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1EXCHANGE 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
2The 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. 899515 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.
3(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.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
1EXCHANGE 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
2The 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. 899515 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.
3(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.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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