The Sānkhya Kārikā, with the Bhāshya of Gauḍapāda — trans. H. T. Colebrooke and H. H. Wilson (1837)

The terms used to designate the ‘ pure,’ or sétwika principle; the ‘dark,’ or ¢dmasa; and the ‘foul, or rdjasa; ‘ variety of egotism,’ or vaikrita, bhitddi, and taijasa; have been explained. According to our text, as understood by the Scholiasts, the eleven organs of sense issue from pure or modified egotism, and the five rudiments from elemental egotism ; both being influenced by ardent or active egotism.’ The commentator on the S. Pravachana has a rather different explanation, abp. 94 interpreting é4ddasaka, ‘eleventh,’ not ‘elevenfold:’ according to him, this eleventh, which is mind, proceeds from the first kind of egotism ; the other ten from the second kind ; and the elements from the third. “Sutra: The pure eleventh (organ) proceeds from modified egotism. Comment :

Eleventh, is mind, which in the class of sixteen organs and rudiments is of the quality of goodness ; therefore it is born from egotism, affected by goodness, called vaikrita. This is the sense. Hence it follows, that from egotism, affected by foulness, proceed the other ten organs of sense; and from egotism, affected by darkness, proceed the rudiments*.” This interpretation he defends by the authority of the law-books and Puranas ; and he gives a similar turn, although rather indistinctly expressed, to the text of the Aarikd. In the stanzas subsequent to this, to ver. 37, the organs of scnse are fully described, and in ver. 38. the text returns to the elements. It is not necessary, therefore, to enter upon any explanation of them in this place. There is a remarkable expression in the Bhashya, which presents a notion familiar to all ancient cosmogonies. Gavrapapa says, ‘the first of the elements was darkness +.’ It is the first of the ‘elements,’ not the first of ‘things ;’ for it was preceded by unevolved nature, and intellect, and it is itself a modified form of individuality. It therefore harmonizes perfectly well with the prevailing ideas in the ancient world, of the state of things anterior to elementary or visible creation, when “ chaos was, and night,” and when Nullus adhue mundo prebebat lumina Titan, Nee nova crescendo reparabat cornua Pharbe,

In the influence of the quality of foulness, or passion, for the word rajas has both senses, may be suspected an affinity to the doctrine of an active principle, the moving mind, the eros, that set inert matter into motion, and prodnced created things.

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XXVI.

InTeLLEcTUAL organs are, the eyes, the ears, the nose, the tongue. and the skin: those of action are, the voice, hands, feet, the excretory organ, and that of generation.

BHASHYA.

Reckoning from the eye to the organ of touch, the organs are called ‘intellectual.’ Touched by it, the organ of touch, which is the skin: thence the term for the skin which is used (in the text), ‘that which touches,’ sparsanaka. Intellectual organs are five, as they ascertain or know (severally) five objects, or sound, touch, form, flavour, and smell. Those of action, §-c.—They perform acts, whence they are called ‘ organs of action ;° thus, the voice articulates; the hands variously manipulate; the feet effect motion; the excretory organ, excretion; and the sexual organ, generation. Thus are enumerated ten organs, five of intellect and five of action. The character and nature of the eleventh, or mind, ia next described.

COMMENT.

The five instruments or means of perception and five of action, products of egotism, are cnumerated in this stanza.

The term ‘organs’ is correctly applicable to the material instruments by which perception is exercised; but it is not to be understood of the gross corporeal bodies, the visible eye, ear, hand, &c., which are parts of gross body. The word ‘senses’ would therefore be a less equivocal term, only that it does not so distinctly convey the idea of an instrument which, though subtile, is substantial. The original word, indriya, is defined to mean whatever relates or belongs to indra, said to be a synonyme of soul, the senses being indicative, being marks or signs, of the presence of soul*:

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accordingly each is denominated a linga (see p. 24), ‘a characteristic feature or indication *.”