The Samkhya Karika of Isvara Krishna, with the Commentary of Gaudapada (page scans + full text)

EXCHANGE

EXCHANGE

The

Samkhya Karikasof Is'vara Kr/shna

with the

Commentary of Gauc/apada

ABSTRACT OF THESIS

PRESENTED TO THE FACULTY OF THE GRADUATE SCHOOL OF THE UNIVER- SITY OF PENNSYLVANIA IN PARTIAL FULFILLMENT OF THE REQUIRE- MENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY

BY

ELLWOOD AUSTIN WELDEN

PHILADELPHIA. PENNSYLVANIA 1913

The

Sa/nkhya Karikasof Is Vara Kn'shna

with the

Commentary of Gauc/apada

ABSTRACT OF THESIS

PRESENTED TO THE FACULTY OF THE GRADUATE SCHOOL OF THE UNIVER- SITY OF PENNSYLVANIA IN PARTIAL FULFILLMENT OF THE REQUIRE- MENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY

BY

ELLWOOD AUSTIN WELDEN ft

PHILADELPHIA. PENNSYLVANIA 1913

The Samkhya Karikas of Is'vara Krishna

with the Commentary of GauJapada

The Sawkhya Karikas1 of Igvara Krishwa take without doubt the first place among the formal treatises of that system of philosophic speculation, the Sawkhya, which had its beginnings several centuries before the Christian era and which was in its teachings the precursor of the Buddhist reformation. This school of philosophy, atheistic in its tendencies, directly antagonistic to the doctrines of the earlier Upanishads and, in consequence, the strong opponent of the monistic Vedanta, conceives of the visible universe as a real creation emanating from a material principle or substratum, called prakriti, which in its characteristics and attributes is the exact opposite of the purusha or soul, this latter being regarded by the masters of the school as multitudinous and individual.

The word karika signifies a memorial or technical verse, and the work was drawn up in its present form some time prior to the cycle 557-583 A. D. This fact is established by a Chinese translation of the work, made during this period of twenty-six years. The collection consists of sixty-nine stanzas, written in the arya metre, to which number were subsequently added three verses, describing the composition of the book and enumerating in brief its sources. It is evident that these last three karika are apochryphal from the absence of comment upon them by Gaurfa- pada and from the fact that verse 69 is properly the concluding stanza.

In a concise and comprehensive way, these sixty-nine me- morial verses, each in turn, explain the several doctrines of the earlier and pure Samkhya school, as yet untouched by Vedantic colorings, and in their brevity and terseness they resemble, in every particular, except their metrical structure, the sutras of the remaining five orthodox systems of Hindu philosophy.

The Form of the Work. — Within the body of the karikas

The Form of the Work. — Within the body of the karikas

present paper, together with my articles "The Sawkhya Term linga" (A. J. P., Oct.-Dec., 1910), and "I metri delle Samkhya Karika (Studi Italiani di Filologia Indo-Iranica, vol. viii, Firenze, 1912), form part of the introduction to my original work the Sawi-khya Karika with Commentary of Gawdapada, presented as a thesis.

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themselves there is indeed no division into books and parts, as is so common to most Sanskrit treatises, due to the Hindu's mania for artificial classification; but, on the other hand, there is a markedly clear, systematic treatment of each topic in its proper place, and an orderliness of method, almost unknown to other philosophical text-books. Thus it is possible to recognize a scheme of internal division into sections, in accordance with the general theme under discussion.

SECTION 1. Karikas 1-9. General Introduction The first nine karikas serve as a sort of introductory sketch or general outline of the Sawkhya doctrines and of the methods to be pur- sued in investigation, as follows:

1-2. Reasons for investigation into the means of alle- viating and annihilating the three kinds of pain: internal, external and superhuman.

3. Tabulation of the main theory of the Sawkhya school, to wit, the twenty-five tattvas or principles, composing the invisible, universe, the visible and the soul.

4-7. The logical means of proof, by which a conclusion may be reached and the impediments to perception of an object.

