The Sānkhya Kārikā, with the Bhāshya of Gauḍapāda — trans. H. T. Colebrooke and H. H. Wilson (1837)
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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.
These, which are called instruments: they variously affected by qualitres. How affected! Like a lamp; exhibiting objects like alamp. Characteristically differing ; dissimilar, having different objects ; that is the sense. Objects of the qualities is intended. Variously affected by qualities; produced or proceeding from qualities. Soul's whole purpose—The instruments of perception and action, egotism and mind, having illustrated the object of soul (as attainable) through each respectively, present it to the intellect, place it in the intellect; and consequently soul obtains pleasure and the rest; that is, every object seated in intellect. Further—
COMMENT.
The process by which ideas are conveyed to soul is here described.
Intellect (6uddhi or mahat) is the instrument or organ which is the medium between the other instruments or organs and soul; that is, all ideas derived from sensation, reflection, or consciousness must be deposited in the chief or great instrument, intellect or understanding, before they can be made known to soul, for whose use and advantage alone they have been assembled. They are rariously affected by the qualities. —They convey impressions or ideas, with the properties or effects of pleasure, pain, and indifference, accordingly as they are influenced by the qualities of goodness, foulness, and darkness. In fact these organs are identified with the qualities by all the commentators. Gaurapava says, ‘they proceed or are born from them*: and in the S. Tatea Kaumudi and
° TRparsaTAaT: |
p. 117
S. Chandriké they are called also‘ products or modifications and varieties of the qualities ;’ thus the former has, ‘ The external organs, mind, and egotism are affections of qualities; they are changes of condition of the qualities goodness, foulness, and darkness *:’ the latter, ‘ These affections of the qualities are kinds (or varieties) of them.’ It might have been preferable, therefore, to have rendered the expression gunavisésha, ‘ modifications or affections of the qualities.’
The progressive communication of impression to soul is thus illustrated by Vacnespati: ‘As the head men of a village collect the taxes from the villagers, and pay them to the governor of the district; as the local governor pays the amount to the minister; and the minister receives it for the use of the king; so mind, having received ideas from the external organs, transfers them to egotism ; and egotism delivers them to intellect, which is the general superintendent, and takes charge of them for the use of the sovereign, soul. The same idea is more concisely expressed in the S. Pravachana Bh. ‘Sitra: In the common employment of the organs the chiefship belongs to duddhi, as in the world. Comment: As the function of the organs is in common, through subservience to the purposes of soul, so the most important is that of intelligence; like the office of the prime minister amongst the chiefs of villages and the rest, who are all alike engaged in the service of the king{.’ The cooperation of opposites for a common purpose has been once before (p. 54) compared to the light of a lamp, derived from the combination of oil, cotton, and flame.
* qTaferatsdarre efter: yur acreraai fH wrt tamper: erat ket rarer qe weet Seay | wafrqeaniaa wera wa aifat ecari arrears Gate ward area Te fe coisarfaTe sfa ararernfeg wea fre wa wrTafeeTa:
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p. 118
XXXVII. Since it is intellect which accomplishes soul's fruition of all which is to be enjoyed, it is that, again, which discriminates the subtle difference between the chief principle (pradhdna) and soul.
BHASHYA.
All: whatever comes within the reach of the organs, and in all three (past, present, and future) periods. Fruition: several or respective enjoyment, through the instrumentality of the organs of perception and action, whether in gods, men, or animals. The internal instrument intellect accomplishes, completes or effects ; consequently tt is that, again, which discriminates, makes a distinction between the objects of nature and soul, (or establishes) their difference or severalty, Subtle: not to be apprehended by those who have not practised religious austeritics, (or such distinctions) as, this is nature, the equipoised condition of the three qualities, goodness, foulness, and darkness; this is intellect ; this is egotism ; these are the five subtile rudiments, these the eleven organs; these the five gross elements; and this, which is different from them all, is soul. He whose intellect explains all this obtains liberation.
It was said above (ver. 34) that “ objects are specific and unspecific :~ which these are respectively is next described.
COMMENT.
The function of discriminating between soul and nature is here also assigned to intellect.
The immediate contiguity and communication of intellect with soul, as that of a prime minister and a sovereign, enables it to appreciate the latter; whilst its being the medium of conveyance to external objects familiarizes it with them also; and thus it is enabled to distinguish between both: or, as explained in the Chandrikd, this discrimination is the necessary Consequence of its relative function ; for as it conveys ideas of pleasure or pain to soul, and is in this way the cause of its fruition, it is