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

stituting, according to GaurarApa, sixteen forms or kinds of creation: that is, apparently, each of the four classes of beings proceeds from four modifications of nature ; or, from the invisible principles, from the subtile rudiments, from the conditions or dispositions of intellect, and from the gross elements.

LV.
Turrr does sentient soul experience pain, arising from decay

and death, until it be released from its person: wherefore pain is of the essence (of bodily existence).

BHASHYA.

There: in the bodies of gods, men, and animals. Pain produced by decay, and produced by death. Sentient soul: soul having sensibility. Experiences: soul experiences ; not nature, nor intellect, nor egotism, nor the rudiments, senses, nor gross clements. How long does it suffer pain ? this (the text) discusses. Until it be released from its person. As long as it is in subtile body, composed of intellect and the rest, it is discrete (or individualized) ; and as long as migratory body does not rest, so long, in brief, soul suffers pain, arising from decay and death, in the three worlds. Until it be released from its person: until the discontinuance of subtile person. In the cessation of subtile body consists liberation; and when liberation is obtained, there is no more pain. By what means, then, can liberation be effected!) Whenever knowledge of the twenty-five principles, the characteristic of which is knowledge of the distinctness of soul and body, is attained ; or whenever a person knows that this is nature, this intellect, this egotism, these ure the five rudiments, these the eleven senses, these the five clements, and this is soul, separate and dissimilarp. 165 from them all; then from such knowledge proceeds cessation of subtile person, and thence liberation.

The object of the activity (or development of nature) is next explained.

COMMENT.

The presence of soul in these creations, and for what period, is here specified.

Having defined the different objects which form the twenty-five categories or tatwas of the Sankhya philosophy, the text now comes to the main object of that and of all Hindu systems, the final dissolution of the connection between soul and body. The rest of the Kérikd is devoted to the illustration of this topic. In this verse it is said that soul experiences pain in the different stages of existence, until its corporeal frame is discontinued ; for soul itself is not susceptible of pain, or of decay, or death : the site of these things is nature, but nature is unconscious, insensible ; and the consciousness that puin exists is restricted to soul, though soul is not the actual seat of pain; its experience of pain depends upon its connexion with rudimental person, of the material constituents of which, decay, death, and pain are concomitants. ‘Pain and the rest are from nature, they are properties of intelligence. How do they become connected with sense? Soul (purusha) is that which reposes (sét¢) in body (puri): subtile body is immediately connected with it, and becomes thereby connected with sense*.” 8. Tatwa Kawnudi. When soul is released from body, its susceptibility of pain ceases: pain is therefore of the essence t of its own nature ; that is, it is the inseparable concomitant of bodily creation, according to PaTANJAL1, as quoted in the 8. Chandriké: ‘ All is pain to the wise, through the conflict of opposite qualities, and by the sufferings arising from afflicting vicissitudes {;' that is, from the

* gare arg afcloreg euaia Sate raat ee efa aft fan ta gee: | fo7i = meealtfa Sariisfe ma waft adie: 10 t epraa | ofcaraaradenne: 87} wafefrture gana ai fear |

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dread of death and the reiteration of birth ; to which even the conditions of spirits, sages, and gods are subject. Thus the Sitra of Karina: ‘The pain of death, decay, and the rest is universal ®;’ as explained in the S. Prav. Bhdshya: ‘The pain of death, decay, and the rest is the common portion of all beings, whether above or below, from Brauma to immovable things +t.’ So also another Sdtra: ‘It is to be shunned, from the connection of successive birth by the thread of regeneration |;' that is, according to the commentator, ' since regeneration is unavoidable, even after ascent to the regions above; and in consequence of the succession of births, that regeneration must be in an inferior condition; even the world above is to be shunned ||... Gauvrapapa and Vacnespati take no notice of the expression, ‘ Pain is of the essence.’ The S. Chandrika explains it, ‘ Creation is essentially of the nature of pain.” Rama Kristina calls it, ‘ Former acts;’ the acts of a former life".

LVI.

Tuts evolution of nature, from intellect to the special elements, is performed for the deliverance of each soul respectively ; done for another's sake as for self.

BHASHYA.
This (or ‘thus, this,” é¢yésha) implies conclusiveness and limitation

(that is, in this way all that has been hitherto described). Evolution of nature: in the instrumentality or act of nature. Whatever evolution of