8. Impediments to the perception of the prakriti or substratum of the material universe.

9. The doctrine of sat-karya, or the existence of an effect in its material cause.

SECTION 2. Karikas 10-21. Ontology. Attributes of mat- ter and soul. These twelve karikas take up the subject already introduced in karika 3, and enumerate the qualities or attributes of both prakriti or matter and purusha, or soul.

10-11. The similarities and diversities of the charac- teristics of prakriti, her evolvents and purusha.

12-13. The doctrine of the three guwas or constituents of prakriti and her evolvents.

14-16. Proofs of the existence of prakriti as the mate- rial cause of the universe.

(16)-17. Proofs of the existence of purusha, the soul.

18. The multitudinousness and individuality of puru- sha, the soul.

19. Soul's attributes — isolation, neutrality, perceptivity and non-agency.

20-21. Causes of bondage, or the union of soul and matter.

(16)-17. Proofs of the existence of purusha, the soul.

18. The multitudinousness and individuality of puru- sha, the soul.

19. Soul's attributes — isolation, neutrality, perceptivity and non-agency.

20-21. Causes of bondage, or the union of soul and matter.

SECTION 3. Karikas 22-28. Physiology. Herein is de- scribed the process of evolution of the universe, the nature of the products of prakriti and their functions.

22. Classified list of prakriti's evolvents.

22-24. The inner organs — Buddhi, or intellect, and ahawkara or self-reference, the origin of subjectivity.

25-26. The names and origin of the five organs of sense and the fire organs of action.

27. The manas, or mind — its nature.

28-37. The functions of both inner and outer organs and their method of functionating.

38. The gross elements and their characteristics. SECTION 3. Karikas 39-51. Metempsychosis. Karika 39

introduces for the first time the theory of a subtle or inner body, composed of the thirteen organs, or linga1, plus the rudimentary elements which accompanies the purusha or soul on its rounds of re-birth; the succeeding karikas treat of the doctrine of me- tempsychosis and of the subtle body.

39. The three kinds of objects of sense.

40-42. The nature of the subtle body and the reasons for its existence.

43-45, The attributes of buddhi or intellect and the result of each.

46-51. The bhavas or dispositions of the intellect and the results of each.

SECTION 4. Karikas 52-54 The Two-fold Creation: intel- lectual and material, and the prevalence of the guwas or con- stituents of matter in the various forms of creation are here de- scribed.

SECTION 5. Karikas 55-68. Psychology. In these verses is described the union of purusha, the soul, with prakriti, or mat- ter, and the methods of liberation.

55-61. Causes of bondage. Reasons for the union of

the two principles, in order that purusha shall eventually

attain to final emancipation.

62-63. Purusha is not bound, but prakriti. 64-68. Final emancipation. Its nature and when at- tained.

SECTION 6. Karika 69 (70-72). Concluding verse and apochryphal additions.

62-63. Purusha is not bound, but prakriti. 64-68. Final emancipation. Its nature and when at- tained.

SECTION 6. Karika 69 (70-72). Concluding verse and apochryphal additions.

Metrical Structure. — The Sawkhya Karikas differ from the vast majority of Hindu works on philosophy, through the fact that they are composed in metrical form, at least in their present state. The metre employed by Igvara Krishna is the arya, per- haps the most complicated and most different of all the many modes of Sanskrit versification, but one which is frequent in works of the golden age of the literature, during which period our author flourished. In structure this metre is quite different from nearly all other Indian metrical forms, inasmuch as it is

based not on the number of syllables in the verse, or pada, but on the number of morae. A light syllable, that is, one contain- ing a short vowel, counts as one mora ; a heavy syllable, in other words, a syllable containing a long vowel, or a closed syllable, counts as two.

The verse is divided into two half stanzas, each of which is made up of eight padas or feet, and the caesura occurs in both cases at the end of the third foot. These feet are formed, each of two morae, appearing as two heavy syllables (— — ), as two light syllables and one heavy (__ — , _ — _, — __), or a four light syllables (____). The eighth foot of each half stanza is catalectic, consisting of one heavy syllable ( — ). But here occurs an irregularity, frequent also in other works than the Karika, namely, the occasional occurrence of a light (_) in place of the heavy syllable.

