The Sankhya Darshana

Translation and Commentary by John Wells

Copyright 2009
Chapter One
The Author's Exposition
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1.1 atha now triidha!du"kha-atyanta!ni#tti" threefold suffering
ultimate turning back, cessation atyanta!puru$a!artha" ultimate human
being, person aim, purpose, desire, interest, meaning 1.% na not d#$&'t (abl.
through that which is seen, taught, known, learned, learned knowledge tat!
siddhi" that accomplishing ni#tte (loc. upon, after turned back api e!en
anu#tti!dar(an't (abl. known from returning obser!ing, seeing
1.) pr'ty'hika!k$ut!prat*k'ra!at (!ati like daily hunger counteracting
tat-prat*k'ra!+e$&an't (abl. through of that counteracting making an effort,
doing puru$a!artha!tam person purpose state of being 1., sara!
asambha't (abl. since for e!eryone not possible sambhae-api (loc. with api"
e!en though possible satt'!asambha't (abl. because its being true, that it is
true impossible heya" re#ected pram'.a!ku(alai" /inst. by standard of truth,
formal proof e$perts, authorities
1.0 utkar$'t (abl. out of the best api e!en mok$asya (gen. of liberation
sara!utkar$a!(rute" (abl. known from (o!er all superiority scripture 1.1
ai(e$a" undistinguished, common +a indeed ubhayo" in both cases 1.2 na not
sabh'ata" from the natural state baddhasya (gen. of bound mok$a!s'dhan'!
upade(a!idhi" liberation bringing about teaching !edi instruction
1.3 sabh'asya (gen. of one%s natural state anap'yit't (abl. because not-
going-away-ness, persistence ananu$&h'na!lak$a.am non-obser!ance, neglect
characteri&ed by apr'm'.yam lack of ha!ing proof, not credible
1.4 na no a!(akya!upade(a-idhi" not able to be done teaching 'edic
instruction upadi$&e (loc. if taught api e!en an!upade(a" not teaching
( )he *ankhya +arshana
()he author says, 1.1 5o6, the ultimate purpose (see '+ -.- o7 a human
bein8 /puru$a9 is the ultimate +essation o7 three7old su77erin8. 1.% That it
+annot be a++omplished throu8h 6hat is learned /d#$&a9: is kno6n 7rom seein8
it return een a7ter it is turned ba+k.
()he opponent says, 1.) The state that is the purpose o7 a human bein8
+omes about throu8h 6hat is done (ritual karmas to +ountera+t that
/su77erin89: like +ountera+tin8 daily hun8er: 1., /so9 it /your thesis9 is re;e+ted
by /us9 authorities in 7ormal proo7: be+ause o7 the impossibility o7 its bein8
true< sin+e: thou8h possible: it is not possible 7or eeryone.
()he author, 1.0 =t is kno6n 7rom the s+ripture on the superiority o7
liberation oer all: een out o7 the best o7 those /e77orts9: 1.1 that indeed in
both +ases /6hat is learned and 6hat is done9 it is ;ust a +ommon thin8. 1.2
That /liberation9 does does not arise 7rom the natural state o7 one 6ho is
bound /but9 there is >edi+ instru+tion (see '+ -.2, 9.-. tea+hin8 the brin8in8
about o7 liberation.
()he opponent, 1.3 Somethin8 +hara+teri?ed by non!obseran+e /o7
karmas9 la+ks proo7: be+ause there 6ould be persisten+e o7 that natural state
/o7 bonda8e9.
()he author, 1.4 Well: that >edi+ instru+tion does not tea+h somethin8 that
+an't be done. Een i7 su+h a thin8 6ere tau8ht: it 6ould not be that />edi+9
tea+hin8.
)his work, known as the *ankhya /ra!achana *utra, is not a treatise like the
other +arshanas, but rather a dialog between the author and a dialectical opponent
of his own in!ention, which he uses as a !ehicle for the presentation of the
liberating !iew and the li!ing !iew in opposition to each other. (*o be sure to note
which point of !iew you are reading0 1ow, it cannot be o!er-emphasi&ed that
both !iews are correct in their own way and that a li!ing liberated person accepts
both, but it will seem to the reader that the author%s teaching is fa!ored as right and
the opponent%s as somehow wrong. )hat is because the opponent, established in a
way of thinking that is traditional and undisputed, will not e!en consider the
author%s radical way of seeing. 2e is 3wrong3 because his !iew is only half right.
)he author%s thesis, like that of the other +arshanas is a dualism consisting of the
li!ing !iew and the liberating !iew together. )he opponent says in sutra (.. that
such a dualism has no meaning.
Chapter 4ne )he 5uthor%s 6$position 7
)he word 3puru8a3 here denotes a human being, not an ob#ect or a non-human
elemental force or a god or a great e$ternal cosmic spirit, but the internal human
soul or spirit. 9t will be e$plained in this chapter that the word does not refer to the
limited indi!idual known by name, time, place, and occupation. 9t is taught
throughout this work, as it is in the other +arshanas, that there is only one human
spirit, which means that the word 3puru8a3 refers wholly to the solipsist yogin in
the present moment.
9t is natural to want to ha!e comfort or e!en pleasure in life, to be accepted if
not lo!ed, to en#oy security if not prosperity, but the author says that the ultimate
aim, at the root of all these desires, is the need for freedom from suffering. 2e
refers to three kinds of suffering, which can be easily distinguished and recogni&ed
e!en though they are not named here. )here is a physical suffering in!ol!ing
afflictions of the body, a social suffering in!ol!ing afflictions of the personal
identity, and a loss of the ability to focus, such as shock, grief, or confusion, which
is an affliction in!ol!ing self-reflection. 5ll three of these will be dealt with later
on in the work. )his differs somewhat from the threefold di!ision, imposed by
other commentators, into 3:dhibhautika (e$ternal or ha!ing to do with the
elemental world, :dhy:tmika (internal or ha!ing to do with the indi!idual, and
:dhidai!ika3 (ha!ing to do with the di!ine, supernatural, e!en though some
correlation with those may be seen.
)he ultimate cessation of this suffering is not a permanent state but rather a
perpetual opportunity. )here may be no hurt or doubt of any kind right now in the
present moment, but the hope of achie!ing a permanent state of bliss o!er time
does not fit with the teaching of liberation here. ;i!ing liberation is an ongoing
interplay between the binding effect of the di!ersity of life e$perience and the
awakening of unity, so the freedom is always a!ailable but not always present.
9t%s like being in a locked cell to which you will always hold the key. )he habit of
putting off liberation to a later date is self-perpetuating, and hoping for a future of
permanent bliss keeps one bound in a world of hope, because the notion of a state
of permanent cessation is based merely on testimony, and on the ability to imagine
that there might be a negation of your e$perience. /racticing some method aimed
at achie!ing o!er time a state of permanent enlightenment, one may construct a
memory of pre!ious times where the gap between the torpor and the clarity was
greater than it is now, and an anticipation of diminishing that gap e!en further, but
the reality is always right now. 5 sense of progress is an important and ine!itable
thing, but it is rather a sense of increasing ease and fre<uency in the ability to
= )he *ankhya +arshana
immediately abandon the suffering and embrace the unity. ;ike the claim to
progress, any claim to permanence would be based on nothing more than a
memory construct.
)he word 3d>8?a3 (literally 3seen3 refers to knowledge that is learned, things
that are well known and commonly acknowledged. )he opponent says that a
person%s ultimate goal is accomplished through such traditional knowledge and
through proper actions, and he does not agree that cessation of suffering is e!en
possible e$cept in the case of a few ad!anced yogis who ha!e completed their
cycle of incarnations and eliminated all their karma. )he author replies that neither
traditional knowledge nor traditionally mandated action makes any difference, but
that there is something called 3liberation3, which is superior to both. 9t is the
ability (-.-- of self-deli!erance from the sense of struggle that seems to be a
person%s natural state in life. 2e says that guidance for that liberation is found in
the 'edas, which were the religious and philosophical works of the time.
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1.1@ (ukla!pa&aat (like the white cloth b*;aat (like the seed +et if (you
say, you think then
1.11 (akti!udbhaa!anudbha'bhy'm (abl. because, for power, ability
manifest unmanifest na not a(akya!upade(a" impracticable, incapable of being
done teaching 1.1% na no k'la!yo8atas (tasil through a time period
connection with y'pina" (abl. since all-per!ading nityasya (gen. point of !iew"
for the eternal sara!sambandh't (abl. because all (with sar!a 3common to3
1.1) na no de(a!yo8atas (tasil through connection with place api-asm't (ind.
for the same reason 1.1, na no aasth'tas (tasil through life circumstance (fem.
deha!dharma!t't (abl. since body role being tasy'" (abl. known from" fem.
referring to a!asth: that 1.10 asaA8a" unattached, unconnected ayam this
puru$a" human being, person iti 3called3, used to frame a <uote or definition 1.11
na not karma.' (inst. through action anya!dharmat't (abl. because the other
role being ati!prasakte" (abl. by e$cessi!e attachment, clinging +a e!en
Chapter 4ne )he 5uthor%s 6$position @
1.12 i+itra!bho8a!anupapatti" (f. manifold, di!erse en#oyment
inapplicability anya!dharmate (loc. where it concerns other role 1.13
prak#ti!nibandhan't (abl. through nature (fem. dependence on (ifc +et
e!en if (you think B na it is not tasy'" (abl. from" fem. referring to prak>ti that
api indeed p'ra!tantryam something other dependence
()he author continues, 1.1@ Een i7 you think it is like a 6hite +loth: /or9
like a seed: then /the reply is thisC9
1.11 =t is not a tea+hin8 o7 somethin8 that +an't be done: 7or there is
mani7estation and non!mani7estation o7 the ability /in a person9. 1.1% Dor an
eternal bein8: it /the bonda8e -..9 is not throu8h +onne+tion 6ith any time
period be+ause: sin+e he is all!peradin8: he is +ommon to all /times9: 1.1) nor
is it throu8h +onne+tion 6ith any pla+e: 7or the same reason. 1.1, =t /bonda8e9
is not throu8h li7e +ir+umstan+e: sin+e /only9 the role o7 the body is kno6n
7rom that. 1.10 The one 6e +all Ethe human bein8E (in -.- is this unatta+hed
one. 1.11 5ot throu8h karma /is he atta+hed9: een by ex+essie +lin8in8:
be+ause o7 that bein8 the dharma o7 the other thin8 /the body9. 1.12
En;oyment /or not9 o7 the dierse /6orld9: 6here it +on+erns the dharma o7
the other thin8: 6ould /also9 be inappli+able. 1.13 Een i7 you think it /his
atta+hment9 is throu8h dependen+e on nature: it is not: /sin+e9 7rom that
/nature9 there 6ould /also9 be dependen+e on somethin8 other than him.
)he author says that unlike a seed that has been sprouted (or burnt or a white
cloth that has been dyed, both being without the possibility of returning to their
original condition (both referring to the opponent%s idea of the karmic body, the
human being is eternal. 2e lays the groundwork for his thesis that for the purpose
of reali&ing freedom there must be the comprehension that there is only one
possible puru8a, not the many, supposedly connected with their !arious times,
places, and life circumstances. 5gain, the point is that there is only one thing that
is present at any time, or in any place in the ob#ecti!e life e$perience, including
learned beliefs, and that is the sub#ect, the indi!idual personal identity of the yogin
and the consciousness behind it. *utra -.-- states the dualism of li!ing liberation,
that freedom is always at hand but not always present.
. )he *ankhya +arshana
Chapter T6o
The Conne+tion
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%.1 (-.-9 na no, no more nitya!(uddha!buddha F mukta!sabh'asya (gen.
of, for fore!er pure consciousness freed natural state (This compound,
which is the opponent's response to "nityasya" in sutra 1.12, is tat-purua, not
itaretara dvandva. The term "mukta-svabhvasya", re!errin" back to
"svabhvasya" in 1.#, is similar to words like "muktabandhana" and "muktaroa".
$%& tat!yo8a" to that connection tat!yo8't-#te (abl. wA>te to that relation,
connection without ('utras 1.2(-2) have been restored to their ori"inal place in
*hapter +our.&
%.% (-.2@ na not an'di-i$aya!upar'8a!nimittaka" pree$isting (ha!ing no
beginning sphere (ob#ects of the senses and mind influencing caused by api
yet asya (gen. of, for him (recalls the "enitive compound in 2.1.& %.) (-.2. na no
b'hya!abhyantarayo" (loc. dual" 3between the two3 outer inner upara;ya-
uparaG;aka-bh'a" influenced influencer state of being, relationship api
indeed, in fact de(a-yaadh'n't (abl. because place separateness (ru8na!
stha-p'&aliputra!sthayo" (loc. between li!ing in Brughna (*rughna CD
li!ing in /:?aliputra ia like %., (-.29 dayo" (genAloc. dual between two things
eka!de(a-labdha-upar'8't (abl. inferred from same place found influence
na no such yaasth' respecti!e difference. %.0 (-.E0 ad#$&a-a('t (abl. through
unknown authority, will +et if (you think F well then %.1 (-.E- na no dayo"
(genAloc. dual between the two eka F k'la!ayo8't (abl. because a uni<ue or
singular thing, a certain thing time period dis#unction upak'rya!upak'raka!
bh'a" recei!ing help bestowing help relationship ('utras 1.,2-,- on the
ceremony !or a son, etc. have been moved to their ori"inal place in *hapter
+i!teen.& %.2 (-.E. yu8apad!;'yam'nayo" (loc. dual" of two things linked by
Chapter )wo - )he Connection 9
time (not 3simultaneous3 coming into e$istence na there cannot be k'rya!
k'ra.a!bh'a" effect cause relationship %.3 (-.E9 pHra!ap'ye (loc. when,
upon the former passing away uttara!ayo8't (abl. from latter dis#unction
(The words "!ormer" and "latter" here re!er to the word order in 2.- and not to the
relative priority and posteriority o! cause and e!!ect.& %.4 (-.(0 tat!bh'e (loc.
upon that coming into e$istence tat!ayo8't (abl. from that dis#unction
ubhaya-yabhi+'r't (abl. because in both cases false reasoning api (or e!en
na there is no (none
()he opponent, %.1 Dor one 6ho is 7reed 7rom his natural state /o7
bonda8e9: his +ons+iousness pure 7oreer: 6ithout any more +onne+tion to that
/karma -.-=, nature -.-.9: there 6ould be no more +onne+tion to /all9 that
/dierse 6orld -.-@9.
()he author, %.% Iet that /+onne+tion9 7or this /7reed9 one is not +aused by
that /karma9 in7luen+in8 him in the sphere o7 the preexistin8 /6orld9. %.) =n
7a+t: there is no relationship o7 in7luen+ed and in7luen+er bet6een that outer
thin8 /li7e +ir+umstan+e -.-(9 and that inner thin8 /karma -.-=9: be+ause o7
the separateness o7 place: like that bet6een someone liin8 in Jru8hna and
someone liin8 in K'&aliputra: %., /i.e.:9 there is no su+h respe+tie di77eren+e
/o7 in7luen+ed s. in7luen+er9 be+ause any su+h in7luen+e bet6een t6o thin8s
6ould be 7ound in the same pla+e. %.0 =7 you think that it /the +onne+tion9 is
throu8h an unkno6n authority /a besto6er9< %.1 6ell: there is no relationship
o7 re+eiin8 and besto6in8 bet6een the t6o /the human bein8 and nature9:
be+ause o7 a +ertain dis;un+tion in timeC %.2 that there +annot be a
relationship o7 e77e+t and +ause 6here there are t6o thin8s +omin8 into
existen+e linked by time: %.3 6hether 7rom the dis;un+tion o7 the latter /the
+ause9 upon the passin8 a6ay o7 the 7ormer /the e77e+t9: %.4 or een 7rom the
dis;un+tion o7 that /latter: +ause9 upon the +omin8 into existen+e o7 that
/7ormer: e77e+t9< be+ause o7 7alse reasonin8 in both +ases: there is none /no
relation o7 e77e+t and +ause9.
)he opponent%s !iew holds that nature is the principal cause of the world,
creating the life circumstances of the bound soul according to the law of karma.
2e says that upon completion of karma after many lifetimes, the indi!idual has no
more connection with nature, but the author says that there is still a connection and
he begins to e$plain by refuting some commonly held beliefs about bondage.
Continuing the pattern of chapter one, sutras 2.2-( relate to place, and 2.7-@ relate
-0 )he *ankhya +arshana
to time. )hese si$ sutras e$amine the possible causal relation between nature and
the human being within the conte$t of an already-created world. )he word used to
describe the already-created world is 3an:di3 meaning 3without beginning3, and it
is translated here as 3pree$isting3, rather than something like 3from all eternity3, in
order to a!oid the impression of profundity and gi!e it a more correct mundane
sense. )his word e$presses an important concept in the opponent%s !iew and it is
found throughout the work.
9n sutra 2.E the words 3outer3 and 3inner3 refer to two different non-physical
realms or 3places3. 9n the opposing !iew, nature and the unseen causal workings of
karma are considered to be primary or inner, and the life circumstance of an
indi!idual person is secondary or outer, but in the author%s !iew the human being is
primary, and the domain of cause and effect (he says 3effect and cause3 is
secondary and separate. )he connection between the human being and nature is
not like that of the body and the en!ironment where influencing through laws of
cause and effect is seen. )he body and the en!ironment, representing an indi!idual
and the karmic circumstances and e!ents that influence his life, must share the
same place, but the human spirit does not share the same place with nature because
he has no connection with any particular place (see -.-E.
*imilarly, in sutra 2.7 the word 3unknown3 refers to the idea of a person%s
destiny through the unknown workings of karma (in the opponent%s !iew,
something that is beyond the commonly acknowledged worldly scheme of cause
and effect. )he idea is that perhaps nature, through the agency of her personified
elemental forms (5gni, 'ayu, />thi!G, etc. plays the role of an unknown will or a
bestower of benefits in response to proper worship and prayer, but the author says
that this cannot be. /rayers, their results, and the periods in between would all
occur across the time frame of a person%s life but the human being is eternal and
has no connection with any particular time (see -.-2. *o, now he has re#ected both
a static life condition due to past karma incurred in a different place, and a
dynamic relation due to present karmas and their conse<uences.
*utras 2.. and 2.9 treat two more ways of looking at cause and effect. )he first
is that the two are dynamically linked. 9n this arrangement, if a cause continues to
e$ist then its effect also continues to e$ist, and if the effect (the 3former3 in 2..
ceases to e$ist, then the cause (the 3latter3 in 2.. is inferred to ha!e ceased
functioning as a cause. )his is the so-called 3material3 or 3substantial3 cause.
Hsing an ancient e$ample, when a clay pot breaks, it stops being a pot and the clay
Chapter )wo - )he Connection --
stops being its material cause. )he clay itself does not cease to e$ist but the cause
as represented by the clay ceases, as the broken shards go on to become the
material cause of a heap of shards. *imilarly in terms of karma, if the gross
elements arising from nature are the material cause of the body, both the body and
the causal role of its constituent elements would pass out of e$istence upon death.
)his theme relates to the thread on the influencer and the influenced in a
pree$isting world (see 2.2-( and to the absence of relation to place (see -.-E.
)he second way of seeing cause and effect is that where the cause ceases to
e$ist when the effect is accomplished. )his is the so-called 3instrumental3 cause,
where for e$ample the moti!e, will, and action of the potter stops when the making
of the pot is finished. 5t the moment when the pot actually comes into being, the
potter%s role as the one creating the pot comes to an end. *imilarly in terms of
karma, if any debt resulting from past action were repaid or atoned for in the
present, that particular liability and its shaping influence would come to an end.
)his theme relates to the thread on bestower and recei!er (see 2.7-@ and to the
absence of relation to time (see -.-2.
)hese two beliefs (2..-9 about the relationship of nature to an indi!idual soul
represent the opponent%s !iew but not the author%s. 5ccording to the author, e!en
though nature is the potential material of creation, she is neither the material cause
nor the instrumental cause of the human being.
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%.1@ (-.(- pHra-bh'a!m'tre (loc. regarding former e$isting alone na
no niyama" rule %.11 (-.(2 na no i;G'na-m'tram knowing on its own
b'hya-prat*te" (abl. because from the e$ternal following as a necessary result
(1..,-.- on emptiness has been restored to its ori"inal place in *hapter 'i/teen.&
%.1% (-.(. na not 8ati-i(e$'t (abl. through going, migration a certain kind
%.1) (-.(9 ni$kriyasya (gen. on the part of the actionless tat!asambha't (abl.
because that incompatible %.1, (-.70 mHrt/t9at't (abl. because in material
form being, would be 8ha&a!'diat (!ati like pot etc. sam'na-dharma-
-2 )he *ankhya +arshana
'pattau (loc. where same, like role becoming, taking on apasiddh'nta"
contrary to what is established %.10 (-.7- 8ati-(ruti" motion scripture api
rather up'dhi-yo8't (abl. coming from representation relation to 'k'(aat (!ati
3it (he is like3 the ether %.11 (-.72 na not karma.' (inst. through action api
either a!tat-dharmat't (abl. because of not his (puru8a%s being the inherent
nature, role %.12 (-.7E atiprasakti" e$cessi!e attachment anya-dharmate (loc.
in other role being %.13 (-.7( nir8u.a!'di!(ruti!irodha" without <ualities
etc. scripture inconsistent with +a and iti said
()he opponent, %.1@ There is no rule re8ardin8 the 7ormer /the e77e+t: the
human bein89 existin8 on his o6n. %.11 There is no kno6in8 on its o6n:
be+ause it 7ollo6s 7rom the external.
()he author, %.1% =t /the +onne+tion 2.-9 is not throu8h a +ertain
/trans9mi8ration /re!in+arnation9 %.1) on the part o7 the a+tionless one /the
human bein89: be+ause he is in+ompatible 6ith that. %.1, =t is +ontrary to
6hat is established: be+ause he 6ould be in material 7orm: 6here he 6ould
take on the same dharma /as the material9: like a pot: et+. %.10 Le is like the
ether /not a pot9: the s+ripture on mi8ration +omin8 rather 7rom his relation
to a representation (see @.-E--(. %.11 =t is not throu8h karma either: be+ause
o7 its not bein8 his dharma. %.12 Ex+essie atta+hment lies in bein8 the
dharma o7 the other /the body -.-=--@, E.E, %.13 and it is in+onsistent 6ith the
s+ripture on the one 6ho is 6ithout Mualities: et+. Thus it is said.
)he opponent in sutra 2.-0 responds to the author%s statement in -.-. that the
human spirit is not dependent on anything else. *utras 2.-0--- presage a great
dispute to come, between these two ad!ersaries, as to whether or not the human
consciousness with its potential of creating and knowing e$ists independently of
the ob#ects of its creation and knowledge. )he opponent assigns the creati!e
function to nature, an indifferent force building one%s world according to one%s
karma, but the author argues against the doctrines of karma and transmigration of
souls. 2e is not saying that there is no right and wrong with fitting conse<uences
for each, but only that this does not constitute the connection between a human
spirit and his conscious life as represented by his personal circumstances.
Chapter )hree )he /rinciples -E
Chapter Three
The Krin+iples
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).1 (-.77 tat!yo8a" his connection (of bondage api rather aiek't non-
distinguishing (abl. arising from na not sam'natam the same ).% (-.7=
0viparyayt bandha; +or it is the opposite. 1t is bonda"e.] niyata!k'ra.'t (abl.
through checked cause tat!u++hitti" of it cutting apart, dispelling dh'ntaat
(!ati 3like3 darkness ).) (-.7@ pradh'na-aiek't (abl. arising from principal
not distinguishing anya-aiekasya (gen. for other (this still re!ers to the body2
see 1.1.-1), 2.1-& non-distinguishing tat-h'ne (loc. when that rid of h'nam
riddance )., (-.7. '+!m'tram speech merely na not tu but tattam reality
+itta-sthite" (abl. because thought abides in, is in the domain of ).0 (-.79
yuktita" by reasoning api e!en though na not b'dhyate to be con<uered diA!
mHNhaat (!ati like directions (diI confusion aparok$'t-#te (abl. wA>te"
3without3 direct seeing or awareness (an interestin" 3uadruple ne"ation "not
without non-invisibility"& ).1 (-.=0 a+'k$u$'.'m (gen. of things not physically
seen anum'nena (inst. by means of inference bodha" knowing dhHma!'dibhi"
(inst. by means of smoke etc. ia like ahne" (gen. of fire (The term in the
"enitive case and its connection with the word "in!erence" is the anchor point !or
other words in the "enitive !rom ,.#-1(, so the word "in!erence" has been supplied
in the translation o! those terms.& ).2 (-.=- satta!ra;as!tamas'm (gen. pl. of
sat!a (satt!a ra#as tamas s'mya!aasth' e<uilibrium state prak#ti" prime
originator prak#te" (abl. from mah'n the great one, the comprehensi!e mahata"
(abl. out of ahaOk'ra" personal identity ahaOk'r't (abl. out of paG+a fi!e
tanm'tr'.i subtle elements, sensations (literally, 3the measure of it3 ubhayam
both indriyam (power tanm'trebhya" (abl. from subtle elements, sensations
-( )he *ankhya +arshana
sthHla-bhHt'ni gross elements puru$a" human being iti thus 0pacaviati
gaa; It is a group of tenty!five"4 (1 doubt this is authentic. "5urua6 iti" is a
!ittin" end !or this important sutra and the number twenty-!ive is both incorrect
and super!luous, a typical teacher's note.& ).3 (-.=2 sthHl't (abl. inferred from
the gross paG+a!tanm'trasya (gen. belonging to fi!e subtle elements,
sensations (-.=E b'hya!abhyantar'bhy'm (inst. including the outer ones the
inner ones tai" (inst. pl. along with them +a also ahaOk'rasya (gen. of personal
identity ).4 (-.=( tena (instr. by that anta"-kara.asya (gen. of internal, inner
creator (-.=7 tata" (tasil abl. from which prak#te" (gen. of prime originator
()he author speaks without interruption in this chapter.
).1 The +onne+tion /bonda8e9 on his part (see 2.--2 arises rather 7rom not
distin8uishin8 /aieka9: 6hi+h is not the same /as the other possibilities9.
).% Pike darkness: the dispellin8 o7 it is throu8h the +ause bein8 +he+ked.
).) =t is 7rom not distin8uishin8 the principal thin8 /prak#ti s. puru$a E.-E-
-(9 that there arises the notion that one 6ould be rid o7 non!distin8uishin8 on
the part o7 that other /the body 2.-@9 6hen he is rid o7 that /+onne+tion9: ).,
6hi+h is mere talk: but not the reality: be+ause that /notion9 is in the domain
o7 thou8ht. ).0 Een thou8h that /non!distin8uishin89 is not to be +onMuered
by reasonin8: like +on7usion oer dire+tions: 6ithout dire+t a6areness: ).1
there is kno6in8 throu8h in7eren+e o7 thin8s that aren't physi+ally seen: like
that o7 7ire by smoke and so on. ).2 Thus is /kno6n9 the human spiritC the
8ross elements /physi+ally seen9 must arise 7rom sensations< the 7ie
sensations and both sets o7 po6ers must emer8e 7rom a personal identity< the
personal identity must arise 7rom somethin8 8reat /mahat9. That 8reat one
must arise 7rom a prime ori8inator. That prime ori8inator must be a state o7
eMuilibrium o7 truth: passion: and dullness /satta: ra;as: tamas9. ).3 /That is:9
there is inference o7 a personal identity be+ause the 8ross /elements9 must
belon8 to the 7ie sensations (see '+ -.(-., etc.: in+ludin8 also the outer and
the inner /po6ers: the indriyas9 alon8 6ith them. ).4 Qy that there is in7eren+e
o7 an inner +reator /the 8reat one9 (see '+ ..-7: 7rom 6hi+h there is in7eren+e
o7 /that being9 the prime ori8inator.
9n sutra E.- the words 3the connection on his part3 link back to the identical
words in sutra 2.- and indicate the author%s intent to continue the discussion by
clarifying the connection between the human spirit and his world of e$perience,
after e$amining and re#ecting some more traditional !iews. )he word 3!i!eka3
Chapter )hree )he /rinciples -7
means 3distinguishing3, applying the faculty of discrimination or intellect. 9t does
not, howe!er, refer to the habit we all entertain of thinking and analy&ing, which is
also a function of intellect, but one that is applied in the opposite direction,
e$plaining the world after the fact. )he problem of bondage is re!ealed to be
simply not distinguishing, which means not being aware of the distinction between
the eternal awareness and the di!erse world of which one is aware. )he solution to
that non-distinguishing is by 3the cause being checked3, the simple remo!al of the
negation from non-distinguishing, lea!ing distinguishing, by the intellect, #ust as
light is the means to dispel darkness. )his simile is especially fitting because the
principle of light commonly represents intellect, which is an aspect of mahat.
Jetting rid of the bondage associated with the connection does not, howe!er,
result in the ultimate elimination of an indi!idual and his life e$perience, as the
opponent belie!es (see also K+ -.7. 1either does mere reasoning lead to
eliminating the non-distinguishing and thereby dispelling the bondage (see K+
-.(. )his 3domain of thought3 is to be restricted or contained (see K+ -.-. 6!en
distinguishing in the form of mindfulness of the principles is not complete without
the other aspect, which is distinguishing of the self as pure and unaffected by the
e!er-changing mind and world. 9n the series outlined in E.@, the causal members
are neither the gross elements nor the gross indi!idual person but the subtle
sensationsLsmell, taste, form, and feelLarising out of the subtlest one named
Iabda, meaning 3sound3 or 3word3 ('+ 2.-0--.. *ound originates in the ether,
associated with mahat. )he two sets of 3powers3 as they are traditionally taught,
are the senses (the ears, skin, eyes, tongue, and nose, and the powers of action
(the hands, the feet, the speech organs, the se$ organs, and the organs of
elimination, but of course they don%t need to be taught to be known.
Rahat
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).1@ (-.== saOhata!para!artha!t't (abl. because aggregate separate, apart
for the benefit being puru$asya (gen. (inference of the human being ).11
-= )he *ankhya +arshana
(-.=@ mHle (loc. there, to a foundation mHla!abh''t (abl. because foundation
no such thing amHlam without foundation mHlam ).1% (-.=. p'ramparye
(loc. in a continuous series api really ekatra in one place parini$&h' (f. nom. s.
limit iti said to be, gi!en saO;G'!m'tram name merely, #ust ).1) (-.=9
sam'na" (with gen. e<ual prak#te" (gen. of prime originator, nature dayo"
(loc. in regard to those two (-.@0 adhik'ri the one of authority traiidhy't (abl.
by threefoldness na not niyama" ruled ).1, (-.@- mahat!'khyam great called
:dyam first k'ryam effect tat!mana" his mind ).10 (-.@2 +arama" the outer
thing ahaOk'ra" the personal identity ).11 (-.@E tat!k'ryatam his effect
being uttare$'m (gen. belonging to those subse<uent things ).12 (-.@( 'dya!
hetu!t' the first a reason, a basis for knowing being tat!d'r' (inst. by (of
them means p'ramparye (loc. within series api but a.uat (!ati like atomic
).13 (-.@7 pHrabh'ite (loc. in relation to the preceding state of being
dayo" (loc. as for the two, the pair ekatarasya (gen. of one of them h'ne (loc.
where lea!ing off, <uitting anyatara!yo8a" the other association, rele!ance
).1@ Qe+ause o7 that a88re8ate bein8 7or the bene7it o7 somethin8 apart
7rom it: there is in7eren+e o7 /that bein89 the human spirit: ).11 /but9 be+ause
there is no su+h thin8 as a 7oundation to a 7oundation: that 7oundation is
6ithout a 7oundation. ).1% =t is really ;ust the name 8ien to the limit at that
one pla+e in the series. ).1) The one o7 authority /mahat9 is not ruled by that
three7oldness /prak#ti9: /bein89: in re8ard to those t6o /mahat and prak#ti9:
the eMual o7 that prime ori8inator. ).1, Called EmahatE (see E.@ and
'aisheshika (.(, @.7: he is the 7irst /the prin+ipal9: his mind /;ust9 an e77e+t:
).10 the personal identity /;ust9 the outer thin8. ).11 Qein8 his e77e+t belon8s
to those subseMuent thin8s /the po6ers E.@9: ).12 that are li#e the atomi+
thou8h 6ithin the series: bein8 a basis 7or kno6in8 the 7irst /mahat9 by means
o7 them: (see '+ -.-2--E ).13 /but9 as 7or those t6o /sets o7 po6ers E.@9 in
relation to the state pre+edin8 them /mahat9: upon Muittin8 o7 the one /that
pair9 there is /still9 asso+iation 6ith the other /the state o7 bein8 mahat9.
)his chapter describes the yogin as the only human being (puru8a. 9t names his
threefold tendency to originate or create, 3prak>ti3 (satt!a, ra#as, tamas, and it
names that inner creator, 3mahat3 (great.
Chapter Mour )wo 'iews of Neality -@
/uru8a is the abstract concept of the eternal human being, whereas mahat is the
great awakened human being that is the solipsist yogin, the one that begins to
know and to create. 2e is known by inference (E.@-9, by perception (E.-=--@, and
on his own (E.-.. )hat is our foundation, #ust as the big bang is the physicist%s.
Ooth lack prior foundation, but knowledge based on reasoning always begs for a
prior cause, whereas immediate self-awareness does not. *utra E.-. states that the
two sets of powers are preceded by mahat, but e!en in their absence he is not
absent. )his !iew is directly opposed to the one #ust e$pressed by the opponent in
2.-0, that he cannot e$ist on his own. )he personal identity is a filter through
which mahat%s creation is e$perienced and his e$perience created, and the
instrument by which his creati!e impulse to act is carried out. )hrough that filter
appear all of the aspects of the life ha!ing to do with people, such as friendship,
lo!e, #ealousy, power, and dispute, but it is also the starting point of the great
in<uiry after the meaning of one%s e$istence. )he solipsist yogin does not look
outside himself to find liberation. 2e knows that there is no creator before him and
that there is no nature (prak>ti without him. )he opponent holds nature to be
separate from human beings as limited personal identities and he has no room for
mahat, but the author says that the role of originator is not separate from him but
rather his !ery essence, and borrowing the word from 'aisheshika, he calls the
yogin 3mahat3, great.
Chapter Dour
T6o >ie6s o7 Seality
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included, accepted as the self ,.% (-.@@ tat-utpatti!(rute" (abl. according to of
it origin scripture +a indeed ,.) (-.@. na not aastuna" (abl. from unreal
astu!siddhi" real establishment, bringing about ,., (-.20 na not
aidy'ta"-api (tasil resulting from lack of higher knowledge - in fact aastun'
(instr. coming about by means of something unreal bandha!ayo8't (abl. because
bondage non-fit ,.0 (-.2- astute (n. loc. if it were considered being reality
-. )he *ankhya +arshana
siddh'nta-h'ni" established doctrine(s re#ection ,.1 (-.22 i;'t*ya-daita-
