Sānkhya Aphorisms of Kapila | 3 Book

BOOK III.

a. In the next place, the gross product of Nature, viz., the great elements and the dyad of bodies, is to be described; and, after that, the going into various wombs, and the like; [this description being given] with a view to that less perfect degree of dispassionateness which is the cause of one’s engaging upon the means of knowledge; and, after that, with a view to perfect freedom from passion, all the means of knowledge are to be told: so the Third [Book] commences:

Aph. 1.

The origination of the diversified [world of sense] is from that which has no difference.

Aph. 2.

Therefrom, of the Body.

Aph. 3.

From the seed thereof is mundane existence.

Aph. 4.

And, till there is discrimination, there is the energizing of these, which have no differences.

Aph. 5.

Because of [the necessity of] the other's experiencing.

Aph. 6.

It [Soul] is now quite free from both.

Aph. 7.

The Gross [Body] usually arises from father and mother; the other one is not so.

Aph. 8.

To that which arose antecedently it belongs to be that whose result is this; because it is to the one that there belongs fruition, not to the other.

Aph.9.

The seventeen, as one, are the Subtile Body.

Aph. 10.

There is distinction of individuals, through diversity of desert.

Aph. 11.

From its being applied to it [viz., to the Subtile one], it is applied to the Body, which is the tabernacle of the abiding thereof.

Aph. 12.

Not independently [can the Subtile Body exist], without that [Gross Body]; just like a shadow and a picture.

Aph.13.

No, even though it be limited; because of [its] association with masses; just like the sun.

Aph. 14.

It is of atomic magnitude; for there is a Scripture for its acting.

Aph. 15.

And because there is Scripture for its being formed of food.

Aph. 16.

The mundane existence of Subtile Bodies is for the sake of Soul; just like a king’s cooks.

Aph. 17.

The Body consists of the five elements.

Aph.18.

Some say it consists of four elements.

Aph. 19.

Others say that it consists of one element.

Aph. 20.

Intellect is not natural [a natural result of organization]; because it is not found in them severally.

Aph. 21.

And [if the Body had intellect natural to it,] there would not be the death, &c., of anything.

Aph. 22.

If [you say that Intellect results from organization, and that] it is like the power of something intoxicating, [the ingredients of which, separately, have no intoxicating power, we reply, that] this might arise, on conjunction, if we had seen, in each [element, something conducive to the result].

Aph. 23.

From knowledge [acquired during mundane existence, comes] salvation, [Soul’s chief end].

Aph. 24.

Bondage [which may be viewed as one of the ends which Soul could arrive at only through the Subtile Body,] is from Misconception.

Aph. 25.

Since this [viz., knowledge,] is the precise cause [of liberation], there is neither association [of anything else with it, e. g., good works,] nor alternativeness, [e. g., of good works, in its stead].

Aph. 26.

The emancipation of Soul does not depend on both [knowledge and works, or the like]; as [any end that one aims at is not obtained] from dreams and from the waking state, [together, or alternatively, which are, severally,] illusory and not illusory.

Aph. 27.

Even of that other it is not complete.

Aph. 28.

Moreover, it is in what is fancied that it is thus [illusory].

Aph. 29.

From the achievement of [the worship termed] meditation there is, to the pure [Soul], all [power]; like Nature. 

Aph. 30.

Meditation is [the cause of] the removal of Desire.

Aph. 31.

It [Meditation,] is perfected by the repelling of the modifications [of the Mind, which ought to be abstracted from all thoughts of anything].

Aph. 32.

This [Meditation,] is perfected by Restraint, Postures, and one’s Duties.

Aph. 33.

Restraint [of the breath is by means of expulsion and retention.

Aph. 34.

Steady and [promoting] ease is a [suitable] Posture.

Aph. 35.

One’s Duty is the performance of the actions prescribed for one’s religious order.

Aph. 36.

Through Dispassion and Practice.

Aph. 37.

The kinds of Misconception are five.

Aph. 38.

But Disability is of twenty-eight sorts.

Aph.  39.

Acquiescence is of nine sorts.

Aph. 40.

Perfection is of eight sorts. 

Aph. 41.

The subdivisions [of Misconception are as [declared] aforetime.

Aph. 42.

So of the other [Viz., Disability].

Aph. 43.

Acquiescence is nine-fold, through the distinctions of ‘the internal and the rest.’

Aph. 44.

