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

In the second variety of bodies of course specific or sensible bodies only are intended ; bodies generated or begotten are made of the gross elements, agreeably to the Sdtra, ‘ Body consists of the five elements ¢:’ they are, however, in some degree distinguished here from the elements; holding, according to GaurapApa, a middle place between them, and rudimental bodies serving to combine them; upachdyaka causing upachaya, ‘proximate aggregation ;' the parts of the embryo being derived in the first instance from the parents, and their development bcing the result of the accession of the elements, for purposes which he describes. There is some incongruity, however, in this explanation, as it makes a distinction where there is no essential difference; organized matter being, in fact, the same with elementary matter. The other commentators, therefore, give a different explanation of the term ‘ great elements,’ restricting ara arifagarthregan qed warawatafit | t arp frret @z: 1p. 127 it to inorganic matter. Thus VAcuespati observes, ‘ Subtile body is one variety of objects; generated bodies are a second ; and the great elements a third: water-jars and the like (inorganic bodies) are comprised in the class of the great elements*.’ So also the Chandrikd: ‘ Subtile bodies are those called rudimental ; generated, are gross bodies; and the great elements are mountains, trees, and the like f.’

In this threefold division of bodies, as explained by the Scholiasts on the Kdrikd, we have, in fact, but two distinctions, subtile and gross; the latter being subdivided into organic and inorganic. The twofold distinction is that which is especially recognised in the Satras: thus in the

S. Pravachana Bhdshya, the Stra, ‘Thence (the origin) of body ,’ is explained, ‘from the twenty-three tatwas (or categories) two kinds of bodies, subtile and gross, proceeded ||:' and again, ‘Gross body is for the most part generated (some bodies being inorganic), the other (subtile body) is not §.’

The chief object of the stanza is, however, to assert the different duration of these three kinds of bodies; swbtile are permanent: and here we have an argument in favour of the translation adopted ; for no form of gross body could be considered as lasting: as composed of the elements, in however delicate a form, it must resolve into them at the time of death ; whilst the subtile bodies, consisting of the subtile elements, endure either till liberation {, or until the great Pralaya

Dissolvi quo queque supremo tempore possint.

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p. 128

XL. (Sustive body), primeval, unconfined, material, composed of intellect, with other subtile principles, migrates, else unenjoying; invested with dispositions, mergent.

BHASHYA.

Primeval; whilst yet the universe is uncreated : in the first creation of nature, at that season subtile body is produced. Unconfined ; uncombined either in the state of animals, men, or gods; and from its subtilty wholly unrestrained, or passing into rocks and the like without obstruction ; it migrates; it goes. Permanent: until knowledge is attained it migrates. Composed of intellect, with other subtile principles; having mahat and the rest: that is, intellect in the first place, with egotism and mind, to the five subtile rudiments, to the subtile principles, to the rudimental elements. It migrates; it traverses the three worlds, as an ant the body of Siva. Unenjoying ; without enjoyment: that subtile body becoming capable of enjoyment only in consequence of acquiring the property of action, through its aggregation by external generated body. Invested with dispositions.— Dispositions, as virtue and the rest; which we shall hereafter explain (see ver. 43). Invested with; coloured or affected by. Subtile body is that which, at the period of universal dissolution, possessed of mahat, intelligence, and the other subtile principles, merges into the chief one (or nature), and, exempted from further revolution, remains extant there until creation is renewed, being bound in the bondage of the

| stolidity of nature, and thereby incompetent to the acts of migrating and the like. At the season of re-creation it again revolves, and is hence called linga, ‘ characteristic’ or ‘ mergent,’ or siikshma, ‘ subtile.’

From what cause the thirteen instruments (intellect, egotism, and the eleven organs) revolve, as has been said, is next explained.

COMMENT.

The condition of subtile body, in regard to commencement, duration, and term, is here described.