'patti" other tribes or schools dualism falling, descent into +a and ,.2 (-.2E
iruddha-ubhaya-rHp' (f. opposite(s both form +et if (you say ,.3 (-.2(
na it is not tad#(!pad'rtha-apratite" (abl. because such a thing word meaning
unintelligible
,.4 (-.@9 ab'dh't (abl. because not e$cluded adu$&a-k'ra.a!;anya!t't
(abl. known from uncorrupted, innocent source, cause arising from the state
+a and B na not (not cana& aastutam unreality, something unreal
()he opponent, ,.1 =t is separate: not a++epted unto onesel7: ,.% a++ordin8
to the s+ripture on the ori8in o7 it. ,.) There is no brin8in8 about somethin8
real 7rom somethin8 unreal. ,., =t does not +ome about by means o7
somethin8 unreal be+ause that doesn't 7it 6ith bonda8e. =n 7a+t: that /notion9
results 7rom a la+k o7 hi8her kno6led8e. ,.0 =7 that 6ere +onsidered to be
reality: there 6ould be re;e+tion o7 those established do+trines /s+ripture (.29.
,.1 and des+ent into the dualism o7 other s+hools. ,.2 =7 you say it is a 7orm
+onsistin8 o7 both o7 these opposites to8ether /real and unreal9: ,.3 6ell it is
not: be+ause the meanin8 o7 su+h 6ords is unintelli8ible.
()he author, ,.4 Qe+ause there is no su+h ex+lusion /o7 dualism9: and
be+ause there is that state arisin8 7rom inno+en+e o7 the +ause /o7 bonda8e9:
this is not somethin8 unreal.
)he e$position of the series clearly shows that the manifest world emergent
from nature springs from consciousness and is included in the self, not separate
from it, but this does not sit well with traditional learned knowledge. Mrom a
purely ob#ecti!e point of !iew, this would be a !ery unfamiliar concept and it
would naturally pro!oke strong ob#ections. 9n the series, one might assume the
gross elements to be 3real3 and the more abstract things to be 3unreal3. )o the
liberated person, howe!er, the reality is that creation is accepted or incorporated in
oneself through the series beginning with the great mahat. 9t is not #ust known
through inference but also from 3innocence of cause3, a way of being where the
true nature of the human spirit is not e$cluded by non-distinguishing, a way where
the cause of bondage is checked. )he word 3up:d:na3 in sutra (.-, which means
including or accepting unto oneself, has been fashioned by tradition into a
technical term meaning 3material3, which is fine as long as it is accepted and
understood that the material is found included within the self and not without.
Chapter Mour )wo 'iews of Neality -9
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meaning ad!ocates ai(e$ika-'di!at (!ati 3like3 'aisheshika etc. ,.11 (-.2=
aniyatate (loc. if not fi$ed or established being api e!en na nor ayauktikasya
(gen. of unfitting, unworkable B saO8raha" congregation anyath' otherwise
b'la!unmatta-'di-sama!tam child-like, simple, nai!e o!ercome with fantasy,
cra&y, enraptured etc. e<ual to being ,.1% (-..0 bh'e (loc. if something
e$ists tat!yo8ena (inst. through that tat!siddhi" it bringing (brought about
abh'e (loc. if non-e$istence (of that tat!abh''t (abl. through of it non-
e$istence kutastar'm (intensified form of kutas how is it e!erP tat!siddhi" it,
anything brought about ,.1) (-..- na it is not (a separate assertion in answer
to the 3uestion& karma.a" (abl. comes through righteous action up'd'nata!
ayo8't (abl. because inclusi!eness unsuitable, doesn%t fit, doesn%t work
,.1, (-..2 na-anu(raik't-api not e!en through 'edic tradition tat!siddhi"
it achie!ing s'dhyatena (inst. with anything that is practiced '#tti!yo8't
(abl. because relapse a!puru$a!artha!tam not human being purpose ,.10
(-..E tatra (loc. in that pr'pta-iekasya attained discrimination an'#tti!
(ruti" non-relapse scripture ,.11 (-..( du"kh't (abl. because suffering
du"kham suffering (7 pair like this means "it is because it is", somethin" sel!-
perpetuatin".& ;al'bhi$ekaat (!atup neuter nom. sing. 3ha!ing3 water
sprinkling na no ;'dya!imoka" coldness relief from ,.12 (-..7 k'mye
ak'mye api whether optional or obligatory rites s'dhyata!ai(e$'t (abl.
because something that is practiced not distincti!e, common ,.13 (-..= ni;a!
muktasya (gen. point of !iew" for within himself liberated bandha!dhaOsa!
m'tram bonds fallen to dust completely, simply param it is supreme B na
there is no sam'natam the ha!ing in common
()he opponent, ,.1@ We /tea+hers9 are not ado+ates o7 the meanin8 o7 the
six 6ords: like >aisheshika and the others: ,.11 nor o7 any su+h un6orkable
20 )he *ankhya +arshana
thin8: een i7 it isn't so established /as >aisheshika: (i.e., the author%s teaching9.
Other6ise 6e are ;ust a another +on8re8ation eMual to those naie enraptured
ones and others /like them9. ,.1% =7 a thin8 exists: it is brou8ht about throu8h
that /somethin8 that exists9: /so9 i7 that doesn't exist: ho6 is anythin8 eer
brou8ht about throu8h the non!existen+e o7 itT ,.1) =t is not. =t is throu8h
karma: be+ause /your9 in+lusieness ;ust doesn't 6ork.
()he author, ,.1, That /karma9 is not the purpose o7 a human bein8: not
een a+hiein8 it throu8h the >edi+ tradition: be+ause there is relapse 6ith
anythin8 that is pra+ti+ed" ,.10 /but9 in that /tradition9 there is s+ripture on
the non!relapse o7 one 6ho has attained distin8uishin8. ,.11 There is su77erin8
;ust be+ause there is su77erin8: and there is no relie7 7rom su+h +oldness /in9
hain8 a sprinklin8 o7 6ater: ,.12 be+ause that is ;ust a +ommon pra+ti+e:
6hether personal or obli8atory. ,.13 Dor one 6ho is liberated 6ithin himsel7:
his bonds simply 7allen to dust: that is supreme. Le does not hae that
/su77erin89 in +ommon /6ith you9.
)he si$ terms that identify the 'aisheshika are, the physical, the essential
constituents, action, the uni!ersal, the particular, and inherence. 9n that work it is
e$plained that the self is inherent, or prior to, or causal of sensations. 9t is also
taught that sensations are the essential constituents of physical things, inherent in
them or prior to them, as opposed to the idea that the physical ob#ects with their
attributes e$ist 3a priori3, and that human e$perience of them is passi!e and
secondary. 'aisheshika also teaches that the causal role of action or karma is a
different kind of thing than the causal role of the self and of sensation in bringing
about physical reality.
)he opponent%s claims here are important ob#ections and they clearly represent
his materialist !iew based on learned knowledge, that ob#ects in the hard physical
world can only be produced out of solid physical parts. )he idea that hard reality is
produced by manifesting out of abstract consciousness simply doesn%t make sense
to him. )o support his !iew the opponent reminds the author of the doctrine of
e$istent effect, which says (to him that all physical things are #ust effects or
products made up of parts that already e$ist, and that when the thing perishes the
parts remain, so nothing comes out of nothing, and nothing is e!er really lost. )he
author has a different take on this doctrine as we will see in -@.-., but his
opponent will ha!e none of it. 2e says that the 'aisheshikas and others like them
are #ust a bunch of silly dreamers full of rapture.
Chapter Mi!e )he 4pponent%s /roof 2-
Dell, now the author treats him in kind with a backhanded comment about
stupidity. 9n sutra (.-=, in addition to the direct 3cold water3 meaning, #al:bhi8eka
means sprinkling with water as in 'edic rites, and #:dya (coldness also means
dullness, non-discrimination, or stupidity" in other words, 'edic rites don%t cure
non-discrimination. 1o matter what the <uality of the rite or sacrifice, it is still #ust
a physical act that is practiced, and therefore it has no relation to reali&ing the light
of distinguishing.
5s for the bonds falling to dust" with a little practice, consistent with our sense
of progress e!en while in the present moment, an astonishing phenomenon begins
to emerge where any self-doubt, anger, or discomfort that nags and torments in
that moment can be faced down and recogni&ed for the ridiculous illusion that it is,
as we awaken and remember to let go, to open into the true free self. 9t can e!en be
a little amusing to see that illusion disappear and the suffering it brings reduced to
nothing. 4n the other hand, with resentment, for e$ample, one may hold on and
drag it down into a world of righteous anger and karma where there seems to be a
solid #ustification for the negati!e feeling, but as hard as it may be, this kind of
thing should be faced immediately and unmasked as the needless self-destructi!e
mind-game that it is.
Chapter Die
The Opponent's Kroo7
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0.1 (-..@ dayo" (loc. in relation to the two ekatarasya (gen. that of the one
' alternati!ely to api indeed, surely a!saO-ni!k#$&a F artha F pari++hitti" not-
drawn-in-together thing accurate defining (the e/cess bein" "trimmed all
around"& pram' proof B tat!s'dhakatamam (superl. it most effecti!e in
22 )he *ankhya +arshana
accomplishing yat tat which that triidham threefold pram'.am standard of
proof (3paricchitti" means de!inin" by way o! "cuttin" all around" or cuttin" away
!rom, so it calls !or an ablative connection with "asa8nik9:a", which is e3uivalent
to the "e/cluded" in ;< ,.-.& 0.% (-... tat!siddhau (loc. gi!en this F proof
sara-siddhe" (abl. since all proof na no adhikya!siddhi" e$cess F proof 0.)
(-..9 yat which sambaddham in contact sat!tat!'k'ra-ullekhi!i;G'nam
something real e$ternal appearance (ullekhin marking out, drawing,
delineating recogni&ing tat!pratyak$am of it sense perception 0., (-.90
yo8in'm (gen. on the part of yogis ab'hya!pratyak$at't (abl. #ust because
non-e$ternal perception theirs being na no do$a" fault 0.0 (-.9- l*na!astu!
labdha!ati(aya!sambandh't (abl. from clinging reality F ac<uired
superiority contact ' nor ado$a" lack of fault 0.1 (-.92 *(ara!asiddhe" (abl.
because of supreme one, lord, go!ernor lack of proof (-.9E mukta!baddhayo"
(loc. dual" in liberated bound anyatara!abh''t (abl. because of either one
absence, non-e$istence na no tat!siddhi" that pro!ing
0.2 (-.9( ubhayath' in both ways, in both cases api in fact, really
asatkaratam lack of production of truth (-.97 mukta!'tmana" (gen. of
liberated indi!idual pra(aOs' praising, glorification up's' paying homage
siddhasya (gen. of accomplished ' or 0.3 (-.9= tat!samnidh'n't (abl. through
(of it direct presence adhi$&h't#tam go!ernorship ma.iat like a crystal
(-.9@ i(e$a!k'rye$u (loc. pl. different things to be done, religious actions,
worship api (with loc. though ;*'n'm (gen. pl. belong to indi!idual li!ing souls
(The simile "ma=ivat" in >.# could be con!used with the ;aisheshika
commentator's iron needle and lodestone (;< >.1.1>&, but sutras >.? and #.1.
make it clear that the metal simile re!ers to bri"htness instead o! ma"netism.& 0.4
(-.9. siddha!rHpa-boddh#t't (abl. coming from pro!ed, established form
being the knower 'kya!artha!upade(a" assertion meaning teaching, learning
(-.99 anta"-kara.asya (gen. of inner creator tat!u;;alitat't (abl. known
from its luminance lohaat (!ati like iron, metal adhi$&h't#tam go!ernorship
()he opponent, 0.1 Alternatiely to /your9 one in relation to the t6o (see
E.-.: it is surely proof that de7ines a thin8 7rom 6hat is not dra6n in to8ether
/as the de7inition9: the three7old standard o7 proo7 bein8 the most e77e+tie in
produ+in8 it. 0.% Uien this proo7: sin+e it is the proo7 o7 all: there is no
super7luous proo7. 0.) That 6hi+h is in +onta+t: 6hi+h is re+o8nition by
delineatin8 the external appearan+e o7 a real thin8: is perception o7 it. 0.,
There is no 7ault on the part o7 yo8is ;ust be+ause o7 theirs bein8 a non!
Chapter Mi!e )he 4pponent%s /roof 2E
external per+eption: 0.0 nor is there a la+k o7 7ault ;ust be+ause su+h +onta+t
/per+eption9 mi8ht belon8 to those 6ho hae a+Muired superiority +lin8in8 to
/physi+al9 reality: 0.1 /but9 be+ause o7 the la+k o7 any su+h proo7 o7 /your9
supreme 8oernor /mahat9: in the liberated or the bound: sin+e it is not
existent in either one: there is no proin8 that.
()he author, 0.2 Seally either 6ay there is a la+k o7 produ+tion o7 truth:
6hether it is the praisin8 o7 a liberated indiidual /yo8i9 or payin8 homa8e to
the a++omplished /and bound9. 0.3 Thou8h the kinds o7 6orship are di77erent:
they belon8 to those liin8 indiiduals: /but9 8oernorship is kno6n throu8h
its dire+t presen+e: like a +rystal. 0.4 Pearnin8 the meanin8 o7 an assertion
+omes 7rom bein8 the kno6er o7 the essential form /rHpa9 o7 6hat is bein8
established: /i.e.:9 that the 8oernorship o7 the inner +reator is kno6n by its
/sel79 luminan+e: like /molten9 metal.
)he phrase 3alternati!ely to the one in relation to the two3 (d!ayoQ ekatarasya
!: 7.- is used by both the author and the opponent to claim alternati!e
relationships between the 3two3, meaning the two sets of indriyas, and the 3one3
mahat (see E.-., also -E.7, -=.-2. )he opponent appeals to an accepted standard
of proof, the threefoldLperception, inference, and testimonyLclaiming that
knowledge of a thing occurs when its defining elements are drawn up by the
intellect inside a boundary that di!ides what the thing is from what it is not. 9n this
proof, a pree$isting ob#ect is recogni&ed by an indi!idual according to its name,
form, and function, known through teaching, direct sensory perception of its
attributes, and understanding of its place in the scheme of uni!ersals and
particulars. 2e says that such proof is a better alternati!e than the author%s order of
the powers of sense and action as products of the great inner self.
)o him, the mystical internal perception of a Kogi would still be !alid but not
necessarily that of a layman, e!en a rich one. )he interpretation of sutra 7.= in this
translation is !ery different from the traditional one that identifies *ankhya as
atheistic (which it is indeed. 1either the author nor the opponent really ha!e much
to say here about what we would call 3Jod3. )he opponent is simply ob#ecting to
the author%s claim that supreme go!ernorship is found within, in the form of mahat.
2e says it fails the test of perception and thus the threefold standard of proof, but
the supreme go!ernor, which has also been called mahat, the first, the one of
authority, and the inner creator, is the highest form of the yogin. )he term
3supreme go!ernor3 does not refer to some e$ternal great being, and of course it
2( )he *ankhya +arshana
cannot be known by the yogin through the threefold standard of proof but simply
by its immediate and constant presence as his awareness itself. De often hear and
use words like 3inner3 and 3deep3 in relation to self-awareness, implying
something dark, silent, and hard to access, but it is the opposite. )he word
3luminance3 means that it is right there, right before the eyes, so to speak, the most
ali!e and immediately present thing one could e!er e$perience, because it is one%s
consciousness itsel!, here and now. 9t cannot possibly take years of deep
meditation to reali&e this truth, because it is so simple and ob!ious.
5s a helpful illustration to aid in this reali&ation, the author gi!es the e$ample
of a crystal and a rose, where the crystal takes on the color of a rose held near to it,
but also appears in its own clear form when the rose is absent. 2is idea of learning
the meaning of something through comprehension of its essential form, the
luminance of intellect being prior to form (in the sight metaphor, is opposed to the
opponent%s definition of learning through the kind of perception that is limited to
direct sensory contact with a real actual ob#ect. )he primacy of subtle
comprehension o!er proof based on gross perception, inference, and testimony, is
a central theme in his teaching. 5ccording to him there are two forms of the
percei!er, the blissAintelligence form and the en#oyerAe$periencer form, and
perception is not limited to the latter. )he blissAintelligence form called 3mahat3
has a third aspect as well. 9t is the first manifestation of the awakening of
consciousness, called 3satt!a3, which is a subtle sense of acknowledging reality,
inherent in the intelligent mahat. )hese three correspond with the traditional 3sat-
cit-:nanda3, or truth-intelligence-bliss.
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0.1@ (-.-00 pratibandha-d#(a" (abl. from connection appearance
pratibaddha-;G'nam connected (following logically CD F understanding
anum'nam inference 0.11 (-.-0- 'pta-upade(a" a trusted authority instruction
(abda" testimony 0.1% (-.-02 ubhaya-siddhi" (nom. s. both establishing
pram'.'t (abl. by e!idence, means of proof tat-upade(a" his instruction 0.1)
(-.-0E s'm'nyata" (tasil, ind. in the same way d#$&'t (abl. by learned
Chapter Mi!e )he 4pponent%s /roof 27
knowledge ubhaya-siddhi" both establishing 0.1, (-.-0( +it-aas'na"
intelligence stopping point bho8a" sensory e$perience (-.-07 akartu" (gen.
belonging to not the creator api in fact phala-upabho8a" fruit sensory
e$perience anna!adyaat (!ati 3like3 food and the rest
0.10 (-.-0= aiek't (ind. not distinguishing ' e!en tat-siddhe" (abl. since
such establishing kartu" (gen. belonging to the creator phala-aa8ama" fruit
direct conception 0.11 (-.-0@ na not ubhayam (n. nom. s. the two +a as well
tatta-'khy'ne (loc. ha!ing to do with true testimony 0.12 (-.-0. i$aya" the
sphere ai$aya" outside the sphere api and e!en atidHra!'de" (abl. because of
!ery distant etc. h'na-up'd'n'bhy'm (inst. dual" 3through3 re#ecting
accepting indriyasya (gen. belonging to the powers of sense and action 0.13
(-.-09 sauk$my't (abl. because smallness, tri!iality, insignificance (This word
can mean subtlety, but only in a nit-pickin" analytical or atomic way, like acuity,
or "ettin" the subtle points o! an ar"ument. @ere and in 11.1,, like its source word
"sAkma", which is !ound in B< ,.,, ,.1#, ).1, it has the more literal meanin" o!
somethin" (an understandin"& that is small, lesser, or tri!lin". 1t is not the hi"her,
more comprehensive understandin", but the opposite (11.1.&, the "mithy CDnam"
o! B< 1.,.& tat-an!upalabdhi" (nom. f. of those no such comprehension
()he opponent, 0.1@ =n7eren+e is understandin8 6hat 7ollo6s lo8i+ally 7rom
the appearan+e o7 a +onne+tion. 0.11 Testimony is instru+tion by a trusted
authority: 0.1% his instru+tion establishin8 both by a means o7 proo7: 0.1) and
in the same 6ay establishin8 both by learned kno6led8e. 0.1, Sensory
experien+e is the end point o7 intelle+t. Sensory experien+e o7 the 7ruit /o7
+reation:9 like 7ood and so on: belon8s: in 7a+t: to somethin8 that is not the
+reator o7 it.
()he author, 0.10 Een not distin8uishin8: dire+t +on+eption o7 the 7ruit
does belon8 to its +reator: sin+e that /+on+eption9 is 6hat establishes su+h
/sensory experien+e9: 0.11 not those t6o hain8 to do 6ith true testimony as
6ell. 0.12 Qelon8in8 to the po6ers: either throu8h re;e+tin8 or a++eptin8:
there is the sphere /o7 per+eied ob;e+ts9: and een that 6hi+h is outside the
sphere be+ause o7 bein8 ery distant: et+. /e.8.: hidden or small9: 0.13 /but9
there is no su+h dire+t +on+eption o7 those /distant et+.9 thin8s: be+ause o7
their triiality.
)he opponent, assuming once again his role as a teacher, turns to the other two
parts of the threefold standard of proof, saying that testimony confirms both
2= )he *ankhya +arshana
perception and inference. )he author replies that the proof of creation is the
comprehension itself, not passi!e sensory perception and inference confirmed by
testimony, as the opponent claims. )he author reinforces his theme that for the
purpose of liberation, learned knowledge and reasoning from e!idence,
represented by spoken or written language, is to be understood as secondary to
direct creati!e perception and comprehension.
Neasoning ser!es best in e/plainin" the physical world. )he kind of knowledge
that we all depend on throughout the day is a knowledge of e$planation and
prediction. De construct a past, e$plain it, and call it real, or we construct a future
based on reasoning and call it probable. )his is all done outside the realm of
philosophy, but it is interesting for the philosopher e$amining a present moment
reality that all claims to knowledge, past, present, or future, happen in that
moment, and each fact stands alone there. 5s for the rest of the facts, well, we
assure oursel!es that we could bring them to mind if we wanted to, one fact at a
time, and then that assurance occupies the present moment.
)o a de!oted yogin, the meaning of his e$istence as a sentient being cannot be
known by e$planation and prediction. )he only effecti!e method is to abandon the
intellectual analysis structured in language, and actually attend to the immediate
e$perience of himself as the sub#ect, and to his raw perception, and to the
relationship between the two, as often as he can, because the goal of liberation can
not be achie!ed by analysis alone. 5ny proof achie!ed by patching together
syllogisms cannot compare with the direct reali&ation of one%s own form, so the
opponent%s claim that there is a lack of proof of the supreme go!ernor within, fails
in the light of that reali&ation.
Rust like the author of the 'aisheshika ('+ =.E, the author here says that
sensory e$perience arises from the power of comprehension, not the other way
around. *uch comprehension is not commonly known by all, but it is known only
by the one. 4f course the word 3comprehension3 as used in this translation and
commentary does not ha!e the commonly understood sense of something that
depends on a pree$isting thing to be comprehended, be it an ob#ect, or a truth
taught by a teacher, or a written or !erbal e$pression of any kind. )he meaning of
the word as it is used here can only be known by constantly e$amining one%s own
power of knowing, directly and in the immediate present, but without the analysis
based on inference, or the word knowledge based on testimony.
Chapter *i$ )he 5uthor%s /roof 2@
Chapter Six
The Author's Kroo7
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1.1 (-.--0 k'rya-dar(an't (abl. coming from effect seeing tat-upalabdhe"
(abl. out of those (see 7.-. comprehension 1.% (-.--- 'di-ipratipatte" (abl.
according to teacher, authority opposing !iew tat!asiddhi" such no
establishing iti (a <uote +et to the ob#ection
1.) (-.--2 tath' in that case api surely ekatara!d#$&y' (inst. established by
in one seeing, mental beholding or comprehension ekatara!siddhe" (abl. by
another%s, someone else%s proof na no apal'pa" denial 1., (-.--E triidha!
irodha!'patte" (abl. by threefold contradiction, inconsistency occurrence +a
e!en 1.0 (-.--( na not asat-utp'da" untrue coming forth n#!(#A8aat (!ati
like man horn(s 1.1 (-.--7 up'd'na!niyam't (abl. because accepting F
definition 1.2 (-.--= saratra in e!ery place sarad' at all times sara!
sambha't (abl. because (of all make-up, material source 1.3 (-.--@ (aktasya
(gen. of powered, made possible (akya-kara.'t (abl. because powerer, enabler
1.4 (-.--. k'ra.a!bh''t (abl. because cause F the !ery e$istence +a and
()he author, 1.1 To the ob;e+tion that be+ause there is a /+ertain9
+omprehension o7 those thin8s that +omes throu8h seein8 the e77e+t (see
'aisheshika E.(, etc.: 1.% that a++ordin8 to the opposin8 ie6 o7 /you9
authorities there is no establishin8 su+h /a dire+t +on+eption 7.-7.
1.) ... 6ell surely in that +ase 6hat is established by dire+t seein8 in the one
/person9: +annot be denied by someone else's proo7: 1., een by the
o++urren+e o7 in+onsisten+y 6ith the three7old /standard o7 proo79. 1.0
Whateer /experien+e9 +omes 7orth: it is not somethin8 untrue: like horns on a
man: 1.1 be+ause that /dire+t seein89 is the de7inition o7 a++eptin8C 1.2 be+ause
in eery pla+e: at all times: it is the sour+e o7 all: 1.3 be+ause it is the enabler
/empo6erer9 o7 all that is possible: 1.4 and be+ause it is the ery existen+e o7
cause.
2. )he *ankhya +arshana
5cceptance of the self-connection in the series re<uires acceptance that direct
conception is the material source of all creation (see =.-, that it is the cause (see
=.9 and the enabler of all that is possible, without the need for proof by any other
means. )he impossible 3man-horn3 deri!es from a traditional illustration of proof
that uses the e$ample of a cow, with horns being one of the proofs.
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1.1@ (-.--9 na not bh'e (loc. in e$istence bh'a-yo8a" true, genuine
connection +et if F well then
1.11 (-.-20 na not (so abhiyakti-nibandhanau (nom. dual manifestation
binding yaah'ra!ayaah'rau beha!ing not beha!ing (-.-2- n'(a"
e$tinction k'ra.a!laya" cause dissolution 1.1% (-.-22 p'ramparyata" (tasil
3through3 series ane$a.' (from an!i8, anuSi8, 3to impel3 seeking after b*;a!
aAkuraat (!ati like seed sprout 1.1) (-.-2E utpattiat (!ati like, wAneg 3any
more than3 production ' (or, alternati!ely ado$a" without fault, !alid (-.-2(
hetumat ha!ing cause, being caused (by reason or moti!e anityam non-eternal
ay'pi non-comprehensi!e sakriyam ha!ing action, acti!e anekam non-singular,
manifold '(ritam dependent, attached to liA8am indicator 1.1, (-.-27 'G;asy't
(abl. ad!erbial ob!iously abhedatas (tasil stemming from e<ui!alence ' either
8u.a!s'm'ny'de" (abl. through <ualities similarity etc. tat!siddhi" of that
proof pradh'na!yapade('t (abl. through principal designation ' or 1.10
(-.-2= tri8u.a!a+etanata!'di (f. nom. s. consisting of the three guTas non-
sentient being and the rest dayo" (gen. belonging to both 1.11 (-.-2@ pr*ti!
apr*ti!i$'da!'dyai" (inst. pl. by satisfaction, contentment discontent
lethargy etc. 8u.'n'm (gen. pl. of guTas anyonyam mutual relation to each
other aidharmyam inconsistency, essential difference (-.-2. la8hu!'di!
dharmai" (inst. pl. through light etc. properties s'dharmyam consistency,
essential similarity aidharmyam difference +a and 8u.'n'm (gen. pl. of guTas
Chapter *i$ )he 5uthor%s /roof 29
(Eike the author o! ;aisheshika, this author uses sdharmya, vaidharmya, and
dharma to"ether. 'ee ;< 1.1-,.& 1.12 (-.-29 ubhaya!anyat't (abl. because
both other being k'ryatam being product mahat!'de" (gen. of mahat and
the rest 8ha&a!'di!at (!ati 3like3 #ar, pot etc. 1.13 (-.-E0 Eparim'.'tE (abl.
from measuring (-.-E- samanay't (abl. from series (-.-E2 (aktita" (tasil in
conse<uence of power +a and iti called (These last three may have been separated
by an ancient copyist to be more consistent with 1.11)-1#.&
()he author continues, 1.1@ =7 you say Ethat is not the true +onne+tion in
one's existen+e:E V
1.11 V 6ell: it is not /a matter o79 mani7estin8 and bindin8 /by9 behain8
or not behain8: extin+tion /bein89 dissolution into the +ause. 1.1% Throu8h
the series there is a seekin8: like seed and sprout. 1.1) That /seekin89 is not
6ron8: any more than the alternatie o7 produ+tion: /both9 +aused: non!
eternal: non!+omprehensie: a+tie: mani7old: dependent: the indi+ator. 1.1,
Stemmin8 obiously 7rom that eMuialen+e /o7 the t6o models9 the proo7 o7 it
is either throu8h the similarity o7 those Mualities and others: or throu8h the
desi8nation o7 a prin+ipal. 1.10 The state o7 non!sentien+e +onsistin8 o7 the
three 8u.as and the rest belon8s to both /models9. 1.11 /=n one9 there is the
mutual relation o7 the 8u.as to ea+h other: their essential di77eren+e by
+ontentment /satta9: dis+ontent /ra;as9: lethar8y: /tamas9 and so on< and /in
the other9 there is the essential similarity and di77eren+e /in ob;e+ts9 throu8h
the 8u.as' properties o7 /bein89 li8ht and so on: 1.12 be+ause o7 both bein8
somethin8 other: bein8 a product o7 mahat and the rest: like pots and so on:
1.13 +omin8 7rom measurin8: arisin8 out o7 the series: and resultin8 7rom that
po6er (=... Thus it is said.
)he opponent%s !iew is one of incarnation and bondage through beha!ior that is
proper or not proper and a final e$tinction by dissolution into nature. )his is a
model of production, where ob#ects and obser!ers alike are built of atoms or
3produced3 out of the three <ualities of nature. )he author%s model is that of a seed
unfolding naturally into successi!ely more detailed forms, where the whole
creati!e and causal process originates and de!elops within the consciousness of
the percei!er, according to the hierarchy of the principles enumerated in E.@. 2e
claims that there is no more fault in this !iew than in the opposing !iew. Ueeping
in mind that manifestation means 3becoming e!ident3, manifestation and
production are ob!iously the same in concept" for e$ample, one can witness the
E0 )he *ankhya +arshana
production of a pot that comes into e$istence on the potter%s wheel e!en though no
new material comes into e$istence. )he !arious <ualities listed in =.-E, are shared
by the world of the production model and the world of the 3becoming e!ident3
model, but they e$empt the human spirit in that both worlds ha!e the following
characteristics,
caused !s. his being eternal -.-2 and 2.-"
non-eternal !s. eternal -.-2"
non-comprehensi!e !s. all-per!ading, common to all things -.-2"
with action !s. without action 2.-E"
manifold !s. inapplicability of di!erse e$perience -.-@"
dependent !s. not dependent -.-.
the indicator !s. without guTas 2.-..
9n addition to the fact that the manifest and the produced share these <ualities,
both !iews designate a principal. )he author%s principal in the series is the great
intellect designated as mahat, the inner creator, whereas the opponent with his
production model designates nature as principal. Mrom here on, the meaning of the
word 3principal3 depends on which of the two !iews is being presented.
)he manifest or the produced, either way you look at it, consists of that which
is born of the three guTas but not sentient like the great intellect. )he difference
between the two !iews in terms of the three guTas (satt!a, ra#as, and tamas is that
in the one they are fundamental <ualities of human consciousness, and in the other
they are fundamental <ualities or attributes of ob#ects. 9n the liberating !iew,
pleasure as blissful contentment is satt!a" displeasure or discontent, which is the
need to change, is ra#as" and depression or lethargy is tamas, resistant to both
pleasure and change. )hese are <ualities of awareness as opposed to the <ualities
of obCects in sutra =.-=" light !s. hea!y, bright !s. dark, hot !s. cold, and so on.
Ooth hal!es of this chapter begin with an 3if F then3 clause and end with the
author%s own threefold proof, stated first in terms of the source and then in terms of
the ob#ect or product" so sutra =.-. is the complement to sutras =.@-9, with
measuring pree$isting ob#ects (see also --.. being in the outward direction, and
accepting the causal role of the self being inward" de!elopment through the series
being outward, and the source being inward" and the outer world that is in
conse<uence of power, being the counterpart to the inner empowerer.
Chapter *e!en )he Container E-
Chapter Seen
The Container
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2.1 (-.-EE tat!dh'ne (loc. as for that container B prak#ti" nature puru$a"
human being ' or (-.-E( tayo" (loc. between, of the two anyate (loc. if the
other, the latter tu++hatam !anity 2.% (-.-E7 k'ry't (abl. from effect k'ra.a-
anum'nam cause inference tat!s'hity't (abl. known by between them
association 2.) (-.-E= ayaktam (something unmanifest tri8u.'t (abl. produced
from the three guTas liA8't (abl. known by indicator (-.-E@ tat-k'ryatas (tasil
through its effect tat!siddhe" (gen. of that establishment, proof na no
apal'pa" denial
2., (-.-E. s'm'nyena (ind in general i'da!abh''t (abl. #ust because
dispute absence dharmaat (!ati like it is with dharma na not s'dhanam
leading towards establishing something 2.0 (-.-E9 (ar*ra!'di!yatirikta" the
body etc. separate, distinct from pum'n (n. s. of puVs person (-.-(0
saOhata!para!arthat't (abl. since aggregate apart being for the benefit of
2.1 (-.-(- tri8u.a!'di!iparyay't (abl. ad!. the three guTas etc. as opposed
to 2.2 (-.-(2 adhi$&h'n't (abl. because go!ernor +a and iti it is said 2.3 (-.-(E
bhokt#!bh''t (abl. known from en#oyer e$istence (-.-(( kaialya!artham
(abl. because e$clusi!ity, being the only one meaning pra#tte" (abl. from
progressing through life +a and 2.4 (-.-(7 ;aNa!prak'(a!ayo8't (abl. out of
dull, inanimate bright F separation prak'(a" the bright one
()he opponent, 2.1 As 7or +ontainer o7 /all9 that: 6hether it is nature or a
human bein8: i7 /you think9 it is the latter o7 the t6o /the human bein89: that
is ;ust anity. 2.% =n7eren+e o7 a +ause 7rom its e77e+t is kno6n by that
/parti+ular9 asso+iation bet6een them. 2.) 5o one denies that the proo7 o7 that
/human soul9 is kno6n by its e77e+t: an unmani7est entity /kno6n9 throu8h its
/per+eptible9 indi+ator /body9 produ+ed 7rom the three 8u.as.
E2 )he *ankhya +arshana
()he author, 2., =t does not 8o to6ards establishin8 somethin8 ;ust be+ause
there is a 8eneral absen+e o7 dispute: like it is 6ith dharma. 2.0 This person is
distin+t 7rom his body and the rest: be+ause o7 that a88re8ate /body9 bein8 7or
the bene7it o7 somethin8 apart 7rom it< 2.1 and: it is said ('+: be+ause that
/person9 is opposite /in +on+ept9 to three 8u.as: et+. ('+ @.(: 2.2 and be+ause
he is the 8oernor /mahat '+ Ch. (9. 2.3 The meanin8 o7 his bein8 the only
one is kno6n 7rom his existen+e as the en;oyer and 7rom his pro8ress throu8h
li7e. 2.4 Le is the bri8ht one out o7 that separation /bein8 EapartE @.79
bet6een dull and bri8ht /intelle+t9.
)he opponent claims that we know of the unmanifest only through the
manifest. )o him, the unmanifest entity that is known from the manifest body is
the :tman or indi!idual, and he says that this is undeniable, but whene!er he
claims that something cannot be denied simply because it is commonly
acknowledged as true by e!eryone, the author is compelled to make the correction.
6!ery single adult person in this world has already learned the li!ing !iew,
which is old and undeniable, and no one disagrees with that, but the liberating
!iew is new, and that%s the thing" considering this unfamiliar !iew re<uires not
!anity but courage and humility, the courage to abandon being a perpetual student
in awe of the authority of a master, and the humility in being able to abandon the
certainty in dearly held and rigidly professed doctrines.
4ne particular obstacle to coming to an understanding of the new !iew is that
e!en the language in which we try to e$press the new !iew belongs to the old
!iew. )he new !iew is not reali&ed by using the old methods of gross perception,
inference, and old language testimony, but by simply being established in one%s
own awareness, not dependent on ob#ects, analysis, and speech. ()he three worlds
of ob#ects, analysis, and 'edic testimony are treated fully in the Koga +arshana.
B
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Chapter *e!en )he Container EE

