THE
SACRED BOOKS OF THE HINDUS
Translated by various Sanskrit Scholars
EDITED BY
MAJOR B. D. BASU, I.M.S. (Retired)
VOL. XL
r-gJAMKHYA PHILOSOPHY
'
i
PUBLISHED BY
THE PAJVINI OFFICE, BHUVANE-SWARI ASRAMA, BAHADURGANJ
Bllababai)
PRINTED BY APURVA KRISHNA BOSE, AT THE INDIAN PRESS
1915
THE
SAMKHYA PHILOSOPHY
CONTAINING
(i) SAMKHYA-PRAVACHANA SI)TRAM, WITH THE VRITTI OP ANIRUDDHA,
AND THE BHASYA OF VIJNANA BHIKSU AND EXTRACTS
FROM THE VRITTI-SARA OF MAHADEVA VEDANTIN ;
(2) TATVA SAM ASA/ (3) SAMKHYA
(4) PANCHASIKHA
TRANSLATED BY
NANDALAL SINHA, M.A, B.L., P.C.S.
DEPUTY MAGISTRATE, DALTONGANJ.
PUBLISHED BY
SUDHINDRA NATH VASU,
THE PANINI OFFICE, BHUVANESWARl ASRAMA, BAHADURGANJ,
Bllababat)
PRINTED BY APURVA KRISHNA BOSE, AT THE INDIAN PRESS
1915
135.
i •<?
Kris Una bha-.
Calcutta.
PREFACE.
The present volume of the Sacred Books of the Hindus which bears
The Contents of the the modest title of the Sdrnkhya-Praoacliana-Sutra,m,
is, in reality, a collection of all the available original
documents of the School of the Samkhyas, with the single exception of the
commentary composed by Vyasa on theSdmhhya-Pravaehana-Yoga-Sutram
of Patanjali. For it contains in its pages not only the Sdmkhya-Prava-
efiana-Sutram of Kapila together with the Vritti of Aniruddha, the Bhdsya
of Vijnana Bhiksu, and extracts of the original portions from the Vrit-
tisdra of Vedantin Mahadeva, but also the Tattoa-Samasa together with
the commentary of Narendra, the Samkhya- Kdrikd of t^varakrisna with
profuse annotations based on the Blidsya of Gaudapada and the Tattva-
Kaumudi of Vaehaspati MisVa, and a few of the Aphorisms of Pancha-
rfikha with explanatory notes according to the Yoga-Bhdsya which has
quoted them. An attempt, moreover, has been made to make the volume
useful in many other respects by the addition, for instance, of elaborate
analytical tables of contents to the Sdmkhya-Prauachana-Sutram and the
Sdmhhya-Kdrikd, and of a number of important appendices.
In the preparation of this volume, I have derived very material help
from the excellent editions of the Vritti of Aniruddha and the Bhdsya of
Vijnana Bhiksu on the Sdmkhya-Pravachana-Sutram by Dr. Richard Garbe,
to whom my thanks are due. And, in general, I take this opportunity of
acknowledging my indebtedness to all previous writers on the Samkhya,
living and dead, from whose writings I l^ve obtained light and leading
in many important matters connected with the subject.
An introduction only now remains to be written. It is proposed,
lowever, to write a separate monogram on the Samkhya Dar^ana, which
would be historical, critical and comparative, in its scope and character. In
this preface, therefore, only a very brief account is given of some of the
cardinal doctrines of the Samkhya School.
The first and foremost among these is the Sat-Kdrya-Siddhdvita or the
Established Tenet of Existent Effect. It is the Law
The La\v of the
[Identity of Cause and of the Identity of Cause and Effect : what_ is called
the cause is the umnanifested state of what is called
the effect, and what is called the effect is only the manifested state of what
PREFACE.
is called the cause ; their substance is one and the same ; differences of
manifestation and non-manifestation give rise to the distinctions of
Cause and Effect. The effect, therefore, is never non-existent ; whether
before its production, or whether after its destruction, it is always
existent in the cause. For, nothing can come out of nothing, and nothing
can altogether vanish out of existence.
This doctrine would be better understood by a comparison with
Definition of Cause and the contrary views held by other thinkers on the
Effect. relation of cause and effect. But before we proceed
to state these views, we should define the terms " cause " and " effect."
One thing is said to be the cause of another thing, when the latter
cannot be without the former. In its widest sense, the term, Cause,
therefore, denotes an agent, an act, an instrument, a purpose, some*
material, time, and space. In fact, whatever makes the accomplishment
of the effect possible, is one of its causes. And the immediate result of
the operation of these causes, is their effect. Time and Space, however,
are universal causes, inasmuch as they are presupposed in each and every
act of causation. The remaining causes fall under the descriptions of
Aristotelian Division "Material/5 "Efficient," "Formal," and "Final."
^Th^Smkhya Divi- The Samkhyas further reduce them to two des-
slon- criptions only, viz., Updddna, i.e., the material,
which the Naiyayikas call Samavdyi or Combinative or Constitutive,
and Nimitta, i. e., the efficient, formal, and final, which may be vari
ously, though somewhat imperfectly, translated as the instrumental,
efficient, occasional, or conditional, because it includes the instruments
with which, the agent by which, the occasion on which, and the conditions
under which, the act is performed. Obviously,
there is a real distinction between the Updddna and
the Nimiwa : the Updddna enters into the consti
tution of the effect, and the power of taking the form of, in other
words, the potentiality of being re-produced as, the effect, resides in it ;
while the Nimitta, by the exercise of an extraneous influence only, co
operates with the power inherent in the material, in its re-production in
the form of the effect, and its causality ceases with such re-production.
To take the case of a coin, for example : the material causality was in a
lump of gold ; it made possible the modification of the gold into the form
of the coin, it will remain operative as long as the coin will last as a coin,
and after its destruction, it will pass into the potential state again ; but
the operation of the Nimittas came to an end as soon as the coin was
minted.
PREFACE.
Similarly, the Samkhyas distinguish the Effect under the twofold
aspect of simple manifestation and of re-production. Thus, the coin is an
instance of causation by re-production, while the production of cream
from milk is an instance of causation by simple manifestation.
Now, as to the origin of the world, there is a divergence of opinion
among thinkers of different Schools : Some uphold
the Theory of Creation, others maintain the Theory
of Evolution. Among the Creationists are counted
the Nastikas or Nihilists, the Buddhists, and the Naiyayikas ; and
among the Evolutionists, the Vedantins and the Samkhyas. The Nas
tikas- hold that the world is non-existent, that is, unreal, and that it
came out of what was not ; the Buddhists hold that the world is existent,
that is, real, and that it came out of what was not ; the Naiyayikas hold
that the world is non-existent, that is, non-eternal, perishable, and
that it came out of the existent, that is, what is eternal, imperishable;
the Vedantins hold that the world is non-existent, that is, unreal, and that it
came out of what was existent, that is, real, namely, Brahman ; and the
Samkhyas hold that the world is existent, that is, real, and that it came out
of what was existent, that is, real, namely, the Pradhdna. Thus, there are
the A-Sat-Kdrya-Vdda of the Nastikas that a non-existent world has been
produced from a non-existent cause, and of the Buddhists that an existent
world has been produced from a non-existent cause, the Abhdva-Utpatti-Vdda
of the Naiyayikas that a non-eternal world has been produced from an
eternal cause, the Vivarta-Vada of the Vedantins that the world is a re
volution, an illusory appearance, of the one eternal reality, viz., Brahman,
and the Sat-Kdrya-Vada of the Samkhyas that an existent world has been
produced from an existent cause.
Against the theories of A-Sat-Kdrw, Abhdva-Utpatti, and Vivarta,
esfawirhThe^la^hya *?d in 8UPP0rt °f their theory °f ^-^ya, the
Theory. Samkhyas advance the following arguments :
I. There can be no production of what is absolutely non-existent •
e.g., a man's born.
TI. There must be some determinate material cause for every pro
duct. Cream, for instance, can form on milk only, and never
on water. Were it as absolutely non-existent in milk as it is in
water, there would be no reason why it should form on milk,
and not equally on water.
III. The relation of cause and effect is that of the producer and the
produced, and the simplest conception of the cause as the pro-
ducer_is that it possesses the potentiality 'of becoming the effect,
iv PREFACE.
and this potentiality is nothing but the unrealised state of the
effect.
IV. The effect is seen to possess the nature of the cause, e.g., a coin
still possesses the properties of the gold of which it is made.
V. Matter is indestructible ; u destruction " means disappearance
into the cause.
It follows, therefore, that cause and effect are neither absolutely
The World possesses dissimilar nor absolutely similar to each other. They
phenomenal reality. possess essential similarities and formal dissimilari
ties. Such being the relation between cause and effect, the world cannot
possibly have come out of something in which it had been absolutely non
existent, and which accordingly was, in relation to it, as good as non-existent.
For the world is neither absolutely unreal nor absolutely real. The test of
objective reality is its opposition to consciousness. It is distinguished as
Prcitibhdsilta or apparent, Vyavalidrika or practical or phenomenal, and
Pdramarthika or transcendental. Of these, the world possesses phenomenal
reality, and must, therefore, have a transcendental reality as its
substratum. Thus is the Doctrine of Sat-Kdrya established.
A natural corollary from the above doctrine is the other doctrine of
The Doctrine of Parindma or transformation. ]t is the doctrine that,
Transformation. ag aj] effects are contained in their causes in an
unmanifested form, the "production'' of an effect is nothing but its
manifestation, and that, as cause and effect are essentially identical, an
effect is merely a transformation of the cause.
Now, the question arises, whether the cause of the world be a single
The Cause of the one, or whether it be manifold. Some think that,
World, one or manifold? according to the Naiyayikas, who declare the exist
ence of Parama-Anus or the ordinary Atoms of Matter, the world has
sprung from a plurality of causes. This is, however, to take a very
superficial view of the Nyaya-Vai^'esika Dar^ana. The Naiyayikas were
The Position of the certainly not timid explorers of metaphysical truths ;
Naiyayikas explained. there ig absolute]y no reason for Sllpposing that
they either would not or could not penetrate behind and beyond the
ordinary Atoms of Matter. As I have elsewhere pointed out, it would
be a mistake to treat the six Dar&mas as each being a complete and
self-contained system of thought ; in respect of their scope and purpose,
they bear no analogy to the philosophies of the West. They are singly
neither universal nor final ; but they mutually supplement one another.
Their Risis address themselves to particular sets of people possessing
different degrees of mental and spiritual advancement. They reveal
PREFACE
and explain the truths embodied in the Vedas to them from their
point of view and according to their competence, and thus help
them in realising the truths for themselves and thereby in progressing
towards Self-realisation. If the Naiyayikas, therefore, do not carry their
analysis of the world further than the ordinary Atoms of Matter, it
must not be assumed that they teach a sort of atomic pluralism as the
ultimate theory of the origin of the world, and are in this opposed to the
authors of the other ^astras which teacli a different origin. The right
explanation is that they make but a partial declaration of the Vedic truths
and cut short the process of resolution at the ordinary Atoms of Matter,
because they address themselves to a class of students who do not possess
the mental capacity to grasp subtler truths.
For the sense of unity which has found expression in the Law of
Unity of the Cause of Parsimony, points to a single original of the world
or material manifestation, as revealed in the Vedas.
And the Samkhya makes its students acquainted with this. It, is called
the Root, and is described as the Pradhdna, that in which all things are
contained, and as Praltriti, the mother of things.
It is a long way from the ordinary Atoms of Matter to the Pradhana
The Scope of the or Primordial Matter. The Samkhya undertakes to
Samkhya. declare and expound the successive transformations
of the Pradhana down to the Gross Matter, with the object of accomplish
ing the complete isolation of the Self from even the most shadowy con
junction with the Pradhana.
The d efinition of Prakriti is that it is the sjbate of ^guilibrium
of Sattva, Rajas, and Tamas, called the Gunas.
Definition of Prakriti. -—- . .
It is the genus of which the Chinas are the species.
Their state of equilibrium is their latent, jpotent'ml, or inactive state, the
state of noTbeing developed into effects. The Gunas are extremely fine
substances, and are respectively the principles of illumination, evolution,
and involution, and the causes of pleasure, pain, and dullness. For,
Sattva is light and illuminating, Rajas is active and urgent, and Tamas is
heavy and enveloping. They are in eternal and indissoluble conjunction
with one another, aud, by nature, mutually overpower, support, produce,
and intimately mix with, one another.
This doctrine of the Three Gunas is the very foundation of the
Samkhya Tantra. It is explained in the following
The Doctrine of the / 1 - TT< i • • i
Three Gunas. manner: (I) Everything in the world, external as
well as internal, is in constant change ; and there
can be no change, whether it be movement in space, or whether it
vi PREFACE.
be movement in time, without rest. Side by side, therefore, with the
principle of mutation, there must be a principle of conservation. And, as
Berkeley tells us, existence is perception, --whatever is not manifested to
Consciousness, individual or universal, does not exist. Another principle
is, therefore, required which would make the manifestation of the other
two principles and of their products, (as also of itself and of its own), to
Consciousness possible. Thus, at the origin of the world, there must be
a principle of conservation, a principle of mutation, and a principle of
manifestation. (2) Similarly, an examination of the intra-organic energies
would disclose the existence of three distinct principles behind them.
These energies are the eleven Indriyas or Powers of Cognition and Action,
and Prana or Vital Force. Among them, the Powers of Cognition, e.g.,
Seeing, Hearing, etc., cause manifestation of objects, the Powers of Action,
e.g., seizing by the hand, etc., produce change, and Prana conserves and
preserves life. (3) In the mind, again, modifications of three distinct
characters take place ; viz., cognition, conation, and retention ; and these
could not be possible without there being a principle of manifestation,
a principle of mutation, and a principle of conservation respectively.
(4) Likewise, a psycho-£esthetic analysis of our worldly experience yields
the result that everything in the universe possesses a threefold aspect,
that is, it may manifest as agreeable, or as disagreeable, or as neutral, i.e.,
neither agreeable nor disagreeable. It must then have derived these
characteristics from its cause ; for nothing can be in the effect which
was not in the cause. The principles of manifestation, mutation, and
conservation, therefore, which are operative in the change of the states of
agreeable, disagreeable, and neutral, must also possess the nature of being
pleasant (t&nta), unpleasant (ghora), and dull (mud ha).
It is these principles of manifestation, mutation, and conservation,
possessing the nature of pleasure, pain, and dullness, that are respectively
the Gunas, Sattva, Rajas, and Tamas, of the Samkhyas. They are the
constitutive elements of Prakriti. They are Gunas in their manifested
forms; they are Prakriti in their unmanifested form.
The transformations of Prakriti are either prakriti-vikriti, original or
evolvent as well as modification or evolute, or vikriti,
The Transformations
of Prakriti .enumerated modification or evolute merely. Ihe former are
and distinguished. themselves transformations of their antecedents,
and, in their turn, give rise to subsequent transformations. They are
Mahat, Ahamkara, and the five Tan-matras. The latter are the eleven
Indriyas and the five gross Elements. The transformation of Praki-iti
ceases with them. Of course, the gross Elements combine and evolve the
PREFACE. vii
material world ; but the world is not a different Tattva or principle from
the Elements, because it does not develop a single attribute which is not
already possessed by them. For the test of a Tattva or original or ultimate
principle is that it possesses a characteristic property which is not pos
sessed by any other Tattva.
The objective world thus contains twenty-four Tattvas, namely,
Prakriti, Mahat, Aham-kara, Manas, the five Indriyas
The Objective World '. . '
consists of Twenty- or Cognition, the rive In any as or Action, the five
four Tattvas. m \, j -i r THI
lan-matras, and the live gross Elements.
At the beginning of creation, there arises in Prakriti Spandana or
cosmic vibration which disturbs its state of equili-
The Transformation
of Prakriti is Mahat or briutn, and releases the Gunas from quiescence.
Buddhi. T^ . 0 ,
Kajas at once acts upon battva and manifests it as
Mahat. Mahat denotes Buddhi, the material counterpart and basis of
what we term Understanding or Reason. Buddhi is called Ma.ha.tj gr^p.^
because it is the principal among the Instruments of Cognition and Action.
Mahat also means " light " ; it is derived from the Vedic word Malias or
Maghas, meaning light. And Buddln is called Mahat,. because jtLJgJhe
initial transformation of Sattva which is the principle of manifestation.
Or, Buddhi which is the first manifestation of the Gunas and which is the
material cause of the world, is called Mahat, in order
Universal and Indivi- . . ...
dual Buddhis distin- to distinguish it from individual or finite Buddhis
which are its parts. For " what is the Buddhi of
the first-born golden- egged (Brahma), the same is the primary basis of all
Buddhis; it is here called the ' great self.' '
The function of Buddhi is Adhyavasftya or certainty leading to
Definition of Buddhi. 2£^- It manifests in eight forms ; m., as virtue,
knowledge, dispassion and power, while _Sattva_ is.
predominant in it, and as vice, ignorance, passion, and weakness, while
Tamas is predominant in it. And these, again, are modified into in
numerable forms, which, are classified as Error, Incapacity, Complacency,
and Perfection. Such is Pratyaya-sarga or the creation of Buddhi or
intellectual creation as contra- distinguished from elemental creation.
From Buddhi springs Aham-kara : from " cogito" 1 think, " sum"
The Transformation of I am,. Aham-kara is literally the I-maker. It is the
Buddhi is Aham-kara. material counterpart and basis of what we term ego
ism, and causes modifications of Buddhi in the forms of "I am," "I do,"
etc., etc. It is the principle of personal identity and of individuation. Its
function is Abhimana, conceit, thinking with reference to itself, assump-
.iQ__itself. But it is not a mere function ; it is a substanoe
viii PREFACE.
in which reside Vdsands or the resultant teiidencies of accumulated ^ex
perience, and which is capable of modification into other and grosser
forms.
This Aham-kara, which is the first transformation of Buddhi, is the
Universal and Indivi- cosmic Aham-kara, the Upadhi or adjunct of the
dual Aham-karas dis- golden-egged Brahma, the Creator. It is the
tinguished. , . .
infinite source or the finite Aham-karas of indivi
dual Jivas.
The modification of Aham-kara is twofold, according as it is in-
The Transformations ^nced by Sattva or by Tamas. The Sattvic modi-
of Aham-kara are : The fications are the eleven Indriyas, that is, the five
Indriays of Cognition, vis., the powers located in the
Eye, Ear, Nose, Tongue, and Skin, the five Indriyas of Action, viz., the
powers located in the voice, hand, feet, and the organs of generation and of
excretion, and Manas. Manas is both a power of cognition and a power
of action. Assimilation and differentiation are its distinctive functions.
The Tamasic modifications of Aham-kara are the five Tan-matras,
viz., of Sound, Touch, Form, Flavour and Smell.
And the Tan-ma bras. , , • i i ^i
They are pure, subtle or simple elements, the meta
physical parts of the ordinary Atoms of Matter. They are "fine substan
ces," to quote from Vijnana Bhiksu, " the undifrerentiated (a-visfesa) origi
nals of the Gross Elements, which form the substratum of Sound, Touch,
Form, Flavour and Smell, belonging to that class (that is, in that stage of
their evolution) in which the distinctions of fifinta ''pleasant1, etc., do not
exist." The process of their manifestation is as follows: The Tan-
ma tra of Sound, possessing the attribute of Sound, is produced from
Aham-kara ; then, from the Tan-matras of Sound, accompanied by Aham-
kara, is produced the Tan- ma tra of Touch, possessing the attributes of
Sound and Touch. In a similar mariner, the other Tan-matras are produced,
in the order of their mention, by the addition of one more attribute at
each successive step.
The transformations of the Tan-matras are the Gross Elements of
, . Ether, Air, Fire, Water, and Earth, — the ordinary
The Transformations '
of the Tan-matras are Atoms of Matter, in which appear for the first time the
the Gross Elements. . . , . ,
distinctions of being pleasant, painful, and neutral.
All Bodies, from that of Brahma down to a stock, are formed of them.
Now, all this objective world is non-intelligent, because its
How the Existence of material cause, Prakriti, is non-intelligent. It does
a Subjective Principle, not, therefore, exist or energise for its own sake.
There must be some one else of a different nature,
PREFACE.
IX
some intelligent being, for whose benefit, i.e., experience and freedom,
all this activity of Prakriti is. Thus do the Sdmkhyas explain the
existence of Purusa.
The Twentyfive To classify the Tattvas logically, they may be
Tatfcvas' exhibited thus :
Jna.
Knower,
Intelligent,
Subject :
25 Purusa.
A-Jna.
Non-knower,
Non-intelligent,
Object :
Ma.
ifest.
ahat.
m-kara.
1
A-vyakta. Vya
Unmanifesfc : Man
24 Prakriti, the state
of equilibrium of 23 M
Sattva, Rajas and
Tamas. 22 Aha
x Sattva.
1
XTan
as.
Indriyas ^
of k 21 Manas.
Cognition : }
Powers located in—
20 The Eye.
19 The Ear.
18 The Nose.
17 The Tongue.
16 The Skin.
1
( Indriyas
of
{ Action :
Powers located in —
15 Hands.
14 Feet.
13 Speech.
12 Excretory Organ.
11 Organ of generation.
1 1
10 Sound. 8 Touch.
1 1
9 Ether. 7 Air.
1 1 !
6 Form. 4 Flavour. 2 Smell.
[ 1 1
5 Fire. 3 Water. 1 Earth.
Of these, Purusa is the principle of Being, Prakriti is the principle
Purusa and Prakriti of Becoming : Purusa eternally is, never becomes,
contrasted. while Prakriti is essentially Movement ; even during
Pralaya or Cosmic Dissolution, its activity does not altogether cease ;
it then undergoes homogeneous transformation : Sattva modifying as
Sattva, Rajas modifying as Rajas,* and Tamas modifying as Tamas.
Purusa, on the other hand, is eternal consciousness undisturbed. Noth
ing can come into him, nothing can go out of him ; he is Kuta-stha,
dwelling in the cave. And these two eternal co-ordinate principles
The Spontaneity of are in eternal conjunction with each other. But
conjunction as such does not set Prakriti in move
ment. Creation is caused by E&ga or Passion. Rdga is a change of
state which spontaneously takes place in the Rajas of Buddhi, through
the influence of Dharma and A-dharma. These are the natural
consequences of the previous changes in the transformations of Prakriti,
PREFACE.
and they reside in Aham-kara in the form of Vdsand or tendency,
and render impure the Sattva of Buddhi. The activity of Prakriti, in
the form of the disturbance of its Rajas element, is spontaneously evoked
for the purpose of working out and exhausting the stored up Vasana ; its
successive transformation is really a process of purification of the Sattva of
Buddhi. This spontaneous tendency towards purification is due to the
vicinity of Purusa.
The Samkhyas constantly hammer on the theme that no pain, no
The Nature of Purusa. suffering, no bondage ever belongs to Purusa.
Purusa is eternally free, never bound, never released. And because they
The Meaning of the thus thoroughly reveal the nature of Purusa, their
word, Samkhya. doctrine is described as the Samkhya, thorough-
re vealer.
The " experience " of Purusa consists in his being the indifferent
The " Bondage " of spectator of the changes that take place in Buddhi ;
his_l!_boridage^ is nothing but the reflection^ on
him of the bondage, that is, the impurities, of Buddhi ; his " release^js
merely the removal of this reflection which, again, depends upon^the
recovery by Buddhi of its state of pristine purity, which means its dissolur
tion into Prakriti. To say that the activity of Prakriti is for the benefit
of Purusa is, therefore, a mere figure of speech. It is really for the purifica
tion of the Sattva of Buddhi.
To think, as people generally do, that pleasure and pain, release
Is due to A-vivaka. ancl bondage really belong to Purusa, is a mistake
pure ancl simple. It is A-vidyd. A-viveka is the cause of A-vidya. And
A-viveka, non-discrimination, is the failure to discriminate Purusa from
Prakriti and her products. Many are ignorant of the very existence
of Purusa. Many are ignorant of his exact nature : some identify him
with Prakriti, some with Mal^at, some with Aham-kara, and so on.
Many, again, know the Tattvas in some form or other, but they know
them not : knowledge, in the sen^e of mere information, they have,
but no realisation, and it is realisation which matters. The Samkhya,
for this reason, enters into a detailed examination of the Tattvas, their num
ber, nature, function, effect, inter-relation, resemblance, difference, etc., and
The Aim of the Sam- insists on Tattva-abhyasa or the habitual contempla
tion of the Tattvas, so that they may be Sak$dt-
krita or immediately known or realised. The way is also shown asL_to
how, and the means, too, whereby, to discriminate, on the one hand,
the gross Elements from the Tan-matras, the Tan-matras from the
Indriyas, and both from Aham-kara, Aham-kara from Buddhi, and Buddhi
PREFACE. xi
from Purusa, and, on the other hand, to discriminate Purusa from_ the
gross and subtle Bodies and to prevent their further identification.
The Yoga which is the practice of the Samkhya, which is the theory,
The Relation of the takes up, and starts from, these central teachings
tiT TePractceyato pf its predecessor, mz. (1) All activity-all change-
Theory. is jn an(j of Prakriti. (2) No activity — no change —
is in Purusa. (3) The modifications of the mind are reflected in Purusa,
and make him look like modified. (4) When the mind is calm and puri-.
fied, Purusa shines as he really is. (5) Save and except these, reflection
and its removal, bondage and release do not belong to Purusa. (6) Bond
age and release are really of Prakriti, or, more strictly speaking, of the
individualised form of its first transformation, viz., Buddhi. From the
point of view of the philosophy of the history of the Dar&inas, these are
the last words of the Samkhya.
The Samkhya also has brought the doctrine of Suksma or Lifiga
Sarira, the Subtle Body, prominently to the fore.
SubtfeBody!1116 °f the For, the purification of the Sattva of Buddhi may
not be, and, as a general rule, is not, possible in one
life, nor in one region of the Universe. But death seems to put an untimely
end to the process of purification, by destroying the gross Body, flow
then can the process of purification be continued in other lives and in other
regions ? The SA mkhya replies that it can be and is so continued by means of
the Subtile Body. It is composed of the seventeen Tattvas, beginning with
Buddhi and ending with the Tan-matras. It is produced, at the beginning
of Creation, one for each Purusa, and lasts till the time of Maha-Pralaya
or the Great Dissolution. It is altogether unconfined, such that it may
ascend to the sun dancing on its beams, and can penetrate through a
mountain. And it transmigrates from one gross Body to another, from
one region of the Universe to another, 1)eing perfumed with, and carrying
the influence of, the BhAvas or dispositions of Buddhi characterised as
virtue, knowledge, dispassion, and power, and their opposites.
The Samkhyas, again, teach a plurality of Purusas. This topic has
been very fully discussed in the Sdmkhya-Pravacha-
The Plurality of na_Stitram, I. 149-159, and the commentaries.
Purusas. \t .
Therein "Vijfiana Bhiksu has mercilessly criticised
the doctrine of Non-duality maintained by some of the Vedantins, and has
sought to establish the plurality of Purusas. And Garbe, in his character
istic style, contents himself with a flippant criticism of Vijnana Bhiksu's
explanations. But Vijnana Bhiksu's criticisms are not aimed principally
against the unity of Purusas, but at those interpretations of it, according
xii PREFACE.
to which the empirical Purusas, that is, mundane Purusas, the plurality
of whom is established by irrefutable arguments, as in the Samkhya
Sastra, are reduced to mere shadows without substance. He does not so
much attack the unadulterated ArDvaitd of the Vedas and the Upanisats
as its later developments. He was fully aware of the fact that none of
the six Dantanas, for example, was, as we have hinted more than once,
a complete system of philosophy in the Western sense, but merely a cate
chism explaining, and giving a reasoned account of, some of the truths
revealed in the Vedas and Upanisats, to a particular class of students,
confining the scope of its enquiry within the province of Creation, without
attempting to solve to them the transcendental riddles of the Universe,
which, in their particular stage of mental and spiritual development, it
would have been impossible for them to grasp. Similarly, Garbe is wrong
in thinking that Vijnana Bhiksu " explains away the doctrine of absolute
monism." It is only a matter of interpretation and of stand-point ;
compare Ramanuja, Madhva, etc. For Vijnana does not hesitate to do
away even with the duality of Prakrit! and Purusa when he observes
that all the other Tattvas enter into absorption in Purusa and rest there
in a subtle form, as does energy in that which possesses it. (Vide his
Commentary on S-P-S., I. 61). For an explanation, therefore, of the
apparent contradictions in the Darsanas, one must turn to the Vedas and
Upani&ats and writings of a similar scope and character. The Bhagavat-
GitA, for instance, declares :—
I vS
In the world there are theseetwo Purusas only, the mutable and the
immutable. The mutable is all created things ; the intelligent experiencer
is said to be the immutable. — XV. 16.
While the highest Purusa is a different one, who (in the Upanisats)
is called the Pararna-Atma, the Supreme Self, and who, presiding over
the three worlds, preserves them, as the undecaying, omniscient, omni
potent Isvara. — XV. 17.
Along such lines the so-called contradictions of the Darsanas find their
reconciliation and true explanation in the higher teachings of the Upanisats.
It will probably be contended that, in the case in question, such
The Samkhya does reconciliation is impossible in view of " one of the
not deny the Existence
of God. fundamental doctrines of the genuine Samkhya, which
PREFACE. xiii
is the denial of God " (Garbe). No graver blunder has ever been
committed by any student of the JSamkhya ! The genuine Samkhya
no more denies the existence of God than does Garbe's illustrious
countryman, Emmanuel Kant, in his Critique of Pure Reason. To make
this position clear, let us paraphrase the Sdmkhya-Pravachana-Sutram
on the subject. Thus, Isvara is not a subject of proof (I. 92).
For, we must conceive irfvara as being either Mukta, free, or Baddha,
bound. He can be neither free nor bound ; because, in the former
case, being perfect, He would have nothing to fulfil by creation,
and, in the latter case, He would not possess absolute power (T. 93-94).
No doubt, in the Srutis, we find such declarations as " He is verily
the all-knower, the creator of all," and the like ; these, however,
do not allude to an eternal, uncaused Isvara (God), but are only eulogies
of such Jivas or Incarnate Selves as are going to be freed, or of the
Yogins, human as well as super-human, who have attained perfection by
the practice of Yoga (I. 95). Some say that attainment of the highest end
results through absorption into the Cause fill. 54). But this is not so,
because, as people rise up again after immersion into water, so do
Purusas, merged into Prakriti at the time of Pralaya, appear, again, at the
next Creation, as T^varas (III. 54-55). The Vedic declarations, e. g.,
"He is verily the all-knower, the creator of all," refer to such Highest
Selves (III. 56). Neither is the existence of God as Jhe moral
governor of the world, proved ; for, if_ God Himself produce the
consequences of acts, He would do so even without the aid of Karma;
on the other hand, if Mis agency in this respect be subsidiary to that
of Karma, then let Karma itself be the cause of its consequences;
what is the use of a God ? Moreover, it is impossible that God should be
the dispenser of the consequences of acts. For, His motive will be
either egoistic or altruistic. But it cannot be the latter, as it is simply
inconceivable that one acting for the, good of others, should create a world
so full of pain. Nor can it be the former; because (1) in that case, He
would possess unfulfilled desires, and, consequently, suffer pain and the
like. Thus your worldly God would be no -better than onr ffifftfipt. SftTvpa
(2) Agency cannot be established in the absence of desire, for, behind
every act, there lies an intense desire. Arid to attribute intense desire to
God would be to take away from his eternal freedom. (3; Further, desire is
a particular product of Prakriti. It cannot, therefore, naturally grow
within the Self, whether it be God or the Jiva ; it must come from the
outside. Now, it cannot be said that desire, which is an evoluteof Prakriti,
directly has connection with the Self, as it would contradict hundreds of
xiv PREFACE.
Vedic declarations to the effect that the Self is Asanga, absolutely free
from attachment or association. Neither can it be maintained that Prakriti
establishes connection of desire with the Self by induction, as it were,
through its mere proximity to it ; as this would apply equally to all the
Selves at the same time (V. 2-9). Furthermore, the above arguments
might have lost their force or relevancy, were there positive proof of the
existence of God ; but there is no such proof. For, proof is of three kinds,
viz., Perception, Inference and Testimony. Now, God certainly is not
an object of perception. Neither can He be known by Inference ; because
there is no general proposition (VyApti) whereby to infer the existence of
God, inasmuch as, Prakriti alone being the cause of the world, the law of
causation is of no avail here. And the testimony of the Veda speaks of
Prakriti as being the origin of the world, and hence does not prove the
existence of God (V. 10-12).
Thus the Sarnkhyas maintain that it cannot be proved by evidence
that an eternal, self-caused God exists ; that the ordinary meansof
proof, Perception, Inference and Testimony, fail to reach Him ; and
that there is no other means of correct knowledge on our plane of
the Universe. And when, therefore, Kapila thus declares that the
various objective arguments for the establishment of theism, viz., the
ontological, the cosmological, the teleological, and the moral, cannot stand,
and pronounces the verdict of ' non-proven ' in regard to the existence of
God, he takes up the right philosophical attitude, and there is absolutely no
justification for branding his doctrine as atheistical merely on this score.
" The notion that the existence of God is susceptible of dialectic demons
tration has been surrendered, in later times," ns Air. Fitz-Edward Hall
remarks, "by most Christian theologians of any credit: it now being, more
ordinarily, maintained that our conviction of deity, on grounds apart
from revelation, reposes solely on original consciousness, antecedent to
all proof."
Thus the Samkhya is Nir-lscara, but not Ndstika. It is not Ndstika,
atheistical, because it does not deny the existence of
Nir-Isvara and Nas- f
tika are not convertible God. It is ISir-Iscara, lit. god-less, ars it explains all
and every fact of experience without referencejo,
and without invoking the intervention of, a divine agency. Those who
imagine that, in the Samkhya, there is a denial of God, obviously fail to
recognize the distinction between the two words, Ndstika and Nir-Isvara.
They, further, fail to bear in mind that the Sanskrit 1'svara arid the English
God are not synonymous terms. For, the opposite of Ndstika is Astika
(believer), one who believes in the existence of God, the authority of the
PREFACE. xv
Veda, immortality, and so forth. Accordingly, the Hindu Dar^anas have
been classified as being either "Astiha " or " Ndstika," and the "Nir-tsvara"
Samkhya has been always regarded as falling under the former category.
DALTONGANJ :
The 15th February, 1915. N. SINHA.
TABLE OF CONTENTS.
INTRODUCTORY.
PAGES.
The Samkhya Sastra presupposes Vairagya or Dispassion ... 1
The origin and development of Vairagya ... ... 1
Moksa or Release is achieved through Para Vairagya or Higher
Dispassion ... ... ... ... ... 1
The Samkhya is a Moksa Sastra and teaches Para Vairagya ... 1
The term " A-Dvaita " or Non-Dualism explained ... ... 2
Kapila, the father of the Samkhya, is an Avatara of Visnu ... 2
Loss of the original Samkhya Sutras ... • ... ... 3
The Samkhya is the only true A-Dvaita Sastra ... ... 3
It is not in conflict with the Veda ... ... ... 3
The Samkhya versus the Nyaya and the Vaisfesika :
The latter deals with Vyavaharika or practical reality, while
the former deals with Paramarthika or ultimate reality ; hence
» neither is there opposition between them, nor is the Samkhya
superfluous ... ... ... ... ... 4-5
The Samkhya versus the Vedanta and the Yoga :
The exclusion of l^vara from the Samkhya, — possible reasons
for ... ... ... ... ... 5-10
The Samkhya is concerned primarily with Purusa-Prakriti-
Viveka or Discrimination between Purusa and Prakriti, while
the Vedanta is concerned primarily with Wvara ... ... 7
The Samkhya Plurality of Self versus the* Vedanta Unity of Self :
does not necessarily imply a conflict... ... ... 10
The Samkhya-Pravachana is an elaboration of the Tattva-Samasa 11
The name " Samkhya " explained ... ... ... 11-12
The Divisions of the Samkhya $&stra ... ... ... 12
BOOK I : OF TOPICS.
Th e Supreme Good defined ... ... ... ... 12
and explained ... ... ... ... 13-14
" Threefold pain " explained .„ ... ... 13-14
Proof of " Duhkham anagatam," pain not-yet-come ... 15
Jivan-Mukti-Dasla and Videha-Kaivalya compared ... ... 16
How " cessation of pain " is an object of desire to Purusa ... 16-18
ii TABLE OF CONTENTS.
PAGES.
Purusa is associated with pain in the form of a reflection ... 17
This view is supported by the Vedanta : the Vedanta Theory of
Adhyasa is the same as the Samkhya Theory of Reflection ... 18
Cessation of pain is not in itself the end, but cessation of the
experience of pain is
Ordinary means are inadequate to accomplish the Supreme Good 19
They have no doubt their own uses ... ... ... 20
But these must be rejected by reasonable men .... ... 21
Also because Moksa or Eelease is the Good par excellence ... 22
Scriptural means are equally inadequate ..." ... 23
Sacrifice is^ stained with the sin of killing ... ... 24
Immortality obtained by the drinking of the Soma juice is not
eternal ' ... ... ... ... ... 25-26
Bondage is not natural to Purusa ... ... ... 26
Viveka or Discrimination is the means of Release :
A-Viveka or Non-Discrimination, the cause of Bondage, i.e.,
the experience of pain ... ... ... ... 26-27
Because were Bondage natural, it would be unchangeable and
consequently there can be no Release ... ... 28
The scriptures do not lay down precepts for the accomplishment
of the impossible ... ... ... ... 28
The analogy of the " white cloth " and the " seed "... ... 29
is inadmissible ... ... ... ... 30
Defect of the theory that mere disappearance of the power of pain
is Eelease, pointed out ... ... .. ... 30-31
Theories of Naimittika or conditional Bondage considered :
Bondage is not conditioned by Time ... ... ... 31
N either by Space ... ... ... ... 32
Nor by organisation ... ... ... ... 33
Because organisation is of the Body and not of Purusa ... 33
Purusa is free from Sanga or intimate association with anything 34
Bondage is not conditioned by Karma ... ... ... 34-36
How Purusa becomes aware of the modifications of the Chitta ... 36
Scripture on Bondage and Release appertaining to the Chitta
and not Purusa, explained ... ... ... 36
Nor is Prakriti the cause of Bondage to Purusa ... ... 37
No Bondage without conjunction of Prakriti ... ... 37-43
Bondage is not the effect of, but the very same as, the conjunc
tion of Prakriti ,,. ... ... ,,. 38
TABLE OF CONTENTS. ill
PAGES.
Bondage is Aupadhika or adventitious, and not real ... 39
The Vais$e§ika theory criticised and the real character of Purusa
explained ... ... ... ... ... 39-40
The Samkhya Theory of Bondage supported by Yoga-Sutram,
Gita, and Katha-Upanisat ... ... ... 41
By " conjunction of Prakriti" is meant the conjunction of indivi
dual Buddhis to individual Purusas ... ... 41
" Conjunction" distinguished from Non-Discrimination, Trans
formation, and Intimate Association ... ... 42
How conjunction of Prakriti with Purusa takes place ... 43
Another interpretation of " Conjunction" criticised and the
Sutrakara's meaning established ... ... ... 43
Nastika Theories of Bondage criticised :
Bondage is not caused by A-Vidya, as is asserted by the
Bauddhas ... ... ... ... ... 44-45
Bondage is not unreal ... ... ... ... 44
A-Vidya cannot be an entity ... ... ... 45-46
Genuine, distinguished from spurious, Vedanta : the Maya-Vad-
ins are really a branch of the Vijriana-Vadins ... ... 46
The Samkhya view of A-Vidya ... ... ... 47
A-Viyda cannot be both real and unreal ... ... 47-48
Experience of Prarabdha Karma offers one more objection to
A-Vidya being the direct cause of Bondage ... ... '48
Principles governing the enumeration of Predicables stated ... 48-50
Real character of Prakriti incidentally described ... ... 50
Bondage is not caused by Vasana ... ... ... 51-56
Bondage is not momentary : Theory of Transiency of Things
controverted, and the Theory of Permanency of Things estab
lished by the fact of Recognition, l^y Scripture, etc., and by
means of the Relation of Cause and Effect ... ... 56-62
The cause of Bondage is real and not ideal: Vijnana Vada or
Bauddha Idealism criticised ... ; ... ... 62-64
Vijnana- Vada logically leads to Sftnya-Vada, or the Theory that
the World is a Void ... ... ... ... 64-66
Scriptural texts about non-existence of external things-- meaning
of " non-existence"— explained ... ... ... 65-66
Origin of Vijnana-Vadin Nastikas, or Idealist Heretics ... 66
Theory of the Void criticised ... ... ... 66-71
Doubtful texts of the Sruti and Smriti explained ... ... 69-70
IV
TABLE OF CONTENTS.
Bondage is not the result of movement ...
Doubtful Srutis explained ...
Bondage is not caused by Adristam
Conjunction of Prakriti with Purusa takes place through A-Viveka-
or Non-Discrimination ...
It is all the doing of Prakriti
Objections answered
Nature of A-Viveka explained and its identity with A-Vidya
shown
A-Vive.ka is not a form of Non-Existence : Nature of A-Viveka
further discussed : Agreement between the Yoga and the
Samkhya shown
How A-Viveka brings about Conjunction : Doctrines of the Yo
ga, the Nyaya and the I^vara-Gita compared
A-Viveka is eradicable by Viveka alone
Theory of Darkness discussed
Doctrines of the Yoga and the Vedanta compared ...
Discrimination between Purusa and Prakriti includes all discri
mination
" Abhimana" in Purusa of birth, etc., explained ...
The Bondage of Purusa is merely verbal ... ...
Immutability of Purusa and Reflectional Theories of Bondage
and Release defended ...
Bondage is not removeable by mere Learning or Reasoning, but
by Spiritual Intuition of the truth about Purusa and Prakriti
Existence of Prakriti, etc., defended :
Inference also is an instrument of right knowledge
Karika on Sources of Human Knowledge quoted ...
The Twenty five Tattvas or Principles enumerated : The order
of their evolution and their inter-relation as cause and effect
shown: Prakriti defined...
Sattva, etc., are substances : Why they are called Gunas.
in the Vaisesika sense of the word ...
Nature of Prakriti and her relation to the Gunas explained
Two meanings of the word ' Prakriti ' : one technical and
other general, explained
The enumeration of the Tattvas is definite and exhaustive
Enumeration of Predicables in different Systems of Thought
justified on the principle laid down in the Bhagavatam
Not
the
PAGES.
71-74
73-74
75-76
77-82
78
79
79
80
80*82
82-86
82-83
84-85
86-88
88
88-91
89-90
91-92
92-93
93
93-98
94-95
94
94
96
96-97
TABLE OF CONTENTS.
The Samkhya enumeration has the support of the Upanisats
Garbha, Pra&ia, and Maitreya
Scriptural declaration of one reality, without a second, ex
plained
Difference between Theistic and Non-Theistic Theories pointed
out
Proof of the existence of the Tan-matras
Nature of Tan-matras explained : Visnu-Puranam cited in
support
Process of inference of Tan-matras exhibited
Visnu-Punlnam on the nature of Prakriti quoted ...
How the Tan-matras are evolved : a doubtful Sloka of the
Visnu-Puranam on this point explained
Proof of Ahamkara
Nature of Ahamkara explained
Process of inference of Ahamkara exhibited
Chhandogya Upanisat VI. ii. 3 quoted in support ...
Objections answered : Yoga-Sutram II. 22 quoted ...
