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

Although the especial object of the text here is the dissimilarity between the effects of nature and their material cause, yet the term aryakta applies equally to purusha, or ‘ soul,’ also an invisible or undiscrete principle; and accordingly soul differs from discrete principles in the same circumstances as nature. In the properties, therefore, of non-causability, constancy, omnipresence, immutability, singleness, self-support, substantiveness, entireness, and supremacy, soul and nature correspond. They differ, however, in other respects, and particularly in those in which nature and its effects assimilate, as enumerated in the succeeding stanza.

“aq mre qenfefix: eaerererea7 | + wort tan fe awardseant safera agerqdsteen sere efter amt areraeent wafaqtati

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XI.

A piscrete principle, as well as the chief (or undiscrete) one, has the three qualities: it is indiscriminative, objective, common, irrational, prolific. Soul is in these respects, as in those, the reverse.

BHASHYA.

Has the three qualities: it is that of which goodness, foulness, and darkness are the three properties. A discrete principle is indiscriminative; discrimination does not belong to it: that is, it cannot distinguish which is a discrete principle and which are properties, or that this is an ox, that is a horse: such as the properties are, such is the principle ; such as is the principle such are the properties; and the like. Odjective ; a discrete principle is to be enjoyed (made use of), from its being an object to all men. Common; from being the common possession of all, like a harlot. Jrrational; it does not comprehend pain, pleasure, or dulness. Prolific; thus, egotism is the progeny of intellect; the five rudiments and eleven organs of egotism; and the five gross elements of the five rudiments. These properties, to prolific inclusive, are specified as those of a discrete principle ; and it is in them that the chief (or undiscrete) one is similar: ‘Such as is a discrete principle, such is the chief (or undiscrete) one.” Therefore as a discrete principle has three qualities, so has the undiscrete, or that of which intellect and the rest, having the three qualities, are the effects: so in this world effect is of the like quality with cause, as black cloth is fabricated with black threads. A discrete principle is indiscriminative ; so is the chief one, it cannot discern that qualities are distinct from nature, that qualities are one thing, and that nature is another; therefore the chief one is indiscriminative. A discrete principle is objective; so is the chief onc, from its being the object of all men. A discrete principle is common; +o is the chief one, being common to all things. A discrete principle is irrational ; so is the chief one, as it is not conscious of pain, or pleasure, or dulness. Whence is this inferred? From the irrationality of its effects; from an irrational

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lump of clay proceeds an irrational water-pot. Thus has (nature) the chief one been explained. Soul is in these respects, as in those, the reverse : this is now explained.

Reverse of both the discrete and undiscrete principles. Soul is the reverse of both, thus: Discrete and undiscrete have (the three) qualities , soul is devoid of qualities: they are indiscriminative ; soul has discrimination: they are objects (of sense or fruition); soul is not an object (of sense or fruition}: they are common, soul is specific: they are irrational ; soul is rational; for inasmuch as it comprehends, or perfectly knows, pleasure, pain, and dulness, it is rational: they are prolific; soul is unprolific ; nothing is produced from soul. On these grounds soul is said to be the reverse of both the discrete and undiscrete principles.