2.1@ (-.-(= nir!8u.a!t't (ind. without <ualities being na no such +it!
dharm' intellect role 2.11 (-.-(@ (ruty' (inst. by scripture siddhasya (gen.
of established na no apal'pa" denial tat!pratyak$a!b'dh't (abl. because (of it
immediate e$cluded (see also 1#.2& 2.1% (-.-(. su$upti!'di!as'k$itam deep
sleep etc. no state of witnessing (-.-(9 ;anman!'di!yaasth'ta" (tasil by
reason of birth, life etc. respecti!e difference puru$a!bahutam persons,
souls multiplicity
2.1) (-.-70 up'dhi-bhede (loc. substitute, representation splitting, di!ision
api (loc. wAapi e!en though ekasya (gen. of the one n'n'yo8a" manifoldness
'k'(asya (gen. of the ether ia like 8ha&a!'dibhi" (inst. with #ars and the like
2.1, (-.-7- up'dhi" representation bhidyate that is di!ided na not tu but tad'n
that which has (contains it 2.10 (-.-72 eam in #ust that way ekatena (inst.
with, accompanied by oneness pariartam'nasya (7.pres.part. Fpariv9t& (gen.
of, for going around, li!ing life na no iruddha-dharma-adhy'sa" inconsistent
notion role unfit imposition 2.11 (-.-7E anya-dharma!te-api (loc. wAapi
e!en though something other role may be na not arop't (abl. through (Frup&
absence of confusion (consistent with vivda-abhvt -.., but could also be read
as "na ropt" (!r. caus.FruhG causin" to "rowHplantin"H!i/in"Himposin"G "by
imposition" o! a !i/ed dharma.& tat!siddhi" it establishing ekat't (abl. because
oneness 2.12 (-.-7( na not adaita!(ruti!irodha" non-duality scripture
contradiction ;'ti!parat't (abl. by indi!idual li!es different there being 2.13
(-.-77 idita-bandha-k'ra.asya (gen. point of !iew known bondage cause
d#$&y' (inst. by seeing, direct cognition tat-rHpam his form, nature
()he opponent, 2.1@ There is no su+h role /dharma9 7or intelle+t (see 3where
intelligence stops3 7.-(: bein8 6ithout the 8u.as. 2.11 There is no denyin8 o7
that 6hi+h is established by s+ripture: /;ust9 be+ause dire+t per+eption o7 it is
ex+luded< 2.1% /e.8.:9 there is no su+h 6itnessin8 in deep sleep and so on: /and9
there is a multipli+ity o7 human bein8s by reason o7 the respe+tie di77eren+e
by birth: and so on.
()he author, 2.1) Thou8h there is diision in the representation: a
mani7oldness o7 the one: like that o7 the ether 6ith ;ars and the like: 2.1, it is
the representation that is diided: but not the one 6ho has it /mahat9. 2.10 =n
;ust that 6ay: 7or one pro+eedin8 6ith his li7e alon8 6ith that oneness: there is
no imposin8 any dharma +ontrary to that. 2.11 Een i7 there is some other
dharma: arisin8 7rom the oneness: it is not established by your /simple9
E( )he *ankhya +arshana
absen+e o7 +on7usion about it. 2.12 There is no +ontradi+tion o7 that s+ripture
on non!duality by the existen+e o7 other births. 2.13 Dor one to 6hom the
+ause o7 bonda8e is kno6n: his 7orm is apprehended throu8h dire+t +o8nition.
)he opponent insists that creation is not the pro!ince of mahat as intellect" that
discrimination, perception, and the impulse to act do not contain the creati!e
function, because that is the domain of 1ature as the three guTas. 2e argues that
the world must continue to e$ist while one is sleeping, e!en though there is no
perception or comprehension in deep sleep. 2e also argues that there must be a
multiplicity of indi!idual souls, rich and poor, healthy and sick, happy and
miserable, because they are all seen in the world with their !arious burdens to bear
and their !arious fruits of life to en#oy. 9n his !iew, each person is born with his
own particular combination of these based on what he deser!es. 9n the Koga sutras
@.(-= that author suggests a techni<ue for e$amining the false notion that the
constant immediate consciousness known directly as one%s greater self also e$ists
in our bodies, the false belie! that those pillars of flesh somehow actually contain
the great e$pansi!e awareness the yogin knows as his own. )o say that they don%t
may seem absurd at first, but after li!ing with the new perspecti!e of the
+arshanas for some time, the enormous difficulty of comprehending the idea will
become the opposite, a clear and undeniable certainty. )he old belief-based
knowledge on its own will seem <uite inade<uate compared to the new knowledge
based on direct comprehension. Consciousness is not contained in the yogin%s
body. 1or is it contained in the bodies of others, because both their would-be
consciousness and their bodies are contained within his consciousness.
)he author%s statement that there is no proof through the mere absence of doubt
is again, twice in the same chapter, a response to the opponent%s statement that
there can be no denial of his !iew (see @.E. 2e ob#ects to the opponent%s proof by
the general absence of doubt, #ust as the opponent ob#ects to his 3immediate
comprehension3 without proof. )he author says that the one creati!e intelligence is
not di!ided, that the many people seen in one%s en!ironment are representations of
oneself, which mirror one%s own <ualities e!en more closely than the other created
ob#ects do. )he traditional analogy of clay pots and space (ether illustrates that
e!en though the empty pots seem to di!ide space into separate parts, space remains
whole and unbroken whether the pots are present or not. 5ll beings and all ob#ects
in the uni!erse ha!e this relationship to the great self, mahat, identified with the
ether. )his is the !ery meaning of the scriptural in#unctions as to 3seeing the self in
all beings and all beings in the self3.
Chapter 6ight )he Days of Cisunderstanding E7
1ow, is this 3self3 some other self, other than youP 4f course not. )he word
3self3, found everywhere in the scriptures in one form or another, doesn%t mean any
such thing. 9n the conte$t of this world of 3representations3, the author sees other
people in his world #ust as the opponent does and #ust as we all do, but only one
soul is e!er seen, only one consciousness. )he knowledge of non-duality of souls
in the direct cognition of this consciousness is not assailed in the least by the
obser!ation of the physical people-forms or their testimony. )his doesn%t mean that
the yogin would claim that his lo!ed ones are mere illusions. 2e #ust accepts them
into the realm of his own soul, and from this comes genuine lo!e, compassion, and
non-!iolence in thought, word, and deed.
Chapter Ei8ht
The Ways o7 Risunderstandin8
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76

()he repetition is artificial

3.1 (-.-7= na not andha!'d#$&y' (inst. 3by the e$ample of3, like" see also
11.1) with instr. wIiva blind seeing +ak$u$mat'm (gen. on the part of those
who ha!e sight anupalambha" (a matter of lack of recognition 3.% (-.-7@
'madea!'di" !:made!a and others mukta" liberated na there is no
adaitam non-duality 3.) (-.-7. an'dau (loc. in the pree$isting adya!y'at
today as much as e!er abh''t (abl. ind. that being absent bhai$yat the future
apiWeam most definitely so 3., (-.-79 (this sutra was mistakenly combined with
#.>& id'n*m at this moment ia like, as saratra e!erywhere, in e!ery case
3.0 na not atyanta!u++heda" ultimate, final cutting short (-.-=0 y'#tta!
ubhaya!rHpa" turned away from, free from, rid of both form 3.1 (-.-=-
s'k$'t (ind. right before one%s eyes, clearly sambandh't (abl. because
connection s'k$itam state of witnessing 3.2 (-.-=2 nitya!muktatam fore!er
freed state of 3.3 (-.-=E aud's*nyam indifference +a and iti as you say 3.4
(-.-=( upar'8't (abl. because influence kart#tam being the doer or creator +it!
s'Onidhy't (abl. from intellect pro$imity, presence, attendance
E= )he *ankhya +arshana
()he opponent, 3.1 =t is not ;ust a matter o7 la+k o7 re+o8nition o7 it /the
one 7orm @.-.9 on the part o7 those 6ho should be able to see: like the blind
and the si8hted. 3.% >'madea and others: liberated: there is no non!duality.
3.) That /non!duality9 bein8 absent: in the preexistin8 /6orld9 it is as mu+h
today as eer< /and9 the 7uture: most de7initely so. 3., As it is at this moment
/here9: it is eery6here.
()he author, 3.0 Lis 7orm bein8 7ree 7rom both o7 those /time and pla+e9 is
not a matter o7 a 7inal +uto77 /sleep or death9. 3.1 Clearly: be+ause there is
/still9 a +onne+tion: it is a state o7 itnessing: 3.2 and the state o7 hain8 bein8
7reed 7oreer (2.-: 3.3 is ;ust the Eindi77eren+e:E /nature (see ..--9 as you say.
3.4 Qein8 the +reator arises out o7 in7luen+e 7rom the presen+e o7 intelle+t.
)he notion that there are others who are capable of liberation but not yet
liberated is central to the opponent%s argument that many souls e$ist" for e$ample,
scripture that ':made!a (a 'edic Nishi and others are liberated, while there e$ists
the multiplicity of people referred to in @.-2, who are not liberated, seemingly
!erifies that there are many souls. )his work asserts a kind of duality in the
concurrence of the two opposing !iews but non-duality 3ad!aita3 here means non-
duality of souls, and of course non-plurality. 5d!aita or 3ekat!a3 (oneness of soul
is actually asserted in this work and not denied (the denial in sutra ..2 being in the
!oice of the opponent.
9n sutra ..E, ha!ing addressed one ob!ious ob#ection to non-duality, rooted in
his belief in a multiplicity of souls, the opponent brings up a second one. 2is half-
!iew of reality assumes only a pree$isting uni!erse that is 3not beginning3 (an:di,
meaning not created through the series beginning with mahat. )he temporal aspect
of that !iew is the belief in the e$istence of a continuous and unstoppable march of
time, including a history of that pree$isting uni!erse, a real and true past that
actually e$isted, independently of immediate perception of it through
remembering, and an ine!itable future. *utra ..( refers to the place-related aspect
of the opponent%s !iew (3at this moment3 remo!es the time-related aspect. )his
third part of the 3pree$isting3 obstacle to liberation is belie!ing only in the reality
of an e$tended physical world beyond the sphere of one%s immediate perception, a
world that e$ists independently of one%s knowledge of it, one that persists and does
not cease upon the withdrawal of awareness.
)he author concludes his statement on form, begun in sutra @.-., by saying that
the true form of a person is free from the notion of a pree$isting uni!erse of both
Chapter 6ight )he Days of Cisunderstanding E@
time and place, one that is independent of perception. (2is response here is
reminiscent of that in 2.-2, (.-(, and =.--, abruptly denying the doctrines of
karma, re-incarnation, and final dissolution. 9n the li!ing !iew an indifferent
personAspirit (puru8a is thought to be the witness and an indifferent nature is
thought to be the creator or cause, but in the liberating !iew, the roles of both
witness and creator are attributed to mahat, whereas nature alone is his pure
potential, and the !ery first thing that emerges from that potential is the intellect,
and not physical ob#ects or whate!er sub-atomic components they are made of.
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3.1@ (2.- imukta!mok$a!artham final release liberation for the sake of
s'rtham for one%s own sake ' or pradh'nasya (gen. belonging to the principal
3.11 (2.2 iraktasya (gen. belonging to the indifferent one tat!siddhe" (abl.
because that establishment 3.1% (2.Ea na no (raa.a!m'tr't (abl. from hearing
mere tat!siddhi" of it establishing (This is the end o! sutra #.12, the per!ect
complement to #.11.&
3.1) (2.Eb an'di!'san'y'" (f.gen. of the pree$isting imagined notion
bala!att't (abl. coming from strength ha!ing, being possessed of (2.( bahu!
bh#tyaat (!ati like multitude, host dependent(s ' or, 3and respecti!ely3
pratyekam indi!iduals one by one (2.7 prak#ti!'stae (loc. (of !:sta!a where
of nature the reality +a and puru$asya (gen. of person, human being adhy'sa!
siddhi" by unfit imposition establishing (The terms "v" and "ca", indicatin"
the two alternatives to the !irst term in #.1,, are both !ound seated between the
terms with which they are associated in their respective clauses, which clauses
were later wron"ly (but help!ully& identi!ied as separate sutras. The same mistaken
division into separate sutras was applied to #.1..& 3.1, (2.= k'ryatas (tasil
ad!erbial" in that way, as a product tat!siddhe" (abl. known by that
establishing (2.@ +etana!udde('t (abl. from the aware e$ample niyama"
defining (it ka.&aka!mok$aat (!ati like, as if thorns liberation (2.. anya!
E. )he *ankhya +arshana
yo8e (loc. in (something other relation to api and tat!siddhi" it pro!ing na
not 'G;asyena (inst. through directness, honesty, straightforwardness ayod'haat
(!ati like glowing of molten metal 3.10 (2.9 r'8a!ir'8ayo" (gen. of passion
dispassion yo8a" connection, #oining 3.11 s#$&i" creation (2.-0 mahat!'di!
krame.a (inst. through mahat beginning with series paG+a!bhHt'n'm (gen.
pl. belonging to fi!e gross elements (see ,.-& 3.12 (2.-- 'tma!artha!t't (abl.
arising out of one%s own intention s#$&e" (abl. because creation na e$'m (gen.
belonging to these B 'tma!arthe (loc. if one%s own for the benefit 'rambha"
undertaking, beginning, origination 3.13 (2.-2 dik!k'lau (nom. dual dimension
time 'k'(a!'dibhya" (abl. arising out of those beginning with the ether
()he opponent, 3.1@ That 6hi+h is 7or the sake o7 the liberation o7 final
release (..7: or that 6hi+h is 7or one's o6n sake: belon8s to /our9 prin+ipal
/nature9: 3.11 be+ause the establishin8 o7 it belon8s to that indi77erent one.
3.1% There is no establishin8 o7 it 7rom mere hearin8.
()he author, 3.1) That /belie79 +omes 7rom bein8 possessed o7 the stren8th
o7 the ima8ined notion /'san'9 o7 1.& a preexistin8 /6orld9: or 2.& indiiduals
one by one: like a host o7 dependents: and ,.& that this establishin8 o7 a human
bein8 6here in reality there is nature: is an un7ittin8 imposition< 3.1, 6hi+h is
kno6n by establishin8 that /7irst9 as a produ+t: de7inin8 /the se+ond9 7rom the
example o7 the a6are /the liberated: e.8.: >'madea9 as i7 it /liberation9 6ere
like liberation 7rom thorns: and establishin8 that /third9 in relation to
somethin8 other /than soul9: not throu8h dire+tness /o7 per+eption9 like the
8lo6in8 o7 molten metal. 3.10 Our Io8a /+onne+tion9 is o7 passion and
dispassion. 3.11 There is +reation o7 the 7ie 8ross elements: throu8h the
series: be8innin8 6ith mahat: 3.12 /but9 it does not belon8 to these: be+ause
this +reation arises out o7 one's o6n intention /and9 the ori8ination o7 it is 7or
one's o6n sake. 3.13 /Een9 dimension and time arise out o7 those /essential
+onstituents9 that be8in 6ith the ether. (see '+ -.(-7 commentary.
)he opponent responds to the author%s statement in @.. that mahat is the entity
that e$ists for the twofold purpose of e$perience and spiritual progress. )o him,
nature is that entity, and liberation means a 3final release3 where the indi!idual
soul (:tman has managed to bring his cycle of karma to an end and has merged
with Orahman. )he o!erpowering strength of the opposing belief system is a ma#or
obstacle to the reali&ation of true liberation.
Chapter 1ine Cind E9
)he opponent belie!es only in a pree$isting and continuing world of time and
space, and in a multiplicity of indi!idual souls. 2e also belie!es that it is unfitting
or wrong (adhy:sa to look inward for the site of the created world. )he 3liberation
from thorns3 analogy refers to the unpro!able notion on the part of the unliberated
personal identity that there are liberated indi!iduals in his world among the
unliberated. )hese liberated people, praised in the scriptures, are supposedly proof
that there are many souls and not #ust one. )he notion of multiplicity of souls is a
con!enient and tidy contemplation that fulfills our need for community, but it is a
less tenable aspect of the li!ing !iew than aggregation is. 9n the liberated person it
fades to nothing.
)he author says that the reali&ation of mahat as principal instead of nature as
principal is through direct perception of the great intellect, which is bright, 3like
metal3 (see also 7.9. )he opponent%s proof as to the unfitness of this notion is that
the world is created by nature through concretion or aggregation of atoms and
therefore it is something 3other3 than soul, whereas the author says it does not
come from the gross elements but rather from subtler things. 4f course they are
both right, and their two opposing !iews are the two great comprehensi!e aspects
of human e$perience, but this dualism will be re!ealed later as the author%s point of
!iew and not the opponent%s.
Chapter 5ine
Rind
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4.1 (2.-E adhyaas'ya" determination, ascertainment, discernment buddhi"
intellect 4.% (2.-( tat!k'ryam by that to be done dharma!'di" begginning with
one%s duty, sense of right, responsibility 4.) (2.-7 mahat!upar'8't (abl. of
comparison mahat influencing (role ipar*tam wAabl. opposite of 4., (2.-=
abhim'na" conceit, !anity, self-interest ahaOk'ra" personal identity
4.0 (2.-@ ek'da(a!paG+a!tanm'tram (samhra dvandva compound, a
comple/& ele!en fi!e subtle elements, sensations tat!k'ryam (of that effect
(0 )he *ankhya +arshana
4.1 (2.-. s'tikam of or related to satt!a ek'da(akam ele!enth 4.2 praartate it
proceeds aik#t't (ind. modified ahaOk'r't (abl. out of the personal identity
4.3 (2.-9 karma!indriya!buddhi!indriyai" (inst. pl. included with them action
powers intellect, discerning powers 'ntaram internal ek'da(akam ele!enth
4.4 (2.20 'haAk'rikata!(rute" (abl. for there is being of the personal identity
scripture na not bhautik'ni (ika ha!ing or consisting of gross elements
()he opponent, 4.1 =ntelle+t is /;ust9 dis+ernment. 4.% Whateer is e77e+ted
by that /intelle+t9: it be8ins 6ith one's dharma: 4.) 6hi+h is ;ust the opposite
o7 the in7luen+in8 o7 /your9 'mahat'. 4., The personal identity is /;ust9 that
sel7!interest /throu8h dharma9.
()he author, 4.0 What is e77e+ted by that /intelle+t9 is the +omplex o7 the
eleen 6ith the 7ie sensations. (the ele!en X ten indriyas S mind 4.1 The
eleenth /mind9 is o7 satta. 4.2 =t pro+eeds out o7 the personal identity
modi7ied. 4.3 The eleenth is internal: in+luded 6ith the po6ers o7 a+tion and
the po6ers o7 dis+ernin8: 4.4 6hi+h do not +onsist o7 the 8ross elements: 7or
there is s+ripture on their bein8 o7 the personal identity.
)he opponent says that intellect, #ust mentioned in ..9, is something that guides
an indi!idual on the right path, in!ol!ing many lifetimes, which is #ust the
opposite of the great force that determines that path, as if it were nothing more
than the basic ability to discern right from wrong or good from bad. 2e says that
out of those two, knowing and following one%s pre-established dharma or duty in
life is the good choice. )hus intellect would be the instrument of free will in an
indi!idual.
Choice is known at all le!els in li!ing beings, starting with the primal
e!olutionary sense seen in all creatures as to what is or is not life-supporting at any
gi!en moment, such as the hard-wired 3inference3 of the danger of fire at the
slightest whiff of smoke. 9t e$tends e!en to the constant nagging superintendence
of one%s conscience and sense of responsibility or dharma, and this is what the
opponent sees as the self-interest of the personal identity (ahaYk:ra.
)he author responds by declaring that intellect is not merely the instrument of
distinguishing right from wrong, but the !ery cause of creation. )hrough the
personal identity, it is the container of mind, which he calls 3the ele!enth3 because
it is the whole that is more than the sum of its ten parts, the indriyas. Cind is a
modified form of mahatAsatt!a, but it only e$ists in the conte$t of the personal
Chapter 1ine Cind (-
identity. )hat is why, according to the author%s teaching, the entire uni!erse that
e$ists in any moment is #ust the personal uni!erse of the yogin, consisting solely of
his e$perience as that particular person at that particular moment and in that
particular place, including any perception, thought, belief, or memory he happens
to be entertaining. )he notion that there is 3the rest of3 the uni!erse outside the
sphere of his personal immediate awareness, though for the purpose of li!ing life it
is, in that moment, held to be true beyond any doubt, is a learned and inferred
knowledge, and it belongs to the li!ing !iew, not the liberating !iew.
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4.1@ (2.2- deat'!laya!(ruti" powers of sense as gods dissolution
scripture na not 'rambhakasya (gen. belonging to originator 4.11 (2.22 tat!
utpatti!(rute" (abl. known through them production scripture 4.1% in'(a!
dar(an't (abl. known by destruction seeing +a and 4.1) (2.2E at*ndriyam
superior power indriyam power bhr'nt'n'm (gen. of, o!er wandering,
confused, (unliberated adhi$&h'ne (loc. where rule (2.2( (akti!bhede (loc.
where powers, abilities di!ision api indeed 4.1, bheda!siddhau (loc. if
partition establishing na no ekatam oneness
4.10 (2.27 na kalpana!airodha" imagined to be true no inconsistency
pram'.a!d#$&asya (gen. for measure of truth learned knowledge 4.11 (2.2=
ubhaya!'tmakam both consisting of, including mana" mind 4.12 (2.2@ 8u.a!
pari.'ma!bhed't (abl. through <uality transformation difference, !arious
n'n'tam !ariety, manifoldness, di!ersity aasth'at (!ati as life circumstance.
4.13 (2.2. rHpa!'di!rasa!mala!anta" beauty to start taste dirt to end
ubhayo" (loc. dual" in both
()he opponent, 4.1@ There is s+ripture on dissolution /o7 those 8ross
elements9 into the deat' /8ods9< they do not belon8 to /your9 ori8inator. 4.11
=t is kno6n throu8h s+ripture on the produ+tion o7 them: 4.1% and by seein8
the destru+tion. 4.1) Their po6er (see 9.@ is a superior po6er: 6here there is
rule oer the +on7used /people9: 6here there is indeed a partition a++ordin8 to
ability: 4.1, /and9 i7 6e establish any su+h partition: there +an be no oneness.
(2 )he *ankhya +arshana
()he author, 4.10 Dor one 6hose measure o7 truth is that learned
kno6led8e /s+ripture9: there is no in+onsisten+y 6ith 6hat is ima8ined /8ods:
superior po6ers9. 4.11 Rind in+ludes both /super and ordinary9. 4.12
Throu8h the arious trans7ormations o7 the 8u.as there is diersity:
/appearin89 as +ir+umstan+e. 4.13 =n both it ran8es 7rom beauty to taste to
dirt.
+issolution into the de!at: (the 3gods3, see K+ 7.-( is the opponent%s !ersion
of cessation. 2e says that effort and result belong to nature as principal and not to
mahat as principal. 9n his !iew, the confused, who ha!e not yet worked their way
through the lower worlds, ha!e ordinary powers, while the gods ha!e superior
powers, and that this difference pro!es a duality of souls. 2e has already said in
..2, 3':made!a among others, liberated, there is no non-duality.3
9ndeed, one might !ery well hear that sub#ecti!ism and especially solipsism are
absurd and imaginary at best, and that is true if they are taken alone, without
acknowledging the certainty of learned knowledge. Out the same could be said
about dependence on learned knowledge without the constant attendance to self-
awareness. )he philosophy of Koga, howe!er, includes both and re#ects neither.
5ny philosopher who dismisses the implications of a present-moment perceptual
reality, clinging instead to remembered and inferred and e$plained truths, is
missing an enormous dimension of knowledge. 5lso, needless to say, anyone who
belie!es in an unseen non-physical Jod, or a human soul, or hea!en, or hell, or
miracles, or sal!ation, or e!en achie!ement, failure, or any such disparity of
human worth, as nearly all of us do on this earth, has no business calling any
philosophy absurd.
9magination is a function of mind, and it includes both the super and the
ordinary. 3Circumstance3 means the actual time and place and immediate
conditions in which the yogin finds himself at any gi!en moment, and again, in the
liberating !iew this actually represents the totality of creation in that moment, here
and now. )he e$pression 3rZpa-:di-rasa-mala-anta3 means literally, 3beginning
with beauty (form and taste and ending with or e$tending to dirt (smell3 and it
refers to the 3guTas3 of 'aisheshika, rupa-rasa-gandha-sparIa ('+ -.7. )he author
says that both the beauty and the dirt of life are e$perienced by the li!ing liberated
person, so life e$perience is not due to circumstance earned through karma.
)he word 3manas3 (mind in 9.-= becomes the referent for all the geniti!e-case
terms in the following te$t.
Chapter )en )he /owers (E
Chapter Ten
Rind and the Ko6ers

