1. A Critical Study of The Sankhya System Sovani V.V

Poona Oriental Series, No. 11

A CRITICAL STUDY OF THE SĀNKHYA SYSTEM

ON THE LINE OF THE SANKHYA-KĀRIKĀ, SĀNKHYA-SŪTRA 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 Sūtra.

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

P.OONA ORIENTAL BOOK AGENCY 1935

CÓNTENTS

Pages Preface .... ... iii Association ... Introduction ... ... vii ... A Critical Study of the Sankhya System 1-54 Sanskrit Introduction to Sānkhya Sutras 1-8 Sānkya Sutras ... '1 -- 28 Sānkhya Kārikā ... :29-36

[ All Rights Reserved by the Publisher ]

N.B .- Separate copies of Sanskrit Introduction, Sankhya Sutras & Karikas are sold at As. 8 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 Sankhya, 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 Sänkhya, 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-Sūtra and the Sānkhya-Kārikā. It is not a detailed critical study of the Sānkhya "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 Kārika with its commen- taries and a comparative estimate of their interpreta- itions 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 Kārikas 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 riddle', 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 Voļume. 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 Mysterions Universe.

INTRODUCTION V11

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 Nyāya 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 heppiness 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 1X

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-jñāna. 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-jñāna 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

x A CRITICAL STUDY OF THE SANKHYA SYSTEM

amongst. the systems, which adumbrated the view that this body is subject to decay and death, and with. it will end all bodily sufferings. The ego behind the body is a creation of environments and circumstances: and will disappear also. What remains behind the body and behind the ego is called in the Sankhya 'Prakrti'. Purusa is that which is perfect, independent and com- pletely aloof from everything else. A true knowledge* of Purusa and its relation to Prakrti will help a man to. rid himself of the threefold pain once and for all. and such a man will not be born again. In their first attempts to unfold the origin of the world, the thinkers thought of a crude mass of matter alone, and were later on forced to admit, either inside. or outside of it, a power to account for the order visi -. ble everywhere on closer observation. It must have been possible only after ages to reduce matter to a very subordinate place as in Śankara's Vedānta or in Buddhism. So the Sankhya views can safely claim.

3. "Nor is the Sankhya doctrine of many selves and nature any more tenable as a theory of Creation. How can disturbances of Prakrti take place at a first creation, when there are no potencies due to man's actions demanding fruition ? Even at subsequent creations, how do latent poten -. tialities by themselves become fruitful without any consci -. ousness to direct them ? And, if they do attain fruition, the Sankhya theory of liberation by knowledge is without value,. since the potencies will remain able to come again in activity. Knowledge can never give freedom from bondage,. which can be attained only by the exhaustion of action, for which the Sankhya metaphysics affords no adequate possibi -- lity, owing to the infinite potentialities of nature. "-Keith. in Karmamimansā, p. 64, following Kumarila's view.

INTRODUCTION

priority to others. It is possible that in the beginning the Sankhya teachers postulated Prakrti alone and gradually so perfected it as to explain the whole Uni- verse. A man while immersed in Sankhya thought, is. practically led to accept that unaided Prakrti can do everything-evolution or dissolution. Evolution seems to be in its nature. Only when the stage is reached of accounting for the subjective side of evolution-mind, sense and motor organs-and of searching out a seer to make the manifestations purposeful, does he look out for Purusa and its place in the scheme, and slowly he finds not only one but many of them, and is perplexed to discover that even all of them with their character- istic indifference to Prakrti are not enough to satisfy the critics' whims about a well-reasoned system of thought. The nature of Purusa and Prakrti and their rela- tionship-the crux of the whole doctrine of the Sankhya -has been subject to much criticism. There are flaws in this dualistic system no doubt, but were the other systems of Indian Philosophy free from defects ?- Purusas are many and Prakrti is eternal. Was the substantiality of Prakrti not enough for the purposes of the Sankhyas ? Why did they strive to turn it into an ultimate reality? Having done so, why did they not proceed beyond the separate infallibility of Prakrti to a unified infallibility with a singular Purusa ?4 Other-

4. "It is my opinion that systems which play the game. of philosophy squarely and fairly with freedom from pre- suppositions and religious neutrality, naturally end in abso- lute idealism ; and if they lead to other conclusions, we may always suspect that the game has not been played according to the rules."-Radhakrishnan in preface to The Reign of Religion in Contemporary Philosophy.

A CRITICAL STUDY OF THE SANKHYA 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 Purusa 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 Sānkhya more attractive? Did Satkāryavāda :stand in the way of a single Purusa, because one Prakrti is three Gunas and their varied combinations5 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 faised to the enormous total of 7,776,000 " .- A. Williams in How It Works, pp 435-6.

INTRODUCTION X112.

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.

Exiv 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 Sankhya 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 Guņas 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

1 INTRODUCTIÓN 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 Purua 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 Sanyäsa 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 SĀNKHYA 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 cnly. 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 does 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 Iśvarakrsņa's kārikā and the other is the Sankhya after kārika. 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 Sankhya. This review is necessary for a fuller insight into the meaning of the karika terminology and the development of the kārikā 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-kārikā Sānkhya 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-kārikā

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 SANKHYA 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. Gunaratna2 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

2 In his commentary on Saddarśanasamuccaya, 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 Sänkhya has not openly rejected the authority of the Vedas. It has definitely accepted the śrutipramāņa as one of the pramānas, though śruti has: a wider sense in the Sankhya, meaning correct tradition or authoritative statement. The Sankhya-Sūtra 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 Sänkhya method which is s'reyān. Sankara and other com- mentators of his type have questioned the Sänkhya 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 of 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 Satapatha and Sānkhāyana Brāhmaņas. in which Atman is called the twenty-fifth principle .. But these point to the critics' ingenuity. The Sankhya,

ORIGIN OF THE SANKHYA SYSTEM 5.

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 Sānkhya 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 Rāmanuja represents and not what Sankara superimposes. The crowning theory of the Upanișads is not pure dualism, but it is not unqualified monism also. It is preferably qualified dualism. They represent a period of great activity and Śankara's theory of Māya and its later developments had no chance of finding a place in them. Kapila3 is considered the author of the Sankhya- 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

' Ahirbudhnya Samhita says that his theory was Vaisnava and Vijñana-Bhiksu has also emphasised the theistic charac- ter of: the Sankhya-Sutra. * Not later than Sarvadarsanasamgraha because one sutra 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 Näthas and in the rasāya- naśāstra. In the Bhagavadgītā, he is referred to as the best of siddhas. His case is classed in that of janmasi- ddhi. The assumption of nirmānakaya in Vyāsa's com- mentary on Yoga-Sūtra, 1. 25, attributed by Vācaspati to Pañcasikha, implies that the Master had no physical body. He appears in Svetāśvatara, 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 Kārika. The Sankhya has an 'unbroken tradition from the time of Pañcasikha7 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 samākh- yatam in Kārika 69, says that the word means that Kapila only harangued and did not compile any book, the task being left to Pancasikha. In the Mahābhārata, Janaka professes himself to be a disciple of the beggar Pañcasikha, belonging to the family of Parāśara. Mahabharata and Yogabhasya present different accounts

5 Vide the Introduction of Jayamangala by Pandit Gopinātha Kaviraj. 7 Assign'ed to first century A.D. 6 Compare Brahmajālasūtra.

THE SANKHYA TEACHERS 7

of Pañcasikha'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 Vyāsa'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 discrimination9 and not to works or to psychic body. Buddhist texts mention a Gandhabba Pañcasikha.10 The Chinese Sankhya-Kārikā mentions Gārgya and, Ulūka as Sankhya teachers. In Buddhacarita, Arādakalāma refers to Jaigīsavya, Janaka and Parāśara as persons who obtained liberation through the Sankhya.

8 Compare Jayamangalā. 9 Cf. Sānkhya-Sūtra, 6. 68. 10 Asuri and Pancas'ikha adhere to a theistic Sankhya that resembles the Sankhya in the Mahabharata .- Radha- krishnan. Pañcasikha agrees with Caraka .. Caraka excludes Parușa from the list of tattvas and Cakrapāni thinks that Prakrti and Purușa both being unmanifested have been counted as one; Tanmatras 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.

A CRITICAL STUDY OF THE SANKHYA SYSTEM

Kārika 72 declares that the subject-matter of the Saptati is based on Sastitantra with the exclusion of ākhyāyikā and paravāda. The Kārikā is perbaps a later interpolation because the Saptati ended at Kārikā 69 where Gaudapādabhāsya finishes.11 Does Sasțitantra 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. Vacaspati quotes Rājavārtika, 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 Narayana represents by them the twenty-five tattvas themselves, though their classification is strange- (1) purusa, (2) prakrti, (3) buddhi, (4) ahankāra, (5-7) three guņas, (8) tanmātra, (9) indriya, and (10) bhūta. Ahir- budhnya-Samhitā takes Sastitantra 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 Vacaspati Misra in Bhāmatī attributes Șașțitantra 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 Värşagaņya is the teacher of Vindhyavāsa and Șașțitantra 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 Isvarakrana.

THE TATTVASAMĀSA (19

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 Kārika; 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 bhutas shows the influence of later Vedanta. The appearance of Iśvarakrsņa's Kārikā14 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 Iśvarakrsna16 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 Māmaņdur 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 Kārika differs in many respects from the Kārikā .- 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 Pātaňjaladarśana; (2) atheistic, repre- sented by Pañcasikha; (3) atheistic modification as the orthodox Sankhya system. 16 Svapneśvara identifies him with Kālidāsa.

10 A CRITICAL STUDY OF THE SANKHYA SYSTEM

Chinese tradition is that Vindhyavasa,17 who is some- times identified with Iśvarakrsna, 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 Vindhyavāsa wrote a commentary on the Kārikā. He places Iśvara- krsna in the first century A.D. or the 1st half of the 2nd century. According to him Matharavrtti 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 Karika. But how can Dr. Belvalkar reach his date? He cannot utilize the date of Vasubandhu and he must depend on the translation by Paramārtha of the Kārikā and Matharavrtti that appears in 557-568 for his evidence. Therefore, his date is entirely based on the confused 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? Paramärtha may not have had another recourse but utilize the Vrtti which, though fresh, was essential on

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

DATE OF IŚVARAKRSŅA 11

account of the very brief character of the Kārika itself. Prof. A. B. Dhruva thinks19 that Anuyogadvārasutra should be assigned to the latter part of the first century A.D. because it deals with Buddhism generally and does not refer to Nāgārjuna, Āryadeva, 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 Kārik 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 Kārikā by Vindhyavāsa. Dr. Takakusu and Prof. Dhruva identify Hiranya- saptati and the Karika, and according to Prof. Dhruva it was wrongly attributed to Vindhyavasa. 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 Gaudapādabhāsya, 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. Gaudapādabhāșya 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 Matharavrtti 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 Kārika and he ought to be earlier than Väcas- pati. How then to account for the non-appearance of the last three Kārikas in the Bhasya? Gaudapāda comes later than Mathara 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. Jayamangala is wrongly attributed to Śankara.21 It cannot be his on account of the slipshod style. Benediction to Lokottaravādi muni makes it a work of some Buddhist. Sankarārya has to his credit two commen- taries-on Kāmandaka's Nītisāra and Vātsyāyana's Kāmasutra, known as Jayamangala. This very person seems to be the author of the commentary with that name on the Kārikā. 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., svarūpa 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-Sutra. It comes much later and it softens dualism of the Kārikā. The Kārika 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 Kārika 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 pain72 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 Sānkhya 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. Väcaspati 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. Nārayana understands by bhuta things that are harmful to mankind. Gauda thinks that it means the five gross materials.

22 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-' Mahāyāna Buddhism.' 23 Gauda stands for Gaudapāda. * दुःखत्रयाभिघाताज्जिज्ञासा तदभिघातके हेतौ।

VYAKTA 15

KĀRIKĀ 2 .*- Avis'uddhi means some fault in the details of the performance of prohibited slaughter.24But how, for example, is animal sacrifice at all permitted ? The reasons are :- firstly, shortcomings falling, under vidhi 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 sacrifice21; fourthly, the prohibi- tion of himsa applies to all cases generally, but because niședha has not been specially mentioned in the chapter on sacrifices it does harm to man alone."8 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 Müller has strained the meaning of s'reyan to show that there is no open hostility against Vedic rituals in the Sānkhya. V yakta is generally defined here by Vācaspati as other than avyakta. Some restrict it to mahabhūtas only. The differences are important because they create confusion later, when the objects of the different 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 inference, while no efforts are made to prove mahat, ahankāra, etc. But 24 Candrikā. 25 Candrikā. 26 Bālarāma. 27 Kalpataru and Parimala on Bhāmatī. 28 Bālarāma. * दृष्टवदानुश्रविकः स अविशुद्धिक्षयातिशययुक्तः। तद्विपरीतः श्रेयान् व्यक्ताव्यक्तशविज्ञानात्॥२॥

16 A CRITICAL STUDY OF THE SĀNKHYA SYSTEM

Vācaspati on Kārikā 6 changes and makes vyakta = earth, etc., which even a mudstained farmer can see, and atindriya = Pradhānapurușādi forms the object of inference. Adi will stand for sense-organs, etc., which have been elsewhere explained by him as the objects. of sāmānyatodrsta form of Anumāna. Another explana- tion of the differences in the meaning of vyakta is that at times 8 prakrtis29 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 sthūlatā and indriyagrāhyatā.30 Such a definition was necessary to include mahat, ahankāra and tanmātras and to exclude indriyas and bhūtas. There was no necessity of accepting the transforma- tions of bhutas as separate tattvas because the bhūtas by themselves were enough to bring a complete disc- riminative knowledge.

2.9 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 sthūlata 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. * मूल प्रकृतिरविक्कतिर्महदाथ्याः प्रकृतिविकृतयः सप्त। षोडशकस्तु विकारो न प्रकृतिर्म विकृति: पुरुषः ॥ ३॥

THE THREE PRAMĀŅAS 17

KĀRIKĀ 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 Kārika 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. Śabda. No pramāņa.

Upamāna Vācaspati Vācaspati Gauda Māțhara Jayamangalā Vācaspati

Vijñāna Jayamangalā

Arthāpatti ... Gauda Vācaspati Jayamangala

.Abhāva Vācaspati Vijňāna, Māțhara Gauda Candrikā

Jaya

Sambhava Gauda ... Vācaspati Māțhara Candrikā Vācaspati

Jayamangalā

Aitihya Māțhara Gauda Candrikā Vijňāna

Pratibhā Jayamangalā Jayamangalā Jayamangalā Candrika Gauda Jayamangalā

• दृष्टमनुमानमापवचनं च, सर्वप्रमाणसिद्धस्वात्। त्रिविधं प्रमाणमिष्ट, प्रमेयसिद्धि: प्रमाणाद्ि॥४॥

s. s. 2

18 A CRITICAL STUDY OF THE SANKHYA SYSTEM

Sarvapramānasiddhatvāt means that the three enu- merated pramānas include all the remaining means of cognition31 that are added by other systems. Nārāyana 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 pramātārah 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- "pratiniyatadhyavasa yah s'rotradisamuttho dhyaksam," which is in the same metre as the Karika. It can be admitted. as a reading of the Karika only if grave changes are permitted in the other half of the Kārika or if one more kārika 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 Vācaspati, Jayamangalā, Māțhara. 32 On Saddarśanasamuccaya, Bibl. Ed .. p. 108. * प्रतिविषयाध्यवसायो रष्ट, त्रिविधमनुमानमाख्यातम्।

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 kevalānvayī, kevalavyatirekī, 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 sense can be extracted by laksaņā or lakșitalakșaņā. 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 Tatparyatīka .- 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

KARIKA 6."-The majority85 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. Candrika interprets the same line dif- ferently-common visible objects are known by drsta and the invisible by inference. It has defined sāmānya- todrsta as an inference from other than kāryakāraņa rela- tion and that may be some reason for its interpreting the kārikā differently. Vācaspati includes s'esavat in sāmānyatodrsta, but his sāmānyatodrsta alone even is of help in most cases, whereas that of Candrikā cannot infer Pradhāna and Purusa. Adi in prakrtipurușādi of the Tattvakaumudī can only be interpreted as tatsamyoga36 and not as mahadādi;37 otherwise it is redundant. KĀRIKĀ 7.t-A similar kārikā appears in Patañjali's Mahābhāsya 4. 1. 1,38 and there is every possibility that Iśvarakrsna borrowed his ideas from that kārika. The

35 Vācaspati, Gauda, Māțhara. 36 Vamsīdhara. 37 Bālarāma; compare Sānkhya-Sūtra 1. 103; also see note n kārikā 2. 38 Dasgupta strangely holds that such an enumeration is not seen in any other system of Indian Philosophy and he .herefore suggests that it is the verse of a Sankhya book paraphrased by Iśvarakrsņa. * सामान्यतस्तु दष्टादतीन्द्रियाणां प्रसिद्धिरनुमानात्। तस्मादृपि चासिद्धं परोक्षमास्तागमात् सिद्धम् ॥ ६॥ + सौक्ष्म्याद् व्यवधानादृभिभवात् समानाभिहाराष्ट।।७॥

THE EIGHT HINDRANCES 21

causes given in the Mahabhasya are six and all of them except tamasaortatvat correspond with those given in the Sānkhya-Kārikā, 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 navasthā- nāt. 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'adoșa and arthāntaradoșa 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 kārikās 2 and 6, again crops up here. He introduces the kārikā- What then is the reason for the anupalabdhi of pradhana and others? Why does he use the plural form in Pradhānā- dīnam ? 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 तब का्य, प्रकतिबिरूपं सरूपं च।। ८ ।।

22 A CRITICAL STUDY OF THE SANKHYA SYSTEM

KARIKA 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 upādānagrahanāt and s'aktasya s'akyakaranāt, and in the other sarvasambha- vābhāvāt and kāraņabhāvāt. Vācaspati and Jayamangalā mean by grahaņāt= sambandhāt; but Gauda, Candrikā and Māthara take it in the literal sense of procuring. KĀRIKĀ 10.t-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, Mațhara and Jayamangalā hold vyakta many because mahadādi are twenty-three. Vijñāna 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 'Sānkhya System,' p. 73. * असद्करणा दुपा दानग्रहणात्, सर्वसम्भवाभावात्। शकतस्य शक्यकरणात्, उयम वाष, सत्कार्यम् ।।९।। 1 हेमदनित्यमव्यांपे सक्रियमनेकमाश्चितं लिङ्रम्। सावयवं परतन्त्रं व्यर्ककत विपरीतमव्यक्तम्।।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 jñāpaka, and according to him Pradhana is also kāraka. But how then will these attri- butes be restricted to vyakta alone. As'rita means existence in its cause45 or in its It means vrttimat according to Candrika. Jayamangala explains the purpose in separately men- parts.46