Through Reasoning, &c., [which are its subdivisions,] Perfection [is eightfold].

Aph. 45.

Not from any other [than what we have just stated does real Perfection arise; because what does arise therefrom, e.g., from austerities, is] without abandonment of something else, [viz., Misconception].

Aph. 46.

[The creation is that] of which the subdivisions are the demons, &c.

Aph. 47.

From Brahma down to a post, for its [Soul’s,] sake is creation, till there be discrimination [between Soul and Nature].

Aph. 48.

Aloft, it [the creation, abounds in [the quality of] Purity.

Aph. 49.

Beneath, it [the creation,] abounds in Darkness.

Aph. 50.

In the midst, it [the creation,] abounds in Passion.

Aph. 51.

By reason of diversity of desert is Nature’s [diverse] behaviour; like a born-slave.

Aph. 52.

Even there there is return [to miserable states of existence]: it is to be shunned, by reason of the successive subjections to birth, [from which the inhabitants of Heaven enjoy no immunity].

Aph. 53.

Alike [belongs to all] the sorrow produced by decay and death.

Aph. 54.

Not by absorption into the cause is there accomplishment of the end; because, as in the case of one who has dived, there is a rising again.

Aph. 55.

Though she he not constrained to act, yet this is fitting; because of her being devoted to another.

Aph. 56.

[He who is absorbed into Nature must rise again;] for he becomes omniscient and omnipotent [in a subsequent creation].

Aph. 57.

The existence of such a Lord is a settled point.

Aph. 58.

Nature’s creating is for the sake of another, though it be spontaneous; - for she is not the experiencer; - like a cart’s carrying saffron [for the sake of its master].

Aph. 59.

Though she be unintelligent, yet Nature acts; as is the case with milk.

Aph. 60.

Or as is the case with the acts [or on-goings] - for we see them - of Time, &c.

Aph. 61.

From her own nature she acts, not from thought; like a servant.

Aph. 62.

Or from attraction by Deserts, which have been from eternity.

Aph. 63.

From discriminative knowledge there is a cessation of Nature’s creating; as is the case with a cook, when the cooking has been performed.

Aph. 64.

Another remains like another, through her fault.

Aph. 65.

[The fruit of Nature's ceasing to act], the solitariness of both [Nature and Soul], or [which comes to the same thing,] of either, is liberation.

Aph. 66.

Moreover, [when Nature has left off distressing the emancipated,] she does not desist, in regard to her creative influence on another; as is the case with the snake, [which ceases to be a terror,] in respect of him who is aware of the truth in regard to the rope [which another mistakes for a snake].

Aph. 67.

And from connexion with Desert, which is the cause.

Aph. 68.

Though there is [on Soul’s part, this] indifference, yet want of discrimination is the cause of Nature’s service.

Aph. 69.

Like a dancer does she, though she had been energizing, desist; because of the end’s having been attained.

Aph. 70.

Moreover, when her fault is known, Nature does not approach [Soul]; like a woman of good family.

Aph. 71.

Bondage and Liberation do not actually belong to Soul, [and would not even appear to do so,] but for non-discrimination.

Aph. 72.

They really belong to Nature, through consociation; like a beast.

Aph. 73.

In seven ways does Nature bind herself; like the silk-worm: in one way does she liberate herself.

Aph. 74.

Non-discrimination is the cause [not the thing itself]; [so that] there is no disparagement of sense-evidence.

Aph. 75.

Discrimination is perfected trough abandonment [of everything], expressed by a ‘No, No,’ through study of the [twenty-five] Principles.

Aph. 76.

Through the difference of those competent [to engage in the matter at all], there is no necessity [that each and every one should at once be successful].

Aph. 77.

Since what [Pain] has been repelled returns again, there comes, even from medium [but imperfect,] Discrimination, experience, [which it is desired to get entirely rid of].

Aph. 78.

And he who, living, is liberated.

Aph. 79.

It is proved the fact of instructed and instructor.

Aph. 80.

And there is Scripture.

Aph. 81.

And not through merely hearing is one qualified to become an instructor]: otherwise, there were blind tradition.

Aph. 82.

Possessed of a body, [the emancipated sage goes on living]; like the whirling of a wheel.

Aph. 83.

This [retention of a body] is occasioned by the least vestige of impression.

Aph. 84.

That which was to be done has been done, when entire Cessation of Pain has resulted from Discrimination; not otherwise, not otherwise.