Book I

* 'That is to say,' &c. For another version, see the Rational Refutation, &c., p. 119. p. 53 1 Upádhi; often, below, 'investment' and 'adjunct.' Ed. 2 Bhagavad-gítá, ii., 24. Ed. 3 'Text' and 'maxim' are here meant to represent śruti and smṛiti, taken in their more limited senses. Elsewhere the translator has, for the same terms; in wider acceptations, 'books of Scripture and of law,' &c. The first is 'revealed law,' the Vedas; the second, 'memorial law,' or a code of such law, as the Mánava, and also any composition of a man reputed to be inspired. Both are held to have originated from a superhuman source; but only the former is regarded as preserving the very words of revelation. Ed. 4 The anacoluthism observable in the translation follows that of the original, with reference to which see the Indische Studien, vol. ii., p. 61. p. 54 2 For another rendering, see my translation of the Rational Refutation, &c., p. 57. Ed. p. 55 1 Dr. Ballantyne should have taken 'unseen' and 'works' as in apposition, and should have made the former explanatory of the latter. Ed. 4 Aniruddha transposes Aphorisms 53 and 54. Ed. p. 56 2 Śwetáśwatara Upanishad, vi., 11. Ed. p. 58 2 These words, a bad reading of the 24th Aphorism of Book III., were pointed out, by me, as having, with the sentence of comment attached to them, no place here; and Dr. Ballantyne, when he republished the Sánkhya Aphorisms in the Bibliotheca Indica, omitted them. Hence the brackets now inserted, and my alteration of the numbering of the Aphorisms throughout the remainder of Book I. Ed.

2 These words, a bad reading of the 24th Aphorism of Book III., were pointed out, by me, as having, with the sentence of comment attached to them, no place here; and Dr. Ballantyne, when he republished the Sánkhya Aphorisms in the Bibliotheca Indica, omitted them. Hence the brackets now inserted, and my alteration of the numbering of the Aphorisms throughout the remainder of Book I. Ed. [* Almost certainly, this interpolation was taken from the Serampore edition of the Sánkhya-pravachana-bháshya. My copy of that work was lent, in 1851, to Pandit Híránanda Chaube, who prepared, for Dr. Ballantyne, the Sanskrit portion of what corrpesonds to pp. 1-183, supra, in which additions, compressions, interpolations, and other alterations lawlessly made by him, and scholia of his own devising, were introduced with regrettable frequency.] p. 61 * For another rendering {of the text from § 56 b through § 57 b}, from a text here and there somewhat different, see the Rational Refutation, & c., pp. 12, 13. p. 64 1 To render vásaná, on which see 2, at p. 29, supra. Ed. 3 Amṛitabindu Upanishad, v. 10. See Dr. Albrecht Weber's Indische Studien, vol. ii., p. 61, note 2. Ed. [* The verses in question also occur as ii., 32, of Gauḍapáda's Máṇḍúkyopanishat-káriká. They are quoted and translated in the Rational Refutation, &c., pp. 189, 190, where they are professedly taken, I cannot now say how tenably, from the Vivekachúḍámaṇi, which is credulously affiliated on Śankara Áchárya.]

[* The verses in question also occur as ii., 32, of Gauḍapáda's Máṇḍúkyopanishat-káriká. They are quoted and translated in the Rational Refutation, &c., pp. 189, 190, where they are professedly taken, I cannot now say how tenably, from the Vivekachúḍámaṇi, which is credulously affiliated on Śankara Áchárya.] p. 65 1 Aniruddha has: 'But it is merely verbal, not a reality,' &c. Ed. p. 67 1 Here I have had to make several insertions and other alterations. Dr. Ballantyne had: 'That is to say, the bondage, &c., [of the soul] is not to be removed by merely hearing, or inferring, without perceiving; just as the contrariety in regard to the proper direction, in the case,' &c. Ed. p. 71 3 For a translation of a slightly different text, see the Rational Refutation, &c., p. 43. Ed. p. 72 1 Balavattwa; for which I find the variant chalatwa, 'mobility.' Ed. 2 Read: 'Goodness and the rest are substances, not specific qualities; for they [themselves] possess [qualities, viz., those of] contact and separation, and also have the properties of levity, mobility, gravity, &c.' Vaiśeshiká guṇah́ is equivalent to the viśesha-guṇáh́ in the original of Book V., 25. a. For the 'specific qualities,' see the Bháshá-parichchheda, st. 90. Ed. 3 For 'is employed,' &c., read, 'is applied to these (teshu), [namely, goodness, passion, and darkness].' Ed. 5 For a different translation, see the Rational Refutation, &c., pp. 43, 44. Ed.

