A History of Indian Philosophy, Vol. 1 by Surendranath Dasgupta (best e reader for manga .TXT) 📖

mud barriers, whereupon the water flows of itself to the other field, so when the efficient or instrumental causes (such as the sculptor's art) remove the barrier inherent in any collocation against its transformation into any other collocation, the energy from that collocation flows out in a corresponding manner and determines the collocation. Thus for example the energy which collocated the milk-atoms to form milk was in a state of arrest in the milk state. If by heat or other causes this barrier is removed, the energy naturally changes direction in a corresponding manner and collocates the atoms accordingly for the formation of curd. So also as soon as the barriers are removed from the prak@rti, guided by the constant will of Îs'vara, the reals in equilibrium in the state of prak@rti leave their state of arrest and evolve themselves into mahat, etc.

Change as the formation of new collocations.

It is easy to see from what we have already said that any collocation of atoms forming a thing could not change its form, unless the barrier inherent or caused by the formation of the present collocation could be removed by some other extraneous instrumental cause. All gross things are formed by the collocation of the five atoms of k@siti, ap, tejas, marut, and vyoman. The difference between one thing and another is simply this, that its collocation of atoms or the arrangement or grouping of atoms is different from that in another. The formation of a collocation has an inherent barrier against any change, which keeps that collocation in a state of equilibrium, and it is easy to see that these barriers exist in infinite directions in which all the other infinite objects of the world exist. From whichever side the barrier is removed, the energy flows in that direction and helps the

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formation of a corresponding object. Provided the suitable barriers could be removed, anything could be changed into any other thing. And it is believed that the Yogins can acquire the powers by which they can remove any barriers, and thus make anything out of any other thing. But generally in the normal course of events the line of evolution follows "a definite law which cannot be overstepped" (pari@nâmakramaniyama) or in other words there are some natural barriers which cannot be removed, and thus the evolutionary course has to take a path to the exclusion of those lines where the barriers could not be removed. Thus saffron grows in countries like Kashmere and not in Bengal, this is limitation of countries (des'âpabandha); certain kinds of paddy grow in the rainy season only, this is limitation of season or time (kâlâpabandha); deer cannot beget men, this is limitation by form (âkârâpabandha); curd can come out of milk, this is the limitation of causes (nimittâpabandha). The evolutionary course can thus follow only that path which is not barricaded by any of these limitations or natural obstructions [Footnote ref 1].

Change is taking place everywhere, from the smallest and least to the highest. Atoms and reals are continually vibrating and changing places in any and every object. At each moment the whole universe is undergoing change, and the collocation of atoms at any moment is different from what it was at the previous moment. When these changes are perceivable, they are perceived as dharmapari@nâma or changes of dharma or quality; but perceived or unperceived the changes are continually going on. This change of appearance may be viewed from another aspect by virtue of which we may call it present or past, and old or new, and these are respectively called the lak@sa@napari@nâma and avasthâpari@nâma. At every moment every object of the world is undergoing evolution or change, change as past, present and future, as new, old or unborn. When any change is in a potential state we call it future, when manifested present, when it becomes sub-latent again it is said to be past. Thus it is that the potential, manifest, and sub-latent changes of a thing are called future, present and past [Footnote ref 2].

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[Footnote 1: Vyâsabhâ@sya, Tattvavais'âradî and Yogavârttika, III. 14.]

[Footnote 2: It is well to note in this connection that Sâ@mkhya-yoga does not admit the existence of time as an independent entity like the Nyâya-Vais'e@sika. Time represents the order of moments in which the mind grasps the phenomenal changes. It is hence a construction of the mind (buddhi-nirmâ@na). The time required by an atom to move its own measure of space is called a moment (k@sa@na) or one unit of time. Vijñâna Bhik@su regards one unit movement of the gu@nas or reals as a moment. When by true wisdom the gu@nas are perceived as they are both the illusory notions of time and space vanish. Vyâsabhâ@sya, Tattvavais'âradî, and Yogavârttika, III. 52 and III. 13.]

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Causation as Satkâryavâda (the theory that the effect potentially exists before it is generated by the movement of the cause).

The above consideration brings us to an important aspect of the Sâ@mkhya view of causation as satkâryavâda. Sâ@mkhya holds that there can be no production of a thing previously non-existent; causation means the appearance or manifestation of a quality due to certain changes of collocations in the causes which were already held in them in a potential form. Production of effect only means an internal change of the arrangement of atoms in the cause, and this exists in it in a potential form, and just a little loosening of the barrier which was standing in the way of the happening of such a change of arrangement will produce the desired new collocation—the effect. This doctrine is called satkâryavâda, i.e. that the kârya or effect is sat or existent even before the causal operation to produce the effect was launched. The oil exists in the sesarnum, the statue in the stone, the curd in the milk, The causal operation (kârakaiyâpâra) only renders that manifest (âvirbhûta) which was formerly in an unmanifested condition (tirohita) [Footnote ref 1].

The Buddhists also believed in change, as much as Sâ@mkhya did, but with them there was no background to the change; every change was thus absolutely a new one, and when it was past, the next moment the change was lost absolutely. There were only the passing dharmas or manifestations of forms and qualities, but there was no permanent underlying dharma or substance. Sâ@mkhya also holds in the continual change of dharmas, but it also holds that these dharmas represent only the conditions of the permanent reals. The conditions and collocations of the reals change constantly, but the reals themselves are unchangeable. The effect according to the Buddhists was non-existent, it came into being for a moment and was lost. On account of this theory of causation and also on account of their doctrine of s'ûnya, they were called vainâs'ikas (nihilists) by the Vedântins. This doctrine is therefore contrasted to Sâ@mkhya doctrine as asatkâryavâda.

