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By subhash, on December 17th, 2022 पुरुषार्थहेतुकमिदं निमित्तनैमित्तिकप्रसङ्गेन ।
प्रकृतेर्विभुत्वयोगात् नटवद्व्यवतिष्ठते लिङ्गम् ॥ ४२ ॥
puruṣārthahetukamidaṁ nimittanaimittikaprasaṅgena ।
prakṛtervibhutvayogāt naṭavadvyavatiṣṭhate liṅgam ॥ 42 ॥
Puruṣārthahetukam=to serve the purpose of Purusha; idaṁ=this (subtle body); nimitta=instrumental cause; naimittika=effects; prasaṅgena=association with; prakṛteḥ=of Prakriti; vibhutva=all-pervading or all-embracing power; yogāt= through conjunction; naṭavat=like an actor; vyavatiṣṭhate=in different roles; liṅgam=subtle body
This subtle body, to serve the purpose of Purusha, appears in different roles, like a dramatic actor, through association with instrumental causes and their effects, and influenced by the all-pervasive power of Prakriti.
In karika 31 it was mentioned that the purpose of the internal and external sense organs is to fulfil the purpose of Purusha. Patanjali, in yoga sutra 2.181, mentions that the role of Prakriti is to fulfill the purpose of Purusha which is to provide experience (bhoga), predominantly through the five senses, and final liberation (apavarga) for the Purusha.
In the present karika, the same concept is presented as applied to the subtle body (lingam). In karika 40, it was mentioned that the subtle body goes through transmigration. The subtle body, through its association with instrumental causes and their effects, goes through different life experiences. Most commentators identify these instrumental causes as the eight dispositions (bhavas) of the intellect (buddhi) as given in karika 23. These dispositions are: virtue, knowledge, non-attachment, and lordly power when sattva guna dominates and their reverse – non-virtue etc. – when tamas guna dominates. Depending upon these dispositions a human can be reborn as an animal, an insect, a celestial being etc. This continuous transmigration happens due to the all-pervasive power of prakriti. Due to this power of prakriti, the gunas are in a constant state of flux which brings about changes in the nature of the eight dispositions. These changes result in the subtle body assuming different physical bodies in the form of a human, an animal, a celestial being etc. The present karika equates these changes to a dramatic actor assuming different roles on the stage.
[1] Sutra 2.18: प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम्॥१८॥ prakāśa-kriyā-sthiti-śīlaṁ bhūtendriya-ātmakaṁ bhoga-apavarga-arthaṁ dr̥śyam ॥2.18॥
“The seen (prakriti) is of the nature of the three gunas: illumination (sattva), activity (rajas) and inertia (tamas); and consists of the elements and sense organs. Its purpose is to provide both experiences (bhoga) and liberation (apavarga) to the Purusha.
By subhash, on December 17th, 2022 चित्रं यथाश्रयमृते स्थाण्वादिभ्यो यथा विना छाया ।
तद्वद्विनाऽविशेषैः न तिष्ठति निराश्रयं लिङ्गम् ॥ ४१॥
citraṁ yathāśrayamṛte sthāṇvādibhyo yathā vinā chāyā ।
tadvadvinā’viśeṣaiḥ na tiṣṭhati nirāśrayaṁ liṅgam ॥ 41॥
citraṁ=painting; yathā=just as; āśrayam=support; ṛte=without; sthāṇu=tree/stake; ādibhyaḥ=etc.; yathā=just as; vinā=without; chāyā=shade; tadvaṭ=similarly; vinā=without; viśeṣaiḥ=specific objects; na=does not; tiṣṭhati=stays; nirāśrayaṁ=without support; liṅgam=subtle body
As a picture cannot stand without a support, as a shadow cannot exist without a post and such other objects, similarly the “linga” cannot subsist without the specific objects and a support.
In the second line of the kārika, some commentators have taken the reading, “without vishesha (specifics)” while the others “without a-vishesha (non-specifics)”.
