The Sánkhya Aphorisms Of Kapila

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 impressions4 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, &c., [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.2

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, &c., are the modifications, in common, of the [three internal] instruments.

Aph. 32.* The modifications of the organs take place 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.4

Aph. 34.* On the cessation thereof [viz., of mundane influences], its tincture4 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. 43.* And because we infer this [its preeminence] 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 preeminence belongs to Intellect; just as in the world, just as in the world.