5 For a different translation, see the Rational Refutation, &c., pp. 43, 44. Ed. p. 81 2 Here indicated by the adjective avyakta, 'the indiscrete.' See Aph. 136 of this Book. Ed. p. 82 3 This seems to mean: 'There being no root to a root, the root [or radical principle, in the Sánkhya,] is rootless.' In several MSS. which I consulted in India I found the strange reading: 'The root of roots, since it has no root, is rootless.' This is very like saying that A = A. Ed. p. 84 2 Read 'in connexion with.' Ed. 3 Literally, instead of 'Mind,' the principle [termed] the Great one.' Ed. p. 85 2 This is Dr. Ballantyne's revised translation, suggested by a remark of Vijnána, quoted and translated below, in b. The rendering now replaced runs: 'Alike [is the opinion] of both [of us], in respect of Nature.' The side-note was formerly correspondent to a., viz.: 'He meets a Vedántic objection.' Ed. * 'This Ignorance,' &c. The original of this is i., v., 4, of the Vishṉu-puráṉa. p. 90 2 Paragraph a is taken, with slight alterations at the beginning and at the end, from Aniruddha. Ed. p. 97 3 It is the bracketed Aph. 56. at p. 58 supra, that is here referred to Ed. p. 99 1 Literally, 'liable to return to mundane existence.' Ed. 4 Compare the Chhándogya Upanishad, viii., xv. Ed. p. 102 3 Dr. Ballantyne, on republishing the Sánkhya Aphorisms in the Bibliotheca Indica, adopted the genuine reading, instead of that given above, which I find, indeed, in the Serampore edition of the Sánkhya-pravachana-bháshya, but in no MS. He ought, however, at the same time, to have altered his translation,

3 Dr. Ballantyne, on republishing the Sánkhya Aphorisms in the Bibliotheca Indica, adopted the genuine reading, instead of that given above, which I find, indeed, in the Serampore edition of the Sánkhya-pravachana-bháshya, but in no MS. He ought, however, at the same time, to have altered his translation, p. 103 which, in conformity with the unadulterated text, might have run somewhat as follows: 'Of him who is, in himself, liberated all extinction of bondage is final,' &c. Such is the interpretation which, on comparison of the various commentaries, seems to be the most elegible. Ed. 1 This is the Aphorism bracketed at p. 58, supra. Ed. p. 106 1 So reads Aniruddha; but Vijnána, Nágeśa, and Vedánti Mahádeva end the eighty-seventh Aphorism with these two words. Hence: 'That which is in the highest degree, productive thereof is proof, of three kinds.' Ed. p. 108 3 Aniruddha has 'determined by,' &c., instead of 'being in,' &c. Ed. p. 110 4 For the term atiśaya, again rendered, in the next page, by 'exaltation,' vide infra, p. 115, note 4. Ed. p. 112 3 Rather, 'And this [mere] taking exception to a Lord is expressly owing to,' &c. The aphorist would not be confounded with those who denied what he waited to see evidenced. The attitude which he assumed is that of suspense of judgment on the point of theism, as against the positiveness of the professed atheist. Vijnána, here followed, then goes on to say: 'For, otherwise [i.e., if the aphorist had been atheistic], it would have been explicitly declared, Because of the non-existence of a Lord.' Ed.

p. 113 1 Rather, 'the view being accepted' (abhyupagame): p. 115 3 In both places, siddha, 'possessor of supernatural powers.' Ed. 4 Aniruddha's exposition of this Aphorism is as follows: p. 116 According to this, the term íśwara, 'mighty one,' 'lord,' is applied, by way of eulogy, either to a soul as it were liberated, or to a person who, through devotion, has acquired transcendent faculties, that is to say, the Yogí. Resolution, agentship, and the like, are impredicable of one absolutely liberated; and such a one, being inert and impassive, cannot be intended by íśwara, 'a power.' Hence the expression, 'as it were liberated.' Also see, for atiśaya,—translated, above, 'transcendent faculties,'—Book IV., Aph. 24. Ed. p. 118 1 The translator's authority for this attribution has not been discovered. Ed. [* The quotation in question is xvi., 3, 4,of the Yoga-vásisṭha. For a more correct translation of it, see the Rational Refutation, &c., p. 214.] p. 121 1 Aniruddha prefixes to 'the internal organ' the synonymous 'the Great One.' Ed. p. 134 1 I have corrected the translator's 'But, since thus,' which rendered an unwarranted reading, now replaced by one correlative to the end of the preceding Aphorism. Ed. p. 141 1 'If production is occasioned by manifestation, by what is destruction occasioned?' Aniruddha, here quoted. Ed. 4 'From the blow of a mallet [results] the resolution of a jar into its material cause: by this the destruction [of it] is occasioned. Such is the meaning of the word [náśa], and [such is] the particular action [which]