It should be noted further that the sixth foot of the first half stanza must always form an amphibrach (_ — _), and the sixth foot of the second half stanza must be a single light syllable (_), while no odd foot may be an amphibrach. Applying these rules, it is easily seen that the first half stanza consists of thirty morae, the second of twenty-seven, as follows :

In my recent paper, "I Metri delle Sawkhya Karika," pub- lished in "Sttidi Italiani di Filologia Indo-Iranica" (vol. viii. tip. Carnesecchi, Firenze, 1912), I have already treated in detail the numerous metrical defects of the Karikas. Of the entire seventy- two verses, forty-seven contain to a greater or less degree errors in regard to versification.

viii. tip. Carnesecchi, Firenze, 1912), I have already treated in detail the numerous metrical defects of the Karikas. Of the entire seventy- two verses, forty-seven contain to a greater or less degree errors in regard to versification.

1. Thirty-three of the Karikas are found to have the irreg- ularity mentioned above; that is to say, a single mora, or light syllable, in the last foot, of one-half verse or of both. These verses are 31, 42, 52, 72, 82, II1, IS1'2, 161, 172, 181' 2, 191' 2, 211, 222, 242, 272, 292, 322, 341' 2, 352, 362, 382, 421, 441, S31, 552, 571'2, [602], 611-2, 632, 662, 682, and (721-2). It is noteworthy that the majority of these irregularities occurs in the second half verse, and indeed many may be regarded as due to the fact that the words in question as mere verse fillers.

2. In two karikas there is a disregard for the rule of the amphibrach in the sixth foot of the first half serve.

Karika 3 reads :

"mulaprakritir avikritir; | mahad-adya/* prakriti-vikritaya/i

sapta ; |

shodacakas tu vikaro; | na prakritir, na vikriti/z purusha/t||" and Karika 47 :

"paiica viparyaya-bheda | bhavanty, agaktes tu karawa- vaikalyat |

ashtaviragati-bhedas ; tushfir navadha; 'shtedha siddhi/i ||."

In both cases, the foot in question consists of four short syllables (_^__).

3. Four karikas contain more than the regular number of morae.

Karika 20:

"tasmat, tat-sawyogad | acetanaw cetanavad iva lingam, | guwa-kartritve ca tatha | karteva bhavatiti udasina/t ||."(1)

Scheme: I I II.. — . I I I

Karika 43 :

"sawsiddhikag ca bhavaft | "sawsiddhikag ca bhava/z | prakritika, vaikritikag ca dharma-

'dyah |

drsh/a/i karawa-'grayiwa/i, karya-'grayi«ag ca kalala-'dya/i 1 1 Scheme: U~ _ | II -. , I ^ I ^~

Karika 52:

v<na vina bhavair lingaw, | na vina lingena bhava-nirvritti/* ; | linga-'khyo, bhava-'khyas | tasmad dvividha/i pravartate

sarga/i || " Scheme: _-| I ll.-l l_-_|-

Iii this case the second half verse has the scheme of a first half verse. In classical Sanskrit this occurs regularly and is known as the giti or udgatha. Karika 66: " 'drishfa rnaya' ity upekshaka | eko ; 'drish^a 'ham' ity

uparamaty anya; |

sati sawyoge 'pi, tayo/? | prayojanam na 'sti sargasya || (2) Scheme: |^_^|_^ _|| | U — w |

JBetter reading perhaps "sanaka/z sanandanag ca" cf Saw- khya Sutras 6.69).

2Some manuscripts read uuparatai-'ka" for "uparamaty" anya," correcting the metre.

2Some manuscripts read uuparatai-'ka" for "uparamaty" anya," correcting the metre.

4. Karikas 50 and 59 are defective in the fifth foot of the second half verse, the scheme of which is ^ —

5. The most serious fault in the metrical structure of the karikas is to be found in the separation of words and compounds by the caesura in one half verse, or even in both. This occurs twelve times throughout the work, to wit, Karika 4, 7, 9, 10 12, 22, 262, 28, 32 and 62*.

