The Sānkhya Kārikā, with the Bhāshya of Gauḍapāda — trans. H. T. Colebrooke and H. H. Wilson (1837)

p. 10

confinement of the sentient faculty. The capability of knowing the impediment occasioned by such pain, is considered the cause of the desire to avoid it; for though pain may not be prevented, yet it is possible to overcome it, as will be subsequently explained. Pain then being generated, inquiry is to be made into the means of its removal. Tad apaghdtaké: tad refers here to the three kinds of pain, tad having the relation dependent upon its being used as a subordinate (relative) term. The means (hetu) of removing.—These are to be derived from philosophy, not from any other source: this is the position (of the text). To thisa doubt is objected ; As there are obvious means, the inquiry is superfluous ; if so—. The sense is this: Be it admitted that there are three kinds of pain ; that the rational being wishes to escape from them; that escape is practicable ; and that means attainable through philosophy are adequate to their extirpation ; still any investigation by those who look into the subject is needless; for there do exist obvious (visible) means of extirpation, which are easily attainable, whilst the knowledge of philosophical principles is difficult of attainment, and to be acquired only by long study, and traditional tuition through many generations. Therefore, a owe ceed | aera SANTA RCTa aT AfrKeTAT Vrarwachreraishraa: | vara ufrgetedtad Frere

AEAUTAHS VY: ATA ATT SIT: aT a | ee aT
are Sa ee | arg Gree Frere wera: va TS
Age | evar agaeaa qacen freA | ARE
FE AAT ATTRACT ATTA SHALES | ATT Ht

p. 1

according to the popular saying, ‘Why should a man who may find honey in the arkka flower, go for it to the mountain?” so what wise man will give himself unnecessary trouble, when he has attained the object of his wishes. Hundreds of remedies for bodily affections are indicated by eminent physicians, The pleasures of sense, women, wine, luxuries, unguents, dress, ornaments, are the easy means of obviating mental distress. So in regard to extrinsic pain, easy means of obviating it exist in the skill acquired by acquaintance with moral and political science, and by residing in safe and healthy places, and the like; whilst the employment of gems and charms readily counteracts the evils induced by superhuman agency. This is the objection. (The author) refutes it; it is not so. Why? From these means not being absolute or final. Ekdnta means the certainty of the cessation of pain; atyanta, the non-recurrence of pain that has ceased. (In obvious means of relief there is) the non-existence of both these properties; the affix ¢ast, which may be substituted for all inflexions, being here put for the sixth case dual ;—as it is said; “From not observing the (invariable) cessation of pain of various kinds, in consequence of the employment of ceremonies, drugs, women, moral and political studies, charms, and the like, their want of certain ‘seteiies (is ida so is their temporary influence, from aoa rary meres | afer Stora: eR: wTEtTg writen frrat aceafeer | areata arret oA =r

Aaya: age: efterdtara ein 1 Breredifi 1 RAC AE
CAAA | LATA SAAT GACT Ta: | TAT
Wea GWA GATS | AAT TTA | CRTATRTAT
Aisara eft wl frawrera ariferfnwerte | urew aft

wen fairermafad aifraranareraraanista ren wep. 12 observing the recurrence of pain that had been suppressed. Although available, therefore, the obvious means of putting a stop to pain are neither absolute nor final, and consequently this inquiry (into other means) is not superfluous.” This is the purport (of the text).’

The Stnkhya Chandrika and S. Kaumudi are both to the same effect, and it is unnecessary to cite them. The original Sitras of Kapita, as collected in the S. Pravackana, and commented on by VisGxyANna Buiksnv, confirm the view taken by the scholiasts.

Stra :—‘ The final cessation of the three kinds of pain is the final object of soul*.”

Comment :— The final cessation of these three kinds of pain, the total cessation of universal pain, whether gross or subtle (present or to come), is the final, supreme object of soul +.’

Sitra:—' The accomplishment of that cessation is not from obvious means, from the evident recurrence (of pain) after suppression tf.”

Comment :—‘ The accomplishment of the final cessation of pain is not (to be effected) by worldly means, as wealth, and the like. Whence is this! Because that pain of which the cessation is procured by wealth and the like is seen to occur again, when that wealth and the rest are exhausted |.’

farcaargeart + RH pst ie lip LE il : OCTET: | ae wrehatafagacyiaciat | | oprfeargararesiecerng: afaghafafesttea 1 ga: uatfeat gafaqe: wereaeya gat fagrargyfrerara |

p. 13

I.

Tue revealed mode is like the temporal one, ineffectual, for it is impure; and it is defective in some respects, as well as excessive in others. A method different from both is preferable, consisting in a discriminative knowledge of perceptible principles, and of the imperceptible one, and of the thinking soul.

BHASHYA.