4 'From the blow of a mallet [results] the resolution of a jar into its material cause: by this the destruction [of it] is occasioned. Such is the meaning of the word [náśa], and [such is] the particular action [which] p. 142 it expresses.' This is from Aniruddha. Ed. p. 143 3 Translating the Sánkhya Aphorisms in the Bibliotheca Indica, Dr. Ballantyne, adopting the lection anveshaṇá, inconsiderately rendered: 'You are to understand, that, successively,' instead of 'There is a continual following of one after the other.' Vijnána explains anveshaṇá by anudhávana; and Vedánti Mahádeva has, in definition of it, the synonymons anusaraṇa. Ed. p. 162 2 This lection is that of Aniruddha alone. Vijnána, Nágeśa, and Vedánti Mahádeva necessitate 'and because,' &c. Ed. p. 163 2 II., 4, 14,; or Śatapatha-bráhmaṇa, xiv., 5, 4, 16. The two sentences quoted are continuous. Ed. p. 165 1 Bṛihadáraṇyaka Upanishad, iv., 3, 16; or Śatapatha-bráhmaṇa, xiv., 7, 1, 17. Ed. p. 167 3 Vide supra, p. 53, Aph. 51, &c. Ed. p. 168 3 Vide supra, p. 16, note 3. p. 172 2 Chhándogya Upanishad, vi., 1. But the word ### does not occur there. Ed. 3 Kaṭha Upanishad, iv., 11. Instead of ###, however, the correct reading is ###. Ed. p. 172 3 All the commentators but Aniruddha read ###; and they differ widely from him, as they often do, in their elucidations of the Aphorism. Nágeśa's explanation of it is as follows: ###

3 All the commentators but Aniruddha read ###; and they differ widely from him, as they often do, in their elucidations of the Aphorism. Nágeśa's explanation of it is as follows: ### p. 173 The substance of this is, that, only in the eyes of the mistaken man who is influenced by the notorious cause of bondage, or in other words, who is unable to discriminate, is the essential condition of souls multeity, a condition the reverse of the one before referred to, unity; and that is inconclusive. The Aphorism, thus undertood, must be assumed to proceed from a Vedántic disputant against the Sánkhya. Whether as read by Aniruddha, or as read by others, it is susceptible, with reference to the previous context, of a variety of renderings. Ed. p. 177 2 Anuyoga, here rendered 'doubt,' rather signifies 'difficulty raised,' 'question.' Ed. 4 The source of the stanza here translated I have not ascertained. Ed. p. 178 3 This reading I find nowhere, but, instead of it, 'Clear of both conditions [i.e., that of being bound and that of being freed, is Soul, which is eternally free].' According to most interpreters, however, the preceding Aphorism has reference to the question whether it be only after Soul is p. 179 liberated, or, on the other hand, at all times, that simplicity, or unchanging fixedness, of essential condition (ekarúpatwa) is predicable of it. Also see the commentaries on the Sánkhya-káriká, st. 19; and § 144. a., at p. 162, supra. Ed.

2 Vide supra, p. 56, § 54. a., and p. 165, § 148. Ed. p. 180 5 Vijnána says that this Aphorism and that next following specify notes of Soul which establish that its essential condition is neither p. 181 of those alluded to in Aph. 160. p. 182 1 The translator inadvertently omitted the words 'through,' &c. Ed. 4 These words are taken from Colebrooke: see his Miscellaneous Essays (Prof. Cowell's edition), vol. i., p. 249. The original is found, as a quotation, &c., in Váchaspati Miśra's Tattwa-kaumudí, near the beginning of the comment on st. 2 of the Sánkhya-káriká . . . . p. 183 The words ### {?} are obviously a gloss; and I have punctuated accordingly. They are preceded, I take it, by one text, and are followed by another. The source of the first has not been discovered. For what is very similar to the second, see the conclusion of the Chhándogya Upanishad. Colebrooke's 'thus' is unrepresented in the Sankrit as I find it. Ed. [* For emendations of sundry matters, see p. 429, note 4. 1 Aniruddha's is intended, though many passages in the preceding pages are from other commentaries. Ed.