Proof of the Antah-karana Buddhi
The process of inference of Buddhi exhibited
A corroborative argument stated
Brihat-Aranyaka and Chhandogya Upanisats quoted in support
Threefold uses of the Antah-karana explained and justified
by reference to the Linga-Puranam, the Vedanta-Sutram and
the Yoga- Vasistha-Ra may anam
Proof of Prakriti
The process of inference of Prakfiti exhibited
A favourable argument stated
Authority of the Veda and Smriti referred to
An ob j ection answered
Pleasure cognised by Buddhi and Pleasure inherent in Buddhi,
distinguished
The order of evolution defended against that of the Logicians :
The futility of mere reasoning, unsupported by Scripture,
shown
Proof of Purusa
The process of inference of Purusa exhibited
Yoga-Sutram IV. 24 explained and distinguished ...
Favourable arguments stated
PAGES.
97-98
98
98
99-101
99
100
100
101
102-103
102
102
102
103
103-105
104
104
101
104-105
106-108
106
106
106
106-107
107
107-108
108-111
109
109
110
VI
TABLE OF CONTENTS.
PAGES.
Visnu-Puranam I. iv. 51 and I. ii. 33 compared ... ... 110
Prakriti, the Boot Cause, is root-less ... ,.. ... Ill
The point argued : Prakriti is merely the name given to the
original starting point of evolution ... ... ... 111-112
The Nyaya, the Sarnkhya, and the Vedanta doctrines compared... 112-115
Scriptural texts about " production " of Prakriti and Purusa
explained :" production " is in a derivative sense ... 112-114
Prakriti and A-Vidya distinguished : doubtful scriptures ex
plained ... ... ... ... ... 114-115
Only the most competent can realise the truth taught :
three classes of Adhikarins described ... ... 115-116
From Prakriti, the first evolute is Mahat, also called Buddhi and
Manas ... ... ... ... ... 116-117
The next is Ahamkara ... ... .... ... 117
The rest spring from Ahamkara ... ... ... 117
But by the chain of causation the primary causality of Prakriti
remains unimpaired ... ... ... ... 118
Why Prakriti, and not Purusa, is the material cause ... 118-120
Argument in favour of Purusa's never undergoing transfor
mation, succinctly stated ... ... ... 119
Prakriti is all pervading ... ... ... ... 1 20-1 2 1
" All pervading "-ness explained ... ... ... 121
The Veda supports the theory that Prakriti is the cause of all
things and is all-pervading ... r.. ... 121-122
Ex nihilo nihil fit ... ... ... ... 122
The world is not unreal ... ... ... ... 122-124
Doubtful Chhandogya text VI. i. 4 explained ... ... 123
Unreality of the World refuted by the Vedanta-Sutram 11. ii.
28-29 ... ... , ... ... ... 124
Brihat-Aranyaka-UpamBat II. iii. 6 does not negate the reality of
the World : Of. the Vedanta-Sutram III. ii. 22 ... ... 124
Why nothing can come out of nothing ... ... ... 124-125
Karma, A-Vidya, etc., cannot be the material cause of the world... 125-126
Ritual observances cannot become the cause of Release ... 126-127
Samkhya-Pravachana-Sutram I. 2 and 6 further explained ... 126-127
The result of Karma is not permanent : Chhandogya-Upanisat
VII. i. 6 quoted in support ... ... ... 127
Doubtful $ruti, Kalagni-Rudra-Upanisat 2, e.g., explained ... 128
Freedom from Samsara is not the result of Karma ... ... 128-129
TABLE OF CONTENTS.
vn
PAGES.
The result of Niskama Karma also is equally transitory ... 129-131
Kaivalya-Upanisat I. 2 quoted in support ... ... 130
Release producible by knowledge is not perishable ... ... 131-132
Prama or Right Cognition and Pramana or Instrument of Right
Cognition, defined : Pramana is threefold ... ... 132-136
Right Knowledge resides in Purusa ... ... ... 133
The process of knowing rightty described ... ... 134
Object of Cognition discussed ... .., ... 135-136
Three kinds of Pramana sufficient ... ... .. 137-138
Perception defined ... ... ... ... 138-139
Perception by Yogins ... ... ... ... 140-142
Contact of Buddhi with Objects is the cause of perception ... 141
Perception is not necessarily dependent upon external Senses ... 142
IjJvara is not an object of perception ... ... ... 142-143
In what sense there can be perpetual cognition of fcvara ... 143
Why the existence of IsJvara is above proof ... ... 143-141
Texts which declare l^vara, explained ... ... ... 144-145
The influence of Purusa upon Prakriti is through proximity ... 145-146
Chhandogya-Upanisat VI. ii. 3 explained ... ... 145
Kfirma-Puranam on Unconscious Creation quoted ... ... 145
The influence of Jivas also is through proximity ... ... 147
Jiva defined ... ... ... ... ... 147
Vedic declarations vindicated ... ... ... 147-148
Actual agency belongs to the Antah-karana ... ... 148-152
How Purusa illuminates the Antah-karana ... ... 149
How Buddhi and Self are mutually reflected in each other ... 149
Reflection of Consciousness in Buddhi makes Self-Consciousness
possible ... ... ... ... ... 150
Reflection of Buddhi in Consciousness makes cognition of
objects possible ... ... ... ... 150
Theory of Mutual Reflection of Buddhi and Consciousness estab
lished by Vyasa in the Yoga-Bhasy am ... ... 150
Opposite theories criticised ... ... ... 151-152
Definition of Inference ... ... ... ... 152-153
Division of Inference ... ... ... ... 152
Word or Verbal Testimony defined ... ... ... 153
Necessity of Pramana in the Samkhya Sastra ... ... 153-154
Proof of Prakriti and Purusa is by means of Samanyato Drista
Inference ... ... ... ... ... 154-156
Vlll
TABLE OF CONTENTS.
PAGES,
"Purva-vat," "Sesa-vat" and " Samanyato Drista " Inference
described ... ... .., ... ... 155
Process of inference of Prakriti and Purusa exhibited ..; 155-156
The end of Bhoga is in Consciousness ... ... ... 156-157
Two meanings of the word " Bhoga " distinguished ... 157
He who does not act, may still enjoy the fruit ... ... 157-158
The notion that Purusa is the Experiencer is due to A-Viveka ... 158-159
The fruit of Knowledge is absence of Pleasure and Pain ... .160
Mere non-perception does not prove non-existence ... ... 160-162
Karika VII, on causes of non- perception, quoted ... ... 161
Non-apprehension of Prakriti and Purusa by the Senses is due to
their extreme fineness ... ... ... ... 162
Proof of the subtlety of Prakriti, etc. ... ... ... 163
An objection answered ... ... ... ... 163-165
Proofs of the Theory of Existent Effects ... ... 165-17 1
A Vaitfesika theory refuted ... ... ... ... 168
Cause and Effect are identical : The Gita and the Upanisats
Brihat-Aranyaka, Chhandogya, and Maitri quoted in support :
Karika IX referred to ... ... ... ... 170-171
A doubt raised as to how the existent can be said to be produced ... 171-172
The doubt removed : " Production " is only manifestation ... 172-173
"Manifestation" described... ... ... ... 172-173
" Destruction" is only dissolution into the cause ... ... 173-175
Re-manifestation of the same thing after dissolution, refuted ... 174
Existence of things past and gone and of things not-yet-come-
to-pass, proved by perception of the Yogin ... ... 174
Theory of Manifestation defended ... ... ... 174-175
" Existence " and " Non-Existence " explained ... ... 175
The Theory of Manifestation does not entail non-finality ... 175-176
When non-finality is no fault ... ... ... 176
Creation by Will ... ... ... ... 175
The theory of the Manifestation of the existent, further defended 177-178
The rival Theory of the Production of the Non-Existent criticised 177
The two reconciled ... ... ... ... 173
Effect defined : Properties common to all effects ... ... 178-180
Different meanings of the word " Linga " mentioned ... 179
Proof of the existence of the effect as separate from the cause ... 180-182
Properties common to Prakriti and' her products ... ... 182-183
The Stitra supplemented by Karika XI 182
TABLE OF CONTENTS.
IX
PAGES.
Karika X on difference of properties between Prakrit! and her
products quoted ... ... ... ... 183
Unity and infinity of Prakrit! explained and supported by
Visnu-Puranam II. vii. 25-26 ... ... ... 183
Points of dissimilarity among the Gunas ... ... 183-185
The text supplemented by a quotation from Pafichasikha .... 184
The Gunas are substances ... ... ... ... 184
They are infinite ... ... ... ... 185
Similarity and dissimilarity among the Gunas ... ... 185-187
Karika XIII compared ... ... ... ... 186
Samkhya and Vaisfesika doctrines compared ... ... 187
Proof that Mahat, etc , are effects ... ... ... 187-191
Buddhi, etc., are nourished with food : Chhandogya-Upanisat
VI. vii. 6 and Yoga-Sutram IV. 2 quoted in support ... 189
Karika XV. compared ... ... ... ... 190
Ground of in ference of cause from effect stated ... ... 191-192
The process of inference exhibited ... ... ... 192
The manifested is the mark of inference of the unmanifested ... 192-193
The existence of Prakrit! cannot be ignored ... ... 193
The existence of Purusa requires no proof ... ... 193-195
Intention of Sutra I. 66 explained ... ... ... 195
Purusa is something different from Prakrit! and her products „.,. 195
Reasons for the above ... ... ... ... 195-199
Nature of Purusa is Light or 1 Humiliation ... ... 200-201
This view is supported by the Veda and Smriti ... ... 200
The opposite Vaise&ka theory discredited ... ... 200
Consciousness is not an attribute, but the essence, of Purusa ... 201-203
That the Self is devoid of attributes, proved ... ... 202
Description of the Sva-rupa of the Self, quoted from the Yoga-
Vajftstha-Ramayanam ... ... ... ... 203
The Sruti is higher evidence than Perception ... ... 203-205
Purusa's freedom from attributes proved by the Upanisats
Brihat-Aranyaka IV. iii. 15 and Svetasvatara VI. 11 and by
the Vedanta-Sara ... ... ... ... 203-204
Contradictory Srutis : their value : Rule of interpretation of
Vedic texts ... ... ... ... ... 204
Purusa is merely the Witness ... ... ... 205-207
Svapna or Dream and Susupti or Deep Sleep described ... 206
Proof of Plurality of Purusas ... ... ... 207-208
TABLE OF CONTENTS.
The Vedanta doctrine of Unity criticised
The Vedanta interpretation of certain Vedic texts discarded ...
The doctrine of Aropa of the pseudo-Vedantins discredited
The Vedanta-Sutram has nowhere declared the unity of the
Self
The Vedanta-Sutram I. i. 21-22 and II. iii. 41 establish differ
ence
The Vedanta doctrines of Avachchheda and Pratibimba must
be rejected, and the Samkhya doctrine of Multiplicity
accepted : Rule as to solution of doubts in philosophical and
other matters stated
The Samkhya Theory is not in conflict with the oruti and
Smriti
Upanisats Chhandogya VI. ii. 1, Katha IV. x. 11, Brahma-
Bindu 11 and 12, Aitareya I. i. 1, explained
The Samkhya Theory supported by the Vedanta-Sutram III. ii,
33, Katha Upanisat IV. 15 and Mundaka-Upanisat III. i. 3
and also by Smriti
Denotation of " That " in " Thou art That "
Unity is the popular conception which the druti, Smriti, etc.,
have taken the trouble to chasten by declarations of Plurality
What is condemned by the Taittiriya-Upanisat II. 7 is not
plurality of individual Selves essentially alike one another ...
The Vedic declarations of Avachchheda or separation and of
Pratibimba or reflection, explained with the help of Xatha-
UpanisatV. 10
Plurality of Purusas further established
Those who have eyes to see, can see the oneness of form among the
Selves
Non-Duality is disproved by recorded cases of Release
The Neo-Vedantins are verily a sect of the Bauddhas
Release of Vamadeva is absolute
As it has been, so will it be ...
^urusas are ever uniform ...
Character of being witness is compatible with uniformity
Purusa is witness (Saksi) of Buddhi alone, and the seer (Drasfta)
of all the rest
Purusa is for ever released
Purusa is indifferent
PAGES.
208-216
212
215
215
215
216
216-221
216-217
219
219
220
220
220-221
221-222
222-223
223-224
224
224-225
225-226
226-227
227-228
228
228-229
229
TABLE OF CONTENTS.
XI
PAGES.
Seeming agency o/ Purusa is due to influence of Buddhi ... 229-230
Karika XXII on the same subject, compared ... ... 230
The title " Samkhya-Pravachana-Sutram " explained ... 230
BOOK II : OF THE EVOLUTIONS OF PRAKRITI.
The Purpose of Creation ... ... ... ... 231-234
Kinds of Vairtigya or Dispassion stated and explained ... 232
Pain not-yet-come is of twentyone varieties ... ... 232
A-Vidya is destructible by means of Vidya, ... ... 233
The Higher and the Lower Self : their proof ... ... 233-234
The Cause of Successive Creation ... ... ... 234-235
Who are Adhikarins or fit for Release ... .., ... 234
Vairagya cannot grow in a single Creation ... ... 235-236
The Rule of Individuals ... ... ... ... 236
Proof of the Theory of Adhyasa or fictitious attribution (e.g.,
of Bondage, Release, etc,.) in regard to Purusa ... ... 237-238
Doubtful Sruti, Taittiriya-Upanisat II. 1. explained ... 237
Reality of the creative agency of Prakriti proved ... ... 238-239
Knowledge and Ignorance are the sole determinants of Release
and Bondage ... ... ... ... ..* 239-240
How the activity of Prakriti ceases automatically in the case of
a Purusa possessing discriminative knowledge ... ... 240
The Theory of Adhyasa further argued ... ... 240-241
The instrumental cause of Creation is Raga or Passion ... 241-242
The order of Creation ... ... ... ... 242-244
Taittiriya-Upanisat II. 1, which mentions a different order of
evolution, considered in the light of Mundaka-Upanisat II. i. 3,
Pradna-Upanisat VI. 4, and the Vedanta-Sutram II. iii. 14 243-244
The origination of Mahat, etc., is not for»their own sake ... 244-245
Theory of Space and Time : they are forms of AkajJa ... 245-246
Space and Time, unlimited and limited ... ... 246
Definition of Buddhi ... ... ... ... 246-247
Different uses of the word " Mahat " explained ... ... 247
elation of individual Buddhis to the Mahat Tattva ... 247
Products of Mahat ... ... ... ... 247-248
How contrary products arise from the same Tattva Mahat ... 248-249
Every Purusa is an Ii^vara ... ... ... ... 248
Definition of Ahamkara ... ... ... ... 249-250
Products rf Ahamkara ... ... ... ... 250-25]
XI 1
TABLE OF CONTENTS.
PAGES.
How the Senses and Objects were produced in the primary
creation ... ... ... ... ... 250
Origin of Manas ... ... ... ... 251-252
Production of the external Indriyas and the Tan-Matras ... 251
The Devas of the Indriyas ... ... ... ... 252
The Indriyas are eleven in number ... ... ... 252-253
The Indriyas are not formed out of the Bhutas or Elements ... 253-254
Doubtful Srutis explained ... ... ... ... 254-255
The Indriyas are n ot eternal ... ... ... 255-256
The Indriyas are not the same as their physiological counterparts 256
There is not one, but many Indriyas ... ... ... 256-257
Conception must not be allowed to stand against Positive Evidence 257
Definition of Manas ... ... ... ... 257-258
Diverse functions of Manas explained ... ... ,». 258-259
The Objects of the Indriyas ... ... ... ... 259
Purusa is different from the Indriya ... ... ... 259-261
The In ternal Indriyas distinguished ... ... ... 261-262
Their resemblance ... ... ... ... 262-263
Prana or Life-Breath is not Air : why it is called Air ... 263
The modifications of the Indriyas are simultaneous as well as
successive ... ... ... ... ... 264-265
Cognition called Alochana described ... ... ... 265
Aniruddha's interpretation of Sutram II. 32 criticised ... 265
Number and character of the Modifications ... ... 266-267
The Sva-rupa of Purusa indicated ... ... ... 267-268
Above illustrated ... ... ... ... 268
What mo ves the Indriyas to operate ... ... ... 268-269
Above illustrated ... ... ... ... 269
The number of the Instruments >- ... ... ... 270
Why the Indriyas are called Instruments ... ... 270-271
Pre-eminence of Buddhi illustrated ... ... ... 271-272
Why Buddhi is the principal ... ... ... 272-273
Recollection is not spontaneous to Purusa ... ... 273-274
Relativity of the condition of being principal and secondary ... 274
Why one particular Buddhi and not another acts
for the benefit of one particular Purusa, and not of another ... 274-276
In what sense Karma is said to belong to Purusa ... ... 275
Aniruddha's dictum that Karma is of Purusa reflected in Buddhi,
criticised 275-276
TABLE OF CONTENTS.
Xlll
PAGES.
The Topic of the pre-eminence of Buddhi concluded ... 276-277
Nimiber of the components of the Linga-Deha ... ... 277
BOOK III : OF DISPASSION.
Origin of the Gross Elements ... ... ... 278
Origin of the Body ... ... ... ... 279
Origin of Samsara ... ... ... ... 279-280
Limit of Samsara ... ... ... . . , 280-281
Purusa is ever free from Experience ... ... ... 281-282
The Gross and the Subtle Body distinguished ... ... 282-283
Experience may take place during transmigration also ... 283
The Subtle, and not the Gross, Body causes experience to Purusa... 283-284
Constitution of the Subtle Body ... ... ... 284-286
The Subtle Body distinguished as being the container arid the
contained ... ... ... ... ... 284
The constituents of the Subtle Body are seventeen, and not
eighteen in number ... ... ... ... 285
Aniruddha's interpretation of the Sutram III. 9 criticised ... 285
How from one single Subtle Body manifold individuals arise ... 286-287
Why the Gross Organism is called a Body ... ... 287-288
" Body " means the House of Experience ... ... 287
Body is threefold : Linga-Deha, Adhisthana-Deha, and Sthula-
Deha ... ... ... ... ... 288
Proof of Adhisthana or Vehicular Body ... ... 288-290
An objection answered ... ... ... ... 290-291
The size of the Linga-Sarira is atomic ... ... ... 291-292
Another proof of the finiteness of the Linga-Sarira ... ... 293
Cause of migration of the Linga Sarira ... .„. -... 293-294
Origin of the Gross Body ... ... ... ... 294
Contrary opinions stated and explained ... ... ... 294-295
Consciousness is not a natural product of the organisation of the
Body ... ... ... ... ... 295-296
An objection answered ... ... ... ... 297-298
Why the Linga-Sarira takes a Gross Body : the cause of Release ... 298-299
Cause of Bondage ... ... ... ... 299
Knowledge is the sole and independent cause of Release ... 299-300
Sveta^vatara-Upanisat III. 8, quoted in support ... ... 300
Doubtful Sruti, lf!a-Upanisat XL explained ... ... 300
Futility of [the co-operatioji of knowledge and Action illustrated ... 301-302
XIV
TABLE OF CONTENTS.
PAGES.
Our conception of the Object of Worship is faulty ... ... 302
Wherein it is faulty ... ... ... ... 303-304
Fruit of Worship ... ... ... 304
Sources of Knowledge :
Dliy ana is cessation of Raga ... ... ... 304-305
Dhyana includes Dharana and Samadhi also ... ... 305
How consummation of Dhyana is reached ... ... 305-306
" Samprajnata " and " A-Samprajnata " Yoga explained ... 305-306
Practices conducive to Dhyana ... ... ... 306-307
Dharana described ... ... ... ... 307-308
" Dharana " here means Pranayama ... ... ... 307
Asana described ... ... ... 308
Sva-Karma described ... .. ... ... 309
Other means of Dhyana ... ...» ... ... 309-310
Nuture of Viparyaya or Mistake described ... ... 310-312
A-Sakti or Incapacity which is the cause of Mistake, is of twenty-
eight sorts ... ... ... ... ... 311-312
Tusfci or Complacency is ninefold ... ... ... 312
Siddhi or Perfection is eightfold ... ... ... 312
Minor sub-divisions of Mistake : sixty-two in number ... 312-314
Minor sub-divisions of Incapacity ... ... ... 314-315
Divisions of Complacency explained ... ... ... 315-319
Divisions of Perfection explained ... ... ... 319-321
The other so-called Perfections are not real ... ... 322-323
Vyasti or Specific Creation described ... ... ... 323-324
Bhautika Sarga or Elemental Creation also is for the sake of
Purusa ... ... ... ... ... 324-325
The Higher, the Lower, and the Middle World described ... 325-326
Cause of the above differences in Creation ... ... 326
The Higher Worlds cannot be the Supreme Good .., ... 326-327
There is pain in the Higher Worlds also ... ... 327
Dissolution into Prakriti is not the Supreme Good ... ... 327-329
Re-birth after absorption into Prakriti accounted for ... 329-330
Prakriti's independence how maintained ... ... 329
Proof of re-appearance, after absorption into Prakriti ... 330-331
The Samkhya conception of Adi Purusa and l^vara ... 330
In what sense the Samkhya denies Isvara ... ... 331-332
Creation by Prakriti is for the release of Purusa ... ... 333-334
Prakriti's interest is bound up with that of Purusa ... 334
TABLE OF CONTENTS.
PAGES.
Prakrit! acts spontaneously for the benefit of Purusa . . . 334-335
Spontaneous activity further illustrated ... ... 335
A ctivity of Prakrit! is natural ... ... ... 336
Spontaneity of Prakrit! is necessary ... ... ... 336-337
Cessation of her activity is also spontaneous ... ... 337
Atyantika Pralaya, or Final Dissolution described ... ... 337
Release of one does not involve release of all ... ... 338-339
Doubtful Sruti, ^veta^vatara-Upanisat I. 10, explained ... 338
Release consists in what ... ... ... ... 339
How Prakriti affects one Purusa and does not affect another ... 339-341
The " Error of snake in respect to a rope " explained ... 341
The above dual character of Prakriti supported ... ... 341-342
Prakriti's selection, how determined ... ... ... 342-343
Hoiv Prakriti ceases to act : the analogy of the fair dancer ... 343-344
Relation of Bondage and Release to Purusa ... ... 345
Bondage and Release really are of Prakriti ... ... 345-346
How Prakriti binds and releases herself ... , . . 346-347
A-Viveka or N on— Discrimination itself is not Bondage ... 347-348
How development of Viveka or Discrimination is possible ... 348-352
An exception to the rule laid down ... ... ... 352
Pure Viveka alone is the cause of Release ... ... 352-354
A-Samprajnata Yoga is the means of perfect development of
Viveka ... ... ... ... ... 353
The case of Jivan-Mukta considered ... ... ... 354
Proofs of Release-in-life ... ... ... 354-356
Definition of Jivan-Mukta quoted from the Naradiya Smriti ... 356
The Jivan-Muktas only can be spiritual guides ... ... 355
Worldly existence after Release explained ... ... 356-357
How retention of Body even after Release is rendered unvoidable. . . 357-359
Viveka is the only means of Release ... ... ... 359-360
BOOK IV : OF FABLES.
Instruction is necessary : Story of the abandoned Prince ... 361-362
Instruction, to be effective, need not be directly imparted : Story
of the Pidticha ... ... ... ... 362-363
Inculcation also is necessary : Story of Svetaketu ... ... 363
The instructor need not necessarily be a spiritual guide - Story
of the Father and the Son ... ... ... 363-364
All worldly pleasure is alloyed with pain : Story of the Hawk . , . 364-365
XVI
TABLE OF CONTENTS.
PAGES.
Things avoidable must be avoided : Story of the Snalte and the
Slough ... ... ... ... ... 365
Penance necessary for prohibited acts done : Story of the Ampu
tated Hand ... ... ... ... ... 365-366
Thoughts uncongenial to Release, to be avoided : Story of
Bharata ... ... ... ... ~« 366-367
Company is to be avoided : Story of the Girl and her Bracelets 367
Hope is to be abandoned : Story of Pingala ... ... 368-369
The innate pleasure of the Chitta ... ... ... 368-369
Exertion is needless : Example of the Snake ... ... 369
In study, discrimination is necessary : Example of the Bee . . . 369-370
Concentration of mind necessary : Story of the Arrow-maker ... 370-371
Rules are not to be transgressed : Experience in life ... 371-373
Brahmacharin defined ... ... ... .. 372
Who are the Pasandas ... ... ... ... 372
For getf ulness of Rules is also harmful : Story of the She-
Frog ... ... ... ... ... 373-374
Instruction is to be supplemented by Reflection : Story of Indra
and Virochana ... ... .<. ... 374-375
Time also is a factor in the attainment of Release ... ... 375-376
There is no rule as to the limit of Time required :
Story of Vamadeva ... ... ... ... 376-377
Inferior means also are useful in their own way : Example of
the performers of sacrifices ... ... ... 377-378
Although they fail to secure permanent release ... ... 378-380
Vairagya is the only means of Knowledge : Story of the Swan
and Milk ... ... ... ... ... 380
Benefit of excellent company: Story of Alarka and Dattatreya 380-381
Association with worldly-minded people is to be shunned : Story
of the Parrot ... ... ... ... 381
Bondage results from connection with the Guna : Story of the
Parrot ... ... ... ... ... 382
Passion is not appeased by enjoyment: Story of Saubhari ... 382-383
But through seeing the faults of Prakriti ... ... 383-384
Faults disqualify even for instruction : Story of Aja ... 384
Example of the dirty mirror ... ... ... 384-385
Knowledge necessarily is not perfect Knowledge : Example of
the lotus ... ... ... ... .., 385-386
Release is above Lordliness ... ... ... ... 386-387
TABLE OF CONTENTS.
XVll
BOOK V : OF THE DEMOLITION OF COUNTER-THEORIES.
PAGES.
Performance of Mangala is necessary ... ... .. 388
Itfoara as the Creator of the World is not proved ... ... 389-390
The facts are satisfactorily explained by Karma ... ... 389
I^vara as the Moral Governor of the World is not proved ... 390-394
There is no proof of an eternal Isvara ... ... ... 394-395
Inference of Irfvara is impossible ... ... ... 395-396
There is no Sabda in regard to Irfvara as Creator ... ... 396-397
Doubtful Chhdiidogya-Upanisat VI. ii. 3 explained ... 397
A-Vidya does not belong to Purusa ... ... ... 398-400
Samsara is not without beginning ... ... ... 399
The nature of A- Vidy a discussed ... ... ... 400-402
In any case, A-Vidya cannot be without beginning ... ... 403
The causality of Dharina in Creation ... ... ... 404
Proofs of DLarma ... ... ... ... 404-405
Perception is not the sole proof of existence ... ... 405
Proof of A-Dharma ... ... ... ... 405-406
Arthapatti is not the proof of Dharma ... ... ... 406-407
Dliarma, etc., are attributes of the Antab-Karaua ... ... 407
The existence of the Gunas, etc., has nowhere been absolutely
denied'. Doubtful scriptures explained ... ... 407-409
Reality of Objective Existence is established by proof ... 409-411
Vydpti or Logical Pervasion cannot be grasped from a single
instance ... ... ... ... ... 411-412
Vyapti defined ... ... ... ... 412-413
Vyapti is not a separate Tattva ... ... 413-414
The View of the Acharyas on Vyapti ... ... 414-415
The View of Panchaettkha ... ... ... ... 415
Vyapti is not a power inherent in the essence of the thing ... 415-419
Relation of Word and Object .*.. ... ... 419-420
Proofs of the Relation of Word and Object ... ... 420-421
W ord does not refer to acts only ... ... ... 421-422
Probative force of Vidhis, Artluivfidas and Mantras considered... 421
Words Kfirya-para and A-Karya-para, Sadhya-para and Siddlia-
para ... ... ... ... 422
Words convey the same in scriptural as in secular literature ... 423
An objection stated ... ... ... 423-424
Answer : The Vedic objects are not absolutely supra-sensuous ... 425-426
How there can be intuition of supra-sensuous objects ... 426
XV111
TABLE OF CONTENTS.
PAGES.
Power to denote objects is inherent in Vedic words ... ... 426-427
Proof of the power of Vedic words to denote objects ... 427
The Veda is not eternal ... ... ... ... 428
The Veda is not the work of a person ... ... ... 428-429
But still it is not eternal ... ... ... ... 430-431
Meaning of the term "Pauruseya" ... ... .... 431-432
The Veda itself is proof of its own authority ... ... 432-433
Reality of Objective W orld further established ... ... 434
Object of cognition in cases of illusion not absolutely non
existent ... ... ... ... ... 434
Neither is the Objective World absolutely real ... ... 434-435
The World cannot be something else than real and unreal ... 435-437
Nor is the World a reflection of ivhat it is not ... ... 437-438
The World is both existent and non-existent ... ... 439-440
The Theory of Sphota refuted ... ... ... 441-442
Varnas or Letters are not eternal ... ... ... 442
An objection answered ... ... ... ... 442-443
'Non-Duality of the Self refuted ... ... ... 444-445
Unity of the Self and the Non-Self contradicted by Perception ... 445-446
Qi'utis on Non-Duality explained ... ... ... 446-447
On the Theory of Non-Duality there can be no material cause of
theioorld ... ... ... ... ... 447-449
The Samkhya and the Vedanta compared ... ... 448-449
Pseudo-Vedantins condemned ... ... ... 449
The Self is nob Ananda or Bliss ... ... ... 449-452
Conflicting Srutis compared : Rule of Interpretation : Place of
Reasoning ... ... ... ... ... 452
The Sruti on Ananda is metaphorical ... ... ... 452-453
The purpose of such metaphorical ferutis ... ... 453-454
The Theory that Manas is all-pervading, refuted ... ... 454
Argument in support of the above ... ... 455
Manas is not partless ... ... ... ... 455-456
Objects eternal and non-eternal, distinguished ... ... 456
Eternality of Prakrit! and Purusa defended ... ... 456-457
Doubtful Sruti, SvetaJ^vatara-Upanisat IV. 10, explained ... 457
Eel ease is not manifestation of Ananda... ... ... 457-458
Eelease is not the elimination of particular attributes ... 458-459
Neither is it the attainment of particular Worlds ... ... 459-460
It is not the cessation of connection with objects ... ... 460
TABLE OF CONTENTS.
xix
PAGFS.
Total extinction of the Self is not Release ... ... 460-461
The Void is not Release ... ... ... 461
It is not the possession of excellent enjoyables ... ... 462
It is not the absorption of the Jiva into Brahman ... ... 462-463
It is not the acquisition of supernatural powers ... ... 463
It is not the attainment of supreme power ... ... 463-464
The Indriyas are not the products of the Elements ... ... 464
Release is not attained through the knowledge of the Six Predic-
ables of the Vaisesikas ... ... ... ... 465-466
Neither through the knowledge of the Sixteen PredicaUes of the
Naiyayikas ... ... ... ... ... 466-468
The Ultimate Atoms of the Vaisesikas cannot be eternal ... 469-470
The Sruti is against them ... ... ... ... 469
Manu-Samhita I. 27, quoted and explained ... ... 469
The Atoms are not partless ... ... ... ... 470
The Tan-matras are the parts of the Atoms ... ... 479
The VaiSesika Theory of Visual Perception criticised ... 471
Magnitude is not fourfold, as maintained by the VaiSesikas ... 471-472
.The Va\£Qfiik&Theory of Eternal Genus criticised ... ... 472-473
Genus exists ... ... ... ... 473-474
Genus is not a negative conception ... ... 474-475
Similarity is not a separate Tattva . . . 475
Neither is it an inherent power of the thing ... ... 476
Tt is not the relation of Names and Things ... ... 476-477
Because their relation is non-eternal ... ... ... 477
It cannot be from eternity ... ... ... ... 477-478
The Samavfiya or Combination of the Vaisesikas does not exist ... 478-479
Because there is no proof of it ... ... 479-480
Aniruddha's interpretation criticised t... ... ... 480
Motion is perceptible also ... ... 481-482
The Body is not composed of five Elements ... ... 482-483
The Body is composed of one Element only ... 483
Body is not necessarily gross ... 483-485
Meaning of Ativahika Body ... ... ... 484
Meaning of Body ... ... ... 484
Proof of Ativahika Body ... ... ... ... 484
How the Senses illuminate objects ... ... ... 485-487
In what sense the Senses are the revealers of objects ... 487
The Eye is not formed of Light ... ... ... 487-488
Proof of the Vritti ormodification of the Senses ... ... 488
XX
TABLE OF CONTENTS.
PAGES.
Nature of the modification of the Senses described ... ... 488-489
The modification may be a quality as well as a substance ... 490-491
Ahamkara is everywhere the uniform cause of the Senses ... 491
A doubtful $ruti explained ... ... ... 491-492
Varieties of the Gross Body. . . ... ... ... 492-493
'Earth is the only material of the Gross Body ... ... 493 494
Prana is not the originant of the Body ... ... ... 494-41)5
Prana is a modification of the Indriyas... ... ... 495
The Building of the Body is due to the Self ... ... 495-496
The superintendence of the Self is relative and not absolute ... 496-497
Purusas are ever free ... ... ... ... 497-499
Uses of the word Brahman in the Samkhya and the Vedanta ... 498
Release distinguished from Deep Sleep and Trance ... 499-500
The reality of Release demonstrated ... ... ... 500-501
Vasana is powerless during Deep Sleep ... ... ... 501-503
Release in life defended ... ... .... ... 503-504
Theory of Samskara ... ... ... ... ... 504
The Vegetable Kingdom also is a Field of Experience ... 504 506
The evidence of the $ruti, Ohhandogya-Upanisat VI. xi. I ... 505
The evidence of the Smriti ... ... ... ... 506
The vegetables are not moral agents ... ... ... 506-507
Three principal kinds of Body : Karma-Deha, Upabhoga-Deha,
and Ubhaya-Deha ... ... ... 507-508
A fourth kind of Body ... ... ... ... 508
Eternality of individual Buddhi refuted ... ... ... 509-510
Yogic Perfections defended ... ... ... ... 510
Consciousness cannot be a product of the Elements ... ... 511-512
BOOK VI : OF THE RECAPITULATION OF TEACHINGS.
The Self exists ... ... ... 513
It is different from the Body and the rest ... ... ... 514-517
How Pur usa's aim is fulfilled ... ... ... ... 1)1 7
Pain is more intense than Pleasure ... ... ... 517-518
Pleasure is rare ... ... ... ... ... 518-519
All pleasure is alloyed with pain ... ... ... ... 519
All is pain : Yoga-Sutram II. 15 quoted ... ... ... 519
The aim of Purusa is twofold : pleasure and absence of pain ... 520
A doubt raised and solved ... ... ... ... 520-522
A-Viveka is from eternity ... ... ... .. 522-523
But it is not eternal ... ... ... ... ... 523
Ths cause of the annihilation of A-Viveka ... 523-524
TABLE OP CONTENTS.
xxi
PAGES.
Proof that Viveka is the only destroyer of A-Viveka ... ... 524-525
A-Viveka ?s the sole cause of Bondage ... ..". ... 525
Bondage does not over again befall the released one ... ... 525-520
Defects in the opposite mew, pointed out ... ... ... 526-527
Nature, of Release ... 527-528
Conflict with the Veda avoided 528-529
Adhikarins are of three classes . . ... ... 529
Utility of other means of Knowledge than Hearing ... ... 530
Misconception about Yogic Posture removed ... ... ... 530
Dhyana defined ... ... ... ... ... 531
Defence of Yoga ... ... ... 531-532
A-Viveka is the cause of Upardga in Purusa ... ... ... 532
The UparAga is not real, but is a mere conceit ... ... 532-533
Means of the suppression of Upardga ... ... ... 533-535
Teaching of the Ancients on the point ... ... ... 535-536
For practice of Yoga, there is no need of any particular locality 536
Prakriti is the material of the World ... ... ... 536-537
Purusa cannot be the material of the World ... ... 537
The Sruti is against the opposite view ... ... ... 537-539
The Vaisesikas condemned ... ... ... ... 538
Doubtful Mundaka Upanisat IT. i. 5 explained 538-539
A misconception removed ... .. ... ... 539
Proof that Prakriti is all-pervading ... ... ... ... 539-540
Motion of Prakriti is not in conflict with her being the Primal
Cause ... ... ... ... ... ,.. 540-541
Prakriti is sui generis ... ... ... ... ... 511
The Gtmas are not the attributes, but the very form of Prakriti... 542-543
Purpose of Prakriti's creation . .. ... ... ... 543
Reason for diversity of creation .., ... ... ... 544
How the self -same Prakriti creates as well as destroys ... ... 544-545
A ctivity of Prakriti is no bar to Release ... ... ... 545
Creation for one Purusa does not affect another ... ... 545-546
Multiplicity of Purusas is proved by the Veda ... ... 546-547
Upadhi cannot explain the situation ... ... ... 547-548
Even A-Vidya is a contradiction to the Vedantin's Non-Duality ... 548
Other faults in the Theory of Non-Duality ... ... ... 548-549
The Self cannot prove itself ... ... ... ... 549-550
Light is not a property of the Self ... ... ... ..."'550-553
Doubtful Srutis explained ... .. ... ... 553
Reality of the World established ... ... 554-556
xxii TABLE OF CONTENTS.
PAGES.
Causes of unreality ... 554
The Universe described ... ... ... 554-555
Doubtful Srutis, Chhandogya-Upanisat VI. i. 4 and Brahma
Bindu Upanisat 10, explained ... ... ... 556
The Universe is ever existent, never created ... ... 556-557
Agency belongs to Ahamkara ... ... 557
When Experience ceases .. ... ... ... 557-558
How re-birth takes place after attainment of Higher Worlds ... 558-559
Higher instruction in the Higher Worlds availeth not ... 559
A doubtful Sruti explained ... ... ... 559-560
How going is possible for the Self ivhich is omnipresent ... 560-562
When and why the Self is called the Jiva-Atma ... ... 561
Why Ananda is attributed to the Self ... ... ... 562
Existence of the Body is dependent upon the Self ... ... 562-563
Formation of the Body is not possible through Adristain ... 563-565
Jiva distinguished from Purusa, i.e., Paraina-Atina... ... 565-567
Ahamkara, and n ot I^vara, is the cause ... ... 567-568
Brahma, Visnu, and Rudra are I^varas in a practical sense only 568
There is no intelligent cause of Ahamkara ... ... 568-569
Other functions of the supposed frfvara accounted for ... 569-570
The Mahat Tattva is the Upadhi of Visnu ... .,. 570
Causal Brahman in the Samkhya Sastra ... ... 570
In any case, the relation of Prakrit! and Purusa is from eternity 570-571
The view of Paiichadikha ... ... ... ... - 571-572
The view of Sanandana ... ... ... ... 572-573
Whatever may be its form, the dissolution of the tie between
Prakriti and Purusa is the Supreme Good ... ... 573-575
The contention of the Vedantin that the founder of the Sfim-
khya is not Kapila, the Avatara of Visnu, but Kapila the
Avatara of Agni, refuted... ... ... ... 574
One Kapila is mentioned in all the Sastras ... ... 574
Conflicting text of the Mahabharatam explained ... 4-575
Appendix I. — (Index of Aphorisms).
Appendix II. — (Index of words).
Appendix III. — (Index of authorities quoted).
Appendix IV. — (A catalogue of some of the important works on the
Samkhyha).
Appendix V. — (Tattva — Samasa or Kapila Sutram).
Appendix VI.— (Samkhya-Karika of Isvar Krisna).
Appendix VII. — (Pancha&kha Sutram).
APPENDIX I.
INDEX OF APHORISMS.
INDEX OF APHORISMS. xv
PAGE.
...V, 9 ... ... ... ... 394
. . T, c i 93
...VI, 39 ... ... ... 542
...V, 56 ... ... ... 439
... ... ... ... 284
, 131 ... ... ... ... 188
. . . v, lie ... ... ... 497
:...!, 69 ... ... ... .. 112
35 srraRi ro^gta^...!!, 17 ... ... 276
...ui, 53 ... ... ... 327
..in, 6 ... ... ... ... 281
- . . V, 2 ... ... ... 395
..Il, 44 ... ... ... ... 273
. . .VI, 36 ... ... ... ... 539
.. 1, 116 ... ... ... 169
...i, 4 ... ... 21
. . . v, 1 1 2 . . . ... 493
..nT, 56 ... ... ... ... 330
...I5 161 ... ... ... 227
...n, 18 ... ... 251
...if, 31... ... ... 262
'...I, 103 ... ... ... 154
...1, 138 193
. . . vi, 42 ... ... ... 548
n ..F, 198 ... ... ... 147
, 40 ... • ... ... ... 312
. . . v r , o ... ... 520
...r, us ... ... ... ... 205
:...I, 109 ... ... ... ... 162
...I, 34 ... ... ... 56
••• ••• — ••• 308
: . . . vr, 24 ... . . ... 530
••• — "• — 99
... 506
xv
INDEX OF APHORISMS,
...II, 43
. . in, 35
. . . V, 3
. . . i, 8
...111,61
...!, 124
PAGE.
... 273
. . . 309
. .ill, 26 . . . 301
... 28
... 336
... 390
... 1.7 8
APPENDIX K.
INDEX OF WORDS.
Word Index— Samkhya Pravachana Sutram.
. _
* 1. 15
ii. 32
i. 85
iii. 55
: ii. 33
r*;: v. 48...
PAGE.
... 156
... 264
... 129
... 329
... 266
.., 430
i. 122, v. 15, vi.
67 ... 175,399,570
fKTf^v. 48 ... 430
i.61... ... 563
*ftiv. 22 ... ... 378
i. GO ... 92
i. 126 ... 182
iii. 59 ... 334
[: v. 98 ... ... 477
iv. 29 ... 384
ii. 8 ... 240
v. Ill ... 492
v. 82 ... 463
i: v. 82 463
iii. 14, v. 87 291, 469
L 74, vi. 35, vi.
37 118, 539, 540
SmT v. 87 ... 469
5r vi. 39 ... 542
_ . p, —
i. ^ ... '«^
i. 155 ... 221
I 1, i. 4, i. 59, vi.
5 ... 12,17,21,225
i. 1 ... 12
PAGE.
v. 26 ... 407
i. 4 ... 21
vi. 15 ... ... 524
': i. 108 160
i. 91, iv. 24 140, 380
» i. 16 ... 34
ii. 23 ... 256
. 41 ... 423
WI i. 1 ... ... 2
i. 79, vi. 52 122, 554
79, vi. 52 ... 122,554
: i. 123 ... 177
i. 158, vi. 37 ... 224, 540
vi. 37 ... 540
*. 30, ii. 36, vi. 61,
vi. 65 ... 54, 269, 563, 568
STCf vi. 61 ... 563
^5TT^i. 30 ... 53
i. 156 ... 222
s: iii. 20, v. 129, 295,511
. 50 ... 431
ii. 36 ... 269
vi. 65 ... 568
i. 154 ... 216
f i. 157, v. 61 223, 444
ftftfcre: i. 154 216
iv. 21 ... 377
^qtqT'GT^ iv. 21 377
ii. 13 ... 246
ii. 5 ... 237
xvili WORD 1NDEX-SAMKHYA PRAVAGHANA SUTRAM.