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

40 Vācaspati, Gauda. 42 Candrikā, Māțhara. 41 Gauda, Jayamangalā.

44 Vācaspati. 43 Jayamańgalā. 45 Vācaspati, Aniruddha. 46 Vijñāna.

24: A CRITICAL STUDY OF THE SANKHYA SYSTEM

secondary sense because they cannot pervade their own cause .* 7 KĀRIKĀ 11 .*- Bālarāma says that Pradhāna is three gunas itself and therefore it cannot be their adhāra. 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 Pradhāna 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 samūha 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. Sāmānya means common to all like a mūlyadāsī.48 Candrikā gives an optional interpretation-alike on account of possessing gunas. Vacaspati thinks that sāmānya 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 kārika. 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 सामान्यमच्रेतनं प्रसवंधर्मि। व्यकं तथा प्रधानं, तद्विपरीतस्तथा च पुमान् । ११॥

THE THREE GUŅAS 25

tradiction; but Jayamangala uses a device to avoid it. It interprets tadviparitah as different from vyaktāvyakta in some qualities only. Väcaspati is clear that one of the differences with Nyaya is that in the Sankhya, the Ātman or Purușa 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 Nyāya .. They are Pararthah, i.e., they execute enjoyment and renunciation for Purusa. Artha means capacity4s and therefore, though in the state of dissolution, there is no prakās'a, etc., their possibility persists.50 Anyonyas'rayah-gunas are all-pervading51 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.52 Bālarāma points out the difference between anyonyā- 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

49 Gauda. 50 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 sūtra will be meaningless. 52 Vācaspati, Māțhara. * प्रीत्यप्रीतिविषादास्मकाः प्रकाशप्रयुत्िनियमार्थाः । अन्योऽन्याभिभवाधयजननमिशुनवृत्तयक्ष गुणाः ।।१२॥

26 'A CRITICAL STUDY OF THE SĀNKHYA 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. Vācaspati and Candrikākāra have taken anyonya and vrtti with each of the remaining words of the compound; but Gauda and Mathara 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 Māthara 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 vātapittas'lema in addition to that of a lamp in the Kārikā 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. Vācaspati 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? Yogabhāsya explains that atis'ayas only

• सर्वं लघु प्रकाशकमिष्टमुपट्टम्मकं चर्क च रजः। गुरुवरणकमेव तमः प्रदीपवच्याथंतो बृति: ॥।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 kārika is to prove that Pradhāna is indiscriminative, etc., which is clear in the case of vyakta. Väcaspati 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 of Vācaspati. Candrikā 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 if mahat, etc., had no prime cause, there would be no liberation because mahat, etc., would become ever-existing. KĀRIKĀ 15.t-Samanvayāt means similarity in the different evolutes.53 Gauda gives a loose meaning-as one infers from the sight of a Brahmacāri that his parents must be Brahmanas. The explanation of Vijñana5 does not directly fit in the kārika.55 He says

53 Vācaspati, Candrikā. 5+ Vijñāna stands for Vijñānabhikșu. 55 On Sānkhya-Sūtra 1. 131. * अविवेक्यादि: सिद्ध: श्रैगुण्यात्तद्विपर्ययाभावात्। कारणगुणात्मकस्वात् कार्यस्याव्यक्तमपि सिद्धम् ॥१४॥ + भेदानां परिमाणात्, समन्वयात्, शक्तितः प्रवृतेश्। कारणकार्यविभागात्, अविभागाहवैशरूप्यस्य ।।१५।।

28 A CRITICAL STUDY OF THE SANKHYA SYSTEM

that the emaciated baddhi, etc., on account of fasting, again grow strong after taking food; this shows that they are effects. But the kārika is about the existence of avyakta. KĀRIKĀ 16 .*- The second part of the first half of the kārika 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 effects'6 and samuda yat is to denote its activity in the state of creation which is in the form of prominence and subordination of gunas; but Gauda, Candrikā 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 Candrikā, 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-Sūtra-'samya- vaişamyābhyām kāryadvayam, and the Pañcasikha-Sūtra -'ubhayatha casya pravrttih pradhānavyavahāram labhate nānyatha' are worth remembering. KĀRIKĀ 17.t-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. * कारणमस्थव्यकं प्रवर्तते त्रिगुगतः समुदयाम। परिणामतः सकिलवत् प्रतिप्रतिगुशाश्रयविशेषात्।१६।।

पुरुवोडस्ति भोकृभाबात् कैवस्याथं प्रयृतेश ॥१७॥

PLURALITY OF PURUŞA 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 adhisthātā only by nearness to Pradhāna and its effects,57 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 Mäthara 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 Purușas must be many.59 One Purusa cannot be divided into many by mere adjuncts, upadhis, because- {1) then hands and feet will also represent separate Purușas, (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.

7 See Sankhya-Sutra 1. 96. 58 Radhakrishnan objects to the argument because then birth and death will apply to the eternal Purusa who is asanga. 59 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 प्रतिनियमादयुगपस्प्रवृत्तेश्र । पुरुषब हुतवं सिद्धं त्रैगुण्यविपर्ययालैव।। १८।।

30 A CRITICAL STUDY OF THE SANKHYA SYSTEM

KĀRIKĀ 19 .*- Purușa is drașțā because he is cetana,60 or because he is madhyastha.61 He is akarta because he is viveki and aprasavadharmī,62 or because he is the latter63 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 kārikā 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 21.1-The prime cause of creation is the nature of Pradhana 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 Purușa is akartā and therefore, they cannot express their intention to combine like the lame and the blind. Vācaspati takes dars'anārtham with pradhānasya 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.

60 Vācaspati, Jayamangalā. 61 Gauda. 62 Vacaspati. 63 Jayamangalā. 6% Gauda. 65 On Sūtra 1. 161. * तस्माच्च विपर्यासात् सिद्धं साक्षित्वमस्य पुरुषस्य। केवल्यं माध्यस्थ्यं द्रष्टत्वमकर्तृभावश्र ॥ १९॥ तस्मात्तत्सयोगादचेतनं चेतनावदिव लिङ्रम्। गुणकरतृत्वे च तथा कर्तेव भवत्युदासीनः ॥२०॥ + पुरुषस्य दर्शनाथं कैवल्यार्थ तथा प्रधानस्य। पङ्ग्वन्धवदुभयोरपि संयोगस्तत्कृतः सर्गः ॥२१॥

EVOLUTION 31.

KĀRIKĀ 22 .*- Vācaspati, Māțhara, Jayamangalā 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 Vyāsabhāsya, tanmātra of sound accompanied by ahankāra produces the tanmātrā 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 bhūtadi. The differ- ence is there simply because gross ether is a further stage in evolution. A fictitious etymology is given to ahankāra, 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.t-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, jñna, 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 jnana in the karika means nothing else than the

• प्रकृतेमंहान्, ततोऽहङ्कारः तस्माद्गणश्र षोडशकः । तस्मादृपि षोडशकात् पञ्ञभ्यः पञ्च भूतानि ॥२२ ॥ + अध्यवसायो बुद्धिर्धर्मों ज्ञानं विराग ऐश्वर्यम्। सालकमेतए तामसमस्माद्विपर्यस्तम् ॥२३ ॥ अभिमानोऽहङ्कारस्तस्माद्द्विविधः प्रवर्तते सर्गः । एकादशकश्च गणस्तम्मात्र: पञ्चकश्ैव ॥२४॥

.32 A CRITICAL STUDY OF THE SĀNKHYA SYSTEM

final knowledge of the distinction of Pradhana and Purusa. Vimocayatyekarupena and siddheh purvo'nkus'ast- rividhah in kārikā.63 and 51 respectively establish the same meaning. Gauda has continued the craze for division in vairagya also and he has become ridiculous in explaining internal vairagya-Pradhana 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 Vācas- pati. Gauda, and Jayamangalā place kāmāvasāyitvam in its place; and Mathara mentions both, raising the number to nine. Bālarāma's edition does not give garima in the text of the Tattvakaumudi, while Vamśi- dhara's edition counts kāmavasayitvam as the eighth variety instead of is'itva. KĀRIKĀ 25 .*- Vijñāna is of the opinion that only manas emanates from the sattvikahankara. The sense cannot be extracted from the kārikā 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- sāttvikamekādas'akam, relevant to the matter in hand, is confusing, but ekādas'akam is fixed down to mean eleven in a latter sūtra-karmendriyabuddhīndriyairāntaramekā- das'akam. There is no difficulty in deriving karmendriyas from vaikarika, because if that question is raised, the

66 Contrast Sankhya-Sūtra 1. 45. * साध्विक एकादशकः प्रवर्तते वैकृतादहक्कारात्। भूतादेस्तन्मात्र: स तामसः, तैजसादुभयम् ॥२५॥

FUNCTICNS OF THE INDRIYAS 33

division of Vijñana also cannot stand on its merits-how can buddhindriyas be derived from taijasa. Bālarāma divides the sattva into utkata, madhyama and nikrsta to account for manas, buddhīndriyas and karmendriyas respectively. The last support is awkwardly removed by Vamśīdhara, who maintains that organs only in a body67 have been called taijasa in Smrtis and not individual organs. Vijñāna thinks that separation of ahankāra and evolution of tanmatras take place in mahat and this has been brought in line with the kārika conception by Dasgupta by using the Yoga expression, samsrstah vivicyante-the two conceptions take the two aspects of the matter in hand. KĀRIKĀ 26 *- Indrasyātmans'cihnatvam is not a satis- factory and exclusive definition of indriyani6s because it applies to other tattvas than indriyas also. Candrikā and Māthara give another meaning-in padena vişayāh tān prati dravanti. This excludes manas. KARIKĀ 27.1-The second half of the karika should refer to the eleven indriyas; nanatvam should stand for vrttiniyama and bahyabhedah for des'aniyama,"' i. e., how the organs are differently situated in the body. But Vacaspati and Candrika take bāhyabhedah as an example showing that there is similar multiplicity in tanmatras that are products of one bhutadi. Candrika and Mathara

67 While Sankhya Sangraha says that the godlike indriyas: of svayambhu are produced from vaikarika and individual organs from taijasa. 68 Vacaspati. 69 Jayamangalā. * बुद्दीन्द्रियाणि चक्षुःश्रोत्रघाणरसनस्पर्शनकानि। वाक्पाणिपादपायूपस्थान् कर्मेन्द्रिया्याहुः ॥२६॥ + उभयातमकमत्र मनः संकल्पकमिन्द्रियं च साधर्म्यात्। गुगपरिणामविशेषाम्ञानातवं बाह्यभेदाश्र ॥२७॥ s. s. 3

34 A CRITICAL STUDY OF THE SĀNKHYA SYSTEM

give grahyabhedacca as an optional reading and then it becomes one more argument for numerousness of organs besides guņapariņāmavis'esāt. 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 ubhayātmakam, but then sadharmyat is left 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,7while 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 does not encroach 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.t-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. * शब्दादिषु पञ्चानामालोचनमात्रमिप्यते वृत्ति: । वचनादानविहरणोत्सर्गानन्दाश्च पञ्ञानाम्॥ २८।। + स्वालक्षण्यं वृत्तिस्त्रयस्य सैषा भवत्यसामान्या। सामान्यकरणवृत्ति: प्राणाद्या वायवः पक्र ॥२९॥

THE WORKING OF INDRIYAS 35

common vrttis to bahyendriyas and antahkarana jointly.71 The objection that pranas continue to function even in deep sleep when indriyas disappear remains to be answered. Nobody advocates the disappearance of indriyas in deep sleep. They stop functioning only.72 The consensus of opinion is with Gauda: Sankhya- Sūtra 5. 113 is of opinion that pranas are from indriya- s'akti and the Pañcaratras hold the rajas element in mahat as prana. Each of the five pranas is not always similarly located by the different commentators. Their func- tions are also differently given and Mathara seems to connect them with the three gunas. KĀRIKĀ 30 .*- Catustaya according to Gauda means buddhi, ahankara, manas and some one indriya, but then it will exclude the case, say that of dirghas'askuli, in which two or more sense-organs73 work simultaneously The latter case is also possible because the majority of Sankhya authors admit manas to be of madhyama parimāņa. The objection that such manas will be transitory cannot arise in the Sankhya. 'Tat' does stand for drsta, but that meaning cannot be naturally extracted from the construction in the kārikā. Gauda holds kramas'ah jñānam in adrsta only as arbitrary. If he had to make an arbitrary supposition in spite of what the kārika purports, he should have done otherwise, because kramas'ah jñāna is possible under

7 When the uncommon vrtti of both antahkarana and indriyas has been related, why should common vrtti apply to the former only ?- Vaidiki Vrtti on 2. 31. 72 Vaidiki Vrtti on Sānkhya-Sūtra 2. 31. 73 Sūtra 2. 31 mentions indriyas only.

36 A CRITICAL STUDY OF THE SANKHYA SYSTEM

the following circumstances :- in dim light according to Vācaspati and Candrika, or when at a distance according to Mäthara and Gauda, which means that external limit- ing factors account for kramas'ah jñana. They are absent in adrsta. To be consistent with the kārika kramas'ah jñāna 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 svām svām pratipadyante is to emphasize that even in simultaneous 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 case of speaking, etc., it begins with buddhi downwards. KĀRIKĀ 32.t-The functions have been differently attributed and their results differently enumerated. The functions are so classified :-

Name. Gauda. Māțhara. Vācaspati, Candrikā.

Āharaņam Karmendriyas. Indriyas Karmendriyas.

Dhāraņam Ahańkāra Threefold antaḥkaraņa.

Prakāśakaraņam Buddhīndriyas. Buddhi Buddhīndriyas.

• स्वां स्वां प्रतिपद्यन्ते परस्पराकूतहेतुकां वृत्तिम्। पुरुषार्थ एव हेतुर्न केनचित्कार्यते करणम् ॥३१॥ + करणं त्रयोदशविधं तदाहरणधारणप्रकाशकरम्। कार्य च तस्य दशधाSडहार्य धार्य प्रकाइयं च ।। ३२ ॥

THE TENFOLD FUNCTIONS 37

The explanation of Gauda ignores antahkaraņa. According to Vācaspati, antahkarana preserves life by means of pranas .? 4 Gauda, Mathara, and Jayamangala 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. Vācaspati and Candrikā take ten with each and their ten ahāryas are divyādivya vacana, etc .; ten dhāryas are prāņādilaksaņayā vrttyā s'arīram, tacca pīrthivādi pāncabhautikam, s'abdādīnām pañcānām samūhah prthivī, teşām divyādivyatayā, and the same are ten prakās'yas. Mystery attaches to the meaning of this kārika even after the extensive explana- tion. The karyas are not clear, but the interpretation of Väcaspati 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 Vamsīdhara 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 sāmpratakālam with vişayakhyam. Väcaspati takes it to mean those periods of past and future also that are near the present so as to avoid avyapti in the vrtti of vak. How can karmendriyas be dvari to antahkarana? Candrikā answers -that they can also be of use in the function of antah- karana through the buddhindriyas.

" This statement cannot stand according to Gauda, etc .; see notes on kārikā 29. * अन्तःकरणं त्रिविधं दशधा बाह्यं त्रयस्य विषयाख्यम्। साम्प्रतकालं बाहं त्रिकालमाभ्यन्तरं करणम् । ३३॥।

38 A CRITICAL STUDY OF THE SANKHYA SYSTEM

KARIKA 34 .*- Why tanmātras 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 stages15; (2) they have not been called vis'esa like the indriyas, though both are produced from ahankara because they further produce bhūtas7; (3) they are pleasure-giving to the gods, sattva is predomi- nant in them and, therefore, they are called avis'esāh.77 KĀRIKĀ 35.t-Sarvam has been interpreted by Gauda and Mathara to mean past, present 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 use of bahyendriyas at some previous occasion, are utilized; and, therefore, there is no sense in calling antahkarana, dvari, in such adrsta cognitions. KĀRIKĀ 36.§-Pradīpakalpāh 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 parasparavilaksaņāh. KĀRIKĀ 37.1-The kārikā is to prove the supreme position that buddhi occupies. Väcaspati takes the two

*5 Vācaspati; Yogavārttika; justified by kārikā 38. 7f Yogavārttika. 77 Māțhara; Gauda on kārikā 38. * बुद्धीन्द्रियाणि तेपां पञ्च विशेषाविशेषविषयाणि। वाग्भवति शब्दविषया शेपाणि तु पञ्चविषयाणि ॥ ३४॥ + सान्तःकरणा बुद्धिः सर्व विषयमवगाहते यस्मान्। तस्मात् त्रिविधं करणं द्वारि द्वाराणि शेषाणि ॥ ३५ ॥ 5 एते प्रदीपकल्पाः परस्परविलक्षणा गुणविशेषाः । कृतस्नं पुरुषस्याथं प्रकाश्य बुद्धी प्रयच्छन्ति ॥ ३६॥ 1 सर्वं प्रत्युपभोगं यस्मात् पुरुषस्य साधयति बुद्धिः। सैव च विशिनष्टि पुनः प्रधानपुरुषान्तरं सक्ष्मम् ॥३७।।

BUDDHI AND PURUSA 39

halves of the karika as two arguments but Gauda and Mäthara introduce the first and second halves with yasmāt and tasmat, respectively, i. e., introduce causal relation between the two statements. Candrikā intro- duces the kārikā thus-buddhi though supreme does not work for herself, but for Purusa. Vis'inasti pradhānapurușāntaram is interpreted by Vacaspati as 'makes known the already existing minute difference between Pradhana and Purusa.' KĀRIKĀ 38 .*- Vācaspati and Candrikā 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. Vamsidhara illustrates pleasure, etc., by the examples-the touch of air, fire and poison, but there cannot be separate examples for individual gunas. Each object represents all the three gunas and it becomes pleasurable, painful or indifferent as they come to prominence. KĀRIKĀ 39.t-Candrikā ingeniously makes the state- ment in the karika-matapitrjah nivartante, to include prabhutah also and it says that the former have been specially mentioned to show the gaunatva of jīva. KĀRIKĀ 40.§-The kārikā uses such attributes as could have been differently interpreted but there is

