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

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subservient to another, to something of a different nature from its own; and the knowledge of this is discrimination between nature and soul. ‘All, sound and the rest, with which the preposition prati (implying severalty) is to be connected. The fruition is that of soul. As intellect accomplishes this, consequently although it be as it were a chief principle, yet it is for another's use, not its own; and as hence arises the purpose of liberation, this sense is accordingly intended to be expressed in the phrase, It ts that again which discriminates, &c. *’

XXXVIII.

Tue elementary particles are unspecific: from these five proceed the five elements, which are termed specific; for they are soothing, terrific, or stupifying.

ae BHASHYA.

The five subtile elements, which are produced from egotism, or the rudiments sound, touch (substance), form, flavour, and odour, are said to be unspecific; they are the objects (of perception) to the gods, character-

_ ised by pleasure, producing neither pain nor stupefaction. From these five proceed the five elements, called earth, water, fire, air, and ether. These are said to be specific. From the rudiment smell, earth. proceeds; from the rudiment flavour, water; from form (colour), fire; from touch (substance), air; and from the rudiment sound, proceeds ether. These gross elements are termed specific. They are the objects of the senses of men, and are soothing, causing pleasure ; terrific, causing pain ; and stupifying, causing insensibility ; as the ethereal element may give delight to one

* at weqfedrd ofa a smi: qere a aeareata WET rat murat atta a eatin ara: AreeysreTefa a aTaT farreretaqatctir |

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person coming forth at once from within a house, so the same may be the source of pain to one affected by cold, or heat, or wind, or rain; and if he be going along a road leading through a forest, in which he loses his way, it may then, from the perplexity of space, occasion stupefaction : so the air (or wind) is agreeable to a person oppressed by heat, disagreeable to one feeling cold; and when tempestuous and loaded with clouds of sand and dust it is stupifying. The same may be said of fire and the rest. There are other specific varieties.

COMMENT.

It was intimated in ver. 34, that objects were both specific and unspecific; and it is here explained, that by the former is meant the various property which the same element possesses at different times, and under different circumstances, in regard to mortals; and by the latter, the uniform and unvaried operation of the subtile rudiments in respect to the gods.

The precise nature of the rudimental elements is not very intelligible, according to their usual identification with what we are accustomed to consider as qualities, not substances, or sound, tangibility, form or colour, flavour, and odour; sabda, sparsa, riipa, rasa, and gandha. It seems, however, that we should regard the rudimental elements as the imperceptible subjects of these qualities, from which the grosser and visible elements, ether, air, light, water, and earth, originate. So Visxana Burksuv calls them ‘subtile substances, the elements which are the holders (sustainers or subjects) of the species of sound, touch, colour, taste, and smell; but in which, as a genus, the three species of pleasurable, painful, and indifferent do not occur: they are not varieties of the gross clements, but in cach respectively the elementary property exclusively resides; whence they are said to be rudiments. In those elements that elementary property resides alone (without being diversitied, as agreeable, &c.); and as there is no distinction between a property and its subject, that which is a rudimental substance is called a rudiment, tan mdtra; the existence of which as a cause is inferred from that of the

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