Commentaries to the Karikas. — There are extant four com- mentaries to the Sainkhya Karikas. Besides that of Gaudapada, the earliest and by far the most important, there is a long com- ment known as the Sawkhya Tattva KaumudI, composed by Vacaspati Migra at a much later date and influenced throughout its pages by the monistic Vedanta and the theistic Yoga. It has been translated by Prof. Richard Garbe (Der Mondschein der Sawkhya Wahrheit, 1892). The remaining two are very modern works, and throw but little light on the original doctrines of the school. They are known as the Sawkhya Candrika, of Narayawa Tirtha and the Sawkhya Kaumudi by Ramakrisrwa Bhafrfacarya.

Gaudapada's Bhashya. — The bhashya or gloss of Gaudapada, under which simple and modest title this earliest comment on the memorial verses goes, is the work of a scholiast who is believed to have lived at least two generations before the celebrated Vedanta commentator, S'awkaracarya, who flourished somewhere about the first half of the eighth century of our era. A trans- lation of this gloss into Chinese in connection with the Karikas themselves was made during the latter part of the sixth century, as mentioned above, fixing beyond question the latest date to which this work may be assigned, but further than that the uncertain chronology of Indian history does not aid us.

Gaudapada treats the Karikas in an extremely brief and comprehensive manner, and his work is throughout a truer picture and better reflex of the pure, formal Samkhya teachings than are the fuller annotations of his successor, Vacaspati Miqra. The earlier scholiast represents faithfully the doctrines as taught by their founder, Kapila, and much less than the Samkhya Sutras is he influenced by the Brahman priesthood or the panthersin of the Upanishads and Arawyakas. Every effort is here made to disprove by cold, logical reasoning the theory of the existence of the one all-supreme soul, as creator of the material universe. Prakriti alone is responsible for this visible creation, and she is "na dvitiya" (Karikas 61, 66, Commentary). In contrast to Vijnana Bhikshu, in his Sawkhya Pravacana Bhashya, nowhere does our commentator attempt to harmonize the opposing tenets of the two rival schools, and he is indeed what S'awkaracarya later calls, in his treatment of the Sawkhya doctrine, "acabda," "contrary to the Vedas, veda-viruddha, con-

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testing the Veda, and aveda-prasiddha, not recognized in the Vedas. Gaudapada is the heretic par excellence, and only his recognition of apta-vacana (oral tradition) as a third means of proof demonstrates that Brahmanic influence was beginning to creep into the original teachings of Kapila and force more and more into the background the pure Samkhya.

Citations. — The commentary contains a large number of citations drawn from various Sanskrit works, both of the strictly classical and of the philosophical literature. For the most part these are references to doctrines and tenets of the Sawzkhya school itself, but in several instances they are mere illustrations of the topic under discussion. It is a next to impos- sible task to place them all with any degree of certainty, and this statement naturally holds more especially for the passages taken from other Sawkhya sources, this in view of the fact that there is no extant text of the school, of date prior to the Karikas themselves, of which Gaudapada is the earliest known com- mentator. The citations may be grouped under four separate heads :

1. Vedic Citations, including the Upanishads.

2. Citations strictly Classical.

3. Philosophical Citations, other than Sawkhya.

4. Sawkhya Citations.

1. Vedic Citations. — There occur two passages, apparently taken from the mantra literature. Both are found in the com- ment of Gaudapada to the second Karika. The provenience of the first is Rig Veda 8.48.3.

"apama somam, amrita abhuma | aganma jyotir, avidama

— There occur two passages, apparently taken from the mantra literature. Both are found in the com- ment of Gaudapada to the second Karika. The provenience of the first is Rig Veda 8.48.3.

"apama somam, amrita abhuma | aganma jyotir, avidama

devan | kirn nunan asman kriwavad arati/z | k'un u dhutir

amrita martyasya? ||"

"We drank the Soma, we became immortal, we entered

the realm of light, we reached the gods. What may the

enemy do to us now? and what (may) the injury of a mortal

(do to us), O Immortal?"