• तन्मात्राण्यविशेषाः तेभ्यो भूतानि पञ्च पञ्चभ्यः । एने स्मृता विशेषा: शान्ता घोराश्र मूढाश्च ॥३८॥ + सूक्ष्मा मातापितृजाः सह प्रभूतैस्तिधा विशेषा: स्युः । सूक्ष्मास्तेपां नियता मातापितृजा निवर्तन्ते ॥३९॥ 8 पूर्वोरपन्मसकं नियतं महदादिसूक्ष्मपर्यन्तम्। संसरति निरुपभोगं भावैरधिवासितं लिङ्रम् ॥ 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 dissolution78 or which persists as long as true knowledge does not arise.79 But Candrikā interprets it as different for every soul. Gauda does not include bāhyendriyas in the sūksma- s'arīra. Sānkhya-Sūtra enumerates buddhīndriya, prāņas, buddhi and manas. A modern writer80 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.81 This would be at once contradicted by Vacaspati who says that in the beginning, Pradhana created separate lingas for each Purusa. Others say that ahankara is not mentioned because it is included in buddhi. Vijnana on sutra 3. 11 says that there are three types of bodies and they are sometimes said to be two because lingas'arira and adhisthānas'arīra are con- fused into one for two reasons-firstly, because each depends on the other, and, secondly, because they are subtle. KĀRIKĀ 41 .*- The explanation of Gauda seems more appropriate because he means the subtle body by linga. Linga has been used in the previous and the next kārikīs to mean suksmas'arira and, therefore, that is the meaning that spontaneously strikes the reader. It has

78 Vācaspati. 79 Gauda, Jayamangalā. * Ghosh : 'Sankhya System and Modern Thought.' sı Hiranyagarbhopādhirūpa, Bhāșya on 3. 10. * चित्रं यथाश्रयमृते स्थाण्वादिभ्यो यथा विना छाया। तद्वद्विनाऽविशेषैः न तिष्ठति निराश्रयं लिग्रम् ॥।४१ ॥।

LIŃGA ŚARĪRA 41

been used in kārikā 10 for buddhyādayah and Vācaspati takes that sense and makes vis'eşaih = sūksmaih s'arīraih on the basis of kārika 39, but this means a repetition of buddhyadayah except the mahabhutas, which are absent in sūkșmas'arīra. Linga in kārikā 10 qualifies and covers the whole field of vyakta. Gauda has been wise in making niras'rayam82 qualify lingam, so that, tanmatras are ex- cluded, and he joins vinavis'esaih and takes out of it not vis'eşaih like Vācaspati, Māțhara and Candrikā, but avis'esaih which has been used in kārikā 38 for tanmātras. Mäthara also takes out avis'eșaih but interprets it like Vācaspati-tanmātrāņi tairārabdham sūksmas'arīram. Can- drikā adopts the meaning of Vacaspati, and as an optional meaning gives that linga = samudayātmakam linga- s'ariram cannot exist without the support of gross body. KĀRIKĀ 42 .*- Prasangena has been rendered by prasaktis3 but it can be better rendered-'on account of.' Vibhutva has been correctly explained by Vācaspati and Candrika as vais'varupyat ; but Gauda and Mathara interpret it-'as a king is surpreme in his dominions.' KĀRIKĀ 43.+-The kārikā has been made ambiguous by the commentators. Väcaspati thinks that this kārika gives the division in nimitta and naimittika, while the next tells as to what naimittikas proceed from what nimittas. In the previous karika all had agreed to render naimittika as sthuladehadi and the other as dharmādi. But here vaikrtah is equated to naimittikāh

82 Vācaspati makes it modify na tișthati. 83 Vacaspati. * पुरुषार्थहेतुकमिदं निमित्तनैमित्तिकप्रसङ्गेन। प्रकृतेविभुत्वयोगात् नटवद्वयवतिष्टते लिन्ग म् ॥ ४२॥ + सांसिद्धिकाश्र भावा: प्राकृतिका वैकृतिकाश्र धर्माद्याः । दष्टाः करणाश्रयिणः कार्याश्रयिणश्च कललाधाः ॥।४३॥

42 A CRITICAL STUDY OF THE SANKHYA SYSTEM

which are dharmadyah according to the kārikā. Jayaman- galā introduces kārikā 46- the 16 nimittanaimittikas related before are here briefly 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 Mathara it is equal to buddhikarmantah karanabhedāh tra yo- das'a. Are prākrtikābhāvāh limited to karaņas only? The question rises in reading Jayamangalā and Vamśī- dhara. If prākrtikabhavah were only in Kapila, the question is decided, otherwisc both types of bhavah can have their as'raya in karaņa and kārya. An odd opinion appears in Candrikā-prākrtikah are those that stay as long as the thing itself, e. g., ahankara, etc., from mahat, and vaikrtikāh, that stay by fits and starts. KĀRIKĀ 44 .*- Inclusion of dakșinābandha 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.84 Mathara includes in it the eight prakrtis. Vaikrtikah are when one worships bhutendriyahankarabuddhih taking them for Purusa.'5 Mathara considers them due to ais'varya or due to believing brahmādisthāna as the final goal. Adhastāt is sutalādiloka86 or tiryagyoni.87

• Vacaspati, Jayamangala. Why should Vacaspati not equate this bandha with his astavidhāvidyā in karikā 48 ? Vācaspati. 86 Vācaspati, Candrikā. Jayamangalā, Gauda, Māțhara. * धर्मेण गमनमूर्ध्व गमनमधस्ताद् भवत्यधर्मेण। ज्ञानेन चापवर्गो विपर्ययादिप्यते बन्धः ।। ४४ ॥

PRATYAYASARGA 43

Dharma is not an important conception in the Sankhya and therefore it is loosely interpreted. KĀRIKĀ 45 .*-- Prakrti is explained as mahadahankāra- bhutendriyani by Vacaspati and bhūtendriyani are replaced by tanmatrani by Gauda, Mathara and Jayamangala. It is strange how bhūtendriyani have been included in Prakrti. Why should Vacaspati differ from what he has said in the previous kārikā about prakrtibandha ? All have qualified vairāgya in the kārikā by jnānas'ūnya, and that is necessary because vairagya coupled with jñana alone is a means to liberation as mentioned in the. Sānkhya Sūtra. KĀRIKĀ 46.+-Keith“ thinks that the kārikas 46 to 51 are possibly later interpolations. The reason given is that they uselessly reclassify the pratyayasarga in a different manner from what has been done in the pre- vious two kārikās and kārika 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 viveka, 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 Mathara have become crude in trying to become simple and illustrative about the divisions :- as'akti as after properly seeing the post, one is not able to remove doubt; tusti, he is not anxious to know the post because

" In 'The Sankhya System,' p. 85. * वराग्यात् प्रकृतिलयः संसारो भवत राजसाद्रागात्। ऐश्वर्यादविघातो विपर्ययात् तद्विपर्यासः ॥४५॥ + एष प्रत्ययसर्गो विपर्ययाशक्तितृष्टिसिद्धयारयः । गुणवैषम्यविम्हेन तस्य भेदास्तु पञ्चाशत् ॥४६ ॥

.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 tāmasa knowledge and siddhi the sattvika knowledge of persons on the path of liberation. KĀRIKĀ 47 .*- How can asmitā, rāga, dveșa and abhini- ves'a be viparyayas? The answer is that though they do not proceed from viparyaya still they are of the nature ef viparyaya. Candrikā says that the propriety of say- ing karanavaikalyit is in debarring many more as'aktis caused by diseases, and in limiting the number to twenty-eight. KĀRIKĀ 48.+-Vācaspati suggests, as if, leaving avidya, the remaining viparyayas affect only devah, gods. It seems that avidyi alone matters for common people ; and the rest, because they include diuyadivya and animādayah, affect yogins. KĀRIKĀ 49.§-Indriyavadha cannot be pratyayasarga; it may be partially ahankārasarga; and therefore it can be called pratyayasarga only indirectly because it pro- ceeds from ahankara which is in pratyayasarga.s9

Jayamańgalā. * पञ्च विपर्ययभेदा भवन्त्यशक्तिश्र करणवकल्यात्। अष्टाविशति भेदा: तुष्टिर्नवधाऽष्टधा सिद्धिः ॥ ४७ ॥ + भेदृस्तमसोऽष्टविधो मोहस्य च, दशविधो महामोहः। तामिस्रोऽष्टादशधा, तथा भवत्यन्धतामिस्रः ॥४८॥ 5 एकादशेन्द्रियवधाः सह बुद्धिवधैरशक्तिरुढ्विष्ा। सप्तदश वधा बुद्धेर्विपर्ययात् तुष्टिसिद्धीनाम् ॥। ४९॥

TUȘȚIS 45.

KĀRIKĀ 50 .*- Vācaspati and Māțhara say that vișayas are five and uparamas are 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 does not proceed from one visaya separately but it proceeds from the collective restraint of the five objects. Candrikā and Gauda avoid such ambiguity. Rāmāvatāra 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 of arjanaraksana, etc. Prakrtyakhya90 is when one feels that the realization of true knowledge is a natural phase of Prakrti and therefore it needs no meditation, etc.,9 or when one knows the Prakrti, its sagunanirgunatva and its simi- lar products and is satisfied with that,"2 or when one knows the Prakrti but not its saguņanirgunatva, etc." Candrikā names megha, the ādhyātmika tușți that Vācas- pati calls ogha. Rāmāvatāra Sarmā 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 vrsti have been so called because they resemble rain in uncertainty. The names of the five bahyah tustayah are vari- ously given :- pāram, supāram, pārāpāram, anuttamāmbhah, uttamāmbhaḥ ( Vācaspati, Candrikā ), sutamah, pāram,

" These four are differently given in Sankhya Sangraha as paramātmatva in Prakṛti, buddhi, ahankāra and tanmātras. " Vācaspati, Candrikā, Jayamangalā. 92 Gauda. 93 Māțhara. * आध्यात्मिकाश्चतस्त्रः प्रकृत्युपादानकालभाग्याख्याः । बाझ्या विषयोपरमात् पञ्ञ, नव तुष्टयोऽभिहिताः ॥ ५० ॥

. -46 A CRITICAL STUDY OF THE SANKHYA SYSTEM

sunetram, nārīkam, anuttamāmbhasikam (Gauda ), tāram, sutāram, sunetram, sumarīcam, uttamāmbhasikam ( Māțhara ), sutāram, supāram, . · , anuttamāmbham, uttamāmbham { Jayamangala ). This shows the uncertainty about their names. Ramavatara Sarma has forced some interpretation into the names given by Vācaspati- the first is called para because it carries one beyond the pains of earning; the second is called supāra because one may be tempted to enjoy even when one has realized the troubles of earning, but it is practically impossible for one to think of enjoying when one sees the troubles of protecting ; the third is called parāvāra because one who observes depreciation is at times tempted, and at others not tempted; the fourth is anuttamambhah 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 .*- Vācaspati has explained the five siddhis 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 hetumati. He could not have remained 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

• ऊहः शःदरोऽव्ययनं दुःखविवातास्त्रयः सुहसपाप्तिः । दानं च सिद्धयोडी सिद्े: पूर्वोऽङ्कुशस्तरिविवः ॥।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. Vijñāna says that it means attractive, ākarsaka, and theretore the threefold ankus'a is ūha, s'abda and adhyayana ; suhrtprāpti 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, etc., are themselves siddhis and therefore they should not be counted as ankus'a. Vacaspati is therefore 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 because they represent opposite ideas -unambhah, asalilah, etc .; but Jayamangalā gives to the asiddhis the names mosamusnamānoparamit yādyāh. KĀRIKĀ 52 .*- Naturally bhāva means pratyayasarga and linga, sūksmas'arira. They have been used in pre- vious karikas in this sense but in this kārika their sense has been slightly strained. Vācaspati makes linga = word, etc., and the twofold body, and bhava = the thirteen karanas which are not possible without dharma, etc., because these two sargas are essential for the en- joyment and release of Purusa. According to Gauda, linga is tanmātrasarga up to the fourteen bhūtas; accord- ing to Candrika it is the non-visible group of mahat, etc.,

न विना भावैर्लिक्ग न विना लिग्ेन भावनिर्वृत्ति: । *

लिङ्गाख्यो भावाख्यस्तस्माद द्विविध: प्रवर्तते सर्गः ।। ५२ ॥

48 A CRITICAL STUDY OF THE SĀŃKHYA SYSTEM

and according to Māthara, it is sūksmas'arira 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; Jayamangala and Mäthara hint it as a third sarga. Aniruddha on sūtra 3. 46 divides the whole creation into six-sura, asura. nara, preta, nāraka and tiryak, and sthavara are included into nāraka. Candrikā 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. KĀRIKĀ 55.t-Lingasyavinivrtteh is dissolved in two ways by Vacaspati-(1) lingasya avinivrtteh, (2) lingasya a vinivrtteh. The latter device is resorted to by Gauda, Candrika, Mathara, and Jayamangala. Māthara reads samāsena = sanksepeņa in the kārikā instead of svabhāvena. Jayamangala thinks that jara and marana include garbha and janma also. Linga should mean sūksmas'arira because that will suit the belief that linga disappears after viveka only. KĀRIKĀ 56.§-Mathara and Gauda have given a world- ly example of svartha ;- as one does his friend's work as

• अष्टविकल्पो दैवस्तैर्यग्योनश्व पञ्चधा भवति। मानुष्यश्रैकविधः समासतोऽयं त्रिधा सर्गः ।।५३॥। ऊर्ध्वं सत्त्वविशालस्तमोविशालश्च मूलतः सर्गः। मध्ये रजोविशालो ब्रह्मादिस्तम्बपर्यन्तः ॥। ५४॥ : + तत्र जरामरणकृतं दुःखं प्राप्नोति चेतनः पुरुषः । लिङ्स्याविनिवृत्तेः, तस्माद् दुःखं स्वभावेन ॥ ५५॥ 5 इश्येष प्रकृतिकृतौ महदादिविशेषभूतपर्यन्तः । प्रतिपुरुषविमोक्षार्थं स्वार्थ इव परार्थ आरम्भः ।। ५६ ॥।

LIBERATION OF PURUSA 4y

if it is for himself. Candrikã extracts another shade of meaning. It says-as others work for their own interest, solthe movement of Prakrti for the sake of Purusa is also possible because movement requires some sort of pur- pose. Vimoksārtham according to Vācaspati 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. Rāmāvatāra Sarmā 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.t-Prakas'ya cannot mean after giving direct knowledge of Pradhana because it is always to be inferred. Therefore ātmānam in the kārikā means s'abdadyatmanā. The same can be further elucidated by what Abhyankara9 says on the necessity of postulat- ing bhūtas 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-

94 In commenting on Sarvadars'anasangraha, Bhandar- kar O. R. I. Publication, p. 319. * वत्सविवृद्धिनिमित्तं क्षीरस्य यथा प्रवृत्तिरशञस्य । पुरुषविमोक्षनिमितं तथा प्रवृत्तिः प्रधानस्य ॥। ५७ ॥ औत्सुक्यनिवृत्यथं यथा क्रियासु प्रवर्तते लोकः। पुरुषस्य विमोक्षार्थ प्रवर्तते तद्वदृव्यक्तम् ॥५८॥ + रकस्य दर्शयित्वा निवर्सते नतंकी यथा नृतात्। पुरुषस्य तथाऽऽत्मानं प्रकाश्य विभिकर्तते प्रकृतिः ॥५९॥ s. s. 4

50 A CRITICAL STUDY OF THE SĀŃKHYA 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 Purusa96 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, adhi- 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

95 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 Pāñcarātras add one more principle, kāla. $7 Vijñāna holds a real contact and differentiates between contact and change; therefore contact does not bring change in Purusa. * नानाविधैरुपायैरुपकारिण्य- परका।रेण: पुंसः । गुणवत्यगुणस्य सतस्तस्यार्थमपार्थकं चरति ॥ ६० ॥

THE DELICATE PRAKRTI 51

that the kārika gives some clue to the cause of cessation of 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 does not again come in view of the released Purusa; .for that reason it is sukumāratara,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 subtler99 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.101 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= sūkşmatara. 100 Nyayamañjari 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. * प्रकतेः सुकुमारतरं न किश्िदस्तीति मे सतिर्मवति। या रष्टास्मीति पुनर्न दर्शनमुपैति पुरुषर ॥। ६१ ॥ तस्मान्न बध्यते नापि मुष्यते नापि संसरति कश्त्। संसरति बध्यते मुष्यते व नानाश्रया प्रकतिः ॥ ६२॥

:52 A CRITICAL STUDY OF THE SANKHYA SYSTEM

KĀRIKĀ 63 .*- Candrika wrongly says that atmand = buddhirūpeņa and ātmānam= purușam, Prakrti binds itself by itself, no blot stains the Purusa.102 How is acetana Prakrti either bound or released ? Bhoga will mean

Prakṛti .. avasthā, lakșaņa, and pariņāmabhedas that are visible in

KĀRIKĀ 64.t-Kevalam = not mixed with viparyaya3 but Candrika strangely equates it with what is visible to- -Purua only, which is not a sound expression because of the disinterestedness of Purusa. KĀRIKĀ 65.§-Svasthah-atmani sthito na prakrtisthah, tatah prakrteh 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,104 otherwise he cannot see Prakrti. Vacaspati 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 Gitārahasya thinks it a device to avoid increasing the number of gunas by accepting one more finer state. * रूपैः सप्तभिरेव तु बमत्यात्मानमात्मना प्रकृतिः । सैव च पुरुषार्थ प्रति विमोचयत्येकरूपेण ॥। ६३ ॥। + एवं तरवाभ्यासाश्ास्मि न मे नाहमित्यपरिशेषम्। अविपर्ययाद्विशुद्धं केवलमुत्यधते ज्ञानस् ।। ६४ ।

प्रकृति: पश्यति पुरुषः प्रेक्षकबद्वस्पिता सस्ः ॥६५॥

THE LAST THREE KĀRIKĀS 53

.1 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 of the old. KĀRIKA 67.t-Jivanmukta state105 is not possible be- cause when indiscrimination is destroyed there can remain no body. Vijñāna106 surmounts the difficulty by saying that indiscrimination and actions work only through samyoga and this janmakhyasamyoga is not des- troyed without the fruition of prarabdha. KĀRIKĀ 70.§-Rāmāvatāra Śarmā has pointed out patibhanga in ' Pañcas'ikhāya tena.' The last three kārikās are missing in Gauda- pāda-Bhasya. Wilson was the first man to point out that the Sankhya-Karika had only 69 verses and one verse was lost. Mr. Tilak reconstructed the missing verse from bhasya on karika 61 and thought that it was

105 Yogavārttika thinks that asamprajnatayoga is superior to knowledge because it overcomes prārabdhakarma. 106 On Sūtra 1. 24. * रङ्स्थ इत्युपेक्षक एको दष्टाहमित्युपरमत्येका। सति संयोगेऽपि तयोः प्रयोजनं नास्ति सर्गस्य ॥६६॥

तिष्ठति संस्कारवशाश्तक्रभ्रमवद्षटतशरीरः ॥ ६७ ॥। प्राप्ते शरीरभेदे चरितार्थतवात् प्रधानविनिवृत्तौ। ऐकानतेकमात्यन्तिकर भयं कैवल्यमाप्नोति ॥ ६८॥ पुरुषार्थज्ञानमिदं गुहयं परमर्षिणा समाख्यातम्। स्थित्युत्पत्तिप्रलयाश्रिन्त्यन्ते यत्र भूतानाम् ॥ ६९।। एतत्पवित्रमग्न्यं मुनिरासुरयेऽनुकम्पया प्रददौ। आसुरिरपि पञ्चशिखाय तेन च बहुधा कृतं तन्त्रम् ।। ७० ।।

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.

