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1In Karika 2 there occurs two verses in epic metre. "sat gatani niyujyante pacunam madhyame 'hani \ acva-medhasya vacanad \ unani pagubhis tribhi/i. ||" ''According to the prescription of the horse-sacrifice, six hundred cattle less three are to be yoked at midday." "bahuni 'ndra-sahasrani | devanaw ca yuge yuge | kalena samatltani | kalo hi duratikramah. ||" "Indra and many thousands of gods have passed away with time in successive ages, for time is invulnerable." The provenience of the first is questionable. The second occurs in Manhabharata XII. 8253, with change of "devanam" to "daivatanam'' and consequent omission of "ca" and with sub- stitution of "abhyatitani kalena" for "kalena samatltani." The sense of both is identical. So far, investigation has failed to reveal the sources of two quotations in Karika 4. "agamo hy apta-vacanam ; | aptaw dosa-kshayad vidu/i | Kshma-dosho 'nritawt vakyam | na bruyad dhetv-asambha- vat 1 1 sva-karmawy abhiyukto yah \ sanga-dvesha-vivarjitah | pnjitas tad-vidhair nityam | apto jneya/t sa tadriga/i. ||" "For scripture is the word of an authority; they recog- nize an authority, from (his) lack of fault; (being) free from fault, he would not utter an untrue speech, because no reason would arise (therefor). Such an one should be recognized as an authority (and) ever honored by his peers, who, devoted to his own duties, (yet) is devoid of love or hatred," and "dakshiwena ca vindhyasya | sahyasya ca yad uttaram | prithivyam a samudrayam | sa pradego manorama/z. ||" "That region, south of the Vindhya (mountains) and north of the Sahya (mountains) as far as the sea-coast is charm- ing." No further quotations occur in the commentary until Karkia 11 12. Then we find the following gloka : "rajaso mithunaw sattvaw | sattvasya mithunaw rajah | ubhayoA sattva-rajasor | mithunaw tama ucyate. ||" The Tattva Kaumudi cites more fully and refers the verses to the Devi Bhagavata 3 . 8. "anyonya-mithunaA sarve | sarve sarvatra gamina/z | rajaso mithunaw sattvam | sattvasya mithuna m rajah \\ tamasae, ca 'pi mithune ubhayoh sattva-rajasor te sattva-rajasi ubhi mithunam tama ucyate. nai 'sham adih samprayogo viyogo vo 'palabhyate. ||" "All are mutual complements, all pervade everywhere ; sattva is the complement or rajas ; rajas is the complement of sattva ; and both (of) these, sattva and rajas, are the complements of tamas ; tamas is called the complement of both, sattva and rajas. Their primal union is not perceived, nor (their) separation."
2Their primal union is not perceived, nor (their) separation." Karika 12 (also Karika 27) contain the words : "guwa guwesu vartante," cited from the Bhagavad Gita 3. 18, which reads: "tattva-vit tu, mahabaho giwa-karma-vibhagayo/i | 'guna guneshu vartante' | it! matva na sajjate. |f" "He who knows the tattvas" (twenty-five principles) "does not cling to the two distinctions of the guwas and actions" (karman) "reflecting (that) 'qualities functionate in the guwas'." It would not be surprising, however, if this clause, found in slightly different form in Bh. G. 14.23, were a borrowing from some earlier treatise of the Sawikhya school itself, (cf. Karika 27.) It seems that the short sentence "bhiksha-matram labhyate, na 'nyo viqesha" — "alms merely ars received; nothing else in particular" — is a quotation from either a Sanskrit legal treatise or a Buddhist source. A qloka passage is found in Karikas 44 and 62. "prakritena ca bandhena | tatha vaikarikena ca | dakshmena tritiyena \ baddho na 'nyena mucyate. ||" "By nothing else is one released, who is bound by a bondage (arising) from prakriti, or from her products, or by (bond- age) connected with sacrificial fees (as) a third." This passage may possibly be derived from Samkhya sources. Passing briefly from over the short and unimportant half-line "manusha-yonir ekai Va" — "human wombs are of one variety" — probably from the legal institutes, we come to Karika 61, with three cjoka verses. The first of these is mentioned in the Com- mentary of Madhusiidana Gupta to the Bhagavad Gita 5.14, he referring it to "smriti." 