Gita Rahasya -Tilak 183

Karma Yoga Sastra -Tilak


Samkhya philosophers have, therefore, laid down that Individuation is the second quality, that is, the quality which comes into existence after Reason. It need not be said that there are infinite varieties of Individuation as in the case of Reason, as a result of the differences of the sattva, rajas and tamas constituents. The subsequent qualities are in the same way also of three infinite varieties. Nay, every- thing which exists in the perceptible world falls in the same way into infinite categories of suttvika, rajasa and tamasa ; and consistently with this proposition, the Gita has mentioned the three categories of qualities and the three categories of Devotion [1], ' • When Matter, which originally is in an equable state, acquires the perceptible faculties of Discerning Reason and Individuation, homogeneity is destroyed and it begins to be transformed into numerous objects. Yet, it does not lose its subtle nature, and we may say that the subtle Atoms of the Nyaya school now begin to come into existence. Because, before Individuation came into existence, Matter was unbroken and unorganised. Reason and Individuation by themselves are, strictly speaking, only faculties. But, on that account the above proposition is not to be understood as meaning that they exist independently of the substance of Matter. What is meant is, That when these faculties enter the fundamental, homogeneous, And unorganised Matter, that Matter itself acquires the form of pereceptible, heterogeneous, and organised substance. When fundamental Matter has thus acquired the faculty of becoming transformed into various objects by means of Individuation, its further development falls into two categories. One of these is the creation consisting of life having organs, such as trees, Men etc., and the other is of the world consisting of unorganised things. In this place the word ‘organs’ is to be understood as meaning only ‘ the faculties of the organs of organised beings’. Because, the .gross body of organised beings is included in the gross, that is, unorganised world, and their 5lman falls into the different category of ' Spirit '. Therefore, in dealing -with the organised world, Samkhya. philosophy leaves oat of consideration the Body and the Atman, and considers only the organs. In as much as there can be no third substance in the world besides organic and inorganic substances, it goes without saying that Individuation cannot give rise to more than two categories. As organic faculty is more powerful than inorganic substance, the organic world is called suttwka, that is, something which comes into existence as a result of the preponderance of the sattva constituent ; and the inorganic world is called tamoso, that is something which comes into existence as a result of the preponderance of the tamos constituent.


References And Context

  1. ( Gi. Chap. 14 & Chap. 17 )