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1@.1 (2.29 dra$&#ta!'di" the being a witness etc. 'tmana" (gen. that of
re!.Jmanas ?.1) indi!idual kara.a!tam being one who acts indriy'.'m (gen.
that of powers (2.E0 tray'.'m (gen. that of the three s'lak$a.yam state of
ha!ing an identifying personal <uality (2.E- s'm'nya!kara.a!#tti" being
uni!ersal or common, shared with other members of a group doing, acting
manner of functioning, mode, way
1@.% pr'.a!ady'" (gen. that of breath etc. 'yaa" the airs paG+a fi!e 1@.)
(2.E2 krama(a" (kramaIas serial akrama(a" non-serial +a and, as well as
indriya!#tti" powers of sense way of functioning 1@., (2.EE #ttaya" (nom.
pl. ways paG+ataya" (pa[cat S ayac saVkhy:rthaka fi!efold kli$&a!akli$&'"
(from kliI afflicted or not afflicted 1@.0 (2.E( tat!ni#ttau (loc. when of those
cessation upa('nta!upar'8a" pacified coloring, influence sa!stha" self
abiding (2.E7 kusumaat (!atup ha!ing flower +a and ma.i" crystal 1@.1 (2.E=
puru$a!artham human being interest kara.a!udbhaa" producer, agent
origin, generation api thus ad#$&a!ull's't unseen appearing, becoming !isible
(2.E@ dhenuat (!ati like cow%s (milk ats'ya (dati!e for the sake of calf 1@.2
(2.E. kara.am creation trayoda(a!idham thirteenfold a'ntara!bhed't (abl.
through intermediate di!ision, subdi!ision, set 1@.3 (2.E9 indriye$u (loc.
among indriyas, powers of sense s'dhaka!tama!ta!8u.a!yo8't (abl. because
effecti!e most being <uality (2.(0 ku&h'raat (!ati like a$e dayo" (loc.
dual" among the two pradh'nam the head, the chief mana" mind lokaat (!ati
as the world bh#tya!ar8e$u (loc. among dependents company (2.(-
(( )he *ankhya +arshana
ayabhi+'r't (abl. (indeclinable CD ad!erbial unfailing, with absolute
necessity 1@.4 (2.(2 tath' that way, thus a(e$a!saOsk'ra!'dh'ra!t't (abl.
because of without e$ception, entire mental constructs foundation its being
(2.(E sm#ty' (inst. with, including remembering, memory anum'n't (abl.
known through inference +a as well
()he opponent, 1@.1 That /mind9 o7 an indiidual soul: is the bein8 a
itness /o7 +reation9: et+. That /mind9 o7 his /karma9 indriyas is his bein8 one
6ho a+ts. That /mind9 o7 the three /7orms o7 Qrahman9: is his /parti+ular9 ay
o7 a+tin8: shared 6ith his peers: thus hain8 an identi7yin8 personal Muality.
()he author, 1@.% That /mind9 o7 breath and the others is the 7ie airs: 1@.)
/and9 the 6ay o7 7un+tionin8 o7 those po6ers is serial as 6ell as non!serial:
1@., The 6ays are 7ie7old: 6hether they are a77li+ted or not a77li+ted (dirt or
beauty 9.-.. 1@.0 When there is +essation o7 those /6ays9: their +olorin8
in7luen+e pa+i7ied and there is abidin8 in onesel7: and this /sel79 is the
/metaphori+al9 +rystal hain8 a 7lo6er /as its +olor9. 1@.1 Pike the +o6's milk
7or the sake o7 the +al7: the 8eneration by an a8ent in the interest o7 the
human bein8 is throu8h the be+omin8 isible o7 the unseen: 1@.2 a thirteen7old
+reation throu8h the intermediate set. 1@.3 Wn7ailin8 amon8 its +ompany o7
dependents: appearin8 as the 6orld: is mind: the head o7 those t6o /sets o7
po6ers9 like /the head o79 an axe: be+ause o7 its Muality o7 bein8 the most
e77e+tie amon8 the po6ers. 1@.4 =t is thus be+ause o7 its bein8 the 7oundation
o7 all /mental9 +onstru+ts 6ithout ex+eption: in+ludin8 memory (K+ -.= and
/those9 kno6n throu8h in7eren+e (K+ -.( as 6ell.
)he opponent argues with the author%s statement in ..7-9 concerning the human
being as the witness and nature%s creation through the presence of intellect, and the
author replies by reinforcing his thesis of the serial nature of creation starting with
intellect. )he serial mode is that in which one thing proceeds from the ne$t, and
the non-serial mode is that of the groups of fi!e that do not ha!e any such
relationship of prior and posterior between them as production or containment, but
instead manifest and dissol!e by con#unction and dis#unction. )he analogy of the
cow and the calf here is beautiful. Ooth the cow and the calf are seen, but the flow
of milk is not seen, e!en though its effect is seen as the calf grows.
*utras -0.(-7 bring to mind K+ -.-, but indriya-!>tti is not <uite the same as
the Koga%s citta-!>tti, and ni!>tti (cessation is not the <uite the same as the Koga%s
nirodha (containment, though the two philosophies are basically the same.
Chapter )en )he /owers (7
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1@.1@ (2.(( sambhaet (opt.E.sg. it can happen na not sata" (s!atas of

one%s own self, of one%s own accord 1@.11 (2.(7 'pek$ika" relati!e 8u.a!
pradh'na!bh'a" <ualities principal relation kriy'!i(e$'t (abl. according to
acti!ity particular (CD 1@.1% (2.(= tat!karma-ar;itat't (abl. from one%s
karma ac<uired ha!ing been tat!artham one%s benefit abhi+e$&' (inst.
efforts lokaat (!ati appearing as the world
1@.1) (2.(@ sam'na!karma!yo8e (loc. (whate!er is the case e<ually,
whate!er action rele!ance buddhe" (gen. belonging to intellect pr'dh'nyam
(8ya[ of pradh:na principalness, the role of principal lokaat (!ati appearing as
world 1@.1, (E.- ai(e$'t (abl. coming from undifferentiated i(e$a!'rambha"
differentiated origination, inception (This compound has a "enitive connection
that is the re!erent !or the "enitive word in the !ollowin" sutra.& 1@.10 (E.2 tasm't
from that (ar*rasya (gen. that of the body 1@.11 (E.E tat!b*;'t (abl. arising from
its seed saOs#ti" the course of life (E.( '!iek't (: wAabl." approaching,
leading up to distinguishing +a and praartanam proceeding forth ai(e$'.'m
(gen. of undifferentiated ones, the three guTas 1@.12 (E.7 upabho8't (abl. for the
sake of, 3because3 there is to be e$perience itarasya (gen. that of the other 1@.13
(E.= samprati (ind. at the moment, immediate, now pari!mukta" utterly free
d'bhy'm (abl. from both
()he opponent, 1@.1@ This /mind9 +annot ;ust happen o7 its o6n a++ord.
1@.11 There is the relation o7 one's Mualities to the prin+ipal /nature9: 6hi+h is
relatie a++ordin8 to one's parti+ular a+tiity: 1@.1% One's interest is throu8h
his e77ort: hain8 been a+Muired throu8h his karma: appearin8 as the 6orld.
()he author, 1@.1) Whateer the karma: the role o7 prin+ipal belon8s to
intelle+t: appearin8 as the 6orld. 1@.1, The ori8ination o7 the di77erentiated
/po6ers9 +omes 7rom the undi77erentiated. 1@.10 Drom that +omes that
/ori8ination9 o7 the body: 1@.11 the +ourse o7 li7e belon8in8 to the
undi77erentiated ones /the 8u.as9 arisin8 7rom its seed and pro+eedin8 7orth
(= )he *ankhya +arshana
7or leadin8 to distin8uishin8. 1@.12 That /+ourse9 o7 the other /the body9 is 7or
experien+e. 1@.13 That 6hi+h is immediate /puru$a9 is utterly 7ree 7rom both.
5gain the opponent argues for an indifferent nature as principal, creating one%s
particular life circumstances in reaction to one%s past karma, but the author claims
intellect (mahat as principal, from which arises the twofold purpose of life,
reali&ation and en#oyment. 2e states again that the human spirit transcends both
progress and the e$perience of en#oyment or pain.
Chapter Eleen
The Qody and the Die7old Opposin8 >ie6
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11.1 (E.@ m't'!pit#!;am mother father born sthHlam the gross pr'ya(a"
(pryaKas& as a rule B itarat (n. neut, see itara another na-tath' not so, not that
11.% (E.. pHra!utpatte" (abl. since former produced by tat!k'ryatam of it
being a product bho8't (abl. for en#oyment ekasya (gen. belonging to the one
na not itarasya (gen. belonging to the other 11.) (E.9 saptada(a!ekam
consisting of se!enteen parts one whole liA8am the sign, the !isible proof of the
unmanifest person (liYgaIarGra or subtle body 11., (E.-0 yakti!bheda"
manifestation di!ision, !ariety karma!i(e$'t (abl. by action difference
11.0 (E.-- tat!adhi$&h'na!'(raye (loc. as for that go!ernance seat dehe
(loc. in gross body tat!'d't (abl. propagating from it saying tat!'da" 11.1
(E.-2 na not s'tantry't (ind. on its own tat!#te that without +h'y'at
shadow like +itraat !ariegation, picture, painting like +a and, or 11.2 (E.-E
mHrtate-api (loc. wAapi e!en though embodiment, incarnation na not
saO8h'ta!yo8't compacting, concretion resulting from tara.iat like the sun
(the 3crosser o!er3 11.3 (E.-( a.u!parim'.am minute, a minute di!ision, atom
measuring tat!k#ti!(rute" (abl. coming from it creation hearing 11.4 (E.-7
tat!anna!mayata!(rute" (abl. from it food being made of hearing +a and
Chapter 6le!en )he Oody and the Mi!efold 4pposing 'iew (@
()he opponent, 11.1 The 8ross /body -0.-7--@9: as a rule: is born 7rom a
mother and a 7ather /but9 there is another that is not. 11.% =t belon8s to the
one /nature -0.--9: not the other /intelle+t -0.-E9: sin+e it is produ+ed by the
7ormer: bein8 a produ+t o7 it 7or en;oyment. 11.) =t is the one 6hole +onsistin8
o7 seenteen parts: the indi+ator /the subtle body9. 11., The ariety in
mani7estation /o7 bodies9 is by the di77eren+e in karma.
()he author, 11.0 As 7or the notion o7 the seat o7 8oernan+e oer that
/intelle+t9 bein8 in the body: the sayin8 o7 it propa8ates 7rom the sayin8 o7 it.
11.1 Pike a shado6 or a paintin8: it /the body9 does not exist on its o6n
6ithout that /intelle+t9: 11.2 6hi+h: like the sun: is not a result o7 +on+retion:
een thou8h there is in+arnation. 11.3 =t is /rather9 the measurin8 in atoms
that +omes 7rom /mere (compare with ..-29 hearin8 about the +reation o7 it
11.4 and 7rom /mere9 hearin8 about its bein8 made o7 7ood /earth9.
)he opponent sees the physical body as a gross representation of a
se!enteenfold subtle body or 3liYgaIarGra3, the fi!e airs, the ten indriyas, mind, and
intellect, all produced by nature. )he author argues that the go!ernance of mahat
as intellect works the other way around, and he gi!es an e$ample. )o become
!isible, a shadow and a painting both depend on a light source such as the sun. )he
shadow depends on the light being blocked and the painting depends on its not
being blocked. 5lso, the shadow occurs naturally by simply becoming e!ident,
while the painting is a produced ob#ect. ()his use of two e$amples, one produced
and the other natural, is similar to -.-0 with the white cloth and the seed.
9n the liberating !iew, the abstract entity called the 3principal3 is not created by
a packing together of minute concrete atoms, but rather the particular atoms,
subdi!isions of the whole, are created by the uni!ersal abstract entity. )he term
3like the sun3 in --.@ completes the analogy begun in --.=. )he sun 3makes3 both
the painting and the shadow by making them e!ident (again, intellect is
brightness. )he author dismisses blind faith in the words of the scriptures without
self-e$amination, and the literal translation 3hearing3, rather than 3scripture3 with
its connotation of authority, better con!eys his intent, especially in the conte$t of
saying propagating from saying. (*ee also 3it is said in that regard3 '+ @.7. 2is
argument about intellect (as an aspect of mahat being the cause and not the effect,
corresponds !ery closely with 'aisheshika @.(-9.
(. )he *ankhya +arshana
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11.1@ (E.-= puru$a!artham people for the sake of saOs#ti" CD course,
re!olution, (esp. passage through successi!e states of e$istence liA8'n'm (gen.
pl. belonging to subtle bodies sHpak'raat like the cooks r';Ga" (gen. s. of
r:#:n a king 11.11 (E.-@ p'G+a!bhautika" consisting of fi!e gross elements
deha" body (E.-. +'tur!bhautikam consisting of four gross elements iti-eke
according to some (E.-9 0e#a!bhauti#am iti apare It is said later (in 2(.1(& to
consist of one gross element $earth%"4 (not authentic&
11.1% (E.20 na not s'Osiddhikam natural, innate, self-e$istent +aitanyam
consciousness, awareness pratyeka!'d#$&e" (to be inferred from indi!iduals one
by one (see #.1,& seeing (E.2- prapaG+a!mara.a!'di!abh'a" e$pansion,
manifest form F death, passing away beginning with non-e$istence +a and
11.1) (E.22 mada!(akti!at (!atup ind. ha!ing rapture, the impaired #udgment of
into$ication the power of +et if you think F then B pratyeka!parid#$&e (loc. in
the case where indi!iduals one by one seen all around sauk$my't (abl. arising
from minuteness, tri!iality s'Ohatye (loc. if being struck together tat!udbhaa"
their origination 11.1, (E.2E ;G'n't (abl. through subtle understanding mukti"
the liberating (E.2( bandha" bondage iparyay't (abl. through the opposite of it
11.10 (E.27 niyata!k'ra.at't (abl. from the state of the cause being brought
under control (see ,.2& na no samu++aya!ikalpau (nom. dual aggregation
manifoldness 11.11 (E.2= sapna!;'8ar'bhy'm-ia (inst. wAi!a 3like3, 3by the
e$ample of3 sleeping awake m'yika!am'yik'bhy'm (inst. with one ha!ing
illusion one not ha!ing illusion na no ubhayo" (loc. dual" in two mukti"
liberating puru$asya (gen. of one person 11.12 (E.2@ itarasya (gen. of the other
api moreo!er na no 'tyantikam permanence (E.2. saOkalpite (loc. when
imagined, made up in the mind apiWeam most definitely so (+or api evam see
also #., and 1>.1#.& (,.2?-,) have been restored to their ori"inal place in
Chapter 6le!en )he Oody and the Mi!efold 4pposing 'iew (9
*hapters 22-2,.& 11.13 (E.E@ iparyaya!bhed'" opposing, misconception
di!ision, breakdown, an enumerated set paG+a fi!e
()he opponent, 11.1@ The +ourse o7 li7e is 7or the sake o7 the /indiidual9
people belon8in8 to the indi+ators /bodies9 like a kin8's +ooks. 11.11 The body
does +onsist o7 the 7ie 8ross elements. A++ordin8 to some it +onsists o7 7our
8ross elements.
()he author, 11.1% =t is not to be in7erred 7rom seein8 those indiiduals one
by one that there is a sel7!existent +ons+iousness /in them9: and non!existen+e
o7 it be8innin8 6ith the passin8 a6ay o7 their mani7est 7orm. 11.1) =7 you
think it /this ie69 is ;ust /our9 hain8 the po6er o7 rapture (see (.--: 6ell in
the +ase 6here indiiduals one by one are seen all around: i7 it is ;ust a matter
o7 /atoms9 bein8 stru+k to8ether: the ori8ination o7 that /+ons+iousness9 6ould
arise 7rom minuteness /not 8reatness9. 11.1, The liberatin8 /ie69 is throu8h a
hi8her understandin8 /;G'na '+ -.E9: bonda8e throu8h the opposite. 11.10
Comin8 7rom the state 6here the +ause is +he+ked: there is no su+h 1.&
a88re8ation /o7 atoms9 or 2.& mani7oldness /o7 souls9: 11.11 no ,.& liberatin8 o7
one person in t6o: 6ith one hain8 illusion and one not hain8 illusion: like
someone 6ho is asleep and someone 6ho is a6ake. 11.12 Roreoer: there is no
..& permanen+e o7 the other: >.& that 6hen somethin8 is ;ust made up in the
mind: it is most de7initely so. 11.13 Thus the diisions o7 this opposite /ie69
are 7ie7old.
9n 'aisheshika sutra -.E that author says that the unsurpassed good comes
through understanding (#[:na, and here in sutra --.-( this author makes the same
statement, that liberation is reali&ed through #[:na, using the same word. )his
understanding is a subtle thing, whereas the world !iew as seen through the muddy
filter of bondage is gross. De are all taught that e!erything is made out of small
parts. Ceasuring the atoms means reckoning the parts and pieces of creation,
gi!ing substance to the idea of aggregation of atoms and gi!ing name and form to
the myriad components out of which all things are made, including bodies. )he
opponent was also taught that !iew (as was the author, but he has ne!er taken the
liberty of ad!ancing toward a true comprehension by thinking independently. 2e
defends the principle of aggregation of the gross elements into bodies, and he
argues with the author%s statement in -0.-= about 3the course of life3.
70 )he *ankhya +arshana
Dhen it comes to refuting the notion that consciousness is a product of the
physical atomic body, these authors do not abstain from strong language. 2ere in
sutra --.-E our author implies that the idea is tri!ial or small-minded, by using the
word sauk8mya for 3minuteness3, while the author of the 'aisheshika calls it
ignorant and mindless (see '+ @.(-9. 4f course, in the li!ing !iew there are other
bodies, other souls, and other ob#ects in a pree$isting world, things that persist
independently of the series beginning with consciousness, things that perish not
upon the withdrawal of perception but upon physical death. 9n the liberating !iew,
howe!er, these beliefs are seen as misapprehension. )he two !iews e$ist together
as mutual complements in the li!ing liberated person. 'iparyaya means opposite
or opposing, but it also means mistaken thinking or misconception. 9t should be
taken as the opposite !iew or the 3li!ing3 !iew, which is e<ually as !alid as the
liberating !iew but opposed in an inside-out kind of way" in!erse and yet
complementary in that the two opposing !iews complete each other.
Mi!e beliefs of the opposing !iew are gi!en in sutras --.-7--@ as follows,
1.& aggregation of atoms"
2.& manifoldness of souls"
,.& liberated and non-liberated souls"
..& permanence or perpetuity"
>.& the pree$isting world as definite and real, not imagined.
Chapter T6ele
The >aisheshika System s. Xarma
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1%.1 (E.E. a(akti" non-power a$&aiO(atidh' twenty-eight tu but 1%.% (E.E9

tu$&i" satisfaction, gratification, fulfillment naadh' ninefold 1%.) (E.(0 siddhi"
accomplishment a$&adh' eightfold 1%., (E.(- a'ntara!bhed'" intermediate,
subdi!isions (the ele!en pHraat as before 1%.0 (E.(2 eam #ust the same
itarasy'" (gen. of the other (fem. refers to aIakti 1%.1 (E.(E 'dhy'tmika!'di!
bhed't (abl. because indi!idual-related (:tman S manas the others (diI, kala
Chapter )wel!e )he 'aisheshika *ystem !s. Uarma 7-
the set naadh' (ninefold tu$&i" fulfillment 1%.2 (E.(( Hha!'dibhi" (inst. with,
including marking, noting, considering, deliberating the others siddhi"
accomplishing a$&adh' eightfold 1%.3 (E.(7 na no itar't (abl. coming from the
oneAthe other itara!h'ne (inst. wA!in: the oneAthe other abandoning, letting go
na is not so in' without (E.(= daia!'di!prabhed' belonging to or coming from
the gods etc. species, kind, sort
1%.4 (E.(@ '!brahma!stamba!paryantam up to and including Orahman a
tuft or clump of sod entirely tatWk#te (ind. thus done s#$&i" the creation
aiek't (abl. arising from non-distinction
()he opponent, 1%.1 Qut the non!po6er (he is referring to the di!isions
outlined in the 'aisheshika is t6enty!ei8ht!7oldC 1%.% the 7ul7illment nine7old:
1%.) the a++omplishin8 /o7 it9 ei8ht7old: 1%., the diisions o7 the intermediate
set as be7ore /eleen9. 1%.0 /Iours9 is ;ust the same as that o7 the other /the
non!po6er 8roup: as 7ollo6sC9 1%.1 The 7ul7illment is nine7old be+ause o7 the
set o7 those related to the indiidual and the others: 1%.2 and the
a++omplishin8 o7 it is ei8ht7old in+ludin8 deliberation and the others. 1%.3
What +omes 7rom that one /ie6: >aisheshika9: +annot be /held9 6ithout
abandonin8 the other: the one about the 8ods: et+. (see 9.-0
()he author, 1%.4 Thus done: +reation arises 7rom non!distin+tion: 7rom
Qrahman to a +lump o7 sod (see -7.-., 2(.-=.
5fter the author assigns a number to his 3opposite3 !iew, the opponent, in turn,
puts a number to his. 2e points out the similarity between the author%s principles as
described in Chapter )hree and the principles of 'aisheshika (meaning 3ha!ing to
do with the particulars3, which counts only four subtle elements in its
enumeration sutras ('+ -.(-=, but he addresses only the 3non-power3 principles.
2e says the 'aisheshika system is completely incompatible with his belief in gods,
religious rites, karma, etc.
)he masculine mahat is the face of the feminine prak>ti (the prime originator,
and those two as a unit, are considered by the author to be containers. )hey are the
ones to whom the abilities or 3powers3 of perception and action are attributed,
whereas all the principles that are created or produced make up the non-power
group. Dith certain additions to the fi!e subtle elements and to the fi!e gross
elements the whole non-power group is counted as twenty-eight-fold, nine plus
eight plus ele!en.
72 )he *ankhya +arshana
)he 3fulfillment3 set is the nine di!isions of the physical (dra!ya in the
'aisheshika system ('+ -.(. 9t starts with the fi!e gross elementsLearth
(prithi!i, water (apas, fire (te#as, air (!ayu, and the ether (:k:IaLand is
increased to nine by the de!elopment of dimension and time (diI and k:la and
then mind and the individual (manas and :tman. 9t is called 3fulfillment3 because
the nine di!isions are the components of concrete physical reality, which is the
point of completion and fulfillment of the creati!e process, for the sake of
en#oyment. )he author also calls it the fruit of creation (see 7.-7.
)he 3accomplishing3 set, also drawn from 'aisheshika ('+ -.7, are the eight
(not se!enteen0 di!isions of guTa, which are the essential constituents that gi!e
rise to the dra!ya set. )hese guTas from 'aisheshika begin with four subtle
elementsLtouch, taste, smell, and formLand become eight by the addition of Zha
and the rest. )he word 3Zha3, meaning 3deliberation3, corresponds to 3saVkhy:Q3
('+ -.7, which means reckonings, or deliberation, reasoning, reflection, etc. (see
3*aV-khy:, f.3 CD p. --2.. )he three others, 3the rest3, are, 1.& measurings
(parim:T:ni" 2.& a single unnamed set consisting of certain discernings
(buddhayaQ and certain endea!ors (prayatn:Q, corresponding to mind" and finally
,.& the sense of indi!iduality (p>thakt!am. )he intermediate set is ele!enfold, the
ten indriyas and mind. Cind is thus counted twice in this scheme, once as the
3ele!enth3 of *ankhya (9.7 and again as the physical mind of 'aisheshika.
)he author replies that these particulars are e$actly how creation emerges when
Orahman becomes e$cluded, as the feminine aspect, the prime originating force,
begins to lose her balance and to reel into di!ersity, and as the masculine aspect,
mahat, begins to forget his eternal nature and to fail in his ability to distinguish it
from his creation.
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1%.1@ (E.(. Hrdham abo!e, on high satta!i('l' satt!a abounding in

