THE

SACRED BOOKS OF THE HINDUS

Translated by various Sanskrit Scholars

EDITED BY
MAJOR B. D. BASU, I.M.S. (Retired)

VOL. XL
r-gJAMKHYA PHILOSOPHY

PUBLISHED BY
THE PAJVINI OFFICE, BHUVANE-SWARI ASRAMA, BAHADURGANJ
Bllababai)
PRINTED BY APURVA KRISHNA BOSE, AT THE INDIAN PRESS
1915

THE
SAMKHYA PHILOSOPHY

CONTAINING
(i) SAMKHYA-PRAVACHANA SI)TRAM, WITH THE VRITTI OP ANIRUDDHA,
AND THE BHASYA OF VIJNANA BHIKSU AND EXTRACTS
FROM THE VRITTI-SARA OF MAHADEVA VEDANTIN ;
(2) TATVA SAM ASA/ (3) SAMKHYA
(4) PANCHASIKHA

TRANSLATED BY
NANDALAL SINHA, M.A, B.L., P.C.S.

DEPUTY MAGISTRATE, DALTONGANJ.

PUBLISHED BY
SUDHINDRA NATH VASU,
THE PANINI OFFICE, BHUVANESWARl ASRAMA, BAHADURGANJ,
Bllababat)
PRINTED BY APURVA KRISHNA BOSE, AT THE INDIAN PRESS
1915

135.

i <?

Kris Una bha-.

Calcutta.
PREFACE.

The present volume of the Sacred Books of the Hindus which bears
The Contents of the the modest title of the Sdrnkhya-Praoacliana-Sutra,m,
is, in reality, a collection of all the available original
documents of the School of the Samkhyas, with the single exception of the
commentary composed by Vyasa on theSdmhhya-Pravaehana-Yoga-Sutram
of Patanjali. For it contains in its pages not only the Sdmkhya-Pravaefiana-Sutram of Kapila together with the Vritti of Aniruddha, the Bhdsya
of Vijnana Bhiksu, and extracts of the original portions from the Vrittisdra of Vedantin Mahadeva, but also the Tattoa-Samasa together with
the commentary of Narendra, the Samkhya- Kdrikd of t^varakrisna with
profuse annotations based on the Blidsya of Gaudapada and the TattvaKaumudi of Vaehaspati MisVa, and a few of the Aphorisms of Pancharfikha with explanatory notes according to the Yoga-Bhdsya which has
quoted them. An attempt, moreover, has been made to make the volume
useful in many other respects by the addition, for instance, of elaborate
analytical tables of contents to the Sdmkhya-Prauachana-Sutram and the
Sdmhhya-Kdrikd, and of a number of important appendices.
In the preparation of this volume, I have derived very material help
from the excellent editions of the Vritti of Aniruddha and the Bhdsya of
Vijnana Bhiksu on the Sdmkhya-Pravachana-Sutram by Dr. Richard Garbe,
to whom my thanks are due. And, in general, I take this opportunity of
acknowledging my indebtedness to all previous writers on the Samkhya,
living and dead, from whose writings I l^ve obtained light and leading
in many important matters connected with the subject.

An introduction only now remains to be written. It is proposed,

lowever, to write a separate monogram on the Samkhya Dar^ana, which
would be historical, critical and comparative, in its scope and character. In
this preface, therefore, only a very brief account is given of some of the
cardinal doctrines of the Samkhya School.
The first and foremost among these is the Sat-Kdrya-Siddhdvita or the
Established Tenet of Existent Effect. It is the Law
The La\v of the
[Identity of Cause and of the Identity of Cause and Effect : what_ is called
the cause is the umnanifested state of what is called
the effect, and what is called the effect is only the manifested state of what

PREFACE.

is called the cause ; their substance is one and the same ; differences of
manifestation and non-manifestation give rise to the distinctions of
Cause and Effect. The effect, therefore, is never non-existent ; whether
before its production, or whether after its destruction, it is always
existent in the cause. For, nothing can come out of nothing, and nothing
can altogether vanish out of existence.
This doctrine would be better understood by a comparison with
Definition of Cause and the contrary views held by other thinkers on the
Effect. relation of cause and effect. But before we proceed
to state these views, we should define the terms " cause " and " effect."
One thing is said to be the cause of another thing, when the latter
cannot be without the former. In its widest sense, the term, Cause,
therefore, denotes an agent, an act, an instrument, a purpose, some*
material, time, and space. In fact, whatever makes the accomplishment
of the effect possible, is one of its causes. And the immediate result of
the operation of these causes, is their effect. Time and Space, however,
are universal causes, inasmuch as they are presupposed in each and every
act of causation. The remaining causes fall under the descriptions of
Aristotelian Division "Material/ 5 "Efficient," "Formal," and "Final."
^Th^Smkhya Divi- The Samkhyas further reduce them to two desslon - criptions only, viz., Updddna, i.e., the material,
which the Naiyayikas call Samavdyi or Combinative or Constitutive,
and Nimitta, i. e., the efficient, formal, and final, which may be vari
ously, though somewhat imperfectly, translated as the instrumental,
efficient, occasional, or conditional, because it includes the instruments
with which, the agent by which, the occasion on which, and the conditions
under which, the act is performed. Obviously,
there is a real distinction between the Updddna and