शिष्यपरम्परयाSSगतमीश्वरकृष्णेन चैतदार्याभिः । संक्षिप्तमार्यमतिना सम्यग्विज्ञाय सिद्धान्तम्।७॥। सपत्यां किल येऽर्थास्तेऽर्थाः कृत्स्नस्य षष्टितन्त्रस्य । आख्यायिकाविरहिता: परवाद्विवर्जिताश्रापि ॥७२ ॥

श्रीकपिलमहामुनिप्रणीतानि सांख्यरत्राणि

तथा च

श्रीमदीश्वर कृष्णप्रणीता: सांख कारिका:

मेधाकरशा्त्णां प्रस्तावना सहिताश्र विद्वद्वर विष्णु वेक्कटेश सोवनी, एम्.ए., एलूएल.बी. इत्येतैः संशोधिता:

पुण्यपत्तने ओरं गन्टल बुक एजन्सी १९३५

प्रस्तावना।

आत्मानात्मपदार्थवर्णनायप्रवृत्तानि शाक्मराणि हि दर्शनशास्त्राणीति निगद्यन्ते। तानि पुनः कपिलाक्षपाढ़ (गौतम) कणाद (उलक) जैमिनि पतअ्जलि कृष्णद्वैपायन (व्यास) महर्षिभिः संपादितानि क्रमेण सांख्यन्याय- वैशेषिकमीमांसायोगोत्तरमीमांसानामभिर्व्यवहियन्ते, च। ज्ञानकाण्डापरपर्याय- वाचीन्युपनिषद्विद्यामूलकानि शास्त्राण्येतानि मोक्षविषयिणीं धिपणां विस्तार- यितुमलन्तरां मुमुक्षूणामित्यलमतिगिरा। अनस्तंगमितमहिमान्यलौकिक- ज्ञानाधिकरणानि चामनि लोकोसरचम त्कारव्याप्रिम ब्रह्मविद्यापरपर्यायोप निष- सप्रादुर्भतिसमकालमेव लोके प्राकाशन्त। तदक्षराधिगतिहेतुतयाऽविरतं विप- श्िद्धिराद्रियमाणानि परमोपकारीणि तान्यधुनापि सूत्रवृत्तिभाप्यरूपशरीरैः मर्ता- नव: काशे समुल्लसितानि वरीवर्तन्ते। परमप्रतिपत्रमनीषावन्तो वयं तान्यु- पेक्षामहेऽन्वहमिति सुतरामसम असो विषयः । दर्शितं हि परापरतया विदानां दैविध्यम्। तत्र ऋगादिरपरा प्राणिनां भोगभूतये प्रवृत्ता परा च निःश्रेयसायेति। न जातु कश्चित् जीवातुर्भोगभृति कैवल्यं वा उपेक्षेतेति भगवती श्रुतिः समाह "आत्मा बारे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितध्यश्च" इति। एतदेवाभि- ध्याय महर्षयः शमदमादिपटूसंपत्तिपरकालं,ब्रह्म जिज्ञासितव्यमिति शासनो दर्शनानि प्रादुरदधुः । तदेतदन्तःपातिविषयेषु तावज्जगतसमालोचयितुमर्हम्-किमिदं जगदिति? प्रकृतिपरिणाममयं विंशतितर्वात्मकं तदिति कापिलं मतम्। योगदर्शनकारो- प्येवमेव समर्थयति सांख्यमतवत्। परमाण्वारब्धसंयोगवियोगजन्याकृति- विशेषस्तदिति न्यायसिद्धान्तः । तत्सहायो वैशेषिकोऽपि तद्वन्मन्यते। स्वरूप- तोऽनाचनन्तप्रवाहरूपसंयोगवियोगवज्जगदवधारयति जैमिनिः। नानारुप- क्रियारमकं मायापरिणामः चेतनविवर्त एवेति मायावादिनः । तदीजं त्रिगुणात्मकप्रकृतिरिति सांल्परा।:कर्मानुयोगं प्रकृतिस्तननियामक ईश्वरभ्ेति पतअ्ञलिः । ईश्वरादिनवपरमाणव इंति नैय्यायिका: वैशेपिकाश्र। जीवाएटपरमाणव इति जैमिनि:।7 अभिभनिमिसोपादानमीश्वर इति वेदान्तिन: । २

प्रस्तावना । ३

ईश्वरो नित्येच्छाज्ञानादिगुणवान् विभु: कर्तृविशेष इत्यास्तिकः। सांख्योऽना- स्तिकश्रेश्वरस्थाने पुरुषविशेषो नानाव्यक्तिरनेकसंख्य इति यावद् बूते। क्लेशकर्म- विपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वर इति पतञ्ञलिः। नित्येच्छाज्ञानादिगुण- वान् विभुः कर्तेति न्यायवैशेषिकौ। शून्यमेवेति जैमिनिः । मायाविशिष्ट- श्रेतन इति मायावादिनः । जीवस्वरूपे निणेयेSसंगश्चेतनो विभुर्नाना भोक्ता च स इति सांख्या योगश्र। ज्ञानादिचतुर्दशगुणवान् कर्ता भोक्ता जडः विभुर्नाना चेति न्यायवैशेषिकौ। जडचेतनारमको विभु: नाना कर्ता भोक्ेति मीमांसकाः । अविद्याविशिष्टश्चेतन इति अद्वैतिनः । केन हेतुना बध्यते इति बन्धहेतुं निर्णयन्ति-अविवेको बन्धहेतुरिति सांख्ययोगौ। अज्ञानमिति न्यायवैशेषिकौ। निषिद्धकर्माणीति जैमिनि: । अविधैवेत्यद्वैती। बन्धशब्दस्य परिभाषानिर्णय :- अध्यातमादित्रिविधदुःखानि बन्ध इति सांख्यो वदति। प्रकृतिपुरुषसंयोगजन्याविद्यादिकेशपंचकं बन्ध इति पत- अलिः। एकविंशतिदुःखानीति न्यायवैशेषिके। नरकादिदुःरूसम्बन्ध इति मीमांसकः । अविद्या तत्कार्याणीति मायावादिनः । मोक्षपदार्थः क इत्यत्र त्रिविधदुःखध्वंसो मोक्ष इति सांख्यः । प्रकृतिपुरुष- संयोगाभावपूर्वक्राविद्यादिपं चक्केशात्यन्तविरहः इति योगः । एकविंशति- दुःखध्वंस इति न्यायवैशेषिकौ। स्वर्गप्राप्तिरिति मीमांसकः । अविद्यातत्कार्य- हानपूर्वकपरमानन्दविन्दनमिति वेदान्तिनः । मोक्षसाधनानि जिज्ञासितव्यानीत्युव्यते-प्रकृतिपुरुषविवेको मोक्ष- साधनमिति सांख्यः । निर्विकल्पकसमाधिपूर्वको विवेक इति पातअलाः । इतरभिन्नात्मज्ञानमिति गौतमकणादी। वेदविहितकमेति जैमिनिः। ब्रक्मा- स्मेक्यबोध इति वेदान्तिनः । उहिटं संक्षेपेण पह्दर्शनस्थविषयजातम्। इदानीं सांख्यशाखरं मीमांसमानै- रयदनुभूतं तलिवेद्यते-नास्तिककपिलेन स्वयं पूर्वमुपनिबद्धस्य सांख्यप्रवशन- संज्ञकरम तर्वस्मासा्यस्य द्वाविंशतिसं्यकस्य संक्षिप्तसूत्रस्य विस्तरेण

४ सांख्यसूत्राणि।

तहा तदुष्छित्तिरिस्येतावस्पर्यन्तः सूत्रोपनिबद्ध: अ्रन्थो व्यरचि। तद्नुपादेयतवं वापि महाभारतादौ कथितम्। कर्दमाहेवहूरयामभिजातस्य सेश्वरसांख्य- वादिन: कपिलस्योपदेशसूत्राणि व्विदानी नोपलभ्यन्त इृत्यनुसन्धायकानां परामर्श: । संभाव्यते चैतभास्तिकसांल्यवाद्समृद्धयां नानाविधप्रस्मरमिथ्या- तर्कवितर्कसंघर्षप्रकर्परूपान्घतमसि िलुसानि समभूवन्, इति कर्णाकर्णिकाSपि निरूठातरा । आस्तिककपिलस्य भगवद्वतारता-"सिद्धानां कपिलो मुनिः" इति भगवदाक्येन व्यक्ेव। श्रुत्या च "ऋषि प्रसूतं कपिलं यस्तमग्रे ज्ञानैविभ- र्सि जायमानं च पश्येत् "इति, अनया सिद्धा। सत्येवमपि चर्षेः कपिलस्य परिचयमवासुं भूमा प्रयासोऽपेक्षितः । इदानीं वैशेषिकाक्षरैः सांख्यमतं स्मर्यम्-सश्वरजस्तमसां साम्यावस्था प्रकृतिः । साचैकैव। पुरुषास्तु परं भिद्यन्ते। ते च नित्याः । अपरिणामिनी नित्यचैतन्यस्वभावाः । ते च पंगवोऽपरिणामित्वात्। प्रकृतिस्तबन्धा जडस्वात्। यथा विषयमोगेच्छा प्रकृतिपुरुषभेददिर्क्षा च प्रकृतेर्भवति तदास्य पुरुषोपरागवशात् परिणमते। तस्याश्राद्यः परिणामो बुद्धिरन्त :- करणविशेष: । बुद्धिरेव महत्तर्वम्। सा च बुद्धिर्दर्पणवभ्निर्मला। तस्याश्र बहिरि- न्द्रियप्रणाडिकया विषयाकारो यः परणतिभेदो घट इति पट इति-आकारकस्त- ज्ज्ञानं वृत्तिरिति चाल्यायते। स्वच्छायां बुद्धी वर्तमानेन ज्ञानेन चैतन्यस्य पुरुषस्य भेदाग्रहात् अहं जानामीति योऽभिमानविशेष: सैवोपलन्धिः। सत्रक्- चन्दनादिविषयसभ्निकर्षात् इन्द्रियप्रणाठिकयैव सुखदुःखाद्याकारो बुद्धेरेव यः परिणामविशेषः स प्रत्ययः । अत एव ज्ञानसुखदुःखेच् वपरयस्नसक्र- धर्माधर्मा: सर्व एव बुद्धे: परिणामविशेषाः सूक्ष्ममात्रतया प्रकृतावेव वर्त- माना: अवस्थाभे दादाविर्भवन्ति तिरोभवन्तीति च। पुरुषस्तु रष्करपलांशवाशे- लेंपः प्रतिबिंबते ुद्धौ। तम्मते तर्वानि पंचविशतिः । मूलप्रकृति: महत्तर्वम- हह्ार: शब्दस्पर्शरूपरसगन्धाः पञ्मतन्मात्राणि पंचभूतानि पंचज्ञानेन्द्रियाणि पंचकर्मेन्द्रियाणि मनः पुरुषश्न परिणामवादः। केवला प्रकृति: केवला विकृतिः प्रकृतिविकृश्युभयमनुभयं च। तथाच-"मूलप्रकृतिरविकृतिः महदाया: प्रकतिविकृतयः सप। पोडशकस्तु विकारो न प्रकृतिर्न विकृति: पुरुष:"-इतिन्यायकोशतोऽध्याहतम्। (पृष्ठ ९०५)

प्रस्तावना । ५

स्फुटतराकररिद्मपि जेयम् द्वैताद्वैतपरेशु दर्शनग्रन्थेषु पूर्वमीमांसाSसटवादि- नो, वेदान्तडिंडिमोऽद्वैतपर: द्वैतपराणि चेतराणि शिष्टानि दर्शनानि केवलमेकमे- वाद्वितीयं ब्रह्मेति स्वानुभूत्येकमांनस्या. नो विशद्गुणातीतत्वानेर्णयाय तावद् वेदान्तशाखं प्रवृरुं तद्वत् प्रकृते: परः परः पुरुष इति सेश्वरसांख्यैरक्षरःस्थिरीक- तः। 'विज्ञातारमरे केन विजानीयात्' इति संभाव्य कापिलं शाखं क्ष्पाः प्रकृते: समालोचकं पुरुषतस्वमपरं प्रकृतेः परं निरणैषीत् अयं च सरकार्यवादः। अन्यथा कथमसतः सज्जायेतेति विप्रतिपत्तिरापधेत सुतराम्। अचेतना. चेतनोर्पति विवक्षन्तः सांख्यसस्कार्यवादेन द्वारा परास्ताः। स्वयं स्वस्कन्धा- रोहणवद्संगतं कर्ष्याः प्रकृतेः स्वज्ञात्रीत्वमिति सांख्यीया युक्तिः। अद्वतवादे प्रकृतिपुरुषतर्वे एकरूपरवेन गृहीते मायया च पिण्डं ब्रह्माण्डं च प्रकल्प्य स्वाभिमतं मतं स्थापितम्। यथा चोकं- 'कर्तृतन्त्रं भवेत् कर्म कर्मतन्त्रं शुभाशुभम्। प्रमाणतन्त्रं विज्ञानं मायातन्त्रमिदं जगदिति। सांख्यरपि प्रकृतिं विविच्य तद्विकृतिरूपमनोबुद्धयहंकारपदार्थाः प्रकृतेर- वयवा गुणा वा वर्तन्ते इति तेभ्यः परः पुरुषोऽस्तीति स्वमतं स्थापितम्। उक्तं चापि तै :- "कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते। पुरुष: सुखदुःखानां भोक्तृत्वे हेतुरुच्यते" इति। गी० १३,२० बौद्धा: काणादाश्र परमाणुभ्यो जगदेतन्मन्वानाः परमाणुसंयोजयित्रीं शक्तिं ख्यापबितुं न पारयन्ति इति तेषामारंभवादं स्थगयितुं सi,ं प्रवृ- समू। सांख्यास्तु परमाणुरूपावयवभेदाभाववती प्रकृतिः, प्रधाना, गुणक्षोभिणी, बहुधानका, प्रसन्नधर्मिणी चास्तीति समा्याय सर्गरचनैकनिसगां तां सिद्धा- न्तयन्ति। अद्वैतिनां सगुणसृष्टिं यावदेवैतस्य सतकार्यवादस्योपयोगो मतः । निर्गुणात् सगुणौत्पत्तौ तु तै: अघटनघटनापटीयसी माया शरणीकृता। एवमेकस्यैव सूलपदार्थस्य विकासाद् विविधजगद्विकासोऽपीति अर्थात् एकस्या एवाव्यक्तप्रकृतेर्विविधम्यक्तसर्गो जायत इति सांल्यैः चारतरो विषयः समुपन्यस्तः ।

६

पैसो- रक-कंदणे ये गुंणा न सन्ति ते कायें स्वातं््य नोद्भय-,1ति सांल्यागा नेहम्। अम्बथा नीराद् दध्युद्भवः किं न स्मादिति समाधातुं दुःशकं स्यात्। यम्मूले नास्ति नं तत्कार्येऽपीति सांख्यवादः। इदमेवादूतवादिनामिट्टम्। अंष्टमकारिकायां प्रकृतिर्यद्यपीन्ट्रियप्रत्यक्षगीचरा न भवति तथापि तस्पाः अन्तित्वं सौक्ष्म्येण नृमं इष्टम्। अनेकव्यक्पदार्थावलोकनं प्रकृतेरम्नित्वंमव- धारयति i' सांख्यैंः प्रकृतिर्निरवयवा समुद्दिषा। काणादैः प्रत्येकपरमाणुस्वतन्त्र- व्यक्त्याऽवयविता निर्धारिता परमाणूनां तत्र परमाणुद्यमध्ये केन पदाथेन स्थीयतामिति शिष्यते प्रश्नः । उकं तावद्तिवचनेन। प्रकृतिपुरुषयोरुभयभेदज्ञानं कैवल्यमिति सांख्याना- मन्तिमःसिद्धान्तः। सत्वगुणस्यात्यन्तोत्कर्षात् त्रिगुणातीतावस्था पुरुषेण लभ्यते इयं च कैवल्यायोपयुज्यत इति दिक्।

राजकुमारकॉलेज रायपुर सोवनीभिर्दिष्टानुवादक: फाल्गुनवदि १३ मेधाकरशासी शककाल १८५६ J

अंथ सांख्यसूत्राणि अथ त्रिविधदुःखात्यन्तनिवृत्तिरत्यन्तपुरुषार्थ: १ न दृष्टात् तत्सिद्धिर्निवृत्तेऽप्यनुवृत्तिदर्शनात्।२ प्रात्यहिकक्षुत्प्रतीकारवत् तत्प्रतीकारचेष्टनात् पुरुषार्थत्वम्। ३ सर्वासंभवात् सम्भवेऽपि सत्त्वासम्भवाद्धेयः प्रमाणकुशलैः ४ उत्कर्षादपि मोक्षस्य सर्वोत्कर्षश्रुतेः ५ अविशेषश्रोभयोः ६ न स्वभावतो बद्धस्य मोक्षसाधनोपदेशविधि: ७ स्वभावस्यांनपायित्वादननुष्ठानलक्षणमप्रामाण्यम् ८

शुक्कपटवद् बीजवचेत् १०

१. भूयस्वादत्यन्तनिरूढानि सांल्यप्रवचनसूत्राणि सपाठान्तरभेदं तावद् विज्ञाप्य विश्वतोमुखों सारवतीमाषां वाचमप्याहत्याथानतितरां प्रसिद्धान्यपि संक्षित्तानि कालसांल्यमत्रवेनोपनिबद्धानि कतिपयानि सूत्रा्युपलम्न्ते तानि यथा निवेदयाम :- अथातस्तत्वे समास: १. कथयामि अष्टौ प्रकृतयः २. षोडशस्तु विकार: ३. पुरुषः ४. त्रैगुण्यम् ५. सञ्मरः प्रतिसज्ञरः ६. अध्यात्ममधिभूतमधि- दैवञ्ञ ७. पश्माभिवुद्धय: ८. पञ्म कमयोनय: ९. पञ्ञ वायवः १०. पञ्रकर्मा- र्मान: १९. पञपर्वा अविद्या: १२. अष्टाविंशतिधा अशक्ति: १३.नवधा सुष्टि: १४. भ्ष्टधा सिद्धि: १५. दश मूलिकार्थाः १६. अनुग्रहः सर्गः १७. चतुर्दश- विधो भूतसर्ग: १८. त्रिविधो बन्धः १९. त्रिविधो मोक्ष: २०. त्रिविधं प्रमाणलक्षण: २१. एतत्सम्यरजात्वा कृतकृत्यः स्यान् पुनव्रिविधेन दुःेना- नुभूयते २२. शम्॥। २. निवृत्तेरपि. ३. प्रास्याहिक. ४. ततपुरुषार्थत्वम्: ५. 'तत्सम्भवेऽप्यत्यन्तासम्भवाद्ेयः' 'संभवेऽपि सत्तासम्भवाद्ेयः' बा. सर्वाता, सर्वत्र वा ६. अनपायत्वात्. ७. रुपदेशो.