1%.11 (E.(9 tamas!i('l' tamas abounding in mHlatas (ind. at the root in the
Chapter )wel!e )he 'aisheshika *ystem !s. Uarma 7E
lower region 1%.1% (E.70 madhye (loc. in the middle ra;as!i('l' ra#as
abounding 1%.1) (E.7- karma!ai+itry't (abl. through action di!ersity
pradh'na!+e$&' (for the principal e$ertion, endea!oring 8arbha!d'saat (!ati
like womb-born ser!ant(s 1%.1, (E.72 '#tti" returning tatra there, to that api
e!en uttara!uttara!yoni!yo8't higher and higher birth(s through heya"
abandoned, gi!en up (E.7E sam'nam the same with ;ar'!mara.a!'di!;am aging
death etc. born of du"kham suffering 1%.10 (E.7( na no k'ra.a!lay't (abl.
because cause dissolution into, melting (see ).,& k#ta!k#tyat' accomplishment
(n:Ia =.E to be done right, proper ma8naat (!ati like sunk, submerged
utth'n't (abl. through rising 1%.11 (E.77 ak'ryate-api (loc. wAapi e!en
without what is to be done tat!yo8a" his connection p'raa(y't (abl. through
sub#ect to another%s will, ser!itude 1%.12 (E.7= sa he hi because, for sarait
knowing all sarakart' doing all (E.7@ *d#(a!*(ara!siddhi" one endowed with
such <ualities supreme go!ernor establishing siddh* (dual two proofs. (1
believe there was an ancient copyin" error on this word (see the devana"arL&,
where siddhL, which !its per!ectly, became siddh, which doesn't work at all.&
1%.13 (E.7. pradh'na!s#$&i" principal the creation para!artham other for
the benefit of satas for his own api really B abhokt#t't (ind. ad!. without being
the en#oyer u$&ra!kuAkuma!ahanaat (!ati like o$cart saffron carrying
()he opponent, 1%.1@ Aboundin8 in 8oodness on hi8h: 1%.11 aboundin8 in
darkness beneath: 1%.1% aboundin8 in passion in the middle: 1%.1) like those
born to seritude< the exertion o7 the prin+ipal /nature9 throu8h the diersity
o7 karma< 1%.1, /all9 that is 8ien up /in the end9: een the returnin8 to that
throu8h hi8her and hi8her births: /and9 the same 6ith su77erin8 born o7 a8in8
and dyin8: and all that. 1%.10 There is no a++omplishment o7 6hat has to be
done throu8h /your9 'risin8' (see '+ -.-: like someone 6ho is sunk: be+ause
there is that /7inal9 dissolution into the +ause (see =.--. 1%.11 Een 6ithout
6hat has to be done: his +onne+tion (see also 3tat-yogaQ3 2.-, E.- is throu8h
bein8 sub;e+t to the 6ill o7 another (see 2.7-@. 1%.12 Dor &e is the one 6ho
+omprehends all and +reates all: and these are the t6o proo7s establishin8 that
the one 6ho is endo6ed 6ith su+h Mualities: /Qrahman -2.99 is that supreme
8oernor /not mahat9.
()he author, 1%.13 The prin+ipal's /mahat's9 +reation 7or the bene7it o7
somethin8 apart /7rom it9 is really 7or his on /bene7it9. Without bein8 the
en;oyer: it 6ould be like +arryin8 sa77ron 6ith an ox+art (see 2E.9.
7( )he *ankhya +arshana
2ere the opponent describes the three planes of human e$istence that are
associated with the doctrine of reincarnation or transmigration of souls according
to the law of karma. 2e says that there is no rising to the ultimate good through
understanding as stated in the first sutra of the 'aisheshika, but that man is instead
go!erned by and sub#ect to the will of a higher power.
De all understand Jod to be an all-knowing and all-powerful higher being, and
not #ust an abstract power but a great unseen person-like being. 9t is possible to
stretch the meaning to encompass some kind of other principle that is not the
mighty anthropomorphic, conscious, human-image, discriminating Jod that we
learned about in church, temple, or synagogue" but to be fair, the word 3Jod3 does
indeed mean #ust that.
9t is a wonderful concept and a noble belief, despite the shameful bickering and
e!en !iolence o!er who%s Jod is real and whose isn%t. Out how can that be helped
when Jod is seen to be a separate personality who stands aloof and #udges one%s
e!ery thought and deed as right or wrong, who is pleased or displeased with one%s
actions, like a parent" and who rewards and punishes accordinglyP )hese things
are not so much Jodly but more like characteristics of petty worldly people,
whose !ery nature seems to be to s<uabble o!er meaningless things, and to glory
in conflict and con<uest.
4n the other hand it has been said that Jod is lo!e, and of course he is. 2ow
does one e!en know Jod but through prayer or de!otion, which is a manifestation
and reflection of that lo!e" and no one would compare prayer to talking to
someone on the street. 9t is an internal connection bathed in feeling and
abstraction. 9n this conte$t it is possible to complete that connection toward
3becoming one with him3, as they say, not as some foolish indi!idual marching
around claiming to be Jod, but as the only truly knowable human consciousness.
)he author concludes this half of the *ankhya +arshana with a nice little
analogy. 9n his world, saffron probably ranked highest among all commodities for
!alue compared to weight, as opposed to dung or firewood, which would be much
more suitable for transportation in a crude hea!y o$cart. *affron, pri&ed as a
yellow dye, also aptly represents the well-established theme of coloring of
consciousness through e$perience, which will be de!eloped later in this work. 2e
says that life e$perience, beginning in satt!a and the others (the saffron, is not
contained in subser!ient indi!iduals, each one borne about in a gross body (the
o$cart created by nature.
Chapter )hirteen Cessation and ;etting Jo 77
Chapter Thirteen
Cessation and Pettin8 Uo
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1).1 (E.79 a+etanate-api (loc. wAapi e!en though, e!en that without
intelligence, design, or conscious intent being, which is k$*raat like milk
+e$&itam (itac ha!ing e$ertion, effort, beha!ior pradh'nasya (gen. belonging to
principal 1).% (E.=0 karmaat (!atup ha!ing, in accordance with karma d#$&e"
(abl. known from seeing ' either, or k'la!'de" (abl. coming from time etc.
(the gross elements (E.=- sabh''t (abl. due to one%s own innate disposition
+e$&itam (itac ha!ing effort (in life anabhisaOdh'n't (see abhisaVdh:na CD
(abl. because of absence of design bh#tyaat (!ati like ser!ant 1).) (E.=2
karma!'k#$&e" (abl. known from karman the effect of drawing to oneself ' or
an'dita" (tasil through the beginningless, the pree$isting
1)., (E.=E iikta!bodh't (abl. known through discriminati!e
consciousness s#$&i!ni#tti" creation cessation pradh'nasya (gen. of principal
sHdaat (!ati as cook(s p'ke (loc. regarding, with the cooking (E.=( itara"
one itaraat like the other tat!do$'t (abl. for in those fault 1).0 (E.=7 dayo"
ekatarasya ' (see >.1& aud's*nyam an abiding apart (from (see the source word
"udsLna" $%& apaar8a" completion, coming to a close 1).1 (E.== anya!s#$&i!
upar'8eWapi (loc. wAapi e!en though another creating coloring, influence na
not ira;yate (from !ira[# to be dismissed prabuddha!ra;;u!tattasya (gen.
point of !iew 3to3 wake up, become aware of rope reality ia like, as (it
appears ura8a" snake (E.=@ karma!nimitta!yo8't (abl. from karma as
instrumental cause resulting from +a moreo!er 1).2 (E.=. nairapek$ye-api
(8ya[ of nirapek8a (loc. wAapi e!en though disinterestedness prak#ti!upak're
7= )he *ankhya +arshana
(loc. whene!er nature assistance aieka" without distinguishing nimittam
cause (E.=9 nartak*at (!ati like female dancer pra#ttisya (gen. of acti!ity api
actually ni#tti" cessation +'rit'rthy't (ind. the ob#ect being attained 1).3 (E.@0
do$a!bodhe (loc. when fault knowing, awareness api indeed na no
upasarpa.am approaching softly pradh'nasya (gen. on the part of principal
kula!adhHat (!ati likeness of a refined woman 1).4 (E.@- na ek'ntata" not at
all bandha!mok$au bondage andAor liberation puru$asya (gen. of the person
aiek't (abl. non-distinguishing #te (wAabl. without, but for
()he opponent, 1).1 Lain8 one's e77ort /in li7e9: een that 6hi+h: like /the
7lo6 o79 milk (-0.=, is 6ithout +ons+ious intent: does belon8 to /our9 prin+ipal
/nature9. 1).% That one's e77ort: serant!like be+ause o7 the absen+e o7 desi8n:
is due to one's innate disposition: is kno6n either 7rom seein8 6hat +omes
7rom time and the others /the 8ross elements9 in a++ordan+e 6ith karma: 1).)
or 7rom the dra6in8 e77e+t o7 karma: throu8h the preexistin8 /6orld9.
()he author, 1).,: Throu8h dis+riminatie +ons+iousness: there is a
cessation o7 the prin+ipal's +reation: as /your9 +ooks (see --.-0 /7inish9 6ith
the +ookin8: 7or there is 7ault in those /your proo7s -E.2-E9: the one and the
other alike. 1).0 /but9 alternatiely to that /your ie6 in 7.-9 o7 the one in
relation to the t6o: su+h a +ompletion is /rather9 an abidin8 apart 7rom it /the
+reation9 (see E.-.. 1).1 Een thou8h there may be ;ust the +olorin8 in7luen+e
/o7 ima8ination9 +reatin8 another thin8: it is not to be dismissed. =t is like a
deadly snake /on the road9: as it appears to one 6ho /then9 be+omes a6are
that the reality is /only9 a rope. Roreoer: 6ith karma bein8 asso+iated as the
+ause 1).2 6heneer there is the assistan+e o7 nature: een thou8h she is
disinterested: su+h a +ause is /kno6n9 ithout distin8uishin8. Pike a dan+in8
8irl: there is a+tually +essation o7 her a+tiity 6hen its ob;e+t is attained. 1).3
=ndeed 6hen there is a6areness o7 that 7ault (see -E.(: there is not /een9 a
so7t approa+h o7 /your9 prin+ipal like a re7ined 6oman. 1).4 There is no
bonda8e or liberation o7 a person at all: but 7or that non!distin8uishin8 (-E.@.
6ffort in accordance with karma is seen in the particularity of one%s time, place,
and circumstance (see -.-2--(, where one%s beha!ior or work in life is fi$ed
according to that natural law. 9n the traditional !iew, seeing one%s acti!ity or effort
in life, and seeing one%s life circumstances as the result of karmic law are two
proofs of the handiwork of nature as the di!ine creati!e and reacti!e force. Ooth
are thought to persist through time in a pree$isting world, independently of one%s
Chapter )hirteen Cessation and ;etting Jo 7@
awareness of them, but in the liberating !iew there is no continuity or persistence.
)he opponent has offered two proofs, both already denied by the author in -.-=-
-@. 4ne is the infinite !ariety of things in nature%s creation (-E.2, and the other is
the seeming connection of <uality of life with an ongoing cyclic system of reward
and punishment for right and wrong beha!ior (-E.E. ()hose two are the space-
related and the time-related, respecti!ely.
2is !iew of the relationship between the indi!idual and his subtle senses and
powers is that the former is pro!ed by the latter. 5lternati!ely, the author%s !iew is
that e!en when the latter are completely stilled, the self is still present (see E.-..
)his idea is presented in !ery much the same way as it is in the Koga, that upon
containment of the ways of thought there is abiding of the self in his own form
(see K+ -.2.
)here is the story of a man who is filled with fear upon encountering a deadly
snake on the road in the twilight, but when he looks closer he reali&es that his
frightening 3reality3 of the moment before was actually #ust a coil of rope lying
there. )he author%s point is that in the liberating !iew both realities are !alid in
their time and both ine!itably come to an end, so the snake e$perience with its fear
is not to be dismissed as a mistake after the fact. 4f course, again and again and
again, in the livin" !iew of common sense and reason that each and e!ery one of
us already knows, it is something else.
*utras -E.@-9 are a de!elopment of the point made in -0.7, that there is
cessation and not continuance. )he female dancer illustrates the acti!e role of
nature. Dhether it is like the li!ely ra#asic performance of a ser!ant dancer, or the
gentle satt!ic mo!ement of a refined person, nature%s acti!ity ceases when the
awareness of it ceases because awareness is the cause, not nature. 9n the state of
non-distinguishing it is seen to be the other way around, but this !iew is a state of
bondage. ;iberation always comes out of the bondage as an awakening, and
ultimately neither the liberation nor the bondage e!en e$ists but for the tendency
to fall asleep to the reality of the self.
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1).1@ (E.@2 prak#te" (gen. belong to nature 'G;asy't (ind. surely
sasaA8at't (abl. through attachment pa(uat (!ati like domesticated animal
1).11 (E.@E rHpai" (inst. pl. ways saptabhi" (inst. in these ways se!en or
3often used to e$press an indefinite plurality3 (CD, 3many3 'tm'nam himself
badhn'ti binds (refle$i!e :tmanepada pradh'nam principal ko(ak'raat (!ati
like 3case (cocoon maker3, silkworm imo+ayati liberates himself eka!rHpe.a
one way 1).1% (E.@( nimitta!tam cause (this being aiekasya (gen. of non-
distinguishing na not d#$&a!h'ni" learned knowledge abandoning, letting go
1).1) (E.@7 tatta!abhy's't principle, truth discipline of repeated study,
constant mindfulness na iti na iti iti ty'8't (abl. through 3no3 3no3 thus
lea!ing, abandoning, forsaking, letting go ieka!siddhi" distinguishing
accomplishing, reali&ing 1).1, (E.@= adhik'ri-prabhed't (abl. from the
standpoint of one of authority, go!ernor subdi!ision na no niyama" rule,
restriction 1).10 (E.@@ b'dhita!anu#tty'" (abl. arising from that which has
been e$cluded return madhya!iekata" (madhya S tasil 3out of the midst3 in
the midst distinction api e!en upabho8a" life e$perience (E.@. ;*an!mukta"
li!ing liberated +a indeed, thus 1).11 (E.@9 upade(ya!upade$&#!t't (abl.
through taught teacher being tat!siddhi" his achie!ement (E..0 (ruti"
scripture +a in addition to 1).12 (E..- itarath' otherwise andha!parampar'
blind tradition (E..2 +akra!bhrama.aat (!ati like wheel spinning dh#ta!
(ar*ra" retaining a body, continuing to li!e, e$isting (E..E saOsk'ra!le(ata"
(tasil brought about through mind construct little tat!siddhi" his achie!ement
1).13 (E..( iek't (abl. through distinguishing ni"(e$a!du"kha!ni#ttau (loc.
upon without remainder, complete suffering cessation k#ta!k#tya t' done
to be done the ha!ing na not itar't (abl. through the other way
()he opponent, 1).1@ Surely: that /bonda8e9 must belon8 to nature:
throu8h atta+hment: like a domesti+ated animal.
()he author, 1).11 /Rore9 like a silk6orm: the prin+ipal liberates himsel7
in one 6ay: /thou8h9 he binds himsel7 in seen /many9 6ays: 1).1% not lettin8
8o o7 the learned kno6led8e: this bein8 the +ause o7 his non!distin8uishin8.
1).1) =t is throu8h lettin8 8o: thusC Ethere is no VE: Ethere is no VE: that
Chapter )hirteen Cessation and ;etting Jo 79
distin8uishin8 is reali?ed: /and9 by +onstant mind7ulness o7 the truth: 1).1,
/but9 7or the subdivision o7 the 8oernor /mahat9: there is no su+h rule. 1).10
Le is /thus9 the liin8 liberated one: his li7e experien+e arisin8 7rom the return
o7 6hat has been ex+luded /learned kno6led8e9: een in the midst o7
distin8uishin8. 1).11 Lis a+hieement is throu8h being tea+her and tau8ht in
addition to s+ripture. 1).12 Other6ise there is ;ust blind tradition: his
a+hieement brou8ht about throu8h a little mind +onstru+t: maintainin8 a
body like spinnin8 the 6heel /o7 karma9. 1).13 The hain8 done that 6hi+h is
to be done happens upon the +omplete +essation o7 su77erin8 throu8h
distin8uishin8: not throu8h that other 6ay.
Hnlike a donkey or a cow, the silkworm is bound by cords of his own making,
and upon the reali&ation of his true form he comes out of his bondage, not by
atonement and redemption but simply by abandoning his confinement. Mor the
inward-looking phase only, there is abandoning by affirmation of the liberating
!iew and negation of the obstacles to liberation inherent in the li!ing !iew,
negations such as, 3)here are no other souls, no liberation or ignorance in other
people. )here is no origination of the world from gross elements. )here is no
permanence of creation. )here is no pree$isting world or a real past that is
independent of my awareness.3 )his is the kind of re-e$amination and letting go of
learned beliefs that is re<uired for the sake of liberation. )he other thing,
affirmation or mindfulness of the new truth, is not mere memori&ation and
recitation of truisms, but a constant immediate attendance to one%s own awareness
and superintendence in the present moment, and to the flow of creation from
within, through the channels of the serial elements.
)he statement of e$emption for the lower self, e$pressed in sutra -E.-(, teaches
an important point and ser!es as a caution. )he whole sub#ect of establishing the
state of distinguishing is for the higher self, the intellect, the seeker of truth,
e$amining consciousness rather than the physical world. 4n the other hand, the
subdivision of mahat, which is the gross personal identity and the body that
functions in day to day life, continues to li!e according to the ob#ecti!e worldly
!iew. 9t would be absurd and untrue to go about li!ing your daily life in the
physical world claiming that it is dissol!ed when you look away or that memory
creates the past, or that other people don%t ha!e souls. /ondering and reflecting,
e!en with the aid of a book (whether reading or writing, is a solitary practice, but
once we start sayin" things, we are bound by the rules of ordinary life. 4ut of the
two-fold purpose of life, spiritual reali&ation on the one side and the e$perience of
=0 )he *ankhya +arshana
life on the other, the teaching of the liberating !iew applies to the former only.
)his is the domain of the great mahat alone, making the intellectual connection
(yoga with his manifest creation. *till, though the spiritual and the material !iews
are opposite, they are not mutually e$clusi!e, because when there is the
de!elopment of comprehension of that inner aspect of truth that is not the taught
and learned truth, the two opposites are found to complete one another.
*ince, according to the teaching on the liberating !iew, the yogin is to disregard
the notion of the e$istence of any other souls, the relationship of student and
teacher between him and some other person should only be considered as a
3representation3 of the inner e$perience. )he grasping of essential points and the
de!elopment of subtle knowledge is primary, whereas hearing or reading words is
secondary. )he principle stated in sutra -E.-= is not #ust the blind propagation of
learned words and the accumulation of superficial intellectual understanding
within the traditional institution of teacher and student. )he true teacher is the
yogin%s ability to e$amine his own consciousness and to establish subtle cognition
of his own intellect and its counterpart, pure awareness, the silent substrate that is
puru8a. 5ccording to this teaching, puru8a is the yogin alone. 9t is not one of many
puru8as, because being one of many is the role assumed by his personal identity.
1either is puru8a a great uni!ersal spirit of which he is only a part. 5ccording to
this teaching, puru8a, the 3human being3, is wholly and only the yogin, the reader.
Dithout the reali&ation of the true nature of this teaching and of scripture, one
is reduced to memori&ing and repeating learned knowledge as mere information,
drawing on recollection from a great inner repository of names, relationships of
cause and effect, similarities and differences, classifications, and so on. )he bright
intellectual self can argue energetically and endlessly on either side of any point of
superficial knowledge if there is the desire to win and the kind of mind that fairly
whirls with things to say and points to pro!e, but true learning and true teaching
can be found only in the eye of that tempest of words, and in that place it can be
reali&ed that the teaching and the learning are really the same thing.
5ccumulation of facts, a habit of <uick inference, and skill in !erbal
articulation are <ualities of e$ternally directed intelligence only, but for the person
who belie!es that he or she is more than #ust the e$ternal thing, and who feels
compelled to find a deeper personal truth, a different path appears, which is a
different kind of in<uiry, and an essential part of the answer to that in<uiry is
found through the internal dynamic of study, as teacher and student.
Chapter Mourteen )he *tories =-
5s for the teacher, when liberation is established there is no other person, no
master outside the yogin who can teach him. 4ne may see the body and hear the
!oice of some teacher figure, or read the characters in ink on the paper in a book,
but these are secondary realities. )he message and the knowledge, which is the
primary reality, is created in that moment by the intellect, and in the liberating
!iew it is not assigned or credited to any other person as its source. 5ccording to
an ancient pro!erb, 3knowledge in books stays in the books.3
Chapter Dourteen
The Stories
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1,.1 ((.- r';a!putraat (!ati like king son (not "kin"'s son" or "kin"s !or
sons (;eda ;yasa&"& tatta!upade('t (abl. from truth teaching ((.2 pi('+aat
(!ati like primiti!es anya!artha!upade(a" other purpose(s teaching api e!en
1,.% ((.E '#tti" re!ersion, returning asak#t!upade('t (abl. from repeatedly
teaching ((.( pit'!putraat (!ati like father son ubhayo" (loc. in both
d#$&at't (abl. because being learned 1,.) ((.7 (yenaat (!ati like osprey
(referring to 3kurara3 in CO -@. sukha!du"kh* ha!ing pleasure or pain ty'8a!
iyo8'bhy'm (abl. from abandoning separation ((.= ahi!nirlayan*at the
shed skin of a snake ((.@ +hinna!hastaat like cut-off hands ' or 1,., ((..
as'dhana!anu+intanam unconduci!e to the goal attitude bandh'ya (dati!e
tending to bonding bharataat like Oharata 1,.0 ((.9 bahubhi" (inst. pl. with
many yo8e (loc. in association irodha" hostility, clashing r'8a!'dibhi" (inst.
pl. through passion, desire etc. kum'r*!(aAkha!at girl shells like ((.-0
=2 )he *ankhya +arshana
d'bhy'm (inst. by two api e!en tath' in that way ea #ust so ((.-- nir'(a"
(nir-:Ia without any hope or wish or desire sukh* happy piA8al'at like /iYgal:
1,.1 ((.-2 an'rambhe (loc. in the case of without any undertaking api e!en
para!8#he (loc. in another house sukh* (a sukhin happy sarpaat like a snake
1,.2 ((.-E bahu!('stra!8uru!up'sane api (loc. wAapi e!en many lessons
master attending s'ra!'d'nam taking the essence $a&padaat like a 3si$-foot3
bee (or "si/-word" a subtle re!erence to ;aisheshika& ((.-( i$u!karaat (!ati like
arrow maker na not eka!+ittasya (gen. point of !iew" for single-minded,
resolute sam'dhi!h'ni" focus abandoning 1,.3 ((.-7 k#ta!niyama!laA8han't
established rules, laws, ways disregarding, transgression 'narthakyam
uselessness, pointlessness lokaat (!ati like world ((.-= tat!ismara.e-api (loc.
wAapi e!en if (of them forgetting bhek*at (!ati like female frog 1,.4 ((.-@
na not upade(a!(raa.e (loc. upon teaching hearing api e!en, #ust k#ta!
k#tyat' (t: f. abstract accomplished task para!'mar('t!#te (abl. wA>te without
grasping (the point iro+anaat like 'irocana the asura ((.-. d#$&a" seen tayo"
(loc. dual" between those two indrasya (gen. by 9ndra
()he opponent, 1,.1 That +omes 7rom the teaching o7 truth: like the kin8
and the son< een tea+hin8 7or other /moral9 purposes: like that o7 the Ki('+a.
()he author, 1,.% Pike 7ather to son: be+ause o7 its bein8 learned
kno6led8e in both +ases: 6hat +omes 7rom su+h repeated tea+hin8 is the
return /to su77erin89. 1,.) Pike the osprey: hain8 pleasure s. displeasure
7rom abandonin8 s. separation /respe+tiely9: like a snake sheddin8 its skin
or like seered hands. 1,., Pike Qharata: an attitude to6ard bondin8 /to
another9 is un+ondu+ie o7 the 8oal< 1,.0 /bondin89 6ith many: there is
+lashin8 in the asso+iation: throu8h desire: et+. like the 8irl's shells: /but9 een
6ith t6o it is ;ust the same: like KiA8al': happy 6ithout any su+h desire: 1,.1
een 6ithout any undertakin8: happy in the house o7 another: like a snake.
1,.2 Dor the sin8le!minded: een 6ith attendan+e at many lessons there is
takin8 o7 the essen+e: like the bee: /or9 like the arro6 maker: not abandonin8
his +ontemplation< 1,.3 /but9 een i7 you 7or8et them: like /in the story o79 the
7ro8 prin+ess: there is no point in disre8ardin8 established 6ays as in the
6orld. 1,.4 So it is not ;ust on hearin8 the tea+hin8: like >iro+ana: that 6hat is
to be done is done: not 6ithout 8raspin8 that /essential point9 6hi+h is seen by
=ndra: bet6een the t6o />iro+ana and =ndra9.
Chapter Mourteen )he *tories =E
)he opponent disagrees with the author%s last statement in sutra -E.-=. 2e says
that li!ing liberation is not through being teacher and taught in one person, but
rather in two persons. 9n the e$ample from scripture, the king is /ra!:haTa and the
son in!ol!ed is not his own, but rather B!etaketu, the son of the sage Jautama (see
Chandogya Hpanishad ', E, -. )he words spoken by that kshatrya to the brahmin
Jautama, rather more religious than enlightening, are the lesson of the fi!e agnis.
)he other reference, the stories and parables of the primiti!e tribes of ancient 9ndia
referred to by the opponent as the /iI:ca, ha!e been translated into *anskrit as
3Uath: *arit *:gara3, and subse<uently into 6nglish in the last century.
/arents gi!e their children repeated instruction in the ways of life, but this kind
of instruction has nothing to do with liberation, and rightly so" but in adulthood,
with the perpetuation of traditional knowledge without distinguishing, suffering
continues to dominate. 9n sutras -(.E-@, the author recites the si$ lessons of the
ascetic rishi Oodhya (Cah:bh:rata \99, -@. Janguli (-@- )okunagaA*mith,
embellished with references to other traditional stories. ;ike the lesson of 'irocana
and 9ndra from Chandogya Hpanishad '999, ., they illustrate the difference
between superficial and essential understanding. )he stories teach three themes
that correspond to the threefold suffering mentioned in -.-, all from the ascetic%s
point of !iew. )he first represents physical pleasure !ersus physical pain" the
second, social pleasure !ersus social pain" and the third, the loss of self-focus.
*utra -(.E is about physical pleasure and pain, like gulls either waiting or
fighting for scraps of food, or like one losing a body part either painlessly or
painfully. )he ascetic renounces indulgence in physical pleasure and pain. *utras
-(.(-= are about company, like Uing Oharata who becomes so attached to his
belo!ed pet deer that he neglects the duties of life" or like the girl hoping to remain
undisco!ered as she pro!ides food for company, taking off her shell bracelets to
a!oid the rattling noise" or like /iYgal: who finally gi!es up the hope that her lo!er
will come, renouncing the pain along with the hope" or like the solitary snake who
a!oids building a house of his own. Juests, lo!ers and households represent social
pleasure and pain, and the ascetic is happy to ha!e none. *utra -(.@ is about
maintaining clarity or focus by not succumbing to the scattering of thoughts.
Jrasping the essence of lessons re<uires such focus, like a bee who heads straight
for the essential part of the flower, not distracted by other things, or like an arrow
maker who remains attenti!e to the task before his eyes, not distracted by the
passing by of a king and his entourage. 9n sutra -2.. the author concludes by
dismissing asceticism as a means of achie!ing liberation. Dorldly life will suffice,
=( )he *ankhya +arshana
e!en if one fails to obser!e all the rules and karmas" and one%s cherished life will
not re!ert to a lower form, as the /rince%s lo!ely wife re!erted to being a frog
when he forgot the rule he had promised, not to show her water.
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1,.1@ ((.-9 pra.ati!brahma+arya!upasarpa.'ni acts of re!erence student
life ser!ice to the master k#t' (ind.part. ha!ing done siddhi" accomplishment
bahu!k'l't (ad!. for a long time tadat like that, like him
1,.11 ((.20 na no k'la!niyama" time rule 'madeaat (!ati like
':made!a (see 7itareya Mpanishad 1; "and Ni" ;eda 1;, 2-, 1& 1,.1% ((.2-
adhyasta!rHpa!up'san't (abl. from placed o!er, superimposed form worship
p'ramparye.a (inst. by degrees ya;Ga!up'sak'n'm (gen. on the part of rite
worshippers ia as if ((.22 itara!l'bhe (loc. upon other obtaining, attaining,
finding api e!en '#tti" returning paG+a!a8ni!yo8ata" (tasil fi!e fires
according to ;anma!(rute" (abl. from birth (#anman, origin scripture 1,.1)
((.2E iraktasya (gen. point of !iew" to one free from passion heya!h'nam to
be left lea!ing up'deya!up'd'nam to be taken taking haOsa!k$*raat (!ati
like swan milk ((.2( labdha!ati(aya!yo8't ha!ing ac<uired superiority
from ' or tadat (!ati like him (9ndra 1,.1, ((.27 na no k'ma!+'ritam
(according to desire acting, beha!ingness" hedonism (a kmacrin is one
behavin" accordin" to desire, or a hedonist, as opposed to a brahmacrin& r'8a!
upahate (loc. when stricken with passion (ukaat (!ati like Buka, son of 'yasa
((.2= 8u.ayo8't by cordsAprak>?i baddha" bound (ukaat (!ati like parrot
1,.10 ((.2@ na no bho8't (abl. from e$perience r'8a!('nti" passion
pacification muniat (!ati like the monk ((.2. do$a!dar(an't (abl. from
degradation seeing ubhayo" (loc. in both 1,.11 ((.29 na not malina!+etasi
Chapter Mourteen )he *tories =7
(loc. in muddy mind upade(a!b*;a!praroha" teaching seed germinating
a;aat (!ati like Uing 5#a ((.E0 na not 'bh'sa!m'tram semblance mere api
e!en malina!darpa.aat (!ati like muddy mirror 1,.12 ((.E- na not tat!;asya
(gen. being of that born api in fact tat!rHpat' it (ifc formed of paGka;aat
(!ati like lotus 1,.13 ((.E2 na not bhHti!yo8e (loc. in the case of prosperity
association api e!en k#ta!k#tyat' ha!e done to be done up'sya!siddhiat (!ati
like to be re!ered accomplishments up'sya!siddhiat
()he opponent, 1,.1@ Pike him /=ndra9: there is a++omplishment hain8
done reeren+e: study: and seri+e 7or a lon8 time (-0- years in 9ndra%s case.
()he author, 1,.11 Pike >'madea: there is no rule as to time: 1,.1% as i7 it
6ere by de8rees throu8h 6orship o7 the superimposed 7orms /the 8ods9: on
the part o7 6orshippers at the reli8ious rite: returnin8 een upon attainin8 the
other /6orlds9: a++ordin8 to the 7ie a8nis 7rom the s+ripture on ori8ins.
(Chandogya Hp. ' (-.. 1,.1) To one 6ho is 7ree 7rom passion: there is leain8
6hat is to be le7t /and9 takin8 6hat is to be taken: like the s6an 6ith milk< or
like him /=ndra9: 7rom hain8 a+Muired that superiority /in understandin8: as
opposed to 7.79. 1,.1, 5o hedonism 6hen stri+ken 6ith passion: like Juka:
bound by +ords: like a parrot. 1,.10 5o pa+i7i+ation o7 passion throu8h li7e
experien+e: like the monk: be+ause it +omes 7rom seein8 the de8radation in
both /passion and experien+e9. 1,.11 There is no 8ermination o7 the seed o7
tea+hin8 in a muddy mind: like /Xin89 A;a< not een a mere semblan+e: like a
muddy mirror. 1,.12 =n 7a+t: like the lotus: bein8 o7 6hat is born in that /mud:
/that seed99: it /the tea+hin89 does not take the 7orm o7 that /mud9. 1,.13 The
hain8 done 6hat is to be done is not like the a++omplishments o7 those 6ho
are to be reered (the learned -(.--2: een in the +ase o7 one asso+iated 6ith
prosperity (the Uing -(.-.
;ike the last section, these three scriptural references correspond to the
threefold suffering mentioned in -.-. *utra -(.-( is about addiction to pleasure.
3)he man without attachments, no longer cherishing any desire for earning wealth,
can sleep happily. 2o, it was well said by Buka while going to the great forest from
his father%s abode, renouncing e!erything03 (Cah:bh:rata \99, -@@ Janguli. 2e
uses a pun here. )he name Buka means parrot, and parrots were captured with nets
made of cords. )he word for a cord or strand is guTa, which of course also refers
to the three guTas of nature. *utra -(.-7 is about family. 5ccording to 'i#[ana
Ohik8u, the monk could be *aubhari, who abandoned his solitude out of desire for
== )he *ankhya +arshana
the #oys of a householder, only later to reali&e the futility of his perpetual desire for
wealth and family ('i8Tu /ur:na 9', 2, (@. *utra -(.-= is about shock. 9n the
muddy state of grief, like Uing 5#a after the death of his belo!ed wife, there is a
loss of self-focus and a diminished ability for distinguishing (B!et:I!atara
Hpanishad 9', 7.
)he three e$amples abo!e illustrate a range of distractions from hedonism to
family life and e!en grief, but in the end the author dismisses the renunciation of a
normal life that would ine!itably hold such distractions, as a means of achie!ing
liberation, whether it is the ra#as of passion or the tamas of grief. Jrasping the
essential meaning of one%s own awareness is the means, and the goal is simply the
absence of suffering, not necessarily renunciation or prosperity. 9n this chapter the
author seems to be saying, 3Kou see, 9 can tell scriptural lessons as well as anyone,
but the important thing is the essential understanding, not the telling.
2e concludes this chapter by referring back to its beginning and by
transforming the mud and seed metaphor of -(.-= into an illustration of the
difference between essential understanding and learned knowledge. 9n the turbid
waters of word knowledge and the muddy depths of memori&ation and recitation
without distinguishing, there is no essential understanding, but when one rises up
into the light of distin"uishin", the lotus of reali&ation unfolds. )he words are
indeed born in the mud (see '+ 2.-0--., but their essence can be seen as the
flower. 1ow, this is not to say that recitation and chanting, or reading, studying,
teaching, etc., ha!e no !alue. )hey can ha!e !alue, but not without distinguishing.
Chapter Di7teen
Krayer
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Chapter Mifteen /rayer =@
10.1 (7.- maA8ala!'+ara.am prayer or rite for happiness or good luck
performance, usage (i$&a!'+'r't (abl. because cultured, learned, educated
traditional, customary usage phala!dar(an't (abl. because fruit(s, result(s
seeing (rutita" (tasil because scripture +a and iti thus 10.% (7.2 na not *(ara!
adhi$&hite (loc. if supreme go!ernor presided o!er, go!erned, superintended
phala!ni$patti" fruit, result fruition karma.' (inst. through action tat!siddhe"
(abl. because it accomplishing
10.) (7.E sa!upak'r't (abl. from self benefit, ser!ice adhi$&h'nam
go!ernance lokaat as the world (7.( laukika!*(araat (!ati like, in the sense
of worldly lord itarath' (with !: rather than (7.7 p'ribh'$ika" con!entional
meaning ' alternati!ely 10., (7.= na not r'8't!#te without desire (for it tat!
siddhi" it accomplishing prati!niyata!k'ra.a!t't (abl. because counter-
checked, o!erruled cause state 10.0 (7.@ tat!yo8e (loc. in that connection api
howe!er na not nitya!mukta" eternal free 10.1 (7.. pradh'na!(akti!yo8't
(abl. for principal powers in connection with +et if F then saA8a!'patti"
sticking, clinging contact, attachment happening, occurring 10.2 (7.9 satt'!
m'tr't being that simply +et if sara!*(aryam (o!er all, e!eryone being
supreme ruler (7.-0 pram'.a!abh''t (abl. because proof absence na no tat!
siddhi" it establishing 10.3 (7.-- sambandha!abh''t (abl. because
connection (same as pratibandha >.1& absence na not anum'nam inference 10.4
(-.E2 (These si/ sutras clearly belon" here and not where they are !ound in
manuscripts, because o! the theme o! prayer, the "i! ... then" !ormat o! 1>.?, which
matches 1>.) and 1>.-, and the pro/imity o! the Ouddhist doctrines o!
momentariness (1>.1(& and emptiness (1).1&. Nestorin" them to their proper place
also corrects both o! the anomalies in the numeric structure.& putrakarmaat like
the ceremony for a son iti (<uotes +et if F then (-.EE na not asti it is hi because
tatra in that place sthira" steady, constant, perse!ering eka!'tm' one, same
indi!idual ya" the one who 8arbhadh'din' (inst. by impregnation ceremony
etc. saOskriyate to be blessed
()he opponent, 10.1 Qe+ause it is the +ustom o7 the learned: be+ause o7
seein8 results: and be+ause o7 s+ripture: thus is the per7orman+e o7 prayer.
10.% There is no 7ruition o7 result i7 8oerned by /your9 supreme one /mahat9:
be+ause it is a++omplished throu8h karma.
()he author, 10.) Alternatiely to the +onentional meanin8: 6hi+h is like a
orldly supreme 8oernor /*(ara9: 8oernan+e +omes rather 7rom a sel7!
=. )he *ankhya +arshana
bene7it: appearin8 as the 6orld. 10., =t is not a++omplished 6ithout the desire
7or it: /simply9 be+ause that is the /desired9 state 6here the +ause /o7 bonda8e
and su77erin89 is +ounter!+he+ked. 10.0 =t is not: ho6eer: the eternal 7ree one
in the +onne+tion 6ith that /desire9. 10.1 =7 you think it /8oernan+e9 +omes
7rom a +onne+tion 6ith the poer o7 a prin+ipal< 6ell: then there 6ould be the
o++urren+e o7 atta+hment. 10.2 =7 you think it +omes 7rom simply being that:
bein8 the supreme lord /*(ara9 o7 all< 6ell: /as you say in 7.=9 there is no
establishin8 that be+ause o7 the absen+e o7 proo7. 10.3 There is not /een9
in7eren+e /as proo7 o7 that9: be+ause o7 the absen+e o7 a +onne+tion. 10.4 =7 you
think that /+onne+tion: /or seeing results -7.-9 is like the E+eremony 7or a
sonE: it is not: be+ause the one 6ho perseeres in that pla+e /o7 sa+ri7i+e9: by
the impre8nation rite or 6hateer: is the ery same indiidual 6ho is to be
blessed by it.
2a!ing e$amined the !alue of what is learned (see -.2, we now turn to what is
done (see -.E, worship and prayer. )he opponent begins by defending the idea
that karma and the fruition of its result comes from following the customs and
scriptural in#unctions as to prayers and proper actions.
Hndertaking a course toward liberation from bondage and suffering is inspired
by the desire for it on the part of the indi!idual personal self, but this is not for
reasons of ac<uisition of special abilities or for glory or power o!er others, e!en in
knowledge or prestige (see also K+ -.--. 9f that were the case the ultimate
purpose of puru8a (see -.- would be bondage itself through attachment" but, as
sutra -7.7 points out once again, there is no such attachment for the free one.
)here is proof of go!ernorship by direct comprehension in the one self, but the
e$istence of an e$ternal Jod is not pro!ed by perception or by inference. 6!en the
benefit from 'edic rites and prayers to the gods would not be from or for anyone
other than the performer himself, because there simply is no other.
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Chapter Mifteen /rayer =9

