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

effects would be indefinite and unlimited: the water-jar, however, must be limited by the earth of which it consists, and which, as a distinct body, is no longer extant. ‘ Homogeneousness,’ samanwaya, is defined ‘ the common nature of different things*,’ as the property of generating pain, pleasure, and dulness, which is possessed by intellect and the rest. fects exist through energy: ‘through the energy, ability, or power of cause they

* fatal aAtA SAAT |

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become active *:’ A parting, or issue, of effect from cause, and final reunion of the separated effect. Vaiswaripa is merely a synonyme of karya, ‘effect ;) that which is of various, or every, sort of form, or nature. The evolution of effect from unseparated cause is illustrated by comparing nature to a tortoise, the limbs of which are at one time protruded, and at another retracted within the shell: * As when the limbs which are in the body of the tortoise protrude, then they are distinguished, or (it is said) this is the body, those are the limbs: so when they are withdrawn into it they are undistinguished (from the body)t.’ S. Tatwa Kaumudi. In like manner the water-jar or the diadem exist in the lump of clay or of gold, but are distinguished from it only when individually manifested ; they become mere clay or gold again on losing their detached condition: thus carth and the rest exist in the subtile rudiments ; those and the organs of sense nnd action in egotism; egotism in intellect; and intellect in nature: when manifested or put forth they are separated or distinguished from their several sources, but at the period of universal dissolution lose their distinct form, and become progressively one with their common original: the existence of which therefore, as their undiscrete cause, is proved both by their appearance or separation, and disappearance or reunion.

XVI.

Tuerr is a general cause, which is undiscrete. It operates by means of the three qualities, and by mixture, by modification, as water; for different objects are diversified by influence of the several qualities respectively.

farther faotara e¢ qanrdtarrararitfa | wa fafa arfa aferasereibraten |

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BHASHYA.

That which is known as the undiscrete principle is the cause; whence intellect and the other effects proceed. Jt operates by means of the three qualities.—That in which are the three qualities, goodness, foulness, and darkness, is the (aggregate of the) three qualities. What then is that? The equipoised condition of goodness, foulness, and darkness, is the chief one (nature). Also, from mixture.—In like manner as the Ganges unites into one river the three streams that descend upon the head of Ridra, so the (aggregate of the) three qualities, the undiscrete, produces a single discrete principle; or, as many threads combined form one piece of cloth, so the undiscrete generates intellect and the rest from the interweaving of the three qualities: and thus from the influence of the three qualities and their aggregation the discrete world proceeds. But if discrete principles proceed from one undiscrete, then one form should be common to all. This objection is invalid ; for it is by modification, like water, from a variety in the receptacles of the several qualities, that the three worlds, derived from one undiscrete principle, assume different conditions of being. The gods are united with pleasure, mankind with pain, animals with dulness; so that a discrete principle, emanating from one nature, becomes modified, like water, according to the diversified receptacles of the qualities. Prati prati implies ‘ several order ;’ gund sraya, ‘a receptacle of the qualities,’ by the difference of that receptacle (according to that several receptacle) in which it is lodged. Discrete principles are varied from modification ; as the simple element water, when fallen from the atmosphere, is diversely modified as various fluids, according to its various combinations, so from one pradhdna proceed the three worlds, which are no longer of one (uniform) character. In the divinities the quality of goodness predominates, foulness and darkness are inert; therefore they are supremely happy. In men the quality of foulness abounds, and goodness and darkness are inert; therefore they are supremely miserable. In animals goodness and foulness are inactive, and darkness prevails; and therefore they are supremely insensible.