Tuesday, August 14, 2018

Karika 17

संघातपरार्थत्वात्त्रिगुणादिविपर्ययादधिष्ठानात्Alternative: सङ्घातपरार्थत्वात्त्रिगुणादिविपर्ययादधिष्ठानात्
पुरुषोऽस्ति भोक्तृभावात्कैवल्यार्थं प्रवृत्तेश्च॥ १७॥

Translation by Henry Thomas Colebrooke (1837): Since the assemblage of sensible objects is for another's use; since the converse of that which has the three qualities, with other properties (before mentioned), must exist; since there must be superintendence; since there must be one to enjoy; since there is a tendency to abstraction; therefore, soul is.
Translation by John Davies (1881): Because an assemblage (of things) is for the sake of another; because the opposite of the three modes and the rest (their modifications) must exist; because there must be a superintending power; because there must be a nature that enjoys; and because of (the existence of) active exertion for the sake of abstraction or isolation (from material contact); therefore soul exists.
Translation by Ganganath Jha (1896): Since all composite (or compound) objects are for another's use; since the reverse of (that which possesses) the three Attributes with other properties (must exist); since there must be super-intendence; since there must be one to enjoy (experience or feel); and since there is a tendency towards final beatitude (abstraction of the Spirit from material existence); - therefore Spirit exists.
Translation by Nandalal Sinha (1915): Puruṣa exists: since the aggregate must be for the sake of the non-aggregate; since there must exist an entity in which the properties of being constituted by the three Guṇas and the rest do not appear; since there must be a superintendent; since there must be an experiencer; and since activity is for the sake of abstraction.
Translation by Har Dutt Sharma (1933): The Spirit exists, since composite (objects) are meant for another; since it is the reverse of that which has the three Attributes and the rest; since there must be control; since there must be someone who enjoys; and since there is activity for release.
Translation by Radhanath Phukan (1960): The Puruṣa must exist, because:

(1) Saṁghāta Parārthatvāt: We have nothing to worry about when inanimate things lie scattered about here and there without any symmetry or arrangement. But when we find that they are so arranged that they can serve an useful purpose, we know that an intelligent person must have arranged them for himself or for another. The very symmetry, order and law of the universe afford a proof therefore that the Puruṣa exists.

(2) Triguṇādiviparyayād: The person referred to above is surely unlike, or the reverse of, the things arranged by him. The things are non-conscious and mere objects of the senses (as per Kārikā XI). He must therefore be conscious, not an object of the senses - or, in other words, he must be the Seer.

(3) Adhiṣṭhānāt: Inanimate things cannot work or serve an useful purpose unless they are directed into a proper channel by an intelligent being, just as a motor car cannot run without a driver.

(4) Bhoktṛbhāvāt: There is surely some one to enjoy (otherwise the whole creation will be meaningless).

(5) Kaivalyārtham Pravṛtteśca: There is a desire (as said in Kārikā I) for absolute release from misery. This desire cannot be of the Buddhi or of any inanimate substance like Prakṛti, because, as will be shown hereafter, absolute release cannot be had without parting from the Buddhi or destroying it altogether. Buddhi cannot be said to desire its own destruction. This desire must belong to one who is not the Buddhi.
Translation by Swami Virupakshananda (1995): The Spirit exists because (a) the aggregate is for another's sake; (b) of the absence of three guṇas and other properties; (c) there must be some controller; (d) there must be some experiencer; and (e) of the tendency of activities towards final beatitude.
Translation by G. Srinivasan (recent): Aggregation, superposition, coherence or synchronizing, is the background motivation for initiating the three modes of interaction from the central or core location. The restful and coherent state thus created causes the reversal of the initiating states thereby causing the unhindered and continuing oscillatory state.

3 comments:

  1. Whwrw can I have the list of the sources, like "Swami Virupakshananda (1995" etc. ?

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    Replies
    1. Henry Thomas Colebrooke (1837): https://archive.org/details/snkhyakrikormem00colegoog/

      John Davies (1881): https://archive.org/details/in.ernet.dli.2015.485874/

      Ganganath Jha (1896): https://archive.org/details/anenglishtransla00vaacuoft/page/n3

      Nandalal Sinha (1915): https://archive.org/details/thesamkhyaphilos00sinhuoft/page/n3

      Har Dutt Sharma (1933): https://archive.org/details/TheSamkhyaKarika1933Dr.HarDuttSharma

      Radhanath Phukan (1960): https://archive.org/details/TheSamkhyaKarikaOfIshvaraKrishnaRadhanathPhukan

      Swami Virupakshananda (1995): https://archive.org/details/SankhyaKarikaOfIsvaraKrishnaSwamiVirupakashanandaR.K.Mutt

      G. Srinivasan (recent): https://www.researchgate.net/publication/320868912_SANKHYA_KARIKA_SUTRA_1_to_68

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  2. Thanks, so much :-)
    Yours,
    Dr. Laszlo Toth-Soma

    ReplyDelete