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-
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
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.)
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.
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
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."
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."
"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
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.
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 61.)
