[8] The Sankhya system of philosophy was founded by Kapila. Its aim was rest, or exemption from transmigration, to be attained by looking steadily at the whole united universe, and recognising that man, and all which is created, is transitory, but that beyond the transitory is the eternal. The doctrine of Kapila is taught in six Sutras or lectures. His main position is that absolute prevention of all three sorts of pain is the highest purpose of the soul. The three sorts of pain are evil proceeding from self, from eternal beings, and from divine causes. Deliverance from these evils is attainable by knowledge of the twenty-five true principles of existence.
The Vedanta philosophy is intended to give the end and ultimate aim of the Vedas.
Chapter IV.
Akbar.
Early next morning, on the great maidan of the fortress, our young soldier took over the command of his detachment from the chief mansabdar[1] of the Rajputs. The officer above him exacted a strict observance of discipline; but to that Kulluka’s pupil was well accustomed, and he himself saw the necessity for it. This mansabdar, too,—who presented him with the white feather and other symbols of his rank,—in spite of the severity of his disposition, was a man of cultivation and courteous, friendly manners. Siddha was equally pleased with the appearance of his men, clad in the same splendid array as their leaders. They were splendid riders, with soldier-like bearing, and countenances sparkling with life and courage.
At the request of the commander, Siddha put his troopers through some evolutions, which gave him the opportunity of showing off his own admirable riding and the training of his horse. Had Kulluka been present at these exercises he would have seen with satisfaction the approbation with which his pupil was regarded by his superiors. After some evolutions with all the troops assembled, the bugle signalled that the exercises for the day were over, and commanded the retreat. Siddha, giving his horse to Vatsa, who was in waiting, turned his footsteps towards one of the gardens of the palace, to which officers of his rank had access. But before he had reached the court he saw a young woman approaching him by one of the side-paths, who, from her attire, appeared to be a servant belonging to some great house. As she drew near she hesitated for a moment, and then said, “Are you not, my lord, the noble Siddha, just arrived from Kashmir?”
“You are right,” he answered; “you seem to know me.”
“Not personally,” said the servant; “but the noble lady who sent me gave me your description. She requests a few minutes’ conversation with you, if you will have the kindness to grant them to her.”
“But,” asked Siddha, “who is your mistress?”