In karika 38, the five gross elements (earth, water etc.) were defined as vishesha and the five tanmātras (subtle sense perceptions of smell, taste etc.) as a-vishesha. In karika 39, the term vishesha was expanded to include the subtle elements and the elements born out of father and mother, in addition to the five gross elements. Here again, there is no agreement among the commentators as to what this word “subtle” refers to. According to some, it is just the five tanmatras as defined in #38 whereas the others include the complete set of 18 elements, excluding the five gross elements.
In karika 40 the word “lingam” is introduced which, according to many is the subtle body comprising of the 18 elements which transmigrates. In the Samkhya Sutra (attributed to sage Kapila), the subtle body has 17 elements (excludes the ego).
As we can see, there is marked disparity among the commentators as to the meaning and significance of many of the terms.
The present karika emphasizes the need for a support for the subtle body to function when it transmigrates at the time of death. I like to go with the interpretation that this support is provided by Visheshas (not a-vishesha) since the subtle body is supposed to include the five tanmatras (five subtle elements). It is the presence of the five gross elements (visheshas) which is required for the subtle body to function and engage in experiencing life. As we saw in karika 40, it is the subtle body which transmigrates, leaving the physical body comprising the five gross elements behind. The physical body at the time of death merges back to the five gross elements. As such, I prefer this translation of the second line of the karika, “the unsupported “linga” (subtle body) cannot subsist without the visheshas (specific objects – the gross elements) as its support”. As we saw in karika 39, the term vishesha was expanded to include the subtle elements and the elements born out of father and mother, in addition to the five gross elements.
By subhash, on December 17th, 2022 पूर्वोत्पन्नमसक्तं नियतं महदादिसूक्ष्मपर्यन्तम् ।
संसरति निरुपभोगं भावैरधिवासितं लिङ्गम् ॥ ४० ॥
pūrvotpannamasaktaṁ niyataṁ mahadādisūkṣmaparyantam ।
saṁsarati nirupabhogaṁ bhāvairadhivāsitaṁ liṅgam ॥ 40 ॥
Pūrvotpannam=primordial; asaktaṁ=unconfined; niyataṁ=constant; mahat=buddhi (intellect); ādi=etc.; sūkṣma=subtle; paryantam=up to; saṁsarati=transmigrates; nirupabhogaṁ=incapable of experience; bhāvaiḥ=dispositions; adhivāsitaṁ=endowed with; liṅgam=subtle body
The subtle body, produced primordially, unconfined, eternal, composed of the elements beginning with Mahat (intellect) and ending with the subtle ‘tanmātras’, transmigrates, free from experience and endowed with dispositions (bhavas).
The most common meaning of the word ‘liṅgam’ is ‘a symbol’, ‘a pointer’, ‘an indicator’ – something that points to something else. For example, in the commonly quoted example, “where there is smoke, there is fire”, the smoke is the liṅgam that indicates the presence of fire. In karika 10, this word was used as a pointer to indicate the presence of Mula Prakriti (the unmanifest Prakriti).
In this karika, however, the word liṅgam is being used to mean the subtle body which is the meaning often used in Yoga and Vedanta philosophy texts. Later, in karika 55, the word is again used to mean the subtle body.
Let us look at the various attributes enumerated for the subtle body in this karika:
Pūrvotpannam (primordial): The subtle body was created from the Mula Prakriti (unmanifest prakriti) at the beginning of the cycle of creation, one for each purusha.
asaktaṁ (unconfined): Not limited to any specific physical form; as such, it can transmigrate to any form – a beast, bird, human etc. Gaudapada mentions that it can go unimpeded through a mountain; Mishra states that it can even enter a piece of stone. It is not clear as to the significance of these statements.
niyataṁ (permanent): It continues to exist starting with the origin of creation until the final dissolution (called ‘maha-pralaya’). Of course, in Samkhya, only two entities – purusha and the unmanifest prakriti – are permanent. So, we need to understand that this permanence of the subtle body comes to an end when purusha attains the state of Kaivalya (liberation).
