conclusion the two systems agree.
which Spinoza
asserted,
The
posing array of argument and more absolute in
maintained by his Hindu predecessor.

latter,
the universe
his
contained.
is
According to the
is
caused
in
whom
all
All things are but the
agents
of
power; and though virtue and vice have an
difference
fact,
is
kind,
its
only a vast machine, which
by the action of the One Being,
to revolve
existence
is
fatalism
though supported by a more im-
from each other, yet a
essential
fatal necessity destroys, in
the barriers that, in the conscience of mankind, are
placed between good and
evil.
Conscience has no part in
NOTES.
Man
either system.
143
seeks only his
own
in the system of Patanjali the highest
advantage, though
good
obtained by
is
an absorption into the divine essence by yoga

the blending of the
life,
by the
human with
force of constant meditation.
no concern with human

perfect
man
actions,
The Deity has

The
whether good or bad.
He
has no sympathy with his fellows.
a state of complete isolation, in which
all
and
The system
all
sense of duty are entirely
leads to the
same
seek only what
lost.
selfish exclusiveness
lives in
necessity for action
for if
of Spinoza
men ought
to
profitable or agreeable to them, or rather,
is
must do so from the very necessity of

no possibility of
union),
(lit.
the divine, even in this
self-sacrifice or
the
their nature, there
is
abandonment of a per-
sonal gain for the benefit of others, either in their personal
or national capacity.
There
is
virtually
no law, or no law
but that of an unchangeable necessity, and
all
rightfulness
and the sense of right or wrong are absolutely destroyed.
NOTE
D.
On the Connection
of the System of Kapila with that

of Schopenhauer and Von Hartmann.
The
philosophical system of Spinoza has
common with
Kapila
is
in
closely allied with the latest philosophy of
set forth
"Die Welt
als
by Schopenhauer and Yon Hartmann,
Wille und Vorstellung" ("The World as
Will and Idea ") of the
first,
and the " Philosophie des Unbe-
wussten " (" Philosophy of the

If
we
points in
the theory of Patanjali, but the teaching of
more
Germany, as
many
Unconscious
")
of the
latter.
leave out of view Hartmann's poetical illustrations of
his subject,
by which he gives an unnatural brightness
gloomy system, we
an inarticulate
shall find
cry, a wail of
to a
only a " philosophy of despair,"
lamentation in which there
is
HINDU PHILOSOPHY.
144
no hope.
There
conscious
pain,
thoroughly Hindu sentiment
an "
is
sacrifices
offers
it
it
that
which
bitter sorrow
only
will
which
mock
us
it
-a
requires
it
if
man who
the
to
Ambition
an
itself
is
attained,
is
evil
and cause
as the course of affairs usually runs,
if,
Love brings
Nor can sympathy,
illusion."
only another form of pain.
is
and labour
evil.
disappointment
mere delusion, a vain striving

for
an
suppose, bring pleasure
falsely
:
an "
toil
more pain than pleasure
causes
evil," or at best
some
as
it
much
is itself
upon us embarrassments and
immense
Eiches bring with
at every step.
together with
cares,
in his present
mere absence of
pleasures are chiefly a
and pain meets us
them many
man
absolutely none for
is
Its
life.
we
are left to pine in solitude for the unattained object of our
dreams.
The
if
pleasures of science and art are rarely obtained, and
they are only gained by
they are won,
The
continual sacrifice.
end,
gained,
if
for the substantial evils of the
is
much
and
toil
not a compensation
method of our
success
and
our intellectual elevation makes us only more sensitive of

pain.
A dog
or an ox
than man, for

has a duller
it
is
happier, or rather less miserable,
has a lower sensibility in proportion as
intellect.
give a real enjoyment,
but
we have
that our hopes are deceptive

state
learned by experience
they only make our miserable
more sad and despairing from the
they throw around us for a while,

departure,
depth.
immersed
"Human
says
ultimate elements of
leaving
Schopenhauer,
tween pain and ennui, which two

life."
light
false
in a deeper darkness
life,"
it
Hope, indeed, remains, and might
states
Hartmann
us,
and
in
which
their
at a lower
"oscillates
are
be-
indeed the
says of love that "the
sorrow of disappointment and the bitterness
of betrayal
continue infinitely longer than the happiness of the illusion."
Kapila taught,
also,
that our present
life
is
occupied and
NOTES.
made miserable by
which comes upon mankind from
pain,
In the Sutras attributed to him
three different sources.