the Nimiwa : the Updddna enters into the consti

tution of the effect, and the power of taking the form of, in other
words, the potentiality of being re-produced as, the effect, resides in it ;
while the Nimitta, by the exercise of an extraneous influence only, co

operates with the power inherent in the material, in its re-production in

the form of the effect, and its causality ceases with such re-production.
To take the case of a coin, for example : the material causality was in a
lump of gold ; it made possible the modification of the gold into the form
of the coin, it will remain operative as long as the coin will last as a coin,
and after its destruction, it will pass into the potential state again ; but
the operation of the Nimittas came to an end as soon as the coin was
minted.

PREFACE.

Similarly, the Samkhyas distinguish the Effect under the twofold

aspect of simple manifestation and of re-production. Thus, the coin is an
instance of causation by re-production, while the production of cream
from milk is an instance of causation by simple manifestation.
Now, as to the origin of the world, there is a divergence of opinion
among thinkers of different Schools : Some uphold
the Theory of Creation, others maintain the Theory
of Evolution. Among the Creationists are counted
the Nastikas or Nihilists, the Buddhists, and the Naiyayikas ; and
among the Evolutionists, the Vedantins and the Samkhyas. The Nas
tikas- hold that the world is non-existent, that is, unreal, and that it
came out of what was not ; the Buddhists hold that the world is existent,
that is, real, and that it came out of what was not ; the Naiyayikas hold
that the world is non-existent, that is, non-eternal, perishable, and
that it came out of the existent, that is, what is eternal, imperishable;
the Vedantins hold that the world is non-existent, that is, unreal, and that it
came out of what was existent, that is, real, namely, Brahman ; and the
Samkhyas hold that the world is existent, that is, real, and that it came out
of what was existent, that is, real, namely, the Pradhdna. Thus, there are
the A-Sat-Kdrya-Vdda of the Nastikas that a non-existent world has been
produced from a non-existent cause, and of the Buddhists that an existent
world has been produced from a non-existent cause, the Abhdva-Utpatti-Vdda
of the Naiyayikas that a non-eternal world has been produced from an
eternal cause, the Vivarta-Vada of the Vedantins that the world is a re
volution, an illusory appearance, of the one eternal reality, viz., Brahman,
and the Sat-Kdrya-Vada of the Samkhyas that an existent world has been
produced from an existent cause.
Against the theories of A-Sat-Kdrw, Abhdva-Utpatti, and Vivarta,
esfawirhThe^la^hya *? d in 8U PP 0rt f their theor y f ^-^ya, the
Theory. Samkhyas advance the following arguments :
I. There can be no production of what is absolutely non-existent
e.g., a man s born.
TI. There must be some determinate material cause for every pro
duct. Cream, for instance, can form on milk only, and never
on water. Were it as absolutely non-existent in milk as it is in
water, there would be no reason why it should form on milk,
and not equally on water.

III. The relation of cause and effect is that of the producer and the
produced, and the simplest conception of the cause as the producer_is that it possesses the potentiality of becoming the effect,

iv PREFACE.

and this potentiality is nothing but the unrealised state of the

effect.
IV. The effect is seen to possess the nature of the cause, e.g., a coin
still possesses the properties of the gold of which it is made.
V. Matter is indestructible ; u destruction " means disappearance
into the cause.
It follows, therefore, that cause and effect are neither absolutely
The World possesses dissimilar nor absolutely similar to each other. They
phenomenal reality. possess essential similarities and formal dissimilari
ties. Such being the relation between cause and effect, the world cannot
possibly have come out of something in which it had been absolutely non
existent, and which accordingly was, in relation to it, as good as non-existent.
For the world is neither absolutely unreal nor absolutely real. The test of
objective reality is its opposition to consciousness. It is distinguished as
Prcitibhdsilta or apparent, Vyavalidrika or practical or phenomenal, and
Pdramarthika or transcendental. Of these, the world possesses phenomenal
reality, and must, therefore, have a transcendental reality as its
substratum. Thus is the Doctrine of Sat-Kdrya established.
A natural corollary from the above doctrine is the other doctrine of
The Doctrine of Parindma or transformation. ]t is the doctrine that,
Transformation. ag a j] e ff ects are contained in their causes in an
unmanifested form, the "production of an effect is nothing but its
manifestation, and that, as cause and effect are essentially identical, an
effect is merely a transformation of the cause.
Now, the question arises, whether the cause of the world be a single
The Cause of the one, or whether it be manifold. Some think that,
World, one or manifold? according to the Naiyayikas, who declare the exist
ence of Parama-Anus or the ordinary Atoms of Matter, the world has
sprung from a plurality of causes. This is, however, to take a very
superficial view of the Nyaya-Vai^ esika Dar^ana. The Naiyayikas were
The Position of the certainly not timid explorers of metaphysical truths ;
Naiyayikas explained. there ig absolute ] y no reason f or Sllpp osing that
they either would not or could not penetrate behind and beyond the
ordinary Atoms of Matter. As I have elsewhere pointed out, it would
be a mistake to treat the six Dar&mas as each being a complete and
self-contained system of thought ; in respect of their scope and purpose,
they bear no analogy to the philosophies of the West. They are singly
neither universal nor final ; but they mutually supplement one another.
Their Risis address themselves to particular sets of people possessing
different degrees of mental and spiritual advancement. They reveal

