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

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the reverse of these kinds of acquiescence, constituting the varieties of disability, injuries of the intellect arise, named (according to the last mentioned nomenclature) anambhas, asalilam, and so on. From the contrariety of these, therefore, are inferred the injuries of the intellect. Perfectness is next described.

COMMENT.

The different kinds of acquiescence, apathy, or indifference, are specified in this verse.

The kinds of acquiescence, content, or complacency, tushti, are of two descriptions; internal or spiritual, ddhydtmika, and external or sensible, bahya, Gavrapana explains the former, ‘ being in self or spirit ®.’ VAcnespati defines them, ‘ Those kinds of acquiescence are called internal which proceed from discrimination of self, as different from nature ¢.’ According to Visnana Buiksuv, they are those principles or sentiments which preside over collected or composed soul{. Of the different species, the first, or that which relates to nature, acknowledges it as the radical principle of all things, but expects that as every thing is but a modification of nature, so nature will effect all that is necessary, even liberation, for example, and the individual J remains passive and complete ||. Another person, as the means of liberation, adopts a religious or mendicant order, or at least bears the emblems, as the staff, the water-pot, and the like: the term vividikd used in the Bhdshya is of doubtful import, and is perhaps an error. Others suppose that liberation must come in time, or at least by a long continued course of meditation. Others imagine it may come by good luck ; and contenting themselves with these notions or practices, omit the only means of being freed from existence, discriminative meditation. The five

° sarafa war: | eg femme xe
ATCA ATT T ET: | area dorrafirge seat |
1 ereqrenrcoraitar: Seicstitiemana & (aire) = pfTea

wore q HeE Ge efit

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external kinds of acquiescence are self-denial, or abstinence from the five objects of sensual gratification ; not from any philosophic appreciation of them, but from dread of the trouble and anxiety which attends the means of procuring and enjoying worldly pleasures; such as acquiring wealth, preserving it, spending it, incessant excitement and injury or cruelty to others. Besides the terms ordinarily significant of these divisions of acquiescence, the Scholiasts specify other words, the usual sense of which is quite different, and which may therefore be regarded as the slang or mystical nomenclature of the followers of the Yoga. There is some difference in the precise expressions, but they are of a similar purport in general. The first four, the synonymes of the internal modes of acquiescence, are alike in all the authorities ; or, ambhas®*, ‘ water ;’ salila t, also ‘water; ogha {, ‘ quantity ;’ and vrishli|,, ‘rain.’ Gauraviva then has for the five exterior modes, sutamas , ‘great darkness; pdra', ‘shore;’ sunétra**, ‘a beautiful eye; nérfkatt, ‘feminine; and anuttamdmbhisika tf, ‘ unsurpassed water.’ VAcuespati makes them, péram, supdram\l, ‘good shore ;’ apdram §§, ‘ shoreless ;) anuttamambhas ©", ‘ unsurpassed water ;’ and uttamdmbhas ***, ‘ excellent water. The Chandrika has the same, except in the third place, where the term is pdrdpdra tt, ‘both shores ;’ with which the §. Prav. Bh. agrees. No explanation of the words is any where given, nor is any reason assigned for their adoption.

LI. Reasontne, hearing, study, prevention of pain of three sorts, intercourse of friends, and purity (or gift) are perfections (or means thereof). The fore-mentioned three are curbs of perfectness.

‘sem otafsat tet oo lgfe. 6 § qraq
Sati gat Tt area No arqwarerfre: 1
Waa: Semi “argwarami °°° owarTaT!
ttt arcraé |

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BHASHYA.