२ सांख्यसूत्राणि [अ. १ स. ११-

शक्त्युद्धवानुद्धवाभ्यां' नाऽशक्योपदेशः ११ न कालयोगतो व्यापिनो नित्यस्यं सर्वसम्बन्धात् १२ ने देशयोगतोऽप्यस्मात् १३. नावस्थातो देहधर्मत्वात् तस्या: १४ असक्गोडयं पुरुष-इति'१५. न कर्मणॉन्यघनर 14घ2ग १६, विचित्रभोगानुपपत्तिरन्यधर्मत्वे १७ प्रकृतिनिबन्धनांचेन्न तस्या अपि पारतन्त्र्यम् १८ नँ नित्यशुद्धबुद्धमुक्तस्वभावस्य वद्योगस्तदोगाडते १९ नाविद्यातोऽप्यवस्तुना बन्धायोगात् २० वस्तुत्वे सिद्धान्तहानि: २१ विजातीय द्वैतापत्तिश्च २२ विरुद्धोभयरूपा चेत् २३ :नं माडकयपबे: २४ न वयं षट्पद्रार्थवांदन वैशेषिकादिवत् २५' अनियतत्वेऽपि नायौक्तिकस्य संग्रहोऽन्यथा बालोन्मत्तादिसमत्वमू २६ नानादिविषियोपरोगनिमित्तकोऽप्यस्य २७ न बाह्याभ्यन्तरयोरुपर ञज्योपर: कमावोऽप देशव्यवधानात् सुन्नस्थ- पाटलिएहाथरोटिब २८ द्रयारकवेशलब्धापरागान्न व्यवस्था २९

।.9. शक्युद्धवासिभवाम्यां. २. इदं सूत्रं रचिम्नास्ति .. ३. 'अ्रतिरस्ति सा बाधिता स्पात्' इत्यपि योजयन्लि. ४. कर्मणो. ५. 'ञ' रहितोऽपि पाठः ६. प्रकुतिनिवशतना चेश्. ७. 'नित्य' रहितोऽपि.पाठ: ८. विजातीये; 'घ.' विशहितोSपि., ९. क्चिति 'बालोम्म सादिसमत्वमः इत्येव सूत्रं. १२. निमि- तः 'निमितः' वा, ह२. उपरज्य. 1२. 'देशभेदातू'

साच्यलूप्रा :

अदृष्ट्वशाचत् ३० न द्वयोरेककालायोगादुपकार्योपकारकभाव: ३१ :त्रकर्मवदिति चेत् ३२ नास्ति हि' तत्र स्थिर एकात्मो थो गर्भाधानादिना संस्कियते ३३ स्थिरकार्यासिद्धे: क्षेणिकत्त्वम् ३४ ने प्रत्यभिज्ञाबाधात् ३५ श्रुतिन्यायविरोधाच ३६ दृष्टान्तासिद्धेश् ३७ युगपज्जायमानयोरन कार्यकारणभाव: ३८ पूर्वापाये उत्तरायोगात् ३९ तद्भावे तद्योगादुभयव्यभिचारादपि न ४० पूर्वभावमात्रे न नियम: ४१ न विज्ञानमात्रं बाह्यप्रतीते: ४२ तद्भावे तदभावाच्छून्यं तर्हि ४३ शून्यं तत्त्वं भावो विनश्यति वस्तुधर्मत्वाद्विनाशस्य ४४ अपवाद्मात्रमबुद्धाना: ४५ उभयपक्षसमानक्षेमत्वाद्यमपि४६ अपुरुषार्थत्वमुभयथा ४७ न गतिविशेषात् ४८ निष्क्रियस्य तद्संभवान् ४९ मूर्तत्वाद् घटादिवत् समानधर्मारपतवयासद्ीनत: ५० गतिश्रुतिरप्युपाधियोगादाकाशव. ५१ .हि' अज्दरहितोऽपि पाठ :. २. एक आत्मा. ३. गर्भाधानादिकर्मणाउ ४. क्षणिकस्वे सत्वमर्थक्रियाकारितवं. ५. 'न' रहितोऽपि. ६. उत्तरयोगातः ७. पूर्वभावित्वमात्रेन, पूर्वभाविमान्रेण वा. ८. 'कमाद'

४ सांख्यसूत्राणि: [अ. १ सू. ५२-

न कर्मणाप्येतद्धर्मत्वात् ५२ अतिप्रसक्तिरन्यधर्मत्वे ५३

तद्योगोऽप्यविवेकान्न समानत्वम् ५५ नियतकारणात्तदुच्छित्तिर्व्वान्तवत् ५६ प्रधानाविवेकादन्याविवेकंस्य तद्धाने हानम् ५७ वाङ्मात्रं न तुँ तत्त्वं चित्तस्थिते: ५८ युक्तितोऽपि न बाध्यते दिए: ढवदपरोक्षाहते ५९ अचाक्षुषाणामनुमानेन बोधो धूमादिमिरिव वहे: ६० सत्त्वरजस्तमसां साम्यावस्था प्रकृति: प्रकृतेर्महान्

तन्मात्रेभ्यंः स्थूलभूतानि पुरुष इति पञ्विशतिर्गण: ६१ स्थूलान् पञ्चतन्मात्रस्य ६२ बाह्याभ्यन्तराभ्यां तैश्चांहक्कारस्य ६३ तेनान्त:करणस्य ६४ ततः प्रकृते: ६५ संहतपरार्थत्वा पुरुषस्य ६६ मूले मूलाभावादमूलं मूलम् ६७ पारम्पर्येऽप्येकन्र परिनिष्ठेति संज्ञामात्रम् ६८ समान: प्रकृतद्वया ६९ अधिकारित्रैविध्यान्न नियम: ७०

१. प्येत० २. अग्रिमर त्रादनन्तरमापे पाठः. ३. विरुद्धः, ४. 'इति शून्मोऽपि पाठ :. ५. तथोगे. ६. प्रथमाविवेकरहितोऽपि पाठ :. ७. कचित् तुकारो नकारात् पूर्वं. ८. 'तम्मान्नेम्यः' रहितोऽपि. ९. पञ्ञतम्मान्ना. १०. 'व' रहितोऽपि पाठ :. ११. संवातपरार्थत्वा.

-66] सांख्यसूत्राणि

महदाख्यमायं कार्य तन्मनः ७१ चरमोऽहक्कार: ७२ तत्कार्यत्वमुत्तरेषाम् ७३ आद्यहेतुता तद्द्वारां पारम्पर्येऽप्यणुवरते ७४ पूर्वभावित्वे® द्वयोरेकतरस्य हानेऽन्यतरयोग: ७५ परिच्छिनं ने सर्वोपादानम् ७६ तदुत्पत्तिश्रुतेश् ७७ नावस्तुनो वस्तुसिद्धि: ७८ अबाधानदुष्टकाणन न्यत्त्वाच नावस्तुत्वम् ७९ भावे तद्योगेन तत्सिद्धिरभावे तद्भावात् कुतस्तेरां तत्सिद्धि: ८० न कर्मण उपादानत्वायोगान् ८१ नानुश्रविकादपि तत्सिद्धिः साध्यत्वेनावृत्तियोगादपुरुषार्थत्वम् ८२ तत्र प्राप्तविवेकस्यानावृत्तिश्रुतिः ८३ दुःखाद्दुःखं जलाभिषेकवन्न जाडयविमोक: ८४ काम्येऽकाम्येऽपि" साध्यत्वाविशेषात् ८५ निजमुक्तस्य बन्धध्वंसमात्रं परं न समानत्वम्ं ८६ द्वयोरेकतरस्य वॉप्यसभिकृष्टार्थपरिच्छित्तिः प्रमा तत्साधकं यत्तत् त्रिविधं प्रमाणम् ८७ तत्सिद्धौ सर्वसिद्धेर्नाधिक्यसिद्धि: ८८ 1. आल्यारहित: पाठः. २. अन्येषाम्. ३. आग्यहेतुद्वारा ४. पारम्पर्येणा- णुवत्. ५. पूर्वाभावित्वे. ६. इयोरेकतरहानेनान्यतरयोग :. ७. 'न' इति आदौ अपि; परिष्छिस्स्वाम्र वा. ८. 'च' रहितोऽपि. ९. 'तरां' इति वर्जित :.. १०. कर्मणा. ११. उपादानायोगात्. १२. भ्रा. १३. विमोक्ष: १४. कान्या -: काम्पे. १५. मात्र परं. १६. समस्वम्. १७. चाप्य, बासं वा. १८. साधकतमं. १९. 'त्रिविधं' रहितः पाठः, 'त्रिविधं प्रमाणं' रहितो बा. २०. आदौ त्रिविधं प्रमाणं, इति संबोज्य.

सौल्यसूत्राणि® [अ. १ सू. ८९-

यत्सम्बद्धं सेत् तदाकारोललेखि विज्ञानं तत्पत्यक्षम् ८९ योगिनामबास्यप्रत्य:त्वान्र दोषे: ९० लनव तुगातिरयसम्वव् गद्वाऽदोष: ९१ ईश्वरासिद्धे: ९२ मुक्तबद्धयोरन्यतराभावान्नं तत्सिद्धि: ९३ उभयथाप्यसत्करत्व: ९४ मुक्तात्मनः प्रशंसा उपासो सिद्धस्य वा ९५ तत्सभिधानादघिष्ठातृत्वं मणिवत् ९६ विशेषकार्येष्वपि जी वानाम् ९७ सिद्धरूपबोद्धत्वाद्वाक्यार्थोपदेश: ९८ अन्त:करणस्य तदुज्ज्वलितत्वाल्लोहवद्धिष्ठातृत्वम् ९९ प्रेतिबन्धसद्शः प्रतिबद्धज्ञानमनुमान: १०० आप्रोपदेशः शब्द: १०१ उभयससिद्धि: प्रमाणात् तदुपदेश: १०२ सामान्यतो दृष्टादुभयासद्धि: १०३ चिद्वसानो भोग: १०४ अकर्तुरपि फलोपमोगोऽआ्रघवन् १०५ अविवेकाद्वा तत्सिद्धेः कर्तुः फलावगम. १०६ नोभयं च तत्वाख्याने १०७

4. 'सत्' इत्यस्य स्थाने सिदधू वा पाठः, 'यत्सम्बन्धसिद्धं वा. २. 'न देष:२ "इति वा-संबन्धान दोषः. ३. 'मुक्ताऽमुक्तयो:' इति वां. "४. ":"प्रशंसोपासा' था; 'विधिं वाक्योत्तम्भनाया' इति विशेषो वा. ५. उपा- संम,छपोस्या. ६. बैसि. ७. विशेषकार्यैपि. ८. 'उपज्वलित' इति बां. २! 'अतिबण्घरशः' "प्रतिबद्धटशः 'इति वा. १०. अरजोदिवत्, वा. ११. -अववकादा तत्सिद्धि:' इत्येतावान् एव पाठ :. १२.गतः.

-१२६ ] सांख्यसूनाणि

सौक्ष्म्यात्तिदनुपलब्धि: १०९ कार्यदर्शनात्तदुपलब्धे: ११० वादिविश्रतिपत्तेस्तदसिद्धिरिति चेत् १११ तथॉप्येकतरदृष्टया एकतरसिद्धेर्नापलाप: ११२ त्रिविधविरोधापत्तेश्रं ११३ नासदुत्पादो नृशृंगवत् ११४ उपादाननियमा ११५ सर्वत्र सर्वदा सर्वासम्भवात् ११६ शक्तस्वं शक्यकरणाते ११७ कारणभावाचं ११८ ने' भावे भावयोगश्च्ेत् ११९ नाभिव्यक्तिन न्धनौ व्यवहाराव्यवहारौ १२० नाश: कारणलय: १२१ पारम्पर्यतोऽन्वेषणा बीजाङ्कुरवत १२२ उत्पत्तिवद्वाडदोष: १२३ हेतुमंदनित्यमव्या पि सक्रियमनेकमाश्रितं लिग्रम् १२४ भासणादरेदतो वा गुणसामान्यादेस्तत्सिद्धि: प्रधानव्यपदेशाद्वा १२५ त्रिगुणाचेतनर-ादि द्वयो: १२६ १. अविषयो रहितः. २. 'तत्' इत्यनेन विरहितः पाठः. ३. प्रथंमान्तो वा पाठ :. ४. 'चेत्' इति वर्जितं. ५. अथा°. ६. दष्टयान्तर' ७. 'चे' ति नावश्यं ८. शक्यस्य. ९. कारणात्. १०. 'च' रहितः. ११. 'नाभावः' इति वा; भावे भावयोगश्चेन्न वाय्यम् वा वाक्यं वा. १२. Sन्घेषणाद्वी. १३. 'वा' रहितो वा पाठ :. १४: *सिग्रं' इत्येव वा सूत्रं; अष्बापि रहित: वा. १५. सक्रियकम.१६. 'तथा प्रधानशब्दात् ' इत्यधिकं सूनरं. १७. 'त्रिगुणज्ञेतनत्वादि दयोः' वा.

सांख्यसूत्राणि [अ. १ सू. १२७-

प्रीत्यप्रीतिविषादाचैर्गुणानामन्योन्यं वैधर्म्यम् १२७ लेघ्वादिधर्मेः साधर्म्य वैधर्म्य च गुणानाम् १२८ उभयान्यत्वात् कार्यत्वं महदादेर्घटादिवत् १२९ परिमाणांत् १३० समन्ययात् १३१ शेजा चिद्दि १३२ वद्धाने प्रकृति: पुरुषो वा १३३ तयोरन्यत्वे" तुच्छत्वम्ँ १३४ कार्याल् कारणानुमानं तत्साहित्या १३५ अव्यक्तं त्रिगुणालिम्रात् १३६ तत्कार्यतस्तत्सिद्धेर्नापलाप: १३७ सामान्येन विवादाभावाद्धर्मवन्न साधनम्ं १३८ शरीरादिव्यतिरिक्तः पुमान् १३९ संहतपरार्थत्वात् १४० त्रिगुणादिविपर्ययात् १४१ अधिष्ठानाचेति १४२ भोक्तृभावान् १४३ कैवल्यार्थं प्रतृत्तेश्व १४४ जडप्रकाशायोगात् प्रकाश: १४५ निर्गुणत्वाभ्न चिद्धर्मा १४६ श्ुत्या सिद्धस्य नापलापस्तत्प्रात्यक्षबाधात् १४७

१. 'अन्योम्यवैधम्यं' इति समासान्त: पाठः. २. लथ्वादिधमैरन्योऽन्यं -साधम्पं वैधम्यं गुणानाम्. ३. पगणलाू. ४. उभयोरपि. ५. तुच्छता. १. तस्साधनम्. 6. संहतपदार्थत्वात् ८. अधिष्ठातृत्वास्तेति. ९. समस्तं सूर्त; कवल्यायें वा; प्रकृते: वा; 'च' रहितः वा. १०. निर्गुणत्वाच न.

-१६४ ] सांख्यसूत्राणि

सुषुप्त्याद्यसाक्षित्वम् १४८ क॥ाद्रिव्यवरातः पुरुषबहुत्वम् १४९ उपाधिभेदेऽप्येकस्य नानायोग आकाशस्येवं घटादिभि: १५० उपाधिर्भिद्यते न तु तद्वान् १५१ "वभेकत्वेन परिवर्तमानस्य न विरुद्धधर्माध्यास: १५२ अन्यधर्मत्वेऽपि नारोपात् तत्सिद्िरकत्वा १५३ नाद्वैतश्रुतिविरोधो जातिपरत्वात् १५४ विदितबन्धकारणस्य दृष्ट्याऽतेद्रूपम् १५५ नान्धादष्टया चक्षुष्मतामनुपलम्भ: १५६ वामदेवादिर्मुक्त्तो नाद्वैतम् १५७ अनादावद्य यावद्भावाद्धविष्यदप्येवम् १५८ इदानीमिव सर्वत्र नात्यन्तोच्छेद: १५९ व्यावृत्तोभयरूप: १६० साक्षात्सम्बन्धात् साक्षित्वम् १६१ नित्यमुंक्तत्वम् १६२ औदासीन्यं चेति १६३ उपरागात् कर्तृत्वं चित्सान्निध्याचित्सान्निध्यात् १६४ इति प्रथमोऽध्यायः ।

१. सुपुप््यादिसाक्षित्यं. २. पुरुषस्य बहुत्वम्. ३. इवार्ये 'व' शब्दो वा. ४. 'एकमेकर्वेन' वा, परमेकस्बेन बा. ५. तबूपं' वा. ६. 'नान्घड्टया' बा. ७. ·दिमुक्े :. ८. भयं रूप :. ९. अक्षसम्बन्धात्. १०. 'नित्यमुकत्वमौ- दासीन्यं चेती' ति एकं सूत्रं बा.