is
M5
declared that "the complete destruction of pain
highest object of
evil,
not, as
if
may
it
Pain
i).
(i.
purpose of the wise
sole
be put away for ever.
There
pleasure or pain.
in fact, morality
of souls
may
for
difference
no direct connection with virtue or
To
strive
was not indeed
some modern philosophers, a work of

was not held
This
pose.
own
soul
may be
freed from
may
all
troubled
If
ends,
contact with matter,
by seeking only
There
is
no
others.
Philosophy
to obtain a painless, un-
life.
now
produced
same.
but
no moral elevation in
sharing the pains or the sorrows of

it
to him, as to
most necessary pur-
be destroyed.
greatness in the suffering of pain,
began, as
lives
folly or delusion,
to be man's highest or
by such means pain
that
vice,
found only in the attainment of the knowledge
is
by which the
the
inward
for
purity, or to contend for a noble purpose in our
or for the benefit of others,
he believed in the existence
which are only material conditions.
it
produce
to
be discarded from our thoughts
system of Kapila
having
actions
no absolute or moral
is
evil
to learn
is
Virtue and vice are
determined only by the tendency of
soul, in the
therefore, the chief
is,
Jeremy Bentham maintained, the only

and the
in the world,
how
man"
it
the
is
the question be put,

?
How
was
this state of
the answer in the two systems
The nature
terms, but in
of the
each the
kosmos
sum
is
misery
substantially the
explained in different
is
has been
of existent things
developed from a primary unconscious substance or force,
which Schopenhauer describes as Will, of which the world

an objective manifestation, and which Hartmann
Unconscious."
source of
all
Unconscious
This
is
the all-containing principal or primal
formal existence, the

is
is
calls " the
UXjj
"
of the Greeks.
the ultimate principle of
all
existence
it
The
enters
HINDU PHILOSOPHY.
46
into all organic forces, into all our bodily
mental processes
life,
it lies
both matter and
movements and our
man through
and without man's knowledge
to realise its plans

of
guides
it
all
the stages of his
it
directs his steps so as
at the root
and forms the essence
spirit
they are therefore identical, and
only different aspects of the self-same substance."
mind
substitute
would serve
spirit, this
This
Kapila.
as the formative
It enfolds
all
for
for a description of the Prakriti of
the different states of
and animates
absorbed and lost in
it
all things,
In
it.
dition of equilibrium,
existence while
we
If
power or faculty of ideas
the universal primordial monad, from which
is
have emanated
its
and
mind and matter.
things will be finally
all
primary state
it
was in a con-
and there was no development of formal
continued in that
state.
How then was
this
passive state brought to an end and the beginning of the

existing
kosmos produced
The answer
of Kapila
that the
is
proximity of Prakriti (Nature) to Soul gave rise to an unconscious
by
movement
of Nature's constitutent elements, that
their consequent unfolding into the forms of material life
the Soul might
know
sequently free from

itself
and gains
its
all
the existence of matter and be subcontact with
it.
The Soul thus knows
natural state of isolation.
things have been formed for this purpose.
All existing
So says Hegel
" Everything in heaven and earth aims only at this

the soul
may know
together with
everything,
itself,
itself."
physical
may make
The
itself its object,
doctrine of Schopenhauer
or mental,
is
an
that
and
all
to object,
and that
emanation of that
itself
this includes all things
beings, so that the idea of self or individuality
Hartmann
that
is
mysterious force called Will, which has thus changed
from subject
close
is
an
and
illusion.
represents the Unconscious as the unity of Will and
Idea, the latter being the object which the Will unconsciously
1
See an able article on the " Philosophy of Pessimism " in the " Westminster Review," January 1876.
NOTES.
The Idea
seeks to realise.
lias
M7
no separate existen ce per
sef
and here we come very near the Vedantist doctrine of maya

