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

gross element as an effect*.’ Yan mdtra is a compound of tad, ‘ that,’ and mdtra, ‘alone ;’ implying, that in which its own peculiar property resides, without any change or variety: so VAcnespatt explains the text, ‘Sound and the rest; the subtile rudiments; for the properties of agreeable, &c. do not belong to them, they have no quality which is fit for (mortal) fruition. This is the meaning of the word mdtra+t.— These rudiments, though not appreciable by human sense, are said to be sensible to sages and to gods, producing to them pleasure only, from the predominance with them of the quality of goodness, and consequently of happiness {.’

The notion of something more subtile than the elements was not unknown to early Grecian philosophy, and Empedocles taught that they were compounded of some more minute matter, or of elements of the elements, croyeia otoryeiev, Plutarch and Stobwus, according to Cudworth, understand by these rudiments of the elements primary atoms; but it may be doubted if they are to be so understood, for, according to Aristotle, Empedocles held that there were four elements, out of which all bodies were composed, and which were not mutually transmutable. In fact the doctrine of Empedocles, which was that of the school of Pythagoras, offers another analogy to the Indian, in the assertion, not of four, but of five elements, according to Plutarch, or the author De placitis philosophorum, |. 11. c. 6, or ether, fire, earth, water, and air. Intellect. Syst. 1.97, That Empedocles was not of the atomic school is evident from

+ earfa ¥ aemtit 9 wren’ fe em

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Lucretius, who specifies him as one of those who greatly misunderstood the principles of things:

Principiis tamen in rerum fecere ruinas

Et graviter magnei magno cecidere ibi casu. I. 741-2. It may be suspected that something like the Hindu notion, that the senses, or their faculties, and the gross elements, partake of a common nature, is expressed in the celebrated, though otherwise not very intelligible verses of the same philosopher:

Taly piv yap yaiay drdnaper, Gari 3 Cup

AlBéps 8 alépa diay, drdp avpl wip didqhov: ‘By the earthy element we perceive earth; by the watery, water; the air of heaven by the aerial element; and devouring fire by the element of tire.”

As opposed to the simple unvaried rudiments, the derivative gross elements, which are sensible to men and animals, are susceptible of three qualities; they may have specific or varied effects, may be diversified as species; they are said, accordingly, to be soothing or agreeable *, terrific or disagreeable ¢, and stupifying, bewildering {; that is, they may be either of these, according to the different circumstances in which the influence of one or other of the three qualities predominates. When goodness prevails, whether it be in themselves or in the object affected, they are éduta, ‘tranquil or pleasant ;’ when foulness, they are ghora, ‘frightful, disagreeable ;’ and when darkness prevails, they are ‘ perplexing, mirha: as VAcnespati; ‘In the gross elements, ether and the rest, some, through the predominance of goodness, are soothing, pleasant, agreeable, light; some, through the prevalence of foulness, are terrific, painful, restless; whilst others, through the influence of darkness, are stupifying, depressing, heavy ||.’

Sorat tam baer l aermfegesy
FARA SST AAT Mea ea: Beer MUTTTAT
ity ger weraferm WhawA: MUTATAT Her feree ATA: |

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XXNXIX.

Susrice (bodies), and such as spring from father and mother, together with the great elements, are three sorts of specific objects. Among these, the subtile bodies are lasting; such as issue from father and mother are perishable.

BHASHYA.