PREFACE

and explain the truths embodied in the Vedas to them from their
point of view and according to their competence, and thus help
them in realising the truths for themselves and thereby in progressing
towards Self-realisation. If the Naiyayikas, therefore, do not carry their
analysis of the world further than the ordinary Atoms of Matter, it
must not be assumed that they teach a sort of atomic pluralism as the
ultimate theory of the origin of the world, and are in this opposed to the
authors of the other ^astras which teacli a different origin. The right
explanation is that they make but a partial declaration of the Vedic truths
and cut short the process of resolution at the ordinary Atoms of Matter,
because they address themselves to a class of students who do not possess
the mental capacity to grasp subtler truths.
For the sense of unity which has found expression in the Law of
Unity of the Cause of Parsimony, points to a single original of the world
or material manifestation, as revealed in the Vedas.
And the Samkhya makes its students acquainted with this. It, is called
the Root, and is described as the Pradhdna, that in which all things are
contained, and as Praltriti, the mother of things.
It is a long way from the ordinary Atoms of Matter to the Pradhana
The Scope of the or Primordial Matter. The Samkhya undertakes to
Samkhya. declare and expound the successive transformations
of the Pradhana down to the Gross Matter, with the object of accomplish
ing the complete isolation of the Self from even the most shadowy con
junction with the Pradhana.
The d efinition of Prakriti is that it is the sjbate of ^guilibrium
of Sattva, Rajas, and Tamas, called the Gunas.
Definition of Prakriti. -- . .
It is the genus of which the Chinas are the species.
Their state of equilibrium is their latent, jpotent ml, or inactive state, the
state of noTbeing developed into effects. The Gunas are extremely fine
substances, and are respectively the principles of illumination, evolution,
and involution, and the causes of pleasure, pain, and dullness. For,
Sattva is light and illuminating, Rajas is active and urgent, and Tamas is
heavy and enveloping. They are in eternal and indissoluble conjunction
with one another, aud, by nature, mutually overpower, support, produce,
and intimately mix with, one another.
This doctrine of the Three Gunas is the very foundation of the
Samkhya Tantra. It is explained in the following
The Doctrine of the / 1 - TT< i i
Three Gunas. manner: (I) Everything in the world, external as

well as internal, is in constant change ; and there

can be no change, whether it be movement in space, or whether it

vi PREFACE.

be movement in time, without rest. Side by side, therefore, with the

principle of mutation, there must be a principle of conservation. And, as
Berkeley tells us, existence is perception, --whatever is not manifested to
Consciousness, individual or universal, does not exist. Another principle
is, therefore, required which would make the manifestation of the other
two principles and of their products, (as also of itself and of its own), to
Consciousness possible. Thus, at the origin of the world, there must be
a principle of conservation, a principle of mutation, and a principle of
manifestation. (2) Similarly, an examination of the intra-organic energies
would disclose the existence of three distinct principles behind them.
These energies are the eleven Indriyas or Powers of Cognition and Action,
and Prana or Vital Force. Among them, the Powers of Cognition, e.g.,
Seeing, Hearing, etc., cause manifestation of objects, the Powers of Action,
e.g., seizing by the hand, etc., produce change, and Prana conserves and
preserves life. (3) In the mind, again, modifications of three distinct
characters take place ; viz., cognition, conation, and retention ; and these
could not be possible without there being a principle of manifestation,
a principle of mutation, and a principle of conservation respectively.
(4) Likewise, a psycho-esthetic analysis of our worldly experience yields
the result that everything in the universe possesses a threefold aspect,
that is, it may manifest as agreeable, or as disagreeable, or as neutral, i.e.,
neither agreeable nor disagreeable. It must then have derived these
characteristics from its cause ; for nothing can be in the effect which
was not in the cause. The principles of manifestation, mutation, and
conservation, therefore, which are operative in the change of the states of
agreeable, disagreeable, and neutral, must also possess the nature of being
pleasant (t&nta), unpleasant (ghora), and dull (mud ha).
It is these principles of manifestation, mutation, and conservation,
possessing the nature of pleasure, pain, and dullness, that are respectively
the Gunas, Sattva, Rajas, and Tamas, of the Samkhyas. They are the
constitutive elements of Prakriti. They are Gunas in their manifested
forms; they are Prakriti in their unmanifested form.
The transformations of Prakriti are either prakriti-vikriti, original or
evolvent as well as modification or evolute, or vikriti,
The Transformations
of Prakriti .enumerated modification or evolute merely. Ihe former are
and distinguished. themselves transformations of their antecedents,
and, in their turn, give rise to subsequent transformations. They are
Mahat, Ahamkara, and the five Tan-matras. The latter are the eleven
Indriyas and the five gross Elements. The transformation of Praki-iti
ceases with them. Of course, the gross Elements combine and evolve the

