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176 14. THUS, IN ACCORDANCE WITH THE TEACHINGS OF VEDANTA, THE PERMANENT EMOTION HAS BEEN SHOWN TO BE A SENTIMENT. NOW THE SAME WILL BE TAUGHT IN TERMS OF THE TEACHINGS OF SAMKHYA. That is, it will be taught that the permanent emotion is a sentiment. In order to do this, the Samkhya system is discussed: 15. THE MATERIAL QUALITIES 177 --THE LUMINOUS, THE ACTIVE, AND THE INERT--ARE OF THE NATURE OF JOY, PAIN, AND DELUSION. THE PRIMAL MATERIAL CAUSE 178 IS COMPOSED OF THEM, Advaitasiddhi ARE ALL ITS EFFECTS. The Samkhyas teach in the following fashion: "All existent things have one common material cause consisting of joy, pain, and delusion because they themselves are seen to consist of these. All things that are seen to share a certain nature have a common material cause of that nature, just as things like pots and bowls,

273 which are made of clay, have clay as their common cause. There is no admission here of any universal other than the pervading material cause, so there is no fault in the inference 179 as there might be if "potness" and other such universals were accepted.180 Since things are all experienced as consisting of joy, pain, and delusion, they have these factors as their common cause. By such an inference it is established that there is a cause consisting of joy, pain, and delusion. The joy-aspect of this cause is the luminous quality, the pain-aspect is the active quality, and the delusion-aspect is the inert quality. Thus it is proved that the primal material cause is composed of the three material qualities. "This inference [involving the perception of a single material cause present in all things] cannot be used for the cross-purpose of supporting the doctrine of ultimate atoms 181 or the doctrine of Brahman. In the atomic theory, it is impossible to percieve any effect as consisting of atoms because it is maintained that the cause [the atoms] and the effect are distinct and, further, that the atoms are invisible. Besides, there is no valid means of knowledge that can be applied to prove the existence of the atoms. The fact is that, utilizing reasoning that is simple and straightforward, the inference of the material cause of the first effects of creation points to one factor only, just as

274 the inference of the creator of the world points to a single agent.182 "Even when the identity of cause and effect is acknowledged, as by the followers of Vedanta, the perception of the world as consisting of Brahman is not possible because Brahman is said not to be an object of any of the ordinary means of knowledge. If it is argued that Brahman, as existence itself, is the object of all the means of knowledge and that, as a result, any effect can be seen to consist of It, we reply that this is a mere commotion, unexpected and useless. It is impossible for Brahman, which is admitted to be without genus and species, to assume a variety of forms."183 goes. This, at least, is how the thinking of the Sankhyas It might be objected [against this position] as follows: "Your logic is faulty, because it is not possible to identify internal states such as joy, pain, and delusion with external objects like pots and so on. If it were, each object would appear to each observer as threefold.' The author gives the response to this: 16. EACH AND EVERY THING IS COMPOSED OF THE THREE MATERIAL QUALITIES AND MAY BE EXPERIENCED IN THREE DIFFERENT WAYS BY THREE DIFFERENT INDIVIDUALS WITH DIFFERING MENTAL CONSTITUTIONS The idea is that it is by no means impossible for external things and internal things to share a common nature since it

275 is these very externals that become internal by being reflected in the mind. Nor must we be driven to the undesirable conclusion that everything will appear the same to all. There are differences among individuals in the mental impressions which act as subsidiary causes. very point is now illustrated: 184 TO A RIVAL WIFE, SHE 17. THE BLISS-ASPECT OF A DESIRABLE WOMAN IS EXPERIENCED BY HER HUSBAND. APPEARS Advaitasiddhi A SOURCE OF PAIN. APPARENT TO SOMEONE ELSE WHO This HER DELUSION-ASPECT IS IS UNABLE TO OBTAIN HER. In For the husband, only the luminous quality of the woman is prominent; for the rival wife, only the active quality is manifest, and for another man, desiring but not obtaining her, only the inert quality stands out. So, to them respectively, joy, pain, and delusion become manifest. this way the differences in their perceptions are explained. Variation in the perception of one thing because of differences in mental impressions is mentioned by Acarya Bhatta 185 also: A corpse, an object of desire, something to be eaten-these are the three varying conceptions held by an ascetic, a lover, and a dog in respect of the body of a single beautiful woman. 18. The author now states what has been accomplished: THIS BEING SO, WHEN THE FORM OF BLISS HAS ENTERED THE MIND, IT, HAVING BECOME A PERMANENT EMOTION, DEVELOPS INTO A SENTIMENT. The idea is that even permanent emotions such as anger are blissful. This is because they are the result of the

276 melting of the mind. Although containing portions of the active and the inert material qualities, the melted mind is characterized by a predominance of the luminous quality, and the luminous quality is blissful. Therefore all permanent emotions contain bliss. Even so, it must be understood that there is a gradation of bliss due to the intermixture of various degrees of the active and the inert qualities. Hence the same degree of bliss is not experienced in every This is made clear further on. 186 sentiment.