The Sānkhya Kārikā, with the Bhāshya of Gauḍapāda — trans. H. T. Colebrooke and H. H. Wilson (1837)
The text is shown on its own: no facing layer is held for this issue.
The translator’s English as printed (H. T. Colebrooke and H. H. Wilson). The original-language text is not held; names are romanised as the translator printed them.
Dherma, ‘ virtue, according to the S. Bhdshya, comprehends morality and religion. The §. Tatwa Kaumudi explains it, ‘The cause of happiness and liberation t.” As the source of prosperity and happiness in life, it is the discharge of religious and moral obligations; as the means of liberation, it is the observance of the eightfold yoga, or eight modes of contemplative devotion}. Jaydna, or * knowledge,’ is defined by the same Scholiast to be, ‘ distinct notion of the difference between the three qualities and soul §.’ ‘ Dispassion,’ vairdgya, is the extinction of rdga, ‘colour,’ or passion, which like dyes of various hues tinctures the soul®.’
* metfafa aa: warfrsrerat wae Bet | Twang afar eqaen: | t anrerarfe: 1 ‘ ereryaprgers | § qeqeererrentaara | * amrea: serarhewafeererar wa aT |
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‘ Power,’ aiswaryya, is the possession of superhuman faculties. It is always termed eightfold, even in the S. Bhdshya, although nine varieties are there named: one of them, however, ‘ heaviness,’ gariman, finds no place among the definitions given there, any more than in other authorities. It may be supposed to be included under the faculty of magnitude.
The four first faculties, ‘ minuteness,’ anima; ‘lightness,’ laghimd ; ‘reach,’ prépti; and ‘ magnitude,’ mahimd; are explained and illustrated every where much in the same way. According to VAcuespati, the person endowed with the first can make his way into a solid rock: with the second, he may ascend to the solar sphere upon a sunbeam ; or, as Moore has it, “may dance on a beam of the sun:” with the third, he can touch the moon with the tip of his finger: and with the fourth, he may expand himself so as to occupy all space. The latter four faculties are less distinctly defined, and are sometimes confounded: the shades of difference are indeed so slight, that they may all be resolved into one, ‘ absolute power over matter.’ ‘ Gratification of will,’ prdkdmya, is generally defined by ichchhdnabhighdta*, ‘ unobstruction of wish ;’ or, as explained by Hémacuanpara, in his commentary on his own Lexicon, ‘ The wishes of a person possessing this faculty are unimpeded by the properties of material nature, such as form and the like; so that he can swim, dive, or float in earth as readily as in water {.’ This is sometimes adduced in illustration of the meaning of the next faculty, but less accurately. That, is termed vasitd, which Vacuespati defines, ‘absolute subjugation of the elements and elementary beings {.’. The Chandrikd makes it ‘independance on matter ||,, which is much the same as prdkdmya; and a similar confusion occurs in RAmAsrama’s commentary on Amera, for he illustrates it by ‘ swimming or diving on dry land §.’ ‘ Subjugation of nature’ is the usually accepted import; as Hémacuanora, ‘ Thus as (with this faculty)
“seria: | t are prerettiehfefifcenstiteat qarpasfa frais mates tagntifire aft aaeret lapapreenitat |S prraqpasfas |
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any one determines the elements shall be, so they remain*.’ The next faculty is ‘dominion,’ été. According to VAcnespati, it is ‘ disposition at will of the production, arrangement, and expenditure of the elements and elementary beings .. Nindvana explains it, ‘ directing or impelling them at will{.’ RamAsrama interprets it prabhutwa, ‘dominion, sovereignty ; under which inanimate things obey command |.’ The last faculty is termed yatrakdmévasdyitd. In RAmAsraMa’s commentary he reads the word kdmdvasdyité§; and the only variety he notices is that of the sibilant, which is sometimes, he observes, the dental, instead of the palatal letter*. According to the latter reading it is derived from sf **, ‘to sleep;’ to the former, from s/é {7}, ‘to destroy :’ in either, with ava prefixed, meaning, as RamAsrama explains it, ‘he who tranquillizes or destroys (that is, accomplishes) his desires {{.. The reading of Gavrapapa is, however, yatrakamdvasdyitd, as one compound ; and the common definition of the term is ‘ true (infallible) purpose," wherever exercised : ‘Whatever the person having this faculty intends or proposes must be complied with by that which is the subject of his purpose; the elements themselves must conform to his designs {§.’ The Chandrikd has, ‘ Whatever the will proposes, that it obtains®".’ Hémacnanpra, in his text, gives the word as in the Bhdshya, yatrakdmdvasdyitwam ; and explains it, ‘he who accomplishes his desires, to whatever they may be directed ***:" and he illustrates it by saying that ‘an arhat, or Bauddha saint, can, by
“wa wn afa (gfrendtfa) aeraencafa warafier | + apnitfrerci t HeTIEAATATAHT | \ogaatirerat t MHATAT wate | | ep Greracrrarafca: ) § Efrat afin mt Wa we araraatfaar | * sraraarfant | ** aft Tt ah 0 enraaaa_arcenferar | Nl erretRerat | “ qura deeterafe arg awafa aah) | aRaTA weacafa amatfa | 8° awareravazadifirp. 91 virtue of this faculty, convert poison into ambrosia, and administer it as means of vitality *.’
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