PREFACE. vii

material world ; but the world is not a different Tattva or principle from
the Elements, because it does not develop a single attribute which is not
already possessed by them. For the test of a Tattva or original or ultimate
principle is that it possesses a characteristic property which is not pos
sessed by any other Tattva.
The objective world thus contains twenty-four Tattvas, namely,
Prakriti, Mahat, Aham-kara, Manas, the five Indriyas
The Objective World . .
consists of Twenty- or Cognition, the rive In any as or Action, the five
four Tattvas. m \, j -i r THI
lan-matras, and the live gross Elements.
At the beginning of creation, there arises in Prakriti Spandana or
cosmic vibration which disturbs its state of equiliThe Transformation
of Prakriti is Mahat or briutn, and releases the Gunas from quiescence.
Buddhi. T ^ . ,
Kajas at once acts upon battva and manifests it as
Mahat. Mahat denotes Buddhi, the material counterpart and basis of
what we term Understanding or Reason. Buddhi is called Ma.ha.tj gr^p.^
because it is the principal among the Instruments of Cognition and Action.
Mahat also means " light " ; it is derived from the Vedic word Malias or
Maghas, meaning light. And Buddln is called Mahat,. because jt L JgJhe
initial transformation of Sattva which is the principle of manifestation.
Or, Buddhi which is the first manifestation of the Gunas and which is the
material cause of the world, is called Mahat, in order
Universal and Indivi- . . ...
dual Buddhis distin- to distinguish it from individual or finite Buddhis
which are its parts. For " what is the Buddhi of
the first-born golden- egged (Brahma), the same is the primary basis of all
Buddhis; it is here called the great self.
The function of Buddhi is Adhyavasftya or certainty leading to
Definition of Buddhi. 2^- It manifests in eight forms ; m., as virtue,
knowledge, dispassion and power, while _Sattva_ is.
predominant in it, and as vice, ignorance, passion, and weakness, while
Tamas is predominant in it. And these, again, are modified into in
numerable forms, which, are classified as Error, Incapacity, Complacency,
and Perfection. Such is Pratyaya-sarga or the creation of Buddhi or
intellectual creation as contra- distinguished from elemental creation.

From Buddhi springs Aham-kara : from " cogito" 1 think, " sum"
The Transformation of I am,. Aham-kara is literally the I-maker. It is the
Buddhi is Aham-kara. material counterpart and basis of what we term ego
ism, and causes modifications of Buddhi in the forms of "I am," "I do,"
etc., etc. It is the principle of personal identity and of individuation. Its
function is Abhimana, conceit, thinking with reference to itself, assump.iQ__itself. But it is not a mere function ; it is a substanoe

viii PREFACE.

in which reside Vdsands or the resultant teiidencies of accumulated ^ex

perience, and which is capable of modification into other and grosser
forms.
This Aham-kara, which is the first transformation of Buddhi, is the
Universal and Indivi- cosmic Aham-kara, the Upadhi or adjunct of the
dual Aham-karas dis- golden-egged Brahma, the Creator. It is the
tinguished. , . .
infinite source or the finite Aham-karas of indivi
dual Jivas.
The modification of Aham-kara is twofold, according as it is inThe Transformations ^nced by Sattva or by Tamas. The Sattvic modiof Aham-kara are : The fications are the eleven Indriyas, that is, the five
Indriays of Cognition, vis., the powers located in the
Eye, Ear, Nose, Tongue, and Skin, the five Indriyas of Action, viz., the
powers located in the voice, hand, feet, and the organs of generation and of
excretion, and Manas. Manas is both a power of cognition and a power
of action. Assimilation and differentiation are its distinctive functions.
The Tamasic modifications of Aham-kara are the five Tan-matras,
viz., of Sound, Touch, Form, Flavour and Smell.
And the Tan-ma bras. , , i i ^i
They are pure, subtle or simple elements, the meta
physical parts of the ordinary Atoms of Matter. They are "fine substan
ces," to quote from Vijnana Bhiksu, " the undifrerentiated (a-visfesa) origi
nals of the Gross Elements, which form the substratum of Sound, Touch,
Form, Flavour and Smell, belonging to that class (that is, in that stage of
their evolution) in which the distinctions of fifinta pleasant 1 , etc., do not
exist." The process of their manifestation is as follows: The Tanma tra of Sound, possessing the attribute of Sound, is produced from
Aham-kara ; then, from the Tan-matras of Sound, accompanied by Ahamkara, is produced the Tan- ma tra of Touch, possessing the attributes of
Sound and Touch. In a similar mariner, the other Tan-matras are produced,

in the order of their mention, by the addition of one more attribute at

each successive step.
The transformations of the Tan-matras are the Gross Elements of
, . Ether, Air, Fire, Water, and Earth, the ordinary
The Transformations
of the Tan-matras are Atoms of Matter, in which appear for the first time the
the Gross Elements. . . , . ,
distinctions of being pleasant, painful, and neutral.
All Bodies, from that of Brahma down to a stock, are formed of them.
Now, all this objective world is non-intelligent, because its
How the Existence of material cause, Prakriti, is non-intelligent. It does
a Subjective Principle, not, therefore, exist or energise for its own sake.
There must be some one else of a different nature,

PREFACE.