Schopenhauer, however, says that "absence of end
(illusion).
belongs to the nature of Will per

ing " (Die
how
this
Welt
&c).
als Wille,
se,
which
From
is
an endless
striv-
we
learn
neither do
the world of existent things came to be developed from
unknown power
called Will, but the
German
philosophers
agree with Kapila in maintaining that the primary essence or
substance was unconscious, and that the conscious
developed from
Hartmann speaks
it.
being properly that which

wusste),
and
Its birth is
has been
of the Unconscious as
above consciousness (das Ueberhe-
is
and that an individual consciousness
defect.
life
is
a limitation
explained in language which
is
pro-
bably as strange as any that the science of mental physiology
known "Before the rise of consciousness, mind can,

own nature, have no other presentations and ideas than
has ever
in its
those which are called into being through Will and form
content.
Suddenly organised matter breaks in upon
peace of the Unconscious with itself "
Kapila the external world

(Intellect)
as in the
system of
presented to the soul by Buddld
is
" and impresses on the astonished individual mind,

which
in the necessary reaction of the sensation, a conception

falls
upon
itself
it
as
is
were from heaven, because
it
no Will for
intuition
its
this
this idea
given
Consciousness
is,
it
it
finds within
for the first time the content of
from outside"
(Phil. d.
Unb.,
p.
394).
therefore, the surprise of the unconscious
Will in an individual mind at the presence of an idea which

the senses present.
Kapila has not ventured upon such
flights of fancy,
but he
preceded Schopenhauer and Hartmann in asserting that the
misery of our present state

life,
for this has arisen
is
due to the fact of our conscious
from material developments which
cause pain, and this can be put
has ceased to exist.
When
away only when consciousness
the soul has gained a complete
HINDU PHILOSOPHY.
148
isolation,
then
conscious
all
life
is
absorbed into the un-
Freedom from pain can only be obtained
conscious Prakriti.
life, and the aim of

by knowledge the primitive state of
Schopenhauer and Hartmann teach the
unconsciousness.
same doctrine. There is no remedy for the misery of the
by the
destruction of this conscious
the wise
to obtain
is
world in anything that belongs to our present

root in consciousness, which
is
existence, even the lowest, but has its highest
man, and hence he

for the evil
is
not suicide
cannot benefit the race.
jective
form of
of all beings.
will,
His
he
this affects only the individual
"
want, defect, and pain.
The
is
then,
is
fact the
The answer
world in
Welt
als Wille).
its
is
(i.)
By
a knowledge of the
present form
wholly and un-
is
This answers to Kapila's statement that our
alterably bad.
deliverance from pain can only be gained
By
most defective
the world to be delivered from this state of
wretchedness?
fact that the
is
only a continual struggle for exist-
ence, with' the certainty of being beaten " (Die
How,
it
the most complete ob-
by that same
life is
basis of all man's being
Since he
is
development in
But the remedy
supremely wretched.
is
It has its
life.
found in every kind of formal
by knowledge.
(2.)
the abandonment of desire, the renunciation of will, the
absolute surrender of personal existence, that
be absorbed into the unconscious.
all
things
Thus the whole
formal existence will pass away for ever.
The world,
now
will.
is,
was an
irrational
development of
and the
feeling gains strength through heredity
as
it
"As man
becomes penetrated with the idea of the misery of
become more capable of
may
of present
existence,
as people
co-operation, the greater portion of
the active spirit in the world will adopt the resolution to

