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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intellect. By inversion of acquiescence and perfectness: that is, there are nine kinds of acquiescence, and eight of perfectness; and with the circumstances that are the reverse of these (seventeen), the eleven above specified, compose the twenty-eight varieties of disability. The kinds of injury of the intellect which are the reverse of (the sorts of) acquiescence and perfectness will be understood from the detail of their varieties.
The nine kinds of acquiescence are next explained.
COMMENT.
The various kinds of the second class of conditions or disability are here enumerated.
‘ Disability,’ asakti, or incapability of the intellect to discharge its peculiar functions ®, is the necessary result of imperfection of the senses, or of any of the organs of perception and of action. But besides these, which are sufficiently obvious, such as blindness, deafness, and any other organic defect, there are seventeen affections of the intellect itself equally injurious to its efficiency. These are described as the contraries of the conditions which constitute the classes acquiescence and _perfectness. Under the former head are enumerated, dissatisfaction as to notions of nature, means, time, and luck, and addiction to enjoyment of the five objects of sense, or the pleasures of sight, hearing, touching, &c. The contraries of perfectness are, want of knowledge, whether derivable from reflection, from tuition, or from study, endurance of the three kinds of pain, privation of friendly intercourse, and absence of purity or of liberality.
L. Nive sorts of acquiescence are propounded ; four internal, relating to nature, to means, to time, and to luck; five external, relative to abstinence from (enjoyment of) objects.
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’ BHASHYA.
Five internal sorts of acquiescence.—Those which are in the individual are internal. They are said to relate to nature, to means, to time, and to luck. The first is, when a person understands what nature is, its being with or without qualities, and thence knows a principle (of existence) to be a product of nature ; but knows this only, and is satisfied: he does not obtain liberation: this is acquiescence in regard to nature. The second is, when a person, ignorant of the principles (of existence), depends upon external means, such as the triple staff, the water-pot, and other implements (used by ascetics): liberation is not for him: this is acquiescence in regard to means. Acquiescence in regard to fime is when a person satisfies himself that liberation must occur in time, and that it is unnecessary to study first principles: such a one does not obtain liberation. And in the same way acquiescence as relates to /uck is when a person is content to think that by good luck liberation will be attained. These are four kinds of acquiescence. Five external, relative to abstinence from (enjoyment of objects).—The external sorts of acquiescence are five ; frém abstinence from enjoyment of (five) objects of sense; that is, when a person abstains from gratification through sound, touch, form, flavour, and smell ; such abstinence proceeding from observation of (the evils of) acquiring, preserving, waste, attachment (to sensual pleasures), and injuriousness. Acquiring is pain (or trouble), for the sake of increase, by the pasturage of cattle, trade, acceptance of gifts, and servitude. There is pain in the preservation of what has been acquired ; and if they be enjoyed, they are wasted; and waste, again, is vexation. When attachment to sensual pleasures prevails, the organs have no repose: this is the fault of such attachment. Without detriment to created things there is no enjoyment (of sensible objects) ; and this is the defect of injuriousness. From observing then the evil consequences of acquiring and the rest, abstinence from enjoyment of the five objects of sense is practised ; and these are the five sorts of external acquiescence. From the variety of these internal and external kinds proceed the nine sorts of acquiescence. Their names are differently enumerated in other works, or ambhas, salilam, ogha, crishii, sutamas, param, sunetram, narikam, and anuttamdmbhasikam: and from ar