PAGE.
i. 152 ... 212
: ii. 5 ... 237
ii. 42 ... 272
vi. 22 ...529
iii. 76 ... 352
vi. 22 ... 115, 529
stfT^iii. 76 .. 352
iii. 11 ... 287
iii. 3 ... 390
i. 142, v. 114
197, 495
ii. 23 ... 256
i. 96, i. 99 145, 148
: v. 115 ... 496
v. 2 ... 389
•i. 64 ... 567
i. 8 ... 28
iii. 61 ... 336
v. 34 ... 416
.119 501
i. 27, ii. 3 51, 235
: vi. 12, vi. 67 521, 570
iii. 62 ... 336
rcWW ii. 3 ... 235
lWiri.158 ... 224
iv. 12 ... 369
i. 83, vi. 17 128, 525
ST^: i. 83 ... 128
J vi. 17 ... 525
ri. 124, v. 72 178,456
. 97 ... 477
. 91 ... 472
iii. 25 ... 299
iii. 25 ... 299
i. 26 49
PAGE.
v. 54 ... 435
iv. 8 ... 366
vi. 13 ... 523
. 2 ... 19
i. 11 ... 30
i. <J ... 28
Jv. 35 ... 417
vi.4() ... 543
i. 22 ... 20
i. 100, i. 135, v.
11, v. 100,152, 19 i, 395,479
ii. 43 .
i. 60 .
273
1)2
*v. 101
-vi. 35
iii. 77
i. 156
i. 82
: v. 125
i. 8
... 481
... 539
... 352
... 222
... 126
... 508
... 28
... 309
i,8 ... 28
i. 124 .. 178
ii. 28 ... 259
. 25 ... 407
i. 64, i. 99
103, 148
r^ v. 25 ... 407
v. 22, vi. 16, vi. 53
405, 525, 556
: ii. 19, v. 94, v. 107
252, 475, 488
vi. 20 ... 527
vi. 20 ... 527
i. 156, iii. 81 222, 356
i. 156 ... 222
WORD INDEX— SAMKHYA PRAVACHANA SUTRAM.
xx
PAGE.
iii. 81 ... 356
iii. 15 ... 203
i. 105 ... 157
i. 17, i. 57, i. 153, iii.
66, iv. 2, v. 64, v. 93,
v. 109, vi. 44 35, 86, 213,
330, 367, 446, 474, 401, 545
i. 127 ... 183
i. 127
... 183
. 72, vi. 06 456, 560
i. 93 ... 143
^m: i.75 ... 118
WTT^i. 03 ... 143
i. 120, ... 187
i. 134, v. 16 100, 400
v, 117 ... 400
i. 26, v. 55, v. 100,
v. 114, vi. 12, vi. 13,
vi. 18 .40, 437, 470,
405, 521, 523, 526
wnfir v. 55 ... 437
: v. 100 ... 470
i. 17, i. 153 35, 213
i . 16 ... 34
f v. 03 ... 474
. 64 ... 446
ii. 8 ... 240
iii. 66 ... 330
iv. 2 ... 362
i. 57 ... 86
i. 32 ... 536
v. 14 ... 308
v. 14 ... 308
. 100 ... 401
vi. 44 ... 545
vi. 15, vi. 63 524565
i. 15,
i. 63,
i. 122
iii. 65
iii. 10
. 101
PAGE.
524, 565
... 175
... 330
... 205
... 481
: v. 101 ... 481
v. 128 ... 510
i. 112, i. 137, i.
147, v. 20. 164, 103, 203, 404
i. 45 ... 67
vi. 34 ... 537
v. 105 ... 487
i. 50 ... 9
i. 30 ...
i. 2, i. 4, i. 5, i. 0, i.
13, i. 18, i. 20, i. 26, i,
27, i. 28, i. 40, i. 46,
i. 52, i. 55, i. 59, i. 68,
i. 74, i. 82, i. 85, i. 87,
i. 04, i. 07, i. 105, i.
108, i. 112, i. 150, i.
153, i. 158, ii. 8, ii. 24,
ii. 36, iii. 27, iii. 28,
iii. 51, iii. 55, iii. 58,
iii. 50, iii. 66, iii. 68,
iii. 69, iii. 70, iii. 77,
iv. 2, iv. 10, iv. 12, iv.
13, iv. 16, iv. 17, iv. 22,
iv. 30, iv. 31, iv. 32,
v. 7, v. 12, v. 18, v. 23,
v. 49, v. 50, v. 62, v. 70,
v. 80, v. 82, v 83, v. 86,
v. 91, v. 06, v. 100,
v. 103, v. 100, v. 118,
v. 110, v. 121, v. 125,
v. 126, v. 128, v. 129,
xx WORD INDEX—SAMKBYA PRAVAGHANA SUTRAM.
PAGE.
vi. 3, vi. 7, vi. 8, vi.
11, vi. 15, vi. 17, vi.
21, vi. 26, vi. 27, vi. 33,
vi. 35, vi. 37, vi. 40,
vi. 44, vi. 47, vi. 48, vi.
56, vi. 59, vi. 67. ..19, 21,22,
28, 32, 37, 43, 49, 51, 51, 60,
70,75, 77,91, 111,118, 126,
129, 132,144, 147, 157, 160,
164, 208, 213, 224, 240, 256,
269, 302, 303, 326, 329, 333,
334. 339, 342, 343, 344, 352,
362, 367, 369, 369, 373,
374, 378, 384, 385, 386, 392,
396, 402, 405, 430, 431, 445,
4.61,462, 463, 463, 466, 472,
476, 479, 483, 491, 500, 501,
504, 508, 509, 510, 511, 515,
518,519, 521, 525, 525, 528,
531, 532, 537, 539,540, 543,
545, 548, 548, 550, 560, 570
" vi. 9 ... 520
i. 47, i. 82,
vi. 18 ... 70, 126, 526
v. 78 ... 460
r. 41, v. 48
423, 430'
v. 104 ... 485 '
b i. 24, v. 58 48, 442
v. 104 ... 485
; ... 28
t:v. 104 ... 485
Hi 127 ... 183
. 35, i. 79, v. 56
57, 122, 439
. 17 ... 401
ri.45 67
PAGE.
i. 63 ... 102
v. 73 ... 456
'l iii. 21 ... 296
i. 43, i. 67, i. 80,
i. 93, i. 138, i. 158, v.
10, v. 11, v. 46, v. 54,
v. 99, vi. 9, vi. 33, vi.
44, vi. 48, vi. 52, vi.
64 ... ... 64,
111, 124, 143, 193, 224,394,
395, 428, 435, 478, 520, 537,
545, 548, 554, 567
i. 43, i. 80 64, 124
> ... 274
:ii.l6, vi.28, 249,532
i. 120 ... 172
;: v. 59, v. 74, v.
95 ... 442,457,475
^T i. 120 172
: v. 51 ... 432
': vi. 6 ... 517
i. 84 ... 128
v. 47 ... 429
: i. 125 ... 180
iii. 58 ... 333
i. 28 ... 51
vi. 29 ... 533
iii. 36, iii. 75
309, 348
i i. 67... ... HI
i. 15, i. 46 33, 70
^ i. 20, i. 31, i. 39,
i. 81, i. 145. ..43, 54, 60,125,
200
- v. 47 ... 429
v. 44 427
WORD I^DEX—SAMKHYA PRAVACHANA StiTRAM. xxi
PAGE.
ii. 8 ... 246
i. 20 ... 49
ii. 40 ... 274
1 ... ... 12
. 2, v. 100, v. 107
302, 488, 488
i. 3 ... ... 20
v. 37 ... 4J9
v. 24 ... 400
v. 92 ... 473
v. 22 ... 405
: i. 100 ... 158
v. 27 ... 409
v. 82 403
16
106
403
150
557
122
43
122
33
258
312
312
270
140
140
;: iii. 08, vi. 12, vi.
342, 512, 525
vi. 08 ... 571
°q i. 57, iii. 74
80, 347
re vi. 08 ... 571
v. 64 ... 440
i. 55, i. 57, i.
iii. 71, vi. 11, vi.
: i. 104
r vi. 55
i. 78
i. 20
i. 79
i. 14
ii. 27
iii. 41
iii. 41
% ii. 38
i. 90
i. 90
PAGE.
27 ... 77,80, 158,345,521,
532
v. J3, v. 05 ...398, 447
n i. 20 ... 43
: v. 13 ... 398
: vi. 21 ... 528
vi. 48 ... 548
i. 0 ... 93
vi. 19, vi. 26. ..526, 531
i. 85, iii. 1...129, 218
iii. 4 ... 286
: vi 19 ... 526
i- ^08 ... 160
i. 82 ... 12G
.82 ... 120
i. 136 192
ii. 41 ... 079
i. 120 179
. 124 ... 17g
i. 9 ... 28
: iii. 38 ... 3n
i. 11 ... 30
&: i. 9 ... 28
ii. 42... 272
^RTHIKcgrT^ii.42 272
iii. 40 QIO
• • • <_/ J. £j
i. 13, iii. 38
14, 311
iv, 3 ... 363
i. 114, v. 56 107, 439
v. 52 ... 434
i. 94 ... 144
i. 114 ... 107
i. 87 ... 132
87
132
xxii WORD INDEX— SAMKHYA PRAVACHANA SfJTRAM.
PAGE.
: i. 15... ... 33
vi. 10 ... 520
srjh vi. io ... 520
i. 49, i. 11(3, vi.
16, vi. 53, vi. 61, vi. 62, 72,
169, 525, 556, 563, 564
: vi. 28 ... 532
vi. 61 ... 563
. 109 ... 491
i. 13
v. 100 ... 491
i. 33, v.99, vi. 1... 55,
478, 513
vi. 1 ... 513
i. 27, vi. 14 51,523
v. 112 ... 493
iv. 8 ... 366
^ iv. 8 ... 366
:i. 88, i. Ill ...137, 163
f:i.34,i.92, v. 127 56,
142, 509
i. 2... ... 514
«rc i. 61,i.72, ii. 16,
vi. 54, vi. 62, vi. 64 ... 93,
117, 249, 557, 564, 567
i. 61, ii. 18. ..93, 251
vi. 64 ... 567
i. 63 ... 102
v. 84 ... 464
v. 84 ... 464
irc tflft vi. 62 ... 564
iv. 6 ... 365
i. 89, v. 77 138, 460
r^&f^n v. 77... 460
i. 51 ... 73
i. 15 208
ii 12
i. 107
v. i
v L
. 3L
vi. 30
i. 125, iii. 72
PAGE.
245
160
388
388
414
180,
345
v. 57 ... 441
ii. 26 ... 257
: i. 95, ii. 29, v. 61,
vi. 10, vi. 33 ... 144,
256, 444, 520, 537
. 62
: vi. 34
... 445
... 537
... 523
447, 513
... 346
... 244
... 244
... 302
v. 65, vi. 1
iii. 73 ...
ii. II ...
ii. 11 ...
iii. 27 ...
v. L03 ... 483
i. 26, i. 54, i. 126, i.
128, i. 139, i. 141, i.
149, ii. 10, ii. 28, iii.
21, iii. 43, iii. 46, v.
49, v. 77, v. 78, v. 80,
v. 82, v. 83, v. 126, vi.
2, vi. 10, vi.56 ... 49,
75, 182, 185, 195, 196, 207,
242, 259, 296, 315, 323, 430,
460, 460, 462, 463, 463, 509,
514, 520, 558
i.157 ... 223
. 77, v.78 ... 460,
460
WORD INDEX— SAMKRYA PRAVACRANA S&TRAM. xxiii
Fi. 33
iii. 53
: i. 60, vi. 29
i v. 82
i. 25, v. 109,
61 ... 48,
v. 86
v. 25, v. 121
:i. 129
i. 71
i. 118, vi. 32
i. 127
vi. 32
i. 88
vi. 38
v. 32, v. 30
r: v. 32
Mir v. 3 1
iii 43
^ iii.
v. 74
v.66
: v. 74
iv. 15
: vi. 19
: i. 113
i. 101
: ii. 45
: i. 101
* cf iii. 47
iv. so
PAGE.
... 55
... 327
... 92,
533
... 463
vi.
491, 563
... 466
... 407,
504
.... 187
... 116
... 205,
536
"... 118
... 183
... 536
... 157
... 541
... 415,
417
... 415
.. 417
... 315
43 315
... 457
... 449
... 457
... 371
... 526
... 165
... 153
... 274
... 153
... 324
384
. 114
.121
TrJ^ vi. 55
i. 153
PAGE.
... 495
... 504
... 557
213
ii. 11, iii. 1 ... 244, 278
p. 21, v. 113... 254,
494
ii. 21 ... 254
ETr^iii. 4, iii. 47 ... 280,
324
l iii. 52, iv. 3, iv.
22, vi. 56 ... 326,
363,378,558
iii 35
v. 126, v. 127
" v. 14
v.128
v. i£
iii. 11
i. 124
ii. 32
iii. 34, vi. 24
64
.. 309
.. 509,
.. 398
.. 500
.. 509
.. 287
.. 178
.. 300
.. 308,
530
.. 253
: ii. 20, iii.
253, 338
iii. 04, v. 82 ... 338,463
ii. 7... ... 282
iii. 81 ... 356
. 82 ... 463
iii. 64 ... 338
iv. 22 ... 378
iii. 5, iii. 8, iii. 27
280, 283, 302
xxiv WORD INDEX— SAMKHFA PRAVAGHAKA SUTRAM.
PAGE.
: iii. 42 ... 314
iii. 45, iii. 84. ..322, 359
i. 15, i. 54, i. 61, i.
68, i.lll,i. 132, i. 142,
i. 163, iii. 18, iii. 11),
iii. 75, v. 1, v. 31, v.
32, v. 80, v. 103, v.
107, v. Ill, vi. 7, vi.
8, vi. 9, vi. 24, vi. 30,
vi. 69. ..33, 75, 93, 111, 163,
189, 197, 229, 294, 295, 348,
388, 414, 4H, 462, 483, 488,
492, 518, 518, 520, 530, 535,
572
i. 159 ...
. 83 ... ...
^^m! v. 83 ...
ii.19, ii. 32, v. 113
252, 264, 494
i. 61, ii. 23 93, 256
. 69 ... 454
ii. 32 ... 264
v. 113 ... 494
225
463
463
'i. 108, iv. 18. ..160, 375
ii. 39 ... 270
'! ii. 19 ... 252
ii. 29, v. 84, v.
104 259, 464, 485 '
r i. 28, i. 60, i. 150, i.
159, iii. 26, iv. 21, v.
59, v. 118, vi. 28... 51, 92,
208, 225, 301, 377, 442,>500,
532
iv. 14 370
iii. 57...
331
PAGE.
i. 92, iii. 57, v. 2,
vi. 64 .,. 142, 331, 389, 569
vi. 64 ... 567
J iii. 57 ... 331
I ... 389
: i. 92 142
iii. 68 ... 342
i. 162 ... 228
« i. 56, v. 75, v.
77, v. 78, vi. 70 ... 82, 458,
460, 460, 573
J v. 82
: i.% 159
... 463
... 225
... 148
22
22
... 60
... 548
... 60
i. 73, vi. 73... 117, 530
^H iii 52
i. o ...
i. 5
i. 39 ...
vi. 48...
i. 39
iii. 54
i. 77, ii. 22
: vi. 53
i. 123
: iii. 8
: i. 114
i. 11 ...
v. 31 ...
: ii. 36, iii. 22
v. Ill
i. 65
i. 97
i; 26
.. 326
... 327
121, 155
... 556
... 177
... 283
... 167
... 30
... 414
269, 297
... 492
... 568
... 147
49
I
WORD INDEX-SAMKEYA PRAVAGHANA SIJTRAM. xxv
i. 31
PAGE.
... 54
i. 31 ... 54
:f>¥TT5n i. 31 54
iii. 29 ... 304
v. 50 ... 431
i. 108 ... 160
•i. 9 ... 28
i. 7, i. 9. 26, 28
:i. 98, i. 101, i. 102,
iv. 2, iv.17, iv. 29 ... 147,
153, 153, 362, 374, 384
iv. 17 ... 374
iii. 99 ... 354
7. l,iv. 3, vi.57 361,
363, 559
: iv.' 29 ... 384
iii. 79 354
i. 105, v. 124. ..157, 507
iii. 5 ... 280
iii. 77, vi. 44. ..352, 545
i. 28 ... 51
i. 28 ... DI
! i. 28 ... 51
i. 27 ... 51
ii- 34, vi 26, vi.
27, vi. 28... 267, 531, 532,532
i- 29, i. 164, ii.
15 ... 53,229,248
iii. 66 ... 339
^KtsrT^ vi. 26 ... 531
v. 77 ... 460
i. 109 ... 162
» i. 110, v. 94, v. 95
163, 475, 475
ii. 34 ... 267
* ii. 34 267
PAGE.
iii. 70 ... 344
iv. 19 ... 375
vi. 44 ... 545
iii. 30 ... 304
iv. 25 ... 381
i. 115, v. 65, v.
102 ... 168, 447, 482
* i. 76, iv. 23,
v. 112 ... 120, 380,493
i. 81 ... 125
i. 81 ... 125
v. 102 482
v. 109, vi. 32
491, 536
i. 115 ... 168
': iv. 23 ... 380
i. 57 ... 73
:i. 151, vi. 46. ..210, 547
i. 150 ... 208
[^ i. 51, vi. 59
73, 560
fiv. 21 ... 377
iv. 21 ... 377
iv. 13 ... 369
i. 95 ... 144
iv.32 ... 386
iv. 32 386
i. 40, i. 46, i. 102,
i. 103, i. 129, i. 160,
ii. 26, v. 91, v. 124 ...60,70,
153, 154, 187, 226, 257, 477,
507
I i. 61, i. 107, v. 65
93, 160, 447
W i. 47, i. 94, v. 39,
vi. 26 ... 70, 144, 421, 531
xxvi WORD IWDEX—SAMKRYA PRAVAGHANA BUTE AM.
PAGE.
v. 23, v. 100... 405, 479
cSn^ i.
46 ... ... 70
: i. 160 ... 226
i. 102, i. 103
153, 154
ii. 26 ... 257
v. 97 ... 477
i. 129 ... 187
5 i. 6, ii. 28, iii. 36,
iv.4,iv. 28, v. 24, v. 29,
vi. 19 ... ... 23,
259, 301, 363, 383, 406, 412,
526
WT*ri v. 63 .. 446
TOT* iii. 66 ... 339
^ii. 36 ... 269
i. 89 ... 138
TOW v. Ill ... 492
Ill ...
vi. 40 ...
vi. 40
iii. 48
5 iii. 44
... 492
... 543
58,
333, 543
... 325
319
i. 19, i. 59, iii. 71, iv.
17, v. 6. ..37, 91, 345,374,391
v. 120
iii. 9
PAGE.
... 503
... 284
J. 31 ... 51
Ti. 112 ... 164
i. 68 ... Ill
ii.2J ... 256
i. 112 ... 164
i. 75, iii. 65, v.
29 ... 118, 339, 412
'! i. 112 ... 164
i. 153 ... 213
i. 152 ... 212
i. 29 ... 53
553^q?Tm^ i. 29 53
SMMJ iii. 19 ... 295
~ HI iii. 73 ... 346
i. 150, iii. 8, v. 66
208, 283, 449
i 87 132
i. 33
* iii. 71
. 115
i. 31
54
... 345
... 496
ii. 17 .., 250
ii. 18, ii. 19 251,252
C3r%iii. 18 ... ... 294
qfrvi. 62 ... ... 564
iii. 66, iv. 10, v. 63,
v. 101, vi. 16 ... 339,
367, 446, 481, 525
* i. 152, i. 158, iii. 28,
iii. 42, v. 18, v. 23, v.
79, v. 86, vi. 26... 212, 224,
303, 3] 4, 402,403, 461, 466,
531
ii. 11 244
WORD INDEX— SAMKHYA PRAVACHAKA SUTEAM. xxvii
f* i. 163,iii.65.
v. 128
121
PAGE.
229,
339
510
504
.
vi. 7
ii. 31, ii. 36
ii. 38 ...
v. 69
i. 117
... 239
... 239
... 518
259, 269
... 270
... 454
... 169
... 269
... 259
330, 557
158, 428
549, 567
... 229
ii. 19, ii. 46, ii. 47,
iii. 10, iii. 35, iii. 51,
iii. 67, v. 124, vi. 41,
vi. 49, vi. 55, vi. 67... 259,
274, 276, 286, 309, 326, 341,
507, 544, 549, 557, 570
5 vi. 49 549
11. »:D
ii. 29
iii. 56, vi. 54
: i. 106. v. 46
vi. 49, vi. 64
i 164
v, 124, ... ... 507
: vi. 67 ... 570
iii. 67 . 341
iii. 10 ... 286
iii. 51, vi. 41
320, 544
: i. 81 ... 185
i. 16, i. 52, v. 2 ... 34,
73, 389
PAGE.
i. 32, iii. 60 55, 335
iii. 62 .., 336
v. 1 23 ... 506
5[tfc ii. 19 252
ii. 25, v. 30 257, 413
ii. 25 ... 257
iv. 25 ... 381
i. 85 ... ... 129
i. 19, i. 38, i. 78, i.
121, i. 135, vi. 14, vi.
52 ... 59, 72, 110, 173,
191, 523, 554
v. 65 ... 447
vi. 37 ... 540
iii. 25, v. 6 ... 299,
391
i. 118 ... 170
: i. 121 ... 173
iii. 54 ... 327
i. 155 ... 221
i. 56 ... 82
i. 135 ... 191
i. 34, i. 38, i. 71, i.
110, ii. 14, ii. 17,v. 20,
vi. 36, vi. 64 ... 56, 59, 116,
163, 247, 250, 404,
539, 567
^
i. 38 ... 59
* i. 73, i. 129, iii. 8,
v. 45, v. 87, vi. 32 ... 117,
187, 283, 428, 469, 536
: v. 45, vi. 32... 428,
536
v. 12 ... 396
: i. 137, ii. 6 193, 238
v. 58 442
v. 88 ... 470
xxviii WORD IKDEX—SAMKHYA PRAVACHANA SC7TRAM.
PAGE.
: v. 58 ... 442
i. 110, vi. 36. ..163,
539
vi. 42 544
;: vi. 64 ... 567
i. 135 ... 191
v. 39 ... ... 421
-i. 97... ... 147
5FT53i. 12, i. 31, iv 20, vi.
59 ... 31, 54, 376, 560
i: iv. 20 ... 376
r: i. 12 .. 31
': iii. 60 ... 335
ii. 12 ... 245
r. 125 ... 508
vi. 28... ... 532
v. 120 ... 503
fiCTTH&fo: v. 120 ... 503
F: v. 101 ... 481
ii. 45 ... 274
ii. 39 ... 270
r; i. 80 ... 124
vi. 7 ... 518
SFfcvi. 34.. 537
i. 34 ... 537
i. 80 ... 124
fm€fiv. 9... ... 367
€teNraq;iv.9 ... 367
iii. 70 ... ... 344
iii. 70 ... 344
ii. 35 ... 268
I: i. 4 ... ... 21
iv. 15, v. 50, vi. 5
371,431, 517
: v. 50 ... 431
vi. 5 517
PAGE.
iii. 54, iii. 84,
iv. 17, iv. 32, vi. 5
327, 359,374,386, 517
iv. 15 ... 371
iv. J9 ... 375
iii. 14... ... 291
: iii. 14 .. 291
I* i. 14 ... 199
^ iii. 73 ... 291
ii. 32 ... 264
ii. 10 ... 242
ii. 33 ... 266
: ii. 33 ... 266
pfSH vi. 6 ... 517
i. 34
v. 77
i. 46
56
460
380
20
70
v. 55, v. 66... 437, 439
v. 52 434
»T*m i. 61 93
i. 48, i. 51, v. 70, v.
76, vi. 37, vi. 59 ... 71,
73, 455, 459, 540, 560
vi. 37 ... 540
WM» * i O ^71
* Tq^ i . 4o ... /l
nfaSTfa: i 51 73
v.
70, vi. 59^|.
455, 560
WORD INDEX— SAMKRYA PEAVACHANA SIJTRAM. xxix
iii. 51
iii. 51
PAGE.
... 326
... 326
... 55
i. 33 ...
i. 125, ii.27, ii. 39, ii.
45, iv. 26, v. 75... 180,
258, 270, 274, 382, 458
ii. 27 ... 258
ii. 45 ... 274
iv. 26 ... 382
: I 125 ... 180
i. 127, i. 128. ..183, 185
v. 26 ... 407
v. 107 ... 488
iv. 13 ... ... 369
v. 121... ... 504
S v. 67 ... ... 452
v. 28 ... 411
5T
v. 71 ... 455
v. 59 ... 442
: i. 150 ... 208
i. 50, i. 129. ..72, 187
i. 6, i. 16, i. 22, i. 36,
i. 37, i. 54, i. 63, i.
77, i. 79, i. 107, i. 113,
i. 118, i. 128, i. 132, i.
142, i. 144, i. 163, ii. 5,
•• c\ci ' * o <n * * Or" * *
11. 22, 11. 32, 11. oo, 11
43, iii. 4, iii. 12, iii. 15,
iii. 21, iii. 36, iii. 67, iii.
78, iii. 80, v. 1, v. 26,
v. 35, v. 80, v. 85, v.
lll,v. 122, v. 127, v.
PAGE.
129, vi. 48, vi. 59 ... 23, 34,
45,58,58, 75, 102,121,
122, 160, 165, 170,185,
189, 197,199,229,237,
255, 264, 268, 273, 280,
288,293,296,309,341,
354,355,388,407,417,
462,465,492,506,509,
511, 548, 560
iii. 82 ... 356
vi. 56 ... ... 558
vi. 56 ... 558
i. 72 ... ... 117
v. 105 ... 487
i. 156 ... 222
iii.-69 ... 343
iii. 18 ... 294
v. 90 ... 471
i. 104, vi. 50, vi. 55... 156,
550, 557
i. 58, vi. 31 ... 88,
536
vi. 31 ... 536
i. 164 ... 229
i. 58 ... 88
i. 104 .'.. 156
vi. 55 ... 557
: vi. 50 ... 550
i 146 ... 201
iii. 12 ... 288
i. 10, i. 18, i. 23, i.
30, i. Ill, i. 119, iii.
22, v. 8, v. 9, v. 24, v.
60, vi. 9, vi. 26, vi. 46,
vi. 61 ... 29, 37, 45, 54,
163, 171, 297, 392, 394, 406,
443, 520, 531, 547, 563.
xxx WORD 1NDEX-SAMKHYA PRAVACBANA SUTRAM.
PAGE.
PAGE.
^ ^ v
. . 239
5KTJJ1T v. 1 1 1
492
^^T^5IT^ 11. 7
%cf% iv. 29
... 384
3T55 i. 84, vi. 61
128,
%^[^T^ i. 3
... 20
563
P" /"» O
%gf iii. 51
... 326
""STcSi l^^l ri vi. ul ...
563 .
^ifyd iii. 59, iii. 61
... 334,
R. • 01
128
TM^^T^ i. 84
336
STFKTWrf iii. 26
301
tflPT* iii. 20, v. 129
... 295,
r"i 1
5T1^7 i S5
128
1-\ r\
511
3rr§rrarHr^« i. o4
28
o i f*
9
STTin^^c^T^ i. 154
5!T^nTT^^T5 i. 38
216
59
W.JX, » •• OQ
... 307
^Tracer vi. 63
565
e3S|i? if^rViii ^ 411 i ^£jT ill, t ) r_)
SPTT«T^ iii. 12
... 288
*ft^gTf>s iii. 78
354
... 365
^t^T»rt i. 97
147
IC^^Ifi ^?^ ^1 fl IV /
*f* i. 100 ...
152
^rir^Ti 22 ...
20
*
3T*T^ v. 65, vi. 52
... 447,
cT
554
^TST^W iv, 31
385
giro: v. 18...
... 402
rfcP i. 65
106
- * n
... 554
cf^ i. 2, i. 3, i. 4, i. 19,
*JfMCv!f{?4CS| VI. fJ<^
_ * cr
... 447
i. 40, i. 43, i. 49, i. 55,
3I*T <*M | <^ f "t 1»l *v<!J V. DO
5T? i. 145
... 200
i. 56, i. 57, i. 62, i. 71,
3f^ vi. 50
... 550
... 200
i. 73, i. 74, i. 77, i. 80,
i. 82, i. 87, i. 88, i. 89,
* r* f\
... 550
i. 93, i. 96, i. 99, i. 102,
i. 106, i. 109, i. 110, i.
3Tvg<aiT^Tn vi. 50
5T?*T i. 149, iv. 22
... 207,
Ill, i. 125, i. 133, i.
378,
135, i. 137, i. 147, i.
5C?*3rJt: iv. 22
... 378
OAT
153, ii. 2, ii. 3, ii. 6, ii.
si'Wn^^l^^lcf' i. 149
207
8, ii. 14, ii. 17, ii. 22,
__ . — r , »^-^V
... 122,
ii. 34, ii. 46, iii. 3, iii. 8,
^^(cc|T^ i. 79, vi. 52
554
iii. 11, iii. 14, iii. 22,
-•' 427 iii. 31, iii. 55, iii. 64,
... s
5TT vi. 28 ...
... 532
f O C)
iii. 79, iii. 83, iv. 16,
• 6\ -% c\ r* rj
Sf^T^^jfe^F^T* vi. 28
5o^
iv. 31, v. 2, v. 6, v. 7,
5W iii. 53
-... 327
v. 10, v. 14 v. 19, v. 21,
... 327
v. 44, v. 46, v. 49, v, 50,
^r^t^'STt^SI 111. 53
WORD INDEX— SAMKUYA PRAVAGEANA SfJTRAM. xxxi
PAGE.
v. 54, v.61, v. 71, v. 85,
v. 87, v. 90, v. 92, v.
95, v. 105, v. 108, v.
110, v. 112, v. 113, v.
117, vi.8,vi. 11, vi. 29,
yi. 39, vi. 46, vi. 49,
vi. 51, vi. 55, vi. 58,
vi. 61, vi. 62, vi. 70... 19,
20, 21,37,6-), 64, 72, 77, &2,
86, 99, 116, 117, 118, 121,
124, 126, 132, 137, 138, 143,
145, 148, 153, 158, 162, 163,
163, 180, 190, 191, 197, 203,
213, 234, 235, 238, 240, 247,
250, 255, 267, 274, 279, 283,
287, 291, 297, 305, 329, 338,
354, 357, 373, 385, 389, 391,
392, 394, 398, 403, 404, 427,
428, 430, 431,435, 444,455,
465,469, 471, 473, 475, 487,
490, 491, 493, 494, 499, 519,
521, 533, 542, 547, 549, 553,
557, 558, 563, 564, 573
: v. 146 ... 428
fsf cf^f^ ii. 46, vi.
55 ... ... 274,
ii. 14, ii. 17 ... 247,
250
: i. 137 ... 193
i. 73, iii. 8 ... 117,
283
^r:v. 87 ... 489
iii.l? ... 324
I i. 33, i. 83, iii. 51, v.
64, vi. 21 ... 55,
128, 326, 446, 528
J \. 44, i. 107, iii, 75,
PAGE.
iv. t, v. 94, v. 107 ... 66,
160, 348, 361, 475, 488
iii. 66 ... 339
i. 107 ... 160
v. 30, v. 94, v. 107,
... 413, 475,488
iii. 75 ... 348
iv. 1 ... 361
0 ... 431
i. 147 ... 203
i. 3 ... 20
i. 87 ... 132
i. 96 ... 145
i.4... ... 21
i. 135 ... 191
: i. 2, i. 80, i. 82,
1. 93, i. 125, i. 153, ii. 3,
ii. 8, iii. 31, iii. 32, iii.
79, iii. 83, v. 6, v. 10,
v.21,v.44, vi. 11, vi 29. ..19,
124, 126, 143, 180, 213, 235,
240, 305, 306, 354, 357, 391,
394, 404, 427, 521, 533
J i. 106, i. 137, ii.
2, ii. 6, v. 2, v. 105, v.
113, vi. 51 ... .158,
193, 234, 238, 389, 487, 494,
553
i. 88, v. 14,vi.46,
vi. 49, vi. 58 ... 137,
398, 547, 549, 558
i. 112, ii. 42, iii. 7,
iv. 10, vi. 6 ... 164,
272, 282, 367, 517
: v. 117 ... 499
57, i. 133 ... 86,
190
xxxii WORD INDEX— SAMKHYA PRAVACHANA S&TRAM.
iii. U
v. 85
i. 43, v. 54
i. 40, i. 43
v. 01
i. 19, i. 55
i. 40
PAGE.
... 287
... 405
... 64,
435
...40,04
... 444
...37,77
... oo
... 455, 471, 490
i. 19 ... 37
v. 7, v. 14, v. 40... 392,
398, 430
i. 80 ... 124
ii. 40 ... 274
v. 41 ... 423
iv. 31 ... 385
vi. 39 542
v. 19 ... 403
: v. 92 ... 473
iv. 19, iv. 24, v. 75,
v. 83 ... ... 375,
380, 458, 403
iii. H ... 287
iii. 11 ... 287
n: v HO, v. 112,
... 491,493'
i. 74 ... 118
i. 151 ... 210
iv. 16 ... 373
iii. 3 _ 279
iii. 12 ... 288
i. 49, vi. 61,
i- 62 ... ... 72,
563, 564
: i. Ill 163
PAGE.
i. 89 ... 138
:ii. 22 ... 255
r»t i. 77 ... 121
U. 56 ... 82
ScT^n^ i. 99 ... 149
: i. 102 153
ft i. 109 ... .162
: i. 110, v. 95 163,
475
ii. 62 ... 99
i. 61 ... 93
ii. 34 ... 267
: iii. 49 ... 325
i. 61... ... 93
iii. 49 325
: i. 134, iv. 18 ... 190, 375
iii. 13 ... 290
i. 43 ... ... 64
i. 14, i. 18 ... 33,
37
iii. 2, v. 62... 279, 473
i. 24 ... 48
^HfaSft: i. 24 ... 48
i.58, i. 126, i. 151,
iii. 38, v. 118, v. 120...
88, 182, 210, 311, 500, 503
i. 134 ... 190
iii. 39, iii. 43 ... 312, 313
v. 121 ... ... 504
v. 105. ... ... 487
rnj; v. 105 ... 487
i, 64, v. 63 ... 103,
446
v. 49 ... ... 430
i. 63 ... ... 102
v. 105 487
WORD INDEX-SAMKHYA PRAVAGHANA SUTBAM. xxxiii
i.l
1 3 ...
iii. 75
12
165
529
348
i. 110, ii. 22, iv.
28, v. 1, v. 39, v. 53, vi.
36... 163, 255,383,388,421,
434, 539
iv. 30 ... 384
n. 23 ... 530
iii. 51 ... 326
ii. 12 ... ... 245
A
ii. 12
i.59
5 *
... 245
... 91
v. 59" ... 42
i. 1, i. 84, iii. 53, iii.
84, v. 67, vi. 5, vi. 8... 12,
128,327,359,452,517,519
v. 67 ... 452
/i. 8 ... 519
vi. 8 519
PAGE.
v. 118 ... 500
ii. 30, v. 124 ... 261,
507
ii. 38 ... 270
i. 126, i. 141 182, 196
cT i 136 ... 192
i. 126 ... 182
^i. 141 196
v. 124 ... 507
5 v. 38, v. 41 ... 420,423
i. 1, i. 113 ... 12,165
i. 87 132
PAGE.
i. 84, vi. 6 ... 128,517
iv. 5 ... 364
iii. 74, iv. 18, v. 49... 347,
375, 430
iv. 4, v. 118... 363, 500
. 49 ... 430
... 257
iii. 74 ... 347
i. 2, i. 103 .... 19,154
i. 37 ... 58
: i. 37 ... 58
: iii. 60 ... 335
i. 112, i. 155 ... 164, 221
ii. 21 ... 254
rawfin ii. 21 ... 254
i. 13, i. 28, v. 80, v.
109, vi. 59 ... 32,
51, 462, 491, 560
v. 109 ... 491
cf: i. 13 ... 32
i. 28 ... 51
v. 80 ... 462
i. 14, iii. 17, v. 113,
v. 124, vi2 ... 33,
2U4, 494, 507 ,514
i. 14 ... 33
: v. 123 ... 506
-' v. 124 ... 507
* vi. 2 ... 514
. 113 ... 494
ii.H ... 287
iii. 46
iii. 46 ... 323
i. DO, i. 91, iv. 28,
v. 119, vi. 12 ... 140,
140, 383, 501, 521
xxxiv WORb INDEX-SAMKttYA I'RAVAGHANA SUTRAM.
iv. 28
PAGE.
... 383
vi. 12 ... 521
ii.-70 ... 344
. 119 ... 501
iii- 64, v. 78, v.
77 ... 338,460,400
3[«rv. 108 ... 490
: v. 108 ... 490
ii. 29 ... 259
i. 12 ... 521
: i. 29, i. 31, i. 69, i.
75, i. 87, i. 126, ii. 40,
iii 65, v. 66, v. 117, v.
118 ... ... 53,
54, 112, 118, 132, 182, 271,
339, 449, 449, 500
T iii. 6, iv. 10, v. 90,
vi. 47, vi. 48 ... 281,
367, 471, 548, 548
i. 74, v. 115, vi. 61...
118, 496, 563
vi. 40 ... ... 547
i. 9 ... 520
§ri v. 118 ... ... 500
i. 152, v. 20, v. 25,
v. 29 ... ... 212,
404, 407, 41 2
f v. 25, v. 42 ...407,425
14>i- 44 ••• 33> 60
i. 17, i. 153 ... 35, 213
i. 138 ... 193
i. 62 ... 564
ii. 14 ... 247
: i. 152 ... 212
PAGE.
: v. 20 ... 404
v. 98, vi. 4. ..477, 516
^ v. 98 ... 477
** i. 128 . 185
ii. 32, vi. 29 .... 306, 533
jfi*nT i i . 32 . . . ?>< )G
. 00 ... ... 92
: i. 60 ... 92
... 209
iii. 82 ... 350
iii. 82 ... 350
iii. 30, vi. 25, vi.
29 ... ... 304,
531, 533
vi. 29 ...
: vi. 20
i. 50, vi. 14..
i. 80
V.. 533
... 527
82,523
131
i. 2, i. 7, i. 9, i. 11,
i. 12, i. 13, i. 14, i. 16,
i. 18, i. 19, i. 20, i. 24,
i. 25, i. 20, i. 28, i. 29,
i. 31, i. 33, i. 35, i. 38,
i. 40, 5. 41, i. 42, i. 48,
i. 52, i. 55, i. 58, i. 59,
i. 70, i. 70, i. 78, .i. 79,
i. 81, i. 82, i. 84, i. 80,
i. 88, i. 90, i. 93, i. 107,
i. 112, i. 114, i. 119, i.
120, i. 137, i. 138,1.140,
i. 147, i. 151, i. 152, i.
153,i.l54,L156,i. 157,
i. 159, ii. 3, ii. 8,ii. 11,
WORD IKDEX- ^AMKUYA PRAVACHANA SUTRAM.
PAGE.
ii. 20, ii. 21, ii. 24,ii.25,
11. 44, iii. 7, iii. 8, iii.
12, Hi. 13, iii. 20, iii. 25,
iii. 26, iii. 27, iii. 45,
iii. 54, iii 66, iii. 70, iii.
71, iii. 74, iii. 75, iii.
76, iii. 84, iv. 14, iv.
17, iv. 20, iv. 25, iv.
29, iv. 30, iv. 31, iv. 32,
v. 2, v. 6, v. 7, v. 10,
v. 11, v. 13, v. 15, v. 22,
v. 26, v. 28, v. 30, v. 33,
v. 39, v. 41, v. 42, v. 45,
v. 46, v. 48, v. 52, v.
53, v. 54, v. 55, v. 57, v.
58, v. 61, v. 63, v. 65, v.
69, v. 73, v. 74, v. 75, v.
76, v. 77, v. 78, v. 80, v.
81, v. 82, v. 83, v. 84, v.
87, v. 88, v. 89, v. 90, v.
92, v. 93, v. 94, v. 96, v.
97, v. 98, v. 99, v. 100,
v. 101, v. 102, v. 103,
v- 104, v. 105, v. 108,
v. 109, v. Ill, v. 113,
v. 115, v. 118, v. 119,
v. 120, v. 121, v. 123,
v. 125, v. 126, v. 128,
v. 129, vi. 1, vi. 4,vi. 6,
vi. 9, vi. 13, vi. 16, vi.
20, vi. 24, vi. 26, vi. 28,
vi. 31, vi, 33, vi. 34,
vi. 37; vi. 38, vi. 43,
vi. 44, vi. 48, vi. 50, vi.
54, vi. 57, vi. 64 ... 19,
26, 28, 30, 31, 32, 33, 34,
37,37,43,48,48,49,51,53,
54,55, 57, 59, 60,61, 62,71,
115, 120, 122,
PAGE.
122, 125, 126, 128, 131, 137,
140, 143, 160, 164, 167, 171,
172, 193, 193, 201, 203, 210,
212, 213, 216, 222, 223, 225,
235, 240, 244, 253, 254, 256,
257, 273, 282, 283, 288, 290,
295, 299, 301, 303, 322, 327,
339, 344, 345, 347, 348, 352,
359, 370, 374, 376, 381, 384,
384, 385, 386, 389, 391, 392,
394, 395, 398, 399, 405, 407,
411, 413, 415, 421, 423, 425,
426, 428, 430, 434, 434, 435,
437, 441, 442, 444, 446, 447,
454, 456, 457, 458, 462, 462,
463, 463, 464, 459, 460, 460,
469, 470, 471, 471, 473, 474,
475, 476, 477, 477, 478, 479,
481, 482; 483, 485, 487, 490,
491, 492, 494, 496, 500, 501,
503, 504, 506, 508, 509, 510,
511, 513, 516, 517, 520, 522,
525, 527, 530, 531, 532, 536,
537, 537, 540, 541, 545, 545,
548, 553, 557, 559, 567
* i. 9 ... ... 11
i. 14, iii. 39 ... 14 ,312
i. 77 .. ... 51
... 208
... 258
,.. 445
... 173
... 523
vi.
1 ... ... 513
FI3T i. 86, v. 31, v. 36, v.
r i. 150
ii. 27
v. 62 ...
i. 120
vi. 14
xxxvi WORD INDEX— SAMKHYA PRAVACHANA SuTRASt.
PAGE.
43, v. 95... ... 131,
414, 417,426, 475
v. 36 ... 417
v. 43 .- 426
: v. 51 ... 432
: v. 05 ... 475
i. 86 ... 131
i. 19, i.162 ... 37,
228
: vi. 13 ... 523
f v. 45, v. 48, v. 58,
v. 126 ... ... 428,
430, 442, 509
vi. 33 ,.. 537
v. 87, v. 91 ... 469,
477
7 ... 392
i.162 228
i. 19
i 12
i- 18, v. 89 ... 37,
471
i. 120 ... 172
v. 73 ... 456
v. 71 ... 455
iii. 67, v. 110, vi.
44, vi 56 ... 341,
49], 545,558
s vi. 67, vi. 68 ... 570,
571
' iii. 68 ... 342
i 27, vi. 60 ... 51,
572
riii. 74 ... 347
vi . 44 ... 545
. 119 .« 501
PAGE.
v. 110 ... 491
vi. 56 ... 558
i. 56, v. 29 ... 82,
412
*roirr^ i. 56 ... 82
srfarftai v. 29 ... 412
s i- 41, i. 70, ii. 7, iii.
76, iv. 15, iv. 20, v. 22,
v. 33, v. 39, v. 85, v. 89,
v. 103, v. 108, v. 109,
v. Ill, v. 131, vi. 22,
vi. 24, vi. 31, vi. 38 ... 61,
115, 239, 352, 371, 376, 405,
415, 421, 465, 471, 483, 490,
491, 492, 504, 529, 530, 536,
541
i. 115 ... 168
iii. 52 .. 326
i. 54 ... 75
. 10 ... 520
i. 146, vi. 62... 201,
564
filRftw: i. 54 75
. 74 - 457
.88 -. 470
v. 73 456
v 114 ... 495
: v. 120 ... 503
f vi. 25 ...
iv. 11 ... 368
iii. 33 ... 307
ii. 31, vi. 26 ... 305,
531
:i. l,iii. 63, iii. 69,
v.93 ... .- 12
337, 343, 474
i. 5 ... 517
WORD INDEX—SAM KEY A PRAVAQHAtVA SClTRAM. xxxvii
PAGE.
.. 19
:.. 452
... 267,
359
... 510
.. 350
,.. 359
i. 49, v. 76... 72. 459
. ...
v. 67
ii. 34, iii. 80
vi. 8
iii. 84
: v. 2
. 13
v. 65
27
114, v
stfrfiii
. 75
v. 101
iii- 68
. 17
36
v. 36
iv. 31 ...
i. 46 ... ...
vi. 8 ... ...
i. 61, ii. 31, ii. 62,
iii. 37, iv. 22, v. 27...
93, 262, 00, 310, 378,
ii. 17 ...
ii. 33 ...
Rfi i. 61 ...
i v. 32, vi. 68...
iv. 22
v. 27
. 10
v. 83
380
308
447
532
167,
434
348
481
342
401
58
417
385
70
510
400
250
266
03
415,
571
378
409
20
463
PAGE.
iv. 13 ... 360
i. 24, i. 25, v. 85 ... 48,
48, 465
... 360
... 131
... 527
... 446
... 521
... 356
... 374
iv. 12
i 86 ..."
J vi. 20 ...
v. 64
vi. 11
iv. 17
iii. 58
333
i. 66, i. 140. 108, 195
i. 76
:i. 87
ii. 27
i. 130
iii. 22
i. 68
iii. 14, v. 90
qft
«r v. 90
: iii. 0
i. 152
120
132
258
188
297
Ill
291,
471
471
281
212
91
91
41 7
345
337
294
482
35^1 i. 28 ... 51
i. 18 ... 37
: i. 122 ... 75
68,i. 75,vi.35... ill,
118, 539
iv. 21, vi. 58, 377, 550
i. 59
i. 59
v. 35
iii. 72
qr%iii. 63...
: iii. 17
. 102
xxxviii WORD INDEX— SAMKRYA PRAVAOHANA 8&TRAM.
PAGE.
iii. 55 ... 329
: v. 5 ... 39L
iv. 11 ... 368
iv. 11 ... 363
v. 2 ... 362
i. 32 55
55
i. 32
i. 4 ... 516
v. 33, vi. 17, vi 46...
415,525, 547
?spfr*T vi. 17 ... 525
ST^rR * v. 33 ... 4 lo
vi. 40 ... 543
1. 139 ... 195
: i. 1, i. 3, i.15, i. 61,
i. 133, i. 149, vi. 45,
vi. 54 ... 12v 29, 33,
03, 100, 207, 546, 557
i. 140, vi. 45...
207, 546
v. 72 ... 456
i. 66, ii. 5, iii. 26,
iii. 71, v. 46, vi. 6 ... 108,
237,301, 345, 428, 51.7
ii. 36, iii. 16... 269, 293
vi. 70 ... 573
20
. 114 ... ... 495
'TT v. 114 ... 495
i. 39, i. 41, iii. 8, v.
59, vi. 48 ... 60, 61, 283,
442, 548
iii. 41, v. 112, v.
1.21, vi. 57 ... 312, 493, 504,
559
*Ht i. 41 ... 61
PAGE.
v. 59 ... 442
i. 39 ... 60
': iii. 8 ... 283
. 112 ... 493
. 112 ... 493
v. 50 ... 431
v. 46 428
vi. 16, vi. 53 ... 525, 556
. vi. 16,
vi. 53 .... 525, 550
i. 145, v. 106... 200, 488
vi. 49 ... 549
v. 104 ... 485
vi. 50 ... 550
v. 84 - ... 464
i. 18, i. 61, i. 133,
ii. 5, iii. 68, v. 20, v.
72 ... 37, 93, 190, 237,
342, 404, 456
v.20... 404
i. 18 ... 37
: v. 72 ... 456
iii. 29 ... 304
ii. 5 ... 237
^ iii. 68 342
• i. 61, i. 65, i. 69, iii.
72, vi. 32, vi. 67 ... 93, L06,
112, 345, 536, 570
v. 120 ... 503
iv. 19 375
iv.
19 ... ... 375
v. 6, vi. 14... 391, 523
i. 14
... 523
v. 6.. 391
WORD INDEX— SAM KEY A PR AV AC HAN A StJTRAM. xxxix
srfcf
vi. 15
i- 100
i. JOG
PAGE.
... 524
... 152
... 152
... 20
... 20
423, 427
... 441
... 441
STcftft v. 40, v 14
v. 57
v. 57
a£rfo*ri v. 57 ... 441
i. 42, v. 61, v. 1)3,
v. 101 ... 62,444, 474,481
i. 89, i. 147, v. 62,
v. 89, v. 04, v. 100 ... 138,
203, 445, 471,475, 471)
i. 90 ... 140
ra*w v. 89 ... 471
. 62 ... 445
: v. 94 ... 475
i. 35 ... 57
v. 91 ... 471
iii. 20, iii 22, v. 121)
295, 297, 511
ii. 4 ... .. 236
Tftflf iii. 22 ... 297
S: v. 129 ... 511
i. 57, i. 125, ii. 40,
ii. 45, iii. 51, iii. 58, iii.
73, v. 8, v. 12, v. 119,
vi. 35 ... 86,180,271,274,
326, 333, 346, 392, 396, 501,
539
v. 12 ... 396
... 326
i. 125 ... 180
. 8 ... 392
ii. 1, iii. 59, iii.
PAGE.
63, iii. 70, vi. 38, vi.
40, vi. 43 ... 231,334,344,
337, 541, 543, 545
iii. 58 ... 333
! vi. 35 ... 539
i. 57 ... 86
iii. 21 ... 296
: iii. 21 296
iii. 66 ... 339
iii. 66 ... 339
iii. 46 ... 323
iii. 76 ... 352
SHIT i. 87 ... 132
SIWU i. 4, ii. 25, v. 10, v.
22, v. 99, vi. 47, vi. 64. 21, 257,
394,^05,478,548,567
iff ... 21
ii. 25 ... 257
vi. 47 ... 548
i. 102 ... 153
v. 222, 405
v. 10, v. 99,
vi. 64 394, 478, 567
. 87, ... 132
: iv. 29 ... 384
ii. 18 ... 251
iii. 4 ... 280
iii. 69 ... 343
: i. 144 ... 199
i. 95, v. 68 144, 453
: v. 49 ... 470
: v. 33, v. 34, v. 120,
i< 12 ... ... 415,
416, 503, 521
; v. 16 ... 400
v. 114 ... 495
xl WORD INDEX— SAMKHYA FHAVACHANA SLJTRAM.
vi. 31
vi. 38
foWvi. 38
v. 113
? ii. 31
i. 3
PAGE.
... 336
... 541
... 541
... 494
... 262
... 20
20
ii. 47 ... 276
STIR i. 83, v. 106 128, 488
i. 83 ... 128
^TT^v.l06...4S8
t: v. 104 ... 485
v. 51 ... 432
iii. 7 ... 282
sftfa i. 127... ... 183
" : i. 127 183
i. 105, i. 106, v. 1,
v. 2 ... ... 157,
158, 388, 389
v. 1 ... 388
i: v. 2 ... 389
i. 106 ... 158
illtt* i. 105 ... 157
iii. 70 ... 344
•: iv. 26 ... 382
Ti. 93 ... 143
i. 7 ... 26
•: i. 20, i. 155, iii. 24,
iii. 71, vi. 16, vi. 17 ... 43,
221, 299, 345, 525, 525
TOTT5T' i. 86 131
PAGE.
iii. 71 ... 345
iii. 73 346
i. 20 ... 43
... 519
... 235
v. 120 ... 503
[^ iv. 19 ... 375
i. 149, vi. 45. ..207, 546
iv. 13 ... 369
v. 102 ... 482
v. 16, v. 53 ... 400, 434
\i. 52 ... 554
. Ill)
... 501
vi. 52
. 18
v. 53
... 402
... 434
v. 49, v. f>6 430, 439
i. 147, v. 62, v. 98,
vi. 4 ... ... 203,
445, 477, 51(>
v. 56 ... 439
i. 59 ... 91
iii. 77 ... 352
iii. 77 ... 352
i. 26 ... ... 49
flSTHi. 26... 49
v. 16 ... 400
iv. 29, v. 15, vi. 67... 384
399, 570
i. 10 ... 29
v. 15, vi. 67... 399,
570
rri3[ v. 126 ... 509
i. 19 37
WORD INDEX— SAM KEY A PR AV AC HAN A S&TRAM. xli
PAGE.
t ii. 13, ii. 19, v. 50,
v. 121, v. 126 ... 246,
252, 431,504,500
ii. 47 ... 276
: i. 60 ... ... 92
iii. 63, v. 85, vi. 43,
337, 465, 545
. 16, v. 116 400, 497
iv. 19 ... 375
T: v. 16 ... 400
v. 116 497
. 8 ... 366
i. 158 ... 224
v. 73, v. 107 456,488
v. 107 ... 488
v. 73 ... 456
v. 81 ... 462
v. 81 ... 462
i. 31, i. 38, i. 44,
i. 119, ii. 45, v. 37, v.
93, v. 114... 54,59,66, 171,
274,419,474, 495
iii. 29 ... 304
iii. 29 ... 304
: v. 93 ... 474
i. 4i ... 6i
i. 119 ... 171
i. 118, i. 143, vi. 1 170,
198, 513
. 82 ... 463
i. 40, i. 80, i. 119 60,
124, 171
i. 151 ... 210
; vi. 55 ... 557
PAGE.
v. 84, v. 129 464, 511
v. 129 ... 511
v. 84 ... 464
i. 61 ... 93
iv. 32 ... 386
. 115... ... 496
v. 115 ... 496
iii. 61 ... 336
ii. 40 ... 271
iii. 16 ... 373
ii. 24, v. 61 256, 444
ii. 24 ... 256
: iii. 41, v. 120 ... 312, 503
"• 27» hi- 43> v-
66 ... 258, 315, 449
v. 109 ... ... 491
i. 143, v. 121 ... 198, 504
: v. 114 ... 495
v. 121... 504
i. 143 ... 198
i. 104, v. 114, v.
121, vi. 59 ... 156,
495, 504, 560
: vi. 59 ... 560
iii. 8, iv. 27 ... 283,
382
v. 114 ... 495
ii. 20 ... 253
gnarat ii. 23 ... 256
«
iii. 54
ii.35 ...
i. 96
ii. 22
i. 77 .,
327
268
145
297
352
xlii WORD INDEX— SAMKEYA PRAVAGEANA S&TRAM.
PAGE.
* Hi. 77 ... 352
iii. 50 ... ... 325
i. 71, ii 26, ii. 40, vi.
25 ... ... 116,
257, 271, 531
v. 69... ... 454
v. 68 ... 453
iii. 21, iii. 53 296, 327
ii. 28 ...
iv. 29, iv. 30
iv. 29
iv. 30
i. 61, vi. 66
129» »• 10»
ii. 10
i. 129
i- 61 ...
iii. 7
... 259
... 384
... 384
... 384
93, 569
» "• 15
187, 242, 248
... 116
... 242
... 187
... 93
..., 282
... 99
... 93
... 93
471, 516
i. 62
i. 61
: i. 61
v. 98, vi. 4
re»ttarf iii. 26 301
i. 19, i. 93, i. 95, i.
157, v. 47, vi. 44... 37, 143,
144,223, 429, 545
: i. 93 ... 143
i. 86, vi. 17 131, 525
i. 95 ... 144
: v. 47 ... 429
: iii. 23, iii. 26, v. 74,
v. 85, vi. 20. ..298, 301, 457,
465, 527
vi. 44 .,. 545
iv. 27
i. 50
iii. 13
JJ<35 i. 67
iii. 49
i. 67
i. 16
i. 67
i. 7
ii. 7
: i. 7
it. 1
v. 116
iii. 71...
v. 1 ...
v. 1
: i. 33
^ iv. 21
v. 42
iv. 21
. 87, i, 89, vi. 70
PAGE.
382
72
290
Ill
325
Ill
17
Ill
26
239
22
26
231
497
345
388
388
,.. 55
... 377
... 425
... 377
132,
138, 573
... 517
... 431
... 224
... 91
... 59
... 59
5 i. 55, i. 119, ii.9, iii.
55, v. 13, v. 32, v. 36,
v. 81 v. 86, v. 128, vi.
17 ... 77, 171, 241,329, 398,
415, 417, 463, 463, 510, 525
vi. 6 ...
. 50
i. 158
i. 59
i. 38
5 i. 38
WORD INDEX— SAMKHYA PR AV AC HAN A S&TRA&. xliii
PAGE.
i. 12, i. 13, iv. 22
31, 32, 378
. 82
{ v. 128
v. 44 ...
vi. 33
vi. 33
v. 44
463
510
427
537
537
427
i. 19, i. 40, i. 51, i.
82, ii. 39, iii. 13, iii.67,
iv. 24, iv. 26, v. 8, v.
27, v. 71, v. 90, v. 102,
v. 108, v. 91 ... 37, 60, 73,
126, 270, 290, 341, 380, 382,
382, 409, 455, 471, 482, 490,
492
i. 90 ... 140
ii. 47, iv. 9, v. 7, v.
14, v. 49, v. 119, vi.
37 ... 276, 367, 392,
398, 430, 501, 540
i. 80 . 124
: i. 61, iii. 50
iii. 66 ...
iii. 50
93, 325
... 339
... 325
ii. 28 ... ... 259
ii. 9, iii. 30, iv. 25, iv.
27 241,304, 381, 382
STTi i». 9 ... 241
: iv. 27 ... 382
. 6 ... .. 391
v. 6 ... 391
: iv. 9 ... 367
.,Yi. 51 553
PAGE,
cn m. so .:. 304
iv. 25 ... 381
iv. 1 ... 36 1
iii. 16 ... ... 293
i. 98, i. 160, ii. 28, iv.
21, v. 16, vi. 50 ... 147,
226, 259, 377, 471, 550
iv. 31, v. 116 385, 499
vi. 39 ... 542
v. 93 ... 474
v. 19, v. 66 403, 449
. 89 ... 471
ii. 28 ... 259
iii. 73 346
i. 8 ... 28
i i. 128 ... 185
i. 128 ... 185
o5rTT v. 121 ... 504
i. 29, i. 91, iv. 24 ... 53,
141,380
v. 24 ... 380
i. 121, vi. 30 173, 535
: vi. 30 ... 535
v. 73, v. 80, vi. 9,
vi. 34, vi. 59 456, 462,
520, 537, 560
. 124, iii. 9, vi. 69... 1~78,
284, 572
vi. 69 ... 572
i. 136, v. 61, v. 106 192,
444, 488
: v. 21 ... 404
iii. 16 ... 293
i. 91 140
xiiv WORD INDEX-SAMKHYA PRAVAGHANA S&TRAM.
PAGE.
i. 91 ... ... HO
: iii. 83 ... 537
ii.40, ii.46, ii, 47,
iv. 15, v. 3, vi. 43 ... 271,
274, 276, 371, 390,545
vi. 57 ... 559
v. 40, vi. 56 423, 558
. 99 ... 148
iv. is ... 371
ii. 37 ... 269
v. 121 ... 504
v. 126 ... 509
: i. 60 ... 92
i. 25 ... 48
54
i. 44, 5. 58, i. 91, v.
30 ... 66, 122, 140,413
.": v. 30 ... 413
45
. 44 ... 66
': v. 120 ... 503
: iv. 9... ... 367
iv. 13 .. 369
i. 87, i. 91, i. 95, i. 97,
i. 106, i. 123, i. 125, i.
133, ii. 1, ii. 4, ii. 60,
iii. 62, iii. 65, iv. 7, iv.
24, v. 5, v. 29, v. 69, v.
95, v. 100, v. 104, vi.
68, vi. 70... 132, 140, 144,
147, 158, 177, 180, 190, 231,
236, 335, 336, 339, 365, 380,
391,412, 454, 475, 479, 485,
571,573.
i. 98
i. 98
i. 58
v 37...
v. 37
en^frarar: v. 37
v. 33
i. 25
PAGE.
147
147
88
419
419
419
415
48
: i. Ill ... 163
i. 157 ... 223
iv. 20 ... 376
i. 157 ... 223
ii. 31 ... 262
i. 28, i. 42, i. 63, v.
121 51,62,102,504
: i. 42 ... 62
v. 121 ... 504
i. 28 ... 51
i. 63 ... 102
v. 119 ... 501
ii. 3 ... 235
iii. 25 ... 299
: vi. 30 ... 535
i. 17... 35
tm qfcn i. 22... 45
i. 89... ... 138
finrramra i. 42 ... 62
i. 155 ... 221
i. 155... 221
. 103 ... 483
v. 18 ... 402
v. 18 ... 402
:i. 7, 1. 9 ...26,28
. 44 ... 66
ftRIiii.45 ... 322
ii. 22 ... 255
WORD INVEX-SAMKHYA PRAVAGHANA SUTRAM. xlv
. 44
PAGE.
ii.22 ... 255
... 66
141, iii. 24
196, 299
* Hi. 37
. 15
vi. 36
ii. 1, vi. 43
vi. 43
ii. 1
v. 68, vi. 58
v. 68
: vi. 58
: i. 84
iii. 73
: v. 80
i. 66
ii. 2, iv. 23
: ii. 9
i. 152
i- 23
... 310
... 248
... 539
231, 545
... 545
.. 231
453, 558
... 453
... 558
... 128
... 346
... 462
... 339
234, 380
... 241
... 212
... 45
* i. 54, i. 113,i. 154,
ii. 25, iv. 9 vi. 47, vi.
49, vi. 51 ... 75,
165, 216, 257, 367, 548, 549,
553
. 36, vi. 34 58, 537
. 17 ... 374
i. 138 ... 193
1 38 ... 193
... 337
... 337
... 348
... 352
... 128
348
iii. 63
ii. 63
iii. 75
! iii. 77
i. 83
: iii. 75
PAGE.
iii. 84 ... 359
vi. 8 ... 519
iii. 47, iii, 50 325, 325
vi. 63
... 565
i. 97, iii. 1, v. 75,
v. 76, vi. 26 ... 147,278,
458,459,531
i. 97 ... 147
v. 76 ... 459
R5%: v. 75 ... 458
v. 34 ... 416
SftpUTO^: v. 34 416
i. 48, iii. 10 ... 71, 286
iii. 1 ... 278
v. 120 ... 509
i. 27, i. 108 51, 160
i- 127 ... 183
iv. 16 ... 375
iii. 35 ... 309
i. 122 ... 175
iii. 3 ... 79
v. 121 ... 504
121 ... 504
v. 121 504
ii. 33 ... 266
: ii. 31, ii. 32, iii. 31,
v. 106, v. 109 ... 262,
264, 305, 488, 488
v. 105 ... 487
iii. 31 • 305
: v. 106 ... 488
. 41 ... 423
. 45 ... 428
. 40 ... 423
: v. 40 423
Ivi WORD INDEX— SAMKHYA PRAVACHAKA. ' S0TRAM.
2,
v.
PAGE.
ii. 18 ... 251
iii. 51, v. 20, vi.
vi. 41 ... 326,404,514,544
vi. 41 . . 544
i' 128--- 183> 185
vi. 29 ... 533
iii. 36 ... 309
i. 51 ... 553
v. 123 ... 506
v. 123 ... 506
. 42, v. 95... 425, 475
. 25 ... 48
i. 25 ... 48
vi. 42 ... 544
iii. 10 ... 286
ti. 139, vi. 2... 195,514
i. 15, vi. 63 ... 524,
565
v. 110, v. 112 ... 491,
493
i- 125, v. no,
3 ... 180, 491, 515
i. 40 ... 60
v. 43 ... 420
i. 28 ... 51
i. 29, v. 124 ... 53, 507
i- 149, vi. 45. ..207, 546 '
i- 120 ... 172
araSI^T i. 120 ... 172
. 55 ... 437
v. 69 ... 454
%vi. 59 ... 560
5 i. 12 ... 31
v. 29 ... 412
* i. 160 ... 226
vi. so ... 535
v. 43
v. 40
vi. 59
PAGE.
426
423
560
7 ... 169
i. 117 ... 169
i. 117 ... 169
. 1 1 30
i. 11, v. 8, v. 13, v.
31, v. 32, v. 33, v. 36,
v. 43, v. 51, v. 95 ... 30,
392, 398, 414, 415, 415, 417,
426, 432, 474
i. 132, v. 113 ... 189,
494
ii. 24 ... 256
iv. 10 ... 367
: i. 101, v. 37, v. 57,
v. 58 ... ... 153,
419, 441, 442
v. 58 ... 442
: v. 37 ... 419
i. 139, iii. 82, v. 102,
vi. 69 ... ... 195,
356, 482, 572
iii. 2 ... 279
ftTR: i. 139 ... 195
iv, 27 ... 382
vi. 4 ... ... 516
vi. 4
v. 1
v. 1
. 10 ...
i. 10
... 516
... 388
... 388
... 29
... 29
WORD INDEX— SAMKHYA PR AV AC HAN A S&TRAM. xlvii
iv. 25, iv. 26
i. 19
iii. 29
i. 43, i. 44, v. 79
iv. 5
ii. 3
iv. 17
i. 28
i. 147
. 36, i. 51, i. 54, i.
83, i. 154, ii. 21, iii. 86,
v. 12, v. 21, vi. 34, vi.
51, vi. 58
PAGE.
... 381,
382
37
... 304
... 64,
66, 461
... 364
... 235
... 374
51
28 51
203
58,
i
73, 75, 128, 216, 254, 355,
396, 404, 537, 553, 558
v. 1 388
ffi^ i- 36 ... 58
v. 2 1 ... 404
* vi. 51 ... 553
: i. 5, i. 17, ii. 20, ii.
22, iii. 14, iii. 15, iv. 22,
v. 15, v. 45, v. 70, v. 73,
v. 84, v. 87, v. 123, vi.
10, vi. 17, vi. 32, vi.
59 ... ... 22,
121, 253, 255, 291, 293, 378,
399, 428, 455, 456, 464, 469,
506, 520, 525, 536, 560
i. 25, iv. 13, v, 85 ... 48,
369, 465
iv. 13 ... 369
v. 85 ... 465
TO
vi. 3
vi. 3
v. 86...
fl v. 86
iii. 28
v. 70
i. 124
v. 28
v 28
: v. 8
: i. 26
iii. 13
iii. 13
v. 96 ...
i. es
PAGE.
i. 25 48
... 515
... 513
... 466
... 466
330
303
455
178
411
4H
392
49
290
290
479
v. 96
. 96 ...
v. 53 ...
i. 89, v. 56, vi. 53
v. 60
: v. 60
. 9
t i. 6i
iii. 48
v. 59
tvi. 39
: v. 56
i. 56
... 476
... 476
... 434
... 138,
439, 556
... 443
... 443
... 394
... 554
... 93
.. 93
... 325
... 442
... 542
... 439
... 558
... 556
xlviii WORD INDEX— SAM KEY A PR AV AGE AN A S&TRAM.
: vi. 69
i. 96
PAGE.
572
145
284
346
, 4S9
281
iii. 9
j iii. 73
v. 117
iii. 6
v. 11, v. 28, v. 37,
v. 38, v. 96, v. 97, v.
98, v. 107... 395, 411, 419,
420, 476, 477, 477, 488
i. 12, i. 91 ... 31,
140
v. 97 ... 477
v. 28,v.38 ... 411,
420
. 1 1 ... 395
v. 107 ... 488
i. 4 ... 21
i. 4 ... 21
ii. 44 ... 273
i. 26 ... 49
i. 131 ... 188
v. 99 ... 478
i- 89 ... ... 138
i. 161 ••• 227
. 14, v. lie ... 370,
497'
^S v. 116, 497
iv. 14 ... 370
i. 46, i. 50, i. 69,
ii. 42, iii. 53, v. 24, v.
36 ... 70, 72, 112,276, 327,
406, 417
ii. 47 ... 276
i. 55, i. 86, vi.
65 77,131,568
: iii. 25
i. 50
. 36
iii. 25
PAGE.
72
417
299
299
462
488
369
t v. 80
v. 107
. 12
i. 4, i. 5, i. 12, i. 16,
i. 88, i. 116, iii. 56, v.
9, v. 78, v. 104 ... 21,22,
31, 120, 137, 169, 330, 394.
460, 485
'~ iii. 29, v. 72 ... 304,
456
iii. 56 ... 330
i. 116, i. 159, vi.
36 169,225,539
169
485
31
137
21,
169
330
493
394
460
22
120
: v. 27 ... 409
iii. 72 ... 345
ii. 42, iii. 33, v.
120 ... ... 272,
357, 503
v. 120 ... 503
iii. 83 357
116
v. 104
i. 12
: i. 88
i. 4,i. 116
ii. 56
112
. 9
v. 78
i. 5
i. 76
WOED INDEX- SAMKRYA PRAVACHANA BtJTEAM. xlix
i. 33
v. is
v. 1 1 1
* iii. 3, iii. 16
i. 66, i. 140
i. 66
140
v. Ill
i. 161
i. 148, i. 161
ii. is
v. 15 ...
v. 19
v. 15
v. 94
i. 87, vi. 48
ii. 39
vi. 48
i. 7. i. 138, v.
26,
vi. 1
i. 85
i. 85
i. 82
i. 128
ii. 31
i. 103
: ii. 31
v. 91
i. 125
i. 138
PAGE.
55
... 399
... 492
... 279,
293
... 108,
195
i.
108, 195
... 492
... 227
... 205,
227
... 251
... 399
... 403
... 399
... 475
... 132,
548
... 270
39 270
... 548
60
193, 443
... 513
... 129
... 129
... 126
... 185
... 262
... 154
... 262
... 471
... 180
193
vi. 42
i. 61
vi. 42
iv. 13
iii. 20
, iii. 22, v. 129
v. 29
i. 135
i. 98, v. 59, v. 60
v. 128
i . 98 . .
v. eo
i. 95 i. 147
iii. 57
i. 21,v. 60
i i. 21 ...
2, i. 78, i. 80,
i. 82, i. 93, i. 102, i.
103, i. 125, i. 153, ii. 3,
ii. 5, ii. 8, iii. 31, ii. 32,
iii. 40, iii. 44, iii. 57, iii.
75, iii. 79, iii. 83, iv. 19,
v. 6, v. 10, v. 21, v. 24,
v. 28, v. 38, v. 44, v.
106, vi. 11, vi. 29, vi.
57, vi. 64. ..19, 122,124,
126, 143, 153,154, 180,
213, 235,237, 240,305,
306, 312, 319, 331,348,
354, 357, 375,391, 394,
404,406, 411,420, 427,
488,521,533,559, ...
iv. 32, v. 128 ...
PAGE.
... 544
... 93
... 544
... 369
... 295
... 297,
511
... 412
... 191
... 147,
442, 443
... 510
147
... 443
.. 144,
203
... 331
45, 443
45
567
386,
510
1 WORD INDEX— SAMKHYA PR AV AC HAN A S0TRAM.
PAGE.
i. 37, i. 88, i 106,
i. 112, i. 137, ii. 2, ii. 6,
v. 2, v. 100, v. 105, v.
113, vi. 51 ... 58,
137, 158, 164, 193, 234,
238, 389, 479, 487, 494,
553
i. 88, ii. 24, v. 14,
v. 36, vi. 46, vi. 49, vi.
58 ... ... 137,
256, 398, 417, 547, 549,
558
iii. 34, iv. 5, v. 27,
vi. 9, vi. 24 ... 308,
364, 409, 520, 530
iv. 5 ... 364
vi. 9 ... 520
! v. 27 ... 409
i. 6... ... 517
iv. 11, iv. 12, vi. 7
368,369, 518
. 148, v. 116 ... 205,
497
H lm 148, 205
iii. 63 ... 337
1^ iii. 16 ... 293
: ii. 9, iii. 47, iii. 58,
iii. 63, iii. 66, vi. 40,
vi. 41, vi. 43 ... 241,324,
333, 337, 339, 543, 544, 545
^f^T: Hi. 36 ... 337
i. 41 ... 544
: ii. 11 ... ... 244
i. 109 ... 162
i. 31 ... 536
tvi. 31 ... 536
folfrti.58... .- 88
PAGE.
: i. 33, i. 34, iii. 34,
vi. 24 ... 55, 56, 308, 530
: i. 34 ... 56
. 91 ... 492
. 91 ... 492
i. 24 ... 530
iii. 34 ... 308
i. 61, iii. 7, v. 103,
93, 282, 483
i. 61 ... 93
i. 62 ... 99
v. 57... ... 441
ira: v. 57 ... 441
ii- 43 ... 273
v. 122 ... 506
vi. 13 ... 523
iii. 35, vi. 67 309, 570
iii. 35 ... 309
UTiii. 32 ... 306
ii. 44, iii. 58, v. 51
273, 333, 432
iii. 26 ... 301
iii. 26 ... 301
! i. 7 26
i. 8, i. 19 ... 28,37
iii. 61 ... 336
v. 33 ... 415
tv. 42 ... 425
v. 33 ... 415
v. 55 ... 437
v. 55 ... 437
: ii. 34 ... 267
t vi. 67 ... 570
vi. 67 ... 570
. 115 ... 496
Ffcn v. us ... 496
WOED INDEX— SAMKEYA PR AV ACE AN A S&TRAM. Ii
iii. 12
ii. 1
ii. 30
35
r. 3
i. 108 ...
i. 57
in.
PAGE.
288
231
261
309
390
160
86
PAGE.
i. 21, iii. 74, iv. 14,
vi. 37 ... 45, 347, 370, 540
i. 57, i. 75, i. 133 ... 86,
118, 190
i. 108 160
f| i. 33, iii. 56, vi. 62 ... 55,
330, 564
i. 124 ... 178
F: i. 4, iii. 52 21, 326
iv. 23 ... 380
iv. 23 ... 380
iv. 23 380
Index of Words in Kapila Sutram (Tatva Samasa).
3T 7
: 8
: 12
: 13
15
22
2
; 9
11
22
22
is
21 ...
r: 19, 20
22
g 3
afc u ...
PAGE.
2
2
9
9
9
17
20
10
13
14
15
14
3
20
3
11
12
20
9
17
20
2
19
18, 19
, 20
4
14
q^T 8, 9, 10, 11, 12
:*5f 22
14 ...
12
22
: 4
21
: 19 ...
18
: 10 ...
20 ...
: 16
: 3
:3
6 ...
22
: 1
: 17
22
PAGE.
...10,11,
12,13
7
... 16
... 20
... 20
... 14
... 13
... 13
... 20
5
3
8
... 19
... 18
17
... 12
... 19
... 16
4
4
8
... 20
2
17
20
APPENDIX III.
INDEX OF AUTHORITIES QUOTED.
INDEX OF AUTHORITIES QUOTED.
N.B. — The numbers refer to the pages.
PAGES.
Atharva-oiras-Upanisat ... ... ... 24
Amara-Korfa ... ... ... ... 44, 224, 262
It4a-Upanisat ... ... ... ... 84,300
Rig- Veda ... ... ... ... 555
Aitareya-Upanisat ... ... ... ... 217
Katha-Upanisat 17, 41, 73, 160, 216, 219, 221, 306, 332, 408, 458, 484
Kalagni-Rudra-Upanisat ... ... ... 128
Kalika-Purapam ... ... ... ... 200
Kavyadar&i ... ... ... ... 551
Kumara-Sambhava ... ... ... ... 518
Kurma-Puraria ... 7, 27, 69, 81, 113, 237, 238, 268, 283, 521
Kena-Upanisat ... ... ... ... 447
Kaivalya-Upanisat ... ... ... ... 25, 130
Garuda-Purana ... ... ... ... 310,362
Garbha-Upanisat ... ... ... ... 97
Gaudapada's Mandukya-Karika ... ... ... 69,89
Ohhandogya-Upanisat ...2, 17, 23, 58, 102, 104, 122, 123, 127,
146, 171, 189, 192, 216, 217, 233, 238, 253, 293,'
304, 374, 379, 397, 400, 409, 445, 447, 449, 492,
493, 505, 556, 568
Jabala-Upanisat ... ... ... ... 1
Taittiriya-Aranyaka ... ... ... ... 378
Taittiriya-Upanisat ... ... 220, 237, 243, 292, 452, 453
Dkatu-Patha ... ... ... ... 490,566
Naradiya-Purana ... ... ' ... ... 344
Naradiya-Sinriti ... ... ... ... 356
Nrisimha-Tapani-Upanisat ... ... ... 39,64
Nyaya-Bindu ... .. ... ... 139
Nyaya-Sutram ... ... 81, 82, 286, 358, 433, 466, 467, 468
Pailcha&kha-Su tram ... ... ... ... 154
Padma-Purana ... ... ... ... 9}46
Parariara-Upa-Purana ... ... ... 7
Panini-Sutram ... ... ... ... 228
Prabodha-Chandra-Udaya ... ... 540
ii INDEX OF AUTHORITIES QUOTED.
PAGES.
Pradna-Upanisat ... ... ... ... 97,243
Brilmt-Aranyaka-Upanisat ... 3, 5, 20, 34, 76, 90, 104, 110, 114,
124, 133, 171, 178, 200, 203,204, 229, 233, 234,
238, 242, 247, 254, 255, 259, 261, 292, 299,330,
348, 349, 350, 354, 355, 376, 393, 397, 400, 402,
405, 432, 435, 449, 451, 453, 530, 547, 551, 552,
555
Brahraa-Bindu-Upanisat ... 69, 74, 89, 216, 218, 409, 556, 562
Brahma-Sutram ... 8, 10, 46, 84, 85, 104, 107, 124, 206, 215, 243,
263, 280, 434, 536
Bhagavat-Gita ... 4, 6, 11, 41, 74, 79, 80, 88, 137, 145, 170, 376,
555, 558, 567, 575
Bhagvata-Puranam ... ... 129, 251, 365, 533, 570, 574
Matsya-Puranam ... ... ... .. 250
Manu-Samhita ... 108, 138, 279, 287, 317, 351, 365, 469, 484
Maha-Narayana-Upanisat ... ... ... 300,378
Maha-Bharatam ... 6, 7, 11, 74, 81, 114, 231, 250,285,368,369,372,
483, 484, 574
Mandukya-Karika ... Vide Gaudapada's MancJukya-Karika.
Markandeya-Pnrana ... ... ... 25, 107, 252, 370
Mundaka-Upanisat ... 219, 243, 255, 263, 322, 342, 445, 464, 538
Maitri-Upanisat ... ... ... 58, 97, 171, 192, 254
Yoga-Bhftrfyam ... 17, 18, 36, 120, 134, 150, 176, 305
Yoga-Vadistham ... ... 18, 105, 134, 173, 203, 268, 290
Yoga-Sutram ... 1, 14, 17, 22, 41, 42, 80, 81, 84, 103, 109, 120,
134, 189, 236, 266, 267, 308, 320, 329, 338,
352, 358, 519, 527, 534, 535
Ramayanam ... ... ... ... 365
Linga-Purana ... .., ... ... 64, 104
Vnyu-Purana ... ... ... ... 250
Visnu-Pnrana ...5, 8, 26, 66, 99, 100, 101, 110, 113, 157, 176, 183,
187, 214, 367, 372, 382, 383, 384, 440, 466,
516, 519, 524
Vedanta-Sara ... ... ... ... 204
Vedanta-Sutram— Vide Brahma-Sutram.
Vairfesika-Sfttrain ... ... ... ... 465
Sa^vata ... ... ... ... ... 508
Sij$upalavadha ... ... ... ... 157
Sulika-Upanisat ... 50
INDEX OF AUTHORITIES QUOTED.
PAGES.
panifcat 11, 25, 73, 74, 76, 114, 204, 208, 300, 337, 376,
396, 397, 399, 457, 514, 547, 566
Safva-Dar&na-Samgraha ... ... ... 44
Samldiya-Karik'i ... 24, 40, 78, 93, 98, 129, 161, 171, 179, 182, 183,
186, 190, 197, 199, 230, 251, 262, 264, 270,
282, 283, 289, 299, 311, 314, 318, 321, 323,
324, 326, 328, 335, 344, 345, 346, 351
Samkhya-Tattva-Kaumudi ... ... ... 23, 265
Samkhya-Sutram ... 13, 14, 18, 79, 98, 126, 127, 134, 198, 211, 389,
498
Saura-Piir.iim ... ... ... 39, 5()
Quotations not traced ... 3, 12, 19, 24, 26, 39, 50, 58, 69, 71, 81, 83, 84,
87, 90, 95, 98,108, 112, 113, 115, 117, 130,
139, 142, 144, 146,152, 159, 170, 200, 201,
205, 207, 219, 221, 223, 226, 227, 233, 246,
247, 260, 287, 288, 293, 328, 332, 355, 357,
364, 368, 370, 371, 377, 405, 407, 408, 428,
436, 438, 440, 444, 449, 452, 453, 457, 459,
462, 474, 489, 494, 499, 505, 506, 521, 526,
538, 543, 546, 552, 567.
APPENDIX IV.
A CATALOGUE OF SOME OF THE IMPORTANT
WORKS ON THE SAMKHYA.
A CATALOGUE OF SOME OF THE IMPORTANT WORKS
ON THE SAMKHYA.
A List of Recognised Text-Books of the Sdnikhya School
> (Taken from Fitz-Edivard Hall's Collection).
\. Samkhya-Pravachana-Sutram attributed to Risi Kapila. ^
^2. Sfimkbya-Pravachana-Sutra-Vritti by Aniruddha. ^*
v^3. Samkbya-Pravacliana-Sutra-Vritti-Sarali by Mahadeva Sarasvati,
more commonly known as Vedantin Mahadeva. ^
^4. Samldiya-Pravachana-Bhasyam by Vijuana Bhiksu.^
5. Laghu-Samkhya-Sutra-Vritti by Nagoji Bhatta or Nagesfa Bhatta,
snrnamed as Upadhyaya. ^
v€. Tattva-Samasah, attributed to Risi Kapila.
' 7. Samkhya-Tarangah, a Commentary on No. 1, by VisJverivaradatta
Mi^ra, ascetically called Deva Tirtha. .
8. Sarvopakarini, a Commentary on No. 6. Author is not known.
9. Samkhya-Sutra-Vivaranam, ditto. x ditto.
10. Samkliya-Krama-Dipika, also called Samkhyalankarah and
Samkbya-Sutra-Praksepika, ditto. ^ ditto.
11. Tattva-Yathartbya-Dipanam, ditto, by Bbava Ganesa Diksita.
12. Tattva-Sarnasa-Vyakhya, by Ksemananda. x
X13. Samkbya-Karika, also called Saptatih, by tdvara Krisna.
^14. Sarnkbya-Karika-Bhasyam, by Gaudapada.
15. Sarnkhya-Tatt.va-Kau niudi, sbortly called Tattva-Kaumudi, by
Vacliaspati Mirfra.
\/16. An exposition of No. 14, by Yati Bharati.
>/\l. Tattvarnavah, otherwise called Tattvamrita-Praksini, a Com
mentary on No. 14, by Raghavananda Sarasvati.
^18. Tattva-Chandrah, ditto, by Narayana Tirtha Yati.
Kaumudi-Prabha,, ditto, by Svapne^vara.
Samkhya-Tattva-Vilasah, alsc\ called Samkliya-Vritti-Praka^ah
and Samkhyartha-Samkhyayika, by Raghunatha Tarka Vagina BhaUa-
charya. ^,
21. Sctmkhya-Chandrika, a Commentary on No. 12, by Nfirayana
Tirtha.
Sarnkhya-Sara-Vivekah, by Vijnana Bhiksu.
Samkhya-Tattva-Pradipah, by Kaviraja Yati or Kaviraja Bhiksn.
24. Samkhyartha-Tattva-Pradipiku, by Bhatta Ke^ava.
25. Samkhya-Tattva-Vibhakarah, perhaps by Vansidhara.
26. Samkhya-Kaumudi, by Ramkrisna Bhat^acharya.
27. Raja-Vfirtikam, attributed to Ranaranga Malla, king of Dhara.
APPENDIX V.
TATTVA-SAMASA OR KAPILA-SUTRAM.
APPENDIX VI.
SAMKHYA-KAR1KA OF ISVARAKUISNA
TABLE OF CONTENTS.
PAGES.
Kdrikd I.
The problem of Evil or Suffering ... ... ... 1
Pain is threefold... ... ... ... ... 1
Deliverance from Pain is Release ... ... ... 1
Pain includes possible pain also ... ... ... 2
The Samkhya is the only means of deliverance ... ... 2
Its effect is certain and permanent ... ... ... 2
Ordinary remedies produce temporary results only ... ... 2
Kdrikd II.
Scriptural means also are defective ... ... ... 2
The Samkhya consists in discriminative knowledge of the Subject,
Purusa, and the Object, the Manifest and the Unmanifest ... 3
Kdrikd III.
The Subject is Purusa ... ... ... ... 3
He is neither an evolvent nor an evolute ... ... 4
The Unmanifest is the Root Evolvent, Prakriti ... ... 4
She is not an evolute ... ... ... ... 4
The Manifest comprises Mahat, Ahamkara, and the five Tan-
matras which are evolutes as well as evolvents, and the eleven
Indriyas and the five Gross P]lements which are evolutes only
and not evolvents ... ... ... ... 4
Kdrikd IV.
The above twenty-five Tattvas have to be known ... ... 4
Sources of knowledge are Perception, Inference, and Testimony... 4
All other means of knowledge are included in the above ... 4
Kdrikd V.
Perception defined ... ... ... ... 5
Inference is threefold ... ... ... ... 5
Inference defined ... ... ... ... 5
Testimony defined ... ... ... ... 5
Process of perceptual cognition described ... ... 5
Threefold inference described .,. ... 5
ii TABLE OF CONTENTS.
Pages.
Kdrikd VI.
Objects are either sensible or super-sensible. ... ... 6
Super-sensible objects are proved from Inference and from Testi
mony ... ... ... ... ... 6
Kdrikd VII.
Prakriti and Purusa are not objects of Perception ... ... 7
Perception is not the sole test of reality ... ... ... 7
Admittedly existent things are not perceived ... ... 7
Causes which obstruct perception ... ... ... 7
Kdrika VIII.
Prakriti, being subtile, is non-perceptible ... ... 7
Prakriti is proved from her products ... ... • • • 7"
Mahat, etc. are the products of Prakriti... ... ... 7
They both resemble and differ from Prakriti ... ... 7
Kdrikd IX.
Effect infers some cause, and not a particular one ... ... 8
But the existence of the Pradhana has to be proved ... 9
The theories of effect examined ... ... ... 9
The existent is not produced from the non-existent... ... 9
Effects are not the Vivarta or revolutions of a single existence ... 9
The non-existent is not produced from the existent ... ... 9
The existent is produced from the existent ... ... 9
The effect is identical with the cause ... ... ... 9
Reasons for the doctrine ... ... ... ... 9
Karikd X.
The differences between the Manifest and the Unmanifest ... 9
Kdrikd XT.
The resemblances between them ... ... ... 10
The differences between them and Purusa ... ... 10
Their resemblances ... ... ,.. ... 10
A doubt as to the multiplicity of Purusa removed ... ... 11
Kdrikd XII.
The Gunas are Sattva, Rajas, and Tamas ... ... 12
Their Svarupa or essential form described ... 12
What objects they fulfil ... ... ... ... 12
What functions they mutually perform ... ... ... 12
How the Gunas subserve one another ... ... ... 12
How they co-exist throughout the Universe ... .«- 13
TABLE OF CONTENTS. Hi
Pages.
Kdrikd XIII.
The respective properties of the Gunas stated ... ... 13
These are contrary to one another ... ... ... 13
How contraries can co-operate towards a common end ... 13
The example of the lamp ... ... ... ... 13
Kdrikd XIV.
Proof of the properties of the Unmanifest ... ...... 14
Proof of the Uninanifest ... ... ... ... 15
Kdrikds XV-XVI.
Proof of the Un manifest continued ... ... ... 15
The first transformation of the Unmanifest are the Gunas ... 16
How a single cause accounts for the diversity in Creation ... 16
The transformations of the Gunas are homogeneous and heteroge
neous ... ... ... ... ... 16
The example of the rain-water ... ... ... 17
Kdrikd XVII.
Proof of Purusa ... ... ... ... ... 17
Purusa is not an aggregate ... ... ... ... 17
Kdrikd XVIII.
Proof of the multiplicity of Purusa ... ... .... 18
Kdrikd XIX.
Proof of the Samkhya conception of the nature of Purusa ... 18
Kdrikd XX.
The seeming agency of Purusa is a reflection of the real agency
of the Manifest ... ... ... ... 19
The seeming intelligency of the Manifest is a reflection of the
real intelligence of Purusa ... ... ... 19
Their mutual reflection takes place through conjunction ...;. 19
Idrikd XXI.
The object of their conjunction is the exhibition of the Pra-
dhana to Purusa, and the isolation of Purusa ... ... 20
The example of the halt and the blind ... ... ... 20
Creation is through conjunction ... ,,. .... 20
rikd XXII.
The evolutes of Prakriti ... ... ... ... 21
Their inter-relation ... ... ... 21
The order of their evolution... ... v.v... ;v> 21
iv T ABLE OF
Pages.
KdriM XXIII.
Buddhi defined ... ... ... ... ... 22
Its products are Sattvic and Tamasic ... ... ... 22
The Sattvic ones are virtue, knowledge, dispassion, and
power ... ... ... ... ... 22
The Tamasic ones are the opposite ... ... ... 22
Stages of dispassion explained ... ... ... 22
" Power " explained ... ... ... ... 23
' ' Sattvic ' ' and ' ' Tamasic ' ' explained ... ... ... 23
KdriM XXIV.
Ahamkara defined ... ... ... ... 23
The creation of Ahamkara is twofold : the eleven Indriyas and
the five Tan-matras ... ... ... ... 23
Abhimana explained ... ... ... ... 23
KdriM XXV.
From Ahamkara, dominated by Sattva, are the Indriyas ... 24
From Ahamkara, dominated by Tamas, are the Tan-matras ... 24
The part Rajas plays in the evolution of the products of Aham
kara ... ... ... ... ... 24
Terms " Vaikrita," " Bhutadi," and " Taijasa " explained ... 24
KdrikdXXVL
The Indriyas are those of Cognition and of Action ... ... 24
Names of the two classes of Indriyas given ... ... 24
Kdrihd XXVII.
Manas is the Indriya both of Cognition and of Action ... 25
The uncommon function of Manas is Samkalpa or Imagina
tion ... ... ... ... ... 25
Cause of the variety of the Indriyas and of external objects ... 26
Process of sensuous cognition referred to ... ... 26
Kdrika XXVIIL
What functions the Indriyas severally perform ... ... 26
Kdrikd XXIX.
The common and uncommon functions of the three Internal
Indriyas ... ... ... ... ... 27
The Internal Indriyas are Buddhi, Ahamkara, and Manas ... 27
The vital airs are produced from them, and not from the element
al Air ... ... ,. 27
TABLE OF CONTENTS.
Pages.
Kdrikd XXX.
In perception, there is the joint operation of the three Internal
Indriyas and one of the external ones... ... 27
Their functions may be successive as well as simultaneous ... 28
In inference, revelation, and recollection, there is the joint opera
tion of the three Internal Indriyas only ... ... 28
' Their functions may be successive as well as simultaneous ... 28
Inference, revelation, and recollection must follow perception ... 28
Kdrikd XXXI.
How the Indriyas come to act jointly and in harmony ... 28
Theory of some sort of sensuous resonance ... ... 28
The Indriyas act spontaneously ... ... ... 28
The purpose of Purusa is the final cause of their activity ... 28
Kdrikd XXXII.
The Indriyas are thirteen in number ... ... ... 29
Their general functions and the effect thereof ... ... 29
Kdrikd XXXIII.
There are three Internal Indriyas and ten external ones ... 30
The latter are object to the former ... ... ... 30
In what sense they are object ... ... ... 30
The external Indriyas operate at time present ... ... 30
The Internal ones at times past, present and future ... ... 30
Kdrikd XXXIV.
The objects of the Indriyas of cognition are both gross sound,
etc., and subtile sound, etc., in the form of the Tan-matras ... 30
Sound is the only object of Speech ... ... ... 39
The other Indriyas of action have sound and all the rest as their
object ... ... • ... ... ... 30
Kdrikd XXXV.
The Internal Indriyas reach to all objects, through the external
ones ... ... ... ... ... 31
The former are compared to a house of which the latter may be
said to be the gates ... ... ... ... 31
Kdrikd XXXVI.
The example of the lamp repeated . ... ... 31
The external Indriyas present all objects to Buddhi... ... 31
Purusa can experience objects through all, in Buddhi only ... 31
TABLE OF CONTENTS.
Pages.
Kdrikd XXXVII.
Buddhi discrirniuates the subtile difference between Prakriti and
Purusa ... ... ... ... ... 32
Buddhi is supreme among the Indriyas . ... ... 32
Kdrikd XXXVIII.
The Tan-matras are indiscernibles ... ... ... 32
The Gross Elements are their products ... ... 32
They are discernibles ... ... ... ... 32
Nature of the Tan-matras explained ... ... ... 32
Kdrikd XXXIX.
The discernibles enumerated ... ... ... 33
Gross and Subtile Bodies distinguished ... ... ... 33
Kdrikd XL.
Character of the Subtile Body described ... ... 34
The cause of its migration stated ... ... 34
Kdrikd XLI.
The Subtile Body ever seeks a Gross one ... ... 35
The doctrine of an intermediate Body called Vehicular ... 35
Kdrikd XL1L
The migration of the Subtile Body : the example of the dramatic
performer ... ••• ••• • •• ... 35
Its causes : the Bhavas ... ... ... 36
Kdrikd XLIII.
Bhavas are instinctive, essential, and acquired ... ... 36
These explained... ... ... ••• ••• 37
Kdrikd XLIV.
Result of virtue ... ... 37
Result of vice ... ... 37
Result of knowledge ••• 37
Result of ignorance or error ... ... ... 37
Bondage is threefold : Prakritika, Vaikritika, and Daksinaka ... 37
Bondage described ... ... ... ... 37
Kdrikd XLV.
Result of dispassion ... ... ... ... 38
Result of passion
Result of power ... ... ... ••• ••• 38
Result of weakness ... ... ••• ••• 38
TABLE OF CONTENTS. vii
Pages.
Kdrikd XL77.
Pratyay a-Sarga explai ned ... ... ... ... 38
Its divisions are Error, Incapacity, Complacency, and Perfec
tion ... ... ... ... ... 39
Their sub-divisions are fifty ... ... ... 39
The cause of this diversity explained ... ... ... 39
Kdrikd XLVII.
There are five kinds of Error ... ... ... 39
Twenty-eight kinds of Incapacity ... ... ... 39
Nine kinds of Complacency ... ... ... 39
Eight kinds of Perfection ... ... ... ... 39
Kdrikd XLVIII.
The sub-divisions of Error ... ... ... ... 39
A-Vidya has eight varieties ... ... ... ... 40
Asmita has eight ... ... ... ... 40
Raga has ten ... ... ... ... ... 40
Dvesa has eighteen ... ... ... ttt 40
A bhinive^a has eighteen ... ... ... ... 40
Kdrikd XLIX.
The sub-divisions of Incapacity : ... ... ... 40
Eleven injuries of the eleven Indriyas ... ... ... 40
Seventeen injuries of Buddhi ... ... ... 40
The injuries of Buddhi denote the contrary states of Complacen
cies and Perfections ... ... ... ... 40
Kdrikd L.
The sub-divisions of Complacency : ... ... ... 40
Internal five ... ... ... ... ... 40
External five . ... ... ... ... 40
Kdrikd LI.
The sub- divisions of Perfection ... ... ... 41
Error, Incapacity, and Complacency are obstacles to Perfec
tion ... ... ... ... ,..41
Kdrikd LII.
Creation is twofold ; from Buddhi and from the Tan-matras ... 42
Why a two-fold creation is necessary ... ... ... 42
viii TABLE OF CONTENTS.
Pages.
Karikd LIU.
The sub-divisions of Elemental Creation ... ... 42
Celestial beings are of eight kinds ... ... ... 42
The grovelling are of five kinds ... ... ... 42
The human is of one kind ... ... ... ... 43
Karikd LIV.
Worlds higher, lower, and intermediate characterised ... 43
Kdrikd LV.
There is suffering in the higher worlds also ... ... 43
Pain is universal ... ... .... ... 43
So long as the Subtile Body remains, there can be no escape
from pain ... ... ...- ... ... 43
Kdrikd LV1.
Prakriti's creation is individualistic ... ... ... 44
For the release of each respective Purusa ... ... 44
And utterly unselfish ... ... ... ... 44
Kdrikd LVII.
Prakriti's activity is spontaneous ... ... ... 44
Purposive activity is seen in unintelligent things ... ... 45
The example of the secretion of milk for the calf ... ... 45
Interposition of an l^vara is impossible ... ... 45
Kdrikd LVTII.
Spontaneity of Prakriti further illustrated ... ... 45
To act for the release of Purusa is an inner necessity of the
nature of Prakriti ... ... 46
Kdrikd LIX.
How Prakriti's activity ceases spontaneously ... ... 46
The example of a fair dancer < ... 46
Kdrikd LX.
The unselfishness of Prakriti demonstrated ... ... 46
Kdrikd LX1.
How Prakriti does not energise over again, in regard to the re
leased Purusa... ... 47
The example of a lady of high birth ... ... 47
Kdrikd LXII.
Bondage, transmigration, and release are really of Prakriti and
not of Purusa .,. .,. .,. rt* ..,47
TABLE OF CONTENTS. ix
Pages.
Kdrikd LX1I1.
How Prakrit! herself binds and releases herself ... ... 47
Virtue, dispassion, and power, without knowledge, avail not ... 47
Kdrikd LXIV.
How discriminative knowledge can be fully developed ... 48
What is perfect development of knowledge ... ... 48
Kdrikd LXV.
Relation of Prakriti and Purusa after release ... ... 48
Kdrikd LXVI.
After release, there remains still conjunction of Prakriti and
Purusa ... ... ... ... ... 49
Their conjunction, as such, is not the cause of creation ... 49
The purpose of creation is to free Purusa from bondage ... 49
Kdrikd LXVII.
Jivan-mukti, or release in life, stated and explained ... 49
Perfect knowledge kills the germ of re-birth ... ... 49
The Body is sustained by Prarabdha Karma which originated
it... ... ... ... ... ... 50
Prarabdha and other kinds of Karma explained ... ... 50
Kdrikd LXVIII.
When a Jivan-mukta is finally released ... ... 50
Kdrikd LXIX.
The origin of the Samkhya Sastra is from Kapila ... ... 51
r.drikd LXX.
The tradition of the Samkhya $astra : . . . ... ... 51
Kapila taught it to Asuri, and Asuri to Pancha&kha ... 51
Pancha&kha elaborated it in various *ways ... ... 51
:drikd LXXI.
How LJvarakrisna got it ... ... ... ... 52
The Samkhya-Karika is a compendium of the original oastras ... 52
Kdrifcd LXXII.
The Samkhya-Karika is also called the Saptati or Of Seventy
verses ... ... ... ... ... 53
The Samkhya- Pravachana-Sutram is also called the Sa§ti-Tantra
or Of sixty Topics ... ... ... 53
The Saptati compared with the Sasti-Tantra ... ... 53
The sixty topics enumerated ... ... 53
THE SAMKHTA-KAKLKA,
The Sdmkhya is the only means of the Supreme Good.
ii '< ii
fl Duhkha-traya-abhighatat, from the disagreeable occurrence,
affection or action (abhighata) of the threefold pain or causes of suffering. f%ww
Jijiiasa, the desire to know, enquiry, fl^iwifi Tat-avaghatake, preventive or
counter-active thereof, i.e., of the threefold pain. t% Hetau, into the means, 3g*
Driste, there existing visible or ordinary means. *r Sa, it, i.e., the enquiry.
w*i? Apa-artha, purpose-less, superfluous. %a Ohet, if it is said, i Na, no.
WTTTr3nT^5?irara Ek4nta-atyanta-tah-abhav£it, because of the absence of certainty
and permanency.
I. From the disagreeable occurrence of the threefold
pain, (proceeds) the enquiry into the means which can
prevent it ; nor is the enquiry superfluous because ordinary
(means) exist, for they fail to accomplish certain and perma
nent prevention of pain.
ANNOTATION.
1. Wise men want to demonstrate that which, by being known, would
accomplish the Supreme Good. Knowledge about the subject matter of
the proposed Sastra is the means of accomplishing the Supreme Good.
The present K&'rika, therefore, introduces an enquiry into that subject. —
Vachaspati Mi^ra's Tattva-Kaumudi. *
2. The subject-matter of the Slmkhya System comprises the well-
known Twenty-five Tattvas or Principles, from the knowledge of which
results the destruction of the three kinds of pain. Of. Gaudpada's
*
3. The Supreme Good is Moksa or Release which consists in the
permanent impossibility of the incidence of pain in any form whatever,
that is, in recovering that state of the pristine purity of the Self in which
the occurrence of pain is impossible, in other words, in the realisation of
the Self as Self pure and simple.
SAMKHYA-KARTKA.
4. Pains, according to the place of their origin, are divided
primarily into two classes : internal and external. Internal pains, again,
are either bodily or mental. These are called Adbyatmika or intra-organic.
External pains are either Adbibhautika or caused by created beings,
namely, man, beast, bird, reptile, and the immobile, or Adhidaivika or
caused by supernatural agencies, such as Yaksa, Raksasa, Vinayaka, etc.
Now, pain, such as it is, cannot be ignored, because it is experienced by
every individual being.
5 Pain is not a condition of the pure Self. It resides in the
Internal Instrument of Action and Cognition, that is, the inner sense, or
Buddhi, and is a particular modification of that component element of it
which is called Rajas. "Abbighata" is the contact of the power of
Sentiency with pain as an object of disagreeable sensation.
6. It may be objected that when such obvious remedies as medi
cines, desirable objects, skill in political arts and sciences, employment of
gems and charms, etc., for the alleviation and removal of pain, do exist,
whilst the knowledge of the Tattvas is difficult of attainment and to be
acquired only by long study and traditional tuition through many
generations, the investigation proposed is needless. To this, the answer
is that the obvious means are neither Ekanta or absolute, nor Atyanta or
final ; that is, there is in them no certainty of the cessation of pain nor of
the non-recurrence of pain that has ceased. Therefore, the good accom
plished by them is not the Supreme Good. The means of accomplishing
the Supreme Good must possess these two properties. Such a means is
the knowledge of the Tattvas. The enquiry, therefore, is certainly not
needless.
7. But our opponent may contend that, though the obvious means
may fail, still there are means declared in the Vedas, which bring about
absolute and final cessation of pain, and that, consequently, the proposed
enquiry is quite superfluous Accordingly, the next Karika declares :
Scriptural, like ordinary, means are defective.
II ^ II
Drista-vat, like the ordinary (means). wjufwi: Anusravikali, the
revealed, Vedic, scriptural. S: Sah, it, i.e., the Vedic means. f% Hi, for.
A-visuddhi-ksaya-atisaya-yuktah, attended with impurity, waste,
and excess. ftf$*fifti Tat-viparitah, the opposite thereof, i.e., of ordinary and scrip
tural means. $m Sreyan, preferable. «ITWOIMI*|*JMM Vyakta-a-vyakta-jna-vijnan&t,
SAMKHYA-KARIKA.
as it consists in discriminative knowledge of the Manifest, the Unmanifest, and the
Knower.
II. Like the ordinary, is the scriptural (means
ineffectual), for it is attended with impurity, waste, and
excess. (The means which is) the opposite of both is
preferable, as it consists in a discriminative knowledge of
the Manifest, the Unmanifest, and the Knower.
ANNOTATION.
8. " Scriptural " here refers to the rituals laid down in the Vedas,
and not to their Jnana-Kanda portion, for Discriminative Knowledge also
is enjoined in them.
The scriptural m6ans are, e.g., the drinking of the Soma juice,
performance of sacrifices such as the Jyotistorna, the A^vamedha,
etc. They are " impure " from sacrifice of animals, etc. The result
produced by them is liable to " waste," for even heaven and the gods
pass away in course o£ time. They are also inequal in the distribution
of their rewards.
9. The " opposite of both " that is, that which is absolute and
final in its result, and is free from impurity, deficiency, and inequality.
Such a means is the discriminative knowledge of Prakriti and Purusa.
10. "Vijnana" means knowledge of discrimination. Knowledge
of the Manifest leads to the knowledge of its cause, the Unmanifest.
And knowledge of both as existing for the sake of another, leads to the
knowledge of the Self. The Manifest begins with Mahat and includes
Ahamkara, the five Tan-mi tras, the eleven Tndriyas, and the five Great
Elements. The Unmanifest is the Pradhana, i.e., Prakpti. The Knower
is Purusa. These are the Twenty-five Tattvas.
11. The mutual differences of the Manifest, the Unraanifest, and
the Knower are declared in the next Ka*ika.
The Manifest, the Unmanifest, and the Knower distinguished.
II \ II
Mula-prakritih the root-evolvent, sifesf^: A-vikritifr, non-evolute.
Mahat-adyalj, Mahat, etc. rr$fcferra: Prakriti-vikritayalj, evolvent-e volutes.
SB Sapta, seven. ^resRi: Sodasakafr, sixteen. 3 Tu, merely, forc: Vikarah,
evolute. f Na. not. n«ft: Prakriti^, evolvent, i Na, not. %^ : Vikritib, evolute.
5W Purusafr, Purusa.
SAMKHYA-KARTKA.
III. The Root Evolvent is no evolute ; Mahat, etc., are
the seven evolvent-evolutes ; the sixteen are mere evolutes ;
(that which is) neither evolvent nor evolute, is Purusa.
12. By " Prakrit! " is meant that which procreates or evolves — the
Pradhana, that is, that in which all things are contained, and in its
general significance, it denotes that which becomes the material cause of
another Tattva.
13. The Root Evolvent is the state of equipoise of Sattva, Rajas,
and Tamas. It has no root of its own and is the root of all things. Hence
it is not a product. To imagine a root for the Root Evolvent would
entail infinite regression.
14. Evolvent-Evolutes : Mahat springs from the Pradhana. and,
in its turn, gives rise to Aharnkara ; Aharnkara, in its turn, to the
Tan-matras of Sound, Touch, Smell, Form, and Taste ; and these, in their
turn, respectively to the gross elements of Ether, Air, Earth, Fire, and
Water.
15. It is next to be considered how the existence of the Tattvas
described above can be rationally established. The causes of cognition
and non-cognition are, therefore, expounded in the following four Karikas.
Sources of knowledge enumerated.
II » II
5,3*^ Dristam, the seen, sensuous, perception, w^n^ Anuinanam, inference.
Apta-vachanam, statement of trustworthy persons. ^ Cha, and. wn
Sarva-pramana-siddha-tvat, because all proofs are established, ifcRw Tri-vidham,
threefold, xrowj^ Pramanam, proof. *B Istam, desired. uSfofisfg: Prameya-siddhih,
establishment of the existence of the things to be proven, viz., the Twenty-five
Tattvas. mniq Pramaijat, from proof, f^ Hi, verily.
IV. Perception, Inference, and Testimony (are the
Proofs ; by these) all proofs being established, Proof is
intended to be threefold. From Proof verily is the estab
lishment of the Provables.
Perception, Inference, and Testimony defined.
II V II
Prati-visaya-adhyavasayah, ascertainment of each respective
object by the senses. ^?' Dristam, perception, raf^ Trividhajii, threefold.
SAMKHYA-KAR1KA.
Anumanam, inference. gnw?^ Akhyatam, declared. ?ra Tat, it. Bgf^fff^^. Liftga
lingi-purvakam, preceded by the mark and by that of which it is the mark
9iF*fa: Apta-srutih, trustworthy person and the Veda. WFF& Apta-vachanam,
trustworthy statement, testimony. 3 Tu, while.
V. Perception is the ascertainment of each respective
object (by the Senses). Inference has been declared to be
threefold. It is preceded by the mark and it is preceded by
the thing of which it is the mark. While Testimony is the
statement of trustworthy persons and the Veda.
ANNOTATION.
16. Vachaspati Mi^ra interprets " Prati-visaya-adhyavasayah " as
follows : Adhyavasaya, that is, the operation of Buddhi, in other words,
cognition, based on or depending upon Prati-visaya, that is, that which
functions in regard to, that is, comes into contact with, the several objects,
in other words, the Senses.
17. The same authority describes the process of perceptual
cognition thus : On the modification of the Senses apprehending objects,
when there takes place the subdual of the Tamas of Buddhi, there is
predominance of the Sattva, which is variously called Adhyavasaya, Vritti,
and J fiana. And the favour that is hereby done to the power of intelli
gence, that is the fruit ; it is the consciousness of Prama or Right Cogni
tion. For the Buddhi Tattva, being derived from Prakriti, is unintelli
gent ; hence its Adhyavasaya also is unintelligent, like a jar, etc.
Similarly, the other modifications of the Buddhi Tattva, such as pleasure, etc.,
also are unintelligent. While Purusa, unassociated with pleasure, etc.,
is intelligent. Yet he, by the falling of the shadow of cognition, pleasure,
etc., reflected by those residing in the Buddhi Tattva, becomes, as though
possessed of cognition, pleasure, etc. This is how the intelligent one is
favoured. And by the falling of the shadow of intelligence, Buddhi and
also its Adhyavasaya, though unintelligent, appear, as though intelligent.
18. Anumana is inference, by means of the mark, of the thing of
which it is the mark, and vice versa. The Methods of Inference are either
of Agreement, called Vita, or of Difference, called A- Vita. A- Vita in
ference is called ^esa-vat, because it has the Sesa or the remainder or the
residue as its subject matter. E.g., Earth is not not-Earth, because it pos
sesses smell. Gaudapada explains Sesa-vat to be inference in respect
of the Sesa or remainder of the class ; e.g., having found a drop of water
taken from the sea to be salt, the saltness of the rest also is inferred;
6 SAMKHYA-KABIKA.
Vita inference is two-fold : Purva-vat and Samanyato Drista.
Purva-vat is the inference of an individual of a genus particular instances
of which have previously been seen ; e.g., the inference of fire from smoke,
in a mountain, fire having previously been seen in the kitchen. Sama
nyato Drista is inference of a thing particular instances of which same
kind have not previously been seen, but particular instances of a kind
similar to which have previously been seen in analogous cases ; that is,
in this case, the particular is not seen but the genus is seen. E.g.,
Karana-tva or instrumentality, that is, the capability of effecting an act
is, as a genus, a known thing, because it has been seen in the axe which
is an instrument of cutting. But an Indriya or Power of Cognition and
Action (commonly rendered as Sense Organ) does not belong to the same
class as the axe, and is also not an object of perception. Now, cognition
and action are acts, and as the act of cutting cannot be effected without
an instrument, so the acts of cognition and action cannot be effected
without some instrument. Thus is inferred the existence of the Indriyas
as the Instruments of Cognition and Action.
Apta means Acharyas, such as Brahma and the rest.
Super-Sensible objects how proved.
II I II
: Samanyatafc, of the generic. 5 Tu, but. <^ Dristat, from the
seeing, 9RW*3*iwri Ati-indriyanarp, of things transcending ihe senses. Hffifa:
Pratitib, approach, intuition, cognition. wnim Anumanat, from inference.
f^ira Tasmat, from that, sifi Api, even. i Cha, and also, from Seea-vat inference
(Vachaspati). wfig' A-siddham, not-established, qwt Paroksam, super- sensuous.
siTFTwa Apta-agamat, from Testimony and Revelation. R§^ Siddham, proved.
VI. (Intuition of sensible things is from perception).
But the intuition of supersensible things is from Sama
nyato Drista and Sesa-vat Inference. And super-sensible
things not established from that even, are established from
Testimony and Revelation.
19. Prakriti and Purusa are not objects of perception and there
fore they are unreal, argue our opponents ; for a hare's horn or a castle
in the air is not perceived, because it is unreal. It is, accordingly, next
pointed out that perception cannot be the sole^ test of reality, because
there are well-known causes from which even admittedly existent things
are not perceived. These causes are declared in the next Karika,
SAMKBYA-KARIKA.
Causes of failure of external perception enumerated.
u vs \\
Ati-durat, from extreme distance. N. B. — The word Ati qualifies
distance as well as all the rest. *r*?tera Samipyat, from nearness. *f*spwwM Indriya-
ghatat, from impairment of the senses. ^s^reiHra Manah-anavasthanat, from
non-presence of mind. gte^ira Sauksmyat, from fineness, sq^^ra Vyavadhanat,
from intervention. sjn^ira Abhibhavat, from suppression by others. wirfiifrcw
Samana-abhiharat, from intermixture with likes. ^ Cha, and others.
VII. (Apprehension of ev^en existing things may not
take place) through extreme remoteness, nearness, impair
ment of the senses, non-presence of the mind, extreme fine
ness, intervention, suppression by other matters, intermix
ture with likes, and other causes.
Why Prakriti is not an object of perception.
I) q U
Sauksmyat, from extreme fineness. ci^w^f: Tat-anupalabdhifc,
non-apprehension thereof, i.e., of Prakriti. ^ Na, not. SR^m Abhavat, from
non-existence. «m$i: K4rya-tab, from effects. ?T|W^: Tat-upalabdheh, because
of the apprehension thereof. *t^ Mahat-adi, Mahat and the rest. ?m Tat, that.
* Cha, and. ^ Karyam, effect. i*&fimi Prakriti- sarftpam, similar to Prakriti.
^?* Virupam, dissimilar, 'w Cha, and.
VIII. From extreme fineness is the non-apprehension
of Prakriti, and not from her non-existence, because there is
apprehension of her from the, effect. And that effect is
Mahat, etc., similar and dissimilar to Prakriti.
20. " Similar and dissimilar to Prakriti " : for these resemblances
and differences, see Karikas X and XI.
21. But from the effects, a mere cause or cause in the abstract is
deduced, and not its nature, and, on this point, different conclusions have
been arrived at by different thinkers. Thus, some Buddhists, say
that the existent is produced from the non-existent ; e.g., from the non-
existence, by destruction, of the seed is produced the sprout. 2. Some,
the Vedantins, say that the effects are the Vivarta or revolution of one
8 KAMKHYA-KARIKA*
— . , : — i ' • •• • "
single existent thing, and are not themselves ultimately real. 3. Some,
the Vai«fe§ikas, Naiyayikas, etc., say that from the existent, i.e., the Ulti
mate Atoms, is produced the non-existent. 4. The elders, the Samkhyas,
say that from the existent is produced the existent. Of these, on the first
three alternatives, the Pradhana is not established. For the character
istic of being the Pradhana, i.e., that in which all things are contained,
and of being of the nature of Sattva, Rajas and Tamas, belonging to the
Cause of the World, consists in being of the nature of Sound and all
other Par in a ma or transformations, the essences of which possess the
distinctions of pleasure, pain, and bewilderment. Now, if the existent
is to be produced from the non-existent, how can a non-existent, name
less, form-less cause possess the nature of Sound, etc., in the form of
pleasure, etc. ? for there is no proof of the identity of nature between the
existent and the non-existent. If, again, the diversity of Sound, etc.,
is the Vivarta of a single existent thing, still it would not follow that the
existent is produced from the existent. For a one without a second
cannot have identity of nature with the diversity ; on the contrary, the
apprehension of the non-diversity under the characteristic of the diversity
is an error pure and simple- With those also, again, namely Kanada,
Gotama, and others, who say that it is from the existent that the non
existent is produced, the cause cannot be of the nature of the effect,
because there is no proof of the unity of the existent and the non-existent.
Hence there can be no proof of the Pradhana on these theories. In order,
therefore, to establish the existence of the Pradhana, the next Karika
determines that the effect must be existent from before its " productfon."
Effects pre-exist in their causes.
II *. II
A-sat-a-karagat, from the non-effectuation of the non-existent.
Upadana-grahagat,^from the selection of material for the effect.
Sarva-sambhava-abhavat, from the absence of the production of
every thing by every means. SRffsr Saktasya, of the competent, spmrcsmi Sakya-
karagat, from the effectuation of the producible, ^r^mr^m Karapa-bhavat, from
the nature of the cause, wi Sat, existent, w^ Karyam, effect.
IX. The effect is ever existent, because that which is
non-existent, can by no means be brought into existence ;
because effects take adequate material causes ; because all
SAMKHYA-KARIKA.
things are not produced from all causes ; because a compe
tent cause can effect that only for which it is competent; and
also because the effect possesses the nature of the cause.
ANNOTATION.
22. That which is non-existent, etc. : e.g. a hare's horn.
Effects take, etc. : Oil, for instance, can be produced from mustard
seeds, but not a piece of cloth.
All things are not produced, etc. : Did effects not pre-exist in their
causes, then, in mustard seeds, for example, there would be non-existence
of a piece of cloth, a jar, in fact, of every other thing as w6ll as of oil,
and it would be quite as easy to produce a piece of cloth, a jar, and all
the rest from them as it is to produce oil. But such is not the case.
A competent cause can effect, etc. : Competency means potentiality,
the unmanifested state of the effect. A lump of clay, for instance, is
potentially a jar; in it the jar lies hidden, unmanifested ; it is manifested
in the form of the jar by the operation of the potter.
The effect possesses the nature, etc. : The colour, weight, touch, etc.
of -a piece of cloth for instance, are the colour, weight, touch, etc., of the
threads from which it is made. This could, not have been so, were not
cause and effect identical in essence.
The Manifest and the Unmanifest contrasted.
^<wj Hetu-mat, possessing or depending on a cause. ^RrJi^ A-nityam, non-
eternal, perishable, ««*iiR A-vyapi, unpervading, finite. sf?fi*n?. Sakriyam, mobile,
mutable- ^**t Anekam, multitudinous, manifold. wfsra Asritam, supported, depend
ent. B»f! Lingam, mergent, mark, grerog Savayavam, made up of parts. mzv?m'
Para -tan tram, subordinate, sq^s* Vyaktam, jthe manifested. raMfld^ Viparitam,
the reverse. ^-n^ A- Vyaktam, the unmanifested.
X. The Manifest is producible^ non-enternal, non-per
vading, mobile, multiform, dependent, (serving as) the mark
(of inference), a combination of parts, subordinate. The Un
manifest is the reverse (of this).
ANNOTATION.
23. Sakriya, migratory : Buddhi and the rest leave, one after another,
bodies which they, had taken up and enter into other bodies : this is their
movement. The movement of the. Body, Earth, etc., is indeed well-known.
2
10 SAMkHYA-KAtilkA.
Aneka, multitudinous : There are as many of them as there are Puru-
§as ; Earth and the rest also are multiplied according to the differences of
Bodies, jars, etc.
Asrita, supported : They are supported by their respective causes.
Linga, mergent, mark : Buddhi and the rest are marks of the Pra
dhana. Gaudapada explains the word to mean " subject to dissolution." At
the time of the Dissolution the five Great Elements merge into the Tan-
matras, and these together with the eleven Indrivas, into Ahamkara, and
this, into Buddhi ; and that merges into the Pradhana.
Paratantra, subordinate: Buddhi, for instance, when it has to produce
its own effect, namely, Ahamkara, has to draw upon Prakriti ; otherwise,
being weak or exhausted, it will not be able to produce Ahamkara. Simi
larly, by Ahamkara and the rest also is awaited the inflow of Prakriti
in the production of their own effects.
24. Viparita, reverse : The Unmanifest is causeless, eternal, all
pervading, motion-less, single, self- sustained, the subject of the mark or
non-mergent, part-less, and supreme.
The Manifest, the Unwanifest and the Knower contrasted and compared.
faro
SI^fR rlH^TT ^ 3*TT^ II ^ II
Tri-gunam, having or constituted by the three Qunas, viz., Sattva,
Rajas, and Tamas. «ft^ A-viveki, non-discriminative, fow: Visayah, objective.
*i*nwpj Samanyam, common, sfari A-chetanam, non-intelligent. Ji^^R Prasava-
dharmi, prolific, aws* Vyaktam, the Manifest. ?WT Tatha, so. JTOR Pradhanam,
the Pradhana, Prakriti. n^fm: Tat-viparitalj, the reverse of this. TOT Tath^,, so.
<r Cha, yet. 3^ Puman, Purusa.
XI. The Manifest is constituted by the three
Gunas, is non-discriminative, objective, common, non- intel
ligent, prolific. So is also the Pradhana. Purusa is the
reverse of them both (in these respects), and yet is similar
(to the Pradhana and also to the Manifest in those other
respects mentioned in the preceding Karika.)
ANNOTATION.
25. A-vivehi : Just as the Pradhana is not discriminated from itself,
even so are not Mahat and the rest also discriminated from the Pradhana,
because of their essential identity. Or, A-viveka is to create by uniting
II
SAMKBYA-KARIKJL. 11
together, for none of them singly are capable of producing their own effects,
but, on the contrary, only by uniting together.
Vi$aya ' because it is the Object as distinguished from the Subject,
to be apprehended and made use of by all Purusas alike.
26. Tatha cha, and yet is similar : that is, as the Pradhana is, in
the preceding Karika, declared to be without cause, etc., such is Purusa.
Thus, " * * * The Manifest is multitudinous ; the Unmanifest is single ;
so is Purusa also single.0 * * " (Gaudapada)." " But when similarity to
the Pradhana belongs to Purusa in respect of non-causability, eternality,
etc., and likewise multiplicity is his similarity to the Manifest, how is it
said that " the reverse of them both is Purusa ? To this, it is replied : Tatha
cha : Cha has the sense of Api, even, yet ; although there is similarity in
respect of non-causability, etc., yet he possesses dissimilarity in respect
of not being constituted by the three Gunas, etc. Such is the meaning "
(Vachaspati MitJra). " The S. Chandrika confirms the interpretation :
1 The phrase tathd cha implies that (soul) is analogous to the undiscrete
principle in non-causability and the rest, and analogous to discrete prin
ciples in manifold enumeration.' This is, in fact, the Samkhya doctrine,
as subsequently laid down by the text, ver. 18, and is conformable to the
Sutra of Kapila ; ' Multitude of souls is proved by variety of condition ' :
that is, ' the virtuous are born again in heaven, the wicked are regenerated
in hell ; the fool wanders in error, the wise man is set free.' Either, there
fore, Gaudapada has made a mistake, or by his eka is to be understood,
not that soul in general is one only, but that it is single, or several, in
its different migrations ; or, as Mr. Colebrooke renders it (R.A.S. Trans.
vol. I. p. 31) * individual.' So in the Sutras it is said ' that there may be
various unions of one soul, according to difference of receptacle, as the
etherial element may be confined in a variety of vessels.' This singleness
of soul applies therefore to that particular soul which is subjected to its
own varied course of birth, death, bondage, and liberation ; for, as the
commentator observes, * one soul is torn, not another (in a regenerated
body) ' The singleness of soul, therefore, as asserted by Gaudapada, is no
doubt to be understood in this sense." (Wilson).
Characteristics of the Gunas described.
iTf iH«i+i i ^ i : i
H R n
w : Priti-apriti-visada-atmakah, of the nature of pleasure, pain
and dulness. n*iamqffiRwi>qf : Prakasa-pravritti-niyama-arthafy adapted to serving
12 SAMKHYA-KARIKA.
.
~~
the purpose of, or capable of causing, illumination, activity, and, restraint.
Anya-anya-abhibhava-asraya-janana-mithuna-vrittayah,
Laving mutual domination, dependence, production, consociation, and co-existence.
Vachaspati does not consider the term Vritti as a distinct condition : he in
terprets it as Kriya, act, operation or function, and compounds it with each of
the foregoing terms. ^ Cha, and. JTOT : Gunah, the Gunas.
XII. The Gunas possess the nature of pleasure, pain
and dulness ; serve the purpose of illumination, activity,
and restraint ; and perform the function of mutual domina
tion, dependence, production, and consociation.
ANNOTATION.
27. Possess the nature, etc : Hereby the intrinsic forms of the
Gunas Sattva, Rajas, and Tamas are declared. The force of the word
Atma, nature, is that it is a reply to those who think that pleasure is
nothing but absence of pain, and that pain is nothing but absence of
pleasure. For Atma denotes being5 something positive, and is a negation
of non-being.
28. Serve the purpose, etc : Hereby the purposes served by the
Gunas respectively are declared. Artha means prayojana or purpose.
Gaudapada interprets the term in the sense of competency, fitness,
capability.
29. Perform the functions, etc : Hereby the various operations of
the Gunas are declared.
Dependence : Although dependence, that ie, co-existence by the
relation of the container and the contained is not possible, still that is
the support of that, the operation of which depends upon it. Thus,
Sattva, by resting on activity and restraint, subserves Rajas and Tamas
with illumination ; Rajas, by resting on illumination and restraint, sub
serves Sattva and Tamas with activity ; Tamas, by resting on illumination
and activity, subserves Sattva and Rajas with restraint.
Production: Production is transformation, and it is of the same
form as the Gunas ; hence causability is not entailed, owing to the absence
of a cause which is a different Tattva. Neither is non-eternality entailed,
owing to the absence of dissolution into a different Tattva.
Consociation: That is, the Gunas are constant companions of one
another.
Co-existence is explained by Guadapada thus : As a beautiful and
amiable woman, who is a source of delight to every one else, is the cause
SAMKHYA-KARIKA. 13
of misery to the other wives of her husband, and of bewilderment to the
dissolute ; so does Sattva produce the functions of Rajas and Tamas.
Asa king, assiduous in protecting his people, and curbing the profligate,
is the cause of happiness to the good, of misery and mortification to the
wicked ; so does Rajas produce the functions of Sattva and Tamas.
Similarly, Tamas produces the functions of Sattva and Rajas, as clouds,
overshadowing the heavens, cause delight upon earth, animate by their
rain the active labours of the husbandman, and overwhelm absent
lovers with despair. In this manner, the Gnnas perform the functions of
one another.
The Co-operation of the Gun as explained.
:ll U »
«* Sattvam, sattva. ^ Laghu, alleviating, light. H«*IWJ; Prakasakam,
enlightening, illuminating. ??1 Istam, desired, considered. 3^^ Upastam-
bhakam, urgent, exciting. TO Chalam, versatile, restless. * Cha, and. ^ : Rajal},
rajas. 5^ Guru, heavy. 3^3^ Varanakam enveloping, covering, obscuring.
*3 Eva, to he sure. ?ro: Tamali, tamas. U$TO Pradipa-vat, like a lamp. ^ Oha,
and. swci : ArtLa-tah, for a purpose. ?fa: Vrittih, function, operation.
XIII. Sattva is considered to be light and illu
minating, and Eajas, to be exciting and restless, and Tamas,
to be indeed heavy and enveloping. Like a lamp (consisting
of oil, wick, and fire), they co-operate for a (common) purpose
(by union of contraries).
ANNOTATION.
30. Contraries need not necessarily oppose and counteract one
another. As co-operation of contraries' for a common purpose is seen in
the case of a lamp, even so is it the case with the Gunas which co-operate
with one another to serve a common purpose, viz., the experience and
release of Purusa.
31. Granted, one may say, that non-discriminativeness, etc., are
proved by perception in the case of Earth, etc., which are objects of
perception ; but how can Sattva, etc., which are not objects of perception,
be said to be non-discriminative, objective, common, non-intelligent,
and prolific (Karika XI) ? To this, the reply is given in the next
14 SAMKHYA-KARIKA.
Proof of the properties of the Unmanifest.
A-viveki-adeh, of non-discriminativeness, etc. f^% : Siddhih,
proof. ??V*jra Traigunyat, from their being constituted by the three Gunas or
from their manifesting the three qualities of pleasure, pain, and dulness.
ri Tat-viparyaya-abhavat, from the absence of non-discriminativeness, etc.,
in the reverse thereof* i.e., of the Manifest and the Unmanifest, i.e., Purusa ;
from the absence of the reverse of Traigunya in the Unmanifest ; from the
absence of the divergence or non concomitance or disagreement between the
properties in question and the Manifest and the Unmanifest or the Unmanifest
only. thiw<JjicH<hrcmi Kara$a-guna-atmaka-tvat, from the effect's containing the attri
butes of the cause, *firfcr Karyasya, of the effect. ^^^ A-Vyaktam, the Unmanifest.
9irc Api, also. fss*i Siddham, proved, established.
XIV. The proof of non-discriminativeness, and the
rest (in the Manifest and the Unmanifest) is from their be
ing constituted by the three Gunas and from absence of their
non-concomitance. From the effect possessing the attributes
of the cause is proved the Unmanifest also.
ANNOTATION.
32. According to Vachaspati, the proof of non-discriminativeness
and tbe rest is by tbe method of agreement, thus ; —
Whatever possesses pleasure, pain, and dulness, is non-discrimina
tive, etc.,
As, for instance, are the objects of the senses ;
Prakriti, Mabat, etc., possess pleasure, pain, and dulness ;
Tbey are, therefore, non-discriminative, etc :
and also by tbe method of difference, thus : —
Whatever is not non-discriminative, etc., does not possess pleasure,
pain and dulness,
As, for instance, is tbe case with Purusa.
But Prakriti, Mabat, etc., possess pleasure, pain, and dulness ;
They are, therefore, not-non-discriminative, etc.
But tbe proof of these attributes must be subject to tbe proof of their
alleged substratum. How then is this, namely, tbe Pradhana proved ?
Thus : Tbe effect characterised as Mahat, etc., possessing the form of
pleasure, pain, and dulness, must have tbe nature or essence of pleasure,
SAMKRYA-KAR1KA. 15
pain, and dulness inhereing in its own cause ; so that its cause, possessing
the nature of pleasure, pain, and dulness, that is, the Pradhana Unmani-
fest, is established.
33. Gaudapada's interpretation is different from the above. Ac
cording to him, the properties of non-discriminativeness, etc., are proved in
the Manifest from their being constituted by the three Gunas, through the
absence of divergence, that is, because the properties of non-discriminative-
ness, etc., have never been found except in conjunction with the property
of being constituted by the three Gunas. And their existence in the
Un manifest is proved from the absence of divergence, that is, from the
invariable atid universal concomitance of the Manifest and the Unmani-
fest : just as, wherever there is the cloth, there are the yarns ; similarly
whoever sees the Manifest, sees the Unmanifest as well ; and also from the
effect possessing the nature of the cause : thus, from the effect, viz., Mahat
and the rest which are non-discriminative, objective, common, non-in
telligent, and prolific, is proved that their cause, namely, the Unmanifest,
possesses the same properties.
Proof of the Unmanifest.