IX

some intelligent being, for whose benefit, i.e., experience and freedom,
all this activity of Prakriti is. Thus do the Sdmkhyas explain the
existence of Purusa.
The Twentyfive To classify the Tattvas logically, they may be
Tatfcvas exhibited thus :

Jna.
Knower,
Intelligent,
Subject :
25 Purusa.
A-Jna.
Non-knower,
Non-intelligent,
Object :
Ma.
ifest.

ahat.
m-kara.
1
A-vyakta. Vya
Unmanifesfc : Man
24 Prakriti, the state
of equilibrium of 23 M
Sattva, Rajas and
Tamas. 22 Aha
x Sattva.
1
XTan
as.
Indriyas ^
of k 21 Manas.
Cognition : }
Powers located in
20 The Eye.
19 The Ear.
18 The Nose.
17 The Tongue.
16 The Skin.
1
( Indriyas
of
{ Action :
Powers located in
15 Hands.
14 Feet.
13 Speech.
12 Excretory Organ.
11 Organ of generation.
1 1
10 Sound. 8 Touch.
1 1
9 Ether. 7 Air.
1 1 !
6 Form. 4 Flavour. 2 Smell.
[ 1 1
5 Fire. 3 Water. 1 Earth.

Of these, Purusa is the principle of Being, Prakriti is the principle

Purusa and Prakriti of Becoming : Purusa eternally is, never becomes,
contrasted. while Prakriti is essentially Movement ; even during
Pralaya or Cosmic Dissolution, its activity does not altogether cease ;
it then undergoes homogeneous transformation : Sattva modifying as
Sattva, Rajas modifying as Rajas,* and Tamas modifying as Tamas.
Purusa, on the other hand, is eternal consciousness undisturbed. Noth
ing can come into him, nothing can go out of him ; he is Kuta-stha,
dwelling in the cave. And these two eternal co-ordinate principles
The Spontaneity of are in eternal conjunction with each other. But
conjunction as such does not set Prakriti in move
ment. Creation is caused by E&ga or Passion. Rdga is a change of
state which spontaneously takes place in the Rajas of Buddhi, through
the influence of Dharma and A-dharma. These are the natural
consequences of the previous changes in the transformations of Prakriti,

PREFACE.

and they reside in Aham-kara in the form of Vdsand or tendency,

and render impure the Sattva of Buddhi. The activity of Prakriti, in
the form of the disturbance of its Rajas element, is spontaneously evoked
for the purpose of working out and exhausting the stored up Vasana ; its
successive transformation is really a process of purification of the Sattva of
Buddhi. This spontaneous tendency towards purification is due to the
vicinity of Purusa.
The Samkhyas constantly hammer on the theme that no pain, no
The Nature of Purusa. suffering, no bondage ever belongs to Purusa.
Purusa is eternally free, never bound, never released. And because they
The Meaning of the thus thoroughly reveal the nature of Purusa, their
word, Samkhya. doctrine is described as the Samkhya, thoroughre vealer.
The " experience " of Purusa consists in his being the indifferent
The " Bondage " of spectator of the changes that take place in Buddhi ;
his_l!_boridage^ is nothing but the reflection^ on
him of the bondage, that is, the impurities, of Buddhi ; his " release^js
merely the removal of this reflection which, again, depends upon^the
recovery by Buddhi of its state of pristine purity, which means its dissolu r
tion into Prakriti. To say that the activity of Prakriti is for the benefit
of Purusa is, therefore, a mere figure of speech. It is really for the purifica
tion of the Sattva of Buddhi.
To think, as people generally do, that pleasure and pain, release
Is due to A-vivaka. anc l bondage really belong to Purusa, is a mistake
pure ancl simple. It is A-vidyd. A-viveka is the cause of A-vidya. And
A-viveka, non-discrimination, is the failure to discriminate Purusa from
Prakriti and her products. Many are ignorant of the very existence
of Purusa. Many are ignorant of his exact nature : some identify him
with Prakriti, some with Mal^at, some with Aham-kara, and so on.
Many, again, know the Tattvas in some form or other, but they know

them not : knowledge, in the sen^e of mere information, they have,

but no realisation, and it is realisation which matters. The Samkhya,
for this reason, enters into a detailed examination of the Tattvas, their num
ber, nature, function, effect, inter-relation, resemblance, difference, etc., an
d
The Aim of the Sam- insists on Tattva-abhyasa or the habitual contempla
tion of the Tattvas, so that they may be Sak$dtkrita or immediately known or realised. The way is also shown asL_to
how, and the means, too, whereby, to discriminate, on the one hand,
the gross Elements from the Tan-matras, the Tan-matras from the
Indriyas, and both from Aham-kara, Aham-kara from Buddhi, and Buddhi