The second passage reads as follows :

"anyac ca vede cruyate; 'atyantikam phalam paqu-badhena ;

sarvawil lokam jayati, mrityuw tarati, papmanaw tarati,

brahma-hatyam tarati, yo yo 'gva-medhena yajata' iti."

"And moreover it is said in the Veda : "Endless rewards

are to be obtained by the slaughter of cattle; whosoever

offers the horse-sacrifice, subdues the whole world, passes

over death, passes over evil, passes over Brahman murder."

Taittiriya Sa7tzhita 5.3.12.1-2 reads:

"sarvam papmanaw tarati, tarati brahma-hatyaw, yo yo 'gva-

medhena yajate."

Similarly Catapatha Brahmana 13.5.4.1. :

"sarvam papmanaw tarati, brahma-hatyaw?, yo yo 'gva- medhena yajate."

Both of these texts omit the first three clauses of the com- mentary, which seems to support the theory that Gaudapada's source was a different recension of Sawmita or not improbably a third work. It should be noted that it is possible to construe "atyantikam phalam pagu-badhena with the preceding introduc- tory clause and to begin the quotation with the words "sarvam lokaw jayati," and it may be suggested, in passing, that, although the commentator omits "sarvam" before "papmanawi," it occurs in his gloss before "lokaw" and in the faminine form.

There is a third citation in Gaudapada which may have its origin in Vedic writing. This occurs in the comment on "vairagya" in Karika 23, and reads : — "pradhanam apy atra svapne-'dra-jala-sadrigam" — "even pradhana here is similar to the net of Indra in a dream." (cf. Maitri Upanishad IV. 2: — "indra-jalam iva maya-mayam.")

2. Citations Strictly Classical. — Three passages apparently drawn from classical sources occur in Karika 1. The first is in gloka.

"sanakag ca sanadag ca1 | tritiyag ca sanatanah 1 1 asuri/t kapilag cai 'va | vodhuh pancacikhas tatha | ity etc brahmana/i putra/i | sapta prokta maharshaya/i. 1 1 "Sanaka and Sananda(na), and Sanatana as third, Asuri and Kapila, Vodhu and Pancagikha; these are declared (to be) the great Rshis (or) seven sons of Brahman." (cf. also Gaudapada to Karika 43.)

1 1 "Sanaka and Sananda(na), and Sanatana as third, Asuri and Kapila, Vodhu and Pancagikha; these are declared (to be) the great Rshis (or) seven sons of Brahman." (cf. also Gaudapada to Karika 43.)

A reproduction of this citation is to be found in the Brihat- Paragara Dharmagastra (Weber, Verzeichniss der Berliner San- skrit-Handschriften, vol. II., p. 36; also p. 344). Mahabharata XII. 13078-80 gives the names in slightly altered form, and they occur also in the AtharvaparigishJa (Weber, Verz. II. 91), and in several passages used in connection with the pitri-tarpana and rishi-tarpana ceremonies (Weber, Verz. I. 46, 327; II. 78, 1152). The second quotation in the gloss to Karika 1 occurs as well in Karika 43. "kapilasya saho 'tpanna dharmo, jnanawi, vairagyam, aigvaryaw ca," — "together with Kapila arose right conduct, knowledge, worldly indifference and superhuman power." Its provenience is uncertain. The last passage is a gloka:

"panca-viwgati-tattva-jiio | yatra tatra 'crame vaset | jafi, mundi, gikhl va 'pi | mucyate; na 'tra sawcaya/i. ||" "He who knows the twenty-five tattvas, in whatsoever stage

manuscripts read : "bhavaty" for "bhavatlti," rectify- ing the metrical defect.

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of life he may be, (whether) he be one who wears all his hair in a knot'' (jafin) "or be shaven1' (mundm) "or only the part on the crown in a knot" (gikhin), "he is released; of this there is no doubt." (The above is found also in the commentary to Karikas 2 and 22.)

