1. A crital study of the sankhya system Sovani

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Pooha Oriental Series, No. 11

A CRITICAL STUDY OF THE SĀNKHYA SYSTEM

ON THE LINE OF THE SANKHYA-KARIKĀ. SĀNKHYA-SUTRA AND THEIR COMMENTARIES

( being the research paper submitted to the University of Allahabad with the addition of an English and Sanskrit introduction and the texts of the Sankhya-Karika and the Sankhya Sutra.

BY V. V. SOVANI, M.A., LL.B., Rajkumar College, Raipur.

POONA ORIENTAL BOOK AGENCY 1935

CONTENTS

Pages Preface ... ... ... iii Association ... ... ... ... V

Introduction ... ... ... vii ... A Critical Study of the Sankhya System 1-54 ... Sanskrit Introduction to Sankhya Sutras 1-8 Sānkya Sutras ... ... 1-28 ... ... Sānkhya Kārikā 29-36 ... ... ...

4

[ All Rights Reserved by the Publisher ]

N.B .- Separate copies of Sanskrit Introduction, Sankhya Sutras & Karikas are sold per copy.

Printed by : S. R. Sardesai, B.A., LL.B., Navin Samarth Vidyalaya's 'Samarth Bharat ' Press, 947, Sadashiv Peth, Poona 2.

AND Published by : Dr N. G. Sardesai, L.M.s., for the Oriental Book Agency, 15 Shukrawar, Poona ( India ).

PREFACE

The author of a new book on the Sankhya philoso- phy owes an explanation to his readers. Since there are already a few books in English, exclusively devoted :to the Sankhya and some others covering the whole field of Indian Philosophy, each containing a chapter on the Sänkhya, it may be demanded, why inflict another ? My answer is simple. The present work is not altogether a new attempt but the reprint of my paper on the Sankhya, prepared under the wise and able guidance of Pandit (now Dr.) Umeśa Miśra, and published five years ago in the Allahabad University Studies, Arts section, Volume VII, pp. 387-432, while I was a Re- .search Scholar in the Department of Sanskrit of the Uni- versity of Allahabad. Then again, this booklet is not meant to replace the existing works but to supplement :them, if the humble effort of a beginner, with very little .pretensions to originality, can aspire to such a claim. This reprint has afforded me an opportunity to add in- troductions in English and Sanskrt and the texts of the Sankhya-Sutra and the Sankhya-Kārikā. It is not a detailed critical study of the Sankhya based on an exhaustive study of all the available origi- nal materials, but is a brief treatment of a select and compact group of facts on broad lines. I flatter myself that it will serve as a handy volume to Oriental scho- lars and University students; but those, who relegate the Sanskrt texts to the back-ground and want the English exposition only, will not find much in it to meet their requirements. References to sources have been given in the foot-notes in the case of important points only.

iv A CRITICAL STUDY OF THE SANKHYA SYSTEM

My thanks are due to Principal T. L. H. Smith- Pearse, I.E.S., for kindly having gone through the manuscript of the English Introduction, to Dr. J. Sinha, M.A., Ph.D., P.R.S., Professor of Philosophy, Meerut College, for associating himself with this book and to some of my colleagues for some helpful suggestions.

Raipur : April 1, 1935. V. V.S.

ASSOCIATION

I feel immense pleasure in associating myself with the valuable and scholarly work of Mr. V. V. Sovani, M.A., with whom I have been intimately connected for many years by the closest ties of affection. He is a distinguished graduate of our College and the Agra University. He was inspired with genuine love for Sanskrit literature and philosophy by his father, late Prof. V. V. Sovani, M.A., of Meerut College and Allaha- bad University, who was well-known in Northern India for his profound scholarship in Sanskritic studies. Mr. V. V. Sovani wrote his "A Critical Study of the Sankhya System" as a Research Scholar of the Allaha- bad University, which was published in the Allahabad University Studies, Vol. VII., in 1931. He has laid us under a deep debt of gratitude by publishing the abstract in the form of a book which will be easily accessible to all interested in the subject. His work with its historical introduction and highly suggestive, critical analysis of the Sankhya Kārikā with its commen- taries and a comparative estimate of their interpreta- tions will be a valuable guide and a useful book of reference to all students of Indian philosophy. The book, fully worked out, with English translations of the Karikas and important portions of the commenta- ries, will be a valuable contribution to the literature on the subject.

Meerut : Jadunath Sinha. April 1, 1935.

INTRODUCTION

A critical treatment of the Sankhya has been essayed in the body of the book. The occasion is here taken to discuss a few broad principles and to present some thought-provoking ideas, but I have attempted only to suggest, not to dilate. Religion and philosophy will always have an impor- tant place in ennobling the life of man. Science1 can- not replace them. It is in the nature of too many men. to crave for something that the mind cannot grasp and which is beyond the powers of exact sciences to ex- plain. The modern increasingly scientific world has not yet been able to solve much of the riddle2, and whatever comparatively few conclusions science has reached are liable to be reversed any moment. Who could expect that many of the Newtonian theories of

1. "The tendency to-day is not to reduce everything to manifestations of matter-since matter now has only a minor place in the physical world-but to reduce it to manifesta- tions of the operation of natural law", and concludes " ... Dismiss the idea that natural law may swallow up religion; it cannot even tackle the multiplication table single- handed. "-Prof. Eddington, as quoted by Ramanand Chat- terji in the Malaviya Commemoration Volume. 2." ... The ethers and their undulations, the waves which form the universe, are in all probability fictitious. This is not to say that they have no existence at all: they exist in our minds, or we should not be discussing them; and something must exist outside our minds to put this or any other concept into our minds. To this something we may assign the name reality, and it is this reality which it is the object of science to study."-Sir James Jeans in Mysterious Universe.

INIKUDUCIIUN

Mathematics and Physics would be overthrown by Einstein's theory of Relativity? " An apple is attract- ed by the earth when it falls" was said by Newton. In the popular language, Einstein would probably now say, " The earth moves up to receive the apple ". A molecule was regarded as unbreakable. Later on atom was supposed to be an unanalysable entity but now that too is supposed to be made of electrons and pro- tons. In simple language, energy is supposed to be evolving matter, a statement which the scientists were not ready to accept in the past. Consider also the example of the Elements. More than 96 have been found out and he who knows the Electronic theory may some day reduce the number to Unity. Surely a start has been made by transmutation of lead into gold and Hydrogen into Helium. If it is possible to get one from the other, it may be possible some day to get All from One. The influence of the West and new scientific theories and inventions have helped to change the out- ward aspect of India but the inner spiritual aspect of the country has not changed much. There is no achieve- ment in the world which can compare favourably with that of Indian speculative philosophy ranging from the half-inarticulate beginnings in the Vedas to the logical realism of Nyaya and the ethical idealism of Buddhism. An attempt has been made in the following para- graphs to show the unity and continuity of Indian thought and its close relation to life and religion from the dim dawn of history. The Aryans of the Vedic period were an energetic race, ever ready to act and to fight, taking pleasure in life and work, ready to enjoy the good things which life offered, manfully struggling against difficulties

vili A CRITICAL STUDY OF THE SANKHYA SYSTEM

and dangers. They seem never to have doubted that, inspite of its ills, life is, on the whole, a good thing, and they cherished the faith that after death brave and good men go to "Elysian fields" where, through the favour of the Gods, they enjoy everlasting bliss. But, gradually, the spirit and belief of the people underwent a profound change. The old simple joy in life and delight in action passed away, and the view began to be held that life is not a good thing at all, that its ills and sufferings are greater than its joys and pleasures. Death was no longer viewed as a gate to a happier state of existence, but as the transition into other states, all of which are full of sorrow. Great teachers arose, who taught that, strive as he may, man can secure no permanent happiness; that life indeed is nothing but pain; that death will begin only another round of painful existence. The old Aryans, in short, had held that life, with all its troubles, problems and perplexities, is a good thing to be enjoyed; the later Hindus were inclined to the view that, for the virtuous and sinful alike, all lives are pain and sorrow. With their minds less fixed on the needs and joys of the day, these thinkers found leisure also to ponder on the world and on human life. They began to think that the way to true happiness lay not in doing and enjoy- ing, but in the bliss of inward meditation, and that such meditation could best be carried on in the solitude of forests, apart from the noisy haunts of men. When, in that little known remote period, the theory that man was crushed with the burden of threefold pain, took shape, and when the popular religion of the period failed to solve the difficulty except by showing a way to temporary escape from the pain and sorrow of existence, the great sages and thinkers turned -their

INTRODUCTION ix

attention to the investigation of the origin of pain. In the actual process of investigation they were faced with perplexing anomalies and imperfections in the Creation and were painfully conscious of the limitations of their powers. They did not hold any divine agency respon- sible for this. The origin of pain, they said, was the effect of causes, of deeds done, either in this or in a past life. Then there arose a new question, whether it was possible for man to put an end to the seemingly `unbroken and irresistible sequence of the effects of deeds, and whether the cycle of life and death must go on for ever. All action in the world is brought about by desire, which is based on innate ignorance which makes a man fail to recognise the true nature of things and ulti- mately causes transmigration. The darkness of such ignorance is dispelled by divine knowledge, which, ac- cording to every philosophical school, consists of tat- tva-jñana. Universal knowledge, when attained, des- troys the effect of Karma, which would otherwise result in a future existence, and thus puts an end to transmigration, or in other words, brings salvation. How can man know himself and attain tattva-jñana to annihilate the effects of Karma? Here we arrive at the parting of the ways. The peculiar bent of the Hindu mind, illustrated in the principal philosophical and religious systems of India, diverse though they are, has the special feature that it tends to and aims at pacifi- cation of the mind and thus hopes to get rid of the sufferings of the worldly existence. The different systems only prescribe different methods. As our pre- sent work is a critical study of the central features of the Sankhya doctrine, we shall henceforward confine .our remarks mainly to the Sankhya, the pioneer

-xii A CRITICAL STUDY OF THE SĀNKHYA SYSTEM

wise, how could Prakrti ever hope to undertake the un- paralleled philanthropic task of labouring unceasingly for the permanent release of Purusa, if one is the nega- tion of everything that the other stands for? Where was the necessity of supposing the ultimate plurality of Purusa, when the reasons for such a supposition are en- tirely worldly, such as bondage and release of indivi- duals? The Purusa is always absolutely unaffected by the influence of Prakrti. Then how can we distinguish one Absolute Purușa from his kindred? Does not such plurality imply introducing limitations in Him ? Was the plurality of Purusa a concession to the vanity of man? Was the merging of his soul into one undifferentiated Purusa a poor consolation? Does it make the Sankhya more attractive? Did Satkāryavāda stand in the way of a single Purusa, because one Prakrti is three Gunas and their varied combinations' could bring the whole creation into existence, whereas one Purusa could not boast of any such power? How could he account for the numberless individuals in the ani- mate world? Were countless Purusas supplied to fill the whole universe, so that, later on, no difficulty be felt to start and keep the world evolving ?

5. A concrete illustration of the enormous possibility of combinations from a very simple mechanism, lock and key :- " Each tumbler step of a large Chubb key can be given one of thirty different heights, the bolt step one of twenty. By merely transposing the order of the steps in a six step key it is possible to get 720 combinations. By diminishing or increasing the heights, the possible combinations may be raised to the enormous total of 7,776,000 " .- A. Williams in How It Works, pp 435-6.

INTRODUCTION xiit

Many are the objections raised. To mention a few : How are Purusas many and Prakrti eternal? How can they come together? How can the evolutes combine in themselves the cosmic and the psychological? How can the original harmonious balance of Gunas be dis- turbed? Are the tangible things of the world no more than Gunas in conflict? Probably Prakrti alone, in the opinion of these critics, would have been more success- ful in explaining the scheme than Prakrti with an addition of innumerable Purusas. The absolute un- attachment of Purusas is considered a definite hindr- ance rather than a solution. If the problem of problems-the Purusas' evolution starting propinquity to Prakrti-is solved, much of the criticism can be silenced, they say. But where is the problem to necessitate a remedy ? Why is it thought necessary that they are to be brought together and then a way of its accomplishment search- ed? Are Purusa and Prakrti not all-pervading and are they not, then, blended everywhere with each other like warp and woof? Evolution under such circumstances will be unending. Whatever the texts may say, the released Purusa remains where he was and what he was, with the difference that Prakrti ceases to affect him. The release brings no change in prakrti also, because, though it affects the released no more, it unceasingly continues its attractions for the unreleased, who will always be in a vast majority. In short, everything con- tinues to be what it was and where it was. Prakrti ceases its attraction for the released-this statement lays emphasis only on the discriminating knowledge which makes the Purusa's standing aloof possible, and not on the cessation of activity in Prakrti with regard even to the released.

-xiv A CRITICAL STUDY OF THE SANKHYA SYSTEM

Throughout the different periods the leaders of Indian thought never lost sight of the psychological basis of metaphysics. Rejecting phenomenalism, the Vedānta reaches the greatest heights the Indian mind has ever attained, when evolving a formula to explain the phenomenon of consciousness. The Sankhya blundered. In attempting to solve one difficulty, it created another. It tried to reconcile the philosophical and the mundane and, in the process, miserably failed over the former. Contradictions have crept in because of this failure; the whole argument has been shaken and people have been led to think that the Sānkhya pro- pounders were no better than blind teachers leading the blind. Shortcomings may be concealed by various kinds of special pleading, but the inconsistencies cannot escape the critic's eye. Thought-systems are contributory, and their com- bined message boils down to unity. Time and space are unending quantitatively but not qualitatively. Every individual thing in the world comes into being and disappears, and time and space, as applied to it, are unending; but if the world is viewed devoid of time and space, it becomes homogeneous. So the world is transitory distributively but not collective- ly. Prakrti contains the opposing constituents, Sattva and Tamas, yet they are reconciled by Rajas. So Gunas both create divisions and differences and maintain unity also. So the activities of the world form, as it were, one broad stream, but superficialities, caused by the predominance of one Guna or the other, lead men to think there are several separate channels each small enough to make human knowledge of it possible. The Sankhya for these reasons is dualistic, with Prakrti and Purusa as co-eternal. But they are different from

INTRODUCTION Xv

each other and neither of them is a cause or effect of the other. Without the help of the Sankhya, the world cannot be properly known, and as the unworldly can be studied only through the worldly, the Sankhya has been given an important place by most of the systems. Without the many, there is not the one, and without differences there is not the uniform; and therefore, true knowledge implies seeing one in many and many in one, and seeing uniformity in diversity and diver- sity in uniformity. If dualism is deficient without the acceptance of one absolute being over and above Purușa and Prakrti, which inspite of Him persist and prove their existence by their opposing natures, monism alone is not self-sufficient also. Monism through dualism is just and proper; but the Vedānta monism, with Maya to explain the world, is unjust and improper. Similarly, the two ways to salvation are- to retain activity but to abandon its fruit; and to abandon the fruit as well as the action. The former, that is, objectless activity, means the substitution of major for minor desires, of collective for individual good, of soul-care for bodily care. Sānkhya sanyāsis who abandon the prescribed duty are in the wrong, because instead of foregoing the fruit they forego duty itself.6 Sanyasa is self-centred, while Karma-yoga is community-centred. The latter's outlook is broad because it procures a man's own good, through that of the community. 6. " A result of the combined doctrine of transmigration and karma is that it paralyses action, drives to asceticism, and makes action self-regarding, since it becomes the aim of every man to win salvation for himself individually by ac- quiring the right knowledge " .- Macdonnell in Comparative Religion.

xvi A CRITICAL STUDY OF THE SANKHYA SYSTEM

The exposition and justification of the Sankhya theories follow. So far, the reader has been prepared for the right perspective in which to judge them. Con- sidering the interdependence of different thought- systems, a man concludes, that there is no reason for followers of one system to think compelled to pick quarrels with others and holes in their system. So common a practice leads them to absurd exaggeration of the importance of their own tenets and deprecation of those of others. It leads them also to claim their system as complete and flawless for all and at all times; and to deny any truth in others. But in this variegated world no one system can boast to supply the needs of all individuals. One system suits some, and another suits others. A greater and greater realisation of this truth will keep each system within its limits and promote co-operation between all. Each has some- thing to teach and something to learn.

A CRITICAL STUDY OF THE SANKHYA SYSTEM ON THE LINE OF THE SANKHYA- KĀRIKĀ, SĀNKHYA-SŪTRA AND THEIR COMMENTARIES

The aim of the paper is to give a clear-cut exposi- tion of the Sankhya in its more developed form. Such explanation is intended to reconcile the many surface irregularities, seeming incongruities and superficial inconsistencies, which usually strike the casual reader and critic. Such misconceptions are not the lot of the unwary and the uninitiated only. All have with one voice deprecated this or the other aspect of the system. In view of its general misunderstanding by all and sundry, a new treatment of the subject will not be out of place. A perfect thought-system should naturally grow out of its initial fundamental postulates, which do not require recurring subsequent reinforcements to ac- count for all its developments. An attempt is made below to show that the Sankhya docs satisfy these re- quirements and that there is really no justification for the clamour which is usually raised against it. There are two broad aspects of the Sankhya which must be clearly distinguished in the present study; one is the Sankhya before Isvarakrşņa's kārikā and the other is the Sankhya after kārikā. There are un- doubtedly many more types of the Sankhya besides those which we shall have occasion to touch upon in course of the brief survey of the history of the Sänkhya. This review is necessary for a fuller insight into the meaning of the kārika terminology and the development of the karika conceptions. The above divisions into pre-kārikā, kārikā and post-kārikā

2 A CRITICAL STUDY OF THE SANKHYA SYSTEM

Sankhya are not intended to represent water-tight compartments without overlappings. The basis of classification in the three groups will be similarity of tenets and not mere chronological sequence. The consensus of opinion is that the pre-karika Sankhya marks an embryonic state and that the post-kārikā a state of deterioration from the settled form in the kārikā. The pre-kārikā Sānkhya is vague and no com- plete book on the subject is extant. The few references we have are to be met with in unexpected, out-of-the- way contexts and these too are often found indif- ferently mixed up with other heterogeneous material. In dealing with this topic, therefore, emphasis will be laid only on facts that have in any way contributed to the shaping of the classical Sankhya. The Sankhya is one of the oldest systems1 of thought and we find it already prominent at the threshold of philosophical enquiry. The pre-kārikā Sankhya is the characteristic product of an India newly stirred to its depths by the impulses of creative philo- sophical activity. In this period, the great systems of Indian thought have their fountain-heads. These springs were to remain, however, for long, mere rills and rivulets of negligible magnitude, till in the period of the Upanisads we have them swelling into a mighty boisterous current, and this in its turn was to split up and settle down finally into the six familiar channels of Indian philosophy which have watered through centuries this ancient land. The pre-kārika

1 'System' in this context does not imply that the Sankhya had from the very beginning a well-planned scheme with some definite author to its credit, or that its tenets had taken their final shape.

MEANING OF THE WORD SĀNKHYA 3

Sänkhya, in the meanwhile, may be considered a notable legacy of the early thinkers. The word Sankhya first appears in the Santiparva of the Mahabharata; and Sankhya and Yoga in that book have been referred to as ' sanātane dve.' Sānkhya at times stands for knowledge only and in that sense it has to be distinguished from the Sankhya, which is the name for a particular system. Sankhya standing for the system should not be derived to mean 'number' because enumeration is not a characteristic feature of the Sankhya. Other Indian systems far surpass it in this respect. The natural and traditionally accepted interpretation is from Sankhya-buddhi or knowledge. The term Sankhya was earmarked after a time for the particular system which believed in liberation through true knowledge of the difference of Prakrti and Purusa. Jacobi refers to parisankhya and distinguishes the practice of the Sankhyas, who, when explaining the significance of a conception, give an exhaustive enu- meration of things contained, from that of the Vaise- sikas, who give the vis'esas or distinctive qualities. Guparatna2 holds that the Sankhya derived its name from its first founder, Sankha. The Sankhya was ignored, it is often said, on account of its atheistic tendencies. This argument as it stands is not correct. The Sankhya was classed amongst the orthodox systems and therefore it always ranked higher than the monistic philosophy of Sankara in which everything was reduced to non-entity except Brahman, or than the deistic Vaisnavaite and Saivaite doctrines. The acceptance of the authority of the

' In his commentary on Saddarsanasamuccaya, p. 22, Bibliotheca Ed.

4 A CRITICAL STUDY OF THE SANKHYA SYSTEM

scripture may have been a device on the part of the Sankhyas, but it was successfully carried and they enjoyed all the advantages of an orthodox system with- out losing their own characteristic of maintaining the system purely rationalistic. To allow free thinking, they are said to have denied the existence of God, which would hamper the progress of pure reasoning in ignorant minds. But the reason was otherwise. There was no place left for Him in the system, and Indian thinkers and Indian followers were bold enough to carry their conclusions to the logical ends, however horrifying the results may be to the popular mind, or they did not remain horrifying because they were logical. Besides, the Sankhya has not openly rejected the authority of the Vedas. It has definitely accepted the śrutipramaņa as one of the pramanas, though śruti has a wider sense in the Sankhya, meaning correct tradition or authoritative statement. The Sankhya-Sutra has a penchant for referring to śruti for validity. But judged otherwise, the Sankhya has relegated anus'ravika methods in the removal of misery to a secondary place, though they are called pras'asya, in comparison to the Sankhya method which is s'reyan. Sankara and other com- mentators of his type have questioned the Sankhya inter- pretation of some śruti texts quoted for authenticity. The Sankhya is traced back to as early a text as the Rgveda, the hymns X, 221 and 129 of which give an idea ot the creation of the world remotely resembl- ing the series of Sankhya evolution. References are made also to Atharvaveda, X, 8 and 43, which mention the lotus flower of nine doors, covered with three strands, and to Satapathaand Sānkhāyana Brāhmaņas in which Atman is called the twenty-fifth principle. But thesc point to the critics' ingenuity. The Sankhya,.

ORIGIN OF THE SANKHYA SYSTEM

or rather no philosophical system, can be easily traced from the Vedas. They were most likely composed when the Aryans were afraid of the natural surround- ings of a newly discovered country and their thoughts were taken up in remedying the immediate evil and so they had no leisure to indulge in philosophical inquiry. But there is no denying the fact that the Sankhya had its origin in the Upanisadic literature, from which it slowly branched off into separate existence. The crude materials from which the Sankhya grew as a well-knit system of philosophy are strewn in great abundance over the whole Upanisadic literature, though they were arranged later under the Sankhya. For that reason it is repeatedly urged by Western scholars that the Brahma-Sutras of Badarayana, which are a samanvaya form of the Upanisadic philosophy, truly mean what Ramanuja represents and not what Sankara superimposes. The crowning theory of the Upanisads is not pure dualism, but it is not unqualified monism also. It is preferably qualified dualism. They represent a period of great activity and Sankara's theory of Maya and its later developments had no chance of finding a place in them. Kapila3 is considered the author of the Snkhya- Sutras as well as the first teacher of the Sankhya. One Kapila cannot be both, because it is generally believed that the Sankhya-Sutras were compiled about the 14th century A.D.4 He is not a historical person. His

3 Ahirbudhnya Samhita says that his theory was Vaisnava and Vijnana-Bhiksu has also emphasised the theistic charac- ter of the Sankhya-Sutra. 4 Not later than Sarvadarsanasamgraha because one sūtra is quoted by Madhvamantrin, who is a contemporary of Madhavarya .- 'Sources of Vijayanagara Hist.,' p. 51 and J. O. R., Madras, 1928, p. 148.