12 "ajfio jantur anic.o 'yam | atmanaA du/zkha-sukhayo/i | Igvara-prerito gacchat | svargaw warakam eva va. ||" "This creature, ignorant and not master of its own pain or pleasure, driven by a Supreme Lord, goes to heaven or in- deed to hell." The second is fragmentary : "kena cukli-krita hawsa | mayura/t kena citrita/i | sva-bhavenai 'va . . . . " || "By whom are the swans made white? by whom the peacocks many-colored? Just by nature " Hitopadega I. 191 (Edition Johnston), reads: "yena gukli-krta hawsa | gukag ca harita-krita/t | mayurag citrita yena | sa te vrittiw vidhasyati. |" "By whom the swans are made white, and the parrots made green ; by whom the peacocks are (made) many-colored, he lays down thy rule." The third and last is as follows : "Kala/i panca 'sti bhutani kala/r samharate jagat | kala/z supteshu jagarti | kalo hi duratikrama/t. 1 | " "Time is the five elements" (bhutas) ; "time destroys the
31 | " "Time is the five elements" (bhutas) ; "time destroys the universe; time is awake amongst the sleeping; for time is invincible." The above occurs at Mahabharata XL 69, with "praja/r" — "creatures" for "jagat" — "universe" and "pacati" — "cooks" for "paiica 'sti" 3. Philosophical Citations other than Samkhya. — There are two passages in Karika 23 identical in content with Yoga Sutras II. 30 and 32 respectively. "ahiwsa-satya-'steya-brahmacarya-'parigraha yama/t." "The restraints are non-injury, truth, honesty, chastity and non-covetousness." "Qauca-sawtosha-tapa/t-svadhyaye-'gvaraprawidhanani niyama/i." "The observances are purification (rites), contentment (of the priests), penance, study (of the Veda) and contempla- tion of the Supreme Lord." 4. Samkhya Citations. — There are twenty-four passages scattered throughout the commentary of Gaudapada, apparently quoted from earlier Samkhya sources, which are, unfortunately, lost to-day. The following is an alphabetical list : 1. acetanam pradhanaw, cetanaA purusha/*. (Karika 56.) The pradhana is non-intelligent, the purusha intelligent. 2. aprapta-prapawa-'rthaw sawsarawam. (Karika 62.) Round of re-birth is to gain the ungained. 13 3. atrna-'dhishthanac chariram. (Karika 17.) The body (stands) from the soul's superintendence. 4. kumbhavat pradhanam purusha-'rthaw kritva nivartate. (Karika 56.) Like a water-jar pradhana after performing purusha's purpose ceases. 5. guwa-purusha-'ntaro-'palabdhir moksha/z. (Karika 42.) Liberation is the perception of the distinction of the guwas and purusha. 6. guwanaw ya vritti/z, sa guna-vishaya eva. (Karika 27.) The functionating of the guwas has the guwas as object. 7. trishu lokeshu gabda-'di-vishayai/i purusha yojayitavya ante ca mokshena. (Karika 56; cf. No. 14.) In the three worlds the purushas must be yoked with the objects of sense, sound and so forth, and in the end with liberation. 8. na hi bhtitani ('va) kutag cid utpadyate. (Karika 10.) For it (pradhana) does not, as the elements do, arise from anywhere. 9. purusha-'dhishfatam pradhanam pravartate. (Karika 17.) The pradhana rolls forth, superintended by purusha. (Quoted as from Shashtitantra.) 10. purusha-'rtha-hetukam idam sukshma-Qarlram pravartate. (Karika 42; cf. the Karika.) This subtle body evolves for the sake of purusha's pur- pose. 11. purusho mukto purusha/* | samsarati 'ti co 'dita. || (Karika 61.) 'The purusha is liberated; the purusha transmigrated/ thus 'tis said.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