mahadādisūkṣmaparyantam (includes all elements starting with the intellect up to the subtle sense perceptions – tanmatras): Most commentators include in this list the eighteen elements – intellect, ego, mind, five organs of sense perception, five organs of action and the five subtle sense perceptions called ‘tanmatras’. The Samkhya Sutra, attributed to Kapila, offers seventeen elements, the above list without the ego which is supposed to be a part of the intellect. The five gross elements are not a part of the subtle body as they are destroyed at the time of death and thus do not transmigrate.
nirupabhogaṁ (incapable of experience): The subtle body needs the physical body to go through life experiences. As was given in the previous karika, the physical body, born of mother and father, gets attached to the subtle body. As per Mishra, this body consists of six sheaths (koshas). Of these, hair, blood and flesh are from the mother whereas nerves, bones and marrow are from the father.
bhāvairadhivāsitaṁ (endowed with the dispositions of the intellect): As was given in karika 23, the buddhi (intellect) has these eight dispositions – virtue, wisdom, dispassion, and lordliness (power) and the four opposites of these. The present karika states that the entire subtle body is tinged with these dispositions. Mishra gives the example of a piece of cloth which becomes perfumed with fragrance when it comes in contact with a champaka (a specific kind of flower) flower.
saṁsarati (transmigrates): The liṅgam (subtle body) transmigrates. At the time of death, the subtle body gets separated from the physical body and occupies another physical body created through mother and father. As mentioned above, this transmigration continues until the Purusha attains liberation.
By subhash, on December 17th, 2022 Kārikā 39
सूक्ष्मा मातापितृजाः सह प्रभूतैस्त्रिधा विशेषाः स्युः ।
सूक्ष्मास्तेषां नियता मातापितृजा निवर्तन्ते ॥ ३९ ॥
sūkṣmā mātāpitṛjāḥ saha prabhūtaistridhā viśeṣāḥ syuḥ ।
sūkṣmāsteṣāṁ niyatā mātāpitṛjā nivartante ॥ 39 ॥
sūkṣmāḥ=subtle; mātāpitṛjāḥ=born of father and mother; saha=along with; prabhūtaiḥ=gross elements; tridhā=three-fold; viśeṣāḥ=specific; syuḥ=are; sūkṣmāḥ=subtle; teṣāṁ=among them; niyatāḥ=ever-lasting; mātāpitṛjā=born of mother and father; nivartante=are perishable
Subtle elements, those born of mother and father, and the gross elements are the threefold specific elements. Of these, the subtle are permanent, while those born of parents are perishable.
In the previous karika, the five gross elements – earth, water, fire, air and ether – were listed as specific (viśeṣa). The five subtle elements (tanmātra) – smell, taste, sight, touch and sound – were mentioned as non-specific (a-viśeṣa ). In the present karika, a further sub-division of the category ‘specific’ is mentioned.
The specifics (viśeṣa) are a composite of:
- subtle elements (sūkṣma)
- those born of mother and father
- the five gross elements.
The second half of the karika states that the subtle elements are “permanent” while those born of mother and father are perishable.
The subtle body transmigrates from one physical body to the next at the time of death. Hence it has been terms as ‘permanent’. Of course, we know that it is permanent only as long as kaivalya (full liberation) is not achieved. The physical bodies which are born of mother and father are perishable.
As we notice, the karika does not provide a precise definition of the terms “subtle” and “specific/non-specific”. Neither Gaudapada not Mishra make any effort to define these terms. According to some other commentators, the subtle includes all the eighteen elements – intellect, ego, mind, the eleven sense organs and the five subtle elements. The five gross elements are the only non-subtle elements. The term ‘vishesha’ (specific) is applied to those elements that can be experienced and thus aid in providing bhoga (experience) and apavarga (liberation) for the purusha.
In karika 38, the five subtle elements (tanmātra) were labeled as “non-specific”. As per the present karika, the specifics include the “subtle” along with those born of mother and father and the five gross elements. Looking at these two statements, it would seem like the five tanmātras cannot be included in the category of “subtle” or else they would become “specific”. But it is common belief that subtle body which is inclusive of all the eighteen elements, including the tanmātras, are involved in process of transmigration. Thus, this doubt remains regarding the status of the five tanmātras.