सांख्यसूत्राणि । [अ. १ सू. :२०-

अथ द्वितीयोऽव्यायः विमुक्तमोक्षार्थ स्वार्थ वा प्रधानस्य १ विरक्त्स्य तत्सिद्ध:२ न श्रवणमात्रात् तत्सिद्धिरेँनादिवासनाया बलवत्वा ३ बहुभृत्यवद्वा प्रत्येकम् ४ प्रकृतिवास्तवे च पुरुषस्याध्याससिद्धि: ५ कार्यतस्तत्सिद्धे: ६ चेतनोद्देशान्नियम: कण्टकमोक्षवन् ७ अन्ययोगेऽपि तत्सिद्धिर्नाञ्जस्येनायोदाहवन् ८ रागविरागयोर्योग: सृष्टिः ९ महदादिक्रमेण पंचभूतानाम् १० आत्मार्थत्वात् सृष्टेनैषामात्मार्थ आरम्भ: ११ दिक्कालावाकाशादिभ्यः १२ अध्यवसायो बुद्धि: १३ तत्कार्य धर्मादि १४ महदुपरागाद्विपरीतम् १५ अभिमानोऽहक्कारः। १६ ऐंवदूमपंचतत्रं येत्कार्यम् १७ सात्त्विकमेकादशकं प्रवर्तते वैकृतादहद्कारान् १८

आहङ्कारिकत्वश्रुतेर्न भौतिकानि २०

१. विमोक्षारथं. २. तत्सिद्धिः. ३. न वाख्यात्रात्सिद्धिर .. ४. अनादिवास- नापटुस्वात. ५. प्रथमान्त: पाठः. ६. रागविरागयोग: सृष्टेः. ७. च सहितः पाठः, पञ्चस्थाने च वा. ८. मात्माथ. ९. धर्मादि :. १०. एकादशं. ११. तत्कायं. १२. अहक्कारिकत्वं.

सांल्यसूत्राणि। ११

देवतालयश्रुतिर्नारम्भकस्य २१ तेदुत्पत्तिश्रुतेर्विनाशदर्शनान २२ अतीन्द्रियमिन्द्रियं भ्रान्तानामधिष्ठाने" २३ शैक्तिभेदेऽपि भेदसिद्धौ नैकत्वम् २४ न कल्पनाविरोधः प्रमाणदष्टस्य २५ उभयात्मकं मनः २६ गुणपरिणामभेदान्नानात्वमवस्थावत् २७ रूपादिरसमलान्त उभयो. २८ द्रष्टृत्वादिरात्मनः करणत्वमिन्द्रियाणाम् २९ त्रयाणां स्वालक्षण्यम् ३० सामान्यकरणवृत्ति: प्राणाद्या वायवः पश्च ३१

वृत्तय: पञ्चतय्य: क्विष्टाक्किष्टाः ३३ तन्निवृत्तावुपशान्तोपरागः म्वस्थ: ३४ कुसुमवच्च मणि: ३५ पुरुषार्थ करणोद्द्वोऽप्यदष्टोल्लासात् ३६ धेनुवद्वत्साय ३७ करणं त्रयोदशविधमवान्तरभेदान् ३८ इन्द्रियेपु सांधकतमत्वगुणयोगान् कुठारवत् ३९

१. श्रुतेः. २. तदुत्पत्तिः श्रूयते. ३. 'इन्द्रियं' रहितः. ४. धिष्ठानं. ५. शक्तिभेदसिद्धौ. ६. उभयात्मकं च मनः. ७. वर्गान्त. ८. रात्मनां. ९. सूत्रान्ते 'महदहङ्कारमनसां;' स्वलक्षण्यं वा. १०. सामान्या. ११. 'सामा- न्यकरणवृत्तिः' इत्येतावदेव सूत्रं. १२. वृत्तयः. १३. सत्रान्ते 'प्रमाणवि- पर्ययविकल्पनिद्रास्मृतयः'; च वा. १४. वुपशान्तोपक्लेशः. १५. द्वादशविधं; त्रयोदशम°; बाह्यान्तरभेदात्. १६. साधकतमत्वं; गुण रहितः. s. s. 5

११ सांख्यसूत्राणि। [अ. २ सू. ४७५

द्वयो: प्रेधानं मनो लोकवद् भृत्यवर्गेषु ४० अव्यभिचारोत् ४१ तैथाऽशेषसंस्काराधारत्वात् ४२ स्मृत्यानुमानाथ ४३ सम्भवेन्न स्वत: ४४' आपेक्षिको गुणप्रधानभावेः क्रियाविशेषात् ४५ तत मार्जितलादू तदर्थमभिचेष्टा लोकवत् ४६ समानकर्मयोगे बुद्धे: प्राधान्यं लोकवल्लोकवत् ४७ .. इति द्वितीयोऽध्यायः ।

अथ तृतीयोऽध्याय: अविशेषाद्विशेषारम्भ: १ तस्माच्छरीरस्य तद्वीजात्संसृतिः ३ आ विवेकाच प्रवर्तनमविशेषाणाम् ४ उपभोगादितरस्य ५ संप्रति परिमुक्तो द्वाभ्याम् ६ मातापितृजं स्थूलं प्रायश इतरन्न तथा ७ पूर्वोत्पत्तेस्तत्कार्यत्वं भोगादेकस्य नेतरस्य ८ सप्रदशैकं लिङ्गम् ९ व्यक्तिभेद: कर्मविशेषान् १० तद्धिष्ठानाश्रये देहे तद्वादान् तद्वाद: ११ १. बुद्धिः. २. अव्यभिचारी. ३. यथा. ४. गुणप्रवाहभावः. ५. अपि चेष्टा. ६. लोकवत्' इत्यस्य आम्रेडितत्वं. ७. त्यक्त्तमिदं सत्रं. ८. इदं च स्यकं. ९. अविवेकाश. १०. इदमपि त्यक्तं; यदुपभोगा°. ११. परिष्वक्तो. १२. तद्धिष्टाना-श्रयदेहे.

-अ. ३ सू. ३२] सांख्यसूत्राणि। १३

न स्वातन्त्रयात् तद्दते छायावचित्रवच १२ मूर्तत्वेऽपि नें सक्कातयोगान् तरणिवन् १३ अणुपरिमाणं तत्कृतिश्रुते ः १४ तदनमयल श्रुतेश्चं १५ पुरुषार्थ संसृतिर्लिङ्गानां सूपकारवद्राज्: १६ पाक्चभौतिको देहः १७ चातुर्भौतिकमित्येके १८ ऐकमौतिकमित्यपरे १९ न सांसिद्धिकं चैतन्यं प्रत्येकादष्टेः २० प्रेपश्मरणाद्यभावश्र २१ मदशक्तिवश्चेन्® प्रत्येकपरिद्ष्टे संहत्ये तदुद्धवः २२ ज्ञानान्मुक्ति : ३ बन्धो विपर्ययात् २४ नियतकारणत्वान्न समुच्चयविकल्पौ २५ स्वप्रजागराभ्यामिव मायिकाभ्यां नोभयोर्मुक्ति : पुरुषस्य २६ इतरस्यापि नात्यन्तिकम् २७ सङ्कल्पितेऽप्येवम् २८ भावनोपचयाच्छुद्वस्य सर्व प्रकृतिवन् २९ रागोपहतिर्ध्यानम् ३० वृत्तिनिरोधान् तत्सिद्धि: ३१ धारणासनस्वकर्मणा तत्सिद्धि: ३२ १. 'न संगात् योगात्'; 'न संघातः योगात्' २. तद्गतिश्रुतेः. ३.च रहितः. ४. 'संसृतिलिङ्गानां' 'प्रवृत्तिलिङ्गानां' वा. ५. कारवद्वा. ६. मित्यन्ये. ७. अपरः; 'कमपरे. ८. प्रत्येकादृष्टे. ९. प्रपञ्जत्वाद्यभावश्र. १०. चैतत्. ११. सौक्ष्म्यात्सांहत्ये. १२.नियतकारणज्ञानान्न. १३.'जागराभ्यां' इति विशेष :. १४. नात्यन्तिकत्वम्' १५. बुद्धस्य. १६. रागापहतिः.

१४ सांप्य नाजि। [अ. ३ सू. ३३-

निरोधशछर्दिविधारणाभ्याम ३३ स्थिरमुखमासनम् ३४ स्वकर्मस्वाश्रमविहितकर्मानुष्ठानम् ३५ वैराग्यादभ्यासाच ३६ विपर्ययभेदाः पञ् ३७ अशक्तिरष्टाविशतिधां तु ३८ तुष्टिनवधा ३९ सिद्धिरष्टधा ४० अवान्तरभेदों: पूर्ववत् ४१ एवमितरस्या: ४२ आध्यात्मिकादिभेदान्नवधा तुष्टि: ४३ ऊहादिभि: सिद्धि: ४४ नेतरादितरहानेन विना ४५ दैवादिप्रभेदा ४६ आब्रह्मस्तम्भपर्यन्तं तत्कृते सृष्ठिराविवेकान ४७ ऊर्ध्वं सत्त्वविशाला ४८ तमोविशाला मूलतः ४९ मध्ये रजोविशाला ५० कर्मवैचित्र्यान् प्रधानचेष्टा गर्भदासवन् ५१

समानं जरामरणादिजं दुःखम् ५३ न कारणलयान् कृतकृत्यता मग्नवंदुत्त्थानान् ५४

१. अग्रिमसूत्रादनन्तरमपि पाठः. २. विहितं. ३. 'तु' रहितः. 8. भेदात्. ५. 'अष्टधा ' इति अधिकं. ६. दैवादिप्रभेदाः. ७. तरकृता सृष्टिः ८. सत्य. ९. समान; सर्वत्र. १०. सानवद्.

-७४ ] सांख्यसूत्राणि। १५

अकार्यत्वेऽपि तद्योग: पारवश्यान् ५५ स हि सर्ववित् सर्वकर्ता ५६ ईदशेश्वरसिद्धि: सिद्धा ५७ प्रधानसृष्टिः परार्थ स्वतोप्य:जुवाटष्र्रकुङ्कमवहनवत् ५८ अचेतनत्वेऽपि क्षीरवश्चेष्टितं प्रधानस्य ५९ कर्मवद्दृष्टेरवा कालादे:६० स्वभावाश्चेष्टितमनभिसन्धानाद् भृत्यवन् ६? कर्माकृष्टर्वानादित: ६२ विविक्तबोधात् सृष्टिनिवृत्तिः प्रधानम्य सूदवन् पाके ६३ इतर इतरवत् तद्दोषात् ६४ द्वयोरेकतरस्य वौदासीन्यमपर्ग: ६५ अन्यसृँष््युपरागेऽपि न विरज्यते प्रबुद्धरज्जुतत्त्वम्येवोरगः ६६ कर्मनिमित्तयोगाथ ६७ नैरपेक्ष्येपि प्रकृत्युपकारेऽ विवेको निमित्तम् ६८ नर्तकीवत् प्रवृत्तस्थापि" निवृत्तिश्चारिताथ्यात् ६९ दोषबोधेऽपि१२ नोपसर्पणं प्रधानम्य कुलवधूवन् ७० नैकान्ततो बन्धमोक्षौ पुरेषस्याविवेकाहते ७१ प्रकृतेराञ्जम्यान् संसङ्गत्वात् पशुवन् ७२ रूपैः सप्तभिरात्मानं बधाति प्रधानं कोशकारवद्विमोचयत्येकरूपेण ७३ निमित्तत्वमवि कर्स्य न दृष्टहानिः ७४ १. उष्टकुड्कुमवत्. २. कर्मकरकृष्टं वा; कर्मकरकृतवद्वा. ३. रवाप्यना' ४. इतरजहाति; इतरत्. ५. द्वयोरितरस्य ६. वाप्यौदासीन्यं. ७.'तत्वस्ये- वोपरागः' घ परिवर्तितं; •स्यै०,अन्यसृष्टयुपरागास्त. ८.विरमते अ०; 'निवर्ततेs ९. नैरपेक्षे. १०. प्य०. ११. प्रवर्तकस्यापि. १२. बोधो. १३. पुरुषस्य विवेकाते. १४. संसर्गत्वात्. १. कोष०. १६. मोच०. १७. स्येकेन रुपेण. १८. कस्पेति. १८. दष्टान्तहानि :.

१६ सांख्यसूत्राणि। [अ. ३ सू. ७५-

तत्त्वाभ्यासान्नेति नेतीति' त्यागाद् विवेकसिद्धि: ७५ अंधिकारिप्रभेदान्न नियम: ७६ बाधितानुवृत्त्या मध्यविवेकतोऽप्युंपभोगः ७७ जीवन्मुक्त ७८ उँपदेश्योपदेष्टत्वात् तत्सिद्धि: ७९ श्रुतिश्च ८० इतरथान्धपरंपरा ८१ चक्रभ्रमणवद् धृतशरीरः ८२ सं्कीरलेशत स्तत्सिद्धि: ८३ विवेकान्निःशेषदुःखनिवृत्ता कृतकृत्यता नेतरान्नेतरान् ८४ इति तृतीयोऽध्यायः ।

अथ चतुर्थोऽध्याय: राजपुत्रवत् तत्त्वापदेशा १ पिशाच वदन्यार्थोपदेशेऽपि" २ आवृत्तिरस कृदुपदेशात् ३ पितापुत्रवदुभयोर्द्देष्टत्वात् ४ श्येनवत् सुखदुःखी त्यागवियोगाभ्याम्ँ ५ अहि.निल्वथिनीव ६ छित्रहस्तवद्वा ७ असाधनानुचिन्तनं बन्धाय भरतवत् ८ १. अन्तिमेतिशब्द्वज. २. अधिकार°. ३. बाधितानुवृत्तेः. ४. मध्यविवे- कता. ५. अपभोग: ६. 'च' रहितः. ७. उपदेशो०. ८. पदेशत्वात्. ९. हत- शरीर :. १०. संस्कारलोपस्त°; संस्कारालेशतस्त°. ११. कृतकृत्यो. १२ राज- पुत्रस्तत्वो०. १३. उपदेशोऽपि. १४. श्वानवत्. १५. श्येनवत्सुखदुःखभो- गाम्यां. १६. •निर्ल्वयनीवत; *निर्ह्वियिनीवव्. १७. चिन्तनवधाय बन्धवस्.

अ. ४ सू. २८ ] सांख्यसूत्राणि। १७

बहुभिर्योंगे विरोधो रागादिभिः कुमारीशङ्गवन् ९ द्वाभ्यामपि तथैव १० निराश: सुखी पिङ्रलावतें ११ अनारंभेऽपि" परगृहे सुखी सर्पवत् १२ बहुशास्त्रगुरूपासनेऽपि सारादानं षद्पद्वत् १३ इषुकारवन्नैकचित्तस्य समाधिहानि: १४ ईै,तनियमलबूधनादा नर्थक्यं लोकवन् १५ तद्विस्मरणेऽपि भेकीवत् १६ नोपदेशश्रवर्णे Sपि केतकृत्यता परामर्शादते विरोचनवत् १७ दष्टस्तयोरिन्द्रस्य १८ प्रणतिब्रह्मचर्योपसर्पणानि कृत्वां सिद्धिर्बहुकालात् तद्वन् १९ न कालनियमो वामदेववन् २० अध्यस्तरूपोपासनान् पारंपर्येण यज्ञोपासकानामिव २१ इतरलाभेप्यावृत्तिः" पश्चामियोगतो जन्मश्रुते: २२ विरक्त्तस्य हेयहानमुपादेयोपादानं हंसक्षीरवत् २३ लब्धातिशययोगाद्वा तद्वन् २४ ने कॉमचारित्वं रागोपहते शुकवत् २५ गुणयोगाद् बद्धः शुकवत् २६ न भोगाद्रागशान्तिर्मुनिवत् २७ दोषदर्शनादुभयो: २८ १. रयोगविरोधो. २. कुमारीकक्कणशङ्कवत्. ३.सुत्रान्ते चकारोऽपि. ४. पिकलादिवत्. ५. अपिस्त्यक्तः. ६. व्रतनियमोलक्घनात्, वृत°; वृत्त. अपिसत्यक :. ८. नोपदेशे. ९. कृतकृत्य :. १०. पसर्पणान्कृत्वा. ११. ग्यावृत्ति: १२. लब्धातिवाये योगाद्ठा; वा रहितः. १३. नकारस्यान्ते शुकवत्' इस्युक्त्वा पठितं. १४. कामविचारितं; कामिचारितं. १५. इन्धः.

१८ सांस्यर धाणे। [अ. ४ स०' 2९-

न मलिनचेतस्युपदेश वींजपरोहोडजवढ २ऐ नाभासमात्रमपि मलिनदर्पणव. ३० .. न तज्जस्यापि तदूपता पङ्केजवत् ३१

इति चतुर्थोऽध्याय:

अथ पञ्चमोऽ्यायः मङ्गलाचरणं शिष्टाचारान् फलदर्शनाच्छुतितश्च्ेति १ नेश्वराधिष्ठिते फंलनिष्पत्ति: कर्मणा तत्सिद्धे: २ स्वोपकारादधिष्ठानं लोकवन ३ लौकिकेश्वरवढितरथा ४ पारिभाषिको वा ५ न रागादृते तत्सिद्धिः प्रतिनियतकारणत्वा ६ तद्योगेऽपि न नित्यमुक्त: ७ प्रघानघा किियोगाचेन सङ्गापत्ति: ८ सत्तामात्राचेन् सर्वैश्वर्यम् " प्रमाणाभावान्न तत्सिद्धि: १० सम्बन्धाभावान्नानुमानम् ११ श्रुतिरपि प्रधानकार्यत्वम्य १२ नाविद्याशक्तियांगो निःसङ्गस्य १३ तद्योगे तत्सिद्धावन्योन्याश्रयत्वम् १४ न बीजाङ्कुरवत् सादिसंसारश्रुते: १५ १. मलिने. २. तजन्वस्यापि. ३. पक्जादिवत्. ४. अपि रहितः. ५ ·द्भूतितश्रेति. ६. ०धिष्ठितैव; ·धिषित; •धिष्ठितः. ७. फलसंपत्तिः, ·संपत् सदाफलसंपत्ति: ८. जगत्सिदि :. ९. कार्यस्य. १०. सादिश्रतेः.