1In Karika 2 there occurs two verses in epic metre. "sat gatani niyujyante pacunam madhyame 'hani \ acva-medhasya vacanad \ unani pagubhis tribhi/i. ||" ''According to the prescription of the horse-sacrifice, six hundred cattle less three are to be yoked at midday." "bahuni 'ndra-sahasrani | devanaw ca yuge yuge | kalena samatltani | kalo hi duratikramah. ||" "Indra and many thousands of gods have passed away with time in successive ages, for time is invulnerable." The provenience of the first is questionable. The second occurs in Manhabharata XII. 8253, with change of "devanam" to "daivatanam'' and consequent omission of "ca" and with sub- stitution of "abhyatitani kalena" for "kalena samatltani." The sense of both is identical. So far, investigation has failed to reveal the sources of two quotations in Karika 4. "agamo hy apta-vacanam ; | aptaw dosa-kshayad vidu/i | Kshma-dosho 'nritawt vakyam | na bruyad dhetv-asambha- vat 1 1 sva-karmawy abhiyukto yah \ sanga-dvesha-vivarjitah | pnjitas tad-vidhair nityam | apto jneya/t sa tadriga/i. ||" "For scripture is the word of an authority; they recog- nize an authority, from (his) lack of fault; (being) free from fault, he would not utter an untrue speech, because no reason would arise (therefor). Such an one should be recognized as an authority (and) ever honored by his peers, who, devoted to his own duties, (yet) is devoid of love or hatred," and "dakshiwena ca vindhyasya | sahyasya ca yad uttaram | prithivyam a samudrayam | sa pradego manorama/z. ||" "That region, south of the Vindhya (mountains) and north of the Sahya (mountains) as far as the sea-coast is charm- ing." No further quotations occur in the commentary until Karkia 11 12. Then we find the following gloka : "rajaso mithunaw sattvaw | sattvasya mithunaw rajah | ubhayoA sattva-rajasor | mithunaw tama ucyate. ||" The Tattva Kaumudi cites more fully and refers the verses to the Devi Bhagavata 3 . 8. "anyonya-mithunaA sarve | sarve sarvatra gamina/z | rajaso mithunaw sattvam | sattvasya mithuna m rajah \\ tamasae, ca 'pi mithune ubhayoh sattva-rajasor te sattva-rajasi ubhi mithunam tama ucyate. nai 'sham adih samprayogo viyogo vo 'palabhyate. ||" "All are mutual complements, all pervade everywhere ; sattva is the complement or rajas ; rajas is the complement of sattva ; and both (of) these, sattva and rajas, are the complements of tamas ; tamas is called the complement of both, sattva and rajas. Their primal union is not perceived, nor (their) separation."
2Their primal union is not perceived, nor (their) separation." Karika 12 (also Karika 27) contain the words : "guwa guwesu vartante," cited from the Bhagavad Gita 3. 18, which reads: "tattva-vit tu, mahabaho giwa-karma-vibhagayo/i | 'guna guneshu vartante' | it! matva na sajjate. |f" "He who knows the tattvas" (twenty-five principles) "does not cling to the two distinctions of the guwas and actions" (karman) "reflecting (that) 'qualities functionate in the guwas'." It would not be surprising, however, if this clause, found in slightly different form in Bh. G. 14.23, were a borrowing from some earlier treatise of the Sawikhya school itself, (cf. Karika 27.) It seems that the short sentence "bhiksha-matram labhyate, na 'nyo viqesha" — "alms merely ars received; nothing else in particular" — is a quotation from either a Sanskrit legal treatise or a Buddhist source. A qloka passage is found in Karikas 44 and 62. "prakritena ca bandhena | tatha vaikarikena ca | dakshmena tritiyena \ baddho na 'nyena mucyate. ||" "By nothing else is one released, who is bound by a bondage (arising) from prakriti, or from her products, or by (bond- age) connected with sacrificial fees (as) a third." This passage may possibly be derived from Samkhya sources. Passing briefly from over the short and unimportant half-line "manusha-yonir ekai Va" — "human wombs are of one variety" — probably from the legal institutes, we come to Karika 61, with three cjoka verses. The first of these is mentioned in the Com- mentary of Madhusiidana Gupta to the Bhagavad Gita 5.14, he referring it to "smriti." 