10.1@ (-.E( sthira!k'rya!asiddhe" (abl. because perse!ering result not
accomplished k$a.ikatam momentariness (-.E7 na not pratyabhi;G'!b'dh't
(abl. to be inferred #ust because direct recognition e$cluded 10.11 (-.E= (ruti!
ny'ya!ira!Hdh't (abl. known from scripture reasoning men conclusions +a
and 10.1% (-.E@ d#$&'nta!asiddhe" (abl. because e$ample not (necessarily
established +a indeed 10.1) (7.-2 (ruti" scripture api e!en pradh'na!
k'ryatasya (gen. of principal product being 10.1, (7.-E na no aidy'-
(akti!yo8a" (in the lack of higher knowledge power connection ni"saA8asya
(gen. for indifferent 10.10 (7.-( tat!yo8e (loc. if that connection tat!siddhau
(loc. if that establishing anyony'(rayatam state of mutual dependence 10.11
(7.-7 na not b*;a!aAkuraat (!ati like seed sprout s'di!sams'ra!(rute" (abl.
understood from ha!ing a beginning the course of life, the world scripture
10.12 (7.-= idy'tas (tasil as a result higher knowledge anya!te (loc. if
otherwise brahma!b'dha!prasaA8a" Orahman e$cluded it would happen
(7.-@ ab'dhe (loc. when not e$cluded nai$phalyam there being no fruition
10.13 (7.-. idy'-b'dhya!te (loc. in higher knowledge e$cluded by
being ;a8ata" (gen. of li!ing world apiWeam (see also #.,, 1).-& indeed e$actly
(7.-9 tat!rHpa!te (loc. in that the !ery form s'ditam state of beginning
()he opponent, 10.1@ That there is momentariness: be+ause a result is not
a++omplished by one 6ho perseeres: is not to be in7erred ;ust be+ause dire+t
re+o8nition /per+eption9 o7 it /the relation bet6een the perseeran+e and the
result9 is ex+luded. 10.11 =t is kno6n 7rom the +on+lusions o7 men by /both9
s+ripture /testimony9 and reasonin8 /in7eren+e9< 10.1% be+ause indeed it
doesn't hae to be established by an example /per+eption9. 10.1) There is een
s+ripture on its /a result's9 bein8 a product o7 the prin+ipal /nature9. 10.1, Dor
the indi77erent /nature9 there is no +onne+tion bet6een her po6er (-(.= and a
la+k o7 su+h hi8her kno6led8e (-7.--. 10.10 =7 there 6ere a +onne+tion 6ith
that /la+k o7 hi8her kno6led8e: i8noran+e9 in establishin8 that /po6er9: there
6ould be a state o7 mutual dependen+e. 10.11 That it is like seed and sprout is
not to be understood 7rom s+ripture on the 6orld hain8 a be8innin8. 10.12 =7
it 6ere /your9 other 6ay: it 6ould happen that 'rahman 6ould be ex+luded by
our hi8her kno6led8e (-7.--: there bein8 no 7ruition 6hen he is not ex+luded.
()he author, 10.13 That /7ruition9 o7 the liin8 6orld is indeed exa+tly that:
in his bein8 ex+luded by /your9 'hi8her kno6led8e'. =ts state o7 be8innin8 is in
the ery 7orm o7 that /ex+lusion9.
@0 )he *ankhya +arshana
)he principle of momentariness is consistent with the teaching of the
+arshanas in that time is only a present moment construct of memory or
anticipation. )he opponent argues that a relationship of cause and effect between a
'edic rite and the result is known by the testimony of scripture and by inference
from the e$amples seen in the range of <uality in the li!es of others, whereas a
knowledge limited to direct self-recognition would e$clude that relationship.
2e cle!erly says in -7.-7 that if there were a claim to power in the ignorance of
re#ecting the e$ternal authority of scripture and that of the hierarchy of spiritual
and intellectual leadership, then there would be ignorance in that claim to power.
)he author replies that life%s !ery beginning is in the state of e$clusion of
Orahman, the state of losing the awareness of one%s pure self as Orahman, being
captured by the facts and e$planations, affirming that they 3really3 e$ist.
4therwise there would be no life and no world, and that is impossible.
Chapter Sixteen
Dharma and Lappiness
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11.1 (-.(E tat!abh'e (loc. upon that non-e$istence tat!abh''t (abl.
inferred from that non-e$istence (Hnyam emptiness tarhi then, in that case 11.%
(-.(( (Hnyam emptiness tattam reality A bh'a" e$istence ina(yati it passes
away astu!dharma!t't (abl. inferred from real the nature of the notion that
in'(asya (gen. of passing away 11.) (-.(7 apa'da!m'tram nay-saying
mere, nothing more than abuddh'nam thoughtless 11., (-.(= ubhaya!pak$a!
sam'na!k$emat't (abl. ad!. both side same being or resting assured ayam
this api in fact 11.0 (-.(@ a!puru$a!arthatam not human purpose
ubhayath' either way 11.1 (7.20 na no dharma!apal'pa" duty denying
prak#ti!k'rya!ai+itry't nature effect(s manifoldness (7.2- (ruti!liA8a!
'dibhi" (inst. pl. through scripture indicators etc. tat!siddhi" it establishing
Chapter *i$teen +harma and 2appiness @-
11.2 (7.22 na not (such niyama" defined pram'.a!antara!aak'('t (abl.
by means of proof other admitting (7.2E ubhayatra either way api eam
e$actly so 11.3 (7.2( arth't (abl. because purpose siddhi" establishing +et if
thought to be sam'nam same ubhayo" (loc. in both 11.4 (7.27 anta"!kara.a!
dharmatam inner creator role the !ery e$istence of dharma!'d*n'm (gen.
pl. for all duty etc. (7.2= 8u.a!'d*n'm (gen. pl for all <ualities beginning
with +a!na and not #ust atyanta!b'dha" ultimately e$cluded
()he opponent, 11.1 Drom the non!existen+e o7 that /liin8 6orld9 upon the
non!existen+e o7 that /ex+lusion9: one 6ould in7er emptiness in that +ase. 11.%
That reality is emptiness: that existen+e passes a6ay: in7erred 7rom the notion
that passin8 a6ay is the nature o7 anythin8 real: 11.) is nothin8 more than
thou8htless nay!sayin8: 11., this /speaker (the opponent9: in 7a+t: bein8
+om7ortable /in sayin89 that the t6o ie6s /EemptinessE and the Eseparate
prin+ipleE9 are the same< 11.0 /but9 either 6ay: that is not the purpose o7 a
human bein8. 11.1 There is no denyin8 that it /the purpose o7 a human bein89
is dharma: be+ause there is the mani7oldness o7 the e77e+ts o7 nature: the proo7
o7 it throu8h s+ripture: indi+ators: et+.
()he author, 11.2 Either 6ay: that /dharma9 is not de7ined exa+tly so by
admittin8 those other means o7 proo7. 11.3 =t is the same in both: een i7 you
think it is established be+ause it is our purpose: 11.4 The ery existen+e o7 a
'dharma' 7or the inner +reatorY/that is:9 7or all that be8ins 6ith his dharma
and not ;ust 7or all that be8ins 6ith the 8u.asYis that he is ultimately
ex+luded.
)he principles of momentariness and emptiness are associated with Ouddhism
and the opponent takes a subtle poke at that school with the word 3abuddh:nam3.
9n his !iew, the author has denied the role of dharma as the causal force behind
one%s life circumstances. )o him dharma is the pre-established fi$ed law of the
uni!erse, the way things 3really3 are whether one knows it or not. 9t is the
unwritten law that dictates how a person must li!e his life and what work,
customs, and prayers he must perform in order to ad!ance to the ultimate end. 5ll
these things were learned through the tradition preser!ed by the educated class,
and through scripture. 9n the author%s !iew, howe!er, one%s dharma is not defined
by those criteria because the ultimate dharma of rising to the supreme good, as
outlined in the 'aisheshika, is accomplished in another way.
@2 )he *ankhya +arshana
)he term 3beginning with dharma3 refers back to the opponent%s own statement
in 9.2 that e!en one%s own discerning power begins with dharma. )he author says
that if we are to be"in with dharma, then there must be a dharma for the original
inner creator, but his dharma is that he be e$cluded while the dharma of nature as
the three gunas proceeds in the world. )he opponent%s ob#ection that this e$clusion
constitutes 3emptiness3 is pointless because the author is not asserting such an
impossible thing in the first place. 6mptiness for this author would mean freedom
from distraction from self-awareness, not the annihilation of self-awareness.
1e$t the author e$amines the implication that when there is cessation of
affliction, there is happiness as the underlying foundational state.
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ind. sukha!saOitti" happiness sense, feeling, knowledge 11.11 (7.2. na not
sak#t!8raha.'t (abl. from 3done together3, at once, simultaneous, immediate
comprehension sambandha!siddhi" binding or #oining together, inherent relation
establishing 11.1% (7.29 niyata!dharma!s'hityam rule dharma (this
connection is karmadhraya& P intimately connected, associated ubhayo" (loc. in
relation to the two ekatarasya (gen. of one ' alternati!ely y'pti" per!ading
11.1) (7.E0 na not tatta!antaram principle separate astu!kalpan'!
prasakte" (abl. known through reality imagining indulging in 11.1, (7.E-
ni;a!(akti!udbhaam inborn power emergence, rising up, generation,
manifestation iti according to '+'ry'" teachers
11.10 (7.E2 'dheya!(akti!yo8a" (to be contained, attributed power, ability
connection, association iti so says, according to paG+a(ikha" 11.11 (7.EE na
not sarHpa!(akti" own nature power niyama" rule punar!'da!prasakte"
(abl. because tautology occurrence (7.E( i(e$a.a-'narthakya!prasakte"
(abl. arising from distinction specifying meaninglessness occurrence 11.12
(7.E7 pallaa!'di$u (loc. plural" in regard to, with shoot, sprout etc.
anupapatte" (abl. because inconsistent +a and 11.13 (7.E= 'dheya!(akti!
Chapter *i$teen +harma and 2appiness @E
siddhau (loc. upon contained, attributed power establishing ni;a!(akti!yo8a"
inborn power association sam'na!ny'y't (abl. from same argument
()he opponent, 11.1@ A sense o7 happiness /throu8h dharmaBkarma9 is
kno6n throu8h the 7ie!membered /syllo8ism9. 11.11 There is no establishin8
any su+h relation 7rom an immediate +omprehension. 11.1% Alternatiely to
that /your ie6 (in E.-. and -E.79 o7 the one in relation to the t6o: it
/happiness9 perades in asso+iation 6ith the rule o7 dharma. 11.1) A separate
prin+iple is not kno6n /;ust9 throu8h indul8en+e in ima8inin8 su+h a reality.
11.1, A++ordin8 to /us9 tea+hers it is a mani7estation o7 an inborn po6er.
()he author, 11.10 A++ordin8 to KaG+a(ikha it is a +onne+tion 6ith
contained po6er. 11.11 The po6er /o7 happiness9 bein8 in one's /born9 nature
is not the rule be+ause 1.& o7 the o++urren+e o7 tautolo8y arisin8 7rom the
o++urren+e o7 meanin8lessness o7 the distin+tion: 11.12 and be+ause 2.& it is
in+onsistent 6ith thin8s be8innin8 6ith the sprout. 11.13 Wpon establishin8 it
as a +ontained po6er: /ho6eer:9 asso+iation 6ith inborn po6er +ould 7ollo6
7rom that same ar8ument.
*ukha means happiness or pleasure but in the sense of peace or contentment
associated with the influence of satt!a, and not feelings like giddiness or rapture or
physical pleasures, which are all passions associated with the influence of ra#as. 9n
the opponent%s !iew, happiness and suffering are bound to the rule of duty in
choosing right from wrong actions, guided either by traditional rules learned
through the testimony of the wise, or by inference, remembering past connections
between karmas and their percei!ed results and thereby anticipating similar
connections in the future. 2e appeals again to formal proof, e!en to establish the
relation of karma and dharma to happiness. ()his relates strongly to 'aisheshika
=.-0--.. 2is demonstration of proof by the fi!e-membered syllogism (found in
1yaya schools, which corresponds somewhat with the threefold pram:Ta, might
ha!e gone something like this,
1.& 2e must ha!e good karma" 2.& because he seems happy (perception.
,.& Dhoe!er is happy has good karma" ..& and he seems happy (inference.
>.& 9 therefore declare that he has good karma (testimony.
@( )he *ankhya +arshana
*utra -=.-= refers to his !iew of happiness as the <uality of an instance of a
good feeling in connection with a particular circumstance. 9n this !iew a person is
born with a certain preestablished degree of happiness in his nature that has been
ac<uired through right action (karma in pre!ious incarnations. 2ere the general
le!el of suffering or happiness in people%s li!es is associated with the <uality of
their life circumstances ranging from struggle to ease, po!erty to wealth, sickness
to health, and so on. )hese are traditionally thought to be a person%s born nature,
but the author points out that saying a person e$periences happiness in some
circumstance because he is happy by nature is a 3tautology3, which is a kind of
redundancy, in this case an argument where there is no meaningful difference
between the assertion and the reason, thus in!alidating any inference and thus any
proof.
)he life circumstances of another person can be seen directly but not his
general le!el of happiness or any other aspect of his e$perience, so there is no
proof that happiness is attained through karma or duty.
De ha!e already discussed the idea that any e$perience is potentially blissful,
not because the e$perience causes the bliss, but because the foundation of all
e$perience is bliss, and the key to seeing it that way is to see that the darkness
obscuring it is an illusion. 9t might seem to follow then that the life of an
enlightened person would be constantly blissful and free of stress. Out, blind
religious fer!or and saint-worship aside, it is #ust an imagined ideal. )he notion of
permanent bliss doesn%t e!en make sense in terms of these teachings, and it is not
found anywhere in them. 5ccording to this author, the dawning of enlightenment
is the immediate release from the suffering of bondage, through awakening" that is
to say, one may still find the suffering, but the key to release is always at hand.
Chapter Seenteen
>eda and Testimony
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12.1 (7.E@ '+ya!'+aka!bh'a" to be said saying relation sambandha"

inherent connection (abda!arthayo" (loc. dual" between sound, word, oral
tradition (its purpose, intent, meaning (7.E. tribhi" (inst. pl. by three
sambandha!siddhi" inherent connection establishing, proof 12.% (7.E9 na
k'rye (loc. as to effect, product, produced niyama" rule ubhayath' in the two
ways dar(an't (abl. because seeing, obser!ing (7.(0 loke (loc. in world
yutpannasya (gen. belonging to learned, accomplished, !ersed in eda!artha!
prat*ti" 'eda meaning understanding
12.) (7.(- na not tribhi" (inst. known by the three apauru$eyat't (abl.
because not generated by people (]hak of puru8a being edasya (gen. of the
'eda tat!arthasya (gen. of it meaning ati!indriyat't (abl. because super
sensoriness 12., (7.(2 na no ya;Ga!'de" (gen. of 'edic rites etc., and all that
sarHpata" (tasil resulting from own nature dharmatam duty-state, state where
the duty ai(i$&y't (abl. because it is clear, clearly (7.(E ni;a!(akti" inborn
power yutpatty' (inst. by means of scholarship, proficiency yaa++hidyate to
be cut off or separated, remo!ed, re#ected 12.0 (7.(( yo8ya!ayo8ye$u (loc. pl.
regarding, as for those who are <ualified those who are <ualified prat*ti!
;anakat't (abl. through understanding generation there being tat!siddhi"
that proof 12.1 (7.(7 na no nityatam constant presence ed'n'm (gen. of
'edas k'ryata(rute" (abl. because produced being scripture (7.(= na not
pauru$eyatam generated by people tat!kartu" their creator puru$asya (gen.
of person abh''t (abl. because non-e$istence 12.2 (7.(@ mukta!amuktayo"
(loc. if liberated unliberated ayo8yat't (abl. because inconsistency (7.(. na
apauru$eya!t't (abl. because not generated by people being nityatam
constancy aAkura!'diat (!ati like sprout etc. 12.3 (7.(9 te$'m (gen. of them
api in fact tat!yo8e (loc. in to that connection d#$&a!b'dha!'di!prasakti"
learned knowledge e$clusion etc., all the rest occurrence 12.4 (7.70 yasmin
(loc. in which case ad#$&e (loc. without learned knowledge api or e!en k#ta!
buddhi" made up, fi$ed understanding upa;'yate there arises tat!pauru$eyam
it generated by people (7.7- ni;a!(akti!abhiyakte" (abl. from inborn power
manifestation sata" itself pr'm'.yam authoritati!eness
@= )he *ankhya +arshana
()he opponent, 12.1 The +onne+tion bet6een spee+h and its meanin8 is the
relation o7 sayin8 and 6hat is to be said: that +onne+tion 6hi+h is established
by the three /the three7old proo7: pram'.a9. 12.% Wnderstandin8 o7 the
meanin8 o7 the >eda belon8s to the learned: in the orld: /thou8h9 there is no
rule that it is produ+ed by them: be+ause their seein8 is /only9 in those t6o
6ays /understandin8 and sayin89.
()he author, 12.) Qe+ause o7 the >eda's not bein8 8enerated by people:
be+ause o7 the super!sensoriness o7 its meanin8: it is not kno6n by means o7
the three. 12., /The notion o79 inborn po6er by means o7 >edi+ s+holarship is
to be re;e+ted: be+ause it is +lear that there is no state 6here the dharma o7
>edi+ rites and all that results 7rom one's /born9 nature. 12.0 As 7or 6ho is
Muali7ied ersus 6ho is unMuali7ied: the proo7 o7 that is throu8h there bein8
the 8eneration o7 understandin8. 12.1 There is no +onstan+y o7 the >edas: 7or
there is s+ripture on their bein8 produ+ed< nor are they 8enerated by people:
be+ause o7 the non!existen+e o7 any person 6ho +ould be the +reator o7 them.
12.2 =t is like the sprout: et+.: not +onstan+y: be+ause o7 its not bein8 8enerated
by people: 6hether liberated or unliberated: be+ause o7 that in+onsisten+y.
12.3 =n 7a+t: in the +onne+tion o7 them /the >edas9 to that /bein8 8enerated by
people9 there is the o++urren+e o7 the ex+lusion /o7 Qrahman9 throu8h learned
kno6led8e and all the rest< 12.4 or een 6ithout the learned kno6led8e: in
6hi+h +ase there arises the belie7 that it is 8enerated by people /the rishis9: its
authoritatieness itsel7 +omin8 7rom a mani7estation o7 their inborn po6er.
9n a world of plurality of souls, the use of words is thought to be a way of
con!eying meaning from one person to another, but in the liberating !iew,
meaning or understanding can%t be transferred. 5ll that is really known through the
senses is the sound of spoken words or the sight of written words. )he
understanding of their meaning is a separate thing, and although communication is
associated with understanding, it is not the cause of understanding. 6!en if the
physical causality is followed right down to brain synapses and chemistry, that
code is still code but comprehension is something else. 9n the liberating !iew,
human thought is not seen as a mere mechanical phenomenon brought about by
the e!olution of language in those social organisms, but rather a functioning of an
independent uni!ersal form, intellect. )his intellect is not possessed by a physical
bodily form but instead the body is in a sense 3owned3 by the intellect. 9n the
opponent%s !iew there is a transfer of meaning from one person to another and the
supposed proof is through perception, inference, and testimony.
Chapter *e!enteen 'eda and )estimony @@
)he author re#ects the opponent%s statement about 'edic scholarship. 'eda is
not #ust ordinary, common knowledge (d>8?a or e!en special scholarly knowledge
(!idy:, but the deep intuiti!e knowledge of self-reali&ation. 9n the end it makes its
way to !erbal manifestation, but the true 'eda, as we learn in the 'aisheshika ('+
-.--2, is the e$pression of the essential comprehension of the principles that lead
to the highest good, which is liberation. Hnderstanding of essential meaning is
beyond the sensory powers" it is beyond the hearing of speech, or the seeing of the
written word, or e!en the inner sound associated with either of those media.
Murthermore, the right or competence to engage in 'edic study is not gained by
being born with good karma, and con!ersely, good karma is not gained by
engaging in 'edic prayers and 'edic study. )he proof of the fitness of 'eda for
you, or of you for 'eda is in the generation of the essence of comprehension
within you, rather than <ualification by birthright. )his generation is primal and is
not caused by reading, hearing, or reciting, e!en though the !erbal component
accompanies the comprehension. 'eda represents the inborn tendency toward
seeking liberation, but it is not eternal in the same sense that puru8a and nature are
considered to be eternal. )he !erbal e$pression of 'eda is read or recited or sung
as 3the 'edas3 or 'edic literature, and the opponent belie!es that e!en though
these 'edas were composed or 3produced3 by the human rishis, they were recei!ed
through di!ine re!elation, not human.
9n sutra -@.@ the author reinforces his theme of generation from within like a
sprout from a seed. 'eda, the great knowledge of the relationship of both
separation and union between the yogin and his uni!erse, is always present,
whether it is apprehended as a subtle persistent <uestion, or comprehended as a
steady clear truth. 9t is constant in form and constantly present, as opposed to its
!erbal counterpart, which appears in many changing forms, and which comes and
goes. 'eda is perpetual in his acti!e awareness and, like the world, unfolds from
within him like a sprout from a seed. )he primary essential truth is re!ealed from
within and does not come from reciting by memory or reading or hearing words
whose authorship is credited to others. )hose things are !alid and real, and there is
no need to consider them to be any kind of illusion, but for the purpose of reali&ing
liberation it is necessary to understand that they are secondary, that they are effects
and not causes.
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12.1@ (7.72 na no asata" (gen. of untrue khy'nam saying n#(#A8aat (!ati

like man horn 12.11 (7.7E na nor sata" (gen. of true b'dha!dar(an't (abl.
because e$clusion seeing 12.1% (7.7( na nor anira+an*yasya (gen. of that
which is indescribable, unsayable tat!abh''t (abl. because it non-e$istence
12.1) (7.77 na no anyath' (inst. one way, the other way khy'ti" saying sa!
a+as!y'8h't't (abl. because own declaration contradiction
12.1, (7.7= sat!asat!khy'ti" true untrue saying b'dha!ab'dh't (abl.
ad!erbial e$cluded not e$cluded 12.10 (7.7@ prat*ti!aprat*tibhy'm (inst. with,
accompanied by understanding non-understanding na not spho&a!'tmaka"
burst forth, unfurled (like a sprout, re!ealed, disclosed ha!ing of the nature of
(abda" testimony, the word 12.11 (7.7. na not, nor (abda!nityatam testimony
constancy k'ryat'!prat*te" (abl. because its being an effect understanding
12.12 (7.79 pHra!siddha!sattasya (gen. of pre!iously established entity
abhiyakti" manifestation, becoming e!ident d*pena (inst. with light, lamp,
lantern ia like 8ha&asya (gen. of pot 12.13 (7.=0 sat!k'rya!siddh'nta" e$istent
effect doctrine +et if F then siddha!s'dhanam established establishing
()he opponent, 12.1@ There is no sayin8 o7 6hat is untrue: like horns on a
man: 12.11 nor /you say9: o7 6hat is true: be+ause o7 seein8 ex+lusion /in it9:
12.1% nor o7 6hat +annot be des+ribed be+ause o7 the non!existen+e o7 it /the
sayin89: 12.1) /so9 there is no sayin8 it is that other 6ay: be+ause o7 the sel7!
+ontradi+tion o7 your o6n de+laration.
()he author, 12.1, There is saying o7 true and untrue 6hether ex+luded or
not ex+luded. 12.10 Testimony does not hae the nature o7 somethin8
reealed: 6hether it is a++ompanied by understandin8 or non!understandin8.
12.11 5or is there +onstan+y o7 testimony: be+ause o7 the understandin8 o7 its
bein8 o7 the nature o7 an effect. 12.12 =t is the mani7estation o7 a preiously
established truth: like that o7 a pot 6ith a lamp. 12.13 =7 you ar8ue that it is
the do+trine o7 existent e77e+t: then you are ;ust establishin8 somethin8 that is
/already9 established /i.e.: you are absolutely ri8ht9.
)he opponent is referring to the word 3e$clusion3 in the pre!ious discussion. 9f
true statements representing learned knowledge cause e$clusion, and false
Chapter *e!enteen 'eda and )estimony @9
statements are unfitting, then what%s leftP 9s there #ustification for making any
statementP )he sub#ect of sutra -@.-0 is the first way, which would be called 3the
one way3, and -@.-- is the anyath:, 3the other way3. )aken together these two
statements would seem to argue against making any assertion at all, but -@.--
itself refers to a certain assertion on the part of the author, which according to
these !ery rules would ha!e to be seen as self-denying.
9t is common to find layers of commentary accompanying ancient works like
these, each commentator e$panding on the last" the idea being that the terse form
of the original cannot be understood by people of lesser intellect without lengthy
e$planations. 9t is also commonly said that the ancient commentators were
enlightened saints in their own right, and that their authority is e<ual to that of the
original authors.
)he original authors of these +arshanas, howe!er, would not ha!e you consider
any other person to be enlightened or superior to you in intellectual ability. 2ow
could one e!en hold such unpro!able beliefs e$cept by a stupefying blind faithP 9f
ten words can pro!ide structure to your intuiti!e knowledge of a certain principle,
a thousand more piled on by a self-indulgent talker can only confound it. 5ny part
of those protracted analyses could easily be refuted anyway, and the same would
apply to the refutations.
)ruly, my own commentary is not e$empt from this, because e!ery assertion
has to sit incomplete on one side or the other in the duality. Dhat we are left with
then is thousands of pages of saying and more saying, true or not true, enlightened
or not enlightened. 9n his response to the opponent%s attempt to confound us, the
author teaches that whate!er the saying amounts to, if one looks for understanding
in his own immediate awareness, the light of that understanding will appear before
the words, like a lamp that causes a pot to appear out of the darkness.
2e anticipates that the opponent might try to claim that all of this creation-
from-within business is nothing more than the well-known doctrine of e$istent
effect, that all effects must pre!iously e$ist in their cause because it is impossible
for something to come from nothing. 2e says that such an assertion amounts to
3establishing what is already established3, which is normally an error in
argumentation, but in this case he means that the doctrine is actually correct in a
way, in that testimony is an effect that e$ists pre!iously in its cause, which is
comprehension, and that includes testimony that is heard as well as that which is
gi!en (see '+ =.(-9.
.0 )he *ankhya +arshana
Chapter Ei8hteen
=ndiidual Souls and Karts
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13.1 (7.=- na no adaitam non-duality 'tmana" (gen. of indi!idual soul

liA8't (abl. through characteristic, mark, sign, indicator tat!bheda!prat*te" (abl.
because them di!ision, di!ersity recogni&ing 13.% (7.=2 na nor an'tman'
(inst. coming about through not an indi!idual soul api indeed pratyak$a!b'dh't
(abl. #ust because perception (of it e$cluded 13.) (7.=E na not ubh'bhy'm
(inst. with both tena (inst. by that means ea the same 13., (7.=( anya!
paratam other(s separateness aiek'n'm (gen. to non-discriminating ones
tatra there, where, in which case 13.0 (7.=7 na not 'tm' indi!idual soul aidy'
ignorance na nor ubhayam either one ;a8at!up'd'na!k'ra.am the li!ing world
self-accepted, inclusi!e cause ni"saA8a!t't (abl. because without
attachment, indifferent (CD being
13.1 (7.== na no ekasya (gen. for the one 'nanda!+it!rHpa!te (loc. in bliss
intelligence form state of dayo" (loc. between the two bhed't (abl.
because difference (7.=@ du"kha!ni#tte" (abl. of comparison" to suffering
cessation 8au.a" subordinate, secondary (7.=. imukti!pra(aOs' liberation
glory mand'n'm (gen. for the dull ones 13.2 (7.=9 na nor y'pakatam
per!asi!eness manasa" (gen. of, for mind kara.a!t't (abl. because doer
being indriya!t't (abl. ad!erbial powers being ' or, nor (7.@0 sakriyat't
(abl. because its ha!ing acti!ity 8ati!(rute" (abl. (transmigration scripture
13.3 (7.@- na nirbh'8a!tam without parts being tat!yo8't (abl. because
them connection 8ha&aat clay pots, #ars like 13.4 (7.@2 prak#ti!puru$ayo"
(loc. than prime originator human spirit anyat other than, different saram all
of that anityam non-lasting
Chapter 6ighteen 9ndi!idual *ouls and /arts .-
()he opponent, 13.1 There is no non!duality o7 indiidual soul: be+ause 6e
re+o8ni?e the diersity o7 them throu8h /per+eption o79 the indi+ator /body9<
13.% nor indeed does that /body9 +ome about throu8h somethin8 that is not an
indiidual soul: ;ust be+ause /dire+t9 per+eption o7 it /another soul9 is
ex+luded. 13.) =t /per+eption9 is not by means o7 both the same (direct and
ob#ect-based, see -9.@: 13., 6here it is /only9 to the non!dis+riminatin8 that
there is separateness o7 the others /souls9. 13.0 The indiidual soul /+on+ept9 is
not i8noran+e: nor is either one the sel7!a++epted +ause o7 the liin8 6orld:
be+ause o7 that /+ause9 bein8 the indi77erent /nature9.
()he author, 13.1 Dor the one: in the state o7 his blissBintelli8en+e 7orm:
there is no 8lory o7 liberation 7or dull ones /souls9: se+ondary to the +essation
o7 su77erin8: be+ause o7 a /supposed9 di77eren+e bet6een the t6o /the liberated
and the dull9. 13.2 5or is there 7or his mind a perasieness /in other souls9
be+ause o7 its /supposedly9 hain8 a+tiity in a++ordan+e 6ith the s+ripture on
mi8ration: be+ause o7 its bein8 the doer /o7 karma9: bein8 /itsel79 that ery
po6er /o7 doin89. 13.3 Le /mahat: like the ether @.-E, 2(.99 is not 6ithout
parts: be+ause there is his +onne+tion 6ith them: like ;ars: 13.4 /but9 all o7 that
is non!lastin8: somethin8 other than the prime ori8inator or the human spirit.
)he opponent still argues for a multiplicity of indi!idual souls because he sees
a di!ersity of people in his world as opposed to the author%s oneness or non-
duality. +uality is apparent through obser!ing the bodies and hearing the !oices of
other people, but duality or plurality of souls is not known in that way because
there is no direct sub#ecti!e e$perience of anything like that" there is inference and
testimony but not perception. 2e insists that other people are not #ust
representations of mahat, that the e$clusion of perception of other souls and the
fact that we can%t know the 3unknown3 workings of karma is no reason to doubt
those things. 2e says that the idea of a multiplicity of other souls is not #ust a
matter of non-distinguishing and ignorance, and that the world is made neither by
the one great soul nor by an indi!idual soul, but by an indifferent nature.
9n his response, the author, ha!ing already established happiness and
intelligence as two inherent or contained aspects of the great form, coins the name
3blissAintelligence form3. )he single indi!idual (:tman and the blissAintelligence
form are not the same. Cahat is the aspect of the human being that embraces being
the great cause of all creation, transcending the personal identity and all the rest.
Dhen the personal identity re-emerges and the yogin begins to percei!e himself as
.2 )he *ankhya +arshana
a certain indi!idual person, amongst others, within a certain time, place, and life
circumstance, only then is there the manifestation of worldly knowledge and
e$perience. 9n liberation, mahat, the blissAintelligenceAtruth is always readily
!isible as the indifferent !iewer behind the !iew, but not the sufferer behind the
suffering because all that takes place in the sleepy torpor where he becomes
e$cluded. ;iberation is the ability to re-awaken from suffering, as the witness.
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13.1@ (7.@E na not bh'8a!l'bha" parts, components obtained abh'8ina"