II
rfrf
rr
r Bhedanam, of differentiated particulars, specific objects, of the evolutes,
Mahat and the rest. tfxircra Parimanat, from finiteness, measurableness. gfFerara
Samanvayat, from homogeneity, agreement, sfci: Sakti-tafr, from power. *?$:
Pravrittefr, from activity, from production. ^ Cha, and. ^n?imn^raHT^m Karana-karya-
bibhagat, from differentiation of cause and^ effect. sif^Fmi A-vibhagat, from non-
differentiation, from reunion, tsa**^ Vaisvarupasya, of the formal Universe. *K<U^
Karanam, cause. «f%» A.sti, exists. 3i*Kfi' A-Vyaktam, Unrnanifest. V3r$ Pravartate,
energises, operates, f^rcm: Tri-guna-tah, through or of the three Gunas, Sattva,
Rajas, and Tamas. ^^ Sam-udayat, through combination, co-operation. ^ Cha,
and. qfaifmH: Parinama-ta^, through transformation, ^^n Salila-vat, like water*
nfitafii^wrnflifcSfrRi Prati-prati-gana-asraya-visesat, through differences according to
the differences of the several receptacles of the Gunas, or differences created by
the Gunas severally based on the principal Guna.
XV-XVI. Of the particulars (e.g., Mahat and all the
rest down to the earth), there exists an Unmanifest cause :
16 SAttKBYA-RARlKA.
because the particulars are finite ; because they are homo
geneous ; because production is through power ; because
there is differentiation of effect from cause or difference of
cause and effect ; and because there is reunion of the multi
form effect with the cause.
It operates, in the form of the three Gunas and by
combination, undergoing transformation, (diversified) accord
ing to the differences severally of the other Gunas depend
ing on the principal Guna.
ANNOTATION.
34. Because they are homogeneous : Homogeneousness is the
possession of a common form among a number of distinct individuals.
The presence of a common form infers a common origin.
Because production is through power : Power inhering in the cause
is nothing but the unmanifested state of the effect.
Differentiation and reunion : Discrete products of every sort of
form from Mahat down to a jar, for instance, successively rise from their
causes at the time of creation and disappear into them at the time of
destruction and universal dissolution. The ultimate points in the process
of evolution and involution are one and the same. It is the absolute
unmanifested state of a single entity. It is called the Unmanifest, the
Pradhana and Prakriti,
35. It operates etc. : The Gunas of which the nature is to undergo
transformation, never rest, even for a moment, without transforming
themselves. Their transformation may be homogeneous or heterogeneous.
Homogeneous transformation takes place during Pralaya or the period of
latency intervening Creation and Dissolution, when Sattva transforms as
Saliva, Rajas as Rajas, and Tarn as as Tamas. Such is the meaning of the
phrase Tri-guna-tah, in the form of the three Gunas severally. Hetero
geneous transformation takes place during Creation and Dissolution. For
this, combination of the Gunas with one another in different proportions
is necessary. Such combination is rendered possible by the diversified
activity of the Gunas in the evolution of Mahat and all the rest, of which
each successive one is more and more specified than, and differentiated
from, its predecessor. And this differentiation is brought about by the
difference in the ratio in which ^the subsidiaryffGunas combine and
co-operate with the principal Guna. Thus, as regards the eleven Indriyas
SAMKHYA-KARIKA. 17
and the five Tan-matras, while Rajas is equally operative in the evolution
of both, the former arise from Ahamkara in which Sattva is predominant
and Tamas is dormant ; whereas the latter arise from Ahamkara in which
Tamas is predominant and Sattva is dormant.
Salila-vat : As simple water shed by the clouds, coming into contact
with various situations, is modified as sweet, sour, bitter, pungent, or as
tringent, in the character of the juice of the cocoa-nut, palm, bel, karanja,
amalaka, wood-apple, etc.
Proof of Purusa.
\\
*iviirmi4r«<M Samghata-para artha-tvat, since an aggregate or structure of
manifold parts into one whole is for the sake of another of a different character
fawf^<raqra Tri-Guna-adi-viparyayat, since there must exist an entity in which
there is the reverse of the properties of being constituted by three Gunas, and
the rest mentioned in Karika XL w%"rm Adhisthanat, since there must be
superintendence over Buddhi and other products of the Gunas. j^ra: Purusah
Purusa. ufa Asti, exists, ^ripff^ra Bhoktri-bhavat, since there must be an
experiencer of pleasure and pain. ^^^' Kaivalya-artham, for the sake of iso
lation. H^: Pravritteh, since activity is. ^ Oha, and.
XVII. Purusa 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 Gunas 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.
ANNOTATION.
36. Since there must exist an entity, etc. : Hereby is prevented the
inference of an aggregate by the aggregate. For all aggregates possess
the three Gunas, whereas Purusa is free from them, as declared in Karika
XI. Therefore, the entity for which the aggregate is, must be a non-
aggregate. And Purusa is a non-aggregate.
Proof of Multiplicity of Purusa.
I) ^q i)
ri Janana-marana-karananam, of birth, death, and the instrument
of cognition and action, afafawnj Prati-niyamat, individual allotment,
18 SAMKRYA-KAEIKA.
A-yugapat, non-simultaneous. *^'. Pravritteh, from activity or occupation. ^ Cha,
and. gwrfr^r Purusa-bahu-tvam, multiplicity of Purusas. reg' Siddham, estab
lished. cfV^^rawnfl Traigunya-viparyayat, from absence of the condition of the three
Gujjas, from diverse modification of the three Gunas. ^ Cha, and. ^ Eva,
verily.
XVIII. From the individual allotment of birth, death
and the Instruments, from non-simultaneous activity (towards
the same end), and from the diverse modification of the
three Gunas, multitude of Purusas is verily established.
ANNOTATION.
37. Birth consists in conjunction with body, Indriya, Manas,
AJiairikara, l^uddhi, and experience, and death consists in their aban
donment. So that they do not entail the transformation of Purusa. The
distribution of body and the rest, which is different in each individual
case, must imply a plurality of Purusas, as, otherwise, on the birth of
one, all would be born and on the death of one, all would die.
Non-simultaneous activity towards the same end : as, e.g., some are
busy with virtuous, others with vicious, actions; some cultivate dispassion,
others knowledge.
Diverse modification of the three Gunas : thus, though birth is
common to all, one possessing Sattva is happy, another possessing Rajas,
is wretched, and a third possessing Tamas, is dull.
Proof of the Nature of Purum.
u ^ n
Tasmat, from that. ^ Cha, and. forafara Viparyasat, from contrast, diver
gence. % Siddham, proved. ^rri%rg Saksi-tvam, to he the witness, sro Asya, of
this. WJ^r Purusa- sya, of Purusa. t ^9 KaiA^alyam, aloneness, solitariness.
iT«R*2r Madhyasthyam, indifference, to he the hystander. ^5^1 Drastri-tvatn, to
he the spectator. ^R^ra: A-kartvi-bhavah, non-agent-ship ^ Cha, and.
XIX. And from that contrast it is proved that this
Purusa is witness, solitary, indifferent, spectator, and non-,
agent.
ANNOTATION.
38. That contrast : that is, Purusa is not constituted by the three
Gunas, is discriminative, is not objective but subjective, is not common,
is intelligent, and is not prolific (see Karikd XIV).
SAMKHYA-KARTKA: 19
Because he is intelligent and subjective, he is spectator and wit
ness. A witness is one to whom objects are shown. Prakriti exhibits
herself to Purusa.
From his not being constituted by the three Gunas follow his
solitariness and indifference. For solitariness consists in the absolute
non-existence of the three sorts of pain, and indifference denotes absence
of love for pleasure and hate for pain. Bat pleasure and pain are
properties of the three Gunas. And because Purusa is not constituted
by the three Gunas, he is absolutely free from pleasure, pain and
bewilderment.
And since he is discriminative and non-prolific, he is not the agent.
But if .Purusa is a non-agent, how does he make determination ? as
I will perform acts of merit, I will not perform acts of demerit : hence
Purusa must be the agent ; neither is Purusa the agent ; — thus there is,
may say our opponent, defect in both the theories. Accordingly, the
seeming agency of Purusa is explained in the next Karika.
The agency of Purusa is not real, l)iit fictitious.
n ** n
<j Tasmat, therefore. wro^Him Tat-sarnyogat, from conjunction therewith,
i.e., with the intelligent Purusa. 3i%?R A-chetanara, the non-intelligent. 3rHiem
Chetana-vat, possessing intelligence. ^ Iva, like, as if. rag.^ Lingam, the effect,
Mahat and the rest, wra'c^ Guna-kartri-tve, in the case of the agency of the
Gunas. ^ Cha, and. ?WT Tatha, likewise. ^ Karta, agent. ^ Iva, like, as if.
Bhavati, becomes, g^refa: Udasiaafc, indifferent, i.e., Purusa.
XX. Therefore (the inference that intelligence and
agency belong to one and the same subject is a mistake.)
Through conjunction with Purusa, the non-intelligent Effect
appears as if it were intelligent, and although agency is of
the Gunas, the indifferent (Purusa) appears, in the same
way, as if he were the agent.
39. Lingam here denotes Mahat, Ahamkaia, Manas and the five
Tan-matras. See Kar,ika XL.
40. The confusion then is due to the con junction -of Prakriti and
Purusa. And conjunction means mutual approach and co-operation,
20 SAMKHVA-KARIKA.
which necessarily pre-supposes some object or purpose to be achieved.
That purpose can be nothing but mutual benefit, as declared in the
following Karika.
Object of the conjunction of Purusa and Prakriti.
: \\H\\\
Purusa-sya, of Purusa. ^SRI*!' Darsana-artham, for the sake of seeing
or exhibition, ffa^irzr' Kaivalya-artham, for the sake of separation, rrar Tatha,
likewise. iwro Pradhana-sya, of the Pradhana. tre*^^ Pangu-andha-vat, like
that of the halt and the blind. 3^1: Ubhayoh, of both. «fi Api, also, iftm:
Samyogah, conjunction. cffififi: Tat-kritah, originated by that, i.e., conjunction.
m: Sargajj, creation, evolution.
XXI. The conjunction of Purusa and the Pradhana
is, like that of the halt and the blind, for mutual benefit,
that is, for the exhibition of the Pradhana to Purusa and
for the isolation of Purusa. From this conjunction proceeds
Creation.
ANNOTATION.
41. The halt and-the blind : " As a lame man and a blind man,
deserted by their fellow-travellers, who, in making their way with difficulty
through a forest, had been dispersed by robbers, happening to encounter
each other, and entering into conversation so as to inspire mutual
confidence, agreed -to divide between them the duties of walking and of
seeing ; accordingly the lame man was mounted on the blind man's
shoulders, and was thus carried on his journey, whilst the blind man was
enabled to pursue his route by 'the directions of his companion. In the
same manner, the faculty of seeing is in soul, not that of moving ; it is
like the lame man : the faculty of moving, but not of seeing, is in nature ;
which resembles, therefore, the blind man. Further, as a separation takes
place between the lame man and the blind man, when their mutual object
is accomplished, and they have reached their journey's end, so nature,
having effected the liberation of soul, ceases to act ; and soul, having
contemplated nature, obtains abstractedness ; and, consequently, their
respective purposes being effected, the connexion between them is
dissolved." — Gaudapada's Bhasya, translated by Wilson.
SAMRBYA-KimKA. 21
The Evolutions of Prakriti and the order of their evolution stated.
u^rn: Prakriteh, from Prakriti. i*r«| Malmn, Mahat. fifj; Tatah, thence, from
Maliat. gjfsfin:: Ahamharat, Abamkara. crc^ffij Tasmat, therefrom, from Ahamkara.
iw: Ganah, set, group, series. ^ Cha, and. wzm: So^asakafc, sixteenfold. fl^ra
Tasmat, from that, wq Api, again. ^ifWfl Sodasakat, from sixteenfold. vspn:
Paficha-bhyafr, from the five, ^ H^rR Pancha bhfttani, the five gross elements.
XXII. From Prakriti (evolves) Maliat ; thence, Aham-
kara ; and from this, the sixteenfold set ; from five, again,
among the sixteenfold, the five Elements.
ANNOTATION.
42. The sixteenfold set : that is, the eleven Indriyas and the five
Tan-matras. From five, etc : that is, from the lower five among the sixteen,
that is, the five Tan-matras.
Five Elements : viz., Ether, Air, Fire, Water and Earth.
43. The synonyms of Prakriti are Pradhana, that in which all things
are contained, Brahma, that which expands, A-vyakta, the unmanifest,
Bahu-dhanaka, that in which manifold things are contained, Maya, that
which measures or limits.
The synonyms of Mahat are Buddhi, that which makes things known,
Asuri, probably Chheda-bheda-adi-atrnika as in the medical science, that is,
that which causes separation, differentiation, etc., Mati, that by which
things are understood, Khyati, that by which things are manifested,
Jnana, that by which knowledge is acquired, Prajna, that by which per
fect knowledge is obtained.
The synonyms of Ahamkara are Bhuta-adi, the origin of the Bhutas
or elements, Vaikrita, the modified, Taijasa, partaking of Tejas, i.e.f
Rajas, Abhimana, self-consciousness.
By Tattva is meant the Tva, i.e., condition or existence of Tat,
or that by which all the three worlds are pervaded. Prakriti, Mahat,
Ahamkara, Manas, the Indriyas, the Tan-matras and the Elements are then
the physical and metaphysical existences, realities, or principles pervading
all the three worlds.
SAMKHYA-KARIKA.
Buddhi and its modifications described.
I) ^ U
: Adhyavasayah, ascertainment. ^fg: Buddhih, Mahat, Buddhi.
Dbarmah, virtue, merit. irr^Jn an am, knowledge. facro: Viragah, dispassion.
Aisvaryam, lordliness, power. *rf?^ Sattvikam, partaking of Sattva. ^|^ Etata-
rupam, its forms. flTW* Tamasam, partaking of Tamas. ^^m Asm&t, from this.
fsrow?^ "Viparyastam, the reverse.
XXIIII. Ascertainment is Buddhi. Virtue, know
ledge, dispassion and power are its forms or manifestations
or modifications, partaking of Sattva. Those partaking of
Tamas, are the reverse of these.
ANNOTATION.
44. Ascertainment is Buddhi : this statement in apposition is
intended to teach that there is no difference between the function and the
fuctionary.
Ascertainment is to arrive at the certainty that this is a jar, this I
will do, etc., which is above the stage of doubt, differentiation, assimila
tion, and deliberation.
Virtue is that which is the cause of happiness and release,
and includes the fruits of sacrifices and of the practice of Yoga as
taught by Patanjali.
Knowledge is the manfestation of the discrimination between Pra-
kriti and Purusa.
Dispassion is absence of Raga or passion. It has four names : the name
of Yatamana, Vyatireka, Ekendriya. and Vasikara. Passion and the like,
which act like dyes of different hues, reside in the Chitta or the Retentive
Faculty. By them the Indriyas, the Powers of Cognition and Action, are
employed on their respective objects. Now, the endevour, i.e., the putting
forth of energy for the purpose of boiling down and dissolving them, with
the desire that the Indriyas may not go out to the objects, is designated
as Yatamana. And when the boiling is once begun, some passions will
become boiled, while others will be in the course of being boiled. In that
stage, the relation of before and after thus coming into existence, the
ascertainment of the boiled by means of their discrimination from those
that are in the course of being boiled, is designated as Vyatireka. They
being thus disabled to excite the Indriyas to activity, the persistence
SAMKHYA-KARIKA. 23
of the boiled passions in the mind in the form of mere longing, is
designated as Ekendriya The surcease of even the mere longing in regard
to sensible and scriptural objects of enjoyment, even though they be near at
hand, which, in its appearance, is subsequent to the first three stages, is
designated as Va&kara. — Vfichaspati.
Power is will-power or thought-power, whereby a Yogin becomes at
will light as a leaf or heavy as a hill, whereby he can ascend to the sun
on a sunbeam or can touch the moon with the tip of his finger, etc.
Partaking of Sattva : that is, when Sattva becomes predominant in
Buddhi, by subduing Rajas and Tamas.
Partaking of Tamas : that is, when Tamas becomes predominant in
Buddhi, by subduing Sattva and Rajas.
The reverse are vice, ignorance, passion and weakness.
Aliamhdra and its Modifications described.
r: Abhimanah, consciousness, self-assertion. ^*K: Ahamkarah, Aham-
kara. flWfl Tasniat, from it. f|fw: Dvi-vidhah, twofold. V^K Pravartate, pro
ceeds w: Sargah, creation, evolution. w^: Ekadasakak, elevenfold. ^ Cha,
and. m: Ganah, set, series. cF+iwM^h Tan-m&tra-panchakam, the pentad of the
Tan-matras. ^ Cha, and. ^ Eva, nothing else.
XXIV, Self-assertion is Ahamkara. Fiom it proceeds
a twofold evolution only : the elevenfold set and also the
fivefold Tan-matra.
ANNOTATION.
45. The elevenfold set comprises the eleven Indriyas, i.e., the five
Tndriyas of cognition and the five Indriyas of action and Manas.
The fivefold Tan-matra comprises the subtile particles or essences
which are Sound, Touch, Form, Taste, and Smell. Whatever word conveys
the sense of subtil ty or fineness is a synonym of Tan-nmtra.
Self-assertion : All that is considered (alochita) and reasoned (mata)
refers to me, in this 1 am competent, all these objects of sense are for my
sake only, this does not concern any one else but me, hence I am, — such
abhimana, self-assertion or consciousness by reference to oneself, from its
having an uncommon or unique operation of its own, is called Ahamkara,
by working upon which Buddhi determines that this is to be done by me.
24 S&MKHYA-KAHIKA.
Transformations of Ahamkara distinguished.
u ** n
: Sattvikah, partaking of Sattva, in which Sattva is dominant, pure.
: Ekadasakah, elevenfold, n^^ Pravartate, proceeds. tfirira vaikritat, modi
fied by the predominance of Sattva ; an older term conveying the same sense
as Sattvika. *M*Kid Ahamkarat, from Ahamkara. ^mi^: Bhuta-adeh» from the
original of the elements in which Tamas is dominant ; an older term conveying
the same sense as Tamasa. cFwt: Tan-matrah, the Tan-matras. *: Sah, it. <trw:
Tamasah, Tamasa, having Tamas dominant in it. tsrwra Taijasat, from Taijasa,
which is an older term having the sense of Rajasa, that in which Rajas is domin
ant. ^w^Ubhayam, both, i.e., the Indriyas and the Tan-matras.
XXV. The Sattvika elevenfold set proceeds from the
Vaikrita Ahamkara ; from the Bhutadi Ahamkara, the Tan-
matras ; they are Tamasa ; from Taijasa Ahamkara, proceed
both.
ANNOTATION.
46. From the Taijasa, both : Of the three Gunas, Rajas alone is
exciting and restless (see Karika XIII). Rajas alone, therefore, is active
while Sattva and Tamas are inert. These must then depend upon the
activity of Rajas for the evolution of their products. It is in this sense
that from the Taijasa proceed both, and not that a duplicate set of the
Indriyas and the Tan-matras simultaneously issue from the Rajasa Aham
kara.
Indriyas enumerated.
TO BQddhi-indriyani, the Indriyas or Powers of cognition. ^:*ta-
Ohaksuh-srotra-ghraaa-rasana-tvak-akhyani, called the eyes, ears,
nose, tongue, and skin. ^raqrlw^ra^iT^ Vak-pani-pada-payu-upasthan, speech,
hands, feet, excretory organ and organ of generation. ^f^HTO Karma-indriyani,
the Indriyas or Powers of action. 3iT|: Ahull, they say.
XXVI. Those called the eyes, the ears, the nose, the
tongue and the skin are said to be the Indriyas of cognition,
and the speech, hands, feet, the excretory organ and the
organ of generation, to be the Indriyas of action,
SAMKHYA-RARlKA. 25
Manns described.
U ^ U
Ubhaya-atmakam, possessing the nature of both, i.e. Indriyas of
cognition and of action. v& Atra, herein, in the set of Indriyas. 11: Manal?.
Manas. ^M*^ Sarnkalpakam, that which forms a complete idea at last, by means
of assimilation and differenitation ; reflective ; deliberative ; combinative. *%**
Indriyam, indriya. ^ Cha, as well, sre^fa Sadharmyat, from homogeneousness.
wrfw^raSfara Guna-parinama-visesat, from differences in the transformation of
the Gunas. fpn?* Nana-tvam, manifoldness ; variety ; diverseness.
Bahya-bhedat, external diversities, i Oha, and.
XXVII. Among the Indriyas, Manas possesses the
nature of both. It is deliberative, and is as well an Indriya,
as it is homogeneous with the rest. The variety of the In
driyas is due to the differences in the transformation of the
Gunas, and so are the external diversities (of objects of the
senses).
ANNOTATION.
47, Nature of both : The presence of Manas is necessary both in
respect to cognition and in respect to action ; for, to quote from Locke,
" a man whose mind is intently employed in the contemplation of some
objects, takes no notice of impressions made by sounding bodies Upon the
organ of hearing : therefore it is evident that perception is only when
the mind receives the impression." Similarly, there can be no movement
of the hands, etc., without the co-operation of Manas.
48. Sainkalpa or deliberation is the uncommon or distinctive func
tion of Manas. By the form of deliberation, Manas is marked out, because,
when a thing is first simply observed by the sense as It is something, and
doubt arises as to whether it be this or whether it be that, Manas perfectly
images it as It is this and not that, that is to say, discriminates the thing
as a particular substance possessing specific attributes. In other words,
from the materials of the senses, Manas creates percepts. These are then
transferred to Ahamkara, which regards them either as concerning itself or
not concerning itself. Thus coloured with the personal equation, they are
next taken up by Buddhi, which makes certain their true nature and deter
mines conduct accordingly. Such, in brief, is the process of sensuous
.cognition propounded in the Samkhya Dar^ana.
26 SAMRHYA-KARIKA.
49. But Mauas thus possesses a unique definition of its own, yet it
does not lie altogether out of the category of the Indriyas, like Buddhi and
Ahamkara ; for, unlike them, it is, along with the other Indriyas, produced
from the same material cause, viz., Ahamkara modified by the predomi
nance of Sattva. Hence, Manas also is an Indriya.
50. But how, from the same material, are diverse effects, viz., eleven
Indriyas of eleven sorts, produced ? Further, the eleven Indriyas necessarily
imply, and must depend for their existence upon, eleven different sorts
of objects. How is this diversity created ? when the Pradhana, Buddhi,
and Ahamkara are non-intelligent, and Purusa is a non-agent. Is it
created by IsSvara or by Svabhava or Spontaneity ? The answer is, that a
certain Spontaneity is the cause of the variety of the Indriyas and their
objects. Just as through Spontaneity, secretion of milk takes place for
the growth of the calf, so the Gunas become spontaneously modified
by the forms of the eleven Indriyas for the benefit of Purusa. Similarly,
through particular transformation of the Gunas spontaneously, external
objects of various kinds are produced ; for whatever is the modification
of the Gunas, is their object ; hence, external objects must be understood
to be the products of the Gunas.
" Vachaspati understands the allusion to external objects to be
merely illustrative ; that is, the internal organs are diversified by the
modification of the qualities, in the same manner that external objects are
varied by the same modification". — Wilson's free translation.
Vijnana Bhiksu reads the passage as Bahya-bhedat cha, and from
the variety of external objects, instead of Bahya-bhedah cha, and so are
the external diversities.
The Functions^/ the Indriyas described.
II ^S II
Sabda-adi-su, in respect to sound and the rest, i.e., form, touch, taste,
and smell. V3pn Panchanam, of the five, i.e., senses of cognition. gir^nrrcrai
Alochana-matram, observation simply, the mere observation of things, the identity
of which is not free from doubt. **m Isyate, is considered. ?f?r: Vrittili, modi
fication,. function. ^ir^rnra^mt^I «i<rqi : Vachana-adana-vikarana-utsarga-anand&h,
speech, manipulation, locomotion, excretion and generation. ^ Cha, and. ^RPJ.
Pnchanam, of the five, Indriyas of action.
XXVIII. The function of the five, in respect to sound
and the rest, is considered to be observation simply. Speech,
SAMKHYA-KARIKA. 27
manipulation, locomotion, excretion and generation are con
sidered to be the functions of the other five.
The common and uncommon functions of the Antah-Karanas distinguished .
II Ri II
«j Svalaksanyam, the condition of having specific or distinctive or
uncommon or characteristic definitions of their own. sirt: Vrittib, function,
operation. WTO Traya-sya, of the three, viz., Buddhi, Ahamkara, and Manas.
m S&, the same, **rr Esa, this, 'wfw Bhavati, is. WIWIHT A-samany&, uncommon,
peculiar to each. qwHHbwRi: Samanaya-karana-vrittih the common function or
modification of the Instruments, imp^i : Prana-adyah, Prana and the rest, viz.,
Apana, Samana, Udana, and Vyana, the five vital airs, life-breaths. sr*ra: Vayavab,
airs. ^ Pancha, five.
XXIX. Of the three (internal Instruments), their own
definitions are their respective functions. These, the same,
(functions) are peculiar to each. The common modification
of the Instruments is the five airs beginning with Prana.
ANNOTATION.
51. It is to be noted that the five vital airs are taught to be the
modifications jointly of Buddhi, Ahamkara, and Manas, and not of the
elements, as otherwise might be imagined.
The functions of the It.driyos are successive as well as simultaneous.
RT$
\\
Yugapat, simultaneous, consentaneous. ^«w Chatustayasya, of the
quartet, viz., Buddhi, Ahamkara, Manas, and one of the external senses. 3 Tu,
but. sfn: Vrittib, function, sroi: Krama-sab, successively, gradually. ^ Cha,
and. rRzr Tasya, its, of the quartet. f*i%T Nirdista, found. && Dpste, in the case
of the seen, in regard to sensible objects, in the case of perceptual cognition.
rrarfq Tath4 api, so too. ^^ A-drisste, m regard to supra-sensible objects, in the
case of the unseen, in the case of cognition by inference, testimony, revelation,
and recollection. <wm Traya-sya, of the triad, viz., Buddhi, Ahamk&ra, and Manas.
TOjfifw Tat-purvika, preceded by that, the seen. 3fa: Vriltlh, function.
XXX. Of all the four, the functions are instantaneous ;
their functions are found to be successive also. This is in
28 SMA KHYA-KARIKA.
regard to sensible objects. In regard to unseen objects, so
too are the functions of the three, but preceded by that.
ANNOTATION.
52. Instantaneous : as when one suddenly comes across a tiger in
a dark night, one's eyes at once observe, Manas considers, Ahamkara
identifies, and Buddhi determines, and the man immediately runs away
for his life.
Successive : as when a man sees in dim light something moving in
front of him and doubt arises as to what it might be ; his Manas con
siders that it is nothing but a robber ; his Ahamkara makes him self-
conscious that he is approaching towards him ; and his Buddhi deter
mines, I must move away.
So too : that is, in the case of non-perceptual cognition, the functions
of Buddhi, Ahamkara, and Manas may be simultaneous as well as succes
sive.
But preceded by that : Hereby the condition of cognition by in
ference, revelation, and recollection is laid down, which may be stated
in the phraseology of Locke as that nothing can be in the intellect
which was not previously in the senses. For there can be no inference
or revelation or recollection of what has never before been perceived.
How the Indriyas act in harmony with one another.
\\
i Svam svam, own, own. slcw^n Pratipadyante, reach, enter into.
Paraspara-akuta-hetukam, of which the cause is proneness to acti
vity arising from mutual sympathy, sfrf^ Vrittim, function, modification. jw$:
Purusa-arthah, the purpose of Purusa. ^ Eva, alone. ^3: Hetuh, cause, motive.
* Na, not. tfaftfl Kena chit, by any one whatever. «firi?i Karyate, wrought, made
to act. qm*?; Karanam, instrument.
XXXI. The Instruments enter into their respective
modifications to which they are incited by mutual desire.
The purpose of Purusa is the only (cause of the activity of
the Instruments). By none whatever is an Instrument made
to act.
SAMKHYA-KARTKA. 29
The number, functions and effects of the Tndriyas described.
II II
src^ Karanam, instrument. ft^sifN Trayodasa-vidham, thirteenfold. <ra
Tat, it. «H|«qKW*row Aharana-dharana-prakasa-karam, 'performer of apprehen
sion, sustentation and manifestation. ^ra' Karyam, effect. *» Cha, and. ?ra
Tasya, its. ^w Dasa-dha% tenfold, smfrci' Aharyam, apprehensible. ^M' Dh&ryarp,
sustainable. J^rtra Prakasyam, manifestable. ^ Cha, and.
XXXII. The Instrument is of thirteen sorts. It per
forms apprehension, sustentation, and manifestation. And
its effect or act, viz., the apprehensible, the sustainable, and
the manifestable, is (each) tenfold.
ANNOTATION.
53. Apprehension is of the five instruments of action. Their
effects are speech, manipulation, locomotion, excretion and generation,
which being distinguished as earthly and non-earthly, become tenfold.
Sustentation is of the five vital airs, which support the Body.
The thing to be sustained, i.e., Body, is fivefold according as it is made of
Earth, Water, Fire, Air, and Ether, and these, again, being distinguished
as celestial (divya) and non-celestial, become tenfold.
Manifestation is of the five instruments of cognition. The things
to be manifested are sound, touch, form, taste, and smell, and these being
distinguished as celestial and non-celestial, become tenfold.
Gaudapada explains the Karika differently. According to him, the
instruments of action apprehend and sustain, those of cognition mani
fest. The action or effect of these instruments is tenfold, viz., sound, etc.,
and speech, etc. Thus, what is manifested by the instruments of cogni
tion, is acquired and maintained by those of action.
The Thirteen Indriyas described and distinguished.
i pi
;
U
SFfTiwj Antah-Karanam, the internal instrument, faf^ Tri-vidham, three-
d. ^w Dasa-dha, tenfold, ^q' Bahyam, external. a»R*r Trayasya, of the
ree. f^rans^ Visaya-akhyam, called object, ^rrum^ Samprata-kalam, at time
present, ^r^' Bahyam, external. fa*M<»t Tri-kalam, at three times, i.e., time past,
resent and future, simr^ Abhyantaram, internal. *RWJ, Karanam, instrumen,
30 8AMKSYA-KAEIKA.
XXXIII. The internal Instrument is threefold ; the
external, tenfold, called the object of the three. The ex
ternal instrument operates at time present ; the internal at
all the three times.
ANNOTATION.
54. Called the object of the three: because the external instruments
of cognition and action are the channels through which the three internal
instruments of Buddhi, Ahamkara, and Manas come into contact with,
and exercise their functions in regard to, the external objects.
Objects of the Indriyas described.
Buddhi-indriyani, the Indriyas of cognition, w Tesam, of these.
v*^ Pancha, five. ft^T^faiwirw Visesa-avisesa-visayani, having as their objects
gross sound, etc., causing pleasure, pain, and dulness, and subtile sound, etc.,
in the form, of tire Tan-matras. 313? Vak, speech, 'wfn Bhavati, is. SKNW
Sabda-visaya, having sound as object. Sfarfo Sesani, the rest, i e., hands, feet,
the excretory organ and the organ of generation. 5 Tu, but. ^rawfa Pancha-
visayani, having all the five, sound, etc., as objects.
XXXIV. Among these (ten Indriyas) the five Indriyas
of cognition have for their objects things gross and subtile.
Speech has sound (alone) for its object. But the rest have
(all) the five as their objects.
ANNOTATION.
55. But the rest have the five etc.: for, a jar, e.g., which may be
taken hold of by the hand, possesses sound, touch, form, taste, and smell ;
the foot treads upon the earth of which sound and the rest are the
•
characteristics ; the excretory organ separates that in which these five
abide ; and the organ of generation produces the secretion in which all
these five are present.
Why Buddhi is principal among the Indriyas.
Sa-antah-karana, together with the internal instruments of Aham
and Manas, 5% Wuddhih, Buddhi, q§* Sarvam, all. m^. Visayam,
SAMKtlYA-KAtitKA. 31
object, WIT^?! Avagahate, adverts to, comprehends, i^^ffij Yasmat, since.
Tasmat, therefore, rafoj Tri-vidharn, threefold, w^ Karanam, instrument, ^rfr
Dvari, warders, gatemen, room. j?TW5 Dvarani, gates. 3Ftfm Sesani, rest.
XXXV. Since Buddhi, together with Ahamkara and
Manas, comprehends all objects (at all times), therefore, the
three Instruments are like a house of which the rest are
gates.
Above continued.
n
Ete, these, the ten external Indriyas, Manas, and Ahamkara.
radipa-kalpali, comparable to a lamp. tn^w^raw: Paraspara-vilaksanati,
characteristically different from one another. ^ifoSlNi: Guna-visesah, particular
modifications of the Gun as. f^^f Kritsnam, whole. 3^n?r Purusa-sya, of, i.e., to
Purusa. ?& Artham, object, was Prakasya, manifesting. ^ Buddhau, to
Buddhi. Jnr^f^ Prayachchhanti, present, make over.
XXXVI. These particular modifications of the Gunas,
which are characteristically different from one another, and
which are, therefore, in this matter, comparable to a lamp,
present all their respective objects to Buddhi, so that these
may be exhibited to Purusa.
ANNOTATION.
56. Comparable to a lamp : see Karika XIII.
Present ...... to Buddhi : for Puruya can experience objects, pleasure,
etc., only such as are lodged in Buddhi. The process by which ideas are
conveyed to Purusa is here described.
Above continued.
;
i
1
9$' Sarvarn, all. sm Prati, in regard to. &wm Upa-Bhogam, experience
through conjunction, iwa Yasmat, since. 5^R?T Purusa-sya, of Purusa. ^wfa
Sadhayati, effects, accomplishes, ^fg: Buddhih, Buddhi. *r Sa, it. ^ Eva, the
same. ^ Cha, and. raftmfg Visinasti, differentiates, discriminates, gr: Punah,
again, ir^n^r^t Pradhana-purusa-antaram, difference between the Pradhana
and Purusa. ^1 Suksam subtile, difficult to discern, not to be apprehended
by those who have not practised religious austerities.
32
XXXVII. (The other Indriyas present all objects to
Buddhi, so that they may be exhibited to Purusa), since it is
Buddhi which accomplishes the experience of Purusa in
regard to all (objects at all times). And it is that, again,
which discriminates the subtile difference between the Pra-
dhana and Purusa.
ANNOTATION.
57. In these three Karikas it is established that Buddhi is supreme
among the Indriyas. It is the principal means of accomplishing the
apparently contradictory purposes of Purusa, viz., experience and release.
For Buddhi, through the adjacence of Purusa, by means of the falling of
his shadow, becoming verily of his form, accomplishes Purusa's experience
of all objects ; for experience consists in the apprehension of pleasure
and pain, and this exists in Buddhi, and Buddhi is verily of the form
of Purusa ; hence it causes experience to Purusa. And while, on
the one hand, it is the cause of experience, it is, on the other hand, the
cause of release as well, since it is Buddhi which causes discrimination
between Prakriti and Puru§a.
The Tan-mdtras and their products described.
II
Tan-matrani, Tan-matras, subtile elements, the originals of atoms.
: A-visesalj, indistinguishables, indiscernibles, un differentiated as pleasant,
painful or dull. ?Ni: Tebhyafe, from these. $wfi Bhutani, the gross or great
elements. ^ Paficha, five, i^: Pafichabhyah, from the five. ^ Ete, these.
^?n: Smritah, remembered. raSftr : Visesafr, the distinguishables, discernibles,
differentiated as pleasant, painful and dull. an*m: S&ntaJi, pacific, causing
pleasure, tranquil. $w: Ghorah, terrific, causing pain, disagreeable. * Cha,
since, ^r: Mu^hah, stupefic, dull. ^ Cha, and.
XXXVIII. The Tan-matras are the indiscernibles.
From these five, proceed the five gross Elements which are
remembered to be the discernibles ; for they are pacific,
terrific, and stupefic.
ANNOTATION.
58. Tan-matra : lit. That-merely or its measure. The Tan-matras
are subtle forms of Sound, Touch, Form, Taste, and Smell which have
33
not yet come down to that degree of materialisation in which they cause
pleasure, pain, and dulness, and thereby become capable of experience.
Such is the force of the word merely, according to Vachaspati's inter
pretation. They are, however, not properties or qualities but substances.
Vijnana Bhiksu describes them as " fine substances, the undifferentiated
originals of the Gross Elements, which form the substrata of Sound,
Touch, Form, Flavour, and Smell, belonging to that class (that is, in
that state of their evolution) in which the distinctions of S&nta, etc., do
not exist." So we find from the Visnu-Puranam and other sources, e.g.,
that ' in them severally reside their parts (matra) wherefore the Smriti
describes them as Tan (their)-matra (part). They are neither Santa,
pacific, nor Ghora, terrific, nor, again, Mudha, stupefying, but are
indistinguishables.'
59. Pacific, etc. : — Every one of the five Gross Elements possesses
the threefold characteristic of causing pleasure, pain, and dulness.
Subtile and Gross Bodies described and distinguished.
f^RT:
R3KIT ffT^TlSIT R^f^rT I) S. II
Suksmah subtile Bodies, ircnton: Mata-pitri-jdh, Bodies produced
from mother and father. ** Saha, together, *w§: Pra-bhutaifr, with the Great
Elements. ftwr Tri-dha, threefold. ra5i<N: Visesafr, distinguishables, specific
objects. ^r: Syufr, will be. ^r: Suksmah, subtile Bodies. ?rai Tesam, among
them. forar: Niyatah constant, continuant, *n?iTfapn: Mata-pitri-ja.fr, Bodies
produced from mother and father, fotffcri Nivartante, cease, perish.
XXXIX. The Subtile Bodies, Bodies produced from
father and mother, together with the Great Elements, will
be the Visesas. Amongst them, the Subtile Bodies are
continuant ; Bodies produced from father and mother cease
(to entangle after death.)
ANNOTATION.
60. Wilson's learned disquisition on the meaning of the present
Karika is misguided and misleading. The Samkhya describes or displays
the gradual materialisation of the Pradhana from the highest degree of
subtelity to the lowest form of grossness. In the series of evolutes, the
Tan-matras and the Gross Elements may be said, loosely speaking, to
occupy the same plane, that is, the plane of materiality in the current
sense of the term, and to stand to each other as do atoms to earth, air,
5
S4 SAMKtlYA-KARIKA.
etc. Bat though they are on the same plane, there is a marked difference
between them ; for the Tan-matras are indiscernible, while the Elements
are discernible. A Visesa is what contains a VijJesana or qualification,
something extra by means of which it is distinguished from others.
In the present case the Vis^esana is the property of causing pleasure,
pain and dulness. This is absent from the Tan-matras and is present
in the Elements. It is clear, therefore, that the transition from the
Tan-matras to the next succeeding form of evolution is marked by the
development of the property of causing pleasure, pain and dulness.
Similarly, the Subtile Body which is a combination of the Tan-matras
and the Tattvas upward, and Indriyas which are pacific, terrific, and
stupefic, contains the aroma of past experiences. So is it as well as the
Elements and the Bodies formed of them classed among the Visfesas, as
distinguished from the Tan-matras which are A-Vi^esas.
How the Subtile Body migrates.
Purva-utpannam, primseval, produced at the beginning of creation
by the Pradhana, one for each Purusa. *Wr«e A-saktam, unconnected, unconfined
to any particular gross Body, and therefore unobstructed in its passage even,
through a mountain, fwr Niyatam, continuant, constant, as it lasts from the
beginning of creation to the time of the Great Dissolution. ^iR^w-tw Mahat-
Mi-suksma-paryantam, being the combination .of the Tattvas beginning with
Mahat and ending with the Subtile, i.e., the Tan-matras. wffl Samsarati, moves
from Body to Body, transmigrates, fwnto Nir-upabhogam, free from, or without,
experience, vfe: Bhavaih, dispositions, conditions, such as virtue, vice, etc.
«rvro%r Adhivasitam, perfumed, affected, tinged. f%-^ Lingam, mergent, that which
suffers resolution, being a product, a combination of things.
XL. The Liiga or jnergent Body, the one primor-
dially produced, unconfined, continuant, composed of the
Tattvas beginning with Mahat and ending with the Tan-
matras, transmigrates, free from Experience, tinged with
tlie Bhavas.
ANNOTATION.
6.1. Tinged with the Bhiivas : The Bhavas reside in Buddhi which
accompanies or is associated with the Subtile Body, and through sueli
association, the Subtile Body is affected by the Bhavas in the same manner,
for instance, as a piece of cloth is perfumed with the sweet smell of a
SAMKHYA-KARIKA. 35
Champaka flower from contact with it. And it is this affection by the
Bhavas which is the cause of the transmigration of the Subtile Body.
Necessity for Gross Creation shown.
Rn* Chi.tram, a painting or picture, w Yath&, as. smw^; Asrayam, ground,
support, m Rite, without, wr^rf^i : Sthanu-adi-bhyalj, a stake, etc. fan Vina
without, w Yatha, as. «rer Chhaya, shadow. <I$H Tat-vat, similarly to that. fMr
Vina, without, fcifl : Vieesaih, Visesas, Subtile Bodies {Vachaspati), the Tan-matras
(Goutfapada), Ativahika or Vehicular Bodies (Vijnana Bhiksu). * Na, not. fosfa
Tisthati, stands, subsists, f^wi Nir-asrayam, supportless. ^g-i; Lingam, that
which makes known, iyiz.t Buddhi, Ahamkara, Manas and the other Indriyas
(Vachaspati, Gau<Japada), the Subtile Body called Lihga. (Vijn&na).
XLI. As a painting stands not without a support,
nor is there a shadow without a stake or the like, so neither
does the Linga subsist supportless, without the Visesas.
ANNOTATION.
62, Visesas : The difference of the interpretation of this word points
to a difference of doctrine. Thus, according to Gaudapada and Vachaspati,
there are only two kinds ol Body, as described above. But, according to
Vijn/na Bhiksu, there is also a third kind of Body, the Adhisthana Sarjra,
which is formed of a finer form of the gross elements and which serves
as the receptacle of the Linga Sarira.
The activity of the Subtile Body further explained.
I) $^ I)
Purusa-artha-hetu-kam, which has the object of Purusa as motive.
*» Idam, this. ftfafl3Rftiw<£ta Nimitta-naimittika-parasarigena, by association
with instrumental causes such as virtue, vice, etc., and with their consequences
such as the body of a god or a man or a beast, n^ : Prakriteh, of Prakriti. ranr<$roRi
Vibhu-tva-yogat, from conjunction or the universal supremacy of Prakriti. *re?m
Nata-vat, like a dramatic actor. 5^*371 Vyavatisthate, appears in different roles.
f^g*l Lingam, the subtile body.
XLII. Impelled by the purpose of Purusa, this Sub
tile Body appears in different roles, like a dramatic perform
er, by means of association with instrumental causes aud
36 SAMKHYA-KARIKA.
their consequences, through the universal supremacy of
Prakriti.
ANNOTATION.
63. Like a dramatic performer : Just as, on the stage, one and the
same person plays the parts of Para^urama, Ajatadatru and Vatsaraja, so
the same Subtile Body may appear in the body of a god or an elephant or
a man. The final and material causes of this transmigration of the Sub
tile Body in general are respectively the purpose of Purusa and Prakriti,
and the formal and efficient causes which determine particular migrations,
are respectively the consequences of the Nimittas and the Nimittas, namely,
virtue, vice, and the like.
Bhavas divided and described.
