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.
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as its conditions or dispositions. Thus, commenting on this verse of the Kéarikd, he observes, ‘ Bhdva signifies the modes of the apprehension (or the faculties) of intelligence, as the properties knowledge, virtue, and the rest. Linga is the great principle, or intelligence *.’ He calls them both samashii sarga, ‘a collective or generic creation.’ By the other conmentators, however, the dinga is also called the tanmdtra, or ‘ rudimental creation {:’ and it further seems to imply ‘ gross body ;’ for ‘ fruition, which is one of soul's objects, cannot be accomplished without both bodies; without the receptacle that enjoys, and the objects to be enjoyed {.' The author of the Chandrikd has accordingly adopted a totally different version of this passage, understanding by bhdvdkhya, not any reference to intellectual creation, but the creation of sensible objects, the objects to be enjoyed ; lingdkhya, or ‘ personal creation,’ being the enjoyer: ‘ Without the bhdvas, or present objects of sense, the /inga, or aggregate of imperceptible principles, intelligence and the rest, could not be means of fruition ; whilst without intelligence and the rest there could be no pause, no cessation, of the means of enjoying sensible objects. This is the purport of the text|. And he defines dinga to be ‘that which is only indicated, which is actually not visible, as intellect and the rest;’ and bhdva, ‘that object which is perceived or apprehended by the senses, the class of sensible objects §.”
The succession of the two kinds of creation, as mutually cause and effect, is said by VAcHespatt to be eternal, and without a beginning, as t fanfafa waretqaeata) ait: gear a ara wads anna ~ wiheraaaita aaradifa | \ arra: meratadafan font aecrenifeage a ipranrataend: | fat neato faa a ara faearat fargfetiprnmaaaaty wr | 8 fomen fran va a a area finan xfe fav necrenttfeaart: | araren yar arensinfeteaain freee: | : Ttp. 162 even in the commencement of a kalpa bodily existence results from the conditions of similar existence in a former kalpa *.
LIT.
Tue divine kind is of eight sorts; the grovelling is fivefold ; mankind is single in its class. This, briefly, is the world of living beings. , BHASHYA.
Divine, of eight sorts; Brahma, Préjapatya, Saumya, Aindra, Gandherba, Yéksha, Rakshasha, and Paisécha. Animals, deer, birds, reptiles, and immovable substances are the five grovelling kinds. Mankind is single. In this way there are fourteen sorts of creatures, there being three classes in the three worlds. Which is supreme in cach is next explained.
COMMENT.
The intellectual or rudimental creation hitherto described has been that of creation generally ; we now have an account of specific or individual creation, composed of fourteen classes of beings.
The fourteen classes of beings are, first, eight superhuman, or Brahma, that of Brana and other supreme gods; 2. Prdjapatya, that of progenitors, the Menus, the Rishis, or divine sages; 3. Saumya, lunar or planetary ; 4. Aindra, that of Ispna and divinities of the second order; 5. Gandherba, that of the demigods attendant on INpra, and of similar beings; 6. Idkshasa, that of demons, foes of the gods; 7. Ydksha, that of the attendants of Kuvéra; 8. Patsdcha, that of mischievous and cruel fiends. These are divine or superhuman beings. The ninth class is that of man, which contains but one species. We have then five classes of
* eearerafa oredtaaetieranrrafiarretenrcare ras rarer faarquasia irae |
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inferior beings; or, counting from the preceding, 10. Animals, or domestic animals, pasu ; 11. Wild animals, as deer and the like, mriga; 12. Birds; 13. Reptiles, or creeping things, including fish sarisripa; and 14. Sthavara, fixed things, such as vegetables and minerals. These constitute the vyashti serga*, specific or individual creation ; or, as denominated in the text, the bhautika sarga, the creation of bhiitas, ‘beings; or elemental creation; the forms of things requiring the combination of the gross elements.
LIV.
Anove, there is prevalence of goodness: below, the creation is full of darkness: in the midst, is the predominance of foulness, from Brana to a stock. ’
BHASHYA.
Above: in the eight divine regions. Prevalence of goodness: the extensiveness or predominance of the quality of goodness. Above is goodness predominant, but there are foulness and darkness also. Below, the creation is full of darkness.—In animals and insensible things the whole creation is pervaded by darkness in excess, but there are goodness and foulness. Jn the midst, in man, foulness predominates, although goodness and darkness exist ; and hence men for the most part suffer pain. Such is the world, from Braun toa stock; from Brauma to immovable things. Thus non-clemental creation, rudimental creation, conditional and elemental creation, in beings of divine, mortal, brutal, and (immovable) origin, are the sixteen sorts of creation effected by nature.
COMMENT.
The various qualities dominating in the different orders of beings are specified in this stanza.
* feet: |
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The coexistence of the several qualities, with the predominance of one or other of them, in different beings, has been previously explained (p. 54), as well as the different orders or states of existent beings; con-