12 "ajfio jantur anic.o 'yam | atmanaA du/zkha-sukhayo/i | Igvara-prerito gacchat | svargaw warakam eva va. ||" "This creature, ignorant and not master of its own pain or pleasure, driven by a Supreme Lord, goes to heaven or in- deed to hell." The second is fragmentary : "kena cukli-krita hawsa | mayura/t kena citrita/i | sva-bhavenai 'va . . . . " || "By whom are the swans made white? by whom the peacocks many-colored? Just by nature " Hitopadega I. 191 (Edition Johnston), reads: "yena gukli-krta hawsa | gukag ca harita-krita/t | mayurag citrita yena | sa te vrittiw vidhasyati. |" "By whom the swans are made white, and the parrots made green ; by whom the peacocks are (made) many-colored, he lays down thy rule." The third and last is as follows : "Kala/i panca 'sti bhutani kala/r samharate jagat | kala/z supteshu jagarti | kalo hi duratikrama/t. 1 | " "Time is the five elements" (bhutas) ; "time destroys the
31 | " "Time is the five elements" (bhutas) ; "time destroys the universe; time is awake amongst the sleeping; for time is invincible." The above occurs at Mahabharata XL 69, with "praja/r" — "creatures" for "jagat" — "universe" and "pacati" — "cooks" for "paiica 'sti" 3. Philosophical Citations other than Samkhya. — There are two passages in Karika 23 identical in content with Yoga Sutras II. 30 and 32 respectively. "ahiwsa-satya-'steya-brahmacarya-'parigraha yama/t." "The restraints are non-injury, truth, honesty, chastity and non-covetousness." "Qauca-sawtosha-tapa/t-svadhyaye-'gvaraprawidhanani niyama/i." "The observances are purification (rites), contentment (of the priests), penance, study (of the Veda) and contempla- tion of the Supreme Lord." 4. Samkhya Citations. — There are twenty-four passages scattered throughout the commentary of Gaudapada, apparently quoted from earlier Samkhya sources, which are, unfortunately, lost to-day. The following is an alphabetical list : 1. acetanam pradhanaw, cetanaA purusha/*. (Karika 56.) The pradhana is non-intelligent, the purusha intelligent. 2. aprapta-prapawa-'rthaw sawsarawam. (Karika 62.) Round of re-birth is to gain the ungained. 13 3. atrna-'dhishthanac chariram. (Karika 17.) The body (stands) from the soul's superintendence. 4. kumbhavat pradhanam purusha-'rthaw kritva nivartate. (Karika 56.) Like a water-jar pradhana after performing purusha's purpose ceases. 5. guwa-purusha-'ntaro-'palabdhir moksha/z. (Karika 42.) Liberation is the perception of the distinction of the guwas and purusha. 6. guwanaw ya vritti/z, sa guna-vishaya eva. (Karika 27.) The functionating of the guwas has the guwas as object. 7. trishu lokeshu gabda-'di-vishayai/i purusha yojayitavya ante ca mokshena. (Karika 56; cf. No. 14.) In the three worlds the purushas must be yoked with the objects of sense, sound and so forth, and in the end with liberation. 8. na hi bhtitani ('va) kutag cid utpadyate. (Karika 10.) For it (pradhana) does not, as the elements do, arise from anywhere. 9. purusha-'dhishfatam pradhanam pravartate. (Karika 17.) The pradhana rolls forth, superintended by purusha. (Quoted as from Shashtitantra.) 10. purusha-'rtha-hetukam idam sukshma-Qarlram pravartate. (Karika 42; cf. the Karika.) This subtle body evolves for the sake of purusha's pur- pose. 11. purusho mukto purusha/* | samsarati 'ti co 'dita. || (Karika 61.) 'The purusha is liberated; the purusha transmigrated/ thus 'tis said.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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