Page:A History of Indian Philosophy Vol 1.djvu/111

 v] Theory of Matter 95 does it manifest? It manifests as cold, and as heat, as hunger and as thirst, it manifests as the touch of gnats, mosquitos, wind, the sun and the snake; it manifests, therefore it is called riipa I." If we take the somewhat conflicting passages referred to above for our consideration and try to combine them so as to understand what is meant by riipa, I think we find that that which mani- fested itself to the senses and organs was called riipa. No dis- tinction seems to have been made between the sense-data as colours, smells, etc., as existing in the physical world and their appearance as sensations. They were only numerically different and the appearance of the sensations was dependent upon the sense-data and the senses but the sense-data and the sensations were" riipa." Under certain conditions the sense-data were fol- lowed by the sensations. Buddhism did not probably start with the same kind of division of matter and mind as we now do. And it may not be out of place to mention that such an opposi- tion and duality were found neither in the U paniads nor in the Sarpkhya system which is regarded by some as pre-Buddhistic. The four elements manifested themselves in certain forms and were therefore called riipa; the forms of affection that appeared were also called riipa; many other mental states or features which appeared with them were also called riipa 2. The ayatanas or the senses were also called riipa 3. The mahabhiitas or four elements were themselves but changing manifestations, and they together with all that appeared in association with them were called riipa and formed the riipa khandha (the classes of sense- materials, sense-data, senses and sensations). In Sm!zyutta Nikiiya (III. 101) it is said that "the four mahabhiitas were the hetu and the paccaya for the communica- tion of the riipakkhandha (rftpakklzandlzassa pafzfziipaniiya). Con- tact (sense-contact, phassa) is the cause of the communication of feelings (vedanii); sense-contact was also the hetu and paccaya for the communication of the safinakkhandha; sense-contact is also the hetu and paccaya for the communication of the saIi.khara- kkhandha. But namariipa is the hetu and the paccaya for the communication of the vinfianakkhandha." Thus not only feelings arise on account of the sense-contact but sanna and saI1.khara also arise therefrom. Sanna is that where specific knowing or 1 Sa?!'yutta Nikllya, III. 86. 3 Dha11l11lasa?iga1. zi, p. 12 4 ff. 2 Khandlzaya11laka.