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.
‘Obstruction,’ viparyaya*, means, properly, whatever obstructs the soul's object of final liberation: it is consequently any cause of bondage, aig,p. 150 of confinement to worldly existence, or of perpetual migration, and is therefore one of the four elements of the creation of the world; as, if spirit was not so confined, created forms would never have existed. So the Sitra of Kara has, ‘ Bondage is from obstruction *;' but liberation depends on knowledge: bondage therefore arises from ignorance, and ignorance or error is obstruction. GavraPapa accordingly uses sansayat, ‘doubt’ or ‘error,’ as the synonyme of riparyaya; and the specification of its sub-species confirms this sense of the term, as they are all hinderances to final emancipation, occasioned by ignorance of the difference between soul and nature, or by an erroneous estimate of the sources of happiness, placing it in sensual pleasure or superhuman might.
* farcrata:
The five varieties of obstruction or error are, ‘ obscurity,’ tamas ; * illusion,’ moka; ‘extreme illusion,’ makamoha ; ‘gloom,’ tdmisra; ‘ utter darkness,’ andhatdmisra. The distinctions are more subtle than precise, but their general purport is sufficiently obvious; they all imply ignorance of self, and thirst of pleasure and power. Another enumeration, that of the Yoga, or Patanjala school, as repeated by Visnixa Buixsuv, calls the five species, ‘ignorance’ (uvidyd), ‘ egoism’ (asmitd), ‘love’ (rdga), * hate’ (dwésha), and ‘idle terror’ (abhinirésa), as fear of death and the like f. They are called also in the same system, ‘the five afflictions.’ These are identified with the species named in the text. Obscurity is that ignotrance which believes soul to be sealed in primary nature, or one of its first seven products; and is therefore eightfold. Ji/lusion is that egoism that exults in the appropriation of the eight superhuman faculties; and is consequently eightfold also. Extreme illusion, or love, is addiction to sensual objects, as they are grateful respectively to gods and men: therefore this class of impediments to liberation is tenfold. Gloom, or hate, is of eighteen kinds; ten ns affecting the ten objects of sense, or the five divine and five human, as before distinguished, and termed by Gavnafram: os apne aareqfaadtaerararcre efr | anf mfermimahifaam: dam sft ore |p. 151 pApA, drishtd*, ‘seen,’ perceived by men; and anusravikd +, ‘heard traditionally,’ by men, of the gods: and eight connected with the possession of the eight superhuman faculties. The mental conditions here intended are those of fierceness and impatience, with which sensual enjoyments are pursued, or superhuman powers are exercised. Utter darkness, or terror, is the fear of death in men; and in gods, the dread of expulsion from heaven by the Asuras: in either case the loss of pleasure and power is the thing lamented; and as their sources are eighteen, so many are the subdivisions of this condition. These distinctions are said to be the work of former teachers ; as in the S. Pravachana Bhdshya: ‘The subdivisions are as formerly described : that is, the subdivisions of obstruction, which is said to be of five species, are such as were fully detailed by former teachers, but are in the Sitra but briefly alluded to, for fear of prolixity.’ ———_—__—_—_—_—— XLIX.
Depravity of the eleven organs, together with injuries of the intellect, are pronounced to be disability. The injuries of intellect are seventeen, by inversion of acquiescence and perfectness,
BHASHYA.
From defect of instruments there are twenty-eight kinds of disability ; this has been declared (ver. 47): these are, depravity of the eleven organs, or deafness, blindness, paralysis, loss of taste, loss of smell, dumbness, mutilation, lameness, constipation, impotence, and insanity. Together with injuries of the intellect: as, together with these, there are twentyeight kinds of disability, there are seventeen kinds of injuries of the