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

PREFACE. xi

to be proud, than impair its interest by my own less competent attempts at its elucidation.

The whole scope and leading tenets of the Sankhya philosophy have been most accurately described by the late Mr. Colebrooke, in the Transactions of the Royal Asiatic Society, from various original authorities, including that now published, the Kdrikd, or rather Kdrikds, of the Sankhya system; the term designating a collection of memorial verses, of apothegmatical stanzas, in which the chief tenets of the school are textually and dogmatically stated. The Sankhya philosophy is so termed, as Mr. Colebrooke has mentioned, because it observes precision of reckoning in the enumeration of its principles, Sdnkhya being understood to signify ‘numeral,’ agreeably to the usual acceptation of Sankhyd, ‘number ;’ “and hence its analogy to the Pythagorean philosopliy has been presumed.” The term is also explained, however, as Mr. Colebrooke proceeds to mention, to denote the result of deliberation or judgment, such being one sense of the word Sankhyd, from which Sdnkhya is derived.

Agreeably to the purport of the word Kérikd, ‘a technical or memorial verse, the following work consists of a series of stanzas systematically arranged, though not always obviously connected ; and asserting principles, rather than discussing arguments. The tract opens with an explanation of the object of this and of all philosophy, ascertainment of the means by which the pain of corporeal existence may be finally and absolutely remedied, and the soul freed for ever from body: this is declared alone to be philosophy, or the knowledge of the real nature of all that is, agreeably to the Sdnkhya enumeration of things. These things, in number twenty-five, are briefly indicated with reference to their relative character, as producing or produced ; and the work then pauses to explain the means by which they may be known, or perception, inference, and authority. Reverting then to such of the twenty-five things or principles as are imperceptible, especially to the first material cause, and to soul, xii PREFACE.

logical proofs of their actual existence are adduced, and the points in which they agree or differ with other things, and with each other, are deseribed. We have then an explanation of the three essential qualities of things: purity or goodness; imperfection, foulness, or passion; and indifference, stupidity, or darkness. The existence of a general, imperceptible, unseparated, universal cause, the substance of which all is made, the eternal matter of the Greek cosmogonies, is then argued; and, as a consequence of its existence, that also of a spiritual nature, or soul, is asserted. The properties of soul are then detailed. We have next the twenty-five Tatas, ‘categories or principles, of the Sankhya philosophy severally described. These all resolve themselves, as may be inferred from what has preceded, into but two, matter and spirit, nature and soul; the rest are all the progeny or products of nature, evolved spontaneously through the necessity of nature's providing for the two purposes of soul, fruition and liberation. These products are, intelligence ; egotism or individuality ; eleven senses, ten external and one internal, or mind; five rudimental elements, or elements of elements ; and five gross or perceptible elements, ether, air, water, fire or light, and carth. The description of these different categories, of their mode and objects of acting, of their modifications, and of their effects. occupies a cousiderable number of Avirihiis. We have then a general account of bodily condition of two kinds, subtile and gross; the latter perishing at death, the former accompanyi i and investing soul through all the migrations to which the various conditions of the intellectual faculty, or virtue and vice, subject it. Those conditions are then detailed at length, and in all their modifications, constituting what is called intellectual creation, or life, consequent upon conduct, originating with the intellect. But, to give effect to these modifications, form, as well as life, is said to be necessary: and hence results personal or bodily creation of various descriptions. Bodily existence, however, is described as confinement and pain, from which soul is anxious to