Fitz-Edward Hall, in his Sawkhya Sara (Introduction, p. 23, note), says that the above passage "is in Kshemananda on the Tattwa-Samasa, in Charitaswma Gam on the Shad-dargana- samuccaya." He adds further that Bhavagawega in his Tattva- yatharthya-dipana introduces this couplet together with three others, intimating that "they were borrowed, not from, but through, Paiicacikha."

In Karika 2 there occurs two verses in epic metre. "sat gatani niyujyante pacunam madhyame 'hani \ acva-medhasya vacanad \ unani pagubhis tribhi/i. ||" ''According to the prescription of the horse-sacrifice, six hundred cattle less three are to be yoked at midday." "bahuni 'ndra-sahasrani | devanaw ca yuge yuge | kalena samatltani | kalo hi duratikramah. ||" "Indra and many thousands of gods have passed away with time in successive ages, for time is invulnerable." The provenience of the first is questionable. The second occurs in Manhabharata XII. 8253, with change of "devanam" to "daivatanam'' and consequent omission of "ca" and with sub- stitution of "abhyatitani kalena" for "kalena samatltani." The sense of both is identical.

So far, investigation has failed to reveal the sources of two quotations in Karika 4.

"agamo hy apta-vacanam ; | aptaw dosa-kshayad vidu/i | Kshma-dosho 'nritawt vakyam | na bruyad dhetv-asambha-

vat 1 1

sva-karmawy abhiyukto yah \ sanga-dvesha-vivarjitah | pnjitas tad-vidhair nityam | apto jneya/t sa tadriga/i. ||" "For scripture is the word of an authority; they recog- nize an authority, from (his) lack of fault; (being) free from fault, he would not utter an untrue speech, because no reason would arise (therefor). Such an one should be recognized as an authority (and) ever honored by his peers, who, devoted to his own duties, (yet) is devoid of love or hatred," and

"dakshiwena ca vindhyasya | sahyasya ca yad uttaram | prithivyam a samudrayam | sa pradego manorama/z. ||" "That region, south of the Vindhya (mountains) and north of the Sahya (mountains) as far as the sea-coast is charm- ing." No further quotations occur in the commentary until Karkia

11

12. Then we find the following gloka :

"rajaso mithunaw sattvaw | sattvasya mithunaw rajah |

ubhayoA sattva-rajasor | mithunaw tama ucyate. ||"

The Tattva Kaumudi cites more fully and refers the verses

to the Devi Bhagavata 3 . 8.

"anyonya-mithunaA sarve | sarve sarvatra gamina/z | rajaso mithunaw sattvam | sattvasya mithuna m rajah \\

tamasae, ca 'pi mithune ubhayoh sattva-rajasor

te sattva-rajasi ubhi mithunam tama ucyate.

nai 'sham adih samprayogo viyogo vo 'palabhyate. ||" "All are mutual complements, all pervade everywhere ; sattva is the complement or rajas ; rajas is the complement of sattva ; and both (of) these, sattva and rajas, are the complements of tamas ; tamas is called the complement of both, sattva and rajas. Their primal union is not perceived, nor (their) separation."

Their primal union is not perceived, nor (their) separation."

Karika 12 (also Karika 27) contain the words : "guwa guwesu vartante," cited from the Bhagavad Gita 3. 18, which reads: "tattva-vit tu, mahabaho giwa-karma-vibhagayo/i | 'guna guneshu vartante' | it! matva na sajjate. |f" "He who knows the tattvas" (twenty-five principles) "does not cling to the two distinctions of the guwas and actions" (karman) "reflecting (that) 'qualities functionate in the guwas'."

It would not be surprising, however, if this clause, found in slightly different form in Bh. G. 14.23, were a borrowing from some earlier treatise of the Sawikhya school itself, (cf. Karika 27.)

It seems that the short sentence "bhiksha-matram labhyate, na 'nyo viqesha" — "alms merely ars received; nothing else in particular" — is a quotation from either a Sanskrit legal treatise or a Buddhist source.

A qloka passage is found in Karikas 44 and 62. "prakritena ca bandhena | tatha vaikarikena ca | dakshmena tritiyena \ baddho na 'nyena mucyate. ||" "By nothing else is one released, who is bound by a bondage (arising) from prakriti, or from her products, or by (bond- age) connected with sacrificial fees (as) a third." This passage may possibly be derived from Samkhya sources. Passing briefly from over the short and unimportant half-line "manusha-yonir ekai Va" — "human wombs are of one variety" — probably from the legal institutes, we come to Karika 61, with three cjoka verses. The first of these is mentioned in the Com- mentary of Madhusiidana Gupta to the Bhagavad Gita 5.14, he referring it to "smriti."

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"ajfio jantur anic.o 'yam | atmanaA du/zkha-sukhayo/i | Igvara-prerito gacchat | svargaw warakam eva va. ||" "This creature, ignorant and not master of its own pain or pleasure, driven by a Supreme Lord, goes to heaven or in- deed to hell."

The second is fragmentary :

"kena cukli-krita hawsa | mayura/t kena citrita/i | sva-bhavenai 'va . . . . " || "By whom are the swans made white? by whom the peacocks

many-colored? Just by nature "

Hitopadega I. 191 (Edition Johnston), reads:

"yena gukli-krta hawsa | gukag ca harita-krita/t |

mayurag citrita yena | sa te vrittiw vidhasyati. |"

"By whom the swans are made white, and the parrots made

green ; by whom the peacocks are (made) many-colored, he

lays down thy rule."

The third and last is as follows :

"Kala/i panca 'sti bhutani kala/r samharate jagat |

kala/z supteshu jagarti | kalo hi duratikrama/t. 1 | "

"Time is the five elements" (bhutas) ; "time destroys the

1 | "

"Time is the five elements" (bhutas) ; "time destroys the

universe; time is awake amongst the sleeping; for time is

invincible."

The above occurs at Mahabharata XL 69, with "praja/r" —

"creatures" for "jagat" — "universe" and "pacati" — "cooks" for

"paiica 'sti"

3. Philosophical Citations other than Samkhya. — There are two passages in Karika 23 identical in content with Yoga Sutras II. 30 and 32 respectively.

"ahiwsa-satya-'steya-brahmacarya-'parigraha yama/t."

"The restraints are non-injury, truth, honesty, chastity and

non-covetousness."

"Qauca-sawtosha-tapa/t-svadhyaye-'gvaraprawidhanani

niyama/i."

"The observances are purification (rites), contentment (of the priests), penance, study (of the Veda) and contempla- tion of the Supreme Lord."

4. Samkhya Citations. — There are twenty-four passages scattered throughout the commentary of Gaudapada, apparently quoted from earlier Samkhya sources, which are, unfortunately, lost to-day. The following is an alphabetical list :

1. acetanam pradhanaw, cetanaA purusha/*. (Karika 56.) The pradhana is non-intelligent, the purusha intelligent.

2. aprapta-prapawa-'rthaw sawsarawam. (Karika 62.) Round of re-birth is to gain the ungained.

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3. atrna-'dhishthanac chariram. (Karika 17.) The body (stands) from the soul's superintendence.

4. kumbhavat pradhanam purusha-'rthaw kritva nivartate.

(Karika 56.)

Like a water-jar pradhana after performing purusha's purpose ceases.

5. guwa-purusha-'ntaro-'palabdhir moksha/z. (Karika 42.) Liberation is the perception of the distinction of the guwas and purusha.

6. guwanaw ya vritti/z, sa guna-vishaya eva. (Karika 27.) The functionating of the guwas has the guwas as object.

7. trishu lokeshu gabda-'di-vishayai/i purusha yojayitavya ante ca mokshena. (Karika 56; cf. No. 14.) In the three worlds the purushas must be yoked with the objects of sense, sound and so forth, and in the end with liberation.

8. na hi bhtitani ('va) kutag cid utpadyate. (Karika 10.) For it (pradhana) does not, as the elements do, arise from anywhere.

9. purusha-'dhishfatam pradhanam pravartate. (Karika 17.) The pradhana rolls forth, superintended by purusha.

(Quoted as from Shashtitantra.)