6 A CRITICAL STUDY OF THE SANKHYA SYSTEM

name occurs in various contexts and somehow it came to be associated with the Sankhya. He was known as a siddha in the literature of the Nathas and in the rasāya- nasāstra.5 In the Bhagavadgītā, he is referred to as the best of siddhas. His case is classed in that of janmasi- ddhi. The assumption of nirmanakaya in Vyasa's com- mentary on Yoga-Sutra, 1. 25, attributed by Vācaspati to Pañcasikha, implies that the Master had no physical body. He appears in Svetasvatara, 5. 2, as identical with Hiranyagarbha. In the epic he is identified with Agni, with Visnu and Siva, and all sorts of views are attributed to him, and he is the teacher of a number of sages. Sankara refutes the argument that Kapila of the Vedic texts was any great personage and identifies him with the Kapila who burnt the sons of. Sagara. Buddhist legends mention him as a predecessor of Buddha.6 Kārikā 70 places Āsuri next to Kapila. Āsuri and Pañcasikha are mentioned in Mahābhārata (12. 219) as teacher and pupil, from which is picked up the state- ment of the Karika. The Sankhya has an unbroken tradition from the time of Pañcasikha1 as indicated by s'işyaparamparayagatam in Kārikā 71. He is considered to be the author of the first regular book on the subject and in that light, Balarama, while interpreting samakh- yatam in Karika 69, says that the word means that Kapila only harangued and did not compile any book, the task being left to Pancasikha. In the Mahabharata, Janaka professes himself to be a disciple of the beggar Pañcasikha, belonging to the family of Paraśara. Mahabharata and Yogabhasya present different accounts

5 Vide the Introduction of Jayamangala by Pandit Gopinātha Kaviraj. 6 Compare Brahmajalasutra. 7 Assigned to first century A.D.

THE SANKHYA TEACHERS 7

of Pancasikha's philosophical position. Mahābhārata itself has two separate views attributed to him in 12.321 and 96-112. His views in 12.219 do not correspond with the Sankhya. He there holds bala as the sixth organ with reference to organs of action as manas is the sixth organ in relation with the organs of perception: His views correspond more with the Vedanta, where the separate existences of the individual souls finally merge into Brahman. He is considered the author of Sastitantra in Chinese tradition,8 and Svapneśvara in Kaumudīprabhā assigns Sankhya-Pravacana-Sūtra to him. Vacaspati identifies certain passages in Vyasa's commentary on Yoga-Sutra as his and they reappear in his name in the Sankhya-Sutra. From these extracts it can be said that his work must have been in prose. His views are more logical-that the souls are atomic in size, otherwise they could not be infinite in number; that the eternal connection of spirit is due to lack of discrimination' and not to works or to psychic body. Buddhist texts mention a Gandhabba Pañcasikha.10 The Chinese Sankhya-Kārika mentions Gārgya and Uluka as Sankhya teachers. . In Buddhacarita, Arādakalāma refers to Jaigīsavya, Janaka and Parāśara as persons who obtained liberation through the Sankhya.

8 Compare Jayamangalã. 9 Cf. Sankhya-Sūtra, 6. 68. 10 Asuri and Pancas'ikha adhere to a theistic Sankhya that resembles the Sankhya in the Mahabharata .- Radha- krishnan. Pancasikha agrees with Caraka. Caraka excludes Purușa from the list of tattvas and Cakrapāņi thinks that Prakrti and Purusa both being unmanifested have been counted as one; Tanmātras are not mentioned and senses are bhautika .- Dasgupta, 'Hist. of Ind. Phil.,' p. 213. Pancasikha probably modified Kapila's work in atheistic light as shown by 'tena bahudha krtam tantram' in Kārikā 70.

8 A CRITICAL STUDY OF THE SANKHYA SYSTEM

Karika 72 declares that the subject-matter of the Saptati is based on Sastitantra with the exclusion of akhyāyika and paravada. The Kārika is perhaps a later interpolation because the Saptati ended at Kārikā 69 where Gaudapādabhāsya finishes.11 Does Sașțitantra represent a work? The commentators do not touch the point. They differently enumerate the sixty topics that cover the whole Sankhya and that have been successfully incorporated in the body of the Saptati. Vācaspati quotes Rājavärtika, which is in anustubha metre for their enumeration while Jayamangala repeats the same in upajati. Paramartha also quotes the same. The ten maulikarthas, according to others, represent the common or individual qualities of the tattvas, but Nārāyana represents by them the twenty-five tattvas themselves, though their classification is strange- (1) puruşa, (2) prakrti, (3) buddhi, (4) ahankāra, (5-7) three guņas, (8) tanmātra, (9) indriya, and (10) bhūta. Ahir- budhnya-Samhitā takes Sasțitantra for a book having two mandalas of 32 prakrtis and 28 vikrtis. Chinese tradi- tion refers to a Sastitantra of 60,000 verses and this can be a misinterpretation of bahudha krtam tantram, as denoting that an extensive book was composed. There is the possibility according to Schrader of two Sasti- tantras-one in prose, the other in verse,12

11 See ahead, note on Kārikā 70. 12 Vācaspati Misra in Bhāmatī attributes Sasțitantra to Värsaganya, which can be supported by the Chinese tradi- tion which ascribes Vindhyavasa who is identified with Isvarakrsna with rewriting of Vrsagana's work; but if Vārşaganya is the teacher of Vindhyavāsa and Sașțitantra is attributed to him, it is not probable that so late a work should have been the basis of the Karika. But there is a doubt as to the identification of Vindhyavasa with Iśvarakrsņa.

THE TATTVASAMĀSA 9

Max Müller elevates the Tattvasamasa to the pedestal of the basis of all later Sankhya works. His arguments are that it is more popular amongst the panditas than the Karika; that it is a bare enumeration of principles and has many technical terms that are not met with in later works. For these very reasons Keith .and Garbe assign it a later date.13 The very name suggests that it is an abridgment of some bigger work. The mention of duhkha looks like a device for novelty; and the acceptance of devatas over indriyas and bhūtas :shows the influence of later Vedanta. The appearance of Iśvarakrsna's Kārika4 removes a period of uncertainty15 because it provides a clear .and definite exposition of the Sankhya to this day. It has been the basis of all later Sankhya treatises and criticisms. The date of Iśvarakrsna1f is to be deter- mined by Chinese sources. Paramartha left India in 546 A.D. and translated a work which resembles the Kārika and a commentary on it in his last period of literary activity which falls in 557-568 A.D. Another

13 Older than seventh century A.D., because it is referred to in Bhagavadajjukīyam and in Māmandur inscriptions- J. O. R., Madras, 1928, p. 145. 14 The Manimekhalai account of the Sankhya, a Tamil work, which has been assigned a date earlier than that of the Karika differs in many respects from the Kārika .- J. of Ind. Hist., Dec. 1929. 15 Dasgupta divides the Sankhya into three strata- .(a) theistic, details of which are lost, but which is kept in a modified form in Pātaňjaladarsana; (2) atheistic, repre- sented by Pancasikha; (3) atheistic modification as the orthodox Sankhya system. 16 Svapneśvara identifies him with Kalidāsa.

10 A CRITICAL STUDY OF THE SANKHYA SYSTEM

Chinese tradition is that Vindhyavasa," who is some- times identified with Iśvarakrsņa, comes before Vasu- bandhu. The date of Vasubandhu was placed in the last three-quarters of the 5th century, but it has been pushed back by N. Peri a century earlier and further pushed by V. A. Smith to 280-360 A.D. Therefore, Isvarakrsna cannot be placed in the 4th century as Keith18 does. Dr. Belvalkar thinks that Vindhyavasa wrote a commentary on the Kārika. He places Iśvara- krsna in the first century A.D. or the 1st half of the 2nd century. According to him Mätharavrtti is the basis of the Chinese translation and Iśvarakrsna must be at least two centuries earlier than Mathara because his Vrtti is confused and it often misinterprets the Kārika. But how can Dr. Belvalkar reach his date? He cannot utilize the date of Vasubandhu and he must depend on the translation by Paramartha of the Kārikā and Matharavrtti that appears in 557-568 for his evidence. Therefore, his date is entirely based on the contused nature of the Vrtti and the time it must have taken to become so popular as to be picked up by Paramartha for translation. But why allow that time? Paramartha may not have had another recourse but utilize the Vrtti which, though fresh, was essential on

17 View of Vindhyavasa as reported in Ślokavārttika, 393, 704; Bhoja on Yogasūtra, 4, 22; Medhātithibhāşya, 1. 55; Syādvādamañjarī, 117, and Guņaratna on Sarva- darsanasangraha is not always consistent with that of IŚvarakrsņa .- Kaviraj in Introduction to Jayamangalā- Vindhyavasa accepts only two types of inference and no sūkșmas'arīra. 18 Keith at another place holds that he cannot be later than 300 A.D .- ' Sānkhya,' p. 43.

DATE OF ĪŚVARAKRSŅA 11

account of the very brief character of the Kārika itself. Prof. A. B. Dhruva thinks19 that Anuyogadvarasutra should be assigned to the latter part of the first century A.D. because it deals with Buddhism generally and does not refer to Nagarjuna, Aryadeva, Asanga and Buddhaghosa; while in dealing with the Sankhya it points to three works besides the general work of Kapila; and so he places the Karika in first century B.C. and Mathara in the early part of first century A.D. Dr. Belvalkar does not consider that Hiranya- saptati is the same as the Karika. The work may have been so named because it brought to the author so many gold pieces, or because it treats of Hiranyagarbha. It can be a commentary on the Kārika by Vindhyavasa. Dr. Takakusu and Prof. Dhruva identify Hiranya- saptati and the Karika, and according to Prof. Dhruva it was wrongly attributed to Vindhyavāsa. There was a very early commentary appended to the Karika as proved by the Chinese translation. Dr. Belvalkar identifies the commentary with Mätharavrtti,20 because there is a great similarity between the two and passages, which are in the Chinese translation and which are not in Gaudapadabhasya, are to be found in Mathara. The Chinese translation is not verbatim. It has been amplified at places to make easy for the Chinese to understand and to conciliate with their views. Gaudapadabhasya is an abridgment of the Vrtti and therefore this Gaudapada cannot be the famous

19 Vide his paper in the proceedings of the First Oriental Conference. 20 Takakusu holds that neither Gaudapādabhāsya nor Māțharavrtti can be the original of the translation, but it has some earlier commentary on which these are based.

• 12 A CRITICAL STUDY OF THE SANKHYA SYSTEM

teacher of the teacher of Sankara. He has been refer- red to by Alberuni who refers to one more commentary on the Karika and he ought to be earlier than Vacas- pati. How then to account for the non-appearance of the last three Karikas in the Bhasya? Gaudapada comes later than Mäthara and therefore their absence in the Bhasya cannot prove that by the time of Gauda- pāda the last three Kārikas were not interpolated; it may be an oversight of his. Jayamangalā is wrongly attributed to Sankara.21 It cannot be his on account of the slipshod style. Benediction to Lokottaravadi muni makes it a work of some Buddhist. Sankarārya has to his credit two commen- taries-on Kamandaka's Nītisāra and Vatsyāyana's Kamasutra, known as Jayamangala. This very person seems to be the author of the commentary with that name on the Karika. A more important side of the study of the early history of the Sankhya is to see how it gradually deve- loped into the classical form. The Sankhya of the Upa- nisads is theistic and the dividing line between it and the Yoga is not clear. The Upanisads do not present a settled form of the Sankhya. The number of the tattvas, their order and their conception remain to be made definite and uniform. The subjective side of the gunas possibly develops from the conception that the individual self was the result of the envelopment of the Absolute in the three gunas. The actual

21 See Introduction to Jayamangala by Pandit Gopi- nātha Kaviraj; besides Mr. Kavi identifies him with the author of Yogasutra-bhasyavivarana and places him about 1400 A.D .- Vide Literary Gleanings in Q. J. of the Andhra Hist. R. S., Oct. 1927.

THE PRINCIPAL DOCTRINES 13*

influence of these tendencies on the final shape of the Sankhya cannot be ascertained on account of lack of historical data. As long as the one or two cardinal principles, e.g., svarupa of purusa and prakrti, were not settled, these stray currents of thought and appea- rances in the Upanisads and other literature may have helped in the formulation of the Sankhya concepts; but once they were suggested and ready, the system could stand on its legs and follow unhampered and un- assisted its course of development. It must have re- mained dependent on extraneous matter till that light did not dawn; and next it must have rejected all un- accommodating material. Besides reservations are to be made on the subjective side. In spite of the ideas prevalent, the conception may have come in a moment of inspiration-though such flashes can also be ex- plained as a product of the imperceptible influences of the times. The extreme disinterestedness of Purusa and the claim of Prakrti, constituted of three gunas, to account for all the inner and outer world independently, as the Prakrti's different manifestations without any inherent change, make the Sankhya what it is. The earliest definite Sankhya work that has come down to posterity is the Karika. Another important work, though not from the viewpoint of time, but from the viewpoint of development of thought is the Sankhya-Sūtra. It comes much later and it softens dualism of the Kārikā. The Karika is a composite, short, complete work and it has the advantage, on account of its early date, of having received the attention of a mass of commentators within and beyond the Sankhya pale. They put their own stamp on the text. They are the reflex of the then conditions and they create many new centres of

14 A CRITICAL STUDY OF THE SANKHYA SYSTEM

interest and activity. On account of these facilities a textual study of the Karika in its necessary and con- troversial details is attempted below. It is commonly read with the Tattva-Kaumudi and therefore Vacas- pati's explanations are at times left out to be supplied by the reader. KĀRIKĀ 1 .*- All pain22 is mānasa but it is divided into three groups on the ground of its separate causes. Mānasa (ādhyātmika) pain has been defined by Gauda23 as separation from the desired and association with the undesired. Cessation of pain is not possible in the Sänkhya because pain being a form of guna and the latter being eternal pain must ever exist. Pain is only suppressed and its recurrence is not possible because the seeds of ignorance, wherefrom pain sprouts, are all burnt. Vacaspati has laboured hard to show that it refers to the concept formed of threefold pain and not to the whole compound. But what has he gained thereby? Bhautika according to Vacaspati includes trees and stones and his division is based on the four classes :-- (1) born of the placenta, (2) born from eggs, (3) born from perspiration, and (4) born by bursting open the soil. Narayana understands by bhuta things that are harmful to mankind. Gauda thinks that it means the five gross materials.

'Yoga holds that our desire for liberation is not actuated by any hedonistic attraction for happiness or even removal of pain, but by an innate tendency of the mind to follow the path of liberation. Also compare Suzuki-' Mahayāna Buddhism.' 23 Gauda stands for Gaudapāda. * दुःखत्रयाभिघाताज्जिज्ञासा तदभिघानके हेतौ। दृष्टे साडपार्था चेलनैकान्तात्यन्ततोऽभावात् ॥१॥

VYAKTA 15

KĀRIKĀ 2 .*- Avis'uddhi means some fault in the details of the performance of prohibited slaughter."But how, for example, is animal sacrifice at all permitted? The reasons are :- firstly, shortcomings falling, under oidhi or nisedha do no harm35; secondly, the minor details help only in the fulfilment of the sacrifice and they have no bearing on the results25; thirdly, himsa for man is disallowed and as such it is harmful to man, but it brings no blot on the sacrifice2; fourthly, the prohibi- tion of himsa applies to all cases generally, but because nisedha has not been specially mentioned in the chapter on sacrifices it does harm to man alone.2 The above attempts are to prove sacrificial slaughter as absolutely harmless, but that is shooting above the mark because then it would not remain avis'uddhi. Max Muller has strained the meaning of s'reyan to show that there is no open hostility against Vedic rituals in the Sankhya. Vyakta is generally defined here by Vācaspati as other than avyakta. Some restrict it to mahabhutas only. The differences are important because they create confusion later, when the objects of the difterent means of cognition are discussed. The contention of the Sankhya Kārika is that everything except Purusa and Pradhana is an object of Pratyaksa and as such vyakta, and, therefore, efforts are made to prove the existence of Pradhana and Purusa by inferencc, while no efforts are made to prove mahat, ahankāra, etc. But

2 Candrikā. 25 Candrikā. 6 Bālarāma. 27 Kalpataru and Parimala on Bhamati. 28 Bālarama. * दृष्टवदानुश्रविकः स ह्यविशुद्धिक्षयातिशययुक्कः। तद्विपरीतः श्रेयान् व्यक्ताव्यक्तज्ञविज्ञानात्॥२।।

16 A CRITICAL STUDY OF THE SANKHYA SYSTEM

Vacaspati on Kārikā 6 changes and makes vyakta = earth, etc., which even a mudstained farmer can see, and atindriya = Pradhanapurusadi forms the object of inference. Adi will stand for sense-organs, etc., which have been elsewhere explained by him as the objects of samānyatodrsta form of Anumāna. Another explana- tion of the differences in the meaning of vyakta is that at times 8 prakrtis24 are admitted because if the other seven are not pure prakrtis, they are at least prakrti- vikrtis. Vyakta may have been made equal to earth, etc., because of the real part they play in differentiat- ing knowledge. KĀRIKĀ 3 .*- The test of prakrtitva is said to be the capacity to produce another tattva, and tattvas are to be judged by differences in sthulata and indriyagrahyata.3 Such a definition was necessary to include mahat, ahankara and tanmātras and to exclude indriyas and bhūtas. There was no necessity of accepting the transforma- tions of bhutas as separate tattvas because the bhutas by themselves were enough to bring a complete disc- riminative knowledge.

29 Gita 7. 4 gives the five bhutas and the threefold antahkarana as the eightfold prakrti. It may be a popular or an earlier doctrine. 30 Some wrongly say that the test of sthulata applies to mahat, ahankāra, tanmātrās and indriyas while indriya- grahyata to bhutas. Their view is based on the invisibility of all else except bhutas. On the other hand both tests should apply to all cases; some being prominent in some cases. * मृलप्रकृतिरविकृतिर्महदाद्याः प्रकृतिविकृतयः सप्ष। पोडशकस्तु विकारो न प्रकृतिर्नं विकृति: पुरुषः ॥ ३ ॥

THE THREE PRAMAŅAS 17

KARIKA 4 .*-- Vācaspati has followed the practice of 'Nyayasutras in introducing this Karika when he says that general definitions of the means of cognition are :given in this and the vis'esalaksana follows. The proce- dure is justified there by the text itself, but here the Kārikā is devoted to enumeration only. The pramana table below shows how the definitions of the different pramanas are not settled and therefore they are classed under different categories by the same commentator or by different commentators taking the shade of meaning that appeals to them.

Name. Pratyakșa. Anumāna. Sabda. No pramāņa.

Upamāna Vācaspati Vācaspati Gauda Māțhara Jayamangala Vācaspati

Vijñāna Jayamangalā

.Arthapatti ... Gauda Vacaspati Jayamangalā

.Abhava Vācaspati Mathara Gauda Candrikā Vijňāna, Jaya

.Sam bhava Vācaspati Gauda Vācaspati Māțhara Candrikā Jayamangala

Aitihya Mațhara Gauda ... Candrika Vijňăna

Pratibhā Jayamangala Jayamangala Jayamangala Candrikā Gauda Jayamańgalā

• दृष्टमनुमानमाप्तवचनं च, सर्वप्रमाणसिद्धत्वात्। त्रिविधं प्रमाणमिष्टं, प्रमेयसिद्धि: प्रमाणाद्दि॥४ ॥

s. s. 2

18 A CRITICAL STUDY OF THE SANKHYA SYSTEM

Sarvapramanasiddhatvāt means that the three enu- merated pramanas include all the remaining means of cognition31 that are added by other systems. Narayana distorts the sense and interprets-they are the only three means of cognition because they are accepted by all pramatrs and to apply this sense to all cases, he has to make a further supposition that Vaisesikas are no pramātāra because they do not admit s'abdapramāņa. KĀRIKĀ 5 .*- Vijñāna questions the possibility of final cognition in buddhi for two reasons :- firstly, the expression pauruseyabodha will become meaningless and, secondly, if the reflection alone of purusa is thought to serve the purpose, it cannot do so because it is unsub- stantial, tuccha. The answer is that the image of a life- less object may not be fit to cognize but the case is different with the image of a cetana. In Gunaratna's commentary32 there appears a line- "pratiniyatādhyavasā yah s'rotradisamuttho dhyaksam," which is in the same metre as the Kārika. It can be admitted as a reading of the Karika only if grave changes are permitted in the other half of the Karika or if one more kārikā is added, because the other line has no mention of anumāna. Vācaspati turns lingalingipūrvakam into faultless definition by repeating lingi once more. But Jaya- mangala interprets differently altogether-sometimes the inference is lingapūrvaka and sometimes lingipūrvaka, e. g., inferring cuckoo from her voice, or inferring her voice from the cuckoo.

31 Vacaspati, Jayamangalā, Māțhara. 32 On Saddaršanasamuccaya, Bibl. Ed .. p. 108. * प्रतिविषयाध्यवसायो दष्ट, त्रिविधमनुमानमाख्यातम्। तलिङ्गलिङ्गिपूर्वकं, आपश्चतिराप्तवचनं च ॥५ ॥

THE THREE-FOLD INFERENCE 19

Trividha anumana33 has everywhere been made to represent purvavat, s'esavat, and samanyatodrsta; but they have been so variously interpreted that the uniformity remains in name only. They respectively mean- firstly, an inference where the vyapya is seen, one by the method of exclusion, and an instance of the inferred of which is not seen; secondly, that it is from cause to effect or of a future happening, that it is from effect to cause or of a past occurrence, and that there is no relation of cause and effect or of present object; thirdly, trividha is made equal to trirūpa, i. e., paksa- dharmatā, sapakse sattvam and vipakse asattvam, which do not remain a classification of inference but denote the three essential conditions of a valid inference; fourthly, they mean kevalanvayi, kevalavyatireki, and anvaya- vyatireki.34 The observations made on the pramana table hold good with this analysis also. Apta is restricted not only to Vedas but it includes all proper sources and s'ruti means the knowledge produced by sentences, and this sensc can be extracted by laksaņā or laksitalaksana. Firstly s'ruti is to be ap- plied to any ordinary or Vedic sentence and then it is to apply to the knowledge produced by such sentences.

33 Sankhya inference was probably from particular to particular on the ground of the seven kinds of relations mentioned in Tatparyatika .- Dasgupta, Hist. of Ind. Phil.,' p. 269.

34 See for a detailed treatment Prof. Dhruva's paper on 'Trividhamanumanam' in Proceedings and Transactions of the First Oriental Conference, pages 251-280.

20 A CRITICAL STUDY OF THE SANKHYA SYSTEM

KĀRIKĀ 6 .*- The majority35 thinks that there was no necessity of giving the objects of drstapramana, because even an ordinary man knows them and there- fore it takes the first half of the kārika to mean :- invisible objects are known by sāmānyatodrsta type of inference. Candrikā interprets the same line dif- ferently-common visible objects are known by drsta and the invisible by inference. It has defined sāmanya- todrsta as an inference from other than kāryakārana rela- tion and that may be some reason for its interpreting the karika differently. Vacaspati includes s'esavat in sāmānyatodrsta, but his sāmānyatodrsta alone even is of help in most cases, whereas that of Candrika cannot infer Pradhana and Purusa. Adi in prakrtipurușadi of the Tattvakaumudī can only be interpreted as tatsamyoga36 and not as mahadadi;37 otherwise it is redundant. KĀRIKĀ 7.+-A similar kārikā appears in Patañjali's Mahābhāsya 4. 1. 1,38 and there is every possibility that Isvarakrsna borrowed his ideas from that karika. The

35 Vācaspati, Gauda, Māțhara. d6 Vamsīdhara. 37 Bālarāma; compare Sānkhya-Sūtra 1. 103; also see note on kārikā 2. 35 Dasgupta strangely holds that such an enumeration is not seen in any other system of Indian Philosophy and he therefore suggests that it is the verse of a Sankhya book paraphrased by Išvarakrsņa. * सामान्यतस्तु दष्टादतीन्द्रियाणां प्रसिद्धिरतुमानात्। तस्मादपि चासिद्धं परोक्षमापागमात् सिद्धम् ॥६॥ + सौक्षम्याद् व्यवधानादभिभवात् समानाभिहाराच्च।।७॥

THE EIGHT HINDRANCES 21

causes given in the Mahabhasya are six and all of them except tamasaurtatvat correspond with those given in the Sankhya-Karika, and that too may be partially made to agree with abhibhavat. The latter has made improve- ment over the former in number. It is not clear why both separately mention indriyaghatat and mano'navastha- nat. Manas is also an indriya. Candrikā gives scope to add any number to the eight causes. Mathara adds four and Vacaspati one. Jayamangala reduces them to four-defects of space, of sense-organs, of objects and of other things. To be more exact they can be reduced to two-defects of the objects and of the sense-organs. Des'adoșı and arthantaradosa are no more than defects of the objects. The eight causes of the Sankhya-Kārikā can be similarly reduced to two.

