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 


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. 

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. 

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. 

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. 


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- 

8 


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. 

10 


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." 

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." 

12 


"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. 

13 


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.) 

'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.) 

14 


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- 

15 


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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