80 Quotations from original Sanscrit [Feb. 



recurrence of Nirvritti is the sheer consequence of the abandonment 

 of all absurd ideas respecting the reality and stability of Pravritti, or, 

 which is the same thing, the abandonment of Avidya : for, when 

 Avidya is relinquished or overcome, Sanscdra and all the rest of the 

 Karmas or acts of the sentient principle, vanish with it ; and also, of 

 course, all mundane things and existences, which are thence only 

 derived. Now, therefore, we see that Pravritti or the versatile world 

 is the consequence of affection for a shadow, in the belief that it is a 

 substance ; and Nirvritti is the consequence of an abandonment of all 

 such affection and belief. And Pravritti and Nirvritti, which divide 

 the universe, are Karmas ; wherefore the system is called Kdrmika. 

 (Comment on Quotation 2.) 



4. Since the world is produced by the Karma of Manas, or sheer 

 act of the sentient principle, it is therefore called Kdrmika. The 

 manner of procession of all things into existence is thus. From the 

 union of Updya and of Prdjna, Manas proceeded ; and from Manas, 

 Avidya; and from Avidya, Sanscdr ; and from Sanscdr, Vijnydna; and 

 from Vijnydna, Ndmardpa ; and from Ndmardpa, the Shad Ayatan* ; 

 and from them, Vedana ; and from it, Trishna ; and from it, Upaddn ; 

 and from it, Bhava ; and from it, Jati ; and from it, Jaramarana. And 

 from Jdtirupy a Manas, (i. e. the sentient principle in organized animate 

 beings) emanated the ten virtues and ten vices. And as men's words 

 and deeds partake of the character of the one or the other, is their 

 lot disposed, felicity being inseparably bound to virtue, and misery to 

 vice, by the very nature of Karma. 



Such is the procession of all things into existence from Manas 

 through Avidya ; and when Avidya ceases, all the rest cease with it. 

 Now, since Avidya is a false knowledge, and is also the medium of all 

 mundane existence, when it ceases, the world vanishes ; and Manas, 

 relieved from its illusion, is absorbed into Updya Prajnaf. Pravritti is 

 the state of things under the influence of Avidya ; and the cessation of 

 Avidya is Nirvritti : Pravritti and Nirvritti are both Karmas. (Another 

 comment on quotation 2.) 



* i. e. colour, odour, savour, sound, the properties dependent on touch, (which 

 are hardness, and its opposite, temperature, roughness and smoothness, and also 

 I believe gravity and extended figure,) and lastly, right and wrong. They are called 

 the seats of the six senses, the five ordinary, and one internal. In this quotation 

 I have purposely retained the original terms. Their import may be gathered 

 from the immediately preceding quotations and note, which the curious may 

 compare with Mr. Colebrooke's explication. See his paper on the Bauddhy 

 philosophy, apud Trans. Roy. As. Socy. quarto vol. 



t The Vdmdchiras say into Prajna Updya : see note on quotation 6 of the 

 section A'di Sanyha. 



