365bet娱乐

336
of terrain, muddy, uneven, and so forth, traversed by the feet.
After enunciating the general principle that the organs of
perception (budhindriy膩ni) operate through contact with the
intellect (buddhi岣�), the text next (pp. 8-13) discusses them by
enumerating the range of objects and properties (visaya岣�) covered
by their perceptive activity. For the first, hearing, there follows
an extensive list of notes, scales, musical instruments, and the
like. For the others, the text has shorter lists, such as soft, hard,
and the like, for the skin, or colors for the eye. At the end of this
list, a half-verse marks the field possessor (k峁�etri) or knower,
deluded by the ego as one who perceives the objects. This remark
evidently echoes the common S膩mkhya notion that the puru峁�a岣�
and not the perceptive organ cognizes objects. 1
After the organs, comes a verse and a half that (pp. 13-14)
briefly characterizes the activity of the internal perceptive organ
(manah), which by intention (sankalpa岣�) and conception
(vikalpa岣�) coordinates the activities of the other organs. 2 Next a
group of general verses (pp. 14-16) correlates each sensory
medium (tanm膩tram) with the operation of a single sense organ,
and the perception of a single object. As explained by K峁�emar膩ja岣�,
the sensory medium, for example, of smell (gandhatanm膩tram),
as an agent, localizes and restricts the sense organ of smelling
(ghr膩峁嚹�), as an instrument, to a specific location, such as the tip
of the nose, and to a single property, such as smell (gandha岣�) as
its object. Through their association with and location in the
1 V. p.13, vs.30b: 鈥測en膩sau buddhyate k峁�etri aha峁僰膩re峁嘺
尘辞丑颈迟腻岣�
.
" K峁�emar膩ja岣� interprets this apparently S膩mkhya
statement in a non-dual fashion: "艣ariradau baddh膩bhim膩natv膩deva
vyatireke峁嘺 visayanvetti. "V. for this distinction in early
S膩mkhyam, Edgerton, The Beginnings of Indian Philosophy, p.288,
n.2.
2 V. the similar characterization of the mana岣� in
S膩mkhyak膩rik膩, 27, J膩waji, The S盲nkhya K膩rik膩, pp.351.