PREFACE. xi

from Purusa, and, on the other hand, to discriminate Purusa from_ the
gross and subtle Bodies and to prevent their further identification.
The Yoga which is the practice of the Samkhya, which is the theory,
The Relation of the takes up, and starts from, these central teachings
tiT T e P ractce ya to pf its predecessor, mz. (1) All activity-all changeTheory. i s j n an( j o f Prakriti. (2) No activity no change
is in Purusa. (3) The modifications of the mind are reflected in Purusa,
and make him look like modified. (4) When the mind is calm and puri-.
fied, Purusa shines as he really is. (5) Save and except these, reflection
and its removal, bondage and release do not belong to Purusa. (6) Bond
age and release are really of Prakriti, or, more strictly speaking, of the
individualised form of its first transformation, viz., Buddhi. From the
point of view of the philosophy of the history of the Dar&inas, these are
the last words of the Samkhya.
The Samkhya also has brought the doctrine of Suksma or Lifiga
Sarira, the Subtle Body, prominently to the fore.
SubtfeBody! 1116 f the For, the purification of the Sattva of Buddhi may
not be, and, as a general rule, is not, possible in one
life, nor in one region of the Universe. But death seems to put an untimely
end to the process of purification, by destroying the gross Body, flow
then can the process of purification be continued in other lives and in other
regions ? The SA mkhya replies that it can be and is so continued by means of
the Subtile Body. It is composed of the seventeen Tattvas, beginning with
Buddhi and ending with the Tan-matras. It is produced, at the beginning
of Creation, one for each Purusa, and lasts till the time of Maha-Pralaya
or the Great Dissolution. It is altogether unconfined, such that it may
ascend to the sun dancing on its beams, and can penetrate through a
mountain. And it transmigrates from one gross Body to another, from
one region of the Universe to another, 1)eing perfumed with, and carrying
the influence of, the BhAvas or dispositions of Buddhi characterised as
virtue, knowledge, dispassion, and power, and their opposites.
The Samkhyas, again, teach a plurality of Purusas. This topic has
been very fully discussed in the Sdmkhya-PravachaThe Plurality of na _Stitram, I. 149-159, and the commentaries.

Purusas. \ t .
Therein "Vijfiana Bhiksu has mercilessly criticised
the doctrine of Non-duality maintained by some of the Vedantins, and has
sought to establish the plurality of Purusas. And Garbe, in his character
istic style, contents himself with a flippant criticism of Vijnana Bhiksu s
explanations. But Vijnana Bhiksu s criticisms are not aimed principally
against the unity of Purusas, but at those interpretations of it, according

xii PREFACE.

to which the empirical Purusas, that is, mundane Purusas, the plurality
of whom is established by irrefutable arguments, as in the Samkhya
Sastra, are reduced to mere shadows without substance. He does not so
much attack the unadulterated ArDvaitd of the Vedas and the Upanisats
as its later developments. He was fully aware of the fact that none of
the six Dantanas, for example, was, as we have hinted more than once,
a complete system of philosophy in the Western sense, but merely a cate
chism explaining, and giving a reasoned account of, some of the truths
revealed in the Vedas and Upanisats, to a particular class of students,
confining the scope of its enquiry within the province of Creation, without
attempting to solve to them the transcendental riddles of the Universe,
which, in their particular stage of mental and spiritual development, it
would have been impossible for them to grasp. Similarly, Garbe is wrong
in thinking that Vijnana Bhiksu " explains away the doctrine of absolute
monism." It is only a matter of interpretation and of stand-point ;
compare Ramanuja, Madhva, etc. For Vijnana does not hesitate to do
away even with the duality of Prakrit! and Purusa when he observes
that all the other Tattvas enter into absorption in Purusa and rest there
in a subtle form, as does energy in that which possesses it. (Vide his
Commentary on S-P-S., I. 61). For an explanation, therefore, of the
apparent contradictions in the Darsanas, one must turn to the Vedas and
Upani&ats and writings of a similar scope and character. The BhagavatGitA, for instance, declares :

I vS
In the world there are these e two Purusas only, the mutable and the
immutable. The mutable is all created things ; the intelligent experiencer
is said to be the immutable. XV. 16.
While the highest Purusa is a different one, who (in the Upanisats)
is called the Pararna-Atma, the Supreme Self, and who, presiding over
the three worlds, preserves them, as the undecaying, omniscient, omni
potent Isvara. XV. 17.
Along such lines the so-called contradictions of the Darsanas find their
reconciliation and true explanation in the higher teachings of the Upanisats.
It will probably be contended that, in the case in question, such
The Samkhya does reconciliation is impossible in view of " one of the
not deny the Existence

