Sānkhya Aphorisms of Kapila | 2 Book
BOOK II.
a. The subject-matter [of the Institute] has been set forth [in Book I.]. Now, in order to prove that it is not the Soul that undergoes the alterations [observable in the course of things], he will tell, very diffusely, in the Second Book, how the creation is formed out of the Primal Principle. There, too, the nature of the products of Nature is to be declared fully, with a view to the very clear discrimination of Soul from these. Therefore, according to [the verses],
b. ‘Whoso rightly knows its changes, and the Primal Agent [Nature], and Soul, the eternal, he, thirsting no more, is emancipated,’
c. we remark, that, with reference to the character, &c., of Emancipation, all the three [things mentioned in these verses] require to be known. And here, in the first place, with advertence to the consideration, that, if Nature, which is unintelligent, were to create without a motive, we should find even the emancipated one bound, he states the motive for the creation of the world:
Aph. 1.
Of Nature [the agency, or the being a maker, is] for the emancipation of what is [really, though not apparently,] emancipated, or else for [the removal of] itself.
Aph. 2.
Because this [Emancipation] is [only] of him that is void of passion.
Aph. 3.
It is not effected by the mere hearing; because of the forcibleness of the impressions from eternity.
Aph. 4.
Or as people have, severally, many dependants.
Aph. 5.
And, since it [the character of creator,] belongs, really, to Nature, it follows that it is fictitiously attributed to Soul.
Aph. 6.
Since it is proved from the products.
Aph. 7.
The rule is with reference to one knowing; just as escape from a thorn.
Aph. 8.
Even though there be conjunction [of Soul] with the other [viz., Nature], this [power of giving rise to products] does not exist in it immediately; just like the burning action of iron.
Aph. 9.
When there is passion, or dispassion, there is concentration, [in the latter case, and] creation, [in the former].
Aph. 10.
In the order [see § 12.b.] of Mind, etc., [is the creation] of the five elements, [or of the material world].
Aph. 11.
Since creation is for the sake of Soul, the origination of these [products of Nature] is not for their own sake.
Aph. 12.
[Relative] Space and Time [arise] from the Ether, &c.
Aph. 13.
Intellect is judgment.
Aph. 14.
Merit, &c., are products of it.
Aph. 15.
The Great one [intellect,] becomes reversed through tincture.
Aph. 16.
Self-consciousness is a conceit.
Aph. 17.
The product of it [viz., of Self-consciousness,] is the eleven [organs], and the five Subtile Elements.
Aph. 18.
The eleventh, consisting of [the principle of] Purity, proceeds from modified Self-consciousness.
Aph. 19.
Along with the organs of action and the organs of understanding another is the eleventh.
Aph. 20.
They [the organs,] are not formed of the Elements; because there is Scripture for [their] being formed of Self-consciousness.
Aph. 21.
The Scripture regarding absorption into deities is not [declaratory] of an originator.
Aph. 22.
[None of the organs is eternal, as some hold the Mind to be;] because we have Scripture for their beginning to be, and because we see their destruction.
Aph. 23.
The Sense is supersensuous; [it being the notion] of mistaken persons [that the Sense exists] in [identity with] its site.
Aph. 24.
Moreover, a difference being established if a difference of powers be [conceded], there is not a oneness [of the organs].
Aph. 25.
A theoretical discordance is not [of any weight,] in the case of what is matter of ocular evidence.
Aph. 26.
The Mind identifies itself with both.
Aph. 27.
By reason of the varieties of transformation of [which] the Qualities [are susceptible], there is a diversity [of their product, the Mind,] according to circumstances.
Aph. 28.
Of both [sets of organs the object is that list of things], beginning with Colour, and ending with the dirt of Taste.
Aph. 29.
The being the seer, &c., belongs to the Soul; the instrumentality belongs to the Organs.
Aph. 30.
Of the three [internal organs] there is a diversity among themselves.
Aph. 31.
The five airs, viz., Breath, etc., are the modification, in common, of the [three internal] instruments.
Aph. 32.
The modifications of the organs take place both successively and simultaneously.
Aph. 33.
The modifications [of the understanding, which are to be shown to be the cause of the world, and] which are of five kinds, are [some of them,] painful and [others,] not painful.
Aph. 34.
On the cessation thereof [i.e., of mundane influences], its tincture ceasing, it [Soul,] abides in itself.
Aph. 35.
And as [by] a flower, the gem.
Aph. 36.
The Organs also arise, for the sake of Soul, from the development of desert.
Aph. 37.
As the cow for the calf.
Aph. 38.
Organ is of thirteen sorts, through division of the subordinates.
Aph. 39.
Because the quality of being most efficient is conjoined with the organs; as in the case of an axe.
Aph. 40.
Among the two [the external and the internal organs], the principal is Mind; just as, in the world, among troops of dependants.
Aph. 41.
[And Intellect is the principal, or immediate and direct, efficient in Soul’s emancipation;] because there is no wandering away.
Aph. 42.
So, too, because it [the understanding,] is the depository of all self-continuant impressions.
Aph. 43.
And because we infer this [its pre-eminence] by reason of its meditating.
Aph. 44.
It cannot be of its own nature.
Aph. 45.
The condition [as regards Soul’s instruments,] of secondary and principal is relative; because of the difference of function.
Aph. 46.
The energizing [of this or that Intellect] is for the sake of this [or that Soul]; because of [its] having been purchased by the works [or deserts] of this [or that Soul]; just as in the world.
Aph. 47.
Admitting that they [the various instruments of Soul, all] equally act, the pre-eminence belongs to Intellect; just as in the world, just as in the world.