perceived; but there is no difference in the essence of sound.

The essences of touch are perceived in touch only. Differences of touch, such as soft, hard, rough, slippery, cold, and hot, are perceived, but there is no difference in the essence of touch.

The essences of colour are perceived in colour only. Differences of colour, such as white, red, black, green, yellow, purple, are perceived, but there is no difference in the essence of colour.

The essences of savour are perceived in savour only. Differences of savour, such as pungent, bitter, astringent, corrosive, sweet, acid, salt, are perceived, but there is no difference in the essence of savour.

The essences of odour are perceived in odour only. Differences of odour, such as sweet and offensive, are perceived, but there is no difference in the essence of odour.

Thus have the essences been indicated; and their synonyms, though sometimes very inaccurate ones, are said to be: Avisesha, not differentiated, and therefore not perceptible, Mahâbhûtas (?), the great elements; Prakritis, natures, Abhogya, not to be experienced, Anu, atomic, Asânta, not-pleasurable, Aghora, not-terrible, Amûdha, not-stupid; the last three being negations of the qualities of the Mahabhûtas, according to the three Gunas preponderating in each. And if it is asked why these eight Prakritis only, from Avyakta to the Tanmâtras, are called Prakritis, the answer is because they alone Prakurvanti, they alone bring forth, or evolve.

Sixteen Vikaras.

II. If it be asked 'Which are the sixteen Vikâras or evolutions?' the answer is, 'the eleven sense organs (including Manas), and the five elements.'

Five Buddhindriyas.

9-13. Now the organs are set forth; the ear, the skin, the eyes, the tongue, and the nose, constitute the five Buddhîndriyas, or perceptive organs.

The ear perceives as its object sound, the skin touch, the eye colour, the tongue savour, the nose odour.'

Being produced from the Tanmâtras, the senses, as perceiving, are represented as being of the same nature as the objects perceived, a view of considerable antiquity.

Five Karmendriyas.

14-18. The five Karmendriyas or organs of action, voice, hands, feet, the organ of excretion, and the organ of generation, perform each its own work. The voice utters words, the hands work, the feet perform movement, the organ of excretion evacuation, the organ of generation pleasure.'

Manas.

19. 'Manas, mind, both perceptive and active, performs its acts of doubting and ascertaining.'

Central organ of the senses or κοινὸν αἰσθητήριον might be the nearest approach to the meaning of Manas; but mind may do, if we only remember its Sâmkhya definition, as perceptive, like the other organs, and at the same time active like the Karmendriyas.

Thus have the eleven organs been explained. Their synonyms are, Karana, instruments, Vaika

rika, changing, Niyata, special, Padâni, appliances 1, Avadhritâni, kept under (?), Anu, atomic, Aksha 2, organ.'

Five Mahâbhutas.

20-24. 'The Mahâbhûtas, or gross elements, are earth, water, light, air, and ether.'

Here the earth, we are told, helps the other four, by being their support. Water helps the other four by moistening. Light helps the other four by ripening. Air helps the other four by drying. Ether helps the other four by giving space.

'Earth is possessed of five qualities, sound, touch, colour, savour, and odour. Water is possessed of four qualities, sound, touch, colour, and savour. Light is possessed of three qualities, sound, touch, and colour. Air is possessed of two qualities, sound and touch. Ether has one quality, sound. Thus are the five Mahâbhutas explained.

Their synonyms are: Bhútas, elements, Bhútaviseshas, special elements, Vikâras, modifications, Âkritis, species, Tanu, skin (or body?), Vigraha, shapes, Sânta, pleasurable, Ghora, fearful, Mûdha, stupid. Thus have the sixteen Vikâras been described.'

Purusha.

