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

stances, which are in truth the acts and conditions of nature, are ascribed to and affect soul as the superior, in the same manner that victory and defeat are attributed and relate to a king, although actually occurring to his generals; for they are his servants, and the gain or loss is his, not theirs*.’ So NarAvana explains the text: ‘ Binding is the confinement of nature, in the various forms of intellect, &c.; and bondage and liberation are attributed to soul only through the contiguity of intellect, to which they belong, and not to soult}.’ It is from ignorance only that bondage and liberation are ascribed to soul; as by the Sftra}, as explained by the Scholiast, ‘ Binding and liberation, or endurance of, and exemption from pain, are not (conditions) of soul in reality or absolutely, but (are considered as such) from ignorance; for the binding and liberation mentioned are (conditions) of nature... So also the Sfitra §, ‘From actual pain suffered by nature proceed binding and liberation, and from its attachments; that is, from its being affected by virtue and the rest, which are the causes of pain; like an animal; that is, as an animal may be bound or loosed, when entangled in a rope‘.’ The distinction, after all, is little more than nominal, except as it is the necessary consequence of the inactivity attributed to the soul.

* apAta q AAD at qe a dacs Ae TATE AEM YEN TEMharerases Washes: aha | t agfita arama qenfeara aredt wea = vanes afafay Fa Gee MAT ATA Ta Was a Teel Ara: | {Sarat wart qerenfaararet 1 | eseatinipredt TATE Geaet Aaretaaa: feefarare aA TATA ATE apace!) BATT weTATA TAR! * AE Wass AAA CRs aaNet ana: waraTAN fetta AT UTI UTR TATaEpH wafeRra: |

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LNIIL.

By seven modes nature binds herself by herself: by one, she releases (herself), for the soul's wish.

BHASHYA.

By seven modes.—These seven have been specified, as virtue, dispassion, power, vice, ignorance, passion, and weakness. These are the seven modes (or conditions) of nature by which she binds herself, of herself. And that same nature, having ascertained that soul's object is to be accomplished, liberates herself by one mode, or by knowledge.

How is that knowledge produced ?

COMMENT.

Nature is bound by seven modes, and liberated by one.

Nature binds herself by acts of whatever kind, especially by the faculties of intellect, enumerated above (ver. 23). She binds herself of her own accord. She frees herself by one mode, by the acquisition of philosophical knowledge. ‘Nature binds herself (in her own work), like a silkworm in its cocoon®. Stitra. Atman is here uniformly explained by sea, ‘Own self.”

LXIV.
So, through study of principles, the conclusive, incontrovertible,
one only knowledge is attained, that neither I ast, nor is aught mine,

nor do I exist. . BHASHYA.

So, by the order explained, the study of the twenty-five principles, knowledge of soul, or the discriminative knowledge, ‘this is nature, thisp. 179 is soul, these are the rudiments, senses, and elements,’ is acquired. Neither Tam: Tam not. Not mine: not my body ; that is, I am one (thing), body is another. Nor do J exist: that is, exempt from egotism. This is conclusive, incontrovertible: free from doubt. Viparyaya means ‘doubt, with the negative prefixed, ‘absence of doubt; and visuddha, ‘ pure; pure through absence of doubt. Sing/e—There is no other (true knowledge). In this way the cause of liberation is produced, is manifested (individually). Knowledge means knowledge of the twenty-five principles, or of soul. Knowledge being attained, what does soul?

COMMENT.

The knowledge that is essential to liberation is here described.

It is acquired through study of the twenty-five principles, tatewdbhydsa ; familiarity with them ; frequent recurrence to them: it is finite or conclusive, aparisésha ; it leaves nothing to be learned : it is perfect, as being without doubt, aviparyayavisuddha: and single, the one thing needful, kévala. What sort of knowledge is this? or what is the result it teaches’ The absence of individuality ; the notion of the abstract existence of soul. Neither Iam, nor is aught mine, nor do I exist: that is, there is no activity, nor property, nor individual agency. Jam not precludes action only *. Indeed As, the root, together with bAd and ri, are said to signify action in general t+. Nédsmi therefore signifies, not ‘I am not,’ but ‘I do not.” The 8. Tatwa Kaumudi then proceeds: ‘ Thus all acts whatever. whether external or internal, ascertainment, consciousness, reflection. perception, and all others, are denied as acts of soul: consequently, there being no active functions in soul, it follows that neither do I (as an individual agent) exist. Aham here denotes “ageut;” as, I know, I sacrifice, I give, I enjoy—or so on, implying uniformly the notion of an agent— nor is aught mine: an agent implies mastership; if there be no agent

* aveftemmia frarars faeufin | t prera: fararat arraaan efa |

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