of God. fundamental doctrines of the genuine Samkhya, which

PREFACE. xiii

is the denial of God " (Garbe). No graver blunder has ever been
committed by any student of the JSamkhya ! The genuine Samkhya
no more denies the existence of God than does Garbe s illustrious
countryman, Emmanuel Kant, in his Critique of Pure Reason. To make
this position clear, let us paraphrase the Sdmkhya-Pravachana-Sutram
on the subject. Thus, Isvara is not a subject of proof (I. 92).
For, we must conceive irfvara as being either Mukta, free, or Baddha,
bound. He can be neither free nor bound ; because, in the former
case, being perfect, He would have nothing to fulfil by creation,
and, in the latter case, He would not possess absolute power (T. 93-94).
No doubt, in the Srutis, we find such declarations as " He is verily
the all-knower, the creator of all," and the like ; these, however,
do not allude to an eternal, uncaused Isvara (God), but are only eulogies
of such Jivas or Incarnate Selves as are going to be freed, or of the
Yogins, human as well as super-human, who have attained perfection by
the practice of Yoga (I. 95). Some say that attainment of the highest end
results through absorption into the Cause fill. 54). But this is not so,
because, as people rise up again after immersion into water, so do
Purusas, merged into Prakriti at the time of Pralaya, appear, again, at the
next Creation, as T^varas (III. 54-55). The Vedic declarations, e. g.,
"He is verily the all-knower, the creator of all," refer to such Highest
Selves (III. 56). Neither is the existence of God as Jhe moral
governor of the world, proved ; for, if_ God Himself produce the
consequences of acts, He would do so even without the aid of Karma;
on the other hand, if Mis agency in this respect be subsidiary to that
of Karma, then let Karma itself be the cause of its consequences;
what is the use of a God ? Moreover, it is impossible that God should be
the dispenser of the consequences of acts. For, His motive will be
either egoistic or altruistic. But it cannot be the latter, as it is simply
inconceivable that one acting for the, good of others, should create a world
so full of pain. Nor can it be the former; because (1) in that case, He
would possess unfulfilled desires, and, consequently, suffer pain and the
like. Thus your worldly God would be no -better than onr ffifftfipt. SftTvpa
(2) Agency cannot be established in the absence of desire, for, behind
every act, there lies an intense desire. Arid to attribute intense desire to
God would be to take away from his eternal freedom. (3; Further, desire is
a particular product of Prakriti. It cannot, therefore, naturally grow
within the Self, whether it be God or the Jiva ; it must come from the
outside. Now, it cannot be said that desire, which is an evoluteof Prakriti,
directly has connection with the Self, as it would contradict hundreds of

xiv PREFACE.

Vedic declarations to the effect that the Self is Asanga, absolutely free
from attachment or association. Neither can it be maintained that Prakriti
establishes connection of desire with the Self by induction, as it were,
through its mere proximity to it ; as this would apply equally to all the

Selves at the same time (V. 2-9). Furthermore, the above arguments
might have lost their force or relevancy, were there positive proof of the
existence of God ; but there is no such proof. For, proof is of three kinds,
viz., Perception, Inference and Testimony. Now, God certainly is not
an object of perception. Neither can He be known by Inference ; because
there is no general proposition (VyApti) whereby to infer the existence of
God, inasmuch as, Prakriti alone being the cause of the world, the law of
causation is of no avail here. And the testimony of the Veda speaks of
Prakriti as being the origin of the world, and hence does not prove the
existence of God (V. 10-12).
Thus the Sarnkhyas maintain that it cannot be proved by evidence
that an eternal, self-caused God exists ; that the ordinary meansof
proof, Perception, Inference and Testimony, fail to reach Him ; and
that there is no other means of correct knowledge on our plane of
the Universe. And when, therefore, Kapila thus declares that the
various objective arguments for the establishment of theism, viz., the
ontological, the cosmological, the teleological, and the moral, cannot stand,
and pronounces the verdict of non-proven in regard to the existence of
God, he takes up the right philosophical attitude, and there is absolutely no
justification for branding his doctrine as atheistical merely on this score.
" The notion that the existence of God is susceptible of dialectic demons
tration has been surrendered, in later times," ns Air. Fitz-Edward Hall
remarks, "by most Christian theologians of any credit: it now being, more
ordinarily, maintained that our conviction of deity, on grounds apart
from revelation, reposes solely on original consciousness, antecedent to
all proof."
Thus the Samkhya is Nir-lscara, but not Ndstika. It is not Ndstika,
atheistical, because it does not deny the existence of
Nir-Isvara and Nas- f
tika are not convertible God. It is ISir-Iscara, lit. god-less, ars it explains
all
and every fact of experience without referencejo,
and without invoking the intervention of, a divine agency. Those who
imagine that, in the Samkhya, there is a denial of God, obviously fail to
recognize the distinction between the two words, Ndstika and Nir-Isvara.
They, further, fail to bear in mind that the Sanskrit 1 svara arid the English
God are not synonymous terms. For, the opposite of Ndstika is Astika
(believer), one who believes in the existence of God, the authority of the

PREFACE. xv

Veda, immortality, and so forth. Accordingly, the Hindu Dar^anas have

been classified as being either "Astiha " or " Ndstika," and the "Nir-tsvara"
Samkhya has been always regarded as falling under the former category.
DALTONGANJ :
The 15th February, 1915. N. SINHA.