KĀRIKĀ 8 .*- Inconsistency in Vācaspati's interpret- ation, similar to that pointed out above in karikās 2 and 6, again crops up here. He introduces the karika- What then is the reason for the anupalabdhi of pradhana and others? Why does he use the plural form in Pradhanā- dinam ? Does he want to introduce mahat, ahankara, etc., also? But at a later stage he mentions only Purusa and Pradhana. These are all irregularities, which may be due to his uncertainty on the point. The plural can be explained if many pradhanas are admitted but the kārikā never mentions it. KĀRIKĀS 10 and 11 show that prakrtisarupam and prakrtivirupam are common attributes of all vyakta, but they can be separately adjusted, the former applying to prakrtivikrtis and the latter to vikrtis.

महदादि तञ्च कार्यं, प्रकृतिविरूपं सरूपं च ।। ८।।

22 A CRITICAL STUDY OF THE SANKHYA SYSTEM

KĀRIKĀ 9 .* Keith39 correctly observes that " the last four arguments which are in effect but two, rest on the perception that in the product the original material is contained, though under change of appearance, and that definite materials give definite and distinct results; the first argument, on the other hand, rests not merely on the fact that the coming into being of any object save from a definite material is not observed, but also on the argument that if a thing does not exist there can be no possibility of its doing anything ". He must have grouped together in the first instance upadanagrahanāt and s'aktasya s'akyakaranāt, and in the other sarvasambha- vābhāvāt and kāraņabhāvāt. Vacaspati and Jayamangala mean by grahanat= sambandhāt; but Gauda, Candrikā and Māțhara take it in the literal sense of procuring. KĀRIKĀ 10.+-The explanation of Vacaspati and Candrika that vyakta is many because buddhi, etc., are different with each Purusa, seems more correct because the opposite suits to one Pradhana which is common to all Purusas. Gauda, Māțhara and Jayamangalā hold vyakta many because mahadadi are twenty-three. Vijñana introduces a farfetched sense-vyakta is many because it is different with different periods of creation, sarga. In his opinion, if the word is interpreted other- wise, Pradhana will also become many on account of the three gunas. Balarama points out the fallacy in

39 In 'Sankhya System,' p. 73. * असदकरणादुपा दानग्रहणात्, सर्वसम्भवाभावात्। शक्तस्य शक्यकरणात्, कारणभावाच्च, सत्कार्यम् ॥९।। + हेतुमदनित्यमव्यापि सक्रियमनेकमाश्रितं लिङ्गम्। सावयवं परतन्त्रं व्यक्तं विपरीतमव्यक्म् ॥१०॥

ATTRIBUTES OF VYaKTA 23

Vijñana's argument-Prakrti is not divided into separate entities by the gunas. The best explanation of savayavam is that in which parts and wholes are mixed up.40 It is also described as one in which sound, touch, etc., are found.41 But all vyakta has not the qualities of sound etc. Some take it to mean that which has gunas,42 others one which has the two aspects of adhyatmika and bahya.43 These explanations also do not cover all the cases of vyakta. Candrika says that avyakta is nişkriya because it does not suffer s'antadikriya; but then tanmatras will fall out from the manifest, vyakta. Jayamangala says that kriya means samsarana and therefore, though Pradhana creates the universe, yet it does not move because it pervades the three worlds. Vijñana re- moves 'the difficulty by explaining kriya as some definite action like adhyavasāya, etc. Hetumat means one that has a cause .** Mathara makes hetu=kāraka and jnapaka, and according to him Pradhana is also karaka. But how then will these attri- butes be restricted to vyakta alone. As'rita means existence in its causet or in its parts.16 It means orttimat according to Candrikā. Jayamangala explains the purpose in separately men- tioning hetumat and as'rita when they approximately mean the same :- the former means that a thing is produced and the latter means that that thing finds shelter in another. Mahat, etc., also pervade the world. Why are they then called avyapi? They pervade only in a

*0 Vācaspati, Gauda. 41 Gauda, Jayamangalā. 42 Candrikā, Māțhara. 43 Jayamańgalā. # Vācaspati. 45 Vācaspati, Aniruddha. 46 Vijñāna.

24 A CRITICAL STUDY OF THE SĀŃKHYA SYSTEM

secondary sense because they cannot pervade their own cause .* 7 KĀRIKĀ 11 .*- Bālarāma says that Pradhana is three gunas itself and therefore it cannot be their adhara. To remove this difficulty he gives two explanations- firstly, that gunas here should be taken to mean pleasure, etc., which are the qualities of sattva and others; secondly, they should be applied to Pradhana in the manner ' trees in a forest.' Vamsīdhara says that gunas are in the form of karana in mahat, etc., and in the form of samuha in Pradhana. Do these com- mentators, then, mean that mahat, etc., have something more than the three gunas and that gunas are not in the form of karana in Pradhana? These are unnecessary differences pointed out. How the tanmatras will be triguna? They do not possess the qualities of pleasure and pain. They are triguna because they are the pro- duct of ahankara and because they produce the bhūtas, both of which possess pleasure, etc. Samanya means common to all like a mūlyadāsī.48 Candrika gives an optional interpretation-alike on account of possessing gunas. Vacaspati thinks that sāmanya and visaya have been purposely used to refute the principles of Vijñanavadins that objects have no external existence; they are vijnānamaya. Purușa is opposite of the qualities mentioned in this and the previous karika. But is then Purusa one ? Gauda and Mäthara say that he is one, which is a con-

47 Vams'idhara. 48 Gauda, Māțhara, Jayamangalā, Candrikā. * त्रिगुणमविवेकि विषयः सामान्यमचेतनं प्रसवधर्मि। न्यकं तथा प्रधानं, तदविपरीतस्तथा च युमान् ॥११॥

THE THREE GUŅAS 25

tradiction; but Jayamangala uscs a device to avoid it. It interprets tadviparitah as different from vyaktavyakta in some qualities only. Vacaspati is clear that one of the differences with Nyaya is that in the Sankhya, the Atman or Purusa does not possess sukha, etc. Jaya- mangala is wrong when it says that Purusa is cetana because he experiences pleasure, etc. He is cetana because he is all light and because his approximity moves Pradhana to action. KĀRIKĀ 12 .*- Guņas are not the qualities of Nyaya. They are Pararthah, i.e., they execute enjoyment and renunciation for Purusa. Artha means capacity4' and therefore, though in the state of dissolution, there is no prakas'a, etc., their possibility persists.50 Anyonyas'rayah-gunas are all-pervading“ and there- fore as'raya is used in the restricted sense that one guna is as'raya of the other, with regard to which it acts.53 Balarama points out the difference between anyonya- s'raya-vrttayah and anyonyajananavrttayah :- the previous applies to dissimilar effects and the latter to similar effects ; but then the statements cannot individually cover the whole field of vyaktavyakta, the former will

4y Gauda. " Bālarāma. b: According to Bhasya on 1. 127, each guna cannot be vibhu, e.g., sattva represents many sattva entities classed under one group; otherwise, firstly there cannot be incal- culable differences in the effects and secondly sadharmyam in the next sutra will be meaningless. a Vācaspati, Māțhara. * प्रीत्यप्रीतिविषादात्मकाः प्रकाशप्रवृत्तिनियमार्थाः । अन्योऽन्याभिभवाश्रयजननमिथुनवृत्तयश्च गुणाः ।।१२।।

26 'A CRITICAL STUDY OF THE SANKHYA SYSTEM

apply to vyakta and the latter to avyakta. This is in conflict with the meaning of Candrika also, according to which 'ca' shows that all the processes go on simultaneously and not partially. Vacaspati and Candrikākāra have taken anyonya and vrtti with each of the remaining words of the compound; but Gauda and Mäțhara take vrtti separately to mean one additional process. The gunas may be regarded as representing the different stages of evolution of any particular product. Sattva signifies the pure and perfect stage that is to be reached, tamas the obstacles or the meanest stage, and rajas the force by which obstacles are overcome and the products become more defined and definite. KĀRIKĀ 13 .*- Gauda and Māțhara give some exam- ples of the effects of ' cala' quality in rajas :- a bull becomes intoxicated, or it makes one quarrelsome or one wishes to go to a village, or one begins to love some women, etc. Vacaspati has given the example ot vatapittas'lesma in addition to that of a lamp in the Karika to elucidate the harmonious working of opposite qualities and Balarama thinks that the additional example is more appropriate because they are more opposed to one another than oil, wick and flame. Väcaspati says that like sukhaduhkhamohāh, sukha- prakās'alaghavāh do not create more varieties. This statement is doubtful and groundless except that the latter represent the different phases of the one quality pleasure and not different gunas. How do the conflicting gunas combine? Yogabhasya explains that atis'ayas only

• सत्वं लघु प्रकाशकमिष्टसुपष्टम्भकं चलं च रजः । गुरुवरणकमेव तमः प्रदीपवच्चार्थतो वृत्ति: ।१३।।

AVIVEKA 27

.are in conflict but they combine with samanyas. Why then do they not flood the perceiver all at once? The answer is that though the conflicting gunas exist everywhere yet only one at a time comes to prominence in accordance with the corresponding environments. nimittas. But dharmadyah also exist everywhere and at all times without distinction. No, they cannot, because they are momentary. KĀRIKĀ 14 .*- The predominant opinion is that the first half of the karika is to prove that Pradhana is indiscriminative, etc., which is clear in the case of vyakta. Vācaspati takes the other option also in which both vyakta aud avyakta are to be proved indiscrimina- tive, etc., by the avita form of reasoning. Gauda accepts the optional meaning ot Vacaspati. Candrika holds it proved that Prakrti is indiscriminative, etc., and proceeds to prove the same in mahadadi. Introduc- ing the second half of the karika, it says that it mahat, etc., had no prime cause, there would be no liberation because mahat, ctc., would become ever-cxisting. KĀRIKĀ 15.t-Samanvayat means similarity in the different evolutes.53 Gauda gives a loose meaning-as one infers trom the sight of a Brahmacari that his parents must be Brahmanas. The explanation of Vijñana54 does not directly fit in the karika."5 He says

53 Vacaspati, Candrikā. * Vijñāna stands for Vijnānabhiksu. 35 On Sankhya-Sūtra 1. 131. * अविवेक्यादि: सिद्धः त्रैगुण्यात्तद्विपर्ययाभावात्। कारणगुणात्मकत्वात् कार्यस्याव्यक्तमपि मिद्धम् ॥१४। + भेदानां परिमाणात्, समन्वयात्, शक्तितः प्रवृनेश्व। कारणकार्यविभागात्, अविभागाद्वैश्वरूप्यस्य ।।१५।।

28 A CRITICAL STUDY OF THE SANKHYA SYSTEM

that the emaciated buddhi, etc., on account of fasting, again grow strong after taking food; this shows that they are effects. But the karika is about the existence of avyakta. KĀRIKA 16 .- The second part of the first half of the karika has been interpreted differently. Vacaspati keeps trigunatah to indicate the activity of Prakrti in the state of dissolution which is of the type of similar effectsf and samudayat is to denote its activity in the state of creation which is in the form of prominence and subordination of guņas; but Gauda, Candrika and Māthara apply both the words to the movement of Prakrti in the state of creation only. According to Gauda, the former is used to express that the three gunas in Prakrti are utilized in the effects; and according to Candrika, it is used to account for the manifoldness of effects. To refute the objections that there would be always movement or no movement, the Sankhya-Sutra-'samya- vaişamyābhyām kāryadvayam, and the Pancasikha-Sūtra -' ubhayatha casya pravrttih pradhanavyavaharam labhate nanyatha' are worth remembering. KÄRIKA 17.f-It is strange coincidence that the existence of Purusa, Prakrti, and satkāryatā have been all proved by five arguments. Aniruddha on sūtra 1.140 has said, or dravakathinatā is samhatatvam; but this is not proper because it does not

56 Sarala Sankhya denies (similar) effects in the state of equilibrium. * कारणमस्यव्यक्तं प्रवर्तते त्रिगुगतः समुदयाच्च। परिणामतः सलिलवत् प्रतिप्रतिगुणाश्रयविशेषात्।१६.॥। संात्तपरार्थत्वात् त्रिगु गादिविषर्ययादघिठ्ठानात्। पुरुषोऽस्त्रि भोकृभावात् कैवल्यार्थं प्रवृत्तेश्र ॥१७॥

PLURALITY OF PURUSA 29

contribute towards the necessity of accepting Purusa; the word must carry the sense of enjoyability in some aspect to need someone else to enjoy. Purușa is adhisthata only by nearness to Pradhāna and its effects,5 or he dominates as a king does and therefore his superintendence should not be objected on the ground that he has no attributes or that he has no activity. KĀRIKĀ 18 .- Order in birth is ordinarily meant to convey that when one is born, everybody is not born and order in death means that when one is dead, everybody is not dead. But Mathara gives one more meaning to the expressions :- some are born low and some high; accordingly there is order in death when we say that my brother is dead or my father is dead.58 Puruşas must be many.59 One Purușa cannot be divided into many by mere adjuncts, upadhis, because- (1) then hands and feet will also represent separate Purusas, (2) the distinction between the released and the bound will disappear because the portion of space that falls vacant by the ruin of a pot can be filled in by procuring another pot.

57 See Sankhya-Sūtra 1. 96. 58 Radhakrishnan objects to the argument because then birth and death will apply to the eternal Purusa whois asanga. s The plurality is not so much a reaction against some philosophical principle as a survival of primitive animism .- . Carpenter, 'Theism in Mediaeval Ind.' Oldenberg suggests the appropriateness of the grammatical interpretation of Purusa-dwells in the body (locative), which it can leave. * जननमरणकरणानां प्रतिनियमादयुगपत्प्रवृत्तेश्र। पुरुषबहुत्वं सिद्धं त्रैगुण्यनिपर्ययाचेव॥। १८॥

30 A CRITICAL STUDY OF THE SANKHYA SYSTEM

KĀRIKĀ 19 .*- Purușa is drașța because he is cetana,0 or because he is madhyastha.61 He is akarta because he is vivekī and aprasavadharmī,2 or because he is the latter"3 or because he is madhyastha.64 This shows how differ- ently the attributes of Purusa in this kārikā are derived from the attributes given in kārika 11. Vijñāna justi- fies the mention of two like words, saksitva and drastrtva by pointing an imaginary difference that Purusa is sāksī with reference to buddhi and drasta in relation to others.65 KĀRIKĀ 21.f-The prime cause of creation is the nature of Pradhäna to move for the enjoyment and re- lease of Purusa and not their union alone as emphasized in kārikā 66 also. This to some extent reduces the force of the objection generally raised against the examples of the lame and the blind-Prakrti is jada and Purusa is akarta and therefore, they cannot express their intention to combine like the lame and the blind. Vācaspati takes dars'anartham with pradhanasya and kaivalyartham with purusasya. Gauda and Mathara take otherwise. This makes a paltry difference in their interpretation, because both processes proceed from Pradhana in the interest of Purusa.

"º Vācaspati, Jayamangalā. 61 Gauda. 6a Vacaspati. f3 Jayamangalā. 6 Gauda. 6 On Sütra 1. 161. * तस्माच्च विपर्यासात् सिद्धं साक्षित्वमस्य पुरुपस्य। कैवल्यं माध्यस्थ्यं द्ष्टत्वमकर्तृभावश्र॥ १९॥ तस्मात्तत्सयोगादचेतनं चेतनावदिव लिङ्गम्। गुणकतृत्वे च तथा कतव भवत्युदासीनः ॥ २०॥ पुरुषस्य दर्शनाथं कैवल्यार्थ तथा प्रधानस्य। पङ्ग्वन्धवदुभयोरपि सयोगस्तत्कृतः सर्गः ॥२१॥

EVOLUTION 31

KĀRIKA 22 .*- Vacaspati, Mathara, Jayamangala and . Candrika hold that one tanmatra combines with one, two, three, or four to produce the more complex bhutas with the corresponding number of qualities. Gauda says that they can singly produce the bhutas. As regards they themselves, according to Vyasabhāsya, tanmātra of sound accompanied by ahankara produces the tanmatra of touch and so on. A meaningless question is raised by Vijñana-how then ether gross and fine is to be contrasted; and the question raised has been answered thus -- gross ether takes the help of bhutadi. The differ- ence is there simply because gross ether is a further stage in evolution. A fictitious etymology is given to ahankara, when it is said that the word was coined by taking the first and the last letter from the list of 64 letters to represent all objects that can be denoted by the combinations of those letters. KĀRIKĀ 23.+-The determination of objects by buddhi is compared to the forthcoming sprout in a seed by Gauda, but this has no meaning. Gauda has divided knowledge, jñana, into external, bahya, and internal, abhyantara The external know- ledge gives worldly pleasures and the internal causes liberation. There is no room for such classification because jndna in the kārika means nothing else than the

• प्रकृतेमहान्, ततोऽहङ्कारः तस्माद्वणश्च पोडशकः । तस्मादृपि पोडशकात् पञ्चम्यः पञ्च भूतानि ॥२२॥ + अध्यवसायो बुद्धिर्धर्मों ज्ञानं विराग ऐश्वर्यम्। सात्चिकमेतदूपं तामसमस्माद्विपर्यस्तम् ॥२३ ॥ अभिमानोऽहङ्कारस्तस्माद्द्विविधः प्रवर्तते सर्गः । एकादशकश्च गणस्तन्मात्रः पञ्चकक्चैव। २४।।

'32 A CRITICAL STUDY OF THE SANKHYA SYSTEM

final knowledge of the distinction of Pradhana and Puruşa. Vimocayatyekarupena and siddheh purvo' nkus'ast- rividhah in kārika 63 and 51 respectively establish the same meaning. Gauda has continued the craze for division in vairăgya also and he has become ridiculous in explaining internal vairagya-Pradhāna also is here like dream or magic representation.65 Vairagya is only helpful in true knowledge which is differentiation of attributeless soul from Pradhana and its creation. These must not be any more owned by Purusa. Garima is one of the ais'varyas according to Vacas- pati. Gauda, and Jayamangalā place kāmāvasāyitvam in its place; and Mäthara mentions both, raising the number to nine. Balarāma's edition does not give garima in the text of the Tattvakaumudi, while Vamsi- dhara's edition counts kāmavasāyitvam as the eighth variety instead of is'itva. KĀRIKĀ 25 .*-- Vijnāna is of the opinion that only manas emanates from the sattvikāhankara. The sense cannot be extracted from the kārika without grave distor- tions. Rajoguna is not considered to have separate effects. It only makes possible the working of the other two gunas by imparting movement to them. The masculine in ekadas'akah also cannot point to manas alone. The sūtra- sāttvikamekadas'akam, relevant to the matter in hand, is confusing, but ekadas'akam is fixed down to mcan eleven in a latter sutra-karmendriyabuddhindriyairantaramekā. das'akam. There is no difficulty in deriving karmendriyas from vaikarika, because if that question is raised, the

f Contrast Sankhya-Sūtra 1. 45. * सास्विक एकादशकः प्रवर्तते वेकृतादहङ्कारात्। भूतादेस्तन्मात्रः स तामसः, तेजसादुभयम् ॥२५॥

FUNCTICNS OF THE INDRIYIS 33

division of Vijnana also cannot stand on its merits-Fow can baddhindriyas be derived from taijusa. Balarāma divides the sattva into utkata, madhyama and nikrsta to account for manas, baddhindriyas and karmendriyas respectively. The last support is awkwardly removed by Vamsidhara. who maintains that organs only in a body' have been called taijasa in Smrtis and not individual organs. Vijñana thinks that separation of ahankara and evolution of tanmatras take place in mahat and this has bern brought in line with the kārika conception by Dasgupta by using the Yoga eapression, sumerstah pivicyante-the two conceptions take the two aspects of the matter in hand. KĀRIKĀ 26 *Indrasyatmans'cihnateam is not a satis- factory and exclusive definition of indriyane because it applies to other tatto.s than indriyas also. Candrika and Mäthara give another meaning-in padena cisuyāh tān prati druvanti. This excludes manas. KARIKA 27.t-The second half of the karika should refer to the eleven indriyas; nanutvam should stand for vrttiniyama and bahyabhedah tor des'aniyama,' i.e., row the organs are differently situated in the body. But Väcaspati and Candrika take bahyubhedch as an example showing that there is similar multiplicity in tanmatras that are products of one bhutadi. Candrika and Mathara

"7 While Sankhya Sangraha says that the godlike indriyes of svayambhu are produced from vaikarika and individual organs from taijasa. " Vācaspati. " Jayamangala. बुद्दीन्द्रियाणि चक्षःश्रोत्रधाणरसनस्वर्शनकानि।

• उभयात्मकमत्र मनः संकल्पकमिन्द्रियं च साधम्यान्। शुगपरिणामविशेषान्नानात्वं बाह्यभेदाश्र ॥ २७॥। s. s. 3

34 A CRITICAL STUDY OF THE SAŃKHYA SYSTEM

give grahyabhedacca as an optional reading and then it becomes one more argument for numerousness of organs besides guņapariņāmavis'esat. Vamśīdhara has expressed a foreign idea that manas also becomes many as it comes in contact with the different indriyas. The first half of the karika is not well-arranged and well-worded; at the first reading sankalpakam and indriyam seem to express the meaning of ubhayatmakam, but then sadharmyat is lett alone and therefore at second thought the line has to be differently construed. KĀRIKĀ 28 .*- The word matra stands to show that buddhindriyas have only indeterminate knowledge,"w hile Vijnana thinks that they have determinate knowledge, which conception will relegate manas to a very subordi- nate position, and it will remain no more than a seat of desire, doubt and imagination, while only the previous kārikā has called manas as sankalpakam. Gauda and Mäthara think that matra is to indicate that one sense- organ has one's own field and that it docs not ercroach over another's, e. g., eyes only perceive objects and do not taste. Candrika thinks it limits the sense tc seeing, hearing, etc., and it excludes fetching, etc., which are the functions of karmendriyas. Balarama thinks that the sense of vrttayah has to be strained to apply to karmendriyas. KĀRIKĀ 29.1-Gauda is preferable because he gives a homogeneous division. He takes the previous kārikā .and this together, and transfers both uncommon and

" Compare Kumārila and Pras'astapāda. * शव्दादिषु पञ्ञानामालोचनमात्रमिप्यते वृत्तिः । वचनादान विहरणीत्सर्गानन्दाश्च पञ्ञानाम्।२८। + स्वालक्षण्यं वृत्तिस्तयस्य सैवा भवत्यसामान्या। सामान्यकरणवृत्ति: प्राणाद्या वायवः पञ्ज ।२९॥।

THE WORKING OF INDRIYAS 35

common orttis to bahyendriyas and antahkarana jointly.71 The objection that pranas continue to tunetion even in deep sleep when indriyas disappear remains to be answered. Nobody advocates the disappearance of indriyas in deep sleep. 'They stop functioning only." The consensus of opinion is with Gauda. Sankhya- Sutra 5. 113 is of opinion that pranas are from indriya- s'akti and the Pancaratras hold the rajas element in mahat as prana. Each of the five pranas is not always similarly located by the different commentators. Their tunc- tions are also differently given and Mathara seems 1o connect them with the three gunas. KĀRIKĀ 30 .*- Catuștaya according to Gauda means buddht, ahankara, manas and some one indriya, but then it will exclude the casc, say that ot dirghas'askuli, in which two or more sensc-organs"3 work simultaneously The latter case is also possible because the majority ot Sankhya authors admit manas to be oi madhyama parimana. The objection that such manas will be transitory cannot grise in the Sankhya. 'Tat' docs stand tor drsta, but that meaning cannot be naturally extracted Irom the construction in the kārika. Gauda holds kramas'ah jñanam in adrsta only as arbitrary. Il he had to make an arbitrary supposition in spite of what the karika purports, he should have done otherw ise, because kramas'ah jñana is possible under

iI When the uncommon rth of both antahkaranu and indriy's has been related, why should common vrttr apply to the former only 2Vardiki Vittr on 2. 31. 73 Vaidiki Vrtti on Sankhya-Sūtra 2. 31. 73 Sūtra 2. 31 mentions indriyas only. * युगरञ्चतुष्टयस्थ तु वृत्तिः कमशश्च तस्य निर्दधिशन दृष्टे तथाऽप्यदृष्टे त्रयस्थ तत्पूर्विका वृषि:i

36 A CRITICAL STUDY OF THE SANKHYA SYSTEM

the following circumstances :- in dim light according to Vacaspati and Candrika, or when at a distance according to Mathara and Gauda, which means that external limit- ing factors account for kramas'ah jnana. They are absent in adrsta. To be consistent with the kārika kramas'ah jñana in aursta may be explained by the mental state that at times hastens and at times lingers the process. KĀRIKĀ 31 .* Gauda incorrectly applies the kārikā only to the threefold antahkarana. Candrikā maintains the observations made in the previous kārika-when there is no obstruction like that of doubt, etc., the action is simultaneous otherwise it is kramas'ah, and svam svam pratipadyante is to emphasize that even in simultancous action each organ keeps to its function. Mathara says that karanas act after getting a signal from buddhi but to be more correct the process in the case of perception, etc., begins with the bahyendriyas and in the casc of speaking, etc., it begins with buddhi downwards. KĀRIKA 32.t-The functions have been differently attributed and their results differently enumerated. The functions are so classified :-

Name. Gauda. Māțhara. Vācaspati, Candrika.

