Ten Great Religions. James Freeman Clarke

though superior.

      Every soul is clothed in two bodies—the interior original body, the individualizing force, which is eternal as itself and accompanies it through all its migrations; and the material, secondary body, made of the five elements, ether, air, fire, water, and earth. The original body is subtile and spiritual. It is the office of Nature to liberate the Soul. Nature is not what we perceive by the senses, but an invisible plastic principle behind, which must be known by the intellect. As the Soul ascends by goodness, it is freed by knowledge. The final result of this emancipation is the certainty of non-existence—"neither I am, nor is aught mine, nor do I exist,"—which seems to be the same result as that of Hegel, Being = Not-Being. Two or three of the aphorisms of the Karika are as follows:—

      "LIX. As a dancer, having exhibited herself to the spectator, desists from the dance, so does Nature desist, having manifested herself to the Soul."

      "LX. Generous Nature, endued with qualities, does by manifold means accomplish, without benefit (to herself), the wish of ungrateful Soul, devoid of qualities."

      "LXI. Nothing, in my opinion, is more gentle than Nature; once aware of having been seen, she does not again expose herself to the gaze of Soul."

      "LXVI. Soul desists, because it has seen Nature. Nature desists, because she has been seen. In their (mere) union there is no motive for creation."

      Accordingly, the result of knowledge is to put an end to creation, and to leave the Soul emancipated from desire, from change, from the material body, in a state which is Being, but not Existence (esse, not existere; Seyn, not Da-seyn).

      This Sánkhya philosophy becomes of great importance, when we consider that it was the undoubted source of Buddhism. This doctrine which we have been describing was the basis of Buddhism.⁶⁹

      M. Cousin has called it the sensualism of India,⁷⁰ but certainly without propriety. It is as purely ideal a doctrine as that of the Vedas. Its two eternal principles are both ideal. The plastic force which is one of them, Kapila distinctly declares cannot be perceived by the senses.⁷¹ Soul, the other eternal and uncreated principle, who "is witness, solitary, bystander, spectator, and passive,"⁷² is not only spiritual itself, but is clothed with a spiritual body, within the material body. In fact, the Karika declares the material universe to be the result of the contact of the Soul with Nature, and consists in chains with which Nature binds herself, for the purpose (unconscious) of delivering the Soul. When by a process of knowledge the Soul looks through these, and perceives the ultimate principle beyond, the material universe ceases, and both Soul and Nature are emancipated.⁷³

      One of the definitions of the Karika will call to mind the fourfold division of the universe by the great thinker of the ninth century, Erigena. In his work, περὶ φύσεως μερισμοῦ he asserts that there is, (1.) A Nature which creates and is not created. (2.) A Nature which is created and creates. (3.) A Nature which is created and does not create. (4.) A Nature which neither creates nor is created. So Kapila (Karika, 3) says, "Nature, the root of all things, is productive but not a production. Seven principles are productions and productive. Sixteen are productions but not productive. Soul is neither a production nor productive."

      Mr. Muir (Sanskrit Texts, Part III. p. 96) quotes the following passages in proof of the antiquity of Kapila, and the respect paid to his doctrine in very early times:—

      Svet. Upanishad. "The God who superintends every mode of production and all forms, who formerly nourished with various knowledge his son Kapila the rishi, and beheld him at his birth."

      "Bhagavat Purana (I. 3, 10) makes Kapila an incarnation of Vischnu. In his fifth incarnation, in the form of Kapila, he declared to Asuri the Sankhya which defines the collection of principles.

      "Bhagavat Purana (IX. 8, 12) relates that Kapila, being attacked by the sons of King Sangara, destroyed them with fire which issued from his body. But the author of the Purana denies that this was done in anger. 'How could the sage, by whom the strong ship of the Sankhya was launched, on which the man seeking emancipation crosses the ocean of existence, entertain the distinction of friend and foe'?"

      The Sánkhya system is also frequently mentioned in the Mahabarata.

      The Nyaya system differs from that of Kapila, by assuming a third eternal and indestructible principle as the basis of matter, namely, Atoms. It also assumes the existence of a Supreme Soul, Brahma, who is almighty and allwise. It agrees with Kapila in making all souls eternal, and distinct from body. Its evil to be overcome is the same, namely, transmigration; and its method of release is the same, namely Buddhï, or knowledge. It is a more dialectic system than the others, and is rather of the nature of a logic than a philosophy.

      Mr. Banerjea, in his Dialogues on the Hindu philosophy, considers the Buddhists' system as closely resembling the Nyaya system. He regards the Buddhist Nirvana as equivalent to the emancipation of the Nyaya system. Apavarga, or emancipation, is declared in this philosophy to be final deliverance from pain, birth, activity, fault, and false notions. Even so the Pali doctrinal books speak of Nirvana as an exemption from old age, disease, and death. In it desire, anger, and ignorance are consumed by the fire of knowledge. Here all selfish distinctions of mine and thine, all evil thoughts, all slander and jealousy, are cut down by the weapon of knowledge. Here we have an experience of immortality which is cessation of all trouble and perfect felicity.⁷⁴