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

Although the inquiry is to be directed to other than to obvious remedies, yet it is not to be directed to such as are derivable from revelation, as means of removing the three kinds of pain. Anusravati, ‘what man successively hears ;’ dnusravika, ‘that which is thence produced, revealed mode ;’ that is, established by the Védas: as it is said; ‘We drank the juice of the acid asclepias; we became immortal; we attained effulgence; we know divine things. What harm can a foe inflict on us?’ How can decay affect an immortal?” (This text of the Véda refers to) a discussion amongst Indra and other gods, as to how they became immortal. In explanation it was said, “ We were drinkers of soma juice, and thence became immortal,” that is, gods: further, “We ascended to, or attained, effulgence, or heaven; we knew divine, celestial, things. Hence then, assuredly, what can an enemy do to us? What decay can affect an immortal?” dhurtté meaning ‘decay’ or ‘injury :’ ‘ What can it do to an immortal being?’

It is also said in the Védas, that final recompense is obtained by animal sacrifice: “He who offers the aswamédha conquers all worlds, overcomes death, and expiates all sin, even the murder of a Brahman.” As, therefore, final and absolute consequence is prescribed in the Védas, inquiry (elsewhere) should be superfluous; but this is not the case. The text says, the revealed mode is like the temporal one—drishiavat ; ‘like, same as the temporal,’ drishiéna tulya. What is that revealed mode, and whence is it (ineffectual)? J¢ is impure, defective in some

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respects, and excessive in others. t is impure from (enjoining) animal sacrifices; as, “according to the ritual of the aswamédha, six hundred horses, minus three, are offered at midday.” For though that is virtue which is enjoined by the Védas and laws, yet, from its miscellaneous character, it may be affected by impurity. It is also said ; “ Many thousands of Indras and other gods have passed away in successive ages, overcome by time; for time is hard to overcome.” Hence therefore, as even Indra and the gods perish, the revealed mode involves defective cessation of pain. Excess is also one of its properties, and pain is produced by observing the superior advantages of others. Here, therefore, by excess, afisaya, is understood the unequal distribution of temporal rewards, as the consequence of sacrifice; the object of the ritual of the Védas being in fact in all cases temporal good. Therefore the revealed mode is like the temporal one. What then is the preferable mode? If this be asked, it is replied, One different from both. A mode different from both the temporal and revealed is preferable, being free from impurity, excess, or deficiency. How is this? It is explained (in the text: Jé consists in a discriminative knowledge, &c. Here, by perceptible princtples, are intended Mahat and the rest, or Intellect, Egotism, the five subtile rudiments, the eleven organs (of perception and action), and the five gross clements. The imperceptible one is Pradhdéna (the chief or great one). The thinking soul, Purusha (the incorporeal). These twentyfive principles are intended by the (three) terms ryakta, avyakta, and jna. In discriminative knowledge of these consists the preferable mode ; and he who knows them knows the twenty-five principles (he has perfect knowledge).

The difference between the perceptible, and imperceptible, and thinking principles, is next explained.

COMMENT.

Having taught that worldly means of overcoming worldly evil are ineffectual, it is next asserted that devotional remedies, such as the rites enjoined by the Védas, are equally unavailing; and knowledge of thep. 15 three parts or divisions of existence material and spiritual, is the only mode by which exemption from the infirmities of corporeal being can be attained.

The Védas are inefficient, from their inhumanity in prescribing the shedding of blood: the rewards which they propose are also but temporary, as the gods themselves are finite beings, perishing in each periodical revolution, The immortality spoken of in the Védas is merely a long duration, or until a dissolution of the existent forms of things*. The Védas also cause, instead of curing, pain, as the blessings they promise to one man over another are sources of envy and misery to those who do not possess them. Such is the sense given by Gavrarapa to afisaya, and the S. Tatwa Kaumudi understands it also to imply the unequal apportionment of rewards by the Védas themselves: ‘The jyotishtoma and other rites secure simply heaven; the vdjapéya and others confer the sovereignty of heaven: this is being possessed of the property of excess (inequality) f.’