Both Gaudapada and Mishra offer some more details about the formation of the physical body. The body is a composite of the three mentioned in this karika – the subtle body which transmigrated from a previous birth, physical body made from the seminal fluids of the parents and the five gross elements. Of the five gross elements, ether provides space, wind provides growth, fire provides nourishment, water provides aggregation, and earth provides stability.
As per Mishra, the physical body born of mother and father consists of six sheaths (koshas). Of these, hair, blood and flesh are from the mother whereas nerves, bones and marrow are from the father. At the time of death, the physical body dissolve either into fluids (when buried), or ash (when cremated), or putrid matter (when left to decay).
By subhash, on December 17th, 2022 तन्मात्राण्यविशेषाः तेभ्यो भूतानि पञ्च पञ्चभ्यः ।
एते स्मृता विशेषाः शान्ता घोराश्च मूढाश्च ॥ ३८ ॥
tanmātrāṇyaviśeṣāḥ tebhyo bhūtāni pañca pañcabhyaḥ ।
ete smṛtā viśeṣāḥ śāntā ghorāśca mūḍhāśca ॥ 38 ॥
Tanmātrāṇi=subtle elements; aviśeṣāḥ=indiscernible; tebhyaḥ=from these; bhūtāni=gross elements; pañca=five; pañcabhyaḥ=from the five; ete=these; smṛtā=known as; viśeṣāḥ=discernible; śāntāḥ=tranquil; ghorāḥ=turbulent; ca=and; mūḍhāḥ=deluded; ca=and
The five tanmatras (subtle elements) are known as avishesha (non-specific); from these five proceed the five gross elements – these are known as vishesha (specific) and can be experienced as calm (peaceful), turbulent and deluded.
In karika #34 it was stated that the five organs of sense perception have both specific (viśeṣa) and non-specific (aviśeṣa) as their objects of perception. The present karika describes what these are.
The five subtle elements which are created from the ahamkara (ego) are the subtle elements of sound, touch, form, taste, and smell. These have been labeled as non-specific (aviśeṣa). They are non-specific as they cannot be perceived or experienced through our normal organs of sense perception – eyes, ears etc. They are also labeled as “subtle” (sūkṣma). According to Gaudapada, these non-specific elements can be perceived by gods only. He adds that these have the characteristic of pleasure but are devoid of pain and delusion. According to Mishra, these are devoid of all three attributes of calmness, turbulence and delusion.
From these five subtle elements, the five gross elements – earth, water, fire, air and ether – are produced. There is a direct one-to-one relationship between each of the subtle elements and the gross element it produces:
- Smell – earth
- Taste – water
- Sight – fire
- Touch – air
- Sound – ether
These gross elements have been labeled as specific (viśeṣa). These are specific as they can be perceived and experienced through the five sense organs. They are also known as gross (sthūla).
As we know, every entity in Prakriti is a combination of the three gunas – sattva, rajas, and tamas. The characteristics of these specific elements corresponding to these gunas are mentioned in this karika – calm or peaceful (śānta) when sattva is dominant, turbulent (ghora) when rajas is dominant, and delusional (mūḍha) when tamas is dominant.
The natural question that may be asked is, “since tanmātras are also a combination of these three gunas, how come the attributes of calmness etc. cannot be experienced for the tanmātras?” The answer lies in the fact that these are so subtle that normal human sense organs cannot perceive them. However, they may be experienced by ascetics or yogis in their deep states of meditation.
As a quick reference, you may relate to the five subtle sense elements (tanmātra) mentioned in the earlier karikas as follows:
Karika 22: “from the five (tanmātra), the five great elements are created.”
Karika 24: “from ahamkara (ego) proceeds a two-fold evolution – the set of eleven and the five-fold “tanmatras” (sense perceptions).
Karika 25: “from the Bhutadi form of ahamkara proceed the five subtle elements (tanmatras) characterized by the tamas guna.”
By subhash, on December 17th, 2022 सर्वं प्रत्युपभोगं यस्मात् पुरुषस्य साधयति बुद्धिः ।
सैव च विशिनष्टि पुनः प्रधानपुरुषान्तरं सूक्ष्मम् ॥ ३७ ॥
sarvaṁ pratyupabhogaṁ yasmāt puruṣasya sādhayati buddhiḥ ।
saiva ca viśinaṣṭi punaḥ pradhānapuruṣāntaraṁ sūkṣmam ॥ 37 ॥
sarvaṁ=all; pratyupabhogaṁ=with regard to life experience; yasmāt=because; puruṣasya=of the Purusha; sādhayati=accomplishes; buddhiḥ=intellect; sā=it (intellect); eva=alone; ca=and; viśinaṣṭi=discriminates; punaḥ=again; pradhāna=prakriti; puruṣa=purusha; antaraṁ=difference; sūkṣmam=subtle
Because the buddhi (intellect) brings about the experiences regarding all objects for the enjoyment of Purusha, it is the same (buddhi) that discriminates the subtle difference between the Pradhana (Prakriti) and the Purusha.
In the previous karika we learned that all the sense organs work together to serve the purpose of the Purusha, which is to present experiences (bhoga) and liberation (apavarga) for the Purusha. To that end, they offer knowledge perceived through the sense organs to the buddhi (intellect). The present karika states that the buddhi presents these experiences to the Purusha. In that sense, buddhi is presented as the principal or the most important of the organs. Mishra offers this example: the Governor is considered superior to all the other chiefs, being the direct agent of the king. Others, like the village heads etc. play a subordinate role. They all work together to serve the purpose of the king; however, it is the Governor who interacts directly with the king. Similarly, it is the buddhi alone that is in direct connection with the Purusha.
It can be reiterated here that buddhi, having no consciousness of its own, functions based on the consciousness reflected from Purusha. Because of this reflected consciousness, buddhi appears to be conscious while Purusha appears to experience all joys and sorrows present in the buddhi.
The second part of the karika states that it is the same buddhi that also has the ability to eventually discriminate the difference between Purusha and Pradhana (Prakriti). This distinction between the two is very subtle. It needs to be understood that the buddhi does not “create” this distinction, it only “recognizes” this distinction.
The concept of liberation (apavarga) can be understood better when we look at the definition of yoga presented by Patanjali in the yoga sutras – “Yogash-chitta-vritti-nirodhah” (yoga is the state of the mind when there is complete cessation of the fluctuations in the mind). In the state of nirodha, there is no vritti in the mind, that is, the buddhi is not receiving any bhoga (experiences) through the sense organs. It is in that state that the buddhi is able to distinguish between the Purusha and itself as being two separate entities. This state is given the name “kaivalya” (final liberation).
By subhash, on December 17th, 2022 एते प्रदीपकल्पाः परस्परविलक्षणा गुणविशेषाः ।
कृत्स्नं पुरुषस्यार्थं प्रकाश्य बुद्धौ प्रयच्छन्ति ॥ ३६ ॥
ete pradīpakalpāḥ parasparavilakṣaṇāḥ=characteristically different from one another; guṇaviśeṣāḥ kṛtsnaṁ puruṣasyārthaṁ prakāśya buddhau prayacchanti ॥ 36 ॥
Ete=these; pradīpa=lamp; kalpāḥ=similar to; parasparavilakṣaṇā guṇaviśeṣāḥ=different modifications of the gunas; kṛtsnaṁ=all; puruṣasyārthaṁ=for the sake of purusha; prakāśya =having illuminated; buddhau=in the buddhi; prayacchanti=presents
These (the external organs, together with manas and ahaṁkāra), characteristically different from one another and being different modifications of the three gunas, resemble a lamp in action; thus, having illuminated their respective organs, present it in its entirety to buddhi (intellect) to serve the purpose of Purusha.
