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 Karikas 1 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 linga 1 , 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 3 1 , 4 2 , 5 2 , 7 2 , 8 2 , II 1 , IS 1 ' 2 , 16 1 , 17 2 , 18 1 ' 2 , 19 1 ' 2 , 21 1 , 
 22 2 , 24 2 , 27 2 , 29 2 , 32 2 , 34 1 ' 2 , 35 2 , 36 2 , 38 2 , 42 1 , 44 1 , S3 1 , 55 2 , 
 57 1 ' 2 , [60 2 ], 61 1 - 2 , 63 2 , 66 2 , 68 2 , and (72 1 - 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-'grayiag 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 | 
 
 J Better reading perhaps "sanaka/z sanandanag ca" cf Saw- 
 khya Sutras 6.69). 
 
 2 Some manuscripts read u uparatai-'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, 26 2 , 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 ca 1 | 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 shaven 1 ' (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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