Prītyaprītivishādātmakāḥ prakāshapravṛttirniyamārthāḥ | anyoanyābhibhavāśraya, jananamithunavrittayash ca guṇāḥ |12| 12 The constituents are [respectively] characterised by pleasure, pain and dullness, and are adapted to manifestation, activity and restraint; [they] mutually subdue, support, and produce each other, as also consort and function together. Gauḍapāda Bhāṣya For a more specific realisation of the three constituents that were described there [in verse n] as

Śabdādishu pañcānām, ālocanamātram ishyate vṛttiḥ | vacanādānaviharaṇotsargānandāsh ca pañcānām |28| 28. The function of five [organs] in the matter of colour and the rest, is only observation; that of [the other] five is speech, handling, walking, excretion and generation [respectively]. Gauḍapāda Bhāṣya Next are specified the several functions of the [different] organs: The word only signifies specialty, and excludes the

Ekādashendriyavadhā, saha buddhivadhair aśaktir upadishṭā | saptadaśadhā buddhir, viparyayās tushṭisiddhīnām |49| 49. Defects in the eleven organs together with aberrations of the intellect have been termed disability. Intellectual aberrations are seventeen, by inversion of contentment and perfection. Gauḍapāda Bhāṣya The distinctions of disability are next specified. It has already been declared that of disability through organic defects there are twenty-eight

Duḥkhatrayābhighātāt, jijñāsā tadapaghātake hetau | dṛṣṭe sāpārthā cen, naikāntātyaṅtato abhāvāt |1| 1. On account of the attacks (strokes) of the three kinds of pain arises an enquiry into the means of their removal. If [the enquiry be pronounced] superfluous because of [the existence of] obvious [means], [the reply is] no, owing to the absence of finality and absoluteness [in them].

Triguṇam aviveki viṣayaḥ, sāmānyam acetanaṃ prasavadharmi | vyaktaṃ tathā pradhānaṃ, tadviparītas tathā ca pumān |11| 11. The Manifested has trine constituents, and is indiscriminative, objective, generic, irrational and productive. So also is Nature. Soul is the reverse in these respects as in those. Nārāyaṇa Bhāṣya Having specified the points of difference between the Manifested and the Unmanifested principles, [the author]

Buddhīndriyāṇi cakṣuḥ, śrotraghrāṇarasanatvagākhyāni | vākpāṇipādapāyū, upasthāḥ karmendriyāny āhuḥ |26| 26. The eye, the ear, the nose, the tongue and the skin have been called the organs of intellection; the voice, hands, feet, the excretory organ and the generative, the organs of action. Nārāyaṇa Bhāṣya Out of the eleven senses, the ten external organs are next described, The eye, etc .

Knowledge of Soul as distinguished from Nature and the rest is the means to salvation; but this knowledge is a product of Nature and will be attained by its means;' he who thinks thus and withdraws from action, his is the contentment named from Nature, [also] termed ambha. Others reason thus: ‘this knowledge comes not from Nature alone, but it

Sānkhya Aphorisms of Kapila in 6 Books to read online. The illustrious sage, Kapila, the teacher of man and of Buddha Śākyamuni, said: Well, the complete cessation of pain [which is] of 3 kinds is the complete end of man. The effectuation of complete cessation of pain is not to be expected by means of the visible [such as wealth,

*/ BOOK II. a. The subject-matter [of the Institute] has been set forth [in Book I.]. Now, in order to prove that it is not the Soul that undergoes the alterations [observable in the course of things], he will tell, very diffusely, in the Second Book, how the creation is formed out of the Primal Principle. There, too, the nature