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A CONSIDERATION to PRATYAYA-SARGA' Esho

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A CONSIDERATION to PRATYAYA-SARGA' Esho A CONSIDERATION TO PRATYAYA-SARGA' Esho YAMAGUCHI 'Pratyaya -sarga' means, in parinama-vada of Samkhya, the intellectual creation of mahat (=buddhi). In texts of Yoga, Buddhism and other scho- (1) ols, the word pratyaya' (that by which anything is known i. e. buddhi) was used as one of the most important terms that indicate the characteristics of each school, and it seems to connect directly with 'pratyaya-sarga' which is going to de described, that experience (bhoga) is qualified in (2) yoga as 'pratyaya which does not distinguish sattva from purusa'. But the compound 'pratyaya-sarga' can not be found in this school. This com- pound is noteworthy in its being used to make the creatures judge, critisize and become aware about their own samsara and parinama that they trans- migrate (sarnsarati)s as linga (subtle body). We, the creatures, transmigrate as lirnga in the three worlds (tri-lokas) i. e. heaven (deva), human (manusya) and animal (tiryac). How do the creatures undergo transmigration as linga? It is answered in the follow- ing Karikas. By virtue (is obtained) ascent to higher planes; by vice, descent to the (3)l ower; from wisdom (results) beatitude; and bondage from the reverse. (1) Brahma-sutra, 2, 2, 19; 3, 3, 1. Yoga-sutra, 1, 10; 18; 19; 2, 20; 3, 2; 12; 17; 19; 35; 4, 27. Vaisesika-sutra, 3, 2, 11; 12; 7, 2, 20. The Chinese translation for 'pratyaya' in Buddhism is yuan which means, in general, a cause. But yuan which is used in the phrase 'the four types of cause' does not mean a 'cause'. (2) Yoga-s., 3, 35: sattva-purusayor atyanta-samkirnayoh-pratyaya-aviseso bhogah. (3) Karika, 44: dharmena gamanam urdhvam gamanam adhastad bhavaty adharmena,/ jnanena capavargo viparyayad isyate bandhah// -979- A CONSIDERATION TO 'PRATYAYA-SARGA' (E. YAMAGUCHI) (17) From dispassion results absorption into prakrti; from passionate attachment, transmigration; from power, non-impediment (of desires); (4) and from the reverse, the contrary. These Karikas define how various appearances the creatures have, i. e. define the way and the condition of the creatures, appearing variously as liriga. Eight causes (nimittas: dharma etc.) and eight effects (naimittikas: ascent etc.) are in the sphere of discision and choice (adhyavasaya) of the cre- (5) atures as their general principle of causality. How, among these eight causes and effects, which ought to be gained?- This question is concerned in general character and essence of eight causalities. As for this question, the following Karika should be noticed at first. This is an intellectual creation, distinguished by error, disability, con- tentment and perfection. By the hostile influence of the (6)inequalities of attributes, the different forms of this creation become fifty. (7) Here; nimitta-naimittikas (causalities) divided into eight are not only (4) Karika, 45: vairagyat, prakrti-layah samsaro bhavati rajasad ragat/ aisvaryad avighato viparyayad tad-viparyayah// Cf. my article, "A Consideration of Dharma, Adharma, Jnana and Ajnana", JIBS, Vol. XIV, No. 2, 1966,pp. 948, 946. Jha, G., Tattvakaumudi of Vacaspatimisra, pp. 85ff. (5) This means, in Indian philosophy, a model which is fit generally for every world. (6) Karika, 46: esa pratyayasargo viparyayasaktitustisiddhyakhyah/ gunavaisamya-vimardat tasya ca bheda-sto pancasat// Cf. G (audapada,) Bh (asya, p. 26), Y (ukti) D (ipika, p. 152), V (acaspa- timisra,) T, (attvakaumudi, p. 62) and N (arayanatirtha,) C (andrika, p. 36); cp. S (uvarna) S (aptati) S (astra), by N. Aiya. Sastra, p. 64. M (atha- ra,) V (rtti, p. 63) and S (ankara,) J (ayamangala, p. 49) read vimardena for vimardat, and omit ca. Takakusu suggests that according to Paramartha, the reading gun.avaisamyavimarsa may be supposed, cf. SSS,ibid. But this is a problem. (7) Cf. Karikas, 42-45. 1) dharma (virtue). gamanam urdhvam (ascent) 2) adharma (vice). gamanam adhastat (descent) 3) jnana (wisdom). apavarga (beatitude) 4) viparyaya (reverse). bandha (bondage) 5) vairagya (dispassion). prakrti-laya (absorption into prakrti) 6) raio-raga (passionate attachment). sam8ara (transmigration) 7) aisvarya (power). avighata (non-impediment) 8) viparyaya (reverse). viparyasa (contrary) -978- (18) A CONSIDERATION TO 'PRATYAYA-SARGA' (E. YAMAGUCHI) defined generally, but separated particularly. What characters, on earth, do eight nimitta-naimittikas have? It is answered by 'pratyaya-sarga' i. e. 