'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.)
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.
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-
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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