Page:A History of Indian Philosophy Vol 1.djvu/230

21 4 The Kapila and the Piita1zjala Sii'J!zkhya [CH. of air, the visual sense with a preponderance of light, the taste with a preponderance of water and the sense of smell with a preponder- ance of earth. Caraka does not mention the tanmatras at alII. The conglomeration of the sense-objects (illdriyiirtlt.a) or gross matter, the ten senses, manas, the five subtle bhiitas and prakrt, mahat and aharpkara taking place through rajas make up what we call man. Vhen the sattva is at its height this conglomeration ceases. All karma, the fruit of karma, cognition, pleasure, pain, ignorance, life and death belongs to this conglomeration. But there is also the purua, for had it not been so there would be no birth, death, bondage, or salvation. If the atman were not regarded as cause, all illuminations of cognition would be without any reason. If a permanent self were not recognized, then for the work of one others would be responsible. This purua, called also paramii.tman, is beginningless and it has no cause beyond itself. The self is in itself without consciousness. Consciousness can only come to it through its connection with the sense organs and manas. By ignorance, will,antipathy, and work, this conglomeration of purua and the other elements takes place. Knowledge, feeling, or action, cannot be produced without this combination. All positive effects are due to conglomerations of causes and not by a single cause, but all destruction comes naturally and without cause. That which is eternal is never the product of anything. Caraka identifies the avyakta part of prakrti with purua as forming one category. The vikara or evolutionary products of prakrti are called ketra, whereas the avyakta part of prakrti is regarded as the ketrajila (avyaktamasya ketrasya ketrajria1JZ.rayo vidult.). This avyakta and cetana are one and the same entity. From this unmanifested prakrti or cetana is derived the buddhi, and from the buddhi is derived the ego (alza1!zkii.ra) and from the aharpkara the five elements and the senses are produced, and when this production is complete, we say that creation has taken place. At the time of pralaya (periodical cosmic dissolution) all the evolutes return back to prakrti, and thus become unmanifest with it, whereas at the time of a new creation from the purua the unmanifest (avyakta), all the manifested forms-the evolutes of buddhi, aharpkara, etc.- I But some sort of subtle matter, different from gross matter, is referred to as forming part of prakrti which is regarded as having eight elements in it (prakrtifcii- !adlliitukl), viz. avyakta, mahat, ahalpkara, and five other elements. In addition to these elements forming part of the prakrti we hear of indriyartha, the five sense objects which have evolved out of the prakrti.