(abl. from ha!ing no parts nir!bh'8ata!(rute" (abl. to be understood from
without parts scripture 13.11 (7.@( na not 'nanda!abhiyakti" bliss
showing mukti" liberating nir!dharma!t't (abl. ad!erbial without dharma
there being
13.1% (7.@7 na neither i(e$a!8u.a!u++hitti" !arious <ualities elimination
tadat like that 13.1) (7.@= na nor i(e$a!8ati" particular, certain motion
ni$kriyasya (gen. of actionless 13.1, (7.@@ na nor 'k'ra!upar'8a!u++hitti"
outer form, bodily aspect F influence elimination k$a.ikata!'di!do$'t
momentariness etc. fault 13.10 (7.@. na nor sara!u++hitti" e!erything
elimination a!puru$a!arthata!'di!do$'t (abl. because lacking person
purpose fault (7.@9 eam thus (Hnyam emptiness api or e!en 13.11 (7..0
saOyo8'" con#unctions +a (with na neither iyo8a!ant'" dis#unction things
ending iti #ust mentioned de(a!'di!l'bha" place etc. ac<uiring api e!en (7..-
na neither (with the pre!ious 3ca3 bh'8i!yo8a" (to a possessor relation
bh'8asya (gen. of a part 13.12 (7..2 na not a.ima!'di!yo8a" aTiman,
minuteness etc. yoga (power apiWaa(yam most certainly bh'it't (abl. for
real necessity tat!u++hitte" (gen. for those elimination itara!yo8aat (!ati like
the other yogas 13.13 (7..E na no indra!'di!pada!yo8a" 9ndra and the others
status connection api surely tadat (indeclinable like that, like
Chapter 6ighteen 9ndi!idual *ouls and /arts .E
()he opponent, 13.1@ That there are parts (see -... obtained 7rom
somethin8 that has no parts is not to be understood 7rom s+ripture on bein8
6ithout parts. 13.11 A sho6in8 o7 bliss (see -..=, also 3enraptured3 (.--:
6ithout there bein8 dharma (see -=.=-@: is not liberatin8.
()he author, 13.1% Well: neither is 1.& the elimination o7 arious Mualities
like that /bliss9: 13.1) nor 2.& a +ertain /trans9mi8ration /re!in+arnation9 o7 the
a+tionless /soul9: 13.1, nor ,.& elimination o7 the in7luen+e o7 the out6ard
aspe+t /the in+arnation9 be+ause o7 its 7ault o7 bein8 momentary /temporary9
and the rest: 13.10 nor een thus ..& emptiness: the elimination o7 all that
be+ause o7 its 7ault o7 not bein8 the purpose o7 a human bein8: and so on.
13.11 5either are the con(unctions that end in those /7our9 dis;un+tions ;ust
mentioned the relation o7 a part to its possessor: een a+Muirin8 pla+e and the
others /time and +ir+umstan+e -.-2--(9. 13.12 There is most +ertainly not any
yo8a o7 minuteness and the others /the ei8ht so!+alled supernatural po6ers9:
7or the real ne+essity is 7or the elimination o7 those /notions9: like the other
su+h yo8as: 13.13 like that: there 6ould surely be no yo8a o7 /a+Muirin89 the
status o7 =ndra and the others. (Compare -(.-..
5ccording to the author, mahat has components under the heading of mind,
e!ol!ing from nature through the series, but the opponent disagrees and says you
can%t get elements from something that doesn%t ha!e them. 9n his !iew, nature
creates the elements directly and the body is created from them as the seat of
superintendence of an indi!idual soul, which in turn possesses a mind. 2e says the
parts belon" to nature and not to the great mahat.
9n sutras -..-2--= the author dismisses the idea of dis#unction or getting rid of
things as a means to final liberation, whether it is renunciation of the desire for
happiness, or riddance of one%s life circumstance, or of the temporary incarnation
in that place, or e!en in the end, elimination of the whole works permanently
because of the mistaken belief that such a final liberation could e!er be a human
being%s ultimate purpose.
)he only riddance to be done is that of misconceptions, the abandoning of
darkness, thus accepting the ultimate freedom that comes with the light of
distinguishing. 2e e!en indicates that if there is any fault to be found in the
principles of momentariness and emptiness, that it is in the opponent%s own
definition of them, with temporary incarnations being the momentary and
liberation being the complete and final end.
.( )he *ankhya +arshana
1either, he says, does the relationship of parts (the world of e$perience,
including other people to the possessor and container (mahat ha!e anything to do
with the four corresponding con#unctions, desire, circumstance, body, and karma.
2e also re#ects the notion of ac<uiring supernatural powers or e<uality with the
powers of the gods. )he highest power is knowledge. )he lower powers are
already ours and they are already fully de!eloped. 4ne could easily consider the
wonders of his percei!ed creation, as they are now, to be miraculous. )he +e!at:
(9ndra and the other gods represented in traditional teaching by the sensory
organs, are beneath this le!el of complete knowledge anyway. )he magical powers
we all so earnestly wished for as children must be either through a di!ine
knowledge or the ability to perform real supernatural feats. )he one, we already
ha!e immediately a!ailable to us, and the other is ridiculous.
Chapter 5ineteen
The Separate Krin+iple
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14.1 (7..( na not bhHta!prak#ti!tam the gross elements material origin

being indriy'.'m (gen. sensory powers 'haAk'rika!ta!(rute" (abl. to be
understood from relating to the personal identity scripture 14.% (7..7 na
nothing $a&!pada!artha!niyama" si$ words meaning definition tat!bodh't
(abl. from, about that (way comprehending mukti" liberating 14.) (7..=
$oNa(a!'di$u si$teen etc. api or e!en eam e$actly that way
14., (7..@ na not a.u!nityat' (f. her atom(s, minute part(s constancy tat!
k'ryata!(rute" (abl. to be understood from their being produced scripture
14.0 (7... na not nirbh'8atam without parts being k'ryat't (abl. known
from produced being 14.1 (7..9 na no rHpa!nibandhan't (abl. from form
(ifc based on pratyak$a!niyama" perception definition 14.2 (7.90 na not
parim'.a!+'tur!idhyam assessment fourfold d'bhyam (inst. by means of
two tat!yo8't (abl. that by reason of 14.3 (7.9- anityate (loc. no constancy
Chapter 1ineteen )he *eparate /rinciple .7
there being api e!en sthirat'!yo8't steadfastness because pratyabhi;Ganam
self-recognition s'm'nyasya (gen. on the part of the uni!ersal form 14.4 (7.92
na no tat!apal'pa" it denial tasm't for that reason
()he opponent, 14.1 The indriyas' bein8 the material ori8in /prak#ti9 o7 the
8ross elements is not to be understood 7rom the s+ripture on their relatin8 to
the personal identity. 14.% There is nothin8 liberatin8 about +omprehendin8
that 6ay: its de7inition in the meanin8 o7 the six 6ords />aisheshika9: 14.) or
een in the sixteen and the others.
()he author, 14., Well: +onstan+y o7 her /prak#ti's9 minute parts is not to
be understood 7rom the s+ripture on their bein8 produ+ed. 14.0 Drom /a
thin8's9 bein8 produ+ed it is kno6n that it is not 6ithout parts: 14.1 /but9
there is no de7inition o7 perception that it must +ome 7rom somethin8 based
/only9 on that /produ+ed9 7orm. 14.2 Dor that reason: it /per+eption9 is by both
means (direct and ob#ect-based -..E: not ;ust that 7our7old assessment
(indicator-based -..-2--=. 14.3 Een 6ith there bein8 no +onstan+y /o7 the
parts9: there is re+o8nition o7 the uniersal 7orm: be+ause o7 its stead7astness.
14.4 =t is 7or that reason that there is no denial o7 it.
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14.1@ (7.9E na not anya!ni#tti!rHpa!tam other(s cessation form there

being bh'a!prat*te" (abl. known from e$istence certainty 14.11 (7.9( na no
tatta!antaram principle separate s'd#(yam likeness, resemblance, similarity
pratyak$a!upalabdhe" (abl. known from immediate (ibc2 see various
compounds in $%& obser!ation 14.1% (7.97 ni;a!(akti!abhiyakti" inborn
power manifestation ' rather ai(i$&y't (abl. resulting from there being a
distinguishing <uality tat!upalabdhe" (abl. because such obser!ation (7.9= na
not saO;G'!saO;Gi!sambandha" named name relation api e!en
.= )he *ankhya +arshana
14.1) (7.9@ na no sambandha!nityat' (fem. her (see 1#.1>& relationship
constancy ubhaya!anityat't (abl. because both lack of constancy there
being 14.1, (7.9. na not a!;a" without, other than origination sambandha"
relationship dharmi!8r'haka!m'na!b'dh't (abl. because ha!ing characteristics
grasper, percei!er e!idence e$clusion 14.10 (7.99 na not sama'ya"
perpetual co-inherence, relation of a whole to its parts (manas to indriyas asti (as
an indeclinable e$istent pram'.a!abh''t 14.11 (7.-00 ubhayatra either way
api indeed anyath'!siddhe" (abl. because by other means establishing na
neither pratyak$am perception anum'nam inference ' or, nor 14.12 (7.-0- na
no anumeyatam inference to be made ea such kriy'y'" (gen. s. fem. of
acti!ity nedi$&hasya (gen. on the part of someone standing near tat!tadato"
(loc. in regard to that, such a thing the one whose it is ea such aparok$a!
prat*te" (abl. #ust from not imperceptible certainty 14.13 (7.-02 na not p'G+a!
bhautikam composed of fi!e elements (ar*ram body bahHn'm (gen. pl.
belonging to the many up'd'na!ayo8't (abl. because accepting inconsistent
()he opponent, 14.1@ There bein8 a form 6here there is +essation o7 the
others /the parts9 is not kno6n /;ust9 7rom the +ertainty o7 its existen+e. 14.11
There is nothin8 resemblin8 /your9 separate prin+iple /mahat9 kno6n /;ust9
7rom an immediate obseration. 14.1% There is not een a relationship o7 the
name /EmahatE9 6ith anythin8 to be named: be+ause su+h obseration must
result 7rom there bein8 a distin8uishin8 Muality: 6hi+h is rather a
mani7estation o7 inborn po6er.
()he author, 14.1) There is no +onstan+y /inheren+e9 in that relationship
be+ause o7 there bein8 a la+k o7 +onstan+y in both /inborn po6er and
obseration9. 14.1, There is no relationship other than ori8ination: be+ause
there 6ould be ex+lusion o7 the eiden+e o7 the perceiver o7 6hat has the
+hara+teristi+s. 14.10 There is no inheren+e /o7 the parts9: be+ause o7 the
absen+e o7 the /three7old9 means o7 proo7: 14.11 be+ause indeed the
establishin8 o7 it /inheren+e9 is by the other /alone9: 6hi+h is neither
per+eption (see -9.7 nor in7eren+e (see -9.( either 6ay: /but mere testimony9.
14.12 There is no su+h in7eren+e to be made o7 /karmi+9 a+tiity on the part o7
someone standin8 near: in re8ard to su+h a thin8 /inborn po6er9: and the one
6hose it is: /;ust9 7rom the +ertainty that he is not imper+eptible. 14.13 The
body is not +omposed o7 the 7ie 8ross elements: belon8in8 to the many:
be+ause that is in+onsistent 6ith a++eptin8.
Chapter )wenty Oodies, /erception, and Morms of Orahman .@
)he opponent says that there cannot be a form of perception that is independent
of the ob#ects of perception because to him ob#ects are a necessary part of the !ery
definition of perception. )he 3immediate3 form of perception he ob#ects to is the
alternati!e to the form based on obser!ation of produced ob#ects" but according to
the author, perception is not #ust a mental likeness of pree$isting ob#ects, because
the percei!er is an independent entity that can be known in itself without any
ob#ects. 1either is it the reincarnating form of :tman, because it can be
comprehended in its own form without any so-called 3impressions3 of past li!es,
and without obser!ing the !arious life circumstances of others, so there is no co-
inherence of the percei!er and the percei!ed based on actions and conse<uences.
39nherence3 (sama!:ya means a constant and inseparable relation between an
entity and its attributes, or a whole and its parts. 9n this case it would be between
the percei!er and the gross ob#ects being percei!ed. )he opponent claims that the
ob#ects of perception are inherent in perception, but the author argues that there is
neither perception nor inference to support the notion that the power of
obser!ation depends on pree$isting ob#ects to be obser!ed, so the notion is
entertained on the basis of testimony alone. )here is no constant relationship, or
co-inherence, between the percei!er and nature%s gross elements or parts through
inborn power. 4ne can know directly the characteristics of a percei!ed ob#ect but
one cannot know directly, without inference and testimony, what is e!ident to
another percei!er or e!en that there is perception in another. Murthermore it cannot
be inferred that there is any form of an ob#ect, any possessor of perceptible
characteristics that can be counted as e$isting independently of its being percei!ed
by a sub#ect, because the sub#ect is present in e!ery single case without e$ception.
Chapter T6enty
Qodies: Ker+eption: and Dorms o7 Qrahman
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.. )he *ankhya +arshana
%@.1 (7.-0E na not sthHlam gross iti called (<uotes niyama" restriction,
limitation 'ti'hikasya (gen. of 3beyond-bearing3, enduring api indeed
idyam'nat't (abl. because e$istence %@.% (7.-0( na no apr'pta!
prak'(akatam unfound illumination indriy'.'m (gen. pl. on the part of the
powers of sense apr'pte" (abl. since it would not be found sara!pr'pte" (abl.
because all is found ' (like 3i!a3" see CD like that (The word "v" has the
same sense here as it does in "dvayo6 ekatarasya v" where a"ain the subCect is
the indriyas. 1t means "or" in the sense o! "alternatively" or "accordin" to that
alternative"& %@.) (7.-07 na no such te;as!apasarpa.'t (abl. because light
gliding tai;asam relating to light +ak$us seeing, the faculty (indriya of sight, the
eye #ttitas (tasil in conse<uence of, through working, functioning tat!siddhe"
(abl. because it, that establishing %@., (7.-0= pr'pta!artha!prak'(a!liA8't
(abl. because found thing illuminating, showing indicator, mark, sign #tti!
siddhi" functioning proof
%@.0 (7.-0@ bh'8a!8u.'bhy'm (abl. from part essential constituent tatta!
antaram principle separate #tti" functioning, working sambandha!artham
relationship purpose, meaning sarpati it glides iti saying %@.1 (7.-0. na not
draya!niyama" (see 2(.1& the physical restriction, limitation tat!yo8't (abl.
because them (bh:ga and guTa relation, connection %@.2 (7.-09 na no de(a!
bhede (loc. wAapi" though location di!ision api though anya!up'd'nat' (in
others acceptingness asmat!'diat us and the rest like niyama" rule %@.3
(7.--0 nimitta!yapade('t (abl. because instrumental cause name,
designation, representation tat!yapade(a" that designation %@.4 (7.---
H$ma;a!a.Na;a!;ar'yu;a!udbhi;;a!s'Ok'lpika!s'Osiddhikam (singular born
of (3#a3, !apor, steam egg amnion sprouting" <ualified to seek <ualified
for perfection (see $anu 'm9ti 1, .,-)& (The last two members o! this compound
have prakLr=aka haD (ika& taddhita terminations, denotin" worthiness or
3uali!ication.& +a and, whereas iti thus, so na not niyama" defined
()he opponent, %@.1 =t /the body9 is not limited to 6hat 6e +all the E8rossE
one (see --.- be+ause there is indeed the existen+e o7 an endurin8 one. %@.%
On the part o7 the indriyas: there is no illumination o7 anythin8 not 7ound /in
the 6orld9: 7or it 6ould not be 7ound: be+ause eerythin8 is 7ound like that.
%@.) There is no su+h relation o7 the eye to li8ht: be+ause li8ht 8lides /to the
eye9: 7or it is /only9 proed throu8h its 7un+tionin8. %@., =t is proed throu8h
the 7un+tionin8 be+ause it is the indi+ator that sho6s the ob;e+t that is 7ound.
Chapter )wenty Oodies, /erception, and Morms of Orahman .9
()he author, %@.0 The sayin8 Eit 8lidesE (see '+ =.E is the ery meanin8 o7
the relationship: a prin+iple separate 7rom the part and its essential
+onstituent (see '+ E.--=. %@.1 =t is not de7ined by the physi+als (of
'aisheshika: be+ause o7 that relation to them. %@.2 Thou8h there is a diision
by lo+ation: there is no rule o7 a++eptin8ness in others: like an 'us' and an
'eeryone else'. %@.3 =t is desi8nated by that /Eseparate prin+ipleE (see '+
E.=9 be+ause it is the desi8nation o7 an instrumental +ause: %@.4 6hereas
anythin8 /bodies9 born o7 steam /inse+ts: et+.9: born o7 e88 /birds: et+.9: born
o7 amnion /mammals9: sproutin8 /plants9< or /een9 one /an in+arnation9
Muali7ied 7or aspirin8 /to 7inal liberation9: or /een9 one Muali7ied 7or the
+omplete a++omplishment: is not thus de7ined.
)he opponent insists that the ob#ect that is seen is not produced by the faculty
of sight but that the seeing simply pro!es its independent e$istence. 2e says that
there is, in addition to the gross body, a 3subtle3 one that endures through the
process of transmigration of the indi!idual soul. 9n the liberating !iew, howe!er,
the mind and its senses are not #ust a screen on which images of pree$isting
ob#ects are pro#ected, because the process of creation functions the other way
around, and the mind is the pree$isting thing. )he indriya is not formed of the
gross elements. )he independent percei!er functions through the instrumentality of
mind and the indriyas. 9t works to implement the process of creation from the
unmanifest essential constituents (guTas of the prime originator to the parts or
elements. 2ere we can see a relation between these three principles and
'aisheshika%s three, dra!ya meaning physical 3parts3, guTa meaning their essential
constituents, and karma meaning endea!oring, acting, etc.
)he author%s conclusion answers the opponent%s ob#ection in sutra -9.-- to a
concei!ed form of perception as a 3separate principle3. 2is comment about 3us
and e!eryone else3 refers to those 3standing near3 in -9.-@. 6!en though one may
obser!e the acti!ity of other bodies occupying places in the immediate
en!ironment, the rule of accepting the go!ernorship of creation through mind and
subtle body does not apply to those obser!ed bodies. 1ot only do bodies of the
plant (2-.- and animal (20.9 kingdoms lack the designation of an instrumental
cause, the 3separate principle3, but the human body also lacks it, e!en a person
who is 3<ualified3 to engage in 'edic rites and studies, and thereby accomplish
final liberation. )he possibility of liberation in others continues to be the center of
contention in the debate on non-duality between the author and the opponent.
90 )he *ankhya +arshana
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%@.1@ (7.--2 sare$u (loc. in all those things p#thii!up'd'nam earth
accepting, taking, incorporating as'dh'ra.y't (ind. without uni!ersality tat!
yapade(a" (Jnimitta-vyapadeKa >.11(& it designation pHraat (!ati like, as
before %@.11 (7.--E na no, it is not the case deha!'rambhakasya (gen. of, for
body originator pr'.a!tam breath to be (the author uses this same naQ"en.
Qtva abstract se3uence is his reply in 2(.1-& indriya!(aktitas (tasil through
powers of sense power, ability tat!siddhe" (abl. by of it establishment (7.--(
bhoktu" (gen. belonging to en#oyer adhi$&h'n't (abl. by go!ernance %@.1%
bho8a!'yatana!nirm'.am en#oyment seat, abode, house, building formation,
construction anyath' otherwise pHti!bh'a!prasaA8't (abl. because smelly
become occurrence of a possibility, 3would3 %@.1) (7.--7 bh#tya!d'r' (inst.
of d!:r ser!ant means, e$pedient s'mi!adhi$&hiti" (of the master go!erning
na not ek'nt't (abl. ad!erbial solely, only, on his ow!n %@.1, (7.--= sam'dhi!
su$upti!mok$e$u (loc. pl. being the case contemplation sleep liberation,
freedom brahma!rHpa!t' brahma form(s state of being %@.10 (7.--@ dayo"
(loc. in two sab*;am with seed anyatra (loc. in the other tat!hati" it remo!al,
absence
%@.11 (7.--. dayo" (loc. in two ia as if it were trayasya (gen. of the three,
a triad api #ust d#$&at't (abl. known from learned being, ha!ing been na not tu
but dau two %@.12 (7.--9 'sanay' (inst. fem. by the instrumentality of !:san:,
imagination anartha!khy'panam meaningless statement do$a!yo8e (loc. if
fault association api e!en na not nimittasya (gen. belonging to, for
instrumental cause pradh'na!b'dhaka!tam principal e$cluding to be %@.13
(7.-20 eka" an indi!idual saOsk'ra" together-putting, (mental construct kriy'!
nirartaka" action performing na not tu but prati!kriyam counter action
saOsk'ra!bhed'" (mental construct(s sets bahu!kalpan'!prasakte" (abl.
coming from many imagined, in!ented occurrence, addiction, tendency
Chapter )wenty Oodies, /erception, and Morms of Orahman 9-
()he opponent, %@.1@ We 'a++ept' earth in all those thin8s /as their
material9: /but9 6ithout the uniersality /o7 your 'a++eptin8'9: the desi8nation
o7 it as /you said9 be7ore /a +ause 20..9. %@.11 Dor the ori8inator o7 the body to
be breath by establishin8 it throu8h the ability o7 the po6ers o7 sense: be+ause
8oernan+e /supposedly9 belongs to the en;oyer: is not the +ase. %@.1% There is
+onstru+tion o7 a house o7 en;oyment be+ause other6ise he /the 8oernor9
6ould be+ome that smelly /earthy9 thin8 /the 8ross body9. %@.1) The master's
8oernin8 is throu8h the expedient o7 a serant: not on his o6n< %@.1,
+ontemplation: sleep: and liberation bein8 those forms o7 Qrahman: %@.10 6ith
seed in t6o o7 them: 6hi+h /seed9 is remoed in the other.
()he author, %@.11 /To you9 it is as i7 it 6ere 'in t6o o7 the three': be+ause
o7 its hain8 been learned /that 6ay9: but there are not /een9 t6o /7orms o7
Qrahman9. %@.12 =t is a meanin8less statement by 6ay o7 7an+i7ul thinkin8.
Een i7 there 6ere asso+iation /on his part9 6ith su+h de8radation: it is not 7or
an instrumental +ause to be ex+ludin8 the prin+ipal. %@.13 There is the
+onstru+t /saOsk'ra9 o7 an indiidual per7ormin8 a+tion but there is no
+ountera+tion: be+ause /the notion o79 sets o7 +onstru+ts +omes /only9 7rom the
tenden+y o7 imagining the many.
)he opponent re#ects the order of creation where the physical is built out of the
ether through the breath of life (!ayu or pr:Ta. 2e says the physical body is built
directly from nature%s organic substance, earth (see 3made of food3 --.9.
2e considers Orahman to be the master as a di!ine higher power, and he re!eals
in 20.-( his belief in a correspondence of these three forms of the master Orahman
with three forms of ser!itude in human incarnation, contemplation (sam:dhi, for
those competent to progress on the path to liberation through proper action
(karma" sleep, representing a lower form where Orahman is dull and gross
e$perience is predominant" and liberation, for a special few who ha!e completed
working through karma but still e$perience life.
9n his !iew, the two forms other than liberation still contain the seed for future
incarnation, but in the author%s !iew the state of being in the form of Orahman or
mahat, the master within, is not dual in nature. 9t is the !irtually pure, free state
e$clusi!ely.
92 )he *ankhya +arshana
Chapter T6enty!One
=ndiiduals and ConseMuen+es
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%1.1 (7.-2- na no b'hya!buddhi!niyama" of the e$ternal intellect rule
#k$a!8ulma!lat'!o$adhi!anaspati!t#.a!*rudha!'d*n'm (gen. pl. belonging
to fruit trees shrubs !ines herbs, annuals forest trees grasses creepers,
etc. api of course bhokt#!bho8a!'yatanatam en#oyer en#oyment being the
house pHraat (!ati as before %1.% (7.-22 sm#te" (abl. known from the law
books, 3institutes3 +a and %1.) (7.-2E na not deha!m'trata" (tasil resulting
from bodies alone karma!adhik'ritam karman competency ai(i$&ya!
(rute" (abl. for endowment with distinguishing <uality scripture %1., (7.-2(
tridh' threefold tray'.'m (gen. pl. of three yaasth' respecti!e allotment
karma!deha!upabho8a!deha!ubhaya!deh'" (plural karma body e$perience
body both body
%1.0 (7.-27 na it is not the case kiG+id api (see $% under "ka"& one or
another of these anu(ayina" (gen. belonging to an anuIayin, a person 3after-
lying3, sustaining the conse<uences of pre!ious acts %1.1 (7.-2= na no buddhi!
'di!nityatam intellect etc. constancy '(raya!i(e$e (loc. in site particular
api indeed ahniat (!ati like, #ust as with fire %1.2 (7.-2@ '(raya!asiddhe"
(abl. because sites no establishing +a indeed %1.3 (7.-2. yo8a!siddhaya"
things which establish a connection api howe!er au$adha!'di!siddhiat (!ati
like herbs and the rest na not apal'pan*y'" (plural suitable to be denied %1.4
(7.-29 na no bhHta!+aitanyam elemental (forms consciousness pratyeka!
'd#$&e" (abl. inferred from indi!iduals one by one seeing s'Ohatye (loc. in
thrown together api certainly +a and (with na, 3also not3 s'Ohatye api +a
()he opponent, %1.1 O7 +ourse: there is no rule that there is intelle+t
belon8in8 to the external /7orms9 o7 the 7ruit trees: shrubs: ines: annuals:
Chapter )wenty-4ne 9ndi!iduals and Conse<uences 9E
7orest trees: 8rasses: +reepers: et+.: their bein8 the house o7 the en;oyer's
en;oyment as /it 6as said9 be7ore (see 20.-2: %1.% and as it is kno6n 7rom the
la6 texts /sm#ti9: %1.) /but9 +ompeten+y 7or karma +omes not 7rom the bodies
alone: 7or there is s+ripture on /their9 bein8 endo6ed 6ith a distin8uishin8
Muality. %1., O7 the three /7orms o7 Qrahman9: the respe+tie allotment /o7
su+h a Muality9 is three7oldC the body 7or karma: the body 7or experien+e: and
the body 7or both.
()he author, %1.0 =t is not the +ase that one or another o7 these must belon8
to someone sustainin8 +onseMuen+es. %1.1 Just as 6ith 7ire /and the other
8ross elements9: there is indeed no +onstan+y o7 intelle+t and the rest in any
su+h parti+ular site (see 2-.(, %1.2 be+ause indeed there is no establishin8 that
there are sites /o7 intelle+t9. %1.3 =nstan+es o7 establishin8 by connection
/yo8a9: ho6eer: like so establishin8 the herbs and the others /animals and
people9: need not be denied: %1.4 /but9 there is no consciousness in those
elemental 7orms to be in7erred 7rom seein8 the indiiduals one by one: and
+ertainly not in 6hat is thro6n to8ether /7rom elements9 (see --.-E.
)he opponent asserts his belief that the bodies and souls of others are not #ust
made-up constructs, because he belie!es that scripture says each person has a
certain competency for right action (or lack of it based on inborn attributes earned
by pre!ious acts. 2e says that there are three kinds of bodies that souls can take,
depending on their <ualification through karma, the words 3of the three3 referring
to the three forms of Orahman. )he body for karma is associated with religious
practice, the body for e$perience is the dull form where Orahman, as if sleeping, is
not distinguished, and the body for both is that of the #G!anmukta.
2e declared earlier his belief in souls ad!ancing by means of a succession of
bodily incarnations through planes of increasing purity and competency for 'eda.
2is idea of particularity of sites, the endowment of indi!iduals with one or another
of the three bodies corresponding to the three forms of Orahman, is the basis of the
belief system of spiritual ad!ancement through reincarnation, and particular
<ualities of life earned through karma. )he author refutes this by pointing to the
fire and eye e$ample already gi!en.
9n sutra 2.- the opponent said that there has to be a yoga, a connection, between
the eternal human being and nature, and in 2.2 the author agreed. )here are forms
representin" life, to be seen in the !arieties of human, animal, and plant bodies,
and in the course of our acti!e outward li!es we don%t go around denying that there
9( )he *ankhya +arshana
is life in those other forms" but for the purpose of 'eda, which is the pri!ate
inward-looking aspect that one doesn%t normally discuss with other people,
acknowledgment of consciousness must be restricted to what is actually seen and
known first hand. Oelief in a reality of many souls, all conscious indi!iduals who
are related in a subser!ient way to some higher power, is unpro!able by first-hand
knowledge and according to the author, insistence on such a belief system actually
retards and obstructs the reali&ation of liberation.
5gain, as for the notion of supernatural magical 3powers3 (a wrong translation
of 3yoga-siddhayaQ3 in 2-.. on the part of an elite few enlightened people, some
obser!ations are in order. 9f you witness certain things like e$traordinary intuition,
or the regular occurrence of remarkable coincidences in your own e$perience or
seemingly demonstrated in others, there is no reason to belie!e it is anything other
than your own creation, a subtle demonstration of the principle of manifestation of
the world from within, engendered by the growing power of 'eda within you. 4n
the other hand, if you hear stories of actual le!itation, supernatural strength,
in!isibility, and so on, or things like di!ine healing, prophecy, or mind-reading
performed by real people in the real physical world, surely you must know it is
fiction. Ooth your inner e$perience and the physical uni!erse you share with others
can be called 3real3 in a way, but you should take care not to blur the demarcation
between the two in daily worldly interactions. Dhether in gi!ing your own
testimony or in accepting that of others, the mistake of allowing the fallacy of
e<ui!ocation in!ol!ing claims of 3reality3 for things that are physically
impossible, or e!en worse, permitting it to descend into fraud or delusion, could be
nothing but an obstacle to the accomplishment of your goal.
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(abl. because non-e$istent being means of progress absence %1.11 (=.2
deha!'di!yatirikta" body etc. separated asau that ai+itry't (abl. because
di!ersity %1.1% (=.E $a$&h*!yapade('t (abl. because si$th referring to api and
%1.1) (=.( na not (il'!putra!at (!ati like the small stone, the pestle dharmi!
Chapter )wenty-4ne 9ndi!iduals and Conse<uences 97
8r'haka!m'na!b'dh't (abl. #ust because characteri&ed by, ha!ing a particular
attribute percei!er, sub#ect e!idence e$clusion
%1.1, (=.7 atyanta!du"kha!ni#tty' (inst. through complete suffering
cessation k#ta!k#tya!t' done to be done that which is %1.10 (=.= yath' as it is
du"kh't (abl. from suffering kle(a" affliction puru$asya (gen. of person na not
tath' so much sukh't (abl. because of happiness abhil'$a" desire %1.11 (=.@
kutra somewhere api ka" someone api indeed sukh* a happy person iti said to be
(<uotes %1.12 (=.. tat api actually du"kha!(abalam suffering mi$ed in iti
saying du"kha!pak$e (loc. on suffering side nik$ipante they put it down
ie+ak'" the wise %1.13 (=.9 sukha!l'bha!a!bh''t (abl. known from
happiness finding non-occurrence a!puru$a!artha!tam not a person%s
purpose iti said +et if na not so daiidhy't (abl. because twofoldness
()he opponent, %1.1@ The indiidual soul must exist: be+ause there 6ould
be the absen+e o7 any means o7 /spiritual9 pro8ress in its bein8 non!existent.
%1.11 =t is separate 7rom the body and the rest be+ause o7 the diersity o7 /all9
that %1.1% and be+ause that is re7erred to by the sixth /8enitie9 +ase: %1.1)
/but9 it is not like the +ase o7 a pestle ;ust be+ause o7 ex+lusion o7 the eiden+e
o7 the perceiver o7 6hat has the +hara+teristi+s (see -9.-(.
()he author, %1.1, What is to be done /spiritual pro8ress 2-.-09 is done
throu8h the ultimate +essation o7 su77erin8. %1.10 A person's desire /7or it9 is
not so mu+h be+ause o7 the /anti+ipated9 happiness as it is the a77li+tion by
su77erin8. %1.11 There is /al6ays9 someone some6here 6ho is said to be
EhappyE: %1.12 /but9 the 6ise ('aisheshikas, see '+ =.--2, also K+ (.(-7 put it
on the su77erin8 side: sayin8 it is a+tually mixed in alon8 6ith the su77erin8
(also see '+ Chapters *i$ and 1ine. %1.13 =7 you say that it is kno6n 7rom the
absen+e o7 7indin8 happiness that it /+essation o7 su77erin89 is not the purpose
o7 a human bein8: it is not so: be+ause o7 that t6o7oldness.
)his continues the thread from 20.-( about bodies possessing competency for
karma. )he opponent says that, bodies aside, at least there are indi!idual souls,
because if they don%t e$ist, then why is there 'edic law prescribing liberation, and
why do we hear people saying 3my body3 or 3his body3P Dhose bodies would
those beP 9n the liberating !iew, howe!er, the actual percei!ed body is created
through the series beginning with mahat, whereas the notion of the body thrown
together from atoms comes from a belief that is de!eloped through inference and
testimony alone. 9n the 'aisheshika @.----@ there is a discussion on this sub#ect of
9= )he *ankhya +arshana
indi!idual souls, where that author refers back to his own illustration of self-
moti!ated action through urge, !ersus the cause-and-effect kind of acti!ity
obser!ed in the en!ironment, by the e$ample of the intentional act of lifting a
hea!y stone pestle (the 3smaller stone3, !ersus letting it drop and obser!ing the
resulting physical phenomenon of the husks being split from the grain in the larger
mortar. )he opponent does not care for that e$ample or for the teaching of
'aisheshika in general, as we ha!e seen.
5s for spiritual progress, in the author%s !iew it is solely for the purpose of the
ultimate cessation of suffering, as opposed to a gradual ad!ancement of the
indi!idual soul through the three planes of worldly life for the purpose of ultimate
dissolution into Orahman. 9n sutra 2-.-7 the two terms 3desire3 and 3affliction3 are
both in the nominati!e case, so he is saying that the desire is #ust the suffering
itself, calling out for relief, and not so much the need to feel back-slapping hand-
clapping happy about something. )he opponent sees happiness as an ob#ecti!e
feeling or sense that is desired and sought after as a reward for right beha!ior,
whereas the author says it is a foundational state that is reali&ed upon
abandonment of the ob#ecti!e reality rooted in bondage and suffering.
9n any case, as all the +arshanas teach, the notion that one might #udge another
person%s state of consciousness based on whether or not he seems happy or
!irtuous or kind, or based on a <uestion and answer session, or any other criterion,
simply has no place in this higher knowledge. 5ccording to this teaching there is
no enlightenment in any e$alted master, nor is there ignorance in any lowly fool,
nor is there anyone e!en capable of such things e$cept for the one all-capable
being that the yogin comes to know as himself. )hese te$ts are indeed all about
liberation or enlightenment, but such words ha!e unfortunately de!eloped a
meaning that in!okes a certain awe and mystery, or a religious re!erence, or
maybe e!en a little fear. 9f 9 may for once remo!e the false o!ertones of myth and
magic from this word, the 3enlightenment3 of these authors has nothing to do with
supernatural powers or e$alted states of consciousness but, ironically, it is more
like that of the se!ententh-century pioneers of science. 9t is something completely
apart from the common delusions of auras and blessings or hea!enly <ualities
embodied in a !enerable guru" completely unrelated to the glassy dreamy !isage,
or the saint-like demeanor. 9f de!otion to a master is your heart%s desire, then
follow that path, but don%t mistake rapture for enlightenment. 1o matter what the
path, no one should e!er claim to be enlightened because any such claiming could
only be for the ears of others and enlightenment has nothing to do with others.
Chapter )wenty-)wo +ispelling the Oondage 9@
)he teachings of the +arshanas are not religious and they are not about
de!otion. )hey are about the path of knowledge, and a simple knowledge it is,
gained by the yogin through simply allowing himself to see the true relationship
between his nati!e power of awareness and his world of e$perience. Mrom that
foundation of a knowledge-based enlightenment he knows life not as a passi!e
bystander but as an acti!e creator. Mrom that foundation he may also e$plore and
en#oy his creation, guided by the principles of these teachings as he goes along,
ha!ing left by the wayside his addiction to suffering.
Chapter T6enty!T6o
Dispellin8 the Qonda8e
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%%.1 (=.-0 nir!8u.a!tam <ualitiless state 'tmana" (gen. of indi!idual soul
a!saA8a!ta!'di!(rute" (abl. because unattached-being etc. scripture
%%.% (=.-- para!dharmate (loc. as in other(s duty being api yet tat!
siddhi" that establishing aiek't (abl. coming from non-distinguishing %%.)
(=.-2 an'di" (see "an-dau" #.,& without beginning, pree$isting aieka" non-
discriminating anyath' otherwise do$a!daya!prasakte" (abl. because fault(s
two stuck with %%., (=.-E na no nitya" (masc. an eternal one sy't it may be,
perhaps, possible 'tmaat (!atup ha!ing indi!idual soul(s anyth' otherwise
anu++hitti" no dispelling %%.0 (=.-( prati!niyata!k'ra.a!n'(ya!tam counter-
checked cause destroyed being asya (gen. of this dh'ntaat (!ati like
darkness (=.-7 atra in this case api rather prati!niyama" counter-checking
anaya!yatirek't (abl. by affirming negating %%.1 (=.-= prak'ra!antara!
asambha't (abl. because of way other impossibility aieka" non-
distinguishing ea #ust, nothing more than bandha" bondage %%.2 (=.-@ na no
muktasya (gen. on the part of, for liberated punar!bandha!yo8a" further
bondage connection api (strengthening sense at all an!'#tti!(rute" (abl. for
9. )he *ankhya +arshana
non recurrence scripture %%.3 (=.-. a!puru$a!artha!tam lacking soul for
the sake of that which is anyath' otherwise (=.-9 ai(e$a!'patti" no difference
implication ubhayo" (loc. between the two %%.4 (=.20 mukti" liberation
antar'ya!dhaste" (abl. coming from obstacle destruction na para" none else
()he opponent, %%.1 There is a Mualitiless state o7 the indiidual soul: 7or
there is s+ripture on its bein8 unatta+hed and the rest.
()he author, %%.% Iet: establishin8 that /bein8 unatta+hed9 as bein8 the
dharma o7 others: +omes 7rom non!distin8uishin8: %%.) /and9 the preexistin8
(..E: non!distin8uishin8: be+ause other6ise there is bein8 stu+k 6ith the t6o
7aults (..2 and ..E. %%., There is no possibility o7 an eternal bein8 /Qrahman9
hain8 indiidual souls. Other6ise there is no dispellin8: %%.0 6hi+h in this
+ase is rather a +ounter!+he+kin8: by a77irmin8 and by ne8atin8 o7 this /non!
distin8uishin89: bein8 6hat is destroyed by the +ause bein8 +ounter!+he+ked:
like darkness. %%.1 Qonda8e is nothin8 more than non!distin8uishin8: be+ause
o7 the impossibility o7 any other 6ay. %%.2 Dor the liberated one there is no
7urther +onne+tion 6ith bonda8e at all: 7or there is s+ripture on non!
re+urren+e. %%.3 Other6ise it is la+kin8 6hat is 7or the sake o7 the soul: the
impli+ation /bein89 that there is no di77eren+e bet6een the t6o /states9. %%.4
Piberation +omes 7rom destru+tion o7 the obsta+le: nothin8 else.
)he opponent defends the belief in indi!idual souls by saying that the bodiless
state of souls is reali&ed by non-attachment, but the author now begins to offer
proofs to the contrary based on the impossibility of all the alternati!es. 2e reminds
the opponent that the belief in others ha!ing dharma and the belief in the e$istence
of a pree$isting world constitute the two faults mentioned in ..2 and ..E regarding
time and place. 2e re#ects the belief in a multiplicity of indi!idual souls because
the path to liberation by dispelling of non-distinguishing only makes sense in
terms of the sub#ecti!e e$perience of the one conscious person, and he says again
that the dispelling of bondage is by affirming and negating. 5ffirming refers to
constant mindfulness of the progression of reality through the series of principles
outlined in sutra E.@--., and e$cluding or negating refers to repeating the reminder
3there is no F, there is no F3 (na iti na iti found in sutra -E.-E. 5s for the
possibility of recurrence of the bondage, one thing is certain, that upon reali&ation
of the truth of this teaching there is no turning back. Mor the yogin who
understands the teaching of the +arshanas, the half-knowledge of the old !iew will
ne!er again dominate his thinking.
Chapter )wenty-)wo +ispelling the Oondage 99
)he author%s !iew of final release differs from that of the opponent in that there
is still non-distinguishing, which is life itself, but there is no bondage because
freedom is always at hand. 9f there were recurrence of the bondage then the
ultimate cessation spoken of in the !ery first sutra in this work would be lacking.
+estruction of the obstacle to liberation means the same thing as counter-checking
of the cause of bondage, which is non-distinguishing. 9n the ne$t section he
outlines the practical means for the destruction of the obstacle.
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%%.1@ (=.2- tatra (loc. there api indeed airodha" no disagreement (=.22
adhik'ri!trai!idhy't (abl. because competent, <ualified threefold di!ision
na no such niyama" definition
%%.11 (=.2E d'rNhya!artham solidity means uttare$'m (gen. of subse<uent
%%.1% (=.2( sthira!sukham motionless contentment 'sanam sitting iti called
na not niyama" definition (=.27 dhy'nam meditation nir!i$ayam without
sphere mana" mind %%.1) (=.2= ubhayath' either way api indeed ai(e$a" non-
difference +et if na no eam so upar'8a!nirodh't (abl. through coloring
containment i(e$a" difference %%.1, (=.2@ ni"saA8e (loc. when non-attachment
api e!en upar'8a" coloring aiek't (abl. through non-discriminating (=.2.
;ap'!spha&ikayo" (loc. in the case of China rose crystal ia like na no
upar'8a" coloring kim tu but rather only abhim'na" imagining %%.10 (E.29
bh'an' a mental notion upa+ay't (abl. through accumulation (uddhasya (gen.
belonging to the pure saram all of it prak#tiat (!ati appearing as nature %%.11
(E.E0 r'8a!upahati" interest breaking apart dhy'nam meditation %%.12 (E.E-
#tti!nirodh't (abl. through functioning containment tat!siddhi" it
accomplishing %%.13 (E.E2 dh'ra.a!'sana!sa!karma.' (inst. by means of
maintaining sitting self duty tat!siddhi" that accomplishment (E.EE
nirodha" containment +hardi!idh'ra.'bhy'm (inst. including outflowing
holding apart (E.E( sthira!sukham motionless contentment 'sanam sitting
-00 )he *ankhya +arshana
()he opponent, %%.1@ =ndeed: there is no disa8reement there: /but9 there is
no su+h (22.7 de7inition o7 it: 7or there is /instead9 the three7old diision
re8ardin8 6ho is Muali7ied /to seek liberation9 (see 20.-(, 2-.(.
()he author, %%.11 That re7ers to the solidity o7 6hat is subseMuent. %%.1%
Rind 6ithout the sphere (see 3contemplation3 20.-( is EmeditationE: the
motionless +ontentment (compare with 3sleep3 20.-( is EpostureE: not that
/your 22.-09 de7inition. %%.1) =ndeed: i7 you think there is no di77eren+e either
6ay: V 6ell: no: there is a di77eren+e: throu8h +ontainment o7 +olorin8: %%.1,
but rather not +olorin8: only ima8inin8: like a China rose and a +rystal:
+olorin8 by non!dis+riminatin8: een 6hen there is non!atta+hment (see
3liberation3 20.-(. %%.10 =t is /merely9 a mental notion that it +omes 7rom
a++umulation: all o7 it belon8in8 to a pure one /Qrahman9: /appearin89 as
nature. %%.11 Reditation is the breakin8 apart o7 su+h +olorin8. %%.12 The
a++omplishment o7 it is throu8h +ontainment o7 the 6ays (K+ -.-9: %%.13
6hi+h +ontainment in+ludes /both9 the out7lo6in8 and the holdin8 apart (K+
=.-7--.: the a+hieement o7 it by means o7 a sel7!imposed karma o7 sittin8
and maintainin8: that posture bein8 the motionless +ontentment /not sleep9.
Cotionless contentment undefined by action is the subtle body without its
functioning of e$ertion. 9t is the body for karma without solidity. Cind without the
sphere of e$perienced ob#ects, or without being 3defined3 by its functioning of
colored perception, represents the body for e$perience, without solidity. Ooth
subtle body and mind ha!e an uncolored state. 36ither way3 means mind with or
without the sphere, and body with or without acti!ity. 9n the li!ing liberated person
there is a tinge e!en in the midst of non-attachment and this represents the body
for both, without solidity.
Ceditation is the breaking apart of mental constructs, as opposed to the
aggregation of them. 4utside of meditation the awareness is colored with interest,
and to some e$tent captured by its own creation. 9t can be dominated by many
things, such as sensory impressions, personal thoughts, or passions (r:ga, all the
things that steal away one%s interest from the pure self. )hose interests ha!e a grip
on one%s attention, but that can be broken down (upahati. 3Chardi3 which
normally means !omiting, is a graphic metaphor for that unwanted outflow of
thoughts during meditation.
Chapter )wenty-)hree )he 4pponent%s *ummation -0-
Chapter T6enty!Three
The Opponent's Summation
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%).1 (E.E7 sa!karma one%s karma sa!'(rama!ihita!karma!anu$&h'nam