S&msiddhikalj, produced from means already in existence, viz., pre
vious Karma ; innate, instinctive. ^ Cha, and. ^M: Bhavafy, dispositions, condi
tions, circumstances. *n$rasfir: Prakritikah, essential, natural, springing from
Pr&kriti direct. ^sfom: Vaikritikah, acquired, due or relating to vikriti or
transformations. * Cha, and. ^ftfspr: Dharma-ady&h, virtue and the rest, ggr:
Dristal?, seen. qwunRw: Karana-asrayinah, residing in the Karana, i.e , Buddhi.
«rahn%: Karya-asrayiuah, residing in the effect, i.e , body. * Oha, and. **MI$JI:
Kalala-ady^h, the, uterine germ and the rest.
XLIII. The Bhavas or dispositions are instinctive,
essential, and also acquired. Dharma and the rest are
considered as residing in Buddhi, and the uterine germ, and
the rest as residing in the Body.
ANNOTATION.
64. Sdmsiddhika : as, at the beginning of creation, when the Lord
Kapila was to appear, the four Bhavas, viz., virtue, knowledge, dispassion,
and power, were produced along with him. They are then the effects of
causes appertaining to a former creation.
Prakritika : These are equally innate or instinctive, but are the
effects of causes appertaining to the present creation. Thus, from the
very same causes, i.e., highly purified form of Prakritic matter, from which
the perpetually youthful Bodies of the four sons of Brahma, namely,
Sanaka, Sanandana, Sanatana, and Sanatkumara, were produced, were
SAMKHYA-KARIKA. 37
also at the same time produced the Bhavas of virtue and the rest in
them.
Vaikritika : These are those acquired from a Vikriti or evolute,
namely, a teacher whose Body is an evolute ; thus the effect of tuition is
knowledge, knowledge leads to dispassion, dispassion to virtue, and virtue
to power. This is how ordinary human beings acquire the Bhavas.
The Bhavas, virtue, knowledge, dispassion, and power, grow when
Sattva is dominant. Hence they are characterised as Sattvic. Those
that grow during the predominance of Tamas, are vice, ignorance, passion,
and weakness. These are characterised as Tamasic.
These eight Bhavas are the Nimittas or efficient causes of particular
migrations of the Linga Sarira. They operate through bringing about
connection with their effects, the Naiinittikas, from the first commingled
blood and semen in the uterus up to the fully developed Body.
Effects of the Bhdvas described.
n $« n
wr Dharmena, by means of virtue. «nr^ Gamanam, going, a^i' Urd-
dhvam, upward. ITW Gamanam, going. siwra Adhastat, downward, wfn
Bhavati, is. srenfa A-dharmena, by means of vice, wr^r Jnanena, by means of
knowledge. * Oha, and. WOT: Apavargah, release, ra<rfara Viparyayat, from the
reverse, i.e., of knowledge, that is, ignorance. ¥*ft Isyate, considered. *^:
Bandha^, bondage.
XLIV. By virtue, is going upward ; going downward
is by vice ; and by knowledge, is Release ; from the reverse,
Bondage is considered (to be.)
ANNOTATION.
65. Upwards : that is, to the worlds of Brahma, Prajapati, Soma,
Indra, the Gandharvas, the Yaksas, the Raksasas, and the Pisiachas.
Downward : that is, into the Bodies of beasts, birds, reptiles, trees,
etc.
Knowledge : that is, knowledge of the discrimination between Purusa
and Prakriti.
Release : when the Subtile Body ceases and Purusa becomes Parama-
atma.
Bondage : it is either Prakritika, or Vaikritika, or Daksinaka. The
first is of those who, mistaking either of the eight Prakritis, viz., the
Pra.dh.ana, Mahat, Ahamkara, and the five Tan-ma tras, to be Purusa,
38 SAMKHYA-EARIKA.
contemplate upon that, and not upon Purusa. After death, they are
absorbed in the Prakritis, and are called Prakriti-layas. The second is of
those who contemplate upon the transformations, viz., the elements, the
[ndriyas, individual Aharnkara and individual Buddhi, mistaking them
for Purusa, and after death reach unto the archetypes of those transforma
tions. The third is of those who, not knowing the Tattva, i.e., Purusa,
seek mundane and heavenly happiness through performance of acts of
charity and public utility.
Above continued.
* H
Vairagyat, from dispassion, that is, from dispassion divorced from
knowledge of the Tattvas. u$f^: Prakriti-layah, absorption into the eight
Prakritis, which state of absorption lasts for full one hundred thousand Manvan-
taras. TOTC: Samsarah, transmigration, revolution of births and deaths, ^f^
Bhavati, is- <I^M Rajasat, produced from, or appertaining to, Rajas, 'crora Ragat,
from passion. 3a.*itd Aisvaryat, from power. 3ifoira: A-vighatah, non-impediment
i.e. of desire, foratra Viparyayat, from the reverse, i.e., from weakness. cifgH«<t<j:
Tat-viparyasali, the contrary thereof, i e. impediment.
XLV. From dispassion is absorption into the Pra
kritis, transmigration is from the passion of Rajas, from
power is unimpediment, from the reverse is the contrary.
ANNOTATION.
66. In these two Knrikas, the eight efficient causes and their eight
effects have been declared. They are :
CAUSE. EFFECT.
o i. Virtue. 2. Elevation to the higher worlds.
3. Knowledge. 4. Release.
^ 5. Dispassion. 6. Dissolution into the Prakritis.
co 7*. Power. « 8. Unimpediment to fulfilment of desire.
2 9. Vice. 10. Degradation to the lower worlds.
*| 11. Ignorance. 12. Bondage.
S 13; Passion. 14. Migration.
5 15. "Weakness. 16. Impediment to fulfilment of desire.
The creations of Buddhi classified and explained.
*q: Esab, this. MHIWI: Pratyaya-sargalj, the creation of that by which in
tuition of things is made, that is, Buddhi. raqwai^R3fg%Tr^: viparyaya-asakti-
tusti-siddhi-akhyah, called ignorance, incapacity, complacency, and perfection,
SAMKBYA-KAtUKA. 39
3*j$q**fo*^fti Guna-vaisamya-vimardat, from the conflict of the Gunas in unequal de
grees of strength, from the combination of the Gunas in different proportions, and
consequent predominance of one over others. ?ro Tasya, its, of the creation of
Buddhi. *r Cha and. ^r: Bhedali, sorts, divisions. 3 Tu, again, *qpm Pan-
chasat, fifty.
XL VI. This is the creation of Buddhi, termed ignor
ance, incapacity, complacency, 'and perfection. And from
the conflict of the Gunas in unequal degree of strength, its
sorts, again, are fifty.
ANNOTATION.
67. This : that is, the sixteenfold cause and effect mentioned in
the preceding Karika. They are all modifications or products of Buddhi.
Their minor divisions are legions. To attempt some classification, they
are primarily of four sorts, and secondarily of fifty sorts.
The creations of Buddhi subdivided.
II $V9 I)
ig Pancha, five, viz., A-vidya, Asmita, Raga, Dvesa, and Abhinivesa.
Viparyaya-bhedafr, divisions of mistake or ignorance. ^mr Bhavanti, are.
mm: A-saktih, incapacity. ^ Cha, and. sfi^^Rr^ Karana-vaikalyat, according
to the impairment of the Instruments or Indriyas. ^nr^qf^^T Astavimsati-bheda,
having twenty-eight divisions. 515: Tustih, complacency. *FWI Nava-dha^ ninefold.
*3*n Asta-dha, eightfold, fife: Siddhih, perfection.
XL VII. Five are the divisions of ignorance ; and
according to the impairment of the instruments, incapacity
has twenty-eight varieties ; while complacency is ninefold ;
perfection, eightfold, o
Divisions af Error subdivided.
ii
^rr Bhedab, distinctions, divisions. ?m: Tamasab, of Tamas, which is a tech
nical term for A-Vidya or false knowledge. *gfo: Asta-vldha^, eightfold. ^T^I
Mohasya, of Moha, which is technical for Asmita or Am-ness or egotism. ^ Cha-
and. ^aif^: Dasa-vidhati tenfold. I^T^: Maha-mobab» Mahamoha, which is tech
nical for Raga or passion, flifts: Tamisrab, Tamisra, which is technical for Dvesa
40 SAMKHYA-KARIKA.
or aversion, ^gr^awr Astadasa-dha, eighteenfold. <TOT Tatha", so. H*rf?f Bhavati, is.
*jH=jfiRi*: Andha-tamisrah, Andhatamisra, which is technical for Abhinivesa or
blind attachment to life.
XLVIIL The distinctions of A-Vidya are eightfold,
as also of Asmita ; tenfold is Raga ; Dvesa is eighteenfold ;
so also is Abhinivesa.
Incapacity subdivided.
H : •
: Ekadasa-indriya-badhab, injuries of the eleven Indriyas
Saha, together. 5%^- Buddhi-badhai^, with injuries of Buddhi. mm: A-s
incapacity. ^f|?T Uddista, pronounced. ^»^I^T: Saptadasa-badha^, seventeen in
juries. 3$f : Buddheb, of Buddhi. HWJM Viparyayat, from inversion, fjfjl^^i
Tusti-siddhinam, of complacencies and perfections.
XLIX. Injuries of the eleven Indriyas, together with
injuries of Buddhi, are pronounced to be Incapacity. The
injuries of Buddhi are seventeen, through inversion of com
placencies and perfections.
Complacency subdivided.
: (I V^ II
: Adhyatmikah, self (souJ)-regarding, it is that form of complacency
in which there is belief in the existence of a Self, as distinct from Prakriti, but in
which the Self is identified with the Not^Self. ^ro: Chatasra, four.
Prakriti-upadana-kala-bh^gya-akhyab, called after Prakriti or Root, Upddana
or Material, Kala or Time, and Bhagya or Luck. *tt&t: Bahyab, external, Not- Self -
regarding. NM^m^m Visaya-uparamat, through abstinence from objects. ^
Pancha, five. TWT Nava-dha, ninefold. <Jg*i: Tustayalj, complacencies, ^f^f^r:
Abhihit&h, propounded.
L. The nine Complacencies are propounded : the
four Self-regarding ones called after Prakriti, Material,
Time, and Luck ; the external five, through abstinence from
objects.
SAMKHYA-KAR1KA. 41
Perfection subdivided.
u
$5: Uhah, reasoning, argumentation, ai^: Sabdab, word, verbal instruction.
^apH Adhyayanam, study. §:«foufli: Dubhha-vighatl^i, preventions of pain, m:
Trayab, three, ggdmfp; Suhrit-praptib, acquisition of friend, intercourse with
friend, ^nf Danam, charity, purity. ^ Cha, and. fig*: Siddhayah, perfections.
*$ Astau, eight, fiajf: Siddheh, of perfection. 35: Purvah, preceding, first.
^51: Ankusah, goad, curb, restrainer. fftfo*: Tri-Vidhah, threefold.
LI. Argumentation, Word, Study, the three Pre
ventions of Pain, Acquisition of friends, Charity or Purity
are the eight Perfections. Those mentioned before Perfec
tion are the threefold goad to (Ignorance and suffering).
ANNOTATION.
68. Those mentioned before Perfection are Ignorance, Incapacity,
and Complacency.
Afihusa : — This word may also be rendered by curb, meaning that
Ignorance and the rest curb, i.e., impede or obstruct the means to Per
fection.
69. Vijnana Bhiksu has interpreted this Karika* in a different
manner and has criticised unfavourably the exposition of Gaudapada and
VachaspatL See our Samkhya-Pravachana-Sutratn, Sacred Books of the
Hindus, Vol. XI, page 321.
70. The above details of the creations of Buddhi have been fully
explained in the commentaries on the Tattva-SaiMsah and the Samkhya
Pravachana-Sutram. The reader is accordingly referred to Vol. XI of
the Sacred Books of the Hindus.
71. Now, if it be questioned that when any one of the two, viz.,
creations of Buddhi and creations of the Tan-matras, is enough for the
accomplishment of the purpose of Purusa, what need is there for a two
fold creation ? so it is declared in the succeeding Karika.
Twofold creation, of Buddhi and of Tanmatra, upheld.
f\.—. . ,,J2k£JL * , £X-r,r
^ T^TT VfRT^fW »T T^TT
II H* II
i Na, not. for Vina, without. *nt: Bh&vaih, dispositions, the creations
of Buddhi mentioned above. %' Lingam, the creation of the Tan-matras, *r
43 SAMKHYA-KARIKA.
Na, not. £RT Vina, without. f%f^ Lingena, the creation of the Tan-matras.
'HNfa^fft: Bhava-nirvrittih, cessation or pause of the dispositions. f^gng*: Linga-
akhyah, termed Linga. wsr^: Bhava-akhyafy, termed Bhava. ?rewi Tasmat, hence.
f|foi: Dvi-vidhafy, twofold. mm?i Pravartate, proceeds, m: Sargah, creation.
LII. Without the Bhavas, there would be no Linga,
'^without the Linga, there would be no surcease of the Bhavas ;
therefrom a twofold creation proceeds : the one called after
the Linga, the other called after the Bhavas.
/ . - . . •'
ANNOTATION.
72. Vachaspati explains the necessity for a twofold creation and
their interdependence thus : Experience which is the object of Purusa,
cannot be possible in the absence of the objects of experience, such as
sound and the rest, as well as of the twofold Body which is the Ayatana or
house of experience : wherefore the creations of the Tan-matras are neces
sary. In the same manner, the very same Experience is not possible
witihont the Indriyas and the Antah-karana which are the instruments of
Experience ; these, again, cannot be possible without the Bhavas, virtue and
the rest! Neither is the manifestation of Discrimination, Which is the
cause of Release, possible i'i the absence of the twofold creation. Hence
the twofold creation is established.
The succession of the two kinds of creation as mutually cause and
effect is na fault, as it is from eternity, like that of the seed and the sprout-
Even in the beginning of a Kalpa the production of the Bhavas and the
Linga under the influence of the Samskara or impression of the Bhavas
and the Linga produced in a previous Kalpa, is not unproved.
Gross Creation subdivided.
II V,^ II
i: A sta-vikalpab, having eight specific kinds, viz., Brahma, Prajapatya,
etc. %*'• Daivab, divine, celestial, supernatural, super-human. ^%^: Tairyak-
yonah, the grovelling-born. ^ Cha, and. if^r Pancha-dha, fivefold. *ref?i Bha-
vati, is. IIJMI: Manusyah, human. ^ Cha, and, while, izfo*. Eka-vidha^,
uniform, of one kind. s*nra?i: Samasa-tah, briefly. ^ Ayam, this, ^f^: Bhau-
tikah, of the Bhutas or beings, ^n: Sargab, creation.
LIII. The superhuman is of eight kinds ; and the
grovelling species is of five kinds ; and the human is of a
SAMKRYA-KARIKA. 43
single kind ; this, briefly, is the Bhautika Sarga or Creation
of Beings.
Higher, Lower, and Intermediate Worlds characterised.
r' Urddhvam, above, in the higher worlds of JSrahma and the rest.
, abundant in Sattva, in which Sattva is dominant and Rajas and
Tamas are dormant. d*)iNajH: Tamah.-visalah, abundant in Tamas, in which Tamas
is dominant and Sattva and Rajas are dormant. ^ Cha, and. ^: Mula-tah,
at the bottom, below.
w: Sargab, creation. *r<3 Madhye, in the middle, in the world of man.
i^iRwiw: Rajah-visalah, abundant in Rajas, in which Rajas is dominant and Sattva
and Tamas are dormant. a^nf^'wN: Brahma-adi-stamba-paryantah, beginning
with Brahma and ending with a stock.
LIV. "Above, the creation is abundant in Sattva ; be
low, it is abundant in Tamas ; in the middle, it is abundant
in Rajas; such is the creation from Brahma down to a
stock,
(Jniversality of pain demonstrated.
\\
Ti3 Tatra, therein, in the three worlds, in the bodies of the superhuman,
human and grovelling species, grcrrosifi Jara-marana-kptam, caused by decay
and death. 5:^ Dubkham, pain. Jrotfrif Prapnoti, experiences. %n: Chetanab,
intelligent. The force of this word is to exclude experience of pain from Prakyiti
and her products which are all non-intelligent. 3^: Purusah, that which lies
(Sete) in the Pitri or the Linga ^arira or Subtile Body, Pumsa. %^i Linga-sya,
of the Linga Sarira. ^jraf^^n: A-vinivrJtteb> owing to the non-cessation, or 1 11
the cessation of the Linga Sarira which is continuant (see Karika XL), and does
not cease till the development of discriminative knowledge. cre*tni Tasmat, there
fore. f :« Duhkham, pain. ^i%f Sva-bhavena, by nature.
LV. Therein does intelligent Purusa experience pain
caused by decay and death, on acount of the non-cessation
of, or till the cessation of, the Subtile Body : wherefore pain
is the natural order of things.
44
Object of Prakriti s creation explained.
Iti, thus then.
Prakriti.
II V^ \\
: Esah, this. u*iri*ri: Prakriti-kritah, originated by
Mahat-adi-yisesa-bhftta-paryantah, beginning with
Mahat and ending with the particular, i.e., gross elemental creations. Jff^ywftfoujri
Pratipurusa-artham, for the release of each individual Purusa. ^ Sva-arthe, in her
own interest, m Iva, as. w$ Para-arthe, in the interest of another, i.e., of Purusa.
sirc*H: Arambhah, creation.
LVI. Thus then is this creation beginning with Mahat
and ending with specific entities, originated by Prakriti in
the interest of another as in her own interest, for the release
of each individual Purusa.
ANNOTATION.
73. Originated by Prakriti : Creation by Prakriti is not guided,
directed, and controlled by I^vara or Adi Purusa, for this is impossible,
inasmuch as no activity can belong to him. Neither can Brahman be the
material of creation, for, being the power or energy of Consciousness,
it can undergo no transformation or modification.
For the release of each individual Purusa : This explains why, on
the release of one Purusa, the release of others does not result, and how
the activity of Prakriti whose nature is to energise, can cease in regard
to a particular Purusa, and how creation does not ever continue , making
release of any one impossible. Vachaspati explains the passage thus : As
a man who desires food, being engaged in the cooking of food, rests
after the food has been cooked, so does Prakriti, who is engaged in activity
with a view to release every individual Purusa, cease from energising
again in regard to that Purusa whom she releases.
Spontaniety of Prakriti explained and illustrated.
srn%:
n
n
^H^RsJ^Miw Vatsa-vivriddhi-nimittam, for the sake of, or due to the nourish
ment of, the calf, ^wi Ksira-sya, of milk. *w Yatha, as. **%: Pravrittih, acti
vity, i.e., secretion, srare? A-jna-sya, of the unintelligent. ^^N^i^RHiti Purusa-
virnoUsa-nimittam, due to the release of Purusa. crar Tatha, so. v^fa: Pravrittih,
activity, i.e., creation, irap^i Pradhana-sya, of the Pradhana.
SAMKHYA-KARIKA. 45
LVII. Just as is the secretion of milk, which is un
intelligent, for the sake of nourishment of the calf, so is the
creation of the Pradhana for the sake of the release of
Purusa.
ANNOTATION.
74. This Kflrika gives an answer to those who entertain doubts as
to how an unintelligent substance such as Prakriti is represented here to
be, can engage in activity for an altruistic end. It cannot be maintained
that the secretion of milk takes place under the superintendence of IsVara.
For all intelligent activity such as, for instance, as is here attributed to
T^vara, proceeds either from selfish motives or from compassion. Now,
in the case of Isvara, who is exhypotliesi all-full, having all desires ful
filled, wanting in nothing whatever, can possibly have no selfish ends to
accomplish. Compassion also is impossible ; for compassion implies the
desire to alleviate, remove or prevent suffering, but prior to creation there
is no existence of the Jivas, Indriyas, Bodies, and Objects, and conse
quently no pain, no suffering. Compassion, therefore, cannot be the motive
for creation. Further, were creation an act of compassion on the part of
l^vara, one would expect to find in it only happy beings, but such is not
the case, but just the opposite. The anomaly cannot be explained by
reference to diversity of Karma, as in that case the alleged superintendence
.of Karma by an omniscient and omnipotent Being falls to the ground.
Prakriti, on the other hand, being unintelligent, has no selfish motive nor
any motive of compassion to impel her to activity. Her activity is directed
simply by the end of the other ; she exists for his sake. Her action is of
the nature of a sympathetic response, of harmonical variation or corres
pondence, like the secretion of the mother's milk, in response to the re
quirement of the baby.
Above continued.
II
Autsukya-nivritti-artham, for the sake of relieving or gratifying
desire or curiosity, w Yatha, as. f^iro Kriyasu, in acts. fl^fi Pravartate,
engages. %T«R: Lokah, man. J^f^r Purusa-sya, of Purusa. f^%r^' Vimoksa-
artham, for the sake of release. 3*tift Pravartate, energises, ff^a Tat-vat,
similarly to this. K&m^ A-Vyaktam, the Unmanifest, Prakriti.
LV1IL Just as people engage in acts to relieve
46 SAMKHYA-KARIKA.
anxiety or desires, so does the Unmanifest energise for the
purpose of the release of Purusa.
Row Praltritis creation ceases spontaneously.
Ranga-sya, to the stage, i.e., the spectators. ^f^r^T Darsayitva, having
exhibited, faffi Nivartate, ceases, desists. ^fl^r Nartaki, fair dancer. w Yatha,
as. ^^ Nrityat, from dance. 3*^ Purusa sya, to Purusa. rrar Tatha, similarly.
^nr^ni Atmanam, herself, n^ra^ Prakasya, having exhibited, f^^ Nivartate, ceases.
m>f?i: Prakritib, Prakriti.
L1X. Just as a fair dancer, having exhibited herself
to the spectators, desists from the dance, so does Prakriti
desist, having exhibited herself to Purusa.
Unselfishness of Prakriti demonstrated.
II ^ II
: Nana-vidhaih, manifold. ^^: Upayaih, by means. 3qwf^ft Upa-
kari^ji, generous, beneficent. ^w%: An-upakarinah, non-beneficent, ungrateful.
^g: Pumsa^, of Purusa. yjrgtfi Guna-vati, possessing the Gunas, possessing qualities,
virtuous, mffitfl A-gur;a-sya, devoid of the Gunas, devoid of qualities, worthless.
Sfl: Satah, as he is. TTC* Tasya, his. ^' Artham, object. w&« Ap-artha-kam,
objectless, i^ffl Charati, pursues.
LX. By manifold means does benevolent Prakriti,
possessed of the Gunas, pursue, in a manner in which she
has no interest of her own, the object of Purusa who makes
no return, being devoid as he is of the Gunas.
How activity of Prahriti ceases for ever, in regard to the released Purusa.
foT%^Erftfrr f
U
: Prakriteb, than Prakpti. §5*n^t Sukumara-taram, more gentle or
delicate. * Na, not. i^f^ Kim chit, anything. si% Asti, exists. ?B Iti, such.
^ Me, my. ^: Matih, opinion, ^ft Bhavati, is. IT Ya, who. 5gr Drista, seen.
SAMKBYA-KAB1KA. 47
Asmi, I am. $fa Iti, so. 3^: Punah, again. T Na, not. ^sp^Darganam, seeing,
gaze, sight, ^f^ Upaiti, approaches. 5^*1 Purusa-sya, of Purusa.
LXI. My opinion is that nothing exists which is more
delicate than Prakrit! who, knowing that, " I have seen,"
comes no more within the sight of Purusa.
ANNOTATION.
75. This Karika explains and illustrates how Prakriti does not
energise, over again, in regard to the released Purnsa.
Bondage, Transmigration and Release are all of Prakriti, and not of
Purusa.
STftfrf: I) ^R II
?rc*ira Tasmat, therefore, f Na, not. «ro?i Badhyate, is bound, 3131 Addha, any,
whatever, i Na, not. g^P» Much} ate, is released. i Na, not. ^ Api, also,
sgrffl Sarnsarati, transmigrates. 5^: Pnrusah, Purusa. *mrffl Samsarati, transmi
grates, ^zm Badhyate,. is bound. g^mMuchyate, is released. ^ Cha, and. »IHHKII
(Nana-asraya, the support of manifold creations or beings. v%fa: Prakritib,
Prakriti.
LXII. Wherefore, verily, no Purusa is ever bound,
nor is released, nor transmigrates. Prakriti, being the sup
port of manifold creations, is bound, is released, and trans
migrates.
How Prakriti binds and releases herself.
11 ^ II
^ : Rupaih, by forms, modes, conditions, dispositions, gpft : Saptabhili,
seven, viz. virtue, vice, dispassion, passion, power, weakness, and ignorance. ^
Eva, verily. TOrfn Badhnati, binds. WIH^ Atmanam, herself, WRT Atmana,
by herself, ^fa: Prakritib, Prakriti. ^r Sa, she. ** Eva, it is. ^ Oha, and.
j^n^' Purusa-artham, object of Purusa. ^ Prati, in regard to. N^N^fri vimocha-
yati, releases. ^>^y Eka-rupena, by one form, i. e., of Knowledge.
LXEir. By seven forms does Prakriti bind herself by
herself ; and it is she who, by one form, releases herself for
the sake of Purusa,
48 SAMKSYA-KARIKA.
How discriminative knoidedge is fully developed.
^ Evam, so, in the manner, taught above. r^grorora Tattva-abhyas&t,
through cultivation of the knowledge of the Tattvas or twenty-five Principles, i
Na, not. vfa Asti, is. *i Na, not. ^ Me, mine. T Na, not. ^f^ Aham, I. *fa Iti,
thus. 3rofi3fo^ Aparisesam, beyond which there remains nothing to know, final.
sifeq^ra A-viparyayat, from the absence of error and doubt. fop* Visuddham,
purified, free, ifa^i. Kevalam, single, unsullied. sw^ft Utpadyate, is produced.
^r^ Jnanam, knowledge.
LXIV. So, through cultivation of the knowledge of
the Tattvas, is produced the final, pure, because free from
error and doubt, and one single knowledge that neither does
agency belong to me, nor is attachment mine, nor am I
identical with the Body, etc.
Relation of Prakriti and Purusa after Release.
11 ^ u
^T Tena, thereby, by means of knowledge of the Tattvas, as described in the
preceding Karika- f^rww^ Nivritta-prasavam, whose prolificness has come to
cease through creation of all that was to be created for the sake of Purusa.
sr&reira Artha-vasat, through the influence of the object, wz., knowledge of the
Tattvas. ^r^MNRsitii^Sapta-riipa-vinivrUtam, desisting from the seven forms, virtue
and the rest, by which she binds herself and which are no longer required for the
sake of Purusa, both of whose objects, experience and release, are accomplished.
*5f?f Prakritim, Prakrlti. <T93m Pasyati, looks at. j^r: Purusal?, Purusa. fos^ra
Preksaka-vat, like a spectator in a theatre, srafari: Avasthitah, seated, stand
ing by. ^^: Sva-sthah, self-reposed, undisturbed, freed from the reflection
of Buddhi rendered impure by means of the modifications of Rajas and
Tamas.
LXV. Thereby having her prolific energy stopped,
and desisting from the seven forms under the influence of
knowledge, Prakriti is looked at by Purusa ju$t like a spec
tator, standing by, self-reposedf
SAMKHYA-KAR1KA. 49
Conjunction of Prakriti and Purusa is not, as such, the cause of creation.
*\ *\
II II
5gi Drist4, seen. w Maya, by me. sft Iti, so. 3^«: Upeksakah, regardless,
indifferent, unaffected. w>: Ekah, the one, ^Purusa. ^gr Drista, seen. wn.Ahnm,
I. *ft Iti, so. ^t^f^ Uparamati, desists, ww Anya, the other, Prakriti. *rfff Sati,
existing, continuing, ^nt Samyoge, conjunction, existence side by side, vfa Api,
even. ?%: Tayoh of the two. H%*H Prayojanam, purpose, motive, i Na, not.
irf%i, Exists, ^i^r Sarga-sya, of creation.
LXVI. u She has been seen by me," —so the one
stands indifferent ; " I have been seen,", — so the other desists.
Though their conjunction still remains, there does not exist
any motive for creation.
Jivan-Mukti explained.
II LVS II
Samyak, perfect, smfwrra Jnana-adhigamat, from attainment of know
ledge. ^^f^^Dharma-adinam, of virtue and the rest. ^«hK<iiMi^ A-karana-prdptau,
on reaching or being reduced to the state in which they lose their power of
causing effects, f^^ Tisthati, remains, ^rasjm Samskara-vagat, from the influ
ence of Samskara or impression or the effect of the impulse previously given to it.
srai**^ Ohakra-bhrama-vat, like the whirling of the potter's wheel, ^rf^nc: Dhrita-
sariral?, invested with a Body.
LXVII. Through attainment of perfect knowledge,
virtue and the rest coming to be deprived of their power as
causes, Purusa yet continues invested with body under the
influence of previous Dharma and A-Dharma, as the potter's
wheel continues whirling (from momentum).
ANNOTATION.
76. This Karika explains the fact of Jivan-Mukti or release in life,
as in the case of Kapila, ^7amadeva5 and others. Jivan-Mukti consists in
the release of an incarnate Purusa from the entanglement of Prakriti prior
to his separation from the Body. These two things, viz., release from
bondage and continuance of the Body, are compatible with each other, as
they are dependent upon independent causes, For, universally, release
7
50 SAMKHYA-KARIKA.
takes place on the manifestation of discriminative knowledge between
Prakriti and Purusa, in other words, it does not imply the acquisition of a
new state or condition, but consists merely in the removal of a veil or a
shadow, as it were ; whereas the Body is the positive result of positive
causes and depends for its existence or non-existence upon those very
causes. These causes are Dharma and A-Dharma, or merit and demerit,
collectively termed Karma. Now, l Karma is distinguished as Prarabdha
or operative, Sanchita or stored or potential, and Agamika, or to come, or
future. On the attainment of discriminative knowledge, Sanchita Karma
or Karma in seed-form is burnt up and rendered infructuous, and
Agamika Karma also is necessarily precluded. Only the Prarabdha
then remains, It is Karma acquired by acts performed in a previous
life and which has become operative in the present life, that is to
say, it is the cause of conjunction with the present Body and of all
the experiences of the present incarnate existence. It is not affected by
discriminative knowledge, and it goes on sustaining the Body till it is
exhausted or works itself out, in its natural course, when the Body
which was supported by it, automatically drops down. It is hence, there
fore, that when discriminative knowledge is perfectly developed before
the Prarabdha has worked itself out, the incarnate Purusa in qiiestion, is
released, but remains awhile burdened with the Body. This is what is
called Jivan-Mukti or the state of release during life.
When a Jivan-Mukto is finally released.
STTH
II 3 m II
unT Prapte, come to pass, that is, on the exhaustion of Prarabdha Karma
by experience, aifrc^ Sarira-hhede, on separation from the body. ^fw^m
Charita-artha-tvat, for the reason that phe has fulfilled her purpose, viz., Crea
tion for the experience and release of Purusa. J^TT^ST^ Pradhana-vinivrittau,
on the cessation of the activity of the Pradhftna. <toir-n«Mt Aikantikam, certain,
absolute. wi^f-rw^ Atyantikam, final, imperishable. 3*ro Ubhayam, both, tta^i
Kaivalyam, singleness, pureness, freedom from the reflection of the threefold
pain. tuiHlid Apnoti, attains.
LXVI1I. When (in due course) separation from the
Body takes place, and there is cessation of the activity of
the Pradhana from her purpose having been fulfilled
Purusa attains both absolute and final Kaivalya.
SAMKHYA-KAR1KA. 5l
Origin of the Samkhya declared
31T 'TOTWOT
Purusa-artha-jnanam, knowledge for the accomplishment of the
end of Purusa, i.e., release. s? Idam, this. 5^' Guhyam, secret, abstruse,
unintelligible to the dull, wfw Parama-risina, by the great Ilisi or Seer,
namely Kapila. s^n^ra^ Sam-akhyatam, thoroughly expounded, expounded in
all details. Rmr^dMfriti^T; Sthiti-utpatti-pralayalj, duration, production, and
dissolution. R«-HW! Ohintyante, are considered, discussed, *ra Yatra, wherein.
^n^ Bhutanam, of created things, beings.
LXIX. This abstruse knowledge, adapted to the
end of Purusa, wherein the production, duration, and
dissolution of beings are considered, has been thoroughly
expounded by the great Risi.
ANNOTATION.
77. Vachaspati construes the second line of the Karika in a
different manner. It is thus • Yatra, wherein, that is, in which knowledge,
that is to say, for which knowledge, the origin, duration and destruction
of living beings are considered by the Srutis. Hereby he wants to bring
out the sense that the Samkhya is connected with, and is supported by,
the Veda.
Traditional succession of the Sdmkhya stated.
rR ^ ^T^rT rF il ^
*?m Etat , this, ^f^l Pavitram, purifying, i.e., from the sin causing the
threefold pain. ^' Agryam, first in order, principal among all purifying
things, foremost. 5^: Munih, Muni, sage Kapila. ^m$ Asuraye, to Asuri.
Anukampaya, through compassion. J^f Pradadau, taught, imparted.
: Asurih, Asuri. nfo Api, again. H^fW<i Pailchasikhaya, to Panchasikha.
?N Tena, by him. ^ Cha, and. is*n$ri Bahu-dha-kritam, extensively propaga
ted, elaborated in manifold ways. <vwi. Tantram, the system.
LXX. This foremost purifying knowledge the Muni,
through compassion, imparted to Asuri ; Asuri, again, to
Panchasikha, by whom the System was elaborated in
manifold ways.
52
ANNOTATION.
78. Tn this and the succeeding Karika the traditional succession
of the Samkbya doctrine is recorded with a view to establish its authentic
character and thereby to inspire reverence towards it.
79. According to Gaudapada, the Samkhya-KariM ends with this
Karika. " For the Samkhya which is the cause of release from transmi
gration, was declared by the Muni Kapila, wherein or in regard to which,"
as he says, " there are these seventy verses in the Aryri rhetre." This
is supported by the other traditional name for the Sanpkhya-Karikn,
which is Samkhya- Saptati or the Seventy (Verses) on the Samkbya.
Vachaspati, on the other hand, has not questioned the genuineness, or
the claim to authority, of the additional two Karikas and has added
his comment to them.
Above continued.
fSjisqwiw &sya-paramparaya., by tradition of disciples, siro?^ Agatam,
descended, received, f^fsw^ tsvarakrisnena, by Isvarakrisna, the author of the
Samkhya-K&rika. * : Sah, this. ^ Cha, and. ^m, this, ^itm : Aryabhih, by
Arya verses. «%"l Samksiptam, abridged, summarised, compendiously written.
.
Arya-matina, whose intelligence reached to the Tattvas ; holy-minded.
Samyak, thoroughly. $mm Vijnaya, understanding, realising. %^r
Siddhantam, demonstrated truth, established tenet, doctrine.
LXXI. And this doctrine, descended by tradition
of disciples, to the holy-minded Isvarakrisna, having been
thoroughly understood by him, has been summarised by
means of these Aryas.
Relation of the Sdmkhya-Kdrikd to the Sdmkya-Pravachana-Sutram.
Saptatya, by the seventy-versed treatise. ^ Kila, truly. ^ Ye, what.
*Rft: Arthab, subjects, topics. ^ Te, those, wif: Arthab, subjects, fim^r
Kritsna-sya, entire, whole. Nfgd*-<^ §asti-tantra-sya, of the system of sixty
topics. ^qiRiwfc<f^r!T : Akhyayika-virahital?, disjoined from the illustrative
stories. M<=n<jfc3i^m : Para-v4da-vivarjitab, omitting demolition of opposite doct
rines. * Cha, and. w Api, also.
SAMKBYA-KARIKA. 53
LXXII. The subjects which are treated by the Saptati,
are the subjects of the entire Sasti-Tantra, exclusive of the
illustrative stories, and omitting demolition of opposite
doctrines.
ANNOTATION.
80. The term Sasti-Tantra alludes to the Samkhya-Pravachana-
Siitram divided into the six Books, namely, of Topics, of the Evolutions* of
the Pradhana, of Dispassion, of Fables, of the Demolition of Counter-
Theories, and of Recapitulation of Teachings. It is thus constructive,
illustrative and destructive in its method. In its constructive portions,
it establishes the sixty topics of the Samkhya System. The same is done
by the Saptati as well. Inasmuch, however, as the latter omits the
stories and controversies, and also does not deal with the topics in so
much detail, it has, in the preceding Karika, been described as a
summary of the former.
The sixty topics alluded to above are : 1. the existence, that is,
conjunction with, and disjunction from, Purusa, of the Pradhana, 2. her
unity or singleness, 3. her objectiveness, 4. her subservience, 5. the
distinctness of Purusa, 6. his manifoldness, 7. his inactivity, 8. his
conjunction, 9. his disjunction, and 10. the duration of the rest, — these
are the ten radical topics.
According to another enumeration, the ten radical categories are
1. Purusa, 2. Prakriti, 3. Mahat, 4. Ahamkara, 5-7. Sattva, Rajas, and
Tamas, 8. the Tan-Matras, 9. the Indriyas, and 10. the Elements.
A third enumeration specifies them as, 1. the eternality of Purusa
and Prakriti, 2. the reality of experience and discriminative knowledge
in Prakriti, 3. the unity of Prakriti and of Purusa, throughout transmigra
tion, 4. the subservience of Prakriti, 5. the difference between Purusa and
Prakriti, 6. the inactivity of Parusa, 7. the multiplicity of Purusa, 8. the
conjunction of Puriiba and Prakriti at the time of creation, 9. the disjunc
tion of Purusa and Prakriti at the time of release, and 10. the pre-existence
of Mahat and the other Tattvas in their respective causes.
Add to them, the five kinds of error, nine of complacency, twenty-
eight of incapacity, and eight of perfection. Thus the number sixty is
obtained.
Alphabetical Index of Karikas.
v
xxiii
xxx ...
xxv
xiv
:, Ivi
xx v
liv
? ^
xlix
ixx
, xxxvi
, Ixiv
, xlvi
, Iviii
xxxii
XVI
, xli
IX
XV111 ...
,lv
~\
:, xlviii
, xix
PAGE.
7
22
29
23
14
42
8
40
44
25
43
41
40
51
31
48
38
45
29
15
35
17
43
39
18
) ixv
[§fo few, xi
11
iv
, Ixvi ...
, Hi
xlvii
, xlii
xl
5 Ixviii
, xlviii
PAGE.
19
47
48
10
1
2
4
49
37
41
46
39
20
51
35
34
21
46
4
50
11
30
24
39
15
3
g,
:. xxx
, Ivii
«, xlv
xxv
5 Lxxii
, ixvii'
xxxvii
( 56 )
PAGE.
27
46
47
44
38
26
52
13
52
49
31
XXX.V
, XXV
, vi
xxxix
viii
xvn
fr, xxxi
: xxix
fa, x
PAGE.
36
30
24
6
83
I
17
28
27
9
'
Words Index of the Karikas.
* xx
Ixvii
: li
lx
Ixx
xi, xx
Ivii
ii
vi
xxv
xxx
xliv
xliv
Ixvii
f xl
xvii
ixii
v
Ixx
m lx
v
x
xxxvii
xxxiii
xlviii
* xlviii
PAGE.
... J8
49
41
46
51
...11, 19
44
2
27
37
37
49
34
17
47
41
4, 22
7
9
51
46
6
4, 4
9
31
29
39
39
Ixvi
xii
: xliv
lxiv
vi, xiv, xxi, xxii, xxx,
Ixii, Ixvi, Ixx, Ixxii
PAGE.
20
49
11
37
48
46
6,
14,20,21,27,47, 49, 51, 52
xii 11
v, x, xv
x
vii
1
xxiv
xxx
liii
Ixi x
xiii
xxxvi, lx
xii, Ixxii,
xxxv
Ixv
1
7, 8, 14
1
11
7
... 40
7
... 29
... 48
... 42
... J7
... 51
... 13
... 48
...31, 46
...11, 52
... 30
1
... 48
3
( 58 )
xlv
vii
' Iv
Ixiv
x
n
XXXVlll
x, xiv, Iviii
ii
xlii
x
xlvi
: xlvii, xlix
xlvii
xlviii
xlviii
* xlvii
* xl
x
xxix
v
xvii, Ixi, Ixiv,
xx
Ixiv Ixvi
: xxii, xxiv
xxv
xxxi
xlvi 1
PAGE.
38
7
43
48
15
14
2
2
32
9,
14, 45
2
35
9
... 38
...39, 40
39
... 42
39
... 39
.., 39
... 41
34
8
... 27
6
Ixvi 17,
46, 48, 49
... 22
...15, 18
...48, 49
...21, 23
24
... 28
...38, 40
LV ...
xxvi
Ixxii
xiv
xxvn
: xii ..,
Ixiii
[ lix, Ixiii
Ixviii
xxviii
viii, xvii, xl,
': xli ...
iii
: 1
: xxviii
v ...
vi
Ixviii
•• Ivi ,..
» Ixxi
Ixxi
XXV 111
xii, xvi
Ixii ...
J xliii
*xli ...
x
« XX ...
Ixx ...
J Ixx ...
xxxii
xxvi
PAGE.
4
24
... 52
14
... 25
... 11
... 47
...46,47
... 50
26
Ivi 7,
17, 34, 44
35
3
40
... 26
2
... 4,4
4
6
... 50
... 24
... 44
... 52
... 52
... 26
...11, 15
... 47
... 36
35
9
19
51
51
... 29
24
59 )
Ivi, Ixi, Ixiv,
xiii, Ixix
vii
xx vii
xlix
xx'vi, xxxiv
xx, Ivi ...
iv, xiii ...
xxviii ...
Ixix . . .
* xl
xxviii
Ixvi
viii
xiii
ix, 1
x
t Ixvi
Ixi
xx vii ...
xxv, Ixviii
xxi .:.
xliv, liv
xli
Ixvi
Ixiii
PAGE.
PAGE
Ixvi 44,
Hfjf^fsn liii ...
... 42
46, 48, 49
^fHcfST xlix
... 40
...35, 51
^ftf^STfiJ xxiv, xxv
...23,24
7
<CTRT i
1
25
<**JRT r^T^f ^TSm^T^ i
i ... 1
40
c^cfi^xxiii, Ixx, Ixxi
... 22,
...24,30
51, 52
...19, 44
c^ xxxvi, xxxviii
...31,32
... 4, 13
^ xiii, xviii, xxiv,
xxxi,
... 26
xxxvii, Ixiii
... 13,
51
17, 23
, 28, 31, 47
... 51
C£cT Ixiv
... 48
... 51
c^q: xlvi, Ivi
...38,44
... 48
C£qr xxix:
... 27
34
^ r- » i ...
... . 50
^^Jtn^r ixvm
... 26
Q
^W^ xxiii
... 22
... 40
^«rq^ xiv
... 38
46
*hcH^T Iviii
... 45
... 49
shr^f^ftjrSn^* Iviii
.... 45
7
3FR?0 xxix, xliii,
xlvii 27,
... 13
36, 39
... 8,40
5|»?;*!?' xxxi, xxxii,
xxxv 28,
.... 40
29, 30
8
j^ i • •
... 39
fj<*03rfiic£rr^ xivn
46
^J^^rr^t xviii
... 17
... 49
^ROTrsrftunJ xliii
36
... 46
, ^J^ xx
... 19
25
^Jac% xx
... 19
...24,50
^ xxvi
... 24
... 20
aF^m?ir: xliii
... 36
...37,43
^R^ ix, xiv, xv
... 8,
41
14, 15
51
<*5K?n xvi
... 15
35
iv ... 14
^JR^S'ST^flrfJ^'f^ x
49
^jT^^flfT^rr^ ix
8
47
^JT^I xv, xliii
...15,36
( 60 )
v
xxxi
xv
Ixxii
: xxi
Ixxii
xxxvi
Ixxi
Ixiv
j xix, Ixviii
xvii, xxi
...
