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.
p. 183
no further occasion for the world; from the object of creation being terminated. The necessity for nature is twofold; apprehension of the objects of sense, as sound, &c.; and apprehension of the difference between qualities and soul: when both these have been effected there is no further use for creation; that is, of further creation (of future regeneration); as in the case of a settlement of accounts between debtor and creditor, consequent on accepting what is given, when such a union is effected there is no further connection of object: so there is no further occasion for nature and soul.
If upon soul’s acquiring knowledge liberation takes place, why does not my liberation (immediately) occur? To this it is observed —
COMMENT.
The final separation of soul from nature is here indicated, as no further purpose is answered by their continued union.
The first part of this stanza repeats the illustrations given in preceding verses (61 and 65): ‘ Nature, having been fully seen or understood, ceases to act.—Soul, having seen or understood, ceases to consider ;” becomes regardless, upékshaka. Consequently there can be no future reunion, no future creation. For mere union of soul and nature is not the cause of the development of the latter, constituting worldly existence : the motive is, the fulfilment of the objects of soul. The activity of nature is the consequence of her subserviency to soul's purposes ; and when they are accomplished, all motive for action, all inducement to repeat worldly creation, ceases. ‘The two objects of soul, fruition and discrimination, are the excitements to the activity of nature; if they do not exist, they do not stimulate nature. In the text the term motive implies that by which nature is excited in creation (to evolve the world): which cannot be in the nonentity of the objects of soul®.’ VAcuesrati. So also Na-
* gent = infaad agercematrarfaerqenrtt wait a apf ara: | ae geet at opfrciaia marred TeqE araet aredttir |p. 184 rayana: ‘In the (mere) union of these two there is no motive for the production of the world *.’ With the accomplishment, therefore, of the objects of soul, individual existence must cease for ever.
LXVII.
By attainment of perfect knowledge, virtue and the rest become causeless ; yet soul remains a while invested with body, as the potter's wheel continues whirling from the effect of the impulse previously given to it. P BHASHYA.
Though perfect knowledge, that is, knowledge of the twenty-five principles, he attained, yet, from the effect of previous impulse, the sage continues in a bodily condition. How! Like the whirling of a wheel; asa potter, having set his wheel whirling, puts on it a lump of clay, fabricates a vessel, and takes it off, and leaves the wheel continuing to turn round. It does so from the effect of previous impulse——From the attainment of perfect knowledge, virtue and the rest have no influence upon one who is possessed of such knowledge. These seven kinds of bonds are cousumed by perfect knowledge: as sceds that have been scorched by fire are not able to germinate, so virtue and the rest are not able to fetter soul. These then, virtue and the rest, not being (in the case of the yogi) the causes (of continued bodily existence), body continues from the effects of previous impulse, Why is there not from knowledge destruction of present virtue and vice? Although they may be present, yet they perish the next moment, and knowledge destroys all future acts, as well as those which a man does in his present body by following instituted observances. With the cessation of the impulse the body perishes, and then liberation occurs.
What liberation, is next specified.
* wah: aaiashe ata aaa ware aredifn
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COMMENT.
A reason is assigned why pure soul is not at once set free from body.