The purpose of the twelve organs talked about previously – five organs of sense perception, five organs of action, manas (mind), and ahamkara (ego) – is presented in this karika. In the first line of the karika are presented some of the attributes of these organs:
- parasparavilakṣaṇāḥ (mutually different): Each one of these twelve organs has a specific function to perform which is not shared by the others. For example, eyes can only see, nose can only smell etc.
- guṇaviśeṣāḥ (products of the three gunas): As we have seen before, every element in Prakriti is a product of the three gunas – sattva, rajas and tamas – which are constantly changing.
- pradīpakalpāḥ (like a lamp): We know that in a lamp, the wick, oil and the flame have different properties; yet they work together as a team toward the same goal which is to produce light. In the same manner, all these twelve organs have different functions and properties individually. Eyes bring in visual images, ears pick up different sounds etc. The information gathered by these organs is presented to the mind (manas) which makes the initial determination. For example, it is the mind that determines that the image brought in by the eyes is that of a flower or some fruit etc. The ahamkara (ego) adds labels like “I like/dislike it”, “I want/don’t want it” etc. This information in its entirety is presented to the buddhi (intellect) which then offers it to the Purusha. Thus, they all work together toward attaining the same goal, that of serving the purpose of Purusha.
Even though the purpose of Purusha served by these organs is not specifically stated in this karika, it is discussed in the next karika (#37) to mean the two objectives of bhoga (experiences) and apavarga (liberation). The same concept is also presented in the yoga sutras by Patanjali (sutra 2.18).
प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम्॥१८॥
prakāśa-kriyā-sthiti-śīlaṁ bhūtendriya-ātmakaṁ bhoga-apavarga-arthaṁ dr̥śyam ॥18॥
“The seen (Prakriti) is of the nature of the gunas: illumination (sattva), activity (rajas) and inertia (tamas); and consists of the elements and sense organs, whose purpose is to provide both experiences and liberation to the Purusha.” (sutra 2.18)
By subhash, on December 17th, 2022 सान्तःकरणा बुद्धिः सर्वं विषयमवगाहते यस्मात् ।
तस्मात् त्रिविधं करणं द्वारि द्वाराणि शेषाणि ॥ ३५ ॥
sāntaḥkaraṇā buddhiḥ sarvaṁ viṣayamavagāhate yasmāt ।
tasmāt trividhaṁ karaṇaṁ dvāri dvārāṇi śeṣāṇi ॥ 35 ॥
sāntaḥkaraṇāḥ=along with other internal organs; buddhiḥ=intellect; sarvaṁ=all; viṣayam=objects of perception; avagāhate=apprehends; yasmāt=because; tasmāt=therefor; trividhaṁ=three-fold; karaṇaṁ=instruments; dvāri=door-keepers; dvārāṇi=doors; śeṣāṇi=remaining
Since the intellect, along with the other internal organs (mind, ego), apprehends all objects, these three act like the gate-keepers whereas the rest of the organs (organs of action and perception) are the gates.
The commentators have almost nothing to say about this karika. The karika simply states that along with the other two internal organs – mind and the ego – the intellect (buddhi) apprehends information related to all the objects presented to it through the ten external organs. In that sense, the ten external organs are presented as “gates”. The three internal organs are then labeled as “gatekeepers”. Since the three internal organs perform the job of apprehension, some commentators have labeled them as “principal”.
By subhash, on December 17th, 2022 बुद्धीन्द्रियाणि तेषां पञ्च विशेषाविशेषविषयिणी ।
वाग्भवति शब्दविषया शेषाणि तु पञ्चविषयाणि ॥ ३४ ॥
buddhīndriyāṇi teṣāṁ pañca viśeṣāviśeṣaviṣayiṇī ।
vāgbhavati śabdaviṣayā śeṣāṇi tu pañcaviṣayāṇi ॥ 34 ॥
Buddhīndriyāṇi=organs of sense perception; teṣāṁ=of these; pañca=five; viśeṣa=specific; aviśeṣā=non-specific; viṣayiṇī=its objects; vāk=speech; bhavati=is; śabda=sound; viṣayā=as its object; śeṣāṇi=the rest; tu=but; pañca=five; viṣayāṇi=as objects
Among these (organs), the five organs of perception have both specific and non-specific as their objects. The voice has sound as its object. The rest (organs of action) have all five as their objects.