TABLE OF CONTENTS.

INTRODUCTORY.
PAGES.
The Samkhya Sastra presupposes Vairagya or Dispassion ... 1
The origin and development of Vairagya ... ... 1
Moksa or Release is achieved through Para Vairagya or Higher
Dispassion ... ... ... ... ... 1
The Samkhya is a Moksa Sastra and teaches Para Vairagya ... 1
The term " A-Dvaita " or Non-Dualism explained ... ... 2
Kapila, the father of the Samkhya, is an Avatara of Visnu ... 2
Loss of the original Samkhya Sutras ... ... ... 3
The Samkhya is the only true A-Dvaita Sastra ... ... 3
It is not in conflict with the Veda ... ... ... 3
The Samkhya versus the Nyaya and the Vaisfesika :
The latter deals with Vyavaharika or practical reality, while
the former deals with Paramarthika or ultimate reality ; hence
neither is there opposition between them, nor is the Samkhya
superfluous ... ... ... ... ... 4-5
The Samkhya versus the Vedanta and the Yoga :
The exclusion of l^vara from the Samkhya, possible reasons
for ... ... ... ... ... 5-10
The Samkhya is concerned primarily with Purusa-PrakritiViveka or Discrimination between Purusa and Prakriti, while
the Vedanta is concerned primarily with Wvara ... ... 7
The Samkhya Plurality of Self versus the* Vedanta Unity of Self :
does not necessarily imply a conflict... ... ... 10
The Samkhya-Pravachana is an elaboration of the Tattva-Samasa 11
The name " Samkhya " explained ... ... ... 11-12
The Divisions of the Samkhya $&stra ... ... ... 12
BOOK I : OF TOPICS.

Th e Supreme Good defined ... ... ... ... 12

and explained ... ... ... ... 13-14
" Threefold pain " explained . ... ... 13-14
Proof of " Duhkham anagatam," pain not-yet-come ... 15
Jivan-Mukti-Dasla and Videha-Kaivalya compared ... ... 16
How " cessation of pain " is an object of desire to Purusa ... 16-18

ii TABLE OF CONTENTS.
PAGES.
Purusa is associated with pain in the form of a reflection ... 17
This view is supported by the Vedanta : the Vedanta Theory of
Adhyasa is the same as the Samkhya Theory of Reflection ... 18
Cessation of pain is not in itself the end, but cessation of the
experience of pain is
Ordinary means are inadequate to accomplish the Supreme Good 19
They have no doubt their own uses ... ... ... 20
But these must be rejected by reasonable men .... ... 21
Also because Moksa or Eelease is the Good par excellence ... 22
Scriptural means are equally inadequate ..." ... 23
Sacrifice is^ stained with the sin of killing ... ... 24
Immortality obtained by the drinking of the Soma juice is not
eternal ... ... ... ... ... 25-26
Bondage is not natural to Purusa ... ... ... 26
Viveka or Discrimination is the means of Release :
A-Viveka or Non-Discrimination, the cause of Bondage, i.e.,
the experience of pain ... ... ... ... 26-27
Because were Bondage natural, it would be unchangeable and
consequently there can be no Release ... ... 28
The scriptures do not lay down precepts for the accomplishment
of the impossible ... ... ... ... 28
The analogy of the " white cloth " and the " seed "... ... 29

is inadmissible ... ... ... ... 30

Defect of the theory that mere disappearance of the power of pain
is Eelease, pointed out ... ... .. ... 30-31
Theories of Naimittika or conditional Bondage considered :
Bondage is not conditioned by Time ... ... ... 31
N either by Space ... ... ... ... 32
Nor by organisation ... ... ... ... 33
Because organisation is of the Body and not of Purusa ... 33
Purusa is free from Sanga or intimate association with anything 34
Bondage is not conditioned by Karma ... ... ... 34-36
How Purusa becomes aware of the modifications of the Chitta ... 36
Scripture on Bondage and Release appertaining to the Chitta
and not Purusa, explained ... ... ... 36
Nor is Prakriti the cause of Bondage to Purusa ... ... 37
No Bondage without conjunction of Prakriti ... ... 37-43
Bondage is not the effect of, but the very same as, the conjunc
tion of Prakriti ,,. ... ... ,,. 38

TABLE OF CONTENTS. ill

PAGES.
Bondage is Aupadhika or adventitious, and not real ... 39
The Vais$eika theory criticised and the real character of Purusa
explained ... ... ... ... ... 39-40
The Samkhya Theory of Bondage supported by Yoga-Sutram,
Gita, and Katha-Upanisat ... ... ... 41
By " conjunction of Prakriti" is meant the conjunction of indivi
dual Buddhis to individual Purusas ... ... 41
" Conjunction" distinguished from Non-Discrimination, Trans
formation, and Intimate Association ... ... 42
How conjunction of Prakriