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

As it isa function of milk, an unintelligent (substance), to nourish the calf, so it is the office of the chief (principle) to liberate the soul. F

BHASHYA.

As grass and water taken by the cow become eliminated into milk, and nourish the calf; and as (the secretion ceases) when the calf is grown ; so nature (acts spontaneously) for the liberation of soul. This is the agency of an unintelligent thing.

COMMENT.

The intuitive or spontaneous evolution of nature, for soul's purpose, is here illustrated.

As the breast secretes milk for a purpose of which it is unconscious, and unconsciously stops when that purpose, the nutriment of the young animal, is effected ; so nature, though irrational, constructs bodily forms for the fruition and liberation of soul; and when the latter is accomplished, ceases to evolve. The illustration is from Karita, as in the Sftra, ‘ From irrationality the activity of nature is like (the secretion of) milk *.

LVIII.

As people engage in acts to relieve desires, so does the undiscrete
(principle) to liberate the soul.
BHASHYA.

As mankind, being influenced by desire, engage in acts of various kinds for its gratification or fulfilment, and desist when the object is xxp. 170 accomplished, so the Chief one, active for the purpose of liberating soul, desists, after having effected the twofold purpose of soul ; one, cognizance of enjoyment of the objects of sense ; the other, cognizance of the difference between soul and qualities.

COMMENT.

Another illustration is here given of the activity of nature.

According to Vacnespatt, this verse is an explanation of the phrase (in ver. 56), ‘ For another's sake as for self*; assigning, in fact, an object to nature, the accomplishment of its own wish; autsukya being rendered by ichchhd, ‘ wish :’ and this wish, which is, ‘the liberation of soul, being gratified, nature desists .”

LIX. As a dancer, having exhibited herself to the spectator, desists from the dance, so does nature desist, having manifested herself to soul. , BHASHYA.

As a dancer (or actress), having exhibited her performances on the stage in dramatic representations, rendered interesting by the display of love and other passions, in situations drawn from history or tradition, and accompanied by music and singing, desists from acting when her part is finished, so nature, having exhibited itself to soul, in the various characters of intellect, egotism, the rudiments, senses, and elements, desists.

What the cause of such cessation is, is next described.

COMMENT.

An illustration is here given of the discontinuance of nature’s activity. Ranga, properly a stage or theatre, is said in the S. Tatwa Kaumudip. 171 to imply also the audience *. A dancer is equally an actress, narttaki, at least was so in ancient times. The dancing girls of Hindustan are rather singers, than either actresses or dancers.

* era ea Way + at efereraranmt fraea |

LX.

Geyrrovs nature, endued with qualities, does by manifold means accomplish, without benefit (to herself) the wish of ungrateful soul, devoid as he is of qualities.

BHASHYA.

By manifold means.—Nature is the benefactress of soul, of unrequiting soul. How? By the characters of men, gods, and animals; by circumstances involving pain, pleasure, and insensibility; by the properties of the objects of sense: in this way having by various means exhibited herself to soul, and shewn that ‘I am one; thou art another ;’ having done this, nature desists. Thus she accomplishes the wish of that (soul) which is eternal, without benefit (to herself): as a benevolent man gives assistance to all, and seeks no return for himself, so nature pursues or effects the purpose of soul, without deriving from it any advantage.

It was said above (ver. 59), “Having manifested herself, nature desists.” It is next shewn what she does, having desisted.

COMMENT.

This verse may be considered as a further explanation of the expression in ver. 56, ‘‘ Nature labours for the benefit of soul as if for self, but not for any advantage.”

“Generous, benevolent {:' ‘ Not expecting a return; for it is not true generosity to do good to another with the expectation of requital }.’

* caret waa anfaa: ofceerqueseafa + sre fet! woe aqrerrtcs agfafttt a farm: |

p. 172

S. Chandrikd. ‘Soul being devoid of qualities (ver. 19), is consequently devoid of action, and can therefore do nothing by way of return*.’ Nature ‘accomplishes, goes to,’ charati or dcharati, or ‘effects, kuruté. The last word of the verse is differently read.

LXI.

Norning, in my opinion, is more gentle than nature; once aware of having been seen, she does not again expose herself to the gaze of soul. ,

BHASHYA.