destroy the act of will, and the world will have vanished into
nothingness.
The unconscious
will return to that passive
state of pure self-satisfied intelligence
should have passed
and the
from which
it
never
possibility of another world,
NOTES.
with
all
149
and
the miseries of this, will be for ever exhausted
exterminated" (West.
Rev.,
p.
In
159).
the
system of
Kapila this state of unconsciousness, of calm and eternal repose,

is
gained by the soul
when
absolutely freed from contact
with matter, and the whole of formal or developed existence

will
be absorbed into the formless, unconscious Prakriti.
Hartmann,
too, asserts
conscious personal
seek to obtain.
life
a true Nirvana, the extinction of
is
The only
the annihilation of
of the great drama,
no hope
is
The labours
process of amendment.
thropists are in vain.
woes
all
will
The Hindu and the German philosopher
alike maintain that there
its
which the wise
as the final goal
for the
of statesmen
sufficient
all
world by any
and philan-
and abiding cure of
individual
The
life.
last act
which we are to expect eagerly, ends in
the universal destruction of the present order, and the world,
with
all its miseries, will
pass
away
The German
The
for ever.
philosopher has a more Vedantist leaning than Kapila.
unconscious that will reabsorb
all
existence in itself bears a
close resemblance to the
supreme Brahma, who
and material cause of
created things, or rather they are, as
all
is
the efficient
the Vedantists say, himself in certain deceptive forms, which

shall finally disappear,
and
all life, as at
be absorbed and contained in him.
the beginning, shall
M. Kenan
anticipates a
similar result as the conclusion of the existing world.
"
We
imagine a state of the world in which everything would end

alike in a single conscious centre in
which the universe would
be reduced to a single existence, in which the idea of a personal monotheism would be a truth.
omnipotent might be the
last
whether we conceive him as rejoicing in

in him), according to the
Being omniscient and
term of the
deific evolution,
all (all also
rejoicing
dream of the Christian mysticism,
or as an individuality attaining to a supreme force, or as
the resultant of tens of thousands of beings, as the harmony,

the total voice of the universe.
The universe would be thus
HINDU PHILOSOPHY.
consummated
in a single organised being, in
would be resumed millions

same time."
sent, at the
language which, from
This sole Being
its
whose infinitude
of millions of lives, past
and
pre-
further described in
is
united grandeur and grotesqueness,
might have been written in the East, and
will
remind the
Sanskrit scholar of the description of the Supreme Being

in
the eleventh chapter of the Bhagavad
small part of matter
organised
is
which
matter
all
is
now
organised feebly
may
Gita
" Only a
organised, and that which
but we
may admit an
is
age in
be organised, in which thousands of
suns joined together would serve to form a single being, sen-
absorbing by his burning throat a river of
tient, rejoicing,
him
pleasure which would flow from

living universe
in a torrent of
This
life.
would present the two poles which every ner-
vous mass presents, the pole which
and the pole which
feels
Now, the universe thinks and rejoices by millions of

One day a colossal mouth would give a sense of
enjoys.
individuals.
the infinite (savourerait

(un ocean
d'ivresse)
emission of
spring up
life,
Vinfini),
an ocean of intoxicating delight
would flow into
throughout eternity.
mass the earth
it
an
knowing neither repose nor
will
To
inexhaustible
fatigue,
would
coagulate this divine
probably have been taken and spoiled as
a clod that one crushes without care of the ant or the
which conceals
itself there."
Is this
worm
philosophy or a dream
Kapila and Hartmann had substantially the same theory, but

the exercise of their imagination was less bold and vivid than
that of the Frenchman.
But, however expressed, whether in
the obscure brevity of Tswara Krishna, or in the subtle but

flowing arguments and illustrations of Hartmann, or the imaginative
flights
of Eenan,
the theory
is
substantially the
All existent things have issued from the One
same.
this
emanation into separate and conscious forms of being has been

