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

It is also said, as in those, referring to the preceding verse; for as the chief (or undiscrete) principle is there said to be without cause, &c. such is the soul. It is there stated that a discrete principle is causable, inconstant, and the like; and that the undiscrete one is the reverse ; that is, it has no cause, &c.; so soul is without cause, being no production. A discrete principle is inconstant ; the discrete one is constant; so is soul; and it is immutable also, from its omnipresence. A discrete principle is multitudinous ; the undiscrete is single; so is soul! A discrete principle is supported ; the undiscrete is unsupported ; so is ‘soul. A discrete principle is mergent; the undiscrete immergent (indissoluble) ; so is soul ; it is not in any way decomposed. A discrete principle is conjunct; the undiscrete one uncombined ; so is soul; for there are no (component) parts, such as sound, &c., in soul. Finally, discrete principles are governed; the undiscrete one is independent; so is soul, governing (or presiding over) itself. In this way the common properties of soul and nature were described in the preceding stanza; whilst those in which they differ, as possession of the three qualities, and the like, are specified in this verse. Next follows more particular mention of these three qualities, with which both discrete principles and the undiscrete one are endowed.

COMMENT.

In this verse the properties common to crude nature and to its products

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are specified, continuing the reference to the eighth verse, in which it was asserted, that in some respects the effects of nature and nature itself were analogous. This being effected, the text proceeds to state that soul has not the properties which are common to nature and its products, but possesses those which are peculiar to the former; agreeing therefore in some respects with crude nature, but dissimilar in every respect to its effects or products.

The three qualities *, or satwat, ‘ goodness,’ rajas{, ‘foulness,’ and tamas||, ‘ darkness,’ which are familiar to all the systems of Hindu speculation, are more particularly described in the next verse; soul has them not. Pradhdna, ‘ the chief one,’ crude nature, and its products, have not discrimination, viveka j, the faculty of discerning the real and essential differences of things, of ‘distinguishing between matter and spirit, of knowing self; the exercise of which is the source of final liberation (from existence) %.’ By the term ‘ objective*® is intended that which may be used or enjoyed, such as the faculties of the mind, and the organs of sense; or such as may be perceived by observation, vijndua tt: such nature, or pradhdna, may also be considered as the origin of all things inferable by reason. Soul, on the contrary, is the observer or enjoyer, as afterwards explained. Achétana}f{, ‘irrational ; that which docs not think or feel, unconscious, non-sentient ; as in the Meghadita; ‘ Those afflicted by desire seek relief both from rational and irrational objects|\j;; explained either ‘living and lifeless§§,’ or ‘knowing and ignorant‘; chétand*** being defined ‘ knowledge of right and wrong,’ or ‘ of what ought, and what ought not, to be done {{f.’

The general position, that the properties of soul are the reverse of

“aps tat ober ola oS fate ‘aie faa aaron wtteyarce awafa | “faqg, ttfamar tata lle aritte gafrgrartrarany | Saremrfrg, = fa arafaatg) aratttt andrendfaaearsp. 48 those of the products of nature, requires, however, some modification in one instance. A discrete principle is said to be multitudinous, many, aneka* ; consequently soul should be single, eka +; and it is so, according to the S. Bhdshya{. On the other hand, the S. Tatwa Kaumudi makes soul agree with discrete principles, in being multitudinous: ‘ The properties of non-causability, constancy, and the rest, are common to soul and nature; multitudinousness is a property common to (soul and) an undiscrete principle}... The §. Chandrika confirms the interpretation, ‘The phrase tathd cha implies that (soul) is analogous to the undiscrete