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

The purpose of soul is to be fulfilled, therefore nature proceeds to action. This (purpose) is twofold, apprehension of sound and the other objects of sense, and apprehension of the difference between qualities and soul. Apprehension of sound and the other objects of sense is enjoyment of sensual gratification, as fragrance and the like in the spheres of Brahma and the rest; apprehension of the difference between the qualities and soul is liberation. Therefore it is said, For the sake of soul's wish subtile person is active. Through relation of means and consequences.— Means (or antecedents) are virtue and the like: consequences are their results, such as their ascending to heaven and so forth, as we shall hereafter explain. By their relation; their connection. With the aid of

No

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nature's influence ; of the influence of the chief one, nature. As a king in his own kingdom does what he wishes of his own authority, so by the application of the supreme authority of nature, through the relation of means (or causes) and consequences, subtile body exhibits: that is, nature commands subtile body to assume different conditions, by taking different (gross) bodies. Subtile body is that which is aggregated of subtile atomic rudimental elements, and is possessed of thirteen instruments (or faculties and senses). It assumes various conditions, by its birth, amongst gods, animals and men. How does (it exhibit)? Like an actor, who when he enters upon the scene is a god, and when he makes his exit is again a mortal: or again, a buffoon. So the subtile body, through the relation of causes and consequences, having entered the womb, may become an elephant, a woman, or a man,

It was said (ver. 40), “ Subtile body migrates, invested with dispositions.” What those dispositions are is now described.

COMMENT.

The circumstances on which transmigration depends are here said to be the purpose of soul, enforced by the authority of nature.

Soul's purpose is either fruition or liberation ; and to accomplish one or other of these, subtile body passes through various conditions, assuming different exterior forms, as an actor puts on different dresses to personate one while Rama, another while Yudhishihira, or again, Vatsa®*. The purpose of soul is enforced by the power, authority, or influence of nature +t. Vibhutea, as illustrated by Gaurapapa, means ‘kingly or supreme authority.’ VAcHespati understands it as ‘ universality’ rather, as in the text of the Purdna; ‘This wonderful vicissitude is from the universality of nature{;’ that is, from its invariable presence and consequent influence. But besides these motives, the purpose of soul and waft ot fart | Sree muraea ufterara Aaa: |

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influence of nature, which may be regarded as the remote and proximate causes of transmigration in general, it is still necessary to have what may be regarded as a special, or exciting, or efficient cause ; the reason of the particular migration ; the cause wherefore, in particular instances, subtile body should ascend from the exterior frame of a man to that of a god, or wherefore it should descend from the exterior frame of a man to that of a brute. This depends, then, upon the relation of certain occasional or instrumental means or causes, nimittas*, with their incidental consequences or effects, the naimittikast; as virtue and vice, which lead severally to reward and punishment after death; that is, to regeneration in an exalted or degraded condition. Thus the Chandriké explains the terms: ‘ Nimitéa is virtue and the rest; naimittika is the effect, having the nimitta for its cause, as gross bodies, &c. By the relation or connection of these two, subtile body, assuming the form of gods or other beings, performs its part{.’ Professor Lassen has been needlessly perplexed by this verse, and has strangely rendered it as follows: “Corpusculum hocce propter genii causam effectum, ludionis instar se habet ad has modo ad illas originarias et derivatas conditiones pronum, post conjunctionem procreatricis cum potestate sua.”

XLITI.

Essent1ax dispositions are innate. Incidental, as virtue and the rest, are considered appurtenant to the instrument. The uterine germ (flesh and blood) and the rest belong to the effect (that is, to the body). ,

* fafard 1 t fates | fafaw wants Sfahrs eaferdt afepa saath |

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BHASHYA.