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

In like manner, the original aphorism of Karta affirms of these two modes, the temporal and revealed, that there ‘is no difference between them,’ and that ‘ escape from pain is not the consequence of the latter ||,’ because ‘ recurrence is nevertheless the result of that immunity which is attainable by acts (of devotion) §,’ as ‘the consequences of acts are not eternal**.’ Here however a dilemma occurs, for the Véda also says, ‘ There is no return (regeneration) of one who has attained the sphere of Brahma by acts (of devotion) t+.’ This is explained away by a Sitra of Kapila, which declares that the Véda limits the non-regeneration of one who hasp. 16 attained the region of Brahm& to him who, when there, acquires discriminative wisdom *.

This discriminative wisdom is the accurate discrimination of those principles into which all that exists is distributed by the Sdukhya philosophy. Vyakta, ‘that which is perceived, sensible, discrete; Acyakta, ‘that which is unperceived, indiscrete ;’ and Jza, ‘that which knows, or discriminates :’ the first is matter in its perceptible modifications; the second is crude, unmodified matter; and the third is soul. The object of the S. Kdrikd is to define and explain these three things, the correct knowledge of which is of itself release from worldly bondage, and exemption from exposure to human ills, by the final separation of soul from body.

Ill.

Natvrg, the root (of all), is no production. Seven principles, the Great or intellectual one, &c., are productions and productive. Sixteen are productions (unproductive). Soul is neither a production nor productive. BHASHYA.

Mila (the root) prakriti (nature) is pradhdna (chief), from its being the root of the seven principles which are productions and productive ; such nature is the root. No production.—It is not produced from another: on that account nature (prakriti) is no product of any other thing. Seren principles.— Mahat and the rest; from its being the great (mahat) element; this is Intellect (Buddhi). Intellect and the rest.—The seven principles are, 1. Intellect; 2. Egotism; 3—7. The five subtile rudiments. These seven are productions and productive: in this manner: Intellect is produced from the chicf one (nature). That again produces Egotisin, whence it is productive (prakrits). Egotism, as derived from Intellect, is a produc-

° arrniiearaatvatic c _

p. 17

tion; but as it gives origin to the five subtile rudiments, it is productive. The subtile rudiment of sound is derived from Egotism, and is therefore a productiog ; but as causing the production of cther, it is productive. The subtile rudiment of touch, as generated from Egotism, is a production; as giving origin to air, it is productive. The subtile rudiment of smell is derived from Egotism, and is therefore a production; it gives origin to earth, and is therefore productive. The subtile rudiment of form is a production from Egotism ; as generating light, it is productive. The subtile rudiment of flavour, as derived from Egotism, is a production; it is productive, as giving origin to water. In this manner the Great principle and the rest are productions and productive. Sixteen are productions ; that is, the five organs of perception, the five organs of action, with mind, making the eleventh, and the five elements: these form a class of sixteen which are productions, the term vikdra being the same as vikriti. Soul is neither a production nor productive. These (principles) being thus classed, it is next to be considered by what and how many kinds of proof, and by what proof severally applied, the demonstration of these three (classes of) principles, the perceptible, the imperceptible, and the thinking soul, can be effected. For in this world a probable thing is established by proof, in the same mode as (a quantity of) grain by a prastha (a certain measure), and the like, or sandal and other things by weight. On this account what proof is, is next to be defined.

COMMENT.