the cause of unnumbered woes
1
Dialogues Philosophiques,
and
this state of misery can
trois. dial. (Reves), pp.
125-128.
NOT US.
only be put away by the absorption of
life in its
primal source.
The
oldest
all
personal, conscious
and the
latest
system of
philosophy, though severed in time by more than two thou-
sand years, speak with the same voice

to
man,
misery
but they give no hope
for his highest ambition or his
lies in his
only refuge from
personality being destroyed for ever.
THE END.
PRINTED BY BALLANTVNE. HANSON AND

EDINBURGH AND LONDON.
CO.
/(
UNIVERSITY OF TORONTO
LIBRARY
Acme
Under
Library Card Pocket

" Ref. Index File."
Pat.
Made by LIBRARY
BUREAU

Hindu Philosophies

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Hindu Philosophies

Uploaded by

Copyright:

Available Formats

Digitized by the Internet Archive

TRUBNER'S ORIENTAL SERIES.

sophy, and religion

as an acquaintance with the Latin

have been made within the present century in these

least, of Oriental literature, philo-

as necessary to the general reader of the present

Second Edition, post 8vo, pp. xxxii.748, with Map,

THE INDIAN EMPIRE

cloth, price 21s.

of the Viceroy's Legislative Council,

Director-General of Statistics to the Government of India.

Being a Revised Edition, brought up to date, and incorporating the general

TRUBNER'S ORIENTAL SERIES.

THE FOLLOWING WORKS HAVE ALREADY APPEARED

428, price 16s.

ESSAYS ON THE SACRED LANGUAGE, WRITINGS,

Late of the Universities of Tubingen, Gottingen, and Bonn Superintendent

Edited and Enlarged by De.

Post 8vo, cloth, pp.

TEXTS FROM THE BUDDHIST CANON

With Accompanying Narratives.

TRUBNER'S ORIENTAL SERIES.

cloth, pp. xxiv.

price 10s. 6d.

THE HISTORY OF INDIAN LITERATURE.

Dr. BuHLER, Inspector of Schools in India, writes:

all they want on the subject."

Post 8vo, cloth, pp.

The Author has attempted to fill up a vacuum, the inconvenience of

" Supplies a deficiency which has long been felt." Times.

Second Corrected Edition, post 8vo, pp.

116, cloth, price

THE BIRTH OF THE WAR-GOD.

Translated from the Sanskrit into English Verse by

TR UBNER'S ORIENTAL SERIES.

A CLASSICAL DICTIONARY OF HINDU MYTHOLOGY

such subjects are treated fairly and fully in a moderate

Post 8vo, with

of Mecca, pp. cxii.

cloth, price 9s.

SELECTIONS FROM THE KORAN.

Translator of " The Thousand and

One Nights " &c, <fec.

Post 8vo, pp.

BEING A SERIES OF IMPRESSIONS, NOTES, AND ESSAYS.

of the University of Calcutta, Hon. Member of the Bombay Asiatic

Third Edition, revised and augmented by considerable Additions,

Post 8vo, pp.

cloth, price 14s.

METRICAL TRANSLATIONS FROM SANSKRIT

Prose Versions, and Parallel Passages from

D.C.L., LL.D., Ph.D.

"... An agreeable introduction to Hindu poetrv." Times.

alike of the religious

TRUBNER'S oriental series.

price; 10s. 6d.

KOSE GARDEN OF SHEKH MUSHLIU'D-DIN SADI OF SHIRAZ.

348, cloth, price 28s.

post 8vo, pp.

Section I. On the Kocch, B6d6, and Dhimal Tribes. Part I. Vocabulary.

On the Aborigines of North-Eastern India. Comparative Vocabulary

of the Tibetan, Bodo,

layans and Tibetans. Comparative Vocabulary of Indo-Chinese Borderers in Arakan.