one%s stage in life determined course of action undertaking (E.E=
air'8y't (abl. through dispassion abhy's't (abl. through discipline +a and
0().2?& dhyna!dhraa!abhysa!vairgya!dibhi (inst. pl. by means o!&
meditation P holdin" P discipline P dispassion P etc. tat!nirodha it P restraint,
control )he restraint of it is by means of meditation, holding, discipline,
dispassion, etc"4 (1 do not consider this sutra to be authentic. 1t recites a list o! the
Bo"a terms !ound nearby and it occurs at the Cuncture where ,.2?-,) had been
mistakenly displaced2 it disrupts the lo"ical !low o! the surroundin" material,
whether it is placed be!ore ,.2?, or placed here, where it is not consistent with the
tone or the thesis o! the opponent.& (=.E0 laya!ik$epayo" (gen. of lethargy
restlessness y'#tty' (inst. by turning away iti according to '+'ry'" teachers
%).% (=.E- na not sth'na!niyama" station defining +itta!pras'd't (abl. by
thoughts settled, settling (=.E2 prak#te" (gen. belonging to nature 'dya!
up'd'nat' (fem. primary inclusi!eness anye$'m (gen. of the others k'rya!
ta!(rute" (abl. known from products being scripture %).) (=.EE nityate
(loc. wAapi e!en though constancy api na no 'tmana" (gen. belonging to the
indi!idual yo8yata!abh''t (abl. because <ualification doesn%t e$ist, no such
thing %)., (=.E( (ruti!irodh't (abl. because scripture misinterpretation na no
kutarka!apasadasya (gen. in (belonging to bad reasoning, faulty speculation,
nonsense outcast, unorthodo$ (metaphorically, an o!!sprin" o! one o! the si/
kinds o! un!it marria"e& 'tma!l'bha" indi!idual soul found %).0 (=.E7
p'ramparye (loc. if series api e!en pradh'na!anu#tti" following, subse<uent
-02 )he *ankhya +arshana
to a.uat (!ati as atomic (=.E= saratra!k'rya!dar(an't (abl. known by
e!erywhere effect, product seeing ibhutam omnipresence %).1 (=.E@ 8ati!
yo8e (loc. in motion, migration connection api e!en 'dya!k'ra.a!t'!ah'ni"
primary cause being no re#ecting (1 am !ollowin" 5andit 'hriram 'harma in
writin" ahni6 instead o! hni6.& a.uat (!ati appearing as atomic %).2 (=.E.
prasiddha!'dhikyam well-known, celebrated superiority pradh'nasya (gen.
for principal na not niyama" restriction %).3 (=.E9 satta!'din'm (gen.
belonging to satt!a and the others a!tat!dharma!tam no of that role
being tat!rHpat't (abl. because of that the (!ery form their being
%).4 (=.(0 anupabho8e (loc. though no en#oying api e!en pum!artha!
s#$&i" men for the sake of creation pradh'nasya (gen. on the part of principal
u$&ra!kuOkuma!ahanaat (!ati like o$cart saffron carrying
()he opponent, %).1 A++ordin8 to /us9 tea+hers: one's karma (22.-. is
throu8h the turnin8 a6ay o7 lethar8y and restlessness by dispassion and by
dis+ipline: undertakin8 a +ourse o7 a+tion /karma9 determined by one's sta8e
in li7e. %).% Krimary in+lusieness belon8s to nature: 7or there is s+ripture on
the others' bein8 her produ+ts: not the de7inin8 o7 their stations throu8h
settlin8 o7 thou8hts. %).) Een thou8h there is +onstan+y /7or nature9: it does
not belon8 to an indiidual soul: be+ause he has no su+h Muali7i+ation. %).,
Qe+ause o7 /your9 misinterpretation o7 s+ripture: no indiidual soul is een
7ound in this unorthodox nonsense. %).0 Qy seein8 the produ+ed eery6here:
its omnipresen+e as the atomi+ is kno6n: een i7 it is as a series: /but9
subse*uent to the prin+ipal /nature9. %).1 Een in +onne+tion 6ith
/trans9mi8ration: there is no re;e+tin8 o7 it /nature9 bein8 the primary +ause:
as the atomi+. %).2 Dor the prin+ipal: there is superiority to the 6ell!kno6n
/8u.as o7 >aisheshika (see *inha, The 'amkhya 5hilosophy -9-7. p.7(-9: not
restri+tion to them. %).3 Qein8 the dharma o7 that /prin+ipal9 does not belon8
to satta and the others be+ause o7 their bein8 the ery 7orm o7 that.
()he author, %).4 Creation 7or the sake o7 men: on the part o7 a prin+ipal:
een thou8h there is no en;oyin8: is like +arryin8 sa77ron in an ox!+art (see
-2.-..
)he opponent again insists on the threefold di!ision of the competent. ;ethargy
means dullness or sleepiness, and restlessness means hyperacti!ity of the mind,
with the attention scattered in the sphere of ob#ects. )hese two states represent
tamas and ra#as respecti!ely, and the traditional teaching was that one must
Chapter )wenty-)hree )he 4pponent%s *ummation -0E
ad!ance out of these lower ranks and into satt!a, through many lifetimes of
dispassion and discipline, dispassion being turning away from restlessness and
discipline being turning away from lethargy. 2e continues to argue against
inclusi!eness or accepting creation unto one%s self at the le!el of mahat. 2e
belie!es that nature is eternal, but that the indi!idual soul has a beginning, and that
it ends by merging into Orahman when the cycle of karma is completed.
2e says that there is no constancy to be found in a person and he still clings to
his proof by the testimony of scripture alone. 2e now begins to use the author%s
words in his own way. 9n sutras 2E.7 and 2E.= he repeats the word aTu!at,
affirming his atomic material cause and mimicking the author%s repetition of
loka!at, a!asth:!at, and prak>ti!at. 2e uses the author%s :dya (mahat to mean his
first, nature. 9n sutra 2E.. he disagrees with the author%s statement in =.-= about the
nature of the guTas, insisting that the principal doesn%t ha!e any dharma, e$cluded
or not. 2is use of the 3h:3 deri!ati!e meaning 3re#ecting3 (as in -.( mimics the
author%s 3abandoning3 or 3letting go3. 2e uses the feminine 3up:d:nat:3 (2E.2 and
3k:raTat:3 (2E.= when referring to his principal prak>ti, as opposed to the neuter
3up:d:nat!a3 ((.-E and 3#agat-up:d:na-k:raTam3 (-..7 when he refers to the
author%s principal. 2e almost seems to be in a defensi!e old-guard position,
reacting to the popularity of a 3well-known3 radicalism in !arious modern schools.
)he word 3atomic3 refers to the products of nature being composed by
aggregation of little pieces, and seeing these products e!erywhere may be the most
compelling reason for the belief in a real physical world. 9t is the foundation for
the nearly irresistible strength of the li!ing !iew as opposed to the liberating !iew,
but in his response, the author, ha!ing also #ust been accused of spouting nonsense,
simply dismisses all of it by repeating the saffron and o$cart analogy.
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%).1@ (=.(- karma!ai+itry't (abl. from karman di!ersity s#$&i!ai+itryam
creation di!ersity %).11 (=.(2 s'mya!ai$amy'bhy'm (abl. dual" known from
smoothness roughness k'rya!dayam effect twofold, two kinds of %).1%
-0( )he *ankhya +arshana
(=.(E imukta!bodh't (abl. from, for released consciousness na no s#$&i"
creating pradh'nasya (gen. on the part of principal lokaat (!ati like world
%).1) (=.(( na no anya!upasarpa.e (loc. when others approach api e!en
mukta!upabho8a" liberated e$perience nimitta!abh''t (abl. because
instrumental cause absence %).1, (=.(7 puru$a!bahutam souls multiplicity
yaasth'ta" (tasil from allotment %).10 (=.(= up'dhi" representation (see
2.1>& +et if (you say tat!siddhau (loc. in that establishing punar again, still
daitam duality %).11 (=.(@ d'bhy'm (inst. with two api indeed pram'.a!
irodha" proof inconsistency %).12 (=.(. d'bhy'm (inst. dual" with the two
api indeed airodh't (abl. because no disagreement na no pHram former
uttaram latter +a and s'dhaka!abh''t (abl. because progress absence
%).13 (=.(9 prak'(atas (tasil through light tat!siddhau (loc. in it
accomplished karma!kart#!irodha" karman performer disagreement
()he opponent, %).1@ The diersity o7 +reation +omes 7rom the diersity o7
karma: %).11 6hose t6o kinds o7 e77e+t are kno6n 7rom smoothness and
rou8hness /in li7e9: %).1% /but9 7or the +ons+iousness o7 the released there is no
+reatin8 on the part o7 the prin+ipal: /appearin89 as the 6orld. %).1) Een
6hen there is /her9 approa+h in others: there is no en;oyment (see 22.-. 7or
the liberated be+ause o7 the absen+e o7 that instrumental +ause /desire:
karma9. %).1, Rultipli+ity o7 souls is kno6n 7rom the allotment o7 li7e
+ir+umstan+es. %).10 Een i7 you say it is a /mere9 representation (see @.-E-
-(: in establishin8 that: there is still duality. %).11 =ndeed 6ith those t6o
/representations and mahat9: there is in+onsisten+y 6ith the standard o7
proo7: %).12 be+ause indeed 6ith those t6o: be+ause o7 the absen+e o7
/karmi+9 pro8ress (see -.., 2-.-0: there +an be no disa8reement that they are
not the 7ormer and the latter /e77e+t and +ause see Chapter )wo9.
()he author, %).13 =n a++omplishin8 that /pro8ress9 throu8h the li8ht:
there is disa8reement 6ith /the do+trine o79 karma and the per7ormer.
)he author says there is no bondage and no suffering in the liberated, while the
opponent says there is no creation and no e$perience whatsoe!er, because there is
no more instrumental cause, which in his !iew is karma, the reason behind the
allotment of smoothness and roughness (ease and difficulty among the many
indi!iduals in the world.
Chapter )wenty-Mour 5 Ne!iew of the )wo 'iews -07
2e says that e!en the author%s !iew of a representation and a container (@.-E-
-( would represent a duality of sorts, but in that scheme there could be no 3effect
and cause3 relationship between the representations and a creator called mahat,
because according to him that relationship should belong instead to one%s life
circumstances and karma, respecti!ely (see Chapter )wo. 4therwise there would
be no reason behind the ob!ious di!ersity of life e$periences. )he author uses his
allotment of one sutra to say, 3Kes, from the !iewpoint of the light of
distinguishing there does indeed seem to be some disagreement with your religious
doctrines.3
Chapter T6enty!Dour
A Seie6 o7 the T6o >ie6s
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enlightens +it!rHpa" intellingence paragon %,.% (=.7- na no (ruti!irodha"
scripture disagreeing r'8i.'m (gen. impassioned ones air'8y'ya (dat. for the
sake dispassion tat!siddhe" it establishment %,.) (=.72 ;a8at!satyatam
world reality adu$&a!k'ra.a!;anya!t't (abl. known through innocence
cause arising state b'dhaka!abh''t (abl. through e$cluding absence %,.,
(=.7E prak'ra!antara!asambha't (abl. from ways other impossibility sat!
utpatti" true emergence %,.0 (=.7( ahaOk'ra" personal identity kart'
performer na not puru$a" person (=.77 +it!aas'n' intelligence stopping point
bhukti" en#oyment tat!karma!'r;itat't (abl. coming from its (through
karman earned being %,.1 (=.7= +andra!'di!loke (loc. in moon etc. world
api e!en '#tti" return nimitta!sat!bh''t (abl. resulting from instrumental
cause true presence %,.2 (=.7@ lokasya (gen. of the world na not upades't
(abl. by instruction, lesson siddhi" establishment pHraat (!ati as before %,.3
(=.7. p'ram!parye.a (inst. through series tat!siddhau (loc. while that
-0= )he *ankhya +arshana
establishment imukti!(ruti" release scripture %,.4 (=.79 8ati!(rute" (abl.
known from migration scripture +a and y'pakate (loc. where per!asi!eness
api e!en up'dhi!yo8't (abl. because representation connection bho8a!de(a!
k'la!l'bha" e$perience place time ac<uiring yomaat (!ati like sky, space
()he opponent, %,.1 One 6ho enli8htens (referring to 3light3 2E.-. the dull
is someone 6ho has rid himself o7 dullness: a para8on o7 intelli8en+e /a
tea+her9. %,.% There is no disa8reein8 6ith s+ripture: be+ause the
establishment o7 it is 7or the dispassion o7 those impassioned ones.
()he author, %,.) The true reality o7 the 6orld is kno6n throu8h the state
arisin8 7rom inno+en+e o7 the +ause /o7 bonda8e9 throu8h the absen+e o7 its
ex+ludin8 /Qrahman9. %,., The emer8en+e o7 the true /6ay9 arises 7rom the
impossibility o7 the other 6ays.
()he opponent, %,.0 The stoppin8 point o7 intelli8en+e is en;oyment: 6hi+h
+omes 7rom bein8 earned throu8h karma: the per7ormer /bein89 the personal
identity: not the human spirit. %,.1 Lis returnin8: een in the 6orld o7 the
moon: et+. (Chandogya Hpanishad ' results 7rom the presen+e o7 the true
instrumental +ause /karma9.
()he author, %,.2 There is no establishment o7 su+h a 6orld by that lesson:
as /it 6as said9 be7ore. %,.3 That is s+ripture about release /een9 6hile there
is establishment o7 that /6orld9 throu8h the series. %,.4 And 7rom that
s+ripture on mi8ration it is kno6n that een 6hile there is perasieness:
be+ause o7 his /mahat's9 +onne+tion /yo8a9 6ith the representation: there is
the a+Muisition o7 time: pla+e: and experien+e: /but9 he is like spa+e /the ether.
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Chapter )wenty-Mour 5 Ne!iew of the )wo 'iews -0@
%,.1@ (=.=0 anadhi$&hitasya (gen. on the part of ungo!erned, non-
superintended pHti!bh'a!prasaA8't smelly e$istence stuck with na tat!
siddhi" that establishing %,.11 (=.=- ad#$&a!d'r' (inst. through unseen,
unknown instrumentality +et if you think asambaddhasya (gen. belonging to
unrelated tat!asambha't (abl. arising from their impossible condition ;ala!
'diat (!ati like water etc. aAkure (loc. in the case of, concerning, with sprout
(=.=2 nir8u.at't (abl. coming from without essential constituents state tat!
asambha't (abl. arising from their impossible condition ahaAk'ra!dharm'"
personal identities dharmas hi for ete these, all these %,.1% (=.=E i(i$&asya
(gen. possessed of distinction ;*a!tam li!ing person being anaya!yatirek't
(abl. through affirirmation negation %,.1) (=.=( ahaOk'ra!kart#!adh*n'
personal identity (as performer dependent on k'rya!siddhi" effect(s
accomplishing na not *(ara!adh*n' supreme go!ernor dependent pram'.a!
abh''t proof non-e$istence, absence %,.1, (=.=7 ad#$&a!udbhHtiat (!atup
ha!ing unseen coming forth sam'na!tam same to be (=.== mahata" (gen.
belonging to mahat, the comprehensi!e one anyat (declined like tat the other
thing %,.10 (=.=@ karma!nimitta" karman instrumental cause prak#te" (gen.
belonging to nature sa!s'mi!bh'a" own master, owner relation api indeed
an'di" beginningless, pree$isting b*;a!'Akuraat (!ati like seed sprout %,.11
(=.=. aieka!nimitta" non-discriminating as instrumental cause ' the
alternati!e paG+a(ikha" %,.12 (=.=9 liA8a!(ar*ra!nimittaka indicator body
instrumental cause iti according to sanandana!'+'rya" *anandana teacher
%,.13 (=.@0 yad' F tad' one way or the other tat!u++hitti" of it cutting
loose, breaking free puru$a!artha" person desire, benefit, interest, purpose, aim
tat!u++hitti" puru$a!artha"
()he opponent, %,.1@ That /yo8a9 is not a++omplished on the part o7
somethin8 un8oerned (by an e$ternal go!ernor 20.-2: be+ause o7 bein8 stu+k
6ith the existen+e o7 the smelly /body9.
()he author, %,.11 =7 you think it is /a++omplished9 throu8h the
instrumentality o7 some unkno6n /8oernor (see 2.79: then it 6ould be like
6ater: et+. 6ith a sprout: 7or there 6ould be all these dharmas o7 personal
identities arisin8 7rom the impossible +ondition o7 their +omin8 7rom a state
ithout the 8u.as: arisin8 7rom the impossible +ondition o7 their belon8in8 to
somethin8 unrelated. %,.1% Qein8 a liin8 person possessed o7 distin8uishin8:
must be throu8h the a77irmation and ne8ation.
-0. )he *ankhya +arshana
()he opponent, %,.1) The a++omplishin8 o7 e77e+ts is dependent on the
personal identities /ahaOk'ra9 as per7ormers /o7 karma9: not dependent on
/your9 supreme 8oernor: be+ause o7 the absen+e o7 proo7.
()he author, %,.1, =t is the other. =t belon8s to mahat to be that same
/a++omplisher o7 e77e+ts9: hain8 his mani7estation arise 7rom the unkno6n
/potential9.
()he opponent, %,.10 The o6nBo6ner relation belon8s indeed to nature:
karma /bein89 the instrumental +ause. )hat is 6hat is be8innin8less like the
seed and sprout.
()he author, %,.11 =t is the alternatie o7 non!distin8uishin8 as the
instrumental +ause: a++ordin8 to KaG+a(ikha. %,.12 =t is the indi+ator!body as
the instrumental +ause: a++ordin8 to the tea+her Sanandana. %,.13 One 6ay
or the other: breakin8 7ree o7 it is the purpose o7 a human bein8.
6!eryone knows of right and wrong and that both ha!e their ine!itable
conse<uences in the course of one%s life, but the author is saying that, apart from
that worldly sense, there can be no unseen threads that connect people%s actions in
one life with their conse<uences in another life, because this would be outside of
or 3unrelated3 to nature, either as a producer of atoms or as a material substrate for
mahat, in the way that water, soil, air, and sun would not be able to produce a
sprout without a seed (which represents the guTas in this analogy. Drong acts like
those in!ol!ing greed, and deliberate hurtfulness or punishment, ha!e their
conse<uences in the immediate present. )he conse<uence accompanies the act in
that it diminishes the person directly and ser!es as an obstacle to the achie!ement
of his highest goal in life. 5 sense of debt may persist in memory, which can be a
!ery uncertain place, but finding the key to liberation, where there is a true
understanding of the nature of memory, pro!ides relief from this imagined debt
while at the same time it naturally precludes further wrong action.
9n sutra 2(.--, nearing the end of the work and mirroring the beginning, the
author%s two 3impossibilities3 mimic the opponent%s two in -.(. Oecause of the
impossibility of the other way (sutra 2(.( and because of the impossibilities in
2(.--, it is known that 3yoga3, which is bein" the #G!an-mukta, comes about not
through the instrumentality of some unknown go!ernor, but only through the
author%s stated means of affirmation, which is constant and repeated mindfulness
of accepting through the series" and negation, which is constant abandoning of
Chapter )wenty-Mour 5 Ne!iew of the )wo 'iews -09
misapprehensions. )he author uses the word 3unknown3 in two different ways.
)he go!ernor is not unknown, but nature is unknown until it becomes manifest.
9n the opponent%s !iew, the role of master and owner belongs to nature,
beginningless and self-perpetuating through the agency of karma, not to a human
consciousness through the agency of mind. 2e has his own use for the seed-and-
sprout analogy, as a metaphor for the endless perpetuation of karma, because seeds
produce sprouts, and sprouts in turn mature into seed-producing plants.
)he thesis of the author, /a[caIikha, who is essentially a representation of the
yogin at this !ery moment and in this !ery place, is that the instigation of creation
is by not distinguishing the true relationship of the soul with nature. )he counter-
thesis held by the opponent, *anandana, who might be considered a representation
of /a[caIikha e$pressing his li!ing !iew, is that the body as an indicator of the
indi!idual soul is the accomplisher of effects through karma and reincarnation,
subser!ient to Jod. 6ither way, liberation is the goal presented here in the
*ankhya +arshana.
End o7 the Sankhya Darshana