'esa pratyaya-sargah'. In this passage, we can see the essence of ni- mitta-naimittikas. That is, nimitta-naimittikas are 'sargas' based upon buddhi (=nimitta-cause-) and their essence exists in buddhi. Here, we can see, nimitta-naimittikas are fixed on the parinama-order of prakrti on account of being caused by buddhi. The following question, therefore, will be significant; what role do these (nimitta-naimittikas) play in the parinama system based upon satkaryavada? It is already suggested in the fact that eight nimitta-naimittikas characterized as 'pratyaya-sarga' are (8)di vided into four i. e. viparyaya, asakti, tusti and siddhi. These fours are denotations of nimitta-naimittikas (=pratyaya-sargas): for it does not mean that they directly summerize eight nimitta-naimittikas into four, but that they generalize again nimitta-naimittikas characterized as 'pratyaya-sargas' into four (viparyaya etc.). Though it is necessary for me to describe about this problem in detail, in this case I will pay attention to the fact that these fours (viparyaya etc.) are explained allegorically in relation to adhy- (s) avasaya (definite cognition) which is the function of buddhi. According to a commentary, viparyaya means a ignorance i. e. doubt that a man who want to do adhyavasaya can not do it. Asakti means anadhyavasaya coming from destruction of sense-organs and a ignorance i. e. doubt being contrary to tusti and siddhi. Tusti means that a man who should do adhy- avasaya stops doing it and stays in adhyavasaya of anadhyavasaya. And siddhi means completion of adhyavasaya. In this way, these fours (viparyaya etc.) are explained as characters of buddhi in relation to adhyavasaya. That is, these fours are nothing (8) Cf. Karikas, 47ff: I. viparyaya (error) II. asakti (disability) III. tusti (contentment) IV. siddhi (perfection) (9) Karika, 23a: adhyavasayo buddhih. Cf. Karika, 5a: prativisaya-adhyava- sayo drstam (Perception is definite sense-cognition i. e., cognition of par- ticular objects through the senses). -977- A CONSIDERATION TO 'PRATYAYA-SARGA' (E. YAMAGUCHI) (19) but those of buddhi; viparyaya of buddhi, asakti of buddhi, tusti of buddhi and siddhi of buddhi. Therefore, when 'pratyaya-sargas' defining nimitta- naimittikas are divided into four (viparyaya etc.), it is obvious that (10) pratyaya-sargas' are placed in the first part of parinama-order of prakrti. And this fact is,, also, suggested by the unbalance of guna (guna-vai- samya) Guna-vaisamya means triguna-vaisamya. It is the mark which distinguishes vyakta consisting of triguna i. e. mahadadi (=buddhi etc.) from avyakta consisting of triguna i. e. pradhana (=prakrti) Pradhana consisting of triguna is triguna-avaisamya i. e. triguna-samya. A commen- tator calls this condition triguna-samya-avastha'(the condition of eguilibrium of trigunas). Pradhana the condition of which is triguna-samya-avastha becomes triguna-vaisamya by the connection with purusa, which means parinama of prakrti, and with which the origination and the transformation of vyakta (i. e. buddhi etc.) begin. Guna-vaisamya in this Karika characterizes nimitta-naimittikas (=praty- aya-sargas) consiting of triguna. Therefore, nimitta-naimittikas should be said to be divided into four (viparyaya etc.) because of being guna-vaisa- mya. It is impossible for us to think of nimitta-naimittikas the condition of which is not guna-vaisamya. But it is neither clearly told in Karika and nor mentioned by any commentator what is the guna-vaisamya and how are these fours (viparyaya etc.) established by it. When nimitta-nai- mittikas were divided into eight in the above, triguna-vaisamya was con- cretely divided by sattva-guna-pradhana and tamas-guna-pradhana. But, in this case, the concrete division of guna-vaisamya is not indicated. It may be thought that the establishment of fours (viparyaya etc.) is concretely explained by the concrete division of guna-vaisamya. But the concrete division of guna-vaisamya which ought to be explained in this case, must have a ground different from sattva-guna-pradhana and tamas-guna-pradha- na in the above. Otherwise, it could not be understood why these fours (10) Karikas, 22-23. Cf. my articles, "The Development of Theroies of Pari- nama-vada in Samkhya", I, II, The Ritsumeikan Bungaku, Nos. 249, 252, 1966. -976- (20) A CONSIDERATION TO 'PRATYAYA-SARGA' (E. YAMAGUCHI) (viparyaya etc.) are described, separating from eight divisions of nimitta- naimittikas. And what does it mean that the concrete division of guna- vaisamya has such a ground different from these two (sattva-guna-pra- dhana and tamas-guna-pradhana)? It is noteworthy that the ground for division which is relatively dif- ferent from these two (for example, the ground for division which esta- blishes two kinds of divisions as sattvaness-rajasness and rajasness-tamas- ness) is, as a matter of fact, meaningless. Such a ground for division offers us the following question about eight nimitta-naimittikas (=pratya- ya-sarga) established by two division of sattvaness-tamasness etc.; which of eight nimitta-naimittikas corresponds to which of fours (viparyaya etc.)? Theref ore, these fours must have the ground for division whish is different from sattva-guna-pradhana and tamas-guna-pradhana. But what is this ground for division that is different from sattva-guna-pradhana and tamas- guna-pradhana? It is clearly suggested by guna-vaisamya. Guna-vaisamya is, i n general, triguna-asamya which is different from triguna-samya, and it does not mean only pradhana (excess) of a certain guna in triguna. Guna-vaisamya can exist also in definite sattva-guna-pradhana, rajas-guna- pradhana or tamas-guna-pradhana.
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