Aharanam Karmendriyas. Indriyas Karmendrıyas.

Dhāraņam Ahańkāra Threcfold antaḥkaraņa.

Prakāšakaraņam Buddhindriyas. Buddhi Buddhindriyas.

• स्वां स्व्रां प्रतिपद्न्ते परस्पराकूतहेतुकां वृत्तिम्। पुरुषार्थ एव हेतुर्न केनचित्कार्यते करणम् ॥३१ ॥ + करणं त्रयोदशविधं तदाहरणधारणप्रकाशकरम्। कार्य च तस्य दशघाऽडहार्य धार्य प्रकाश्यं च।। ३२ ।।

THE TENFOLD FUNCTIONS 37

The explanation of Gauda ignores antahkarana. According to Vacaspati, antahkarana preserves lite by means of pranas." Gauda, Mathara, and Jayamangalā do not take ten with aharyam. dharyam and prakas'yam separately, and, therefore, the ten effects according to them are the objects of buddhindriyas and karmendriyas -- s'abda, etc., and vacana, etc. Vacaspati and Candrika take ten with each and their ten ahūryas are divyadivya vacana, etc .; ten dhāryas arc prāņādilaksaņayā vrttyā s'ariram, tacca pīrthivīdi pancabhautikam, s'abdadīnam pancanam samūhah prthivī, tesam divyadivyataya, and the same are ten prakas'yas. Mystery attaches to the meaning of this karika even after the extensive explana- tion. The karyas are not clear, but the interpretation of Vacaspati and Candrika has an advantage over others because the former have been able to justify the occurrence of das'adha with each. Vidha is used according to Vamsidhara to show that though the karanas are numberless on account of number- less Purusas, yet they can be grouped under 13 heads.

KĀRIKĀ 33 .*- Gauda strangely joins sūmpratakaīlam with vişayakhyam. Vacaspati takes it to mean those periods of past and future also that are near the present so as to avoid avyapti in the crth of vak. How can karmendriyas be dvari to antahkarana? Candrika answers -that they can also bc of use in the tunction of antah- karana through the buddhindrivas.

• This statement cannot stand according to Gauda, etc .; see notes on kārikā 29. अन्तःकरणं त्रिविधं दशधा बाह्यं तयस्य विषयास्यस्। साम्प्रतकालं बाह्यं त्रिकालमाभ्यन्तरं करणम् ॥३३॥.

38 A CRITICAL STUDY OF THE SANKHYA SYSTEM

KARIKA 34 .*- Why tanmatras are avis'esa? The differ- ent opinions are-(1) matra only excludes the specialities of s'anta, etc., and does not exclude the qualities that have come from previous stages7; (2) they have not been called vis'esa like the indrivas, though both arc produced from ahankira because they further produce bhutas1; (3) they are pleasure-giving to the gods, sattva is predomi- nant in them and, therefore, they are called avis'esāh.17 KĀRIKĀ 35.t-Sarvam has been interpreted by Gauda and Mathara to mean past, prcsent and future objects. but the karika can only be indirectly applied to past and future objects because in their cognition, the deposited results only, of the usc of bahyendriyas at some previous occasion, are utilized; and, thercfore. there is no sense in calling antahkarana, dvari. in such adrsta cognitions. KARIKA 36.§-Prudīpakalpah means that they illumi- nate the objects like a lamp and so it can be con- strued with prakas'ya; but Vacaspati interprets it as wick, oil and flame to elucidate parasparavilaksanah. KĀRIKĀ 37.1-The kārika is to prove the supreme position that buddhi occupies. Vacaspati takes the two

" Vācaspati; Yogavārttika; justified by kārikā 38. " Yogavarttika. " Mathara; Gauda on karika 38. * बद्धी्द्रियाणि तेपां पञ्च विशेषाविशेषविपयाणि। वाग्भवति शब्दविषया शेपाणि तु पञ्चविषयाणि ॥३४॥ + सान्न:करणा बुद्धिः सर्व विपयमवगाहते यम्मान्। तस्मात् त्रिविधं करणं द्वारि द्वाराणि शेपाणि॥ ३५॥ 5 एते प्रदीपकल्पाः परस्परविलक्षणा गुणविशेषाः । कृत्स्नं पुरुपस्थार्थ प्रकाशय बुद्धी प्रयच्छन्ति ॥ ३६॥ 1 सर्वं प्रत्युपभोगं यस्मात् पुरुपस्य साधयनि बुद्धि: । सैव च विशिनष्टि पुनः प्रधानपुरुषान्तरं सक्ष्मम्॥३७॥

BUDDIII AND PURUSA 39

halves of the kārika as two arguments but Gauda and Mathara introduce the first and second halves with yasmat and tusmat, respectively, i. e., introduce causal relation between the two statements. Candrikā intro- duces the kärika thus -- bu idhi though supreme does not work for herself, but for Purusa. Vis'inasti pradhānapurușāntaram is interpreted by Vacaspati as 'makes known the already evisting minute difference between Pradhana and Purusa.' KĀRIKA 38 .*- Vacaspati and Candrika say that one ' ca' is to denote hetu and the other to denote samuccaya. This is superfluous but it is characteristic of Indian commentators who try to attach significance to every word in the text. Varsidhara illustrates pleasure, etc., by the cxamples-the touch of air, fire and poison, but there cannot be separate evamples for individual gunas Each object represents all the thrcc gunas and it becomes pleasurable, painful or inditferent as they come to prominence. KARIKA 39.+-Candrika ingeniously makes the state- ment in the kārikā-mātāpitrjah nivartante, to include prabhutah also and it says that the former have been specially mentioned to show the gaunalva of jiva. KARIKA 40.§-The kārika uses such attributes as could have been difterently interpreted but there is

*े तन्मात्राण्यविशेषाः तेभ्यो भृतानि पञ्ञ पञ्चम्यः । एते स्मृता विशेषा: शान्ता घोराश् मृढाश्र ॥ ३८॥ i मूक्ष्मा मानापितृजाः मह प्रभूतेस्त्रिधा विशेषा: स्युः । मूभ्मास्तेयां नियता मातापितृजा निवर्तन्ते ॥ ३९॥ 5 पर्वात्पन्नमसक्तं नियनं महदादिसूक्ष्मपर्यन्तम्। संसरति निरुपभोगं भावैरधिवासितं लिङ्गमू। ४०

-40 A CRITICAL STUDY OF THE SANKHYA SYSTEM

not much difference amongst the commentators which may be due to their meaning having behind it a con- tinuous tradition. Niyatam means which persists from the first crea- tion to the great dissolution18 or which persists as long as true knowledge does not arise." But Candrikā interprets it as different for every soul. Gauda does not include bahyendriyas in the sūksma- s'urīra. Sankhya-Sutra enumerates buddhīndriya, pranas, buddhi and manas. A modern writer8 has suggested that the non-inclusion at times of ahankara in the con- stituents is because in the beginning there was only one suksmas'arira.31 'T'his would be at once contradicted by Vacaspati who says that in the beginning, Pradhana created scparate lingas for cach Purusa. Others say that ahankara is not mentioned because it is included in buddhi. Vijñana on sutra 3. 11 says that there are three types of bodies and they are somctimcs said to be two because lingas'arira and adhisthanas'arīra are con- fused into one for two reasons-firstly, because cach depends on the other, and, secondly, because they are subtle. KĀRIKĀ 41 .*- The explanation of Gauda scems more appropriate bccause he means the subtle body by linga. Linga has been used in the previous and the next kārikās to mean sūksmas'arīra and, therefore, that is the meaning that spontaneously strikes the reader. It has

Vacaspati. " Gauda, Jayamańgalā. " Ghosh : 'Sankhya System and Modern Thought.' s1 Hiranyagarbhopadhirūpa, Bhāsya on 3. 10. * चित्रं यथाश्रयमृते स्थाण्वादिभ्यो यथा विना छाया। नद्द्विनाऽविशेषैः न तिष्टति निराश्रयं लिङ्गम् ।।४१ ।।

IINGA ŚARĪRA 41

been used in kārikā 10 for buddhyadayah and Vacaspati takes that sense and makes vis'eşaih = sukşmath s'arīraih on the basis of kārikā 39, but this means a repetition of baddhyadayah except the mahabhutas, which are absent in sūkşmas'arīra. Linga in kārikā 10 qualifics and covers the whole field of vyakta. Gauda has been wise in making niras'rayam"2 qualify lingam, so that, tanmitras are ex- cluded, and he joins vinavis'esath and takes out of it not vis'eşaih like Vācaspati, Māțhara and Candrika, but avis'esaih which has been used in karika 38 for tanmatras. Mäthara also takes out avis'esaih but interprets it like Vācaspati-tanmatranı tairarabdham sūksmas'arīram. Can- drika adopts the meaning of Vacaspati, and as an optional meaning gives that linga = samudayātmakam lınga- S'ariram cannot exist without the support of gross hody. KĀRIKĀ 42 .*- Prasangena has been rendered by prasakti ** but it can be better rendered-'on account of.' Vibhutva has been correctly explained by Vacaspati and Candrika as vais'varupyat ; but Gauda and Mathara interpret it-' as a king is surpreme in his dominions.' KARIKA 43.f-The karika has been made ambiguous by the commentators. Vacaspati thinks that this karika gives the division in nimitta and naimittika, while the next tells as to what naimitttkas proceed from what nimittas. In the previous karika all had agreed to render naimittika as sthuladehadi and the other as dharmadt. But here vaikrtah is cquated to naimittikah

"2 V'ācaspati makes it modity na tișthatı. " Vacaspati. * पुरुपार्थहतुकमिदं निमित्तनैमित्तिकप्रसङ्गेन। प्रकृतेर्विभुत्वयोगात् नटवद्वयवतिष्टते लिन्रम् ।४२ ।। सांसिद्धिकाश्च भावा: प्राकृतिका वैकृतिकाल चमाधाIN दृष्टा: करणाश्रयिण: कार्याश्रयिणश्च कललाध:ै ॥-३॥

42 A CRITICAL STUDY OF THE SANKHYA SYSTEM

which are dharmudyah according to the karikā. Jayaman- gala introduces kārikā 46- the 16 nimittanaimittikas related before are here bricfly stated as of four kinds. Vācaspati, Candrikā and Jayamangalā divide the bhāvas in two types only but Mathara and Gauda divide them in three -- (1) samsiddhikah as of Kapila; (2) prakrtikah as of the sons of Brahman; (3) vaikrtikah as ours. To Vacaspati and Gauda, karaņa = buddhi, but to Matnara it is equal to buddhikarmantah karaņabhedah tra yo- das'a. Are prakrtikabhavah limited to karaņas only? The question rises in reading Jayamangala and Vamsi- dhara. If prakrtikabhavah werc only in Kapila, the question is decided, otherwise both types of bhavah can have their as'raya in karana and kārya. An odd opinion appears in Candrika-prukrtikah are those that stay as long as the thing itself, e.g., ahankura, etc., from mahat, and vaikrtikah, that stay by fits and starts. KARIKĀ 44 .*- Inclusion of daksinabandha in the bandhah has been used as an evidence of the jealousy of the Sankhya towards Vedic rituals. Prakrtibandha is when one worships Prakrti thinking it Purusa.“ Mathara includes in it the eight prakrtis. Vaikrtikah are when one worships bhutendrivahankarabuddhih taking them for Purusa." Mathara considers them due to ais'varya or due to believing brahmadisthana as the final goal. Adhustūt is sutaladiloka'5 or tiryagyoni.87

• Vacaspati, Jayamangala. Why should Vacaspati not equate this bandha with his astavidhāvidyā in karikā 48: * Vacaspati. Jayamangala, Gauda, Mathara. 86 Vācaspati, Candrikā.

• धर्मेण गमनमूर्ध्व गमनमधस्ताद भवत्यधर्मेण। ज्ञानेन चापवर्गो विपर्ययादिप्यते बन्धः ॥। ४४ ।।

PRATYAYASARGA 43

Dharma is not an important conception in the Sankhya and thercfore it is loosely interpreted. KĀRIKĀ 45 .*- Prakrti is evplained as mahadahankūra- bhutendriyani by Vacaspati and bhutendrivani are replaced by tanmatrūņi by Gauda, Mathara and Jayamangala. lt is strange how bhūtendriyani have been included in Prakrti. Why should Väcaspati differ from what he has said in the previous karika about prakrtibandha ? All have qualified vairdgya in the karika by jnanas'unya, and that is necessary because vairagya coupled with jñana alone is a means to liberation as mentioned in the Sankhya Sūtra. KĀRIKA 46.f-Keith“ thinks that the karikas 46 to 51 are possibly later interpolations. The reason given is that they uselessly reclassify the pratyayasarga in a different manner trom what has been done in the pre- vious two kārikās and kārikā 23. The argument is not correct because there appear other such unimportant karikas in the body of the work and their presence should be accounted for by the further tireka, distinctive knowledge, they give. The karikas, if this procedure is admitted, will also lose their importance of determin- ing the character of the Sastitantra. Gauda and Mäthara have become crude in trying to become simple and illustrative about the divisions :- as'akti as after properly secing the post, one is not able to remove doubt: tusti, he is not anyious to know the post because

'In ' The Sankhya System, p. 85. * वैराग्यान प्रकृतिलयः संसारी भवति राजसादागान । ऐश्वर्यादविघातो विपर्ययात् तद्रिपर्यासः॥४५॥ I एप प्रत्ययसर्गो विपर्ययाशाककितशिसिदुवार्यः । गुणवपम्यविमहेंन तस्य मेदा

-44 A CRITICAL STUDY OF THE SANKHYA SYSTEM

of what use is that knowledge to him; siddhi, he sees the creeper that runs along the post and he has the know- ledge of the post. Siddhi alone is regarded capable of bringing salva- tion, and Gauda says that tusti is the tamasa knowledge and siddhi the sattvika knowledge of persons on the path of liberation. KĀRIKĀ 47 .*- How can asmitā, rūga, dveșa and abhini- ves'a be viparyayas? The answer is that though they do not proceed from viparyaya still they are of the nature of viparyayı. Candrikā says that the propriety of say- ing karanvaikalyit is in debarring many morc as'aktis caused by discases, and in limiting the number to twenty-eight. KĀRIKĀ 48.+-Vācaspati suggests, as if, leaving .avidya, the remaining viparyayas affect only devah, gods. It secmns that avidyt alone matters for common people; and the rest, because thev include diuyadivya and animādayah, affect yogins. KĀRIK 49.Ş-Indriyavadha cannot be pratyayasarga; it may be partially ohankarasarga ; and therefore it can be called pratyayasarga only indirectly because it pro- ceeds from ahankara which is in pratyayasarga."

Jayamangala. * पञ्च विपर्ययभेदा भवन्त्यशक्तिश्र करणवकल्यात्। अष्टाविंशति भेदा: तुष्टिर्नवधाऽष्टधा सिद्धिः ॥ ४७ ॥ + भेदम्तमसोऽष्टविधो मोहस्य च, दशविधो महामोहः । तामिस्रोऽष्टादशधा, तथा भवत्यन्घतामिसः ॥४८ ॥ ई एकादगेन्द्रियवधा: सह बुद्धिवधेरशक्तिरुढिष्टा। सप्तदश वधा बुद्धेविपर्ययात् तुष्टिसिद्धीनाम् ॥। ४९॥

TUSTIS 45

KARIKA 50 .*-- Vacaspati and Mathara say that visayas tare five and uparamas arc also five, If the similarity is only in number, the expression is harmless, but if it denotes causal relation, the statement cannot be justi- fied because each uparama docs not procced from one visaya separately but it proceeds from the collective restraint of the five objects. Candrikā and Gauda avoid such ambiguity. Ramāvatāra Sarmā realized the difficulty and, therefore, he divided uparamas into two kinds-firstly, the five vairagyas arising from seeing the futility of the five enjoyable objects. and, secondly, from seeing the dark side ot arjanaraksana. etc. Prakrtyakhya" is when one feels that the realization of true knowledge is a natural phase of Prakrti and therefore it needs no meditation, etc.," or when one knows the Prakrti, its sagunanirguratca and its simi- lar products and is satisfied with that,2 or when one knows the Prakrti but not its sasunanirgunatou, etc." Candrikā names megha, the adhyatmika tusti that Vācas- pati calls ogha. Ramāvatāra Sarma thinks that salila is actually s'arira and it has been formed by suffixing iran to the root sar. R has been replaced by L because they are the same. Ogha and ursti have been so called because they resemble rain in uncertainty. The names of the tive bahvah tustayah are vari- ously given :- param, supuram, paraparam, anuttamambhah. uttamambhah ( Vacaspati, Candrikā ), sutamah, pāram,

' These four are differently given in Sankhya Sangraha as paramatmatva in Prakrti, buddht, ahankaru and tanmatras. "1 Vācaspati, Candrikā, Jayamangalā. y2 Gauda. y8 Māthara. * आध्यात्मिकाश्चतसः बाह्या विपयोपरमात्

46 A CRITICAL STUDY OF THE SANKHYA SYSTEM

sunetram, nārikam, anuttamāmbhasikam (Gauda ), tāram, sutaram, sunetram, sumarīcam, uttamambhasikam ( Mațhara), sutaram, suparam, . . . , anuttamambham, uttamāmbham ( Jayamangala ). This shows the uncertainty about their names. Ramavatāra Sarmā has forced some interpretation into the names given by Vacaspati- the first is called para because it carries one beyond the pains of earning; the second is called supara because one may be tempted to cnjoy even when one has realized the troubles of carning, but it is practically impossible for one to think of enjoying when one sees the troubles of protecting; the third is called pirdvara because one who observes depreciation is at times tempted, and at others not tempted; the fourth is anuttamimbhah because it arises from a selfish desire, i.e., on account of the fear of diseases in enjoyment; and the fifth is uttamambhah because it is prompted by mercy. KĀRIKĀ 51 .*- Vacaspati has explained the fne siddlus in two ways and the other commentators have adhered to one method or the other, or they have drawn material from both the sets. The first meaning given by Vacaspati looks artificial. He has distorted the meanings to class the eight siddhis into hetu, hetu- hetumati and hetumatī. Ie could not have remamed satisfied without introducing regularity where it was wanting. The other meaning sounds more correct and natural because in it there is neither the necessity of twisting the sense of words, nor of changing their order. This meaning has been picked up by Jayamangala and there is every possibility that Vacaspati borrowed it

ऊइः श=दोषध्यय नं दुःखविधातास्त्रपः सुहत्परापिः। दानं च सिद्धयोऽडी सिह्े: पूर्वोडङ्सुशस्त्रिविध: ५१ ॥

SIDDHIS 47

from Jayamangala, or that there were two concurrent traditions. Väcaspati thinks that ankus'a is used in the sense of distractive, nivaraka, and therefore, for him the three- fold ankus'a is viparyaya, as'akti and tusti. Vijnāna says that it means attractive, akarsaka, and theretore the threefold ankus'a is uha, s'abda and adhyayana ; suhrtprapti and dana being of lesser importance. The objection that tusti and atusti cannot be both averse to siddhi is answered thus-that they represent two independent dharmas and not the absence of each other. Cha, ete., are theinselves siddhis and therefore they should not be counted as ankus'a. Vacaspati is thercfore correct and the confusion arises because ankus'a bears a double meaning. The atustis and asiddhis can be settled with great difficulty. Gauda and Mathara have given them opposite names hecause they represent opposite idcas -anambhah, asalilah, etc .; but Jayamangala gives to the asiddhis the names mosamusnamanoparamit yadyah. KĀRIKĀ 52 .*- Naturally bhava means pratyayasarga and linga, suksmas'arira. They have been used in pre- vious karilas in this sense but in this karika their sense has been slightly strained. Vacaspati makes lingn = word, ctc., and the twofold body, and bhara = the thirteen karanas which are not possible without dharma, etc., hecause these two sargas are essential for the en- joyment and release of Purusa. According to Gauda, linga is tanmatrasarga up to the fourteen bhutas; accord- ing to Candrika it is the non-visible group of mahat. etc.,

• न विना भावैर्लिह्गं न विना लिज्नेन लिङ्गाख्यो भावाख्यस्तस्माद् दविि

48 A CRITICAL STUDY OF THE SANKHYA SYSTEM

and according to Mäthara, it is sūkșmas'arīra and the thirteen karanas. Vijñana regards the two kinds more closely to a creation of intellect, regarding linga as buddhi itself and bhava as its conditions. KĀRIKĀ 53 .*- There is no harm in calling the bhau. tikasarga as a phase of the lingasarga; Jayamangalā and Mäthara hint it as a third sarga. Aniruddha on sūtra 3. 46 divides the whole creation into six-sura, asura. nara, preta, naraka and tiryak. and sthavara are included into nāraka. Candrika has two alternative devices for the case of pot, etc .- (1) they are not included because bhautika means bodily, or (2) they are to be included in sthavara. The latter view is held by Vacaspati. KARIKA 55.f-Lingasyavinivrtteh is dissolved in two ways by Vacaspati-(1) lingasya avinivrtteh, (2) lingasya a viniurttel. The latter device is resorted to by Gauda, Candrika, Mațhara, and Jayamangalā. Mathara rcads samāsena = sanksepeņa in the kārikā instead of svabhuvena. Jayamangala thinks that jara and marana include garbha and janma also. Linga should mean sūksmas'arira bccause that will suit the belief that linga disappears after viveka only. KĀRIKA 56.§-Mathara and Gauda have given a world- ly example of svartha ;- as one does his friend's work as

*अष्टविकल्प। दैवस्तैरयग्योनश्च पञ्चधा भवत। मानुष्यश्चैकविधः समासतोऽयं त्रिधा सर्गः ।।५३ ।। ऊर्ध्व सत्वविशालस्तमोविशालश्च मूलतः सर्गः । मध्ये रजोविशालो ब्रह्मादिस्तम्बपर्यन्तः ॥५४॥ तत्र जरामरणकृतं दुःखं प्राप्तोति चेतनः पुरुषः । लिङ्गस्थाचिनिवृत्तेः, तस्माद् दुःखं स्वभावेन ॥ ५५॥ 5 इत्येप प्रकृतिकृती महदादिविशेपभूनपर्यन्तः । प्रतिपुरुषविमोक्षार्थं स्वार्थ इव परार्थ आरम्भ: ॥। ५६ ॥

LIBERATION OF PURUSA 49

if it is for himself. Candrika extracts another shade of meaning. It says-as others work for their own interest, so, the movement of Prakrti for the sake of Purusa is also possible because movement requires some sort of pur- pose. Vimoksartham according to Vacaspati is to indicate that the ever-active Prakrti does stop for some parti- cular Purusa, who has gained knowledge; and according to Candrika it is to indicate that the world may cease for one but continue for the rest. KĀRIKĀ 57 .*- Gauda, Māțhara and Jayamangalā apply the example to nivrtti also-as the cow stops giving milk when the calf is nourished. Ramavatara Sarma says that a cow does not give milk as long as she does not give birth to a calf, though she takes her regular food; this is the force of vatsavivrddhaye. KĀRIKĀ 59.1-Prakas'ya cannot mean after giving direct knowledge of Pradhana because it is always to be inferred. Therefore atmanam in the kārikā means s'abdadyatmana. The same can be further elucidated by what Abhyankara" says on the necessity of postulat- ing bhutas and indriyas-the formula is that liberation is caused by the knowledge of the difference in Purusa and Prakrti but Prakrti is too subtle to be known and it can be known through its effects only; prakrti-

9* In commenting on Sarvadars'anasangraha, Bhandar- kar O. R. I. Publication, p. 319. * वत्सविवृद्धिनिमित्तं क्षीरस्य यथा प्रवृत्तिरज्ञस्य। पुरुपविमोक्षनिमित्तं तथा प्रवृत्तिः प्रधानस्य ॥ ५७॥ औत्सुक्यनिवृत्यर्थ यथा क्रियासु प्रवर्तते लोक:। पुरुपस्य विमोक्षार्थ प्रवर्तते तद्वदव्यक्तम् ॥५८ ॥ + रक्स्य दर्शयित्वा निवर्तते नर्तकी यथा नृलाव/ #ं पुरुषस्य तथाऽSत्मानं प्रकाश्य विनिवर्तते प्रकृति:।

50 A CRITICAL STUDY OF THE SANKHYA SYSTEM

vikrtis are also difficult to know and therefore bhūtas and indriyas are admitted as tattva; and there is no necessity of multiplying the tattvas by further accept- ing'cow, pot, etc., separately. How can Prakrti, which is vibhu, turn aside? The trouble could be simplified, if it was held that the Prakrti did not turn aside but that it was only recogniz- ed in its true colour and so the samsara ceased for the individual Purusa. This explanation would have been faultless, but the Sankhya bases all movement in Prakrti on its samyoga95 with Purusa$ without which it will remain always inactive. The meaning of samyoga cannot be restricted to sympathetic response97 because Purușa is quality-less. Some say that after the release of Purusa, Prakrti keeps aloof, assuming the form of some god. Different tattvas having different superintending deities, adhı- daiva, is a conception of the later Sankhya. KĀRIKĀ 60 .*- Vācaspati and Candrikā have used the kārikā to strengthen the pre-mentioned idea of selfless- ness in Prakrti, but Māthara and Gauda wrongly think

$5 But in kārikā 66, samyoga is left of no importance- creation is due to ignorance and it ceases when Prakrti has accomplished the enjoyment and release of Purusa because then there remains nothing more for it to do, even if there is samyoga. 96 Pancarātras add one more principle, kāla. " Vijñana holds a real contact and differentiates between contact and change; therefore contact does not bring change in Purusa. * नानाविधैरुपायरुपकारिण्यनुपकारिणः पुंसः । गुणवत्यगुणस्य सतस्तस्यार्थमपार्थकं चरति ॥ ६०॥

THE DELICATE PRAKRTI 51

^that the karika gives some clue to the cause of cessation Lof activity in Prakrti. Mathara has well characterized 'the relation of it and Purusa as-like the feather of a peacock he is painted only on one side. KĀRIKĀ 61 .*- Gauda has a quaint explanation in store -- Prakrti has no further cause and therefore it ddoes not again come in view of the released Purusa; for that reason it is sukumaratara,98 i.e., it has no better lord over it like is'vara, etc., as its cause. While Jaya- mangala says that before knowledge Prakrti shows it- self only in vyakta form and when knowledge is attained, it feels that it has no subtler" form than avyakta. It should plainly mean sensitiveness.100 Vamsidhara use- lessly tries to justify on all fours the example of kula- vadhu by saying that it refers to the jada body and buddhi that looks cetana on account of the approximity of Purusa; but he has not noted a greater disharmony when Väcaspati and Gauda say that she does not see other persons.10) The case is opposite with Prakrti ; it ceases for the Purusa who has the discriminative know- ledge, and continues to charm the remaining lot.

