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

The first portion of the stanza having shewn, then, either simply that discrete matter is possessed of indiscriminativeness, &c. or that both it and indiscrete matter are equally devoid of discrimination, proceeds to draw the conclusion that such an indiscrete cause must exist, endowed with properties similar to those of its indiscrete effects, because there is no difference of property between cause and effect; agreeably to the Sutra, ‘The three qualities, insensibility and the rest, belong to both (prakriti and its products){:" and VAcuesratt observes, ‘ Effect is seen to be the same in its properties with cause. As the properties of the threads, &c. are identical with those of cloth and the like, so the attributes of pleasure, pain, and insensibility, evidenced in the effects, which are distinguished as mahat and the rest, are proofs that similar conditions must belong to their cause: the existence of pradhdna or avyakta, as a cause, of which pleasure, pain, and insensibility are the conditions, is consequently established f.’

+g Gi ararele ahr gecanseenate Ngehstin ex We ae of fepureaaarfeet: ) | ered fe eT wiae dafepms ue an Aeafereeenha aay AUG AAETY THUTAAaS: aa AAAS AMT AA

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XV.
Since specific objects are finite; since there is homogeneousness ;

since effects exist through energy ; since there is a parting (or issue) of effects from cause, and a reunion of the universe,—

BHASHYA.

The undiscrete principle is cause: this is the completion of the construction of the sentence. Stace specific objects are finite: as in the world, wherever the agent is, his limits are observed : thus, a potter makes certain jars with certain portions of clay ; so with intellect: intellect and the other characteristics (of nature) are finite, as specific effects of it. Intellect is one, egotism is one, the subtile rudiments are five, the organs eleven, the gross elements five: from the limitation of these species nature is their cause, which produces finite discrete principles. If nature were not the cause, then discrete principles would have no limit: from the measure (or limit) of specific objects, therefore, nature exists, whence discrete principles are produced. Since there is homogeneousness: as in the world, that which is notorious is observed ; for having seen a religious student engaged in sacred study, it follows that his parents were assuredly of the Brahmanical tribe: so having observed that mahat and the other characteristics have the three qualities, we conclude what their cause must be; and in this way from homogencousness the chief one exists. Since effects exist through energy: in life, that which is effective in any thing is active in the same: a potter is able to make a jar, therefore he makes a jar, not a picce of cloth. Since there is a parting of cffect from cause: the chief one is cause; that which makes is cause, that which is made is effect: the separation of cause and effect: thus; a jar is competent to hold curds, honey, water, milk ; not so is its cause, or the lump of clay ; but the lump of clay produces the jar, the jar does not produce the lump of clay. So having observed intellect and the other effects, it is inferred that cause must have been separated, of which these discrete principles are detached portions. Again, since there is a reunion of the

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universe (vaiswaripa). Viswa here means ‘the world; répa, ‘ individualization’ (or specific form): the abstract condition of the form of the world is the universe: from its reunion, nature exists (as cause); whence there is no mutual separation of the five gross elements, earth &c., composing the three worlds; or, the three worlds are comprised in the gross elements. The five gross elements are earth, water, fire, air, ether; which at the season of general dissolution return in the order of creation toa state of non-separation, or into the modified five subtile rudiments: they and the eleven organs reunite in egotism ; egotism resolves into intellect ; and intellect into nature. Thus the three worlds, at the period of general dissolution, reunite in nature ; and from such reunion of the discrete and undiscrete principles, like that of curds and milk, it follows that the undiscrete principle is cause.

COMMENT.

The sentence is incomplete, the government being in the first member of the following verse; kdranam asti-avyaktam, ‘There is (a general) cause (which is undiscrete).’ Hitherto the subjects discussed have been the existence of effects, and their correspondence or disagreement with their cause. It is now shewn that cause exists imperceptible, or undiscrete. .

From specific effects being finite: from the certain or definite measure + of the varieties of discrete principles, as one intellect, one egotism, five rudiments, and the like. If there were no certain and defined cause, the