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

argument is suggested, rather than advanced, and it remains for the Scholiast to amplify and explain it. A specimen of the mode in which this is effected will best exemplify the darkness and difficulty of this part of our subject. Some modern followers of the Védanta assert that liberation is the attainment of (pure) felicity. To this it is replied : « Manifestation of felicity is not liberation, from its not being a property +.’ Thus explained by the Scholiast: ‘The condition of happiness, or that of attainment (or manifestation), is not a property of soul. The nature (of soul) is eternal, and is neither an object to be attained, nor the means of attainment. Therefore the attainment of happiness cannot be liberation. This is the meaning (of the Sitra).’ ‘ Attainment of happiness in the region of Brana and the rest is a secondary (or inferior) sort of liberation ; as to maintain the contrary would be in opposition to the text of the Véda, which says that a wise man abandons both joy and sorrow |.’

tases face Sealant Wid WAY Fa faq aifnite wat wafer” frst gen afacars: wate af A wacisfircrargeereT Carretera oRfeRrs ATURTESTAN arate fed fattratant BMaetishiafsers wan ate wed wy faaaafa a a UAT ATT freA ERT: | arercrfirer fare wesrera ret afacatn ara: | sere fers eeratsteret fa afafatra |

3D

p. 194

‘Further ; if attainment be a faculty of soul, what sort of faculty is it? Is it constant or temporary. In the first case, there may be, even in the state of accomplishment, still the existence of the object of soul; in the last, inasmuch as there is perishableness of all that is engendered (or, that which has a beginning must have an end), then eternal liberation is subject to termination: therefore the attainment (or manifestation) of felicity is not chief or real liberation; and the assertion that it is so, is a false conclusion of the modern Védantis: this is undeniable*.’

* fenfremnata fa ofS faen afaen at ara fea mr year) art sence Farah aren Area fare eATET wari efa adie Fafrarafrers waft fire:

w^rtif^nnnf^j'W » ot»tt wtt^ n-^f^ ^ri tt^

^sf^ CuMK'i ^fwNi^ ^nfwpHR tow: I w ^rfwH t %^ tow: ^^5^N

^ftr ijin f^f% TO ^Hii^l^fh: T^hr. sjhijm^jii iz^ ^^<iR^ firt ^iftf ' nrf^ %4MiilmR^ 't^^t^

IK^T^ fWHPTt f^^mift ^qfte^FTpifrqinfilftfiT I IRlrft: HVT

TTOTS '^'JMl'^ ^ h^^pM%T ^*»]: Hi^WlltPMH* 'rft

IHlllM4{i4 IRF

^^^^ 1^

1^1

^^^^^^^^^^^^^^^

I wTs w ^^ft^

*

C « 1

fS ^»TmTf I ^^*mi4«irMK gi^in^W*^M^»W

1^

[ ]

^ t^^H^iiK Hfrf HpivT ^nfMt fefiPT n f fftr

^mHWiHlM {lUVI^^'HI fJCTHlRSInT

• ^^^^^^^^^^^^ ^^^^^ ^^^^^^^^^^L

^fiifflpnft I ^<(^4<(ii fifl HHimmC ^icts uri •i»f4 ^m^i^frt idOi 411^ Hit^qm i ^i[)f«c^4i%A

[ ^ 1

'^ift.i i jirL ii rn iiiiiHiiiiri m im mi TinmTfrTTn ll^i^li^if Ti;^ ^"flf^^lg ^^n^*l«#H ^B4ff«5^ umi Hit ^^tM^iflfa iragy^i ri'MMr<.r<4 ^nw^ ^ fa HHi^ ^rm -^P^f^ i fiM^fa • ^^^^ aitir^f^jn^rf^ "

sfli wjw ^ "^.TOtwifipm inn irmi im

[ w ]

\ j!5* ^ ^ iiwiPift I »piT ^ ^r*%

[ H ]

fill I |ci(i%i<HH^ n I H! I (h ^jrqiw ncfiit • ini? i^^^t^ wftii

W W%if trwfk lyff^? ^ WiTt 7T^ H^ifem ^

^^^^—.^^^^^ ^^^^^^^^^^^^^^^^^^^^^^^^^ ^^^^^2^^^^^^

C W ]

4tK*<*4Min»jHiJi HfWw ^<T^ift7 ^ iin ^jS^ mwt fftrt l^<W<iy ^Tt^ ^rerPirt nfiroil ftiH^faft

^l^r^^tlHu ^PTT^sftfil 'Rt^lsrfW fTTi^ ^if^«^rt^|, if^

[ ^ ]

wnin ^irt 'WW ^ni ^wi "Pw^roi wm^T^ ^iriftf?T ^TTfftH ^ ^ ^Tj^i ^rroiH lib'?

nrT ^ mil ^imTH t^^i^nsi ft^^ril JHrfhr JTnraFTH m^M^i ^

1rflTT?^f¥W lift wrnfii iirmftr i ?m • irof^ %^Tf% ^Nrftr v.4m«tini ^Knw%«i: i ftwr^ i

1^ hQmWiMI* MWiAlflQI^I 'l^fti^l* a ^ J

^ wywW ^wnn 'y^'w nfiRflf ^flp

^ ^Jpn fMm: Win ^iKm i3<n^ « i t 9<l I inw TjfWt iMrt'-HHKml CTTT^^rnn^^ ^ir^H'JTrmT^: ^ lAwriNi ^tft ^jFfhNkjfWi^itsflpn^ ^ fjii i tap wf

4iHHlW'*i|^|ft! W'l^hf IRlrfW 4)jlHV{i< 4lt<jlf<vr<4|| ^