अ. ५ सू. ३६ ] सांख्यसूत्राणि। १९

विद्यातोऽन्यत्वे ब्रह्मबाधप्रसंग: १६ अबाधे नैष्फल्यम् १७ विद्याबाध्यत्वे जगतोऽप्येवम् १८ तद्रपत्वे सादित्वम् १९ न धर्मापलापः प्रकृतिकार्यवैचित्र्यान २० श्रुतिलिङ्गादिभिस्तत्सिद्धिः २१ न नियम: प्रमाणान्तरावकाशान् २२ उभयत्राप्येवम् २३ अर्थात् सिद्धिश्चेन् समानमुभयो: २४ अन्त:करणधर्मत्वं धर्मादीनाम् २५ गुणादीनाञ्र नात्यन्तबाध : २६ पञ्चावयवयोगानें सुखसंवित्ति : २७ न सकृद्धहणान् सम्बन्धसिद्धि: २८ नियतंधर्मसाहित्यमुर्भयोरेकतरस्य वाव्याप्ति: २९ न तत्त्वान्तरं वस्तुकल्पनाप्रसक्ते: ३०

आधेयशक्तियोगे इति पञ्चशिख: ३२ न स्वरूपशक्तिनियम: पुनर्वादप्रसक्त: ३३ विशेषणानर्थक्यप्रसक्ते: ३४ पल्लवादिष्वनुपपत्तेश्रें' ३५ आधेयशक्तिसिद्धौ निजशक्तियोग: समानन्यायात् २६

१. ब्रह्मबाधप्रसके :. २. नैफल्यं; नैष्कल्यं. ३. च रहितः. ४. 'संयोगात्. ५. सुखादिसंवित्ति: ६. सूत्रान्ते 'स्वप्रतीतिविरोधात्' इत्यपि निवेशनीयं .. ७. नियतं. ८. साहित्य उभयो०. ९. योग इति. १०. स्वरूपशक्तिनियम :- १९. चकारो रहयितः.

सांख्यसूत्राणि। [ अ. ५ स. ३७-

वेाच्यवाच भाव: सम्बन्धः शेब्दार्थयो: ३७ त्रिभि: सम्बन्धसिद्धि: ३८ न कार्ये नियम उभयथा दर्शनात् ३९ लोके" व्युत्पन्नस्य वेदार्थप्रतीति: ४० न त्रिभिरपौरुषेयत्वाद्वेदस्य तदर्थस्याँऽप्यतीन्द्रियत्वा ४१ न यज्ञादेः स्वरूपतो धर्मत्वं वौशिष्ठ चार्त् ४२ निजशक्तिव्र्युत्पत्या व्यवच्छिद्यते ४३ योग्यायोग्येषु प्रतीतिजनकत्वा- तात्सद्धिः" ४४ न नित्यत्वं वेदानां कार्यत्वश्तेः ४५ न पौरुषेयत्वं तत्कर्तुः पुरुषम्याभावान् ४६ न मुक्तामुक्तयोरयोग्यत्वान् ४७

तेपामपि तद्दोगे दष्ट्बाधादिप्रसक्ति: ४९ यस्मिन्द्दपटेऽपि कृतबुद्धिरुपजायते तन् पौरषेयम् ५० निजशक्त्यभिव्यक्त: स्वतः प्रामाण्यम् ५१ नासत: ख्यानं नृगृङ्गवन् ५२ न सतो बाधदर्शनान् ५३ नानिर्वचनीयम्य तदभावान् ५४ नान्यथाख्याति: स्ववचाव्याघातान् ५५

प्रतीत्यप्रतीतिभ्यां न स्फोटात्मक: शब्द: ५७ ५. वाच्यवाचकसम्बन्धः; २. 'शब्दार्थयोः' इति तु न विवक्षितं. ३. सम्बन्धसिद्धेः. ४. लोकव्यु०. ५. कार्यप्रतीते :. ६. प्रतीते :. ७. अपिस्त्यरत :. ८. वशेष्यात्. ९. विच्छियते. १०. तत्सिद्धेः. ११. कार्यश्रुतेः. १२. 'न' वर्जित: १३. निजशक््याभिव्यके :. १४. सद्सत््यातिबाधाबाधात; सद्स- आयाप्ति. १५. बाधाबाधाम्यां.

सांख्यसूत्राणि। २१

न शब्दनित्यत्वं कार्यताप्रतीते:५८ पूर्वसिद्ध सत्त्वस्याभभिव्यक्तिदीपके घटस्य ५९ सत्कार्यसिद्धान्तश्चेत् सिद्धसाधनम् ६० नाद्वैतमात्मनो लिक्रात् तन्द्ेदप्रतीते: ६१ नानात्मनापि प्रत्यक्षबाधान् ६२ नोभाभ्यां तेनैव ६३ अन्यपरत्वमविवेकानां तत्र ६४ नोत्माविद्या नोभयं जगदुपादानकारणं निःसङ्गत्वान् ६५ नैरकस्यानन्दचिद्रूपत्वे द्वयोर्भेदान् ६६ दुःखनिवृत्तेगोण: ६७ विमुक्तिप्रशंसा मन्दानाम् ६८ न व्यापकत्वं मनसः करणत्वादिन्द्रियत्वाद्वा वांस्यादिवचक्षुरादिवत् ६९

न निर्भागत्वं तद्योगाद् घटवन् ७१ प्रकृतिपुरुषयोरन्यत् सर्वमनित्यम् ७२ न भागलाभो भोगिनो निर्भागत्वश्रुतेः" ७३

न विशेषगुणच्छित्तिस्तद्वत् ७५

१. 'सिद्ध' वर्जमपि पाठः. २. ग्यक्ति: प्रदीपेनेव. ३. नाद्वैतमात्मनां. ४. लिग्गाच भेदुप्रतीतेः. ५. नात्मा नाविदया; नात्मानाद्यविद्या; नात्मना विद्या. ६. कुत्रचित् त्यक्तं. ७. कुत्रचित् त्यक्त्तोऽयमंशः कुत्रचित् 'तदाशुसंचारि- स्वात्' पूरितोऽयम्. ८. सूत्रान्ते चकारोऽपि निवेशितः. ९. घटादिवत्. १०. भागिनो वा पाठः ११. निर्भागित्व०. १२. निर्धर्मकतवाद्वा पाठः. १३. गुणोच्छित्तिर्वा पाठः. १४. निष्कियस्येति नापेक्षितमपि; 'गतिनिष्क्रियस्य.

२२ सांख्यसूत्राणि। [अ. ५ सू, ७०५

नाकारोपरागोच्छित्ति: क्षणिकत्त्वादिदोषात् ७७ न सर्वोच्छित्तिरंपुरुषार्थत्वा दिदोषा-७८ एवं शून्यमपि ७९ संयोगाश्च वियोगान्ता इति न देशादिलाभोऽपि ८० ने भागियोगो भागम्य८१ नाणिमादियोगोऽप्यवश्यंभावित्वों त्तदुच्छिंत्तेरितरयोगवत् ८२ नेन्द्रादिपदयोगोSपि तद्वन् ८३

षोडशादिष्वप्यवम् ८६ नाणुनित्यता तत्कार्यश्रुते: ८७ ने निर्भागत्वं कार्यत्त्वात् ८८ न रूपनिबन्धनान् प्रत्यक्षनियम: ८९ न परिमाणचातुविध्यं द्वाभ्यां तद्योगान् ९० अनित्यत्वंऽपि स्थिरतायोगान् प्रत्यभिज्ञानं सामान्यस्व ९१ न तदपलापस्तम्मान् ९२ नान्यनिवृत्तिरूपत्वं भावप्रतीते: ९३ न नत्त्वान्तरं सादश्यं प्रत्यक्षोपलब्ध: ९४ निजेशक्त्यभित्यक्तिर्वा वैशिष्ठयान्तदुपलब्धे: ९५

१. पुरुषार्थत्वादि २. इति वर्जित:' ३. न भागयोगोऽभागस्य ४. भावि- तरवात्. ५. ति० ६. रितरवियोगवत्. ७. भूतप्रकृतित्वं. ८. अहंकारत्व°; अहंकारिकत्व°; अहंकारकत्व्°. ९. मुक्ति्ेतिपाठः. १०. प्राचीनपुस्तके नोष्वतम्; म तन्निर्भाग स्ं. १९. रूपनिबन्धनः १२. प्रत्यक्षत्वनियमः; प्रत्यक्षत्वमिति नियम: १५. संज्ञासंजिनो: १३. परिमाणे. १४. निजधर्माभिम्यक्ति:

:१.१६ ] सांख्यसूत्राणि। २३

न सम्बन्धनित्योभयानित्यत्वात्९७ नातः सम्बन्धो धर्मिग्राहकप्रेमाणबाधात् ९८ न समवायोऽस्तिप्रमाणभावात् ९९ डैंभयथाप्यन्यथासिद्धेर्न" प्रत्यक्षमनुमानं वाँ १०० नानुमेयत्वमेव त्रियाया नेदिष्ठस्य तत्तद्वतोरेवापरोक्षप्रतीते: १०१ न पाश्चभौतिकं शरीरं बहूनामुपादानायोगात् १०२ न स्थूलमिति नियमोSतिवाहिकस्यापि विधमानत्व। १०३ नाप्राप्तप्रकाशकत्वमिन्द्रियाणामप्राप्तेः सर्वप्राप्तेर्वा १०४ न तेजोऽपसर्पणात्तैजसं चक्षुर्वृत्तितस्तत्सिद्धे: १०५ प्राप्तार्थप्रकाशलिङ्गान् वृत्तिसिद्धि: १०६ भागगुणाभ्यां तत्त्वान्तरं वृत्ति: सम्बन्धार्थ सर्पतीति १०७ न द्रव्येनियमस्तदोगात् १०८ ने देशभेदेऽप्यन्योपादानताऽस्मदादिवन्नियमः १०९ निमित्तव्यपदेशात्तव्यपदेश: ११० उष्मजाण्डजजरायुजोद्िज्साङ्कल्पिकसांसिद्धिकं चेति न नियम: १११ सर्वेषु पृथियुपादानमसाधारण्यान् तव्वपदेशः पूर्ववन् ११२ न देहारंभकस्य प्राणत्वमिन्द्रियशक्तितस्तत्सिद्धे: ११३ भोक्तुरधिष्ठानाद्धोगायतननिर्माणमन्यर्थां पूतिभावप्रसंगान् ११४ भृत्यद्वारों स्वाम्यधिष्ठितिर्नेकान्तात् ११५ समाधिसुपुप्तिमोक्षेपु ब्रह्मरूपता ११६ १. नाज :. २. मानबाधात्. ३. तत्राप्यस्ति. ४. उभयत्राप्यन्यथेति. ५. नर- हितः; सिद्धिर्न ६. प्रत्यक्षानुमाने ७. both एव omitted. ८. सर्पयतीति ९. द्रव्ये. १०. देशभेदोऽपि १९. ०स्मदादाविव नियमः. १२. जरायुज उद्भिज्ज' १३. संकल्पज साङ्कल्पिकं; १४. नकारो नापेक्षितः. १५. तत्सिद्धो वा पाठः. १६.भृतिभावप्रसक्त: १७. प्रवृत्तिः; प्रसक्तिः; प्रसंग :. १८. 'भृत्यवद घिष्ठानं' इत्येव सूत्रं. १९. भृत्यवर्गद्वारा.२०. नैकान्त्यदिति वा पाठः. २१. सुषुप्त०

२४ सांख्यसूत्राणि। [अ. ५ सू. १३७

द्वयोः सबीजमन्यत्र तद्धतिः ११७ द्वयोरिव त्रयस्थापि दृष्ठत्वात्र तु द्वौ ११८ वासनयानर्थख्यापनं दोषयोगेऽपि न निमित्तस्य प्रधानबाधकत्वम् ११९ एक: संसार: क्रि्यानिर्वर्तको" न तु प्रतिक्रियं संस्कारभेदां बहुकल्पना- प्रसक्ते: १२० ने बाह्यबुद्धिनियमो वृक्षगुल्मलतौषधिवनस्पतितृणवीरुधादीनामपि भोक्तृभोगायतनत्वं पूर्ववत् १५१ स्मृतेश्च १२२ न देहमात्रतः कर्माधिकारित्वं वैशिष्टयश्रुते: १२३ त्रिधा त्रयाणां व्यवस्था कर्मदेहोपभोगदेहोभयदेहा: १२४ न किश्िदप्यनुशयित: १२५ न बुद्धयादिनिताचः श्रयविशेषेऽपि वन्हिवत् १२६ आश्रयासिद्धेशं १२७

न भूतचैतन्यं प्रत्येकादृप्रेः" सांहत्ये" ऽपि १ च सांहत्येऽपि च १न९ इति पञ्चमोऽध्याय:

अथ षष्ठाऽध्याय: अस्त्यात्मा नास्तित्वसाधनाभावान् १ देहादिव्यतिरिक्तोऽसौ वैचित्र्यान् २ १. द्वयोः सबीजत्वमन्यस्य तन्दानिः. २. अपि रहितः ३. 'तु' रहित: पाठोऽपि. ४. वासनया न स्वार्थ्यापनं;न वासनाया आनर्थक्यख्या- पनं ५. निवर्तको; नुवर्तको ६. संस्कारभेदा रहितः. ७. नेत्यारभ्य नियमान्तं वृक्षेत्यारम्य पूर्ववदित्यन्तं च योगविभागात् सूत्रद्वयं कल्पितं. ८. वीरुदाद़ीनां वा पाठः ९. नुशायिनः १०. 'च' रहितः पाठः क्वापि ११. कानुपलब्धे: १२. स्वसांहत्ये १३. अपि रहितः १४. नास्तित्वे. १५. सो रहित :.

अ.६ सू .: २२ ] सांख्यसूत्राणि। २ं

षष्ठीव्यपदेशादपि ३ न शिलापुत्रवद्धर्मिग्राह.कमानब्ाधात् ४ अत्यन्तदुःखनिवृत्त्या कृतकृत्यता ५ यथा दुःखान् क्लेशः पुरुषस्य न तथा सुखादभिलाषः ६ कुत्रापि कोऽपि सुखीति ७ तदपि दुःखशबलमिति दुःखपक्षे निःक्षिपन्ते विवेचका: ८ सुखलाभाभावादपुरुषार्थत्वमिति® चेत् न द्वैविध्यात्" ९ निर्गुणत्वमात्मनोऽसङ्ग्त्वादिश्रुते: १० परधर्मत्वेऽपि तत्सिद्धिरविवकात् ११ अनादिर विवेकोऽन्यथा दोषद्वयप्रसक्ते: १२ ने नित्यः स्यादात्मवदन्यथानुच्छित्तिः १३ प्रतिनियतकारणनाश्यत्वमस्य ध्वान्तवन् १४ अत्रापि प्रतिनियमोऽन्वयव्यतिरकान् १५ प्रकारान्तरासंभवादविवेक एव बन्ध: १६ न मुक्तस्य पुनर्बन्धयोगोऽप्यनावृत्तिश्रुतेः १७ अपुरुषार्थत्वमन्यथा अविशेषापत्तिरुभयो: १९ मुक्तिरन्तरायध्वस्तेर्न पर: २० तत्राप्यविरोधः" २१ अधिकारित्रैविध्यान्न नियम: २२ १. शिलापुत्रकव०. २. द्वेष :. ३. 'न कुत्रापि इत्यादिः. ४. निक्षिपन्ते; निक्षि- पन्ति. ५. पुरुषार्थमिति. ६. 'चेननैवं'. ७. वैचित्र्यात्. ८. असङ्गादिश्वुतेः; डसङ्गत्वश्रुते :. ९. कूटस्थपरिणामि. १०. स्यादात्मवदुच्छित्तेः. ११. प्रकारान्तरा- भावाद. १२. सूत्रान्ते 'पुनर्बन्धकत्वं' इत्यपि योजितं; अन्यथापुरुपार्थत्वं; अन्यथा रहितः. १३. 'न परा' 'नापरः' वा; ध्वंसो न परः; 'ध्वस्तेः पर्वपरः; परा. १४. सूत्रान्तरमपि 'अन्यथा कौटस्थ्यहानिः'.

२६ [भ. ६ सू. २

दाढर्थार्थमुत्तरेषाम् २३ स्थिरसुखमासनमिति न नियम: २४ ध्यानं निर्विर्षयं मनः २५

जॅपास्फटिकयोरिव नोपरागः किन्त्वभिमान: २८ ध्यानधारणाभ्यास वैराग्यादिभिस्तन्निरोधः २९ लयविक्षेपयोर्व्यावृत्त्येत्याचार्या: ३० न स्थाननियमश्चित्तप्रसादान् ३१ प्रकृतेराद्योपादानतान्येषां कार्यत्वश्रुतेः ३२ नित्यत्वेऽपि नात्मनो योगत्वाभावात् ३३ श्रतिविराधान्न कुतर्कापसदस्पात्मलाभ: ३४ पारम्पर्येऽपि प्रधानानुवृत्तिरणुवन् ३५ सर्वत्र कार्यदर्शनाद्विभुत्त्वम् ३६ गतियोगेऽप्याद्यका रणताहानिरणुवन् ३७ प्रसिद्धाधिक्यं प्रधानम्य न नियम: ३८ सत्त्वादीनामतद्वर्मत्वं तद्ूपत्वान् ३ अनुपभोगडपि पुमर्थ सृष्टिः प्रधानम्योष्ट्रकुङ्कमवहनवन् ४० कर्मवौचित्र्यान् सृष्टिवैचित्यम् ४१ साम्यवैपम्याभ्यां कार्यद्वयम् ४२ विमुक्तबोधान्न सृष्टिः प्रधानस्य लोकवन् ४३ नान्योपसर्पणेऽपि'मुक्त्तापभोगो निमित्ताभावान् ४४ १. स्थिरं. २. अप्यविशेषं. ३. विरोधात्. ४. जवास्फटिकयोरिय. ५. चित्तप्रसादाभावात्. ६. अयोग्यत्वाभावात् योग्यत्वाभावात् चेति पाठदूयं. ७. आत्मविरोधान्न. ८. विमुको. ५. विमुक्तभोगो भवति.

