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

also in the instruments of vitality*; enlightening, prakdsakam, ‘ making manifest,’ the objects of the senses. The term ishtam, meaning ordinarily ‘ wished, desired,’ imports in the text merely drishiam, * seen, regarded, considered’—‘ by the Sinkhya teachers +.’ Foulness is urgent and versatile —The qualities of goodness and darkness are both inert and inoperative, even with regard to their own peculiar consequences ; and it is only by the restless activity and stimulating agency of the quality of foulness that they are roused to action; upashtambhakam { being here explained to signify ‘stimulating, impelling,’ udyotakam, prédakam ||, contrary to its usual sense of ‘opposing, hindering.’ It might be supposed to imply some relation to the primitive shiabhi§, ‘ stop, hinder, oppose, be stupid ; inasmuch as the idea appears to be that of action consequent upon obstruction, or inerfia, ‘reaction.’ Thus, as illustrated in the S. Bhdshya, a bull displays excitement on beholding, or being opposed by, another. The S. Tatwa Kaumudi has, ‘The qualities goodness and darkness, on account of their own inertia, are inoperative, in regard to the exercise of their own effects, until excited by foulness. Having been roused from inactivity, they are made to put forth vigour and energy; and therefore foulness is said to be urgent.’ The Chandrikd is to the same effect: ‘The meaning is this: From the production of combination and activity by foulness, the definition of that quality is excitement and versatility **. It is not necessary, however, to take into consideration the sense of the primitive shiabhi, for upashtambhaka is not derived from that root, but from stambhu}}, a Sautra root ; which therefore, although the meanings of fs cantevetied) Taishi. . tle waa sl serra Bet) NS ef) art era fran eaeareing ft neradtent THEA | TATE WeaTay wee Tart ara | afeapaqaears tH fa | ” waa dan fradreamenm head afad = ore oeufafinra: | T eqRyt

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shiabhi are usually also assigned to it, may take the import required by the text, of ‘ urging’ or ‘exciting.’

The quality of darkness is ‘heavy,’ guru, causing sluggishness of body and dulness of mind. It is also varanaka, ‘ surrounding, enveloping,’ so as to obstruct light, retard motion, &c.

But these qualities, although contraries, cooperate for a common purpose ; as the cotton, the oil, and the flame, although mutually destructive, combine in a lamp to give light. The common object of the qualities is the fulfilment of the purpose of soul, as is subsequently explained.

XIV.

InpiscrimiNaTIVENEss and the rest (of the properties of a discrete principle) are proved by the influence of the three qualities, and the absence thereof in the reverse. The undiscrete principle, moreover, (as well as the influence of the three qualities,) is demonstrated by effect possessing the properties of its cause (and by the absence of contrariety). r BHASHYA.

That which is the property of indiscriminativeness and the rest is proved from the influence of the three qualities in mahat and the other discrete principles: but this is not proved in the undiscrete ; therefore it is said, by the absence the reverse of it: the reverse of it; the absence; the non-existence of the reverse of that: thence the undiscrete principle is established ; as, where there are threads, there is cloth; the threads are not one thing, and the cloth another. Why so? From the absence of the reverse (they are not contraries to cach other). In this manner the discrete and undiscrete principles are established. The latter is remote, the former is near: but he who perccives discrete principles, perceives the undiscrete one also, as there is no contrariety between them. Hence also the undisercte one is proved by effect possessing the properties of cause in this world; such as is the nature of the cause, such is that of the effect ;

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thus, from black threads black cloth is made. In the same manner, as the characteristics of intellect and the rest are their being indiscriminative, objective, common, irrational, prolific, such as they are, such the undiscrete is proved essentially to be. From the influence of the three qualities, indiscriminativeness and the rest are proved to be in discrete principles; and from there being no difference between them (and the undiscrete), and from essential identity of the properties of cause and effect, the undiscrete principle also is demonstrated.

But it is replied, this cannot be true ; for in this world that which is not apprehended is not ; but the undiscrete one is, although not applicable.

COMMENT.