98 Here = subhogyatara. 99 Here= suksmatara. 100 Nyayamanjari objects to the delicacy of Prakrti which is enjoyed by infinite number of Purusas; and Hall in translation of Gore: 'Hindu Phil. Systems', objects because it is insentient. 101 They could have safely said that she does not see again the same person. * प्रकृतेः सुकुमारतरं न किश्चिदस्तीति मे मतिर्भवति। या दष्टास्मीति पुनर्न दर्शनसुपैति पुरुषस्य ॥। ६१ ॥। तस्मान्न बध्यते नापि मुच्यते नापि संसरति कश्ित्। संसरति बध्यते मुच्यते च नानाश्रया प्रकृतिः॥ ६२॥

52 A CRITICAL STUDY OF THE. SANKHYA SYSTEM

KĀRIKĀ 63 .*- Candrikā wrongly says that ātmanā = buddhirūpena and atmanam =puruşam, Prakrti binds itself by itself, no blot stains the Purusa.102 How is acetana Prakrti either bound or released? Bhoga will mean avasthā, laksaņa, and pariņāmabhedas that are visible in Prakrti. KĀRIKĀ 64.f-Kevalam= not mixed with viparyaya108 but Candrikā strangely equates it with what is visible to Purusa only, which is not a sound expression because of the disinterestedness of Purusa. KÄRIKA 65.§-Svasthah-atmani sthito na prakrtisthah, tatah prakrieh nivrttatvat according to Jayamangalā; but Väcaspati reads susthah and strains its meaning to suit the context-he still has a slight mixture of sattviki buddhi,10s otherwise he cannot see Prakrti. Vācaspati admits this mixture only in Jivanmukta state; but what is the harm if it continues in moksa state also? It will then facilitate the understanding of the multiplicity of Purusas even when they are released.

102 Strengthened by saiva in the second half of the kārikā. 103 Vācaspati, Gauda. 104 Tilak in Gitarahasya thinks it a device to avoid increasing the number of gunas by accepting one more finer state. * रूपैः सप्तभिरेव तु बध्नात्यात्मानमात्मना प्रकृतिः । सैव च पुरुषार्थ प्रति विमोचयत्येकरूपेण ॥ ६३ ॥। + एवं तत्वाभ्यासान्नास्मि न मे नाहमित्यपरिशेपम्। अविपर्ययाद्विशुद्धं केवलमुरपद्यते ज्ञानम् ॥ ६४ ॥ 8 तेन निवृत्तप्रसवामर्थवशात् सप्तरूपविनिवृत्ताम्। प्रकृतिं पश्यति पुरुषः प्रेक्षकवद्वस्थित: स्वस्थः ॥६५॥

THE LAST THREE KĀRIKĀS 53

KĀRIKĀ 66 .*- Gauda and Māthara have given two worldly examples to illustrate the cessation of all activity in Pradhana-(1) when debts are cleared, and (2) as no progeny from cohabitation ot the old. KĀRIKĀ 67.f-Jivanmukta state10 is not possible be- cause when indiscrimination is destroyed there can remain no body. Vijnanal surmounts the difficulty by saying that indiscrimination and actions work only through samyoga and this janmakhyasamyoga is not des- troyed without the truition of prarabdha. KĀRIKĀ 70.§-Rāmāvatāra Sarmā has pointed out yatibhanga in ' Pancas'ıkhaya tena.' The last three karikas are missing in Gauda- pada-Bhasya. Wilson was the tirst man to point out that the Sankhya-Karika had only 69 verses and one verse was lost. Mr. Tilak reconstructed the missing verse trom bhasya on kārika 61 and thought that it was

105 Yogavarttika thinks that asamprajnatayoga is superior to knowledge because it overcomes brarabdhakarma. 106 On Sūtra 1. 24. रङ्स्थ इत्युपेक्षक एको इष्टाहमित्युपरमत्येका। सति संयोगेऽपि तयोः प्रयोजनं नाम्ति सर्गस्य ॥ ६६॥।

तिष्ठति संस्कारवशाच्चक्रभ्रमवद्ष्टतशरीरः ॥ ६७ ॥ प्राप्ते शरीरभेदे चरितार्थतवात् प्रधानविनिवृत्तौ। ऐकान्तिकमात्यन्तिकमुभयं केवल्यमान्नोति ॥ ६८ ॥ पुरुषार्थज्ञानमिदं गुह्यं परमर्षिणा ममाख्यातम्। स्थित्युत्पत्तिप्रलयाश्चिन्त्यन्ते यत्र भूतानाम् ॥ ६९ ॥ एतत्पवित्रमग्यं मुनिरासुरयेऽनुकम्पया प्रददी। आसुरिरपि पञ्चशिखाय तेन च बहुधा कृतं तम्नम्म प.

54 A CRITICAL STUDY OF THE SANKHYA SYSTEM

dropped because it was very atheistic. But it is not clear on what ground the loss of one kārika is manifest. If the already existing 70th verse is to be rejected as not forming an essential part of the Saptati, the 69th verse can also be rejected on the same ground. Dis- quisition of the principles of the Sankhya is over at the 68th karika and if the 69th karika is necessary to impress the authenticity of the work, the 70th is needed to give the line of succession of the old teachers, and the un- interrupted tradition of the svstem.

शिष्यपरम्परय।SSगतमीश्वरकृष्णेन चैतदार्याभिः । संक्षिप्तमार्यभतिना सम्यग्विज्ञाय सिद्धान्तम्॥।७१॥ सपर्यां किल येऽर्थास्तेऽर्था: कृत्स्नस्य षष्टितन्त्रस्य। आख्यायिकाविरहिता: परवादविवर्जिताश्रापि॥ ७२ ॥

सांख्यसूत्राणि

तथा च श्रीमदी्श्वरकृष्णप्रणीना: सांख्यकारिका:

मेधाकरशास्तरिणां प्रस्तावना सहिताश्र विद्वद्वर विष्णु वेङ्कटेश सोवनी, एम्.ए., एलूएल.वी. इश्येतः संशोधिताः

पुण्यपत्तने ओरिएन्टल बुक एजन्सी १९३५

प्रस्तावना।

आत्मानात्मपदार्थवर्णनायप्रवृत्तानि शास्त्राणि हि दशनशास्राणीति निगद्यन्ते। तानि पुनः कपिलाक्षपाद (गौतम) कणाद (उलक) जँमिनि पतअ्जलि कृष्णद्वैपायन (व्यास) महर्पिभिः संपादितानि क्रमेण सांखयन्याय- चैशेषिकमीमांसायो गोत्तरमीमांसा नामभिर्व्यवहियन्ते च। ज्ञानकाप्डापरपर्याय- वाचीन्युपनिषद्विद्यामुलकानि शास्त्राण्येतानि मोक्षविषयिणीं धिपणां विस्तार- यितुमलन्तरां मुमुक्षूणामित्यलमतिगिरा। अनस्तंगमितमहिमान्यलाकिक- ज्ञानाधिकरणानि चामनि लोकोत्तरचमत्कारव्या प्रिम ्रह्मविद्यापग्पर्यायोपनिप- स्प्रादुर्भतिसमकाल मेव लोके प्राकाशन्त। नदक्षराधिगतिहेतुतयाऽविरनं विप- श्विद्भिराद्रियमाणानि परमोपकारीणि तान्यधुनापि सूत्रवृत्तिभाष्यरूपशरीरैः सर्ता- नीवास्मत्सकाशे समुलसितानि वरीवर्तन्ते। परमप्रतिपन्रमनीपावन्तो वयं तान्यु- पेक्षामहेऽन्वहमिति सुतरामसम ज्ञसो विषयः । दर्शिनं हि परापरतया विद्यानां द्वैविध्यम्। तत्र ऋगादिरपरा प्राणिनां भोगभूतये प्रवृत्ता परा च निःश्रेयसायेनि। न जातु कश्चित् जीवातुर्भोगभति कैवल्यं वा उपेक्षेतेति भगवती श्रुतिः समाह "आात्मा वारे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यश्च" इति। एतदेवाभि- ध्याय महर्पयः शमदमादिपट् संपत्तिपरकालं,ब्रह्म जिज्ञासितव्यमिति शासतो दर्शनानि प्रादुरदधुः । तदंतदन्तःपातिविपयेषु तावजगत्समालोचयितुमर्हम्-किमिदं जगदिति? प्रकृतिपरिणाममयं विंशतितश्वात्मकं तदिति कापिलं मनम्। योगदर्शनकारो- प्येवमेव समर्थयति सांख्यमतवत्। परमाण्वारब्धसंयोगत्ियोगजन्याकृति- विशेषस्तदिति न्यायसिद्धान्तः। तत्सहायो वैशेपिकोऽपि तद्दन्मन्यते। स्वरूप- तोऽनादनन्तप्रवाहरूपसंयोगवियोगवज्जगदवधारयति जैमिनिः। नानारूप- क्रियात्मकं मायापरिणामः चेतनविवर्त एवेति मायावादिनः । तह्वीजं त्रिगुणात्मकप्रकृतिरिति सांख्याः। कर्मानुयोगं प्रकृतिस्तन्नियामक ईश्वरश्रेति पतअ्ञलिः । ईश्वरादिनवपरमाणव इति नैय्यायिका: वैशेषिकाश्र। जीवादट्टपरमाणव इति जैमिनि: । अभिन्ननिमित्तोपादानमीश्वर इनि वेदान्तिनः । २

प्रस्तावना ।

ईश्वरो नित्येच्छाज्ञानादिगुणवान् विभु: कर्तृविशेप इत्यास्तिकः। सांग््योडना- स्तिकश्रेश्वरस्थाने पुरुषविशेपो नानाव्यक्तिरनेकसंख्य इति यावद बरुते। क्रेशकर्म- विपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वर इति पनञ्ञलिः। नित्येच्छाज्ञानादिगुण- वान् विभु: कर्तेति न्यायवैशेपिकौ। शून्यमेवरेति जैमिनिः । मायाविशिष्ट- श्रेतन इति मायावादिन: । जीवस्वरूपे निर्णेयेSसंगश्चेतनो विभुर्नाना भोक्ता च स इति सांख्या योगश्च। ज्ञानादिचतुर्दशगुणवान् कर्ता भोक्ता जडः विभुर्नाना चेति न्यायवैशेपिकौ। जडचेतनात्मको विभुः नाना कर्ता भोक्ेति मीमामकाः। अविद्याविशिष्टश्चेतन इति अद्वैतिनः । केन हेतुना बध्यते इति बन्धहेतुं निर्णयन्ति-अविवेको बन्धहेतुरिति सांख्ययोगौ। अज्ञानमिति न्यायवैशेषिकौ। निषिद्धकर्माणीति जैमिनिः। अविद्यवेत्यद्वती। बन्धशब्द्रस्य परिभापानिणय :- अध्यात्मादित्निविधदुःखानि बन्ध इति सांख्यो वढति। प्रकृतिपुरुपसंयोगजन्याविद्यादिकेशपंचकं बन्ध इति पत- भलि:। एकविशतिदुःखानीति न्यायचैशेषिके। नरकादिदुःरूसम्बन्ध इति मीमांसकः । अविद्या तत्कार्याणीति मायावादिनः । मोक्षपदार्थः क इत्यत्र त्रिविधटुःखध्वंसा मोक्ष इति सांख्यः । प्रकृतिपुरुष- संयोगाभावपूर्वकाविद्यादिपंचककेशात्यन्तविरहः इति योगः। एकविंशति- दुःखध्वंस इति न्यायवैशेपिकौ। स्वर्गप्राप्तिरिति मीमांसकः । अविद्यातत्कार्य- हानपूर्वकपरमानन्दविन्दनमति वेदान्तिनः । मोक्षसाधनानि जिज्ञासितव्यानीत्युच्यते-प्रकृतिपुरुपविवेको मोक्ष- साधनमिति सांख्यः । निर्विकल्पकसमाधिपूर्वको विवेक इति पातज्ञला: । इतरभिन्नात्मज्ञानमिति गौतमकणादों। वेदविहितकमेति जैमिनिः। ब्रह्मा- मेक्यबोध इति वेदान्तिनः । उदिष्टं संक्षेपेण पड्दर्शनस्थविपयजातम्। इदरानीं सांल्यशाखत्रं मीमांसमानै- यंदनुभूतं तन्निवेद्यते-नास्तिककपिलेन स्वयं पूर्वसु मंज्ञकस्य तत्वसमासाख्यस्य द्वावंशतिसंख्यकस्य

४ सांख्यसूत्राणि।

तट्दा तदुच्छित्तिरित्येतावत्पर्यन्तः सूत्रोपनिबद्धः अ्रन्थो व्यरचि। तदनुपादेयन्वं चापि महाभारतादौ कथितम्। कर्दमाद्देवहूत्यामभिजातस्य सेश्वरसांख्य- वादिन: कपिलस्योपदेशसूत्राणि त्विदानीं नोपलभ्यन्त इत्यनुसन्धायकानां परामर्शः। संभाव्यते चैतन्नास्तिकसांख्यवादसमृद्धयां नानाविधप्रस्मरमिध्या- तर्कवितर्कसंघर्षप्रकर्षरूपान्धतमसि विलुप्तानि समभूवन्, इति कर्णांकर्णिकाडपि निरूढातराम्। आस्तिककपिलस्य भगवद्वतारता-"सिद्धानां कपिलो मुनिः" इति भगवद्वाक्येन व्यक्तेव। श्रुत्या च "ऋषि प्रसूतं कपिलं यस्तमग्रे ज्ञानैविभ- र्ति जायमानं च पश्येत् " इति, अनया सिद्धा। सत्येवमपि चर्षेः कपिलस्य परिचयमवामुं भूमा प्रयासोडपेक्षितः । इदानीं वैशेषिकाक्षरैः सांख्यमतं स्मर्यम्-सश्वरजस्तमसां साम्यावस्था प्रकृतिः । साचैकैव । पुरुषास्तु परं भिद्यन्ते। ते च नित्याः । अपरिणामिनी नित्यचैतन्यस्वभावाः । ते च पंगवोऽपरिणामित्वात्। प्रकृतिस्त्वन्धा जडत्वात्। यथा विषयभोगेच्छा प्रकृतिपुरुषभेद्दिद्दक्षा च प्रक्ृतेर्भवति तदास्य पुरुषोपरागवशात् परिणमते। तस्याश्राद्यः परिणामो बुद्धिरन्तः- करणविशेष: । बुद्धिरेव महत्तत्वम्। सा च बुद्धिर्दर्पणवन्निर्मला। तस्याश्च बहिरि- न्द्रियप्रणाडिकया विषयाकारो यः परणतिभेदो घट इति पट इति-आकारकस्त- ज्ज्ञानं वृत्तिरिति चाख्यायते। स्वच्छायां बुद्धो वर्तमानेन ज्ञानेन चैतन्यस्य पुरुषस्य भेदाग्रहात् अहं जानामीति योऽभिमानविशेष: सैवोपलब्धिः। स्नक्- चन्दनादिविषयसन्निकर्षांत् इन्द्रियप्रणाडिकयैव सुखदुःखाद्याकारो बुद्धेरेव यः परिणामविशेषः स प्रत्ययः। अत एव ज्ञानसुखदु:खेच्छाद्ेपप्रयतनसंस्कार- धर्माधर्मा: सर्व एव बुद्धे: परिणामविशेषाः सूक्ष्ममात्रतया प्रकृतावेव वर्त- माना: अवस्थाभेदादाविर्भवन्ति तिरोभवन्तीति च। पुरुषस्तु पुष्करपलाशवन्ति- लैपः प्रतिबिंबते बुद्धौ। तन्मते तत्वानि पंचविंशतिः । मूलप्रकृतिः महत्तर्वम- हद्दार: शब्दस्पर्शरूपरसगन्धा: पञ्चतन्मान्नाणि पंचभूतानि पंचज्ञानेन्द्रियाणि पंचकर्मेन्द्रियाणि मनः पुरुषश्च परिणामवादः । केवला प्रकृतिः केवला विकृतिः प्रकृतिविकृत्युभयमनुभयं च। तथाच-"मलभ्रकृतिरविकृतिः महदादया: प्रकृतिविकृतयः सप्त। घोडशकस्तु विकारो न प्रकृतिर्न विक्कृतिः पुरुषः"-इतिन्यायकोशतोऽध्याहृतम्। (पृष्ठ ९०५)

प्रस्तावना। ५

स्फुटतराकररिदमपि ज्ञेयम् द्वैताद्वैतपरेषु दर्शनग्रन्थेषु पूर्वमीमांसाSदृष्टवादि- =नी, वेदान्तडिंडिमोऽद्वैतपर: द्वैतपराणि चेतराणि शिष्टानि दर्शनानि केवलमेकमे- वाद्वितीयं ब्रह्मेति स्वानुभूत्येकमानस्यात्मनो विशुद्धगुणातीनत्वनिर्णयाय तावद वेदान्तशाखत्रं प्रवृतं तद्वत् प्रकृते: पर: परः पुरुष इति सेश्वरसांख्यैरक्षरःस्थिरीक- तः। 'विज्ञातारमरे केन विजानीयात्' इति संभाव्य कापिलं शाखत्रं कर्थ्याः प्रकृते: समालोचकं पुरुषतस्वमपरं प्रकृतेः परं निरणैषीत् अयं च सत्कार्यवादः। अन्यथा कथमसतः सजायेतेति विप्रतिपत्तिरापद्येत सुतराम्। अचेतना श्ञेतनोत्पत्ति विवक्षन्तः सांख्यसत्कार्यवादेन द्वारा परास्ताः। स्वयं स्वस्कन्धा- राहणवदसंगतं कर्व्याः प्रकृतेः स्वज्ञात्रीत्वमिति सांख्यीया युक्ति: । अद्वतवादे प्रकृतिपुरुषतर्वे एकरूपत्वेन गृहीते मायया च पिण्डं ब्रह्माण्डं च अकल्प्य स्वाभिमतं मतं स्थापितम्। यथा चोकं- 'कर्तृतन्त्रं भवेत् कर्म कर्मतन्त्रं शुभाशजुभम्। प्रमाणतन्त्रं विज्ञानं मायातन्त्रमिदं जगदिति। सांख्यरपि प्रकृति विविच्य तद्विकृतिरूपमनोबुद्धयहंकारपदार्थाः प्रकृतेर- वयवा गुणा वा वर्तन्ते इति तेभ्यः परः पुरुपोऽस्तीति स्वमतं स्थापितम्। उक्ततं चापि तै :- "कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते। पुरुष: सुखटुःखानां भोक्तृत्वे हेतुरुच्यते"इति। गी० १३,२० बौद्धा: काणादाश्च परमाणुभ्यो जगदेतन्मन्वानाः परमाणुसंयोजयित्रीं शकतिं ख्यापयितुं न पारयन्ति इति तेपामारंभवादं स्थगयितुं सांख्यशासत्रं प्रतृ- न्तम्। सांख्यास्तु परमाणुरूपावयवभेदाभाववती प्रकृतिः, प्रधाना, गुणक्षोभिणी, बहुधानका, प्रसन्नधर्मिणी चास्तीति समास्याय सर्गरचनैकनिसगां तां सिद्धा- न्तयन्ति। अद्वैतिनां सगुणसृष्टिं यावदेवैतस्य सत्कार्यवादस्योपयोगो मतः । निर्गुणात् सगुणौत्पत्तौ तु तैः अघटनघटनापटीयसी माया शरणीकृता। एवमेकस्यैव सूलपदार्थस्य विकासाद् विविधजगद्विकासोऽपीति अर्थात् एकस्या एवाव्यक्तप्रकृतर्विविधव्यक्तसर्गो जायत इति सांक्यैः चारुतरो विषयः समुपन्यस्तः ।

w मांख्यसूत्राणि।

वैशेषिकोक्तं-कारणे ये गुणा न सन्ति ते कार्ये स्वातन्त्र्येणोद्भवन्तीति सांख्यानां नेष्टम्। अन्यथा नीराद् दध्युद्भवः किं न स्यादिति समाधातुं दुःशकं स्यात्। यन्मूले नाम्ति न तत्कारयेऽपीति सांख्यवाद:। इदमेवाद्वैतवादिनामिष्टम्। अष्टमकारिकायां प्रकृतियंद्यपीन्द्रियप्रत्यक्षगोचरा न भवति तथापि तस्याः अम्तित्वं सौक्ष्म्येण नृनं इष्टम्। अनेकव्यक्तपदार्थांवलोकनं प्रकृतेरम्नित्वमन- धास्यति। सांख्यैः प्रकृतिर्निरवयवा ममुहिष्टा। काणादैः प्रत्येकपरमाणुस्वतन्त्र- व्यक्त्याऽवयविता निर्धारिता परमाणूनां तत्र परमाणुद्वयमध्ये केन पदार्थेन स्थीयतामिति शिष्यते प्रश्नः । उक्त तावदतिवचनेन। प्रकृतिपुरुषयोरुभयभेदज्ञानं कैवल्यमिति सांख्याना- मन्तिम:सिद्धान्तः। सत्वगुणस्यात्यन्तोकर्षात् त्रिगुणातीतावस्था पुरुषेण लभ्यते इयं च कैवल्यायोपर्युज्यत इति दिकू।

