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.
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The commentators are agreed that the subtile body here spoken of is the linga, or the linga sarira, ‘rudiment,’ or ‘rudimental body ;’ ordinarily, though perhaps not quite accurately, confounded: the linga consisting, as intimated in the last phrase of the Bhdshya, of thirteen component parts, intellect, egotism, and the organs of sense and action; whilst the linga sarira adds to these a bodily frame, made up of the five rudimental elements. In this form, however, they always coexist, and it is not necessary to consider them as distinct: thus the Sétra of Karira states, ‘one linga of seventeen*; that is, according to the Scholiast, ‘in the beginning, at creation: there is but one rudimental body at the period of creation, consisting of an aggregate of the eleven organs, five rudimental elements, and intellect +.’ This was at first embodied in the person of Himanyacarsua, or Brana, and afterwards ‘ multiplied individually, according to variety of actions{.’ In this enumeration egotism is omitted, being included, according to the commentator, in intellect. ‘Unconfined,’ asakta, means unobstructed, capable of passing into any bodies. The next epithet, niyata, translated ‘ material,’ is explained by Gavrapapa as above, by nitya, ‘permanent, lasting; and Vacnespati attaches to it the same signification, ‘It endures till the period of universal dissolution |; and the S. Pr. Bhdshya observes, also, that it ceases, or is destroyed, only at the same season §: a property, of which it may be observed by the way, that it furnishes another reason for identifying the siékshma, or ‘subtile body,’ of the foregoing stanza with the /inga, or ‘rudimental body,’ of this verse. The Chandrika explains niyata differently, ‘ distinct in different persons {.’ The composition of subtile body is explicitly described by VAcnEspatt: ‘ Subtile body is an assemblage of intellect, egotism, the eleven senses, and the five arent fait ot fare wet aafeenad vat amt unethenfa derarnfa qfeatrarer: tafe Fe: wafer | \ arrermesareafirent | S ama warm: | ‘ gromafitd |
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elements*,’ He ascribes, however, to this a specific or ‘ diversified existence, from its endowment with senses, which are the sources of pleasure, pain, or indifference }.’ The commentators agree that subtile body is subject to enjoyment or suffering only through its connection with generated body; understanding apparently thereby, not its abstract capability of either, but the actual condition in which it partakes of them; for it is repeatedly declared that the seat of enjoyment and suffering is buddhi, or ‘intellect; through the presence of which as an ingredient in subtile body, it is immediately added, the latter is invested with ‘ dispositions,’ bhévas; that is, with the properties of intellect enumerated in ver. 23, virtue, vice, knowledge, ignorance, &c. The term bkdva was rendered by Mr. Colebrooke in that place by ‘sentiments,’ but in another (ver. 43) he expressed the same ‘dispositions,’ which, as far as relates to the mental bidvas, appears to be a preferable equivalent. Of the consequences of these dispositions, reward in heaven, or punishment in hell. dead, decomposed animal body is no longer susceptible : ‘In a dead body there can be no sense of pleasure or pain; this all admit{.’ In order, however, to be placed in circumstances leading to such enjoyment or suffering, generated body is necessary; and therefore subtile body migrates, sansarati, goes from one body to another continually: hence the world is called sansdra, ‘ migration’ or ‘ revolution.’ ‘Through the influence of intellect the whole of subtile body is affected by dispositions or conditions, in the same manner as a garment is perfumed from contact with a fragrant champa flower |. S. Tatwa Kaumudi. Subtile body is called linga from its consisting of those principles which are so termed, either from their indicating or characterising that nature from which they proceed, or from their being ultimately resolvable into it. Thus the pee ee eee qerMey | | araninefeeartarentaae: | Sart qug:arent FQ ATAATAATH | ‘ afrarfidt wn qciteereinnrere werateatfad wate |