III. 25. Now it is asked, 'What is the Purusha?' and the answer is, 'Purusha is without beginning, it is subtle, omnipresent, perceptive, without qualities, eternal, seer, experiencer, not an agent, knower of objects, spotless, not producing.. Why is it called Purusha? Because of its being old (Purânât), because it rests in the body (Puri sayate), and because it serves

1 Garbe, Samkhya-Philosophie, p. 257.
2 Or Akshara, imperishable?

as Purohita (Director).' These are, of course, fanciful etymologies; and we can hardly doubt that we have, in the name of Purusha, a recollection of the Vedic Purusha, one of the many names of the supreme deity, by the side of Visvakarman, Hiranyagarbha, Pragâpati, &c. Like Brahman when conceived as Âtman, Purusha also was probably used both for the divine and for the human side of the same power. It is the multiplicity only of the Purusha which is peculiar to the Sâmkhya-philosophy.

And why is the Purusha without beginning? Because there is no beginning, no middle, and no end of it.' This is not a very satisfactory answer, but it is probably meant for no more than that we never perceive a beginning, middle, or end of it. Why is it subtle? Because it is without parts and supersensuous. Why omnipresent? Because, like the sky, it reaches everything, and its extent is endless. Why Why perceptive? Because it perceives (that is, for a time) pleasure, pain, and trouble. Why without qualities? Because the qualities of good, indifferent, and bad are not found in it. Why eternal? Because it was not made, and cannot be made. Why seer? Because it perceives the modifications of Prakriti. Why enjoyer? Be

cause being perceptive it perceives (for awhile) pleasure and pain. Why not an agent? Because it is indifferent and without the qualities (Gunas). Why the knower of body or of objects? Because it knows the qualities of objective bodies. Why spotless? Because neither good nor evil acts belong to the Purusha. Why not-producing? Because it has no seed, that is, it can produce nothing. Thus has the Purusha of the Sâmkhya been described.

The synonyms of Purusha are, Âtman, Self, Pumân, male, Pumgunagantugîvah, a male living creature, Kshetragña, knower of objects or of the body, Nara, man, Kavi, poet, Brahman, Akshara, indestructible, Prâna, spirit, Yahkah', anybody, Sat, He.

Thus have the twenty-five substances been described, viz. the eight Prakritis, the sixteen Vikâras, and the Purusha. He who knows these twenty-five substances, whatever stage of life he may be in, and whether he wear matted hair, a topknot, or be shaven, he is liberated, there is no doubt. This verse is often quoted by Sâmkhya philosophers. Here, it seems, the first part of the Tattva-samâsa is ended, containing a list of the twenty-five Tattvas, in the three divisions of Prakritis, Vikâras, and Purusha.

Purusha (subject).

1. Prakriti (object).

Avyakta (chaos).

2. Mahat or Buddhi (light and intelligence as Samashti, not yet

individualised).

3. Ahamkara (subjectivation).

5 Tanmåtras (Sâttvika)

(subtle elements).

Tanmâtras.

1. Sound, Sabda. 2. Touch, Sparsa. 3. Colour, Rûpa. 4. Savour, Rasa. 5. Odour, Gandha.

10 Indriyas, organs (Ragasa) + 1 Manas (mind)
(5 Buddhindriyas, 5 Karmendriyas, and Manas).
Buddhindriyas.

1. Srotra, hearing in ear.
2. Tvak, touch in skin.
3. Kakshus, seeing in eye.
4. Gihvâ, tasting in tongue.
5. Ghrana, smelling in nose.
5 Mahabhûtas (Tâmasa).

1. Âkâsa, ether (sabda).

2. Vayu, air (sabda + sparsa).

3. Tegas, fire (sabda + sparsa + rûpa).

4. Ap, water (sabda + sparsa + rûpa + rasa).

Karmendriyas.

1. Speaking in tongue.
2. Grasping in hands.
3. Moving in feet.

4. Evacuating in Pâyu.
5. Generating in Upastha.

5. Prithivi, earth (sabda + sparsa + rûpa + rasa + gandha).

As yah, the relative pronoun could hardly be used as a name, I supposed it might be meant for the indefinite pronoun yahkah, but this is doubtful.