Ivii ...
PAGE.
... 7,
8, 29
... 7
... 28
... 14
... 40
... 46
... 52
... 20
... 52
... 31
... 52
... 28
... 48
...18, 50
...17, 20
44
27
45
58
xxii, xxiv ...21,
xliv
xiv, xx, xxvii, xxxvi,
xlvi 14,19,25,31,
• xii
*:^ xx
Ix
* Ixix ...
xxx v* ...
iv, vi, vii, viii, ix, xi,
xii, xiii, xv, xvi, xvii,
xviii, xix, xx, xxii, xxiv,
xxvii, xxviii, xxx, xxxii,
37
38
11
19
46
27
13
51
8
32
PAGE.
xxxvii, xxxviii, xliii, xliv,
xlvi, xlvii, xlviii, Ii, liii,
liv, Ixiii, Ixx, Ixxi, Ixxii 4, 6,
7,7,8,11, 11, 13, 15, 15, 17,
17, 18,19, 21, 23, 25, 26, 27,
29, 31, 32,36, 37,38, 39, 39,
41, 42, 43, 47,* 51, 52, 52
Ixvii ... 49
: xxvi ... .... 24
: 1 ... ... 40
xxx ... 27
Ix ... ... 46
Ixviii ... 50
13
x
f xii
lxi
Iv
x xv
51
1
43
19
... 35
...11, 17
xviii ... 17
43
43
1
5f xxiii, Ixiv, Ixvii, lxix 22,
48, 49, 51
... 37
, n, v, vni, xi, xiv,
xx, xxi, xxxii, xiv ... 1,
2,4, 7, 11, 14, 19, 20, 29, 38
•• xxii .... 21
Ixiv ... ... 48
: xxi ... ... 55
27
43
xxx
( 61 )
xli, Iviii
xlv
xxv
: xxv
xxxviii
cm: xiii, liv
r: xlviii
: Ixvi ,,.
PAGE.
Ixx ... ... 51
Ixxii ... ... 52
xi, xx, xxi, xxx, xlviii
Ivii, lix ... 11,
19, 20, 27, 39, 44, 46
viii ... 7
1
...35, 45
... 38
... 23
... 24
... 32
... 13,43
... 39
... 49
xxx, xxxii xlvi, Ix... 27,
29, 38, 46
vi, xix, xx, xxii,
xxiv, xxxv, Iii, Iv, Ixii 6, 18,
19, 21, 23, 30, 41, 43, 47
xxiii ... ... 22
: xxv ... ... 24
•: xlviii ... 39
xli,lxvii ...35,49
iii, v, vi, xxx, xxxiv,
xlvi, Ixiii ... 3, 4,
6, 27, 30, 38, 47
•:1 .., ... 40
xlvi, xlvii, xlix ... 38,
39, 40
... 40
52
... 48,51
... 32
xiv, xxxix .... 30, 33
•: liii 42
xlix
Ixxii
Ixv, Ixx
xxxviii
5T3TC*T xxix, xxx, xxxiii
PAGE.
xxv ... 24
1
... 41
29
• 27,
27, 29
xxxiii ... 29
tvii ... ... 17
15
. 11
, 17
33
iv, v, xxxiii, xxxv 4, 4
29, 30
li ... ... 41
17
xiv ... 14
q&JTrlxviii ... 17
Ixi ... ... 46
xxi ... 20
lix ... 46
xxxii, xxxiii ... 29, 29
: xlviii ... 39
41
li, Iv ... ... 1, 41,
43
1
46
... 4,4
2
49
': xliii ... ... 36
vi .., ... 6
i, xxx ... ... 15 27
r: liii .., ... 42
xix 18
( 62 )
xxxv ...
: xxiv, Iii
xxiii
xliv
xxxii
xxxii
«T i, iii, viii, xxxi, xli, xlii,
Ixi, Ixii, Ixiv, Ixvi ... 1,
7, 28, 35, 35, 46, 47, 48,
xlii . . .
lix
xlvii ..
Ixii
xxvii
lii ..
xlii . .
xxxx
xl
xii
* xli ...
xxx ...
lix ..
xxxix
z*' Iviii
: In ...
PAGE.
PAGE.
. 30
^ftrrT^: xlii .., 35
. 30
qw Ixix ,.. ... 51
23, 41
q^?3f x ... ... 9
22
ItWflmcf Ixxi ... 52
36
lOT^l ... 40
49*
q^snfq *ur Ixix ... 51
37
q^T^" Ixxii... » ... 52
29
q^qc xxxi, xxxvi 28, 31
29
qcHi1 Ivi ... 44
49
TO^ft^r^xvii ,.. 17
qft^TTR xxvii ... 25
1, 3,
48, 49
35
qfenfJT^ xvi ... 15
R*.. 1 K
WTOT^XV .... 15
^f^TT^ vi ..6
46
qijrcf Ivi ... ... 44
40
qsjrefj^xl ... ... 34
39
qfesf Ixx ... ... 51
47
qs^fo Ixv ... 48
25
qiftl xxvi ... ... 24
46
qr^q xxvi ... 24
35
fq^srn xxix ... 33
44
35
33
3^: xxxvii, Ixi 31,46
JJTR; xi ... ,.. 11
j^q xviii, xxxvii, Ivii,
o4
Ixix ... 17, 31, 44, 51
11
JJW iii, xvii, Iv, Ixii, Ixv 3,
35
17, 43, 47, 48
27 *
3^q^ xix, xxi, xxxvi,
34
xxxvii, Iviii, lix, Ixi ... 18,
46
20, 31, 31, 45, 46, 46
33
g^q^TJc^f xviii ... 17
48
JJ^qf^ftT^T Ivii ... 44
48
3^qHfr xxxi, xlii, Ixiii ... 28,
45
41
46
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1
APPENDIX VIL
PANCHA&KHA SUTRAM
OR
A FEW OF THE APHORISMS OF PANCHA&'IKHA
PANCHASIKHA-SUTRAM.
INTRODUCTORY.
1. Parichasikha is one of the few earliest writers on the Samkhya.
He is an authority on the subject, and is mentioned as an A chary a or Pro
fessor of the School, According to L4varakfi&na, the author of Samkhya-
Karika, the original Samkhya which descended from its founder Kapila
to Panchasikha (through Asuri, see Samkhya-Karika, No. LXX), was
elaborated by him in manifold ways. But not a single one of his works
is amongst the current coins of the Samkhya literature. " He is known,
by scanty fragments, as the author of a collection of philosophical apho-
One other performance, if not two, is likewise imputed to him ;
nsms.
and he, perhaps, descanted on the theistic (sic) Samkhya as well as on
the atheistic (sic.) " (F. E. Hall). It would appear, from Vijnana Bhiksu's
Commentary on the Vedanta-Sutram, that Panchasikha wrote a comment
ary on the Tattva-Samasa.
2. The only source, as yet discovered, so far as we know, from
which a few of the aphorisms of Panchasikha can be recovered, is Vyasa's
Commentary on the Yoga-Sutram of Patanjali. In the Preface to his edition
of the Samkhya-Pravachana-Bhasyam of Vijnana Bhiksu, Mr. Fitz-
Edward Hall has collected eleven aphorisms of Panchasikha quoted by
Vyasa in his said Commentary. Another collection of extracts from the
same source has been published, under the title of PanchaSikha-acharya-
pranita Samkhya-Sutra, by Pandita Raja Ram, Professor of Sanskrit,
D. A. V. College, Lahore, in Nos. 4 and 5, Vol. VIII, 1912, of the series
entitled Arsa-Granthavali, Lahore. rPhis collection contains twenty-one
aphorisms including one of Varsaganya. Quite recently, again, we had
a peculiar opportunity of examining the MS. of another collection of apho
risms attributed to PanchaSikha, prepared by Svami Hariharananda
Aranya of the Kapila A^rama in the District of Hooghli. This was
obviously not an original compilation, but a reproduction of the Lahore
publication, with a few additions, one of which was taken from the Veda
without acknowledgment ! As regards the collection of Mr. Fitz-Edward
Hall and the collection of Pandita Raja Ram, we have found that the one
is, in certain respects, more complete and correct than the other, while
the paternity of some of the aphorisms attributed in it to PanchaSikha
PANCHASIKHA SfJTEAM.
is not free from suspicion. These will be noticed more in detail in the
subsequent pages.
3. " Little can safely be conjectured, " as rightly observes Mr.
Fitz-Edward Hall, " with regard to the character of the work or works
from which these sentences were collected by Vyasa. They may be
text ; and they may be commentary. Probably they are Samkhya ; but,
possibly, the}7 pertain to the Yoga. That Pancharfikha treated of other
subjects than the Samkhya, may be inferred from a remark of Vijnana
Bhiksu's :
Svaprayujana-ab'have'pi vidusflm pravrittau Panchasililia-acharya-
vakyam samkhya-stham pramdnayati. — Yoga-Vdrtika, I. 25."
PANCHASIKHA-S&TRAM.
4. ^iRfcgii di-Vidvan, the primeval Seer. " Primeval " means pro
duced at the beginning of Creation. " Seer " means Darstana-kara or one
who has had direct vision of Purusa ,^,s distinct from Prakriti. In its
primary significance, the term " Adi-Vidvan " is applicable to Visnu alone.
Here it refers to Kapila, the reputed founder of the Samkhya Tantra,
because " it is the self-existent Visuu who appeared as the first Wise Man,
Kapila, at the beginning of the current cycle of Cosmic Evolution,
endowed with virtue, knowledge, dispassion, and infallible will " (Vachas-
pati Mijfra).
5. fa^kiNT^Rrani Nirmana-chittam adhisthaya, presiding over, ensoul
ing, or through the medium of, a self-made mental vehicle. These words
explain how Visnu became incarnated as Kapila. He, by an act of will,
reproduced Himself as the mighty sage Kapila, Kapila was not a deve
loped man, but an enveloped Divinity. This artificial creation of bodies,
ensouled by artificial emanations of the mind, which is one of the most
wonderful discoveries of the Hindu Spiritual Science, is not expected to
make any deep impression on the minds of the majority of Western
Scholars in the present age, nor to engage them in the investigation or in
an examination of the truth in this matter, in a true scientific spirit. Neither
do we here propose to enter into a discussion with them on this subject.
We shall simply mention, for the information of readers at large, that this
subject of the creation of artificial bodies and minds is dealt with in the
Yoga-Sutram of Patanjali, IV. 4, 5, and 6 (See the Sacred Books of the
Hindus, Vol IV., 272-273). And to make the words of our text a little
more illuminating to them, we may take the following extract from the
Introduction to the above volume : —
" A Yogi, having attained the power of Samadhi, sets about destroy
ing his past Karmas. All Karmas may be divided into three classes : — (1)
The acts done in the past, the consequences of which the man must suffer in
the present life ; the Karmas to expiate which he has taken the present birth
or incarnation. They are the ripe Karmas (Prarabdha). (2) The Karmas
done in the past, but which are not ripe, and will have to be expiated in some
future life. They are the stored Karmas, or unripe (Sauchita). (3) The
Karmas which a man creates in his present life, and which have to be
expiated in a future or the present life. This last kind of act, — the fresh
Karmas, can be stopped. By devotion to the Lord and doing .everything
PANCHASIKHA-S&TRAM.
in a spirit of service, no fresh Karmas are generated. The incurring of
debt is stopped. The man, however, has to pay off past debts — the ripe
and unripe Karmas. The ripe Karrnas will produce their effects in the
present life. The Yogi does not trouble himself about this. But the
unripe or stored Karmas require a future birth. It is here that the Yoga
is of the greatest practical importance. The Yogi is not bound to wait for
future lives in order to get an opportunity to pay off the debt of Sanchita
Karmas. He simultaneously creates ALL the bodies that thpse Sanchita
Karmas require, — through those bodies expiates all his Karmas simulta
neously. Every one of such bodies has a Chitta or mentality of his own.
This is the Nirmana-chitta or the Artificial mind — like the Pseudo-Person
alities of hypnoptic trance. These artificial minds arise simultaneously
like so many sparks from the Ahamkaric matter of the Yogi's Self, and
they ensoul the artificial bodies created for them. These artificial bodies,
with artificial minds in them, walk through the earth in hundreds, — they
are distinguished from ordinary men by the fact that they are perfectly
methodical in all their acts, and automatic in their lives- All these arti
ficials are controlled by the consciousness of the Yogi, — one consciousness
controlling hundred automatons. Every one of these automatons has a
particular destiny, a particular portion of the Sanchita Karma to exhaust.
As soon as that destiny is fulfilled, the Yogi withdraws his ray from it,
and the " man " dies a sudden death, — a heart-failure generally.
" Now, what is the difference between the ordinary mind and the
Yoga-created mind,— the natural Chitta and the artificial Chitta? The
natural mind by experience gains a habit, the impressions are stored in it,
and they, as V^sanas, become the seeds of desires and activities. The
artificial mind is incapable of storing up impressions in it. It has no
Vasana*s and consequently it disintegrates as soon as the body falls down."
6. «hi*u«fl Karunyat, through compassion. This word, according to
Vyasa, tells us what the teaching of the text is. It is this that l^vara, cut
of the abundance of His compassion towards all Purusas, incarnates Himself,
from time to time, in order to teach them knowledge and virtue, whereby
they may be delivered from bondage. The passage of the text is quoted
by Vyasa in his Commentary on the Yoga-Sutram, I. 25, and Vachaspati
explains the purpose of the quotation thus : " This theory that the com
passionate Lord teaches knowledge and virtue is also common to the
teaching of Kapila : — So has it been said by Panchasikha." Rdma
Prasada's translation.
7. w&i Bhagavan, divine. This term connotes the possession of
PANGHASIKHA-StJTRAM.
virtue, knowledge, dispassion, and infallible will. And we know that
these were cognate with Kapila.
8. mff: Parama-risih, the mighty sage. Visnu appeared on earth as
Kapila, in the highly purified and richly developed body of a saint who
held communion with the gods. The necessity for such bodies for divine
manifestations has been admirably explained and illustrated by the late
Babu Sisir Kumar Ghosh in his Lord Gaurdnga.
9. wf<3 Asuraye, to Asuri, a disciple of Kapila and the first recipient
of the Samkhya.
10. fSwtniim Jijnasamanaya, who wished to know Asuri approached
the divine man Kapila and desired to know from him the means for the
accomplishment of the Supreme Good, namely, the permanent prevention
of pain.
11. wa' Tantram, the systematic teaching, the Samkhya doctrine.
12. *tarc Pra-uvacha, declared fully, revealed. Such, then, is the
origin of the Samkhya.
I. The primeval Seer, (incarnated), through the me
dium of an artificial mind, (as) the mighty divine sage
(Kapila), out of compassion (towards all entangled Purusas),
revealed the (Samkhya) doctrine, in a systematic way, to
Asuri, who desired to know them.
13. Now, what is this Samkhya Dar^ana? " Dars'ana " etymo-
logically means the act or the result of seeing, from the root </Dri!$, to see.
Here it stands for Saksatkara or immeditae vision, that is, intuition of
the Self. And " Samkhya " means that by which something is perfectly
revealed, from the root /Khya, to manifest. The " Samkhya DanJana,"
therefore, is that form of Spiritual Intuition of the Self, whereby the
nature of the Self is perfectly revealed.' So declares Pancha&kha : _
II
wi Ekam, one, single. ^ Eva, only, there is no second, ^r Darsanam,
intuition, knowledge, wft : Khyatifr, coming to light, shining, manifestation,
illumination. ^ Eva, alone. ^\ Darsanam, intuition, knowledge.
II. There is but one Spiritual Intuition of the Self •
it is nothing but manifestation which is the Spiritual In
tuition of the Self.
PANCHASIKBA-StJTRAM.
14. The word ' Khyati ' is suggestive in more respects than one.
Now, manifestation is declared to be the means of accomplishing Moksa or
Release. (1) What, then, must be its nature? It cannot obviously be of the
nature of the attainment of some advanced state or development from a state
less advanced or less developed ; for Manifestation itself cannot accom
plish this. It will also be repugnant to the Samkhya conception of the
Self ; for the Self is kutastha, unchangeable ; it ever is, never becomes.
It follows, therefore, that Moksa consists merely in the removal of a
shadow, as it were, that is, of something which casts its reflection on
the Self and thereby overshadows it and causes obstruction to its shining
out in the fullness of its own light. (2) This shadow, this obstruction,
is not of, or from, the Self, but is a creation of the Not-Self. And what
is the cause of its origin, the same is also the cause of its removal.
It fades or deepens, it contracts or expands, it exists or ceases to exist,
and for this depends entirely on the activity or non-activity of the Not-Self.
(3) The Self is altogether passive and inert. Shadow or no shadow, it is
ever there, all-full, ever shining, unaffected, unsullied. In ignorance,
men speak of the Bondage of the Self which is never bound, ever released.
Bondage, in reality, is this supreme ignorance, this veil of the Not-
Self, — the non-discrimination of the principle of Becoming and the
principle of Being, — to which alone is due all the suffering in the
world, — not exactly suffering, for actual suffering there can be, and is,
nothing in the Self, but the Abhimana or assumption or attribution
of it to the Self. Replace non-discrimination by Discrimination, the
veil is gone, and gone with it is the Shadow — the obstruction — and see
the ever pure, ever constant, ever shining Self.
15. This Aphorism of Pancha&kha has been quoted by Vyasa
in his Commentary on the Aphorism I. 4 of Patanjali's Yoga-Sutram in
the following context : Yoga is the inihibition of the modifications
of the mind (chitta) (Yoga-Sutram I; 2). Then the Seer (Purusa) stands
in his own nature (Ibid I. 3), that is, is established in his own intrinsic
form, as in the state of kaivalya or absolute abstractedness. Elsewhere
(there takes place in him) similarity of form with the modifications
(Ibid I. 4j. How does it take place ? Because objects are presented to
him. Whatever, therefore, be the modifications of the mind, with the
same is Purusa invested, so long as the mind remains up and doing.
That is to say, Purusa, with the light of his intelligence, illuminates
the manifold modifications of the active mind, which, consequently, are
mistaken as being the manifestations of Purusa. It is thus this mistake,
the failure to distinguish between the unintelligent modifications of
PANCHAS1 KHA-StfTRAM.
the unintelligent mind and the intelligence of the inert, immutable
Purusa, which is the cause of all the mental phenomena so universally
attributed to Purusa. In reality, however, the manifestation of Purusa is
one and one only, the same at all times and in all circumstances. And so
there is the Aphorism : " There is but one Spiritual Intuition of the Self ; it
is nothing but Manifestation, which is the Spiritual Intuition of the Self."
16- The Self is most difficult to know. It is inscrutable. Only a
steady, pure* and peaceful mind can reflect it as it is in itself. Steadiness
of the mind implies a long and arduous process of Yogic practice. The
stepping-stone to it is what is called Jyotismati or the state of lucidity,
or the activity which causes illumination. This activity of the mind is
twofold, according as it is painless objective (vijfoka-visayavati) or is
purely egoistic (asmita-nmtra). It is described by Vyasa in his Com
mentary on Yoga-Sutram, I. 36, in the following manner : " It is the
consciousness of thought-forms (Buddhi), on the part of one who practises
concentration upon the Lotus of the Heart. For, the substance of
Buddhi is refulgent and^is like Akada, i.e., all-pervading. Through success
in concentration upon that, the activity of the mind modifies by the
forms having the colour of the light of the sun, the moon, the planets
and precious stones. Likewise, the mind concentrated upon Asmita,
I-am-ness or egoism, becomes pure egoism, calm and infinite, like a
waveless ocean." And he supports his exposition by quoting the
following Aphorism of Pancharfikha :
»
II
cpj Tarn, that. IH^W^ Anu-matram, of the size of an atom, small as an
atom, difficult to understand, inscrutable, ^nr^r^ Atmanam, Self. SRri^i Anu-
vidya, knowing at last, ufa Asmi, am. sffl Iti, that. ^ Evam, in this form.
?n^ Tavat, for certain, ^ffm Sam-pra-janite, fully and accurately knows-
III. Knowing, at last, that inscrutable Self, his cons
ciousness manifests as " I am '* only.
17. It has been mentioned above that the identification of the
Principle of Being with the Principle of Becoming, of the Self with the
Not-Self, is the cause of all the suffering in the Universe. This identifica
tion is called A-vidya. Its nature is declared by Pancha^ikha in the
following two Aphorisms :
t<4
8 PANCHASIKHA-SfJTRAM.
Vyaktam, unfolded, sentient substances or existences, such as wife,
son, animals, etc. ?&m' A-vyaktam, not unfolded, insentient objects, such as riches,
house, couch, etc. 3T Va, or. ^r^ Sattvam, existence, substance, object.
Atma-tvena, under the characteristic of the Self, as being the Self, ^n
Abhi-pratitya, approaching towards in mind, thinking, believing, taking up. rRS
Tasya, its, of the object. *R^ Sampadam, prosperity, well-being. SH^T^ Aiiu-
nandati, rejoices at or according to.1 3iTrwr^ Atma-Sampadam, well-being of the
Self. *fF3T^: Manvanah, imagining, rrer Tasya, its, of the object. *IIH<^ Vyapa-
dam, adversity. ^r^tof?! Anu-Sochati, grieves according to. wi^qr^ Atma-vyapa-
darn, adversity of the Self. «I«*M: Manvanah, imagining. s: Sal?, he. sf : Sarvah,
all. ^Jn^g: A-prati-buddhafy, unawakened in regard to the truth.
IV. They are all unawakened who, believing the
objective entities, whether they be sentient or insentient,
to be the Self, rejoice at their prosperity, imagining it to be
the prosperity of the Self, and grieve at their adversity,
imagining it to be the adversity of the Self.
18. This Aphorism has been quoted by Vyasa in his Commentary
on Yoga-Sutram II. 5 which describes A-vidya as being " the manifestation
of the non-eternal, the impure, the painful, and the Not-Self to be the
eternal, the pure, the pleasant, and the Self."
Buddhi-tah, from Buddhi. vi. Param, different, wnj Purusam,
Purusa. wwrsfftara^Tf^i: Akara-Sila-vidya-adibhih, by nature, character, know
ledge, etc. The nature of Purusa is constant purity. Indifference is his character.
By knowledge is denoted his being intelligent. Whereas Buddhi is impure, not
indifferent, and non-intelligent, siwr^ A-pasyan, not seeing. *jrcf<j Kuryat, is led
to form, ria Tatra, therein, in respect of Buddhi. ^irH^Qf Atma-buddhim, the
notion of the Self. %% Mohena, by reason of the dullness (of Tamas).
V. Not knowing Purusa to be different from Buddhi
in nature, character, knowledge, etc., a man is led, by reason
of the dullness born of Tamas, to form the notion of the
Self in respect of Buddhi.
19. The above has been quoted by Vyasa in his Commentary on the
Yoga-Sutram II. 6 which describes Asmita or Egoism as being " the
apparent identity of the subjective power of seeing (i.e., Purusa) and the
instrumental power of seeing (i. e., Buddhi)."
PANGHASIKHA-BtJTRAM. 9
20. It follows, therefore, that there is Bondage as long as this
notion of the Self in respect of the Not-Self remains, and that there is
Release when this notion is destroyed by the knowledge of the Self as
being distinct and different from the Not-Self in all essential particulars.
^ira SyAt, can be. *^: Svalpah, little. *farc: Samlrarah, mixture.
Sa-pariharah attended with, i.e., capable of , avoidance or removal. wmsr: Sa-prati-
avamarsah, attended with, i.e., capable of, being borne easily. s»w^i Kusalasya,
of the good. T Na, not. <*HW«< Apakarsaya, for damage or impairment or lessen
ing the effect, w^ Alam, sufficient, strong or powerful enough,
VI. A little mixture (of evil entailed, for instance, by
the killing of animals) which is capable of removal (by ex
piation) or is easy to bear, cannot prevail for the diminution
of the (greater) good (produced by the performance of sacrifices
such as the Asvamedha and the like).
21. The above bears reference to the vexed question as to the conse
quences of the acts of sin necessarily committed in the course of the per
formance of sacrifices which are calculated to produce merits of far-reach
ing consequences. For instance, an Asvamedha sacrifice cannot be per
formed without the killing of a horse, and killing is a sinful act. So that,
while the performance of the Asvamedha produces its desirable conse
quences, the killing of the horse cannot, at the same time, fail to produce its
undesirable consequences. The question, therefore, arises whether what is
acquired througb the sacrifice, be not lost through the sin. This is an
important issue arising in the discussion of the Law of Karma as a whole.
22. Now, " the killing of animals, etc., has," as Vachaspati explains,
'* two effects. The first is that, being ordained as part of the principal action,
it helps in its fulfilment. The second is that, the causing of pain to all
living beings being forbidden, it results in undesirable consequences- Of
these, when it is performed only as subsidiary to the principal action,
then, for that very reason, it does not manifest its result all at once,
independently of the principal action. On the contrary, it keeps its
position of an accessory only, and manifests only when the fruition of the
principal ruling action begins. It is said to be tacked on to the ruling
action, when, while helping the ruling action, it exists as the seed of its
own proper effect. Panchadikha has said the following on the subject :
A, little mixture.'
10 PANCHA&KHA-SdTRAM.
"When the ruling factor of the present karma, born from the sacrifice
of Jyotistoma, etc , is mixed up with the present cause of evil, it may be
easily removed. Tt is possible of removal by a small expiatory sacrifice.
Even if an expiatory sacrifice be not performed by carelessness, the
subsidiary action would ripen at the time of the ripening of the
principal only, and, in that case, the evil generated thereby would
be easy to bear. The wise who are taking their baths in the great
lake of the nectar of pleasure brought about by a collection of good
actions, put up easily with a small piece of: the fire of pain produced by
a small evil. It is not, therefore, capable of diminishing, i.e., appreciably
lessening the effect of the good, i.e., of his large virtues." — Rama Prasada's
translation.
23. This Aphorism of Panchaj^ikha has been quoted by Vyasa in
his Commentary on the Yoga-Sutram II. 13. "So long as the cause
remains, the fruition of Merit and Demerit is in the kind of birth, length
of life and experience."
24. Pandit Raja Ram is wrong in reading the next sentence in the
Commentary as part of the present Aphorism. For both Svapnesvara and
Vsichaspati are against this reading.
25. But the fact remains that even a highly meritorious act is
tainted with sin, and with consequent pain. It is even as Patanjali declares
that " to the discriminative, all is pain" (Yoga-Sutram II. 15). And pain
is the thing which every mortal seeks to get rid of : not merely present
pain, but pain not-yet-corae is the thing to be avoided v Yoga-Sutram II. 16).
Accordingly, both in the Samkhya and in the Yoga Sastra, enquiries have
been instituted into the cause of its origin as well as into the means of
its removal. In the Yoga-Sutram II. 17, Patanjali declares that the
conjunction of Buddhi and Purusa is the cause of pain. And on this
subject, also says Panchasikha :
d<wli'i^r|fceisJHid Tat-Samyoga-hetu-vivarjanat, through abandonment of the
cause, namely, Non-discrimination, of the conjunction thereof, i-e., of Buddhi. Wr|
Syat, will be. ^re^ Ayam, this, i.e., the desired prevention of pain not-yet-come.
gm^rfli: Atyantikab* final, permanent. ^:^Mdi*i<: Duljkha-prati karat, prevention or
remedy of pain.
VII. Through the abandonment of the cause thereof,
there can be the permanent prevention of pain, which is
desired.
PAKCHASIKHA-SUTRAM. 11
26. The above has been quoted by Vyasa in his Commentary on the
Yoga-Sutram II. 17.
27. Pain is due to conjunction. Rajas gives rise to pain in Sattva,
which reflects it on Purusa, through conjunction. In this reflection con
sists the experience (Bhoga) of Purusa from which emancipation (Apavarga
is sought. To describe them more correctly, Bhoga is the ascertainment
of the essential nature of the Gunas, asvdesirable and undesirable, in their
undifferenthited form ; and Apavarga is the ascertainment of the essential
nature of the Experience!*, through the withdrawal of the influence of
Prakriti upon him. To accomplish both these objects, namely, Bhoga and
Apavarga, is the creation of the world. Creation is the exhibition of
Prakriti to Purusa. Purusa regards or looks at Prakriti from these
points of view only ; and there is no third point of view. So declares Pan-
cha&kha also :
TT^TW^
3R Ayam, this Purusa. 3 Tu, but. ^ Khalu, surely, im Trisu, in the three.
3^J Gunesu, in the Gugas, Sattva, Rajas, and Tamas. mv Kartrisu, which are
the actors, agents. ^«MK A Kartari, who is not the actor. ^ Cha, and. 3^
Puruse, in Purusa. g^ig^idft Tulya-a-tulya-j&tiye, who is of a like and unlike
kind. ^ Chaturthe, the fourth, ddfwwifafti Tat-kriya-saksi^i, who is the
witness of the action thereof, i.e.. of the Gugas. ^iwn^ Upaniyamanan, that are
being presented, swr^ Sarva-bhavan, all objects. STOT^ Upapannan, established,
known. 3^**^ Anupasyan, knowing. T Na, not. ^PT Darsanam, view, wm
Anyat, other. i*& Sankate, suspects.
VIII. This one, however, seeing all things explained
as these are being presented to the three Gunas as the actors
and to the fourth, viz., Purusa, of a like and unlike kind, as
the non-actor and as the witness of their action, does not
suspect (the existence of) any other point of view, or object
of knowledge.
28. " Of a like and unlike kind": — For instance, the Gunas are eter
nal, so is Purusa ; Purusa is intelligent, but the Gunas are non-intelligent.
29. " The above has been quoted by Vyasa in his Commentary on
Yoga-Sfitram II 18 : The object (Dritfya) which possesses the nature of
illumination (Sattva), activity (Rajas), and inertia (Tamas) and consists
PANGHASlKHA-StiTRAM.
of the elements and of the powers of cognition and action, exists for the
purpose of experience and of emancipation.
30. " But these two, experience and emancipation, which are effected
by Buddhi, reside in Buddhi alone ; ho\v are they, then," asks Vy;>sa,
" predicated of Purusa ? " He next gives the answer : " Just as victory or
defeat, which lies in the army, is predicated of the owner of the army, as
he is the experiencer of its consequences, so too are Bondage and Release,
residing in Buddhi alone, are predicated of Puru&a, as he is the experiencer
of their consequences. Of Buddhi alone are Bondage in the shape of the
non-accomplislunent of the object of Purusa, and Release in the shape of the
fulfilment thereof. Similarly, are perception, memory, reasoning, doubt,
knowledge of the truth, and blind attachment to life, which reside in
Buddhi, are attributed as existing in Purusa, as he is the experiencer of
their consequences, by having their reflections thrown upon him from
Buddhi, through proximity."
31. Puruba, then, is neither quite similar to Buddhi nor quite
dissimilar to it. He is not quite subject to Bondage and Release, nor is
quite free from them. On this subject, Paficha&kha further declares:
f
A-parinamini, not subject to transformation, unchangeable, ff
Hi, for. ^RR*if?R: Bhoktri-Saktih, the power of the experiencer, intelligence, cons
ciousness. swfirasnif A-prati-Sankrarna, not moving towards objects, inert, actionless,
inactive. * Oha, and. iRwPni Parinamini, subject to transformation, change
ful. 9$ Arthe, into the object, i.e., Buddhi. nmsa^rn Pratisamkranta, transferred,
moved to. ¥* Iva, as if. H^Ph^ TaWrittim, the modifications thereof, ie.,of
Buddlii. ^HMdld Anu-patati, imitates, modifies according to. rrar: Tasyafe, its, i.e ,
of Buddhi. * Cba, and. mp^?T^N^^niT: Prapta-chaitanya-upagraha-rdpdyah, trans
formed by receiving the reflection of intelligence, ^fgfn: Buddbi-vritteh, of the
modification of Buddhi. 3RWW?*?roT Anu-kara-matra-taya, by reason of mere imita
tion. •jfi^n Buddhi-vrittya, by the modification oi Buddhi ^mnigr A-visista,
unqualified, f^ Hi, verily, ^rrfffr: Jnana-vritti^, modification of consciousness.
?ra Iti, thus. *i¥n*m Akhyayate, called, described.
IX. For the power of the Experiencer which is un
changeable as well as inert, as if running into the changeful
PANCHASIKHA-SUTRAM. 13
object (i.e., Buddhi), imitates its modifications. And by
reason of the mere imitation of the modifications of Buddhi,
while that is transformed by receiving the reflection of intel
ligence, it (the imitation) is described as the modification of
intelligence unqualified by the modification of Buddhi.
32. The above has been quoted by Vyasa in his Commentary
on Yoga-Sutram II. 20 : " The seer is the power of seeing merely : though
pure, he sees ideas by imitation," and he thereby supports the proposition
that " though pure, he sees ideas by imitation ; because he sees, by imita
tion, ideas belonging to Buddhi, and, though he is not of the same nature
as Buddhi, as he sees by imitation, because he looks as if he were of the
nature of Buddhi." This is further explained by Vacbaspati in the follow
ing manner :
" Although the moon is not, as a matter of fact, transferred into
pure water, yet, inasmuch as its reflection passes into water, it is, as it
were, transferred into it. So also, the power of consciousness, although
not actually transferred into the Buddhi, yet is, as it were, transferred
into it, because it is reflected into it. By that fact, consciousness becomes,
as it were, of the very nature of the will-to-be (Buddhi). It accordingly
follows the modifications of the will- to-be. This explains the words "by
imitation." It is said, it cognises by imitation, as it cognises by following
the modifications of the will-to-be." — Ram Prascidas translation.
33. Conjunction has been stated to be the cause of Bhoga. The
objective world owes its existence to it. But when, in the case of a
Purusa whose objects have been fulfilled, the objective world no longer
exists for him, it does not at the same time altogether vanish out of
existence, because there are other Purusas whose Bhoga and Apavarga
still remain to be accomplished. (Vide the Yoga-Sutram II. 22). Thus
is the continuity of creation established. Hereby is also established
that, whereas the Subject and the Object exist from eternity, their conjunc
tion must, in the form of a stream of successive conjunctions, be without
beginning. On this subject there has been quoted by Vyasa, in his
Commentary on the above Yoga-Sutram, the following Aphorism of
Panchat^ikha :
Dharmioam, of the containers, that is, the Guijas, Sattva, Rajas, and
Tamas. miRwImid An-adi-samyogat, because conjunction with Purusa is without
beginning. >ri*naw!T^ Dharma-matranarn, of all the contained, that is, the products
14 PANCHASIKHA-StJTRAM.
Mahat and the rest. ^R Api, also, 9Hrf^: An-ddih, without beginning.
Sarnyogafy, conjunction.
X. Because the conjunction of the Gunas (with
Purusa) is without beginning, the conjunction also of the
products thereof, taken as a class, is without beginning.
34. " It is for this reason ».that, although the conjunction of one
Purusa with one manifestation of the principle of Mahat has ceased to
exist, the conjunction of another Purusa with another manifestation of
the Mahat has not become a thing of the past." — Ram Prasada's translation
of Vachaspati.
35. In the Yoga-Sutram III. 13, Patanjali declares: " By this are
described the changes of characteristic vdharma), of secondary quality
(laksanaj, and of condition (avastha) in the objective and instrumental
phenomena." — Ram Prasada's translation.
36. In the course of his Commentary on the above, Vyasa observes :
" The change of secondary quality is the moving of the characteristic
along the paths of being (past, present, and future). The past character
istic joined to the past secondary quality, is not devoid of the future
and the present secondary quality. Similarly, the present (characteristic)
joined to the present secondary quality, is not devoid of the past and
the future secondary quality. Similarly, the future (characteristic) joined
to the future secondary quality, is not devoid of the present and past
secondary qualities. For example, a man who is attached to one woman,
does not hate all the others.
" Others find a fault in this change of secondary qualities They
say that all the qualities being in simultaneous existence, their paths of
being must be confused, (and thus overlapping one another, cannot be
considered as distinct and different).
" This is thus met : That the characteristics do exist as such, requires
no proof. When there is such a thing as a characteristic, the differences
of the secondary qualities also must be posited. It is not only in the
present time that the characteristic characterizes. If it were so, the mind
would not possess the characteristic of attachment, seeing that attachment
is not in manifestation at the time of anger. - Further, the three (peaceful,
fearful, and dull) secondary qualities are not possible of existence in one
individual simultaneously. They may, however, appear in succession,
by virtue of the operation of their several (exciting causes. Therefore,
there is no confusion. For example, attachment being in the height of
manifestation with reference to some object, it does not, for that reason,
PANCHASIKHA-S&TRAM. 15
cease to exist with reference to all other objects. On the contrary, it is
then ordinarily in existence with reference to them." — Earn Prasadas
translation.
And in support of the above view, Vyasa quotes the following
Aphorism of Panchadikha :
Rupa-atisayafr, intensities of nature or characteristic.
Vritti-atisayah, intensities of function or manifestation. * cha, and.
Virudhyante, are opposed. OTfr^ffR Sam&nyani, ordinary ones. 5 Tu, but.
Atisayaili, with the intense ones, q* Saha, with. JwM Pravartante, co-exist,
co-operate.
XL Intensities of characteristic and intensities of
manifestation are opposed to each other, but the ordinary
ones co-exist with the intense ones.
37. This simple Aphorism of Panchasikha embodies the discovery
of the important doctrine of the sub-conscious mind.
38. As to the relation between AkasJa and the Power of Hearing,
there is the following Aphorism of Panchasikha :
II
^ Tulya-desa-sravanan&m, of those having their powers of hear
ing similarly located, that is, equally in Ak3,sa or soniferous ether. *$^wf?H Eka-
desa-sruti-tvam, to have the power of hearing in the same situation, ^fai Sarve-
sa"m, of all. w^ Bhavati, is.
XII. In the case of all, having their powers of hear
ing equally located in Akasa, hearing takes place in the
same situation.
39. The above has been quoted by Vyasa in his Commentary on
the Yoga-Sutrarn III. 40 : " By Samyama over the relation between
Aka^a and the power-of-hearing, comes the higher power hearing."
40. And Vachaspati explains its sense and significance in the
following manner : " This sense of hearing, then, having its origin in the
principle of egoism, acts like iron, drawn as it is by sound originating
and located in the mouth of the speaker, acting as loadstone, transforms
them into its own modifications in sequence of the sounds of the speaker,
and thus senses them. And it is for this reason that for every living
16 PANOHASIKHA-S&TRAM.
creature, the perception of sound in external space is, in the absence of
defects, never void of authority. So says the quotation from PanchasJikha :
" To all those whose organs of hearing are similarly situated, the situation of
hearing is the same." " All those " are Chaitras and others whose powers
of hearing are similarly situated in space. The meaning is, that the powers
of hearing of all are located in 2ka&. Further, the Akaafo, in which the
power of hearing is located, is Lorn out of the Soniferous Tamnatra,
and has therefore the quality of sound inherent in itself. It is by this
sound acting in unison, that it takes the sound of external solids, etc.
Hence the hearing, i.e., the sound, of all is of the same class.
" This, then, establishes that Akarfa is the substratum of the power
of hearing, and also possesses the quality of sound. And this sameness
of the situation of sound is an indication of the existence of Aka^a. That
which is the substratum of the auditory power (Sruti) which manifests as
sound of the same class, is Ak&rfa." — Earn PrasadcCs translation.
41. In his Pancha&kha — Acharya-pranita Samkbya-Sutra, Pandita
Raja Ram includes the following quotations by Vyasa :
cHUT
: II
XIII. The Pradhana, the material cause of all mani
festation, would become what it is not, if it tended only to
rest, because in that case there would not be any manifesta
tion into phenomena ; nor would it be what it is, if it were
to remain in constant motion, because in that case, the phe
nomena would become eternal and never disappear. It is
only when it tends to both these states, that it can be called
the Pradhana (the cause of manifestation), not otherwise.
The same considerations apply to any other causes that
might be imagined. — Vide Vyasa's Commentary on Yoga-
Sutram II. 23.
XIV. On account of the absence of the difference of
form, intervening space and time, and genus, there is no
separation in the Root (i.e., the Pradhana.) — Vide Vyasa's
Commentary on Yoga-Sutram III. 52.
PANCHA&IKBA-S0TRAM. 17
XV. All the diverse forms of juice, etc., caused by the
transformation of earth and water, is seen in immobile
objects ; similarly of the immobile, in the mobile, and of the
mobile, in the immobile. — Vide Vyasa's Commentary on
Yoga-Sutram III. 14.
XVI. Of these which possess the same genus, the
differences are in (specific) properties only. — Vide Vyasa's
Commentary on Yoga-Sutram III. 43.
u
XVII. By the magic panorama of Mahamoha (desire
and ignorance), overshadowing the Sattva which is lumi
nous by nature, the very same is employed in acts of vice.—
Vide Vyasa's Commentary on Yoga-Sutram II. 52,
XVIII. There is no penance greater than Pranayama :
whence are the purification from dirts and the brightness of
knowledge. — Vide Vyasa's Commentary on Yoga-Sutram
II. 52.
^roref JTfrgrr $*t <jJ<^ ^vr^% *re£rsr ^r*^ *r^Rr u
XIX. (In the case of those who do not possess the
i curiosity to know the nature of the Self), giving up, through
faults (i.e., demerits), the nature, there arises a liking for
primd facie contrary views, and dislike for the ascertainment
of the truth. — Vide Vyasa's Commentary on Yoga-Sutram,
IV 25.
n
XX. As a Brahmana undertakes many a vow, one
after another, he turns away successively from acts of injury
due to inadvertence, and thereby makes the virtue of non-in
jury (ahimsa) gradually purer and purer. — Vide Vyasa's
Commentary on Yoga-Sutram II. 30.
18 PANG HA SI KHA-S&TRAM.
XXI. And what are these activities of the Dhyayins,
namely, friendliness (maitri), etc., being, by nature, inde
pendent of external means, accomplish the highest virtue. -
Vide Vyasa's Commentary dh Yoga-Sutram IV. 10.
42. And to them, the Kapila Asirama reproduction add£ :
11
XXII. The activity of the Pradhana is for the sake of
the exhibition of herself. — Vide Vyasa's Commentary on
Yoga-Sutram II. 23.
43. But Vachaspati tells us that No. XIII is a doctrine of an
opposite school, and Nos. XVII — XX are the teachings of the Agamins(Saiva
Dar^ana) ; while Vyasa himself tells us that No. XIV is an aphorism of
Varsaganya and No. XXII is a text of the Veda. Both of them, again, are
silent as to the paternity of Nos. XV and XVf. The remaining one, No. XI,
is referred by Vachaspati to the Ach&ryas or older teachers of the Samkhya
School. In these circumstances, we do not feel we should be justified in
affiliating these aphorisms to Panchaj^ikha.
44. Pandita Raja Ram has, we observe, arranged his aphorisms
of Panchasikha in a particular order, and has explained them in a
connected form. This may mislead the unwary in thinking that this
collection of aphorisms is a complete treatise composed by Panchasikha
which, however, it is not, and can, by no means, pretend to be. To avoid
any such. misconception, we have, with the single exception of the first j
one, — and this, for obvious reasons — presented the aphorisms just in the *
order of their quotation by Vyasa ; for there is no more reason known to
us for placing them in one particular order than in any other.
45 It may also be just mentioned here that some other views, not
aphorisms or sayings, of Panchasikha have been referred to in the Samkhya-
Pavrachana-Sutram also. See Ibidem V. 32 and VI. 68, and Vijnana
Biksu's Commentary on I. 127.
B
132
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1915
Sinha, Nandlal
The samkhya philosophy
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