10. purusha-'rtha-hetukam idam sukshma-Qarlram pravartate.

(Karika 42; cf. the Karika.)

This subtle body evolves for the sake of purusha's pur- pose.

11. purusho mukto purusha/* | samsarati 'ti co 'dita. ||

(Karika 42; cf. the Karika.)

This subtle body evolves for the sake of purusha's pur- pose.

11. purusho mukto purusha/* | samsarati 'ti co 'dita. ||

(Karika 61.)

'The purusha is liberated; the purusha transmigrated/ thus 'tis said.

12. prakaca-kriya-sthiti-gila gunah. (Karika 12.) The guwas are capable of illumination, exertion and in- ertia, (cf. Yoga-sutras II. 18.)

13. prawo 'pi panjara-gakunivat sarvasya calanaw karoti.

(Karika 29.) The breath, like a caged bird, causes all to shake.

14. maya trishu lokeshu gabda-'dibhir vishayai/* purusho yojyo, 'nte moksha/i kartavya/i. (Karika 56.) By me, in the three worlds, purusha must be yoked with the objects (of sense), sound and so forth; in the end liberation must be performed, (cf. No. 7.)

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15. yatag ca 'cetanawt cetanam iva 'bhati, ato 'nyo 'dhishfhata purusha/*. (Karika 6.) And since the non-intelligent shines hither as if intelli- gent, therefore there is another, a superintendent, purusha. (It is possible to make two passages, omitting "yatag ca" and "ata/i.")

16. yatha vyaktawi, tatha pradhanam. (Karika 11.) As it is the manifest, so is pradhana.

17. yad-atmakaw karawaw, tad-atmakaw* karyam.

(Karikas 11, 14.)

Of (whatsoever) nature the material cause, of that nature is the effect.

18. yas tais trailokyaw vyaptaw janati, tasya bhavo 'stitvaw, tattvam. (Karika 22.)

Whoever recognizes that the three worlds are pervaded those (principles), of him there is being, existence, reality.

20. ye guwas, tad vyaktaw ; yad vyaktaw, te ca gunah. (Karika 11.)

What the gtwas are, that the manifest is ; what the mani- fest is, those are the guwas.

21. vyakta-Vyakta-jiianan mokshah prapyate. (Karika 17; 22; cf. Karika 2.)

Liberation is gained by discriminative knowledge of the manifest, the non-manifest and the soul.

22. sati prawe yasmat karananam atma-labha/t. Karika 29.) Since, when breath exists, the organs possess a soul.

23. sattva-rajas-tamasaw samyavastha pradhanam. (Karika 16, 23; cf. SamSutras 1, 61.)

The pradhana is the equilibrum of sattva, rajas and tamas.

24. sad asan na bhavaty, atha 'sat san na bhavati. (Karika 8.) The existent does not become non-existent, nor does the non-existent become existent.

These passages are all of Samkhya tendency and drawn evi- dently from lost Samkhya treatises. They are unquestionably citations, but there are a few others, if not all, citations in Gauda- pada's Commentary.

These passages are all of Samkhya tendency and drawn evi- dently from lost Samkhya treatises. They are unquestionably citations, but there are a few others, if not all, citations in Gauda- pada's Commentary.

Conclusion. — At present, the Satftkhya philosophy is un- fortunately but little cultivated by the pandits of India. It is not to be doubted, however, that it exercised an enormous influence on the minds of the Hindus in the earlier history of its develop-

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merit.- In it we have first exhibited that growing spirit of unrest and dissatisfaction with both priestly predominance and priestly speculation which led the princely sage Gautama to the renuncia- tion of friends and title and the establishment of a system of philosophic thought, which later developed into one of the world's great religions and to the system of philosophy, or, we may say, physiology, are due the conception of the modern school of the- osophy. It cannot be denied that the Sawkhya is the most inter- esting, if not the greatest, of the six orthodox systems of Hindu speculation and the sixty-nine memorial verses of Igvara Krishna though undoubtedly representing a late period in its development, portray more exactly than any other work the true teachings of the school, generally known as atheistic.

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