Of the ten organs mentioned in previous karikas, the five organs of sense perception – eyes, ears, skin, tongue and the nose – have both specific (gross) and non-specific (subtle) elements as their objects of perception. The gross objects are sound, touch, form, taste and smell. The subtle objects are the subtle counterparts of these five known as “tanmatras”.
Most commentators write that the perception of the five tanmatras is only possible by gods (Gaudapada) or great sages and ascetics (Mishra). What they don’t mention is what specific information is obtained through these subtle perceptions.
Among the group of five organs of action – speech, hands, feet, organs of procreation and organs of elimination – speech has only sound as its object. The remaining four can have any of the five – sound, touch, taste, form, and smell – as their objects. For example, hands themselves have one or more of these elements. They can also grasp other objects which have all these five elements of sound etc. Other organs of action also have similar properties.
By subhash, on December 17th, 2022 अन्तःकरणं त्रिविधं दशधा बाह्यं त्रयस्य विषयाख्यम् ।
साम्प्रतकालं बाह्यं त्रिकालमाभ्यन्तरं करणम् ॥ ३३ ॥
antaḥkaraṇaṁ trividhaṁ daśadhā bāhyaṁ trayasya viṣayākhyam ।
sāmpratakālaṁ bāhyaṁ trikālamābhyantaraṁ karaṇam ॥ 33 ॥
antaḥkaraṇaṁ=inner instrument; trividhaṁ=three-fold; daśadhā=ten-fold; bāhyaṁ=external; trayasya=of the three; viṣayākhyam=known as objects (of the three); sāmpratakālaṁ=present time; bāhyaṁ=external; trikālam=operating in all three times; ābhyantaraṁ=internal; karaṇam=instrument
The inner instrument (the three internal organs) is three-fold. The external organs are tenfold and are the objects of the three. The external organs function only in the present whereas the internal organs operate in all three times (past, present and future).
antaḥkaraṇaṁ (inner instrument): The threefold inner instrument comprises the mind (manas), ahamkara (ego) and the buddhi (intellect). Another well-known definition of antaḥkaraṇaṁ comes from the Vedantic tradition wherein a fourth component – chitta (memory etc.) is also added to the three given in Samkhya. The chitta (not to be confused with the word “chitta” used by Patanjali in the Yoga Sutras) is a composite of pure memory (smriti), samskaras (impressions) and vasanas (subtle desires). In Samkhya, the memory is supposed to be associated with each of the three inner instruments.
The ten-fold external organs are: five organs of sense perception (eyes, ears, nose, tongue, and skin) and five organs of action (speaking, walking, taking (holding), excretion, and procreation). All these ten are objects for the three internal organs. For example, when the eyes capture the visual image of an external object, the image is received by the mind which does the initial apprehension (saṁkalpa – karika 27). Ahamkara offers self-identification (abhimāna – karika 24). Buddhi does the final ascertainment as to what the object is and what action needs to be taken (adhyavasāya – karika 23).
The second part of the karika states that the external organs can function only in the present timeframe. For example, if I am looking at a mango, the eyes can only capture what is available in the present moment. They cannot capture how the mango was ten days ago or how it will appear ten days from now. On the other hand, the three internal organs can function in all the three times – past, present, and future. Because of our past experience, the internal organs can access the memory and determine what the mango might have looked like ten days ago or how it might look in the future. As we have seen earlier, one of the three forms of correct cognition (Pramana) is anumana (inference). When we see muddy water in the river (present), we infer that it must have rained some time ago (past). Similarly, by looking at dark, dense clouds (present), we can infer that rainfall is imminent (future).
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