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[Footnote 1: Tattvakaumudî, 9.]

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The jain view holds that both these views are relatively true and that from one point of view satkâryavâda is true and from another asatkâryavâda. The Sâ@mkhya view that the cause is continually transforming itself into its effects is technically called pari@nâmavâda as against the Vedânta view called the vivarttavâda: that cause remains ever the same, and what we call effects are but illusory impositions of mere unreal appearance of name and form—mere Maya [Footnote ref. 1].

Sâ@mkhya Atheism and Yoga Theism.

Granted that the interchange of the positions of the infinite number of reals produce all the world and its transformations; whence comes this fixed order of the universe, the fixed order of cause and effect, the fixed order of the so-called barriers which prevent the transformation of any cause into any effect or the first disturbance of the equilibrium of the prak@rti? Sâ@mkhya denies the existence of Îs'vara (God) or any other exterior influence, and holds that there is an inherent tendency in these reals which guides all their movements. This tendency or teleology demands that the movements of the reals should be in such a manner that they may render some service to the souls either in the direction of enjoyment or salvation. It is by the natural course of such a tendency that prak@rti is disturbed, and the gu@nas develop on two lines—on the mental plane, citta or mind comprising the sense faculties, and on the objective plane as material objects; and it is in fulfilment of the demands of this tendency that on the one hand take place subjective experiences as the changes of the buddhi and on the other the infinite modes of the changes of objective things. It is this tendency to be of service to the puru@sas (puru@sârthatâ) that guides all the movements of the reals, restrains all disorder, renders the world a fit object of experience, and finally rouses them to turn back from the world and seek to attain liberation from the association of prak@rti and its gratuitous service, which causes us all this trouble of sa@msâra.

Yoga here asks, how the blind tendency of the non-intelligent

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[Footnote 1: Both the Vedânta and the Sâ@mkhya theories of causation are sometimes loosely called satkâryyavâda. But correctly speaking as some discerning commentators have pointed out, the Vedânta theory of causation should be called satkâra@navâda for according to it the kâra@na (cause) alone exists (sat) and all kâryyas, (effects) are illusory appearances of the kâra@na; but according to Sâ@mkhya the kâryya exists in a potential state in the kâra@na and is hence always existing and real.]

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prak@rti can bring forth this order and harmony of the universe, how can it determine what course of evolution will be of the best service to the puru@sas, how can it remove its own barriers and lend itself to the evolutionary process from the state of prak@rti equilibrium? How too can this blind tendency so regulate the evolutionary order that all men must suffer pains according to their bad karmas, and happiness according to their good ones? There must be some intelligent Being who should help the course of evolution in such a way that this system of order and harmony may be attained. This Being is Îs'vara. Îs'vara is a puru@sa who had never been subject to ignorance, afflictions, or passions. His body is of pure sattva quality which can never be touched by ignorance. He is all knowledge and all powerful. He has a permanent wish that those barriers in the course of the evolution of the reals by which the evolution of the gu@nas may best serve the double interest of the puru@sa's experience (bhoga) and liberation (apavarga) should be removed. It is according to this permanent will of Îs'vara that the proper barriers are removed and the gu@nas follow naturally an intelligent course of evolution for the service of the best interests of the puru@sas. Îs'vara has not created the prak@rti; he only disturbs the equilibrium of the prak@rti in its quiescent state, and later on helps it to follow an intelligent order by which the fruits of karma are properly distributed and the order of the world is brought about. This acknowledgement of Îs'vara in Yoga and its denial by Sâ@mkhya marks the main theoretic difference between the two according to which the Yoga and Sâ@mkhya are distinguished as Ses'vara Sâ@mkhya (Sâ@mkhya with Îs'vara) and Nirîs'vara Sâ@mkhya (Atheistic Sâ@mkhya) [Footnote ref 1].

Buddhi and Puru@sa.

The question again arises that though puru@sa is pure intelligence, the gu@nas are non-intelligent subtle substances, how can the latter come into touch with the former? Moreover, the puru@sa is pure inactive intelligence without any touch of impurity and what service or need can such a puru@sa have of the gu@nas? This difficulty is anticipated by Sâ@mkhya, which has already made room for its answer by assuming that one class of the gu@nas called sattva is such that it resembles the purity and the intelligence of the puru@sa to a very high degree, so much so

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[Footnote 1: Tattvavais'âradî, IV. 3; Yogavârttika, I. 24; and Pravavanabhâsya, V. 1-12.]

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that it can reflect the intelligence of the puru@sa, and thus render its non-intelligent transformations to appear as if they were intelligent. Thus all our thoughts and other emotional or volitional operations are really the non-intelligent transformations of the buddhi or citta having a large sattva preponderance; but by virtue of the reflection of the puru@sa in the buddhi, these appear as if they are intelligent. The self (puru@sa) according to Sâ@mkhya-Yoga is not directly demonstrated by self-consciousness. Its existence is a matter of inference on teleological grounds and grounds of moral responsibility. The self cannot be directly noticed as being separate from the buddhi modifications. Through beginningless ignorance there is a confusion and the changing states of buddhi are regarded as conscious. These buddhi changes are further so associated with the reflection of the puru@sa in the buddhi that they are interpreted as the experiences of the puru@sa. This association of the buddhi with the reflection of the puru@sa in the buddhi has such a special fitness