-४५ ] सांख्यसूत्राणि। २७

पुरुषबहुत्वं व्यवस्थातः ४५ उपाधिश्च्वेत् तत्सिद्धा पुनर्द्वैतम् ४६ द्वाभ्यामपि प्रमाणविरोधः ४७ द्वाभ्यामप्यविरोधान्न पूर्वमुत्तरं च साधकाभावान् ४८ प्रकाशतस्तत्सिद्धौ कर्मकर्तृविरोधः ४९ जडव्यावृत्तो जडं प्रकाशयति चिदूपः ५० न श्रुतिविरोधो रागिणां वैराग्याय तत्सिद्धे: ५१ जगत्सत्यत्वमदुष्ट कारणजन्यत्वाद् बाधकाभावात् ५२ प्रकारान्तरासम्भवान् सेदुत्त्पत्ति: ५३ अहङ्कारः कर्ता न पुरुषः ५४ चिदवसाना मुक्तिस्तत्कर्मार्जितत्वात् ५५

लोकस्य नोपदेशात् सिद्धि: पूर्ववन् ५७ पारम्पर्येण तत्सिद्धौ विमुक्तिश्रुतिः ५८ गतिश्रुतेश्च व्यापकत्वेऽप्युपाधियोगाद्भोगदेशकाललाभो व्योमवत् ५९ अनधिष्ठितस्य पूतिभावप्रसंगान्न तत्सिद्धि: ६० अदष्रद्वारा चेद्सम्बद्धस्य तद्सम्भवाज्जलादिवद्ङ्कुरे ६१ निर्गुणत्वान् तद्संभवादहङ्कारधर्मा हेते ६२ विशिष्वस्य जीवत्वमन्वयत्यतिरेकान् ६३ अहङ्कारकर्त्रधीना कार्यसिद्धिर्नेश्वराधीना प्रमाणाभावान् ६४ अदृष्टोद्भूतिवन्" समानत्वम् ६५ १. उपाधिसिद्धिश्वेतव्सिद्धौ. २. द्वा्यामयं. ३.कर्मकर्तृत्वविरोधः; कर्तृकर्म- विरोध: ४. ० व्यावृत्ती ५. तदुधत्तिः ६. निमित्तसंभवात् ७. तत्सिद्धि: ८. विमुक्श्रुतिः ९. भोगदेशकालादिलाभो १०. पृतिभावयोगात् ११. अदष्टोद्भूनवत्।

२८ सांख्यसूत्राणि। [अ. ६ सू. ६६

महतोऽन्यन् ६६ कर्मनिमित्त: प्रकृते: स्वस्वामिभावोऽप्यनादिर्बीजाङकुरवन् ६७ अविवेकनिमित्तो वा पञ्चशिख: ६८ लिङ्गंशरीरनिमित्तक इति सनन्दनाचार्य: ६९ यद्वातद्वा तदुच्छित्तिः पुरुपार्थस्तदुच्छित्तिः पुरुषार्थः ७०॥ॐ ॥ इति शम्

इति सांख्यसूत्राणि समाप्तानि।

१. 'अविवेकनिमित्ते' 'अविवेकनिमित्तको' वा

श्रीमदीश्वरकृष्णप्रण ताः सांख्यकारिका: दुःखत्रयाभिघाताज्जिज्ञासा तदभिघानके हेतौ। दृष्टे साऽपार्था चेननैकान्तात्यन्ततोऽभावान्॥१॥ दृष्टवदानुश्रविक: स ह्यविश्ुद्धिक्षयातिशययुक्तः । नद्विपरीतः श्रयान् व्यक्ताव्यक्तज्ञविज्ञानान्॥२॥ मूलप्रकृतिरविकृतिर्महदाद्याः प्रकृतिविकृतयः सप्त। घोडशकस्तु विकारो न प्रकृतिर्न विकृतिः पुरुषः ॥ ३ ॥ दृष्टमनुमानमाप्तवचनं च, सर्वप्रमाणसिद्धत्वान्। त्रिविधं प्रमाणमिष्टं, प्रमेयसिद्धिः प्रमाणाद्वि।। ४ ।। प्रतिविषयाध्यवसायो दृष्टं, त्रिविधमनुमानमाख्यातम्। नलिङ्कलिद्गिपूर्वक, मापश्रुतिराप्तवचनं च ॥ ५ ॥ सामान्यतस्तु दृष्टादतीन्द्रियाणां प्रसिद्धिरनुमानात्। नस्मादपि चासिद्धं परोक्षमाप्तागमात् सिद्धम् ॥६॥ अतिद्रात् सामीप्यादिन्दियघातान्मनोऽनवस्थानात्। सोकष्याद् व्यवधानादभिभवात् समानाभिहाराज्च॥ ७॥ मौक्ष्म्यात्तदनुपलब्धिर्नाभावात्, कार्यतस्तदुपलब्धिः । महदादि तच्च कार्य, प्रकृतिविरूपं सरपं च ।। ८ ।। असदकरणा दुपादानग्रहणात्, सर्वसम्भवाभावात। शक्तस्य शक्यकरणात्, कारणभावाच्च, सत्कार्यम् ।९॥ हेतुमदनित्यमव्यापि सक्रियमनेक्माश्रितं लिङ्रम्। सावयवं परतन्त्रं व्यक्तं विपरीतमव्यक्म् ॥१०॥ त्रिगुणमविवेकि विषयः सामान्यमचेतनं प्रसवधर्मि। व्यकं तथा प्रधानं, तद्विपरीतस्तथा च पुमानू ॥११॥ श्रीत्यप्रीतिविषादात्मकाः प्रकाशप्रवृत्तिनियमार्थाः । अन्योऽन्याभिभवाश्रयजननमिथुनवृत्तयश्च गुणाः ।।१२।। सत्वं लघु प्रकाशकमिष्टमुपष्टम्भकं चलं च रजः । गुरुवरण ेव तमः प्रदीपवच्चार्थतो वृरिः ॥१३॥। २९

३० सांख्यकारिकाः ।

अविवेक्यादि: सिद्ध: श्रैगुण्यासतद्विपर्ययाभावात्। कारणगुणात्मकत्वात् कार्यस्याव्यक्तमपि सिद्धम् ॥१४॥ भेदानां परिमाणात्, समन्वयात्, शक्तितः प्रवृत्तेश्र । कारणकार्यविभागात्, अविभागाद्वश्वरूप्यस्य ।। १५।। कारणमस्त्यव्यकं प्रवर्तते त्रिगुणतः समुदयाच्। परिणामतः सलिलवत् प्रतिप्रतिगुणाश्रयविशेषात् ॥१६॥ संघातपरार्थत्वात् त्रिगुणादिविपर्ययादधिष्ठानात्। पुरुषोडस्ति भोकृभावात् कैवल्याथं प्रवृत्तेश् ॥१७॥ जननमरणकरणानां प्रतिनियमाद्युगपत्प्रवृत्तेश्र । पुरुषबहुत्वं सिद्धं त्रेगुण्यविपर्ययालैव ॥ १८ ॥ तस्माच्च विपर्यासात सिद्धं साक्षित्वमस्य पुरुषस्य। कैवल्यं माध्यस्थ्यं द्रष्टत्वमकर्तृभावश्र ॥१९॥ तस्मात्तत्सयोगाद्चेतनं चेतनावदिव लिङ्रम्। गुणकतृत्वे च तथा कर्तेव भवत्युदासीनः ॥ २०॥ पुरुषस्य दर्शनाथं कैवल्याथं तथा प्रधानस्य। पङ्ग्वन्धवदुभयोरपि संयोगस्तत्कृतः सर्गः ॥२१॥ प्रकृतेर्महान् , ततोऽहह्कारः तस्माद्रणश्च पोडशकः । तस्मादृपि पोडशकात् पञ्भ्यः पञ्ञ भूतानि ॥२२॥ अध्यवसायो बुद्धिधर्मो ज्ञानं विराग ऐश्वर्यम्। मात्विकमेतट्रृपं तामसमस्माद्विपर्यस्तम् ॥२३॥ अभिमानोऽहक्कारस्तस्मादृद्विविधः प्रवर्तते सर्गः । एकादशकश्र गणस्तन्मात्र: पञ्चकश्ैव ।। २४।। सास्विक एकादशक: प्रवर्तते वैकृतादहकारात्। भतादेस्तन्मात्रः स तामसः, तैजसादुभयम् ॥२५॥ बुद्धीन्द्रियाणि चक्षुःश्रोत्रघ्ाण सनस्पर्शनकानि। वाक्पणिपादृपा पस्थान् कर्मेन्द्रियाण्याहुः।।२६॥ उभयात्मकमत्र मनः संकल्पकमिन्दियं च साधर्म्यात्। गुणपरिणामविशेषाभ्ञानातवं बाहमेदाश्र ॥।२७॥।

सांख्यकारिकाः ।

शब्दादिषु पञ्ञानामालोचनमात्रमिष्यते वृत्तिः । वचनादान विहरणोत्सर्गानन्दाश्च पञ्चानाम्॥२८॥ स्वालक्षण्यं वृत्तिसयस्य सेपा भवत्यसामान्या। सामान्यकरणवृत्ति: प्राणाद्या वायवः पञ्च ॥२९॥ युगपश्चतुष्टयस्य तु वृत्ति: क्रमशश्च नस्य निर्दिष्टा। दष्टे तथाऽप्यरंष्ट त्रयस्य तत्पूर्विका वृत्तिः ॥३० ॥ स्वां स्वां प्रतिपदयन्ते परस्पराकृतहेतुकां वृत्तिम्। पुरुषार्थ एव हेतुर्न केनचित्कार्यते करणम् ॥:१॥ करणं त्रयोदशविधं तद़ाहरणधारणप्रकाशकरम्। कार्य च नस्य दशधाऽडहायं धार्य प्रकाश्यं च।। ३२।। अन्तःकरणं त्रिविधं दशधा बाहयं त्रयस्य विषयाख्यम्। साम्प्रतकालं बाह्यं त्रिकालमाभ्यन्तरं करणम् ॥ ३३॥ बुद्धीन्द्रियाणि तेषां पञ्ञच विशेषाविशेषविषयाणि। वाग्भवति शब्दविषया शेषाणि तु पञ्चविषयाणि ॥३४ ॥ मान्त:करणा बुद्धि: सर्वं विषयमवगाहते यस्मान। नस्मात् त्रिविधं करणं द्वारि द्वाराणि शेषाणि॥ ३५.॥ एते प्रदीपकल्पाः परस्परविलक्षणा गुणवशेषाः । कृतस्नं पुरुषस्याथें प्रकाश्य बुद्धों प्रयच्छन्ति ॥३६ ॥ स्वं प्रत्युपभोगं यस्मात् पुरुपस्य साधयति बुद्धिः । सैव च विशिनष्टि पुनः प्रधानपुरुषान्तरं सक्ष्मम् ॥३७।। तन्मात्राण्यविशेषा: तेभ्यो भूतानि पञ्ञ पञ्ञचम्यः । एते स्मृता विशेषाः शान्ता घोराश्र मृढाश्र ॥३८॥ सूक्ष्मा मातापितृजा: सह प्रभूतैस्तिधा विशेषा: स्युः । सूक्ष्मास्तेषां नियता मातापितृजा निवर्तन्ते ॥ ३९॥ पूर्वोत्पन्तमसकं नियतं महद़ादिसूक्ष्मपर्यन्तम्। संसरति निरुपभोगं भावैरधिवासितं लिह्रमू ॥। ४० ।। चित्रं यथाश्रयमृते स्थाण्वादिम्यो यथा विना छाया। नद्द्विनाऽविशेषैः न तिष्ठति निराश्रयं लिग्रम् ॥४१

३२ सांख्यकारिकाः।

पुरुषार्थहेतुकमिदं निमित्तनैमितिकप्रसग्गेन। प्रकृतेर्विभुत्वयोगात् नटवद्वयवतिष्टते लिग्रम्।। ४२।। - सांसिद्धिकाश्च भावा: प्राकृतिका वैकृतिकाश्न धर्माद्याः । रष्टाः करणाश्रयिण: कार्याश्रयिणश्च कललाधाः ॥४३॥ धर्मेण गमनमूर्ध्व गमनमघस्ताढ़ भवत्यधर्मेण। ज्ञानेन चापवर्गो विपर्ययादिप्यते बन्धः ॥। ४४ ॥ वैराग्यात् प्रकृतिलयः संसारो भवति राजसाद्रागात्। ऐश्वर्यादविघातो विपर्ययात् तट्टिपर्यासः ॥। ४५॥ एप प्रत्ययसर्गो विपर्ययाशक्तितुष्टिसिद्धयाख्यः। गुणवैषम्यविम्हेन तस्य भेदास्तु पञ्चाशत् ॥४६ ॥ पञ्ञ विपर्ययभेदा भवन्त्यशकिश्च करणवैकल्यात्। अष्टाविंशति भेदाः नुष्टिर्नवधाऽष्टधा सिद्धिः ॥ ४७ ॥ भेदस्तमसोऽट्टविधो मोहस्य च, दर्शवधो महामोहः। तामिस्रांऽष्टादशधा, तथा भवत्यन्धतामिस्रः॥४८ ॥ एकादशेन्ट्रियवधा: सह बुद्धिवर्धरशकिरुटिष्टा। सप्तदश वधा बुद्धेर्विपर्ययात् तुष्टिमिद्ीनाम् ।। ४९।। आध्यात्मिकाश्चतसत्रः प्रकृत्युपा द़ानकालभाग्याख्याः । बाद्या विपयोपरमात पञ्ञ, नव नुष्टयाऽभिहिताः ॥ ५० ॥ ऊह: शब्दोऽध्ययनं दुःखविधातास्त्रयः सुहृत्प्राप्ति:। दानं च सिद्धयोऽष्टी सिद्धेः पूर्वोडडकुशास्त्रिविधः ॥।५१।। न विना भावैलिकं न बिना लिग्गेन भावनिर्वृत्ति: । लिङ्गाग्यों भावाग्य्यस्तस्माढ हविविधः प्रवर्नते सर्गः ॥ ५२॥ अष्टविकल्पां दवस्तर्यग्योनश्च पञ्चधा भवत। मानुष्यश्रैकविधः समासतोऽगं त्रिधा सर्गः ॥५३।। ऊर्ध्व सत्वविशालस्तमोविशालश्र मूलतः सर्गः । मध्ये रजोविशालो ब्रह्मादिस्तम्बपर्यन्नः ।। ५४।। नत्र जरामरणकृतं दुःं प्रामोनि चेतनः पुरुषः । लि. उ्याविनेतते:, मस्माद दुःखं स्वभावेन ॥। ५५॥

सांस्यकारिका। ३३

इत्येप प्रकृतिकृता महदादिविशेषभूनपर्यन्तः। प्रतिपुरुषविमोक्षार्थं स्वार्थ इव परार्थ आरम्भः ॥५६ ॥ वत्सविवृद्धिनिमित्तं क्षीरस्य यथा प्रवृत्तिरज्ञस्य। पुरुपविमोक्षनिमित्तं तथा प्रवृत्तिः प्रधानस्य ॥ ५७॥ औरसुक्यनिवृत्यथँ यथा क्रियासु प्रवर्नते लाक:। पुरुषस्य विमोक्षाथं प्रवर्तते तद्वद्व्यक्तम् ॥५८॥ रङ्गस्य दर्शयित्वा निवर्नते न्तकी यथा नृत्यात। पुरुषस्य तथाऽऽत्मानं प्रकाश्य विनिवर्तते प्रकृतिः ॥५९॥ नानाविधैरुपायैरुपकारिण्यनुपकारिणः पुंसः । गुणवत्यगुणस्य सतस्तस्यार्थमपार्थकं चरति ॥ ६० ॥ प्रकृते: सुकुमारतरं न किज्चिदस्तीति मे मतिर्भवति। या दष्टास्मीति पुनर्न दर्शनमुपैति पुरुषस्य॥। ६१ ॥। तस्मान् ध्यते नापि मुच्यते नापि संसरति कश्चित्। संसरति बध्यते मुच्यते च नानाश्रया प्रकृतिः ॥ ६२ ॥ रूप: सप्तभिरेव तु बभ्नात्यात्मानमात्मना प्रकृतिः । सैव च पुरुषार्थ प्रति विमोचयत्येकरुपेण ॥ ६३ ॥ एवं तर्वाभ्यासान्नास्मि न मे नाहमित्यपरिशेषम्। अविपर्ययाद्विशुद्धं केवलमुत्पद्यते ज्ञानम् ॥ ६४ ॥ तेन निवृत्तप्रसवामर्थवशात् सप्तरूपविनिवृत्ताम्। प्रकृति पश्यति पुरुषः प्रेक्षकवदवस्थितः स्वस्थः ॥ ६५॥ रङ्स्थ इत्युपेक्षक एको दष्टाहमित्युपरमत्येका। सति संयोगेऽपि तयोः प्रयोजनं नाम्ति सर्गस्य ॥ ६६॥

तिष्ठति संस्कारवशाच्क्रभ्रमवद्ष्टतशरीरः ॥६७ ॥ प्राप्ते शरीरभेदे चरितार्थत्वात् प्रधानविनिवृत्तौ। ऐकान्तिकमात्यन्तिकमुभयं कैवल्यमाम्नोति॥६८॥ पुरुषार्थज्ञानमिदं गुह्यं परमर्षिणा समाख्यातम्। स्थित्युस्पत्तिप्रलयाश्चिन्त्यन्ते यत्र भूतानाम् ॥ ६९॥

३४ सांख्यकारिका

एतत्पवित्रमपयं मुनिरासुरयेऽनुकम्पया प्रददी। आसुरिरपि पञ्चशिखाय तेन च बहुधा कृतं तन्त्रम्।। ७०।। शिष्यपरम्परयाSSगतमीश्वरकृप्णेन चैतदार्याभि: । मंक्षिप्तमार्यमतिना सम्यग्विज्ञाय सिद्धान्तम् ॥७१ ॥ मप्त्यां किल येऽर्थास्तेऽर्थाः कृत्स्नस्य पष्टितन्त्रस्य। आख्यायिकाविरहिताः परवादविवर्जिताश्रापि॥ ७२ ॥

इत्ति श्रीमदो्वरकृतीप्रणीताः सांव्यकारिकाः समाप्ताः ।

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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 Agency, 15 Shukra war, Poona ( India ).