राजकुमारकॉलेज रायपुर सोवनीनिर्दिष्ठानुवादक:

फाल्गुनवदि १३ शककाल १८५६ मेवाकरशासत्री

अथ सांख्यसूत्राणि

न दष्टात् तत्सिद्धिर्निवृत्तेऽप्यनुवृत्तिदर्शनात।२ प्रात्यहिकक्षुत्प्ातीकारवत् तत्प्रतीकारचेष्टनान् पुरुषार्थत्वम्। ३ सर्वासंभवान् मम्भवेऽपि सत्त्वासम्भवाद्धेयः प्रमाणकुशलैः ४ उत्कर्षादपि मोक्षस्य सर्वोत्कर्पश्रतेः ५ अविशेषश्चोभयोः ६ न स्वभावतो बद्धस्य मोक्षसाधनोपदेशविधि: ७ स्वभावस्यानपायित्वादननुष्ठानलक्षणमप्रामाण्यम् ८ नाशक्योपदेश विधिरुपदिष्टेऽा्यनुपदेशः ९ शुक्कपटवद् बीजवच्चेत् १०

१. भूयस्वादत्यन्तनिरूढानि सांख्यप्रवचनसूत्राणि सपाठान्तरभेदं तावद् विज्ञाप्य विश्वतीमुखी सारवतीमार्षा वाचमप्यादत्याथानतितरां प्रसिद्धान्यपि संक्षितानि कापिलसांख्यसत्रवेनोपनिबद्धानि कतिपयानि सूत्राण्युपलभ्यन्ते तानि यथा निवेदयाम :- अथातस्तत्वे समास: १. कथयामि अष्टी प्रकृतयः २. पोडशस्तु विकार: ३. पुरुषः ४. त्रेगुण्यम् ५. सज्जरः प्रतिसञ्चरः ६. अध्यात्ममधिभूतमघि- दैवञ् ७. पञ्चाभिबुद्धय: ८. पञ्च कमयोनय: ९. पञ्च वायव: १०. पञ्चकर्मा- रमान: ११. पञ्ञपर्वा अविद्या: १२. अष्टाविशतिधा अशक्ति: १३.नवधा तुष्टिः १४. अष्टधा सिद्धिः १५. दश मलिकार्थाः १६. अनुग्रहः सर्गः १७. चतुर्दश- विधो भूतसर्ग: १८. त्रिविधो बन्धः १९. त्रिविधो मोक्षः २०. त्रिविधं प्रमाणलक्षणम् २१. एतत्सम्यग्ज्ात्वा कृतकृत्यः स्यान्न पुनस्त्रिविधेन दुःखेना- नुभूयते २२. शम् ॥ २. निवृत्तेरपि. ३. प्रात्याहिक. ४. तत्पुरुषार्थत्वम्. ५.'तत्सम्भवेऽप्यत्यन्तासम्भवादेयः ' 'संभवेऽपि सत्तासम्भवाद्वेयः' वा. सर्वाता, सर्वत्र वा ६. अनपायत्वाद .. v रुपदेशो

२ सांख्यसूत्राणि [ अ. १ सू. ११-

शक्त्युद्धवानुद्धवाभ्यां' नाऽशक्योपदेश: ११ न कालयोगतो व्यापिनो नित्यस्य सर्वसम्बन्धात् १२ ने देशयोगतोऽप्यस्मात् १३ नावस्थातो देहधर्मत्वात् तस्या: १४ असङ्गोडयं पुरुष इति १५

विचित्रभोगानुपपत्तिरन्यधर्मत्वे १७ प्रकृतिनिबन्धनाथ्ेन्न तम्या अपि पारतन्त्र्यम् १८ नँ नित्यशुद्धबुद्धमुक्तस्वभावस्य तद्योगस्तद्योगादते १९ नाविद्यातोऽप्यवस्तुना बन्धायोगात् २० वस्तुत्वे सिद्धान्तहानि: २१ विजातीयद्वैतापत्तिश्च २२ - विरुद्धोभयरूपा चेत् २३ न तादक्पदार्थाप्रतीते: २४ न वयं षट्पदार्थवादिनो वैशेषिकादिवत् २५ अनियतत्वेऽपि नायौक्तिकस्य संग्रहोऽन्यथा बालोन्मत्तादिसमत्वम् २६ नानादिविषयोपरागनिमित्तकोऽप्यस्य २७ न बाह्याभ्यन्तरयोरुपरञज्योपरअ्ञकभावोऽपि देशव्यवधानात् सुन्नम्थ- पाटलिपुत्रस्थयोरिव २८ द्वयारेकदेशलब्धोपरागान्न व्यवस्था २९

१ शक्युद्धवामिभवा्यां. २. इदं सूत्रं कचिन्नास्ति. ३. 'श्रतिरस्ति सा बाधिता स्यात्' इत्यपि योजयन्ति. ४. कर्मणो. ५. 'च' रहितोऽपि पाठः ६: प्रकृतिनिबन्धना चेन्न. ७. 'नित्य' रहितोऽपि पाठः ८. विजातीये; 'च' विरहितोऽपि. ९. कचित् 'बालोन्क त्तादिसमत्वम्' इन्येव सत्रं. १०. निमि- नतः ' 'निमित्तः' वा. ११. उपरज्य. १२. 'देशभेदात्'

सां्यसूत्राणि ३

अदृष्ट्वशाच्ेत् ३० न द्वयोरेककालायोगादुपकार्योपकारकभाव: ३१ पुत्रकर्मवदिति चेत् ३२ नास्ति हि' तत्र स्थिर एकात्मा यो गर्भाधानादिना संस्क्रियते ३३ स्थिरकार्यासिद्धे: क्षणिकत्त्वम् ३४ ने अत्यभिज्ञाबाधान् ३५ श्रुतिन्यायविरोधाच्च ३६ दष्टान्तासिद्धेश् ३७ युगपज्जायमानयोने कार्यकारणभाव: ३८ पूर्वापाये उत्तरायोगात् ३९ तद्भावे तद्योगादुभयव्यभिचारादपि न ४० पूर्वभावमात्रे न नियम: ४१ न विज्ञानमात्रं बाह्यप्रर्तीते: ४२ तद्भावे तद्भावाच्छून्यं तर्हि ४३ शून्यं तत्त्वं भावो विनश्यति वस्तुधर्मेत्वाद्विनाशस्य ४४ अपवाद्मात्रमबुद्धानाम् ४५ उभयपक्षसमानक्षेमत्वादयमपि ४६ अपुरुषार्थत्वमुभयथा ४७ न गतिविशेषात् ४८ निष्क्रियस्य तदसंभवान ४९ मूर्तत्वाद् घटादिवन् समानधमापत्तावपसिद्धान्त: ५०

1. 'हि' शबदरहितोऽपि पाठ :. २. एक-ज 2. क्षणिकत्वे सत्वमर्थक्रियाकारित्वं. 4. ७. पूर्वभावित्वमात्रेन, पूर्वभाविमात्रेण बा. भ

सांख्यसूत्राणि [अ. १ सू. ५.२-

न कर्मणाप्यंतद्धर्मत्वान् ५२

निर्गुणादिश्रुतिविरोधश्रेति ५४ तंद्योगोऽप्यविवेकान्न समानत्वम् ५५

प्रधानाविवेकादन्याविवेकस्य तद्धाने हानम् ५७ वाङ्मात्रं न तु तत्त्वं चित्तस्थिते: ५८ युक्तितोऽपि न बाध्यते दिङ्मूढवदपरोक्षाहते ५९ अचाक्षुषाणामनुमानेन बोधो धूमादिभिरिव वहे: ६० सत्त्वरजस्तमसां साम्यावस्था प्रकृति: प्रक्ृतेरमहान् महतोऽहद्कारोऽहक्कारात् पञ्चतन्मात्राण्युभयमिन्द्रियं तन्मान्नेभ्यः स्थूलभूतानि पुरुष इति पश्विंशतिर्गण: ६१ स्थूलान् पञ्चतन्मात्रस्य ६२ बाह्याभ्यन्तराभ्यां तैश्चाहक्कारस्य ६३ तेनान्त:करणम्य ६४ ततः प्रकृते: ६५ संहृतपरार्थत्वान् पुरुषस्य ६६ मूले मूलाभावादमूलं मूलम् ६७ पारम्पयेऽप्येकत्र परिनिष्ठेति संज्ञामात्रम् ६८ समान: प्रकृतेद्वयो: ६९ अधिकारित्रैविध्यान्न नियम: ७०

१. ्येत० २. अग्रिमसूत्रादनन्तरमपि पाठः. ३. विरुद्धः, ४. 'इति' शून्योऽपि पाठ :. ५. तद्योगे. ६. प्रथमाविवेकरहितोऽपि पाठ :. ७. क्रचित् तुकारो नकारात् पूर्वं. ८. 'तम्मात्रेभ्यः' रहितोऽपि. ९. पञ्चतन्मात्रा. १०. 'च' रहितोऽपि पाठः. ११. संघातपरार्थत्वात्.

सांख्यसूत्राणि

महदाख्यमादयं कार्यं तन्मन: ७१ चरमाऽहद्दार: ७२ तत्कार्यत्वमुत्तरेषाम् ७३ आदहेतुता तद्द्वारां पारम्पर्येऽप्यणुवने ७४ पूर्वभावित्वे® द्वयोरेकतरस्य हानेऽन्यतरयोग: ७५ परिच्छिन्नं ने सर्वोपादानम् ७६

नावस्तुनो वस्तुसिद्धि: ७८ अबाधाददुष्टकारणजन्यत्त्वाच्च नावस्तुत्वम् ७५ भावे तद्योगेन तत्सिद्धिरभावे तद्भावान् कुतस्तेरां तत्सिद्धि: ८० न कर्मण उपादानत्वायोगात् ८१ नानुश्रविकोदपि तत्सिद्धि: साध्यत्वेनावृत्तियोगादपुरुपार्थेत्वम् ८२ तत्र प्राप्तविवेकस्यानावृत्तिश्षुति: ८३ दुःखाद्दुःखं जलाभिपेक्वन्न जाडयविमोक: ८४ काम्येऽकाम्येऽपि साध्यत्वाविशेषान् ८५ निजमुक्तस्य बन्धध्वंसमांत्रं परं न समानत्वम्ं ८६ द्र्यारकतरस्य वाप्यसन्निकृष्टार्थपरिच्छिततिः प्रमा तत्साधकं यत्तन् त्रिविधं प्रमाणम् ८७ तत्सिद्धौ सर्वसिद्धेनाधिक्यसिद्धि: ८८ 1. आख्यारहित: पाठः. २. अन्येपाम्. ३. आद्यहेतुद्वारा ४. पारम्परयेणा- शुवत्. ५. पूर्वाभावित्वे. ६. दयोरेकतरहानेनान्यतरयोग :. ७. 'न' दृति आदौ अपि; परिच्छितत्वान् वा. ८. 'च' रहितोऽपि. ९. 'तरां' इनि वर्जित :.. १०. कर्मणा. ११. उपादानायोगात. १२. श्रा. १३. विमोक्ष: १४. काम्या- काम्ये. १५. मात्र परं. १६. समत्वस्. १७. चाप्य, वासं वा. १८.साधकतमं. १९. 'त्रिविधं' रहितः पाठः, 'त्रिविधं पमानं रहितो वा. २०. आदौ. त्रिविधं प्रमाणं, इति संयोज्य.

सांख्यसूत्राणि [अ. १ सू. ८९-

यत्सम्बद्धं सत् तदाकारोलेखि विज्ञानं तत्प्रंत्यक्षम् ८९ योगिनामबाह्यप्रत्यक्षत्वान्न दोष: ९० लीनवस्तुरुब्धा तिशयसम्बन्धाद्वाऽदोष: ९१ ईश्वरासिद्धे: ९२ मुक्तबद्धयोरन्यतराभावान्न तत्सिद्धि: ९३ उभयथाप्यसत्करत्वम् ९४ मुक्तात्मनः* प्रशंसा उपासो सिद्धस्य वा ९५ तत्सन्निधानादधिष्ठातृत्वं मणिवत् ९६ विशेषकार्येष्वपि जीवानाम् ९७ सिद्धरूपबोद्धृत्वाद्वाक्यार्थोपदेश: ९८ अन्त:करणस्य तदुर्ज्ज्वलितत्वाल्लाहवद्घिष्ठातृत्वम् ९९ प्रतिबन्धसदशः प्रतिबद्धज्ञानमनुमानम् १०० आप्रोपदेशः शब्द: १०१ उभयसिद्धि: प्रमाणात् तदुपदेश: १०२ सामान्यता दष्टादुभयससिद्धि: १०३ चिद्वसानो भोग: १०४ अकर्तुरपि फलोपभोगोऽन्रांद्यवत् १०५ अविवेकाद्वा तत्सिद्धेः कर्तुः फलावगम. १०६ नोभयं च तत्वाख्याने १०७

१. 'सन्' इत्यस्य स्थाने सिद्धं वा पाठः, 'यत्सम्बन्धसिद्धं वा. २. 'न दोर्ष:' इति वा-संबन्धान्न दोषः. ३. 'मुक्ाडमुक्तयो:' इति वा. . 'प्रशंसोपासा' वा; 'विधिं वाक्योत्तम्भनाया' इति विशेषो वा. ५. उपा- सना, उपास्या. ६. वेति. ७. विशेकार्येपि. ८. 'उपज्वलित' इति वा. ९. 'प्रतिबन्धद्ृशः' 'प्रतिबद्धदशः ' इति वा. १०. अन्नादिवत्', वा. ११. अविवकाह्ा तत्सिद्धिः' इन्येनावान् एव पाठ :. १२.गतः.

-१२६ ] सांख्यसूत्राणि

सौक्ष्म्यात्तेदतुपलब्धि: १०९ कार्यदर्शनात्तदुपलब्धे: ११० वादिविप्रतिपत्तेस्तदसिद्धिरिति चेन् १११ त्थाप्येकतरदृष्टया एकतरंसिद्धेर्नापलाप: ११२ त्रिविधविरोधापत्तेश्रं ११३ नासदुत्पादो नृशृंगवन् ११४ उपादाननियमान् ११५ सर्वत्र सर्वदा सर्वासम्भवात् ११६ शक्तर्स्व शक्यकरणान् ११७ कारणभावाच् ११८ ने भावे भावयोगश्चेत् ११९ नाभिव्यक्तिनिबन्धनौ व्यवहाराव्यवहारौ १२० नाश: कारणलय: १२१ पारम्पर्यंतोऽन्वेषणो बीजाङ्कुरवन १२२ उत्पत्तिवद्वाऽदोष: १२३ हेतुमेंदनित्यमव्यापि सक्रियमनेकमाश्रितं लिङ्गम् १२४ आञ्जस्यादभेदतो वा गुणसामान्यादेस्तत्सिद्धि: प्रधानव्यपदेशाद्वा १२५ त्रिगुणाचेतनत्वादि द्वयो: १२६ १. अविषयो रहितः. २. 'तत्' इत्यनेन विरहित: पाठः. ३. प्रथमान्तो वा पाठ :. ४. 'चेत्' इति वर्जितं. ५. अथा°. ६. 'दष्टयान्तर'. ७. 'चे' ति नावश्यं ८. शक्यस्य. ९. कारणात्. १०. 'च' रहित :. ११. 'नाभावः' इति वा; भावे भावयोगश्चेन्न वाच्यम् वा वाक्यं वा. १२. Sन्वेषणाद्वी. १३. 'वा' रहितो वा पाठः. १४. 'लिद्धं' इत्येव वा सूत्रं; अव्यापि रहित: वा. १५. सक्रियकम°, १६. 'तथा प्रधानशब्दात्' इत्यधिकं सूत्रं. १७. 'त्रिगुणचेतनत्वादि इमो: 'मा,ॐ: -

सांख्यसूत्राणि [अ. १ सू. १२७-

श्रीत्यप्रीतिविषादादयैर्गुणानामेन्योन्यं वैधर्म्यम् १२७ लघ्वादिधर्मैः साधम्यँ वैधर्म्य च गुणानाम् १२८ उभयान्यत्वान् कार्यत्वं महदादेर्घटादिवत् १२९ परिमाणान् १३० समन्वयात् १३१ शक्तितश्चेति १३२ तद्धाने प्रकृतिः पुरुषो वा १३३ तयोरन्यत्वे तुच्छत्वम् १३४ कार्याम् कारणानुभानं तत्साहित्यान् १३५ अव्यक्तं त्रिगुणाहिद्गात १३६ तत्कार्यतस्तत्सिद्धेर्नापलाप: १३७ सामान्येन विवादाभावाद्धर्मवन्न साधनम् १३८ शरीरादिव्यतिरिक्तः पुमान् १३९ संहतपरार्थत्वान् १४० त्रिगुणादिविपर्ययात् १४१ अधिष्ठानाच्चेति १४२ भोक्तृभावान् १४३ कैवेल्यार्थ प्रवृत्तेश्र १४४ जडप्रकाशायोगात् प्रकाश: १४५ निर्गुणत्वांन्नं चिद्धर्मा १४६ · श्रुत्या सिद्धस्य नापलापस्तत्प्रत्यक्षबाधात् १४७

१. 'अन्योन्यवैधम्यं' इति समासान्त: पाठः. २. लध्वादिधमैरन्योऽन्यं साधम्यं वैधम्यं गुणानाम्. ३. परिणामात्. ४. उभयोरपि. ५. तुच्छता. ६. तत्साधनम्. ७. संहतपदार्थत्वात् ८. अधिष्ठातृत्वाच्चेति. ९. समस्तं सूत्रं; कवल्यार्थे वाः प्रकृतेः वा; 'च' रहितः वा. १०. निर्गुणत्वाच्च न.

सांख्यसूत्राणि

जन्मादिव्यवस्थातः पुरुषबहुत्वम् १४९ उपाधिभेदेऽप्येकस्य नानायोग आकाशस्येव घटादिमि: १५० उपाधिर्भिद्यते न तु तद्वान् १५१ एवमेकत्वेन परिवर्तमानस्य न विरुद्धधर्माध्यास: १५२ अन्यधर्मत्वेऽपि नारोपान् तत्सिद्धिरेकत्वात् १५३ नाद्वैतश्रुतिविरोधो जातिपरत्वात् १५४ विदितबन्धकारणस्य दृष्ट्याऽतेंद्रूपम् १५५ नोन्धादष्ट्या चक्षुष्मतामनुपलम्भ: १५६ वामदेवादिर्मुक्तो नाद्वैतम् १५७ अनादावद्य यावदभावाङ्धविष्यदप्येवम् १५८ इदानीमिव सर्वत्र नात्यन्तोच्छेद: १५९ व्यावृत्तोभयरूप: १६० साक्षात्सम्बन्धान् साक्षित्वम् १६१ नित्येमुंक्त्वम् १६२ औदासीन्यं चेति १६३ उपरागात् कर्तृत्वं चित्सान्निध्याचित्मान्निध्यान् १६४ इति प्रथमोऽध्यायः ।

१. सुपुष््यादिसाक्षिन्वं. २. पुरुपस्य बहुत्वम्. ३. इवाथ 'व ' शब्दो वा. ४. 'एकमेकत्वेन' वा, परमेकत्वेब वा, ५. तद्रुपं' वा. ६. 'नान्वदष्ट्या' वा ७. दिमुके :. ८. 'भयं रूप :. ९. अक्षसम््त्*' नित्यमुकत्वमौ दासीन्यं चेती' ति एकं सूत्रं वा.

१० सांख्यसूत्राणणि। [अ. १ सू. २०-

अथ द्वितीयोऽध्यायः विमुक्तमोक्षार्थ स्वार्थ वा प्रधानस्य १ विरक्तस्य तत्सिद्धि: २ न श्रवणमात्रात् तत्सिद्धिरंनादिवासनाया बलवत्वात् ३ बहुभृत्यवद्वा प्रत्येकस् ४ प्रकृतिवास्तवे च पुरुषस्वाध्याससिद्धि: ५ कार्यतम्तत्सिद्धे: ६ चेतनाद्देशान्नियम: कण्टकमोक्षवन् ७ अन्ययोगेऽपि तत्सिद्धिर्नाञ्जस्थेनायोदाहवत् ८ रागविरागयोर्योग: सृष्टिः ९ महदादिक्रमेण पंचभूतानाम् १० आत्मार्थत्वात् सृष्टेनैषामात्मार्थ आरम्भ: ११ दिकालावाकाशादिभ्य: १२ अध्यवसायो बुद्धि: १३ तत्कार्य धेर्मादि १४ महदुपरागाद्विपरीतम् १५

एकादशपंचतन्मात्रं येत्कार्यम् १७ सात्त्विकमेकादशकं प्रवर्तते वैकृतादहङ्कारात् १८ कर्मेन्द्रियबुद्धीन्दिरियैरान्तरमेकादशकम् १९ आहक्कारिकत्वश्रुतेर्न भौतिकानि २०

१. विमोक्षाथं. २. तत्सिद्धि :. ३. न वाझ्मात्राव्सिद्धिर .. ४. अनाद़िवास- नापटुत्वात. ५. प्रथमान्त: पाठः. ६.रागविरागयोगः सूष्टेः. ७. च सहितः पाठः, पञ्चस्थाने च वा. ८. मात्माथं. ९. धर्मादि :. १०. एकादशं. ११. तत्कार्य. १२. अहक्कारिकत्वं.

सांख्यसून्राणि। १

देवतालयश्रुतिर्नारम्भकस्य २१

अतीन्द्रियमिन्द्रियं भ्रान्तानामधिष्ठाने २३ शैक्तिमेदेऽपि भेदसिद्धौ नैकत्वम् २४ न कल्पनाविरोध: प्रमाणदष्वस्य २५ डेभयात्मकं मन: २६ गुणपरिणामभेदान्नानात्वमवस्थावत् २७ रूपादिरसमलान्त उभयो २८ द्रष्टत्वादिरात्मनः करणत्वमिन्द्रियाणाम् २९ त्रयाणां स्वालक्षण्यम् ३० सामान्यकरणवृत्ति: प्राणाद्या वायव: पक्च ३१ क्रमशोऽकरमशश्रेन्द्रियवृत्ति: ३२ वृत्तय: पञ्चतय्य: श्विष्टाह्टिष्टाः ३३ तन्निवृत्तावुपशान्तोपरागः म्वस्थ: ३४ कुसुभवच्च मणि: ३५ पुरुषार्थ करणाद्धवोऽप्यदष्टोहामात् ३६ धनुवद्वत्साय ३७ करणं त्रयोदशविधमवान्तरभंदान् ३८ इन्द्रियेपु सांधकतमत्वगुणयोगान् कुठारवत् ३९

१. श्रुतेः. २. तदुत्पत्तिः श्रूयते. ३. 'इन्द्रियं' रहितः. ४. "घिष्ठानं. '५. शकिभेदमिद्धौं. ६. उभयात्मकं च मनः. ७. वर्गान्त. ८. रात्मनां. ९. सूत्रान्ते 'महदहङ्कारमनसां;' स्वलक्षण्यं वा. १०. सामान्या. ११. 'सामा- न्यकरणवृत्तिः' इत्येतावदेव सूत्रं. १२. वृत्तय :. १३. सव्रान्ते 'प्रमाणवि- पर्ययविकल्पनिद्धास्मृतयः'; च वा. १४. °वुपशान्तोपक्लेश त्रयोद्शम°; बाह्यान्तरभेदात्. १६. साधकतमत्वं; गुण नकि s. s. 5

१२ सांख्यसूत्राणि। [अ. २ सू. ४०-

द्वयो: प्रेधानं मनो लोकवद् भृत्यवर्गेषु ४० अव्यभिचारात् ४१ तैथाऽशेषसंस्काराधारत्वान् ४२ स्मृत्यानुमानाथ ४३ सम्भवन्र स्वत: ४४ आपेक्षिको गुणप्रधानभावें: क्रियाविशेषात् ४५ तत्कमार्जितत्वान् तदर्थमभिचेष्टा लोकवत् ४६ संमानकर्मयोगे बुद्धे: प्राधान्यं लोकवल्लोकवत् ४७ इति द्वितीयोऽध्यायः।

अथ तृतीयोऽध्याय: अविशेषाद्विशेषारम्भ: १ तस्माच्छरीरस्य २ तद्वीजात्संसृति: ३ आ विवेकाच प्रवर्तनमविशेषाणाम् ४ उपभोगादितरस्य ५ संप्रति परिमुक्ता द्वाभ्याम् ६ मातापितृजं स्थूलं प्रायश इतरन्न तथा ७ पूर्वोत्पत्तेस्तत्कार्यत्वं भोगादेकस्य नेतरस्य ८ सम्रदशैकं लिङ्गम् ९ व्यक्तिभेद: कर्मविशेषात् १० तदेधिष्ठानाश्रये देहे तद्वादात् तद्वाद: ११ १. बुद्धि :. २. अव्यभिचारी. ३. यथा. ४. गुणप्रवाहभावः. ५. अपि चेष्टा. ६. 'लोकवत्' इत्यस्य आम्रंडितत्वं. ७. त्यक्तमिदं सूत्रं. ८. इदं च त्यक्तं. ९. अविवेकाच्च. १०. इदमपि व्यक्तं; यदुपभोगा .. ११. परिप्वक्तो. १२. तद्धिष्ठाना-श्रयदेहे.

