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

principle in non-causality and the rest, and analogous to discrete principles in manifold enumeration §.’ This is, in fact, the Sankhya doctrine, as subsequently laid down by the text, ver. 18, and is conformable to the Sdtra of Kapita; ‘ Multitude of souls is proved by variety of condition® :’ that is, ‘the virtuous are born again in heaven, the wicked are regenerated in hell; the fool wanders in error, the wise man is set free **.’ Either, therefore, GaurapApa has made a mistake, or by his ¢ka is to be understood, not that soul in general is one only, but that it is single, or several, in its different migrations; or, as Mr. Colebrooke renders it (R. A.S. Trans. vol. I. p. 31), ‘individual.’ So in the Sftras it is said, ‘that there may be various unions of one soul, according to difference of receptacle, as the etherial element may be confined in a variety of vessels {{.’ This singleness of soul applies therefore to that particular soul which is subjected to its own varied course of birth, death, bondage, and liberation; for, as the commentator observes, ‘ one soul is born, not

* ate | toe leat TRARATR ATT TAT wae | werafernte aantafea genre waa ea NETURy | S aan arermeensaeqaarfeat wa TRAST SUTRA | ‘ srarfe arrera: Geragel | “qa Si aaa ont ae BRT Te At qa tt sorfitestreen atari wranver aztfefs: |p. 49 another (in a regenerated body)*.’ The singleness of soul therefore, as asserted by Gaurapdpa, is no doubt to be understood in this sense.

XII.

Tue qualities respectively consist in pleasure, pain, and dulness ; are adapted to manifestation, activity, and restraint ; mutually domineer; rest on each other; produce each other; consort together ; and are reciprocally present.

BHASHYA.

The qualities goodness, foulness, and darkness, are severally the same as what is agreeable, what is disagreeable, and what is indifferent: thus goodness is all that is pleasure, priti meaning ‘ pleasure ;’ being one with (or consisting of) that (pleasure): foulness is one with, or consists of, disagreeableness (apriti): darkness consists of, or is the same with, dulneas; vishdda meaning méha, ‘ dulness, stupidity.’ Next, are adapted to manifestation, &c.; artha signifying ‘ competency’ or ‘ fitness.’ Goodneas, then, is for the sake of manifestation ; it is fit for, or adapted to it: foulness is for activity ; darkness for restraint: that is, the qualities are connected with, or possessed of, manifestation, action, and inertia. They mutually domineer : they are mutually paramount, sustaining, productive, cooperative, and coexistent. Thus, they are said to domineer mutually ; that is, they severally prevail or predominate over each other, or they are displayed by the properties of pleasure, pain, or dulness. When goodness is dominant, it overpowers foulness and darkness by its own properties, and is exhibited or identified with light and joy. When foulness predominates, it overpowers goodness and darkness, and exists in pain and action. When darkness triumphs, it suppresses goodness and foul-

* Ce GEN aaa arae |p. 50 ness, and is supreme as one with insensibility and inaction. So they rest on each other : the qualities combine with one another, like binary atoms. They produce each other, as the lump of clay generates the earthen jar.

They consort together, as males and females cohabit : as it is said, ‘ Goodness is the consort of foulness, foulness of goodness; darkness is called the consort of both:” that is, they are respectively associates. They are reciprocally present: they abide or exist reciprocally, according to the text, “qualities abide in qualities” (that is, the same qualities may be regarded as different, according to their different effects): thus, a beautiful and amiable woman, who is a source of delight to every one else, is the cause of misery to the other wives of her husband, and of bewilderment (insensibility) to the dissolute: and in this manner she is the cause of the influence of all three qualities. Thus also, a king, assiduous in protecting his people, and curbing the profligate, is the cause of happiness to the good, of misery and mortification to the bad: here foulness (activity) produces the effects of goodness and darkness. So darkness, by its investing nature, produces the effects of goodness and foulness, as clouds, overshadowing the heavens, cause delight upon carth, animate by their rain the active labours of the husbandman, and overwhelm absent lovers with despair. In this manner the three qualities are reciprocally present (or perform the functions of one another).

COMMENT.

The three qualities are here described, by their effects and relations ; by the production of pleasure, pain, and indifference ; and by the manner in which they are detached or combined in their operations and influence.