The Sānkhya Kārikā, with the Bhāshya of Gauḍapāda — trans. H. T. Colebrooke and H. H. Wilson (1837)
The text is shown on its own: no facing layer is held for this issue.
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.
vaikrita, belong to mortals, as they are produced in them by instruction. VAchespati recognises but two distinctions, identifying, as in the translation, the innate (sdasiddhtka) with the essential (prdkrita) dispositions, they being both swabhdvika, ‘inseparable, inherent,’ not the production of tuition, and opposing to it the constructive or incidental (vaikritika)*. A similar account of their origin as in the Bhdshya is given, but under these two heads only : ‘ Thus in the beginning of creation the first sage, the venerable and great Muni Karita, appeared, spontaneously endowed with virtue, knowledge, dispassion, and power. The incidental and unspontaneous dispositions were produced by the cultivation of the means (of producing them), as (the lessons of) Pracnetasa and other great Rishist.’ These dispositions or conditions are dependent upon the instrument, that is upon dbuddhi, or ‘intellect,’ of which they are faculties, as was explained in verse 23. The states or conditions of life depend upon the body, and are the immediate effects of generation and nutriment, the more remote effects of virtue, vice, &c.
XLIV. By virtue is ascent to a region above; by vice, descent to a region below: by knowledge is deliverance ; by the reverse, bondage. * apfre Afafen—orgirn aifafeenra: entre efit aan | + werfe ertrerarfefaata are rrara afi neafrintetrinears: mph | Tyree wr
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BHASHYA.
By virtue ascent—Having made virtue the efficient cause, it leads upwards. By upwards eight degrees are intended, or the regions of Brahm4, Praj4pati, Soma, Indra, the Gandharbas, the Y4kshas, the Rékshasas, and Pig4&chas: the subtile body goes thither. Or if vice be the efficient cause, it migrates into an animal, a deer, a bird, a reptile, a vegetable, or a mineral. Again; by knowledge, deliverance: knowledge of the twenty-five principles; by that efficient cause, deliverance: the subtile body ceases, and (soul is) called ‘supreme spirit’ (paramdtmd). By the reverse, bondage: ignorance is the efficient cause, and that (effect) bondage is natural (prdkrita), incidental (vaikdrika), or personal (ddkshina), as will be explained: “ He who is bound by natural, incidental, or personal bondage is not loosed by any other (means than knowledge).”
Next, other efficient causes are declared.
XLV. By dispassion is absorption into nature; by foul passion, migration: by power, unimpediment; by the reverse, the contrary.
BHASHYA.
If any one has dispassion without knowledge of principles, then from such dispassion unpreceded by knowledge occurs absorption into nature, or when the individual dies he is resolved into the eight primary elements, or nature, intellect, egotism, and the five rudiments; but there is no liberation, and therefore he migrates anew. So also by foul passion; as, I sacrifice, I give gifts, in order to obtain in this world divine or human enjoyment; from such foul passion proceeds worldly migration. By power, unimpediment.—Where eightfold power, as minuteness, &c. is the efficient cause, then non-obstruction is the effect. Such power is unim-
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peded in the sphere of Brahmé, or in any other. By the reverse, the contrary.—The contrary of unimpediment is obstruction, which proceeds from want of power, every where obstructed.
Thus sixteen efficient causes and effects have been enumerated: what they comprehend (or amount to) is next described.
COMMENT.
In these two verses the efficient causes of the various conditions of subtile body and their effects, or its conditions, are detailed.
These causes and effects are collectively sixteen, eight of each: the former are positive and negative, as diversified by the qualities of goodness and foulness (ver. 23); and the effects respectively correspond. They are accordingly,
Cause. Effect.
- 1. Virtue. 2. Elevation in the scale of being.
- 3. Vice. 4, Degradation in the scale of being. . Knowledge. 6. Liberation from existence.
- 7. Ignorance. 8. Bondage or transmigration.
9. Dispassion. 10. Dissolution of the subtile bodily form.
11, Passion. 12. Migration.
13. Power. 14. Unimpediment.
15. Feebleness. 16. Obstruction.