,-भ. ३ स. ३२] सांख्यसूत्राणि।

न स्वातन्त्रयात् तदते छायावचित्रवध १२ मूर्तत्वेऽपि ने सङ्कातयोगात् तरणिवन् १३ अणुपरिमाणं तन्कृतिश्रुते : १४ तद्न्रमयत्वश्रुतश्रं १५ पुरुषार्थ संसृतिर्लिद्गानां सूपकारवद्राज्ञ:" १६ पाश्वभौतिको देहः १७ चातुरभौतिकमित्येके १८ ऐ.कभातिकमित्यपरे १९ न सांसिद्धिकं चैतन्यं प्रत्येकादष्रे: २०

मद्शक्तिवच्चेन्® प्रत्येकपरिद्ष्टे सांहत्ये तदुद्भव: २२ ज्ञानान्मुक्ति : -३ बन्धो विपर्ययान् २४ नियतकारणत्वान्न समुचचयविकल्पा २५ स्वप्रजागराभ्यामिव मायिकाभ्यां नोभयोर्मुक्ति: पुरुषस्व २६ इतरस्यापि नात्यन्तिकम् २७ सङ्कल्पितेऽप्येवम् २८ भावनोपचयाच्छुद्धस्ये सर्व प्रकृतिवन २९ रागोपहतिर्ध्यानम् ३० वृत्तिनिरोधान् तत्सिद्धि: ३१ धारणासनम्वकर्मणा तत्सिद्धि: ३२ १. 'न संगात् योगात'; 'न संघातः योगात्' २. तद्वतिश्रतेः. ३.च रहितः. ४. 'संमृतिलिङ्गानां' 'प्रवृत्तिलिज्ञानां' वा. ५. "कारवढ्वा, ६. मित्यन्ये, ७. अपर; 'कमपरे. ८. प्रत्येकाह पावश. १०. चतत्. ११. साक्ष्म्यात्सांहत्ये. १२.नियतकारण इनि विशेष: १४. नात्यन्तिकत्वम्' १५.

सांस्यसूत्राणि। [अ.३ सू. २३-

निरोधशछर्दिविधारणाभ्याम ३३:' स्थिरसुखमासनम् ३४ 1 . स्वकर्मस्वाश्रमविहितकर्मानुष्ठानम् ३५ वैराग्यादभ्यासाच् ३६ विपर्ययभेदा: पञ्च ३७ अशक्तिरष्टवविंशतिधां तु ३८ तुर्ष्टि्नवधा ३९ सिद्धिरष्टधा ४० अवान्तरभेदाँ: पूर्ववत् ४१ एवमितरस्या: ४२ आध्यात्मिकादिभेदान्रवधा तुष्टि: ४३ ऊहादिभि: सिद्धिः ४४ नेतरादितरहानेन विना ४५ दैवादिप्रभेदा ४६ आब्रह्मस्तम्भपर्यन्तं तैत्कृते सृष्िगविवेकान ४७ ऊर्ध्वं सत्त्वविशाला ४८ तमोविशाला मूलतः ४९ मध्ये रजोविशाला ५० कमवैचित्र्यान् प्रधानचेष्ट गर्भदासवन् ५१ आवृत्तिस्तत्राप्युत्तरोत्तर योनियोगा्धेय: ५२ समानं जरामरणादिजं दुःखम् ५३ न कारणलयात् कृतकृत्यता मग्नवंदुत्त्थानान् ५४

१. अग्रिमसूत्रादनन्तरमपि पाठः. २. ०विहितं. ३. 'तु' रहितः. ४. भेदात्. ५. 'अष्टधा' इति अधिकं. ६. दैवादिप्रभेदाः. ७. तत्कृता सृष्टिः ८. सत्य. ९. समान; सर्वत्र. १०. स्नानवद्.

-WY] सांख्यसूत्राणि।

अकार्यत्वेऽपि तद्योग: पास्वश्यात् ५५ स हि सर्ववित् सर्वकर्ता ५६ ईदशेश्वरसिद्धि: सिद्धा ५७ प्रधानसृष्टिः परार्थ स्वतोप्यभोक्तृत्वादुष्ट्रकुङ्कमवहनवन् ५८ अचेतनत्वेऽपि क्षीरवच्चेष्टितं प्धानस्य ५९ कर्मवद्दृष्टेवां कालादे:६० स्वभावाच्चेष्टितमनभिसन्धानाद भृत्यवन् ६१ कर्माकृष्टेर्वानादित: ६२ विविक्तवोधान् सृष्टिनिवृत्तिः प्रधानस्य सूदवत् पाके ६३ इतर इतरवेन तद्दोषात् ६४ द्वॅयोरेकतरस्य वौदासान्यमपवर्ग: ६५ अन्यमृँध्ट्युपरागेऽपि न विरज्यते प्रबुद्धरज्जुतत्त्वम्येवोरग: ६६ कर्मनिमित्तयोगाच ६७ नैरपेक्ष्यऽपि प्रकृत्युपकारेऽ विवेको निमित्तम् ६८ नर्तकीवत प्रवृत्तम्यापि"' निवृत्तिश्चारितार्थ्यान् ६९ दोषबोधेऽपि१२ नोपसर्पणं प्रधानम्य कुलवधूवन् ७० नैकान्ततो बन्धमोक्षी पुरुषस्याविवेकाहते ७१ प्रकृतेराञ्जम्यान् ससङ्गत्वान् पशुवन् ७२ रूपै: समभिरात्मानं बन्नाति प्रधानं कोशकारवद्विमाचयत्यकरूपण ७३ निमित्तत्वमविवेकरस्य न दष्टहानि:७४ १. उष्टकुङ्कुमवत्. २. कर्मकरकृष्टं वा; कर्मकरकृतवद्दा. २. ०वाप्यना' ४. इतरजहाति; इतरत्. ५. द्योरितरस्य ६. वाप्यौदासीन्यं. ७.'तत्वस्ये- वोपरागः' च परिवर्तितं; स्यै०,अन्यसृष्टगुपरागास. ८.विरमते अ०; 'निवर्ततेऽ ९. नैरपेक्षे. १०. ्य०. ११. प्रवर्तकस्यापि. १२स विवेकाटते. १४. संसर्गत्वात्. १ -. कोष०. १ रूपेण. १८. कस्पेति. १८. दष्टान्तहानिः.

सांख्यसूत्राणि। [अ. ३ सू. ७५-

ततत्वाभ्यासान्नेति नेतीति'त्यागादू विवेकसिद्धि: ७५ अधिकारिप्रभेदान्न नियम: ७६ बाधितानुवृत्त्या मेध्यविवेकतोऽप्युपभोग: ७७ जीवन्मुक्तय ७८ उँपदेश्योपदेषटत्वान् तत्सिद्धि: ७९ श्रुतिश्व ८० इतरथान्धपरंपरा ८१ चक्रभ्रमणवद् धृतशरीर: ८२ संभ्कीरलेशतस्तत्सिद्धि: ८३ विवेकान्निःशेषदुःखनिवृत्तौ कृतकृत्यता नेतरान्नेतरात् ८४ इति तृतीयोऽध्यायः।

अथ चतुर्थोऽध्यायः राजपुत्रवत् तत्त्वापदेशात् १ पिशाचवद्न्यार्थोपदेशेऽपि"२ आवृत्तिरस कृदुपदेशात् ३

श्येनवतू सुखदुःखी त्यागवियोगाभ्याम् ५ अहिनिल्वयिनीवत् ६ छिन्नहस्तवद्वा ७ असाधनातुचिन्तनं बन्धाय भरतवत् ८ १. अन्तिमेतिशब्द्वज. २. अधिकार°. ३. बाधितानुवत्ते :. ४. मध्यविवे- कता. ५. अपभोग: ६. 'च' रहित :. ७. उपदेशो०. ८. पदेशत्वात्. ९. हत- शरीर :- १०. संस्कारलोपस्त°; संस्कारालेशतस्त°. ११. कृतकृत्यो. १२ राज- पुत्रस्तत्वो .. १३. उपदेशोऽपि. १४. श्वानवत्. १५. इ्येनवत्सुखदुःखभो- गाभ्यां. १६. •निर्ल्वयनीवत्; ·नि्ल्वियिनीवत्. १७. चिन्तनवधाय बन्धवत.

ब. ४ सू. २८ ] सांख्यसूत्राणि। १७

बहुभियोंगे विरोधो रागादिभिः कुमारीशङ्कवत् ९ द्वाभ्यामपि तथैवे १० निराश: सुखी पिङ्रलावतॅ्ँ ११ अनारंभेऽपि" परगृहे सुखी सर्पवत् १२ बहुशास्त्रगुरूपासनेऽपि सारादानं षट्पदवन् १३ इषुकारवन्नैकचित्तस्य समाधिहानि: १४ कृतनियमलबघनादानर्थक्यं लोकवन् १५ तद्विस्मरणेऽपि भेकीवत् १६ नोपदेशश्रवर्णे Sपि केतकृत्यता परामर्शाहते विरोचनवत् १७ दष्टस्तयोरिन्द्रस्य १८ अणतिब्रह्मचर्योपसर्पणानि कृत्वां सिद्धिर्बहुकालान् तद्वत् १९ न कालनियमो वामदेववत् २० अध्यस्तरूपोपामनात् पारंपर्येण यज्ञोपासकानामिव २१ इतरलाभप्यावृत्तिः" पश्वाम्नियोगतो जन्मश्षुते: २२ विरक्तस्य हेयहानमुपादेयोपादानं हंसक्षीरवत् २३ लब्धातिशययोगाद्वा तद्वत् २४ में कॉमचारित्वं रागोपहते शुकवन् २५ गुणयोगाद् बद्ध: शुकवत् २६ न भोगाद्रागशान्तिर्मुनिवन् २७ दोषदर्शनादुभयो: २८

१. र्योगविगेधो. २. कुमारीकङ्मणशाङ्गवत्. ३.सुत्रान्ते चकारोऽपि. ४. पिकलादिवत. ५. अपिस्त्यक्त :. ६. व्रतनियमोलक्घनात्, वृत°; वृस्त°. ७. अपिस्त्यक्त :. ८. नोपदेशे. ९. कृतकृत्य :. १०. ववसर्पणान्कृत्वा. ११. व्यावृत्ति :. १२. लब्धातिशये योगाद्वा; बा रहिता .. इर्युक्वा पठितं. १४. कामविचारित्वं: कामिचारिक

सांख्यसूत्राणि। [अ. ४ सू. २९-

न मलिनचेतस्युपदेशवीजप्ररोहोऽजवत् २९ नाभासमात्रमपि मलिनदर्पणवत् ३० न तव्जस्यापि तदूपता पङ्डेजवत् ३१ न भूतियोगेऽपि' कृतकृत्यतोपास्यसिद्धिवदुपास्पसिद्धिवन् ३२ इति चतुर्थोऽध्यायः

अथ पञ्मोऽव्यायः मङ्गलाचरणं शिष्टाचारात्ं फलदर्शनाच्छ्ूतितश्चेति" १ नेश्वराधिष्चिते फंलनिष्पत्ति: कर्मणा तत्सिद्धे: २ स्वोपकारादघिष्ठानं लोकवत् ३ लौकिकश्वरवदितरथा ४ पारिभाषिको वा ५ न रागाहते तत्सिद्धिः प्रतिनियंतकारणत्वान् ६ तद्योगेऽपि न नित्यमुक्त: ७ प्रधानशक्तियोगाचेत् सङ्गापत्ति: ८ सत्तामात्राच्चेत् सर्वैश्वर्यम् ९ प्रमाणाभावान्न तत्सिद्धि: १० सम्बन्धाभावान्नानुमानम् ११ श्रुतिरपि प्रधानकार्यत्वस्य १२ नाविद्याशक्तियोगो निःसङ्गस्य १३ तद्योगे तत्सिद्धावन्योन्याश्रयत्वम् १४ न बीजाङ्कुरवत् सांदिसंसारश्रुते: १५ १. मलिने. २. तजन्यस्यापि. ३. पङ्मजादिवत्. ४. अपि रहितः. ५ द्भूतितश्रेति. ६. ०धिष्ठितैव; "धिष्ठित; •विष्ठित :. ७. फलसंपत्तिः, ·संपत्: सदाफलसंपत्ति: ८. जगत्सिद्विः. ९. कार्यस्य. १०. सादिश्रतेः.

अ ५ सू. ३६ ] सांख्यसूत्राणि।

विद्यातोऽन्यत्वे ब्रेह्मबाधप्रसंगः १६ अबाधे नैष्फल्यम् १७ विद्याबाध्यत्वे जगताऽप्येवम् १८ तद्रपत्वे सादित्वम् १९ न धर्मापलापः प्रकृतिकार्यवैचित्रयान २० श्रुतिलिङ्गादिभिस्तत्सिद्धि: २१ न नियम: प्रमाणान्तरावकाशान् २२ उभयत्राग्येवम् ३ अर्थान् सिद्धिश्चेत् समानमुभयो: २४ अन्त:करणधर्मत्वं धर्मादीनाम् ५ गुणादीनाव् नात्यन्तबाध : २६ पञ्वावयवयोगान् सुखसंवित्ति: २७ न सकृद्हणात् मम्बन्धसिद्धि: २८ नियतंधर्मसाहित्यमुर्भयोरेकतरस्य वाव्याप्ि: २९ न तत्वान्तरं वम्तुकल्पनाप्रमक्ते: ३० निजशक्त्युद्गवमित्याचार्या: ३१ आधेयशक्तियोगे इति पञ्चशिख: ३२ न स्वरपक्तिनियम: पुनर्वादप्रसक्त: ३३ विशेषणानर्थक्यप्रसक्त: ३४ पल्लवादिष्वनुपपत्तेश्र' ३५ आधेयशक्तिसिद्धौ निजशक्तियोगः समानन्यायात् ३६

१. ब्रह्मबाधप्रसक्के :. २. नैफल्यं; नैप्कल्यं. ३. च रहितः. ४. 'संयोगात् - ५. सुखादिसंवित्ति: ६. सूत्रान्ते 'स्वप्रतीतिविरोधाद: इत्यपि निवेशनीयं, ७ नियतं. ८ साहित्य उभयो०. ९. योग हति.A १९. चकारो रहयित :.

:२१ सांख्यसूत्राणि। [अ. ५ स. ३७-

वाच्यवाचकभावः सम्बन्ध: शेब्दार्थयो: ३७ त्रिभि: सम्बन्धसिद्धि: ३८ न कार्ये नियम उभयथा दर्शनात् ३९ लोके व्युत्पन्नस्य वेदार्थप्रतीति: ४० न त्रिभिरपौरुषेयत्वाद्वेदस्य तदर्थस्याँऽप्यतीन्द्रियत्वात् ४१ न यज्ञादे: स्वरूपतो धर्मत्वं वौशीष्ठ यात् ४२ निजशक्तिवर्युत्पत्या व्यवच्छिद्यते ४३ योग्यायोग्येषु प्रर्तीतिजनकत्वात् तत्सिद्धिः ४४ न नित्यत्वं वेदानां कार्यत्वश्षुतेः" ४५ न पौरुषेयत्वं तत्कर्तुः पुरुषस्याभावात् ४६ नै मुक्तामुक्तयोरयोग्यत्वात् ४७ नापौ रुपेयत्वान्नित्यत्वमङ्कुरादिवत् ४८ तेषामपि तद्योगे दष्टबाधादिप्रसक्ति: ४९ यस्मिन्नद्दष्टेऽपि कृतबुद्धिरुपजायते तन् पौरुषेयम् ५० निजशक्त्यभिव्यक्त: स्वतः प्रामाण्यम् ५१ नासतः ख्यानं नृगृङ्गचन् ५२ न सतो बाधदर्शनात् ५३ नानिर्वेचनीयस्य तदभावान् ५४ नान्यथाख्याति: स्ववचाव्याघातान् ५५

प्रतीत्यप्रतीतिभ्यां न स्फोटात्मक: शब्द: ५७ १. वाच्यवाचकसम्बन्धः; २. 'शब्दाथयोः' इति तु न विवक्षित. ३. सम्बन्धसिद्धेः. ४. लोकव्यु०, ५. कायप्रतीतेः. ६. प्रतीतेः. ७. अपिस्यक्त :. ८. वैशेष्यात्. ९. विच्छिय्यते. १०. तत्सिद्धेः. ११. कार्यश्रतेः. १२. 'न' न्वर्जित: १३. निजशक्त्याभिव्यक्े :. १४. सदसत्ख्यातिबाधाबाधात; सद्स- व्याप्ति. १५. बाधाबाध्यां.

सांख्यसूत्राणि। २१

न शब्दनित्यत्वं कार्यनाप्रतीते:५८ पूर्वासिद्ध सत्त्वस्वाभिव्यक्तिर्दीपेनेव घटस्य ५९ सत्कार्यसिद्धान्तश्चेत् सिद्धसाधनम् ६० नाद्वैतमात्मनो लिङ्गात् तद्ेदप्रतीते": ६१ नानात्मनापि प्रत्यक्षबाधात् ६२ नोभाभ्यां तेनैव ६३ अन्यपरत्वमविवेकानां तत्र ६४ नोत्माविद्या नोभयं जगदुपादानकारणं निःसङ्गत्वात् ६५ नैकस्यानन्दचिद्रूपत्वे द्वयोर्भेदान् ६६ दुःखनिवृत्तेर्गोण: ६७ विमुक्तिप्रशंसा मन्दानाम् ६८ न व्यापकत्वं मनसः करणत्वादिन्द्रियत्वाद्वा वांस्यादिवच्चक्षुरादिवत् ६९

न निर्भागत्वं तद्योगाद् घटवत् ७१ प्रकृतिपुरुषयोरन्यत् सर्वमनित्यम् ७२ न भागलाभो भोगिना निर्भागत्वश्रुतेः" ७३

न विशेषगुणच्छित्तिस्तद्वन् ७५

१. 'सिद्ध' वर्जमपि पाठः. २ व्यक्ति: प्रदीपेनेव, ३. नाद्वैतमात्मना. ४. लिङ्राच् भेदप्रतीतेः. ५. नात्मा नाविय्या; नात्मानाथ्विद्या; नात्मनाविद्या. ६. कुत्रचित् त्यकं. ७. कुत्रचित् त्यक्तोऽयमंशः कुत्रचित् ·तदाशुसंचारि- त्वात्' पूरितोऽयम्. ८. सूत्रान्ते चकारोऽपि निवेशित :. ९. घटादिवद्, ९०. भागिनो वा पाठः ११. निर्भागित्व०. १२. निर्जम पना पाठ :. १2. गुणोच्छित्तिरवा पाठः. १४. निष्कियस्येति नापेक्षितमपि

२२ सांल्यसूत्राणि। [अ. ५ सू, ७४-

नाकारोपरागोच्छित्ति: क्षणिकत्त्वादिदोपात् ७७ न सर्वोच्छित्तिरपुरुषार्थत्वादिदोषात् ७८ एवं शून्यमपि ७९ संयोगाश्च वियोगान्ता इति न देशादिलामोऽवि ८० ने भागियोगो भागस्य ८१

नेन्द्रादिपद्योगोऽपि तद्वत् ८३

न घटपदार्थनियमस्तद्बोधान्मुक्ति: ८५ षोडशादिष्वप्येवम् ८६ नाणुनित्यता तत्कार्यभ्रुते:८७ ने० निर्भागत्वं कार्य्त्वात् ८८ न रूपनिबन्धनान् प्रत्यक्षनियम: ८९ न परिमाणचातुविध्यं द्वाभ्यां तद्योगान ९० अनित्यत्वेऽपि स्थिरतायोगान् प्रत्यभिज्ञानं सामान्यस्व ९१ न तदपलापस्तम्मात् ९२ नान्यनिवृत्तिरूपत्वं भावप्रतीते: ९३ न तत्त्वान्तरं सादृश्यं प्रत्यक्षोपलब्धे: ९४ निजशक्त्यभित्यक्तिर्वा वैशिष्ठयात्तदुपलब्धे: ९५ न संज्ञासंज्ञिसम्बन्धोऽपि ९६ १. पुरुषार्थत्वादि २. इति वर्जित:' ३. न भागयोगोऽभागस्य ४. ०भावि- तत्वात्. ५. ति० ६. ०रितरवियोगवत्. ७. भूतप्रकृतित्वं. ८. अहंकारत्व०; अहंकारिकत्ध; अहंकारकत्व". ९. मुक्तिश्चेतिपाठ :. १०. प्राचीनपुस्तके नोष्टतम्; न तन्निर्भाग त्वं. ११. रूपनिबन्धनः १२. प्रत्यक्षत्वनियम :; प्रत्यक्षत्वमिति नियम: १३. परिमाणे. १४. निजधर्माभिव्यक्ति: १५. संज्ञासंजिनी:

१.१६ ] सांख्यसूत्राणि। २३

न सम्बन्धनित्योभयानित्यत्वात् ९७ नातः सम्बन्धो धर्मिमाहकप्रेमाणबाघास् ९८

, उभयथाप्यन्यथासिद्धेर्न" प्रत्यक्षमनुमानं वा १० नानुमेयत्वमेव क्रियाया नेदिष्ठस्य तत्तद्वतोरवापरोक्षप्रतीते: १०१ न पाश्वभौतिकं शरीरं बहूनामुपादानायोगात् १०२ न स्थूलमिति नियमोSतिवाहिकस्यापि विद्यमानत्वात् १०३ नाप्राप्तप्रकाशकत्वमिन्द्रियाणामप्राप्तेः सर्वप्राप्तेरवा १०४ न तेजोऽपसर्पणात्तैजसं चक्षुर्वृत्तितस्तत्सिद्धे: १०५ प्राप्तार्थप्रकाशलिद्गात् वृत्तिसिद्धि: १०६ भागगुणाभ्यां तत्त्वान्तरं वृत्ति: सम्बन्धार्थ सर्पतीति १०७ न द्रव्येनियमस्तद्योगात् १०८ ने देशभेदेऽप्यन्योपादानताऽम्मदादिवन्नियम: १०९ निमित्तव्यपदेशात्तव्यपदेश: ११०

सर्वेषु पृथिव्युपादानमसाधारण्यान् तव्यपदेशः पूर्ववन् ११२ न देहारंभकस्य प्राणत्वमिन्द्रियशक्तितस्तेत्सिद्धे: ११३ भोक्तुरधिष्ठानाद्धोगायतननिर्माणमन्यथी पूतिभावप्रसंगाने ११४ भृतयद्वारों स्वाम्यधिष्ठितिनेकान्तांन्ं ११५ समाधिसुपुप्तिमोक्षेपु ब्रह्मरूपता ११६ १. नाज :. २. मानबाधात्. ३. तत्राप्यस्ति. ४. उभयत्रायन्यथेति. ५. नर- हित :; सिद्धिन ६. प्रत्यक्षानुमाने ७. both एव omitted. ८.सर्पयतीति ९. द्रव्ये. १०. देशभेदोऽपि १९. ०स्मदादाविव नियम :. १२, जरायुज उद्धिज १३. संकल्पज साक्कल्पिकं: १४. नकारो नापेक्षितः. १५. तन्सिद्धो वा पाठ :. लक्ति :; प्रसंग :. १८. 'भृत्यवद घिष्ठानं' इत्येव सूत्रं. १९. भृ दिति वा पाठः, २१. 'सुपुप्त' 51

२४ सांख्यसूत्राणि। [अ. ५ सू. १३७

द्वयो: सवीजमन्यत्र तद्धति: ११७ द्वयोरिव त्रयस्यापि दत्त्ात तु हौ ११८ वासनयानर्थख्यापनं दोषयोगेऽपि न निमित्तस्य प्रधानबाधकत्वम् ११९ एक: संसार: त्रियानिर्वतको" न तु प्रतिक्रियं संस्कारमेदा बहुकल्पना- प्स्के: १२०.

भोक्तृभोगमयतनत्वं पूर्ववन् १२१ स्मृतेश्च १२२ .. न देहमात्रतः कर्माधिकारित्वं वैशिष्ठयभ्रुते: १२३ त्रिधा त्रयाणां व्यवस्था कर्मदेहोपभोगदेहोभयदेहाः १२४ न किश्विद्प्यनुशंयित: १२५ न बुद्धयादिनित्यत्वमाश्रयविशेषेऽ्रपि वन्हिवत् १२६ आश्रयासिद्धेश्ं १२७

न भूतचैतन्यं प्रत्येकादष्रेः" सांहत्ये" ऽपि' च सांहत्येऽ्पि च १२९ इति पञ्चमोऽध्याय:

अथ षष्टाऽध्याय: अस्त्यात्मा नास्तित्वसाधनाभावात् १ देहादिव्यतिरिक्तोडसा वैचित्र्यान २ १. द्वगोः सबीजत्वमन्यस्य तद्धानिः. २. अपि रहितः ३. 'तु' रहित: पाठोऽपि. ४. वासनया न स्वार्थख्यापनं;न वासनाया आनर्थकयस्या- पनं ५. निवर्तको; नुवर्तको ६. संस्कारभेदा रहितः. ७. नेत्यारभ्य नियमान्तं वृक्षेत्यारभ्य पूर्ववदित्यन्तं च योगविभागात् सूत्रद्यं कल्पितं. ८. वीरुदादीनां वा पाठः ९. नुशायिनः १०. 'च' रहितः पाठः क्वापि ११. कानुपलब्धे: १२. स्वसांहत्ये १३. अपि रहितः १४. नास्तित्वे. १५. डसी रहित :.

हैअ. ६ सू. २२] सांख्यसूत्राणि।

षष्टीव्यपदेशादपि ३

अत्यन्तदुःखनिवृत्त्या कृतकृत्यता ५ यथा दुःखात् केशः पुरुषस्य न तथा सुखादभिलाष: ६ कुत्रापि कोडपि सुखीति ७ तद्पि दुःखशबलमिति दुःखपक्षे निःक्षिपन्ते विवेचका: ८ सुखलाभाभावादपुरुषार्थत्वमिति* चेत् न द्वैविध्यान्' ९

परधर्मत्वेSपि तत्सिद्धिरविवकात् ११ अनादिरविवेकोSन्यथा दोषद्वयप्रसक्ते: १२ ने नित्यः स्यादात्मवदन्यथानुच्छित्तिः १३ प्रतिनियतकारणनाश्यत्वमस्य ध्वान्तवत् १४ अत्रापि प्रतिनियमोऽन्वयव्यतिरकान् १५ प्रकारान्तरासंभवादविवेक एव बन्धः १६ न मुक्तस्य पुनर्बन्धयोगोऽप्यनावृत्तिश्रुतेः १७ अपुरुषार्थत्वमन्यथा १८ अविशेषापत्तिरुभयो: १९ मुक्तिरन्तरायध्वस्तेर्न पर: २० तत्राप्यविरोध: २१ अधिकारित्रैविध्यान्न नियम: २२ १. शिलापुत्रकव०. २. द्वंप :. ३. 'न कुत्नापि इत्यादि :. ४. निक्षिपन्ते; निक्षि- पन्नि. ५. पुरुषार्थमिति. ६. 'चेनैवं'. ७. वैचित्यात्. ८. असङ्गादिश्रुतेः; Sसद्गत्वश्रुने :. ९. कूटस्थपरिणामि. १०. स्यादात्मवदुच्छित्तेः. ११. प्रकारान्तरा- भावाद. १२, सान्ते' पुनर्बन्धकत्वं' इत्यपि योजितं; अन्यथापुरुपार्थतवं; अन्यथा 'नापरः' वा; 'ध्वंसो न परः; "ध्वस्ते: पर्वपर :; परा. अन्थथा कौटस्थ्यहानि:'

.२६ सां्य [अ. ६ सू. २३

स्थिरसुखमासनमिति न नियम: २४ ध्यानं निर्विषयं मन. २५

जपास्फटिकयोरिव नोपराग किन्त्वभिमान: २८ ध्यानवारणाभ्यासवैराग्यादिमिस्तन्निरोध: २९ लयविक्षेपयोर्व्यावृत्त्येत्याचार्या: ३० न स्थाननियमश्चित्तप्रसादात् ३१ प्रकृतेराद्योपादानतान्येषां कार्यत्वश्ुते: ३२ नित्यत्वेऽपि नात्मनो योगत्वाभावात् ३३ श्रुतिविरोधान्न कुतर्कापसदस्पात्मलाभ: ३४ पारम्पर्येSपि प्रधानानुवृत्तिरणुवत् ३५ सर्वत्र कार्यदर्शनाद्विभुत्त्वम् ३६ गतियोगेऽप्याद्यकारणताहानिरणुवन् ३७ प्रसिद्धाधिक्यं प्रधानम्य न नियम: ३८ सत्त्वादीनामतद्धर्मत्वं तदूपत्वान् ३९ अनुपभोगेऽवि पुमथे सृष्िः प्रवानस्योष्टकुङ्कमवहनवन् ४० कर्मवैचित्र्यान् सृष्टिवैचित्र्यम् ४१ साम्यवैषम्याभ्यां कार्येद्वयम् ४२ विमुक्तबोधान्न सृष्टिः प्रधानस्य लोकवत् ४३ नान्योपसर्पणेऽपि 'मुक्तोपभोगो निमित्ताभावान् ४४ १. स्थिरं. २. अप्यविशेनं. ३. विरोधात्. ४. जवास्फटिकयोरिव. ५. चित्तप्रसादाभावात्. ६. अयोग्यत्वाभावात् योग्यत्वाभावात् चेति पाठदवयं. ७. आत्मविरोधान्न. ८. विसुको.० ५. विमुक्तभोगो भवति.

४५ ] सांख्यसूत्राणि। २७

पुरुषबहुत्वं व्यवस्थातः ४५ उपाधिश्चेत् तत्सिद्धौ पुनर्द्वैतम् ४६ द्वाभ्यामपि प्रमाणविरोध: ४७ द्वाभ्यामप्यविरोधान्न पूर्वमुत्तरं च, साधकाभावात् ४८ प्रकाशतस्तत्सिद्धा कर्मकर्तृविरोध: ४९ जडव्यावृत्तो जडं प्रकाशयति चिद्प: ५० न श्रुतिविरोधो रागिणां वैराग्याय तत्सिद्धे: ५१ जगत्सत्यत्वमदुष्टकारणजन्यत्वाद् बाधकाभावात् ५२ प्रकारान्तरासम्भवान् सदुत्त्पत्ति: ५३ अहङ्कार: कर्ता न पुरुष: ५४ चिदवसाना मुक्तिस्तत्कमार्जितत्वान् ५५ चन्द्रादिलो केऽप्यावृत्तिर्निमित्तसद्भावान् ५६ लोकस्य नोपदेशात् सिद्धि: पूर्ववन् ५७ पारम्पर्येण तत्सिद्धा विमुक्तिश्रुति: ५८ गतिश्रुतेश्च व्यापकत्वेऽप्युपाधियोगाद्भोगदेशकाललाभो व्योमवत् ५९ अनधिष्ठितस्य पूतिभावप्रसंगान्न तत्सिद्धि: ६० अटष्टद्वारा चेद्सम्बद्धस्य तद्सम्भवाज्जलादिवद्ङ्कुरे ६१ निर्गुणत्वान् तद्संभवाद्हङ्कारधर्मा होते ६२ विशिष्टम्य जीवत्वमन्वयत्र्यतिरेकान् ६३ अहृङ्काग्कर्त्रधीना कार्यासेद्धिर्नेश्वराधीना प्रमाणाभावान् ६४ अदृप्रोदभूतिघन्" ममानत्वम् ६५

१. उपाधिसिद्धिश्चेत्तत्मिद्धौ. २. द्वाभ्यामयं. ३. कर्मकर्तृत्वविरोध :; कर्तृकर्म- विरोध: ४. व्यावृत्ती ५. तदुत्त्ति: ६. निमित्तसंभव्रात् ७. तत्सिद्धि: वमुक: पभोगदेशकालादिलाभो १०. पृतिभावयोगात् ११.

२८ सांख्यसूत्राणि। [अ. ६ सू . ६६

महतोऽन्यन् ६६ कर्मनिमित्त: प्रकृते: स्वस्वामिभावोऽप्यनादिर्वीजाङ्कुरवन् ६७ अविवेकनिमित्तो वा पञ्चशिख: ६८ लिङ्गंशरीरनिमित्तक इति सनन्दनाचार्य: ६९ यद्वातद्वा तदुच्छित्तिः पुरुषार्थस्तदुच्छित्तिः पुरुषार्थ: ७०॥ॐ॥ इति शम्

इति सांख्यसूत्राणि समाप्तानि।

1. 'अविवेकनिमित्ते' 'अविवेकनिमित्तको' वा

श्रीमदीश्वरकृष्णप्रणांताः सांख्यकारिका: दुःखन्नयाभिघाताज्जिज्ञासा तद्भिघातके हेती। दृष्टे साऽपार्था चेजैकान्तात्यन्ततोऽभावान्॥१॥ दृष्टवदानुश्रविक: स द्यविशुद्धिक्षयातिशययुकः । तद्विपरीतः श्रेयान् व्यक्ताव्यक्तज्विज्ञानात्।२॥ मूलप्रकृतिरतिककृतिर्महदाद्याः प्रकृतिविक्कृतयः सप्त। घोडशकस्तु विकारो न प्रकृतिर्नं विकृतिः पुरुषः ॥ ३ ॥ दृष्टमनुमानमापवचनं च, सर्वप्रमाणसिद्धत्वात्। त्रिविधं प्रमाणमिष्ट, प्रमेयसिद्धि: प्रमाणादि॥४ ॥ प्रतिविषयाध्यवसायो दृष्टं, त्रिविधमनुमानमाख्यातम्।

सामान्यतस्तु दृष्टादतीन्द्रियाणां प्रसिद्धिरनुमानात। तम्मादपि चासिद्धं परोक्षमालागमात् सिद्धम् ॥ ६॥ अतिदुरात् मामीप्यादिन्द्रियधा तान्मनो : न व्य स्था न न । सौक्ष्मयाद् व्यवधानादभिभवान समानाभिहाराज्च्।।७।। मौक्ष्म्यात्तदनुपलबधिर्नाभावात्. कार्यतस्नदुपलब्धिः । महदादि तज्ञ कार्य, प्रकृतिविरुपं सरूपं च् ।।८ ॥ असढकरणा दुपा दानग्रहणात्, सर्वसम्भवाभावात्। शक्तस्य शक्यकरणात्, कारणभावाच्च. सत्कार्यम् । ९।। हेतुमदनित्यमव्यापि सक्रियमनेकमाश्रितं लिक्रम्। सावयवं परतन्त्रं व्यकतं विपरीतमव्यक्म् ॥१०॥ त्रिगुणमवित्रेकि विषयः सामान्यमचेतनं प्रसवधर्मि। व्यकं तथा प्रधानं. तद्विपरीतस्नथा च पुमान्॥११॥ प्रीत्यमीतिविषादात्मका: प्रकाशप्रवृत्तिनियमार्थाः । ज्ननमिशुमवृत्तयश्च गुणाः ॥१२। भर्क चरं च रजः । पृंती वृचि: ।। १३॥

३० सांख्यकारिकाः ।

अविवेक्यादि: सिद्ध: त्रैगुण्यासद्विपर्ययाभावात्। कारणगुणात्मकत्वात् कार्यस्याव्यक्तमपि सिद्धम् ॥ १४॥ भेदानां परिमाणात्, समन्वयात्, शक्तित: प्रवृत्तेश्व । कारणकार्यविभागात्, अविभागाद्वैव्वरुप्यस्य .g.५.।। कारणमस्त्यव्यक्त्त पवर्तते त्रिगुणतः समुदयाच।- परिणामतः सलिलवत् प्रतिप्रतिगुणाश्रयविशेषात् ॥ १६। संघातपरार्थत्वात् त्रिगुणादिविपर्ययादधिष्ठानात्। पुरुषोऽस्ति भोकृभावात् कैवल्यार्थं प्रवृत्तेश् ॥१७॥ जननमरणकरणानां प्रतिनियमाद्युगपतप्रवृत्तेश्र । पुरुषबहुत्वं सिद्धं त्रैगुण्यविपर्ययाचैव।। १८ ॥ तस्मान्च विपर्यासान् सिद्धं साक्षित्वमस्य पुरुषस्य। कैवल्यं माध्यस्थ्यं द्रष्टत्वमकर्तृभावश्र ॥१९॥ तस्मात्तत्सयोगाद्चेतनं चेतनावदिव लिङ्गम्। गुणकर्तृत्वे च तथा कतेंव भवत्युदासीनः ॥ २०॥ पुरुषस्य दर्शनाथँ कैवल्याथं तथा प्रधानस्य। पड्गवन्धवदुभयोरपि संयोगस्तत्कृत: सर्गः ॥२१।। प्रकृतेमहान्, ततोऽह्कारः तस्माद्रणश्च पोडशकः । तस्मादृपि चोडशकात् पञ्चभ्यः पञ्ञ भूतानि ॥२२॥ अध्यवसायो बुद्धिधर्मों ज्ञानं विराग ऐश्वर्यम्। साष्विकमेतदूपं तामसमस्माद्विपर्यस्तम् ॥२३॥ अभिमानोऽहङ्ारस्तस्माद्द्विविधः प्रवर्तते सर्गः । एकादशकश्च गणस्तन्मात्र: पञ्चकश्षैव॥२४।। साच्चिक एकादशक: प्रवर्तते वैक्कृतादहझ्रात्। सालक भतादेस्तन्मात्र: स तामसः, तैजसादुभयम् ॥२५॥ बुद्धीन्द्रियाणि चक्षुःश्रोत्रधाणरसनस्पर्शनकानि। वाकूपाणिपादपायूपस्थान् कर्मेन्द्रियाण्याहु: ॥।२६॥ उभयात्मकमत्र मनः संकल्पकमिन्द्रियं च साध्म्यांत्। गुणपरिणामविशेषा स्ानात्वं बाह्यभेदाश्र ॥२७॥

सांस्यकारिकाः।

शब्दादिषु पज्ञानामालोचनमात्रमिष्यते वृत्ति: । वचनादान विहरणोत्सर्गानन्दाश्च पज्ञानाम्।।२८ । म्वालक्षण्यं वृत्तिस्तयस्य सेपा भवत्यसामान्या । मामान्यकरणवृत्ति· प्राणाद्या वाययः पज् । २९ ॥। युगपच्ततुष्टयस्य नु वृत्ति: क्मशश्च नस्य निर्दिश्ध। दष्ट तथाऽप्यदष्टे त्रयम्य नत्यूविका वृतिः।३० ॥ म्वां स्वां प्रतिपच्यन्ते परम्पराकृतहेनुकां वृत्तिम्। पुरुषार्थ एव हेतुर्न केनचि्कार्यने कर्णम् ॥३1॥ करणं त्रयोदशवधं तदाहरणधारणप्रकाशकरम्। कार्य च तस्य दशघाSडहायं धायं प्रकाश्यं च ।। ३= ॥ अन्तःकरणं त्रिविधं ठशधा बाहां त्रयम्य विषयाम्यम्। माम्पतकालं बाहयां त्रिकालमाम्यन्तां करणम् ॥३३ ॥ बुद्धीन्द्वियाणि तेषां पञ्च विभेाविशेषविययाणि। वाग्भवति शब्दविषया गेवाणि तु पञ्ञविषयाणि ॥ ३४ ॥ मान्त:करणा बुद्धि: सर्वं विषयवगाहते यस्मान। नस्मान् त्रिविधं करणं द्वारि द्वाराणि शोषाणि। :. ।। एने प्रदीपकल्पाः परस्परिलक्षणा गुणविशेषा: । कृत्स्नं पुरुपस्याथं प्रकाश्य बुद्धी प्रयच्छन्ति ॥ ३६ ॥ मवं प्रत्युपभोगं यम्मात पुरुषम्य साधयति बुद्धि: । मैव च विशिनष्टि पुनः प्रधानपुरुषान्तवं सुक्ष्मम् ।।३७।। नन्मात्राण्यविशेषा: तेम्यो भृनानि पञ्ञ पज्जभ्यः। पने म्मृता विशेषा: शान्ता घगश्र मृगाश्र।।३6॥। मूक््मा मातापितृजा: वह प्रभुनैम्विधा विशेषा: स्यु: । मृक्ष्माम्तंपा नियता मातापितृज निवर्तन्ते ॥३९ ॥ पर्वोत्पसमसकं नियमं महनाविमृक्ष्मपर्यन्तस्। संसरत निगुपभोगं आवरधिवामितं लिह्सू॥।४०।। चित्रं यथाश्रयसुमे स्थापभातिम्यो यथा बिना लाया। नदद्विना5विशेष: न निष्टनि मिराश्रयं लिग्म्॥ ४१*

३२ सांख्यकारिका: ।

पुरुषार्थहेतुकमिदं निमित्तनैमित्तिकप्रसङ्गेन। प्रकृतेर्िभुत्वयोगात् नटवद्वयवतिष्टते लिङ्गम्।। ४२।। सांसिद्धिकाश्च भावा: प्राकृतिका वैकृनिकाश्च धर्मादयाः। दष्टा: करणाश्रयिणः कार्याश्रयिणश्च कललाध्ाः ॥४३॥ धर्मेण गमनमूध्वं गमनमधस्ताद भवत्यधर्मेण। ज्ञानेन चापवर्गो विपर्ययादिष्यते बन्धः ॥। ४४ ॥ वैराग्यात् प्रकृतिलयः संसारो भवति राजसाद्रागात्। ऐश्वर्यादविघातो विपर्ययात् तद्विपर्यासः ॥ ४५॥ एघ प्रत्ययसगों विपर्ययाशक्तितुष्टिसिद्धयाल्यः। गुणवैषम्यविम्हेन तस्य भेदास्तु पञ्चाशत्॥४६ ॥ पञ्च विपर्ययभेदा भवन्त्यशक्तिश्च करणवैकल्यात्। अष्टाविंशति भेदा: तुष्टिर्नवधाऽष्टधा सिद्धिः ॥ ४७ ॥ भेद्तमसोऽष्टविधो मोहस्य च, दर्शवधो महामोहः । तामिस्रोऽष्टादशधा, तथा भवत्यन्धतामिसः ॥४८॥ एकादशेन्द्रियवधाः सह बुद्धिवधैरशक्तिरुहिष्टा। सप्दश वधा बुद्धेर्विपर्ययात् तुष्टिमिद्ीनाम्।।४९॥ आध्यात्मिकाश्चतसत्रः प्रकृत्युपा दानकालभाग्याख्याः। बाह्या विषयोपरमात् पञ्ञ, नव तुष्टयोऽभिहिताः ॥ ५० ॥ ऊहः शब्दोऽध्ययनं दुःखविधातास्त्रय: सुहत्प्रापिः। दानं च सिद्धयोऽष्टी सिद्धेः पूर्वोऽडकुशस्त्रिविधः ।५१॥। न विना भावैर्लिद्गं न विना लिङ्गेन भावनिर्वृत्ति: । लिङ्गाख्यो भावाग््यस्तस्माद द्विविध: प्रवर्तते सर्गः ॥ ५२ ॥ अष्टविकल्पो दैवस्तैर्यग्योनश्र पञ्चधा भवति। मानुष्यश्चकविधः समासतोऽयं त्रिधा सर्गः ॥५३॥ ऊर्ध्व सत्वविशालस्तमोविशालश्च मूलतः सर्गः । मध्ये ग्जोविशालो ब्रह्मादिस्तम्बपर्यन्तः । ५४॥ तत्र जरामरणकृतं दुःखं प्राप्ोति चेतनः पुरुषः । लिङ्गस्याविनिवृत्तेः, तस्माद दुःखं स्वभावेन ॥। ५५॥

मांख्यकारिका। ३३

इत्येष प्रकृतिकृती महदादिविशेषभतपर्यन्तः। प्रतिपुरुषविमोक्षार्थं म्वार्थ इव परार्थ आरम्मः ।। ५६ ॥। वत्मविवृद्धिनिमित्तं क्षीरस्य यथा प्रवृत्तिरज्ञस्य। पुरुपविमोक्षनिमितं तथा प्रवृत्तिः प्रधानस्य ॥।।। औरसुक्यनिवृत्यथं यथा क्रियासु प्रवर्तते लोकः । पुरुपस्य विमोक्षारथं प्रवर्नते तद्वदव्यक्तम् ॥।५८ ॥ रह्स्य दर्शयित्वा निवतते नर्तकी यथा नृत्यात। पुरुषस्य तथाऽडत्मानं प्रकाश्य विनिवर्तते प्रकृतिः ॥ ५९॥ नानाविधैरुपायैरुपकारिण्यनुपकारिणः पुंसः। गुणवत्यगुणस्य सतस्तस्यार्थमपाथकं चर्गत ॥ ६० ॥ प्रकृते: सुकुमारतरं न किञ्चिटस्तीति मे मतिर्भवति। या ष्टास्मीति पुनर्न दर्शनसुपति पुरुषस्य ॥। ६१ । तस्माव्न बध्यते नापि सुच्यते नापि संसरत कश्ित। संसरति बध्यते मुच्यते च नानाश्रया प्रकृतिः ॥ ६२॥ रूप: सप्तभिरेव तु बप्नात्यात्मानमात्मना प्रकृतिः । मैव च पुरुषार्थ प्रति विमोचयत्येकरूपेण ॥ ६३ ॥। एव तर्वाभ्यासान्नास्मि न मे नाहमित्यपरिशेषम्। अविपर्ययाद्विशुद्धं केवलसुत्पद्यते ज्ञानम् ॥ ६४ ॥ तेन निवृत्तप्रसवामर्थवशात सपरूपविनिवृत्ताम्। प्रकृति पश्यति पुरुषः प्रेक्षकवदवस्थितः म्वन्ः ॥ ६५ ॥ रङ्रस्थ इत्युपेक्षक एकां दष्टाहमित्युपरमत्येका। सति संयोगेऽपि तयोः प्रयोजनं नाम्नि सर्गस्य ॥६६ ॥

प्राप्े शरीरभेदे चरितार्थत्वात् प्रधानविनित्ृता। ऐकान्तिकमात्यन्तिकमुभयं कैवल्यमामोति ॥६८॥ पुरुषार्थज्ञानमिदं गुह्यं परमर्पिणा ससाख्यातम्।

३४ सांख्यकारिका

पनरबित्रमडयं सुनिरासुरयेऽनुकम्पया प्रददी। आसुरिषि पञ्ञशिग्वाय तेन च बहुधा कृतं तन्त्रम्। s0 ।

मंक्षिप्त मार्यमतिना सम्यग्विज्ञाय सिद्धान्तम्॥७९।। ससत्यां किल येऽर्थास्तेर्डर्यां: कत्स्नस्य पष्टितन्त्रस्य।

इमि श्रीमदोषरंकृतीप्रणीता: सांख्यकारिका: ममाक्ाः।

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Printed by : S. R. Sardesai, B.A., LL.B., Navin Samarth Vidyalaya's 'Samarth Bharat ' Press, 947, Sadashiv Peth, Poona 2. AND Published by: Dr. N. G. Sardesai, L.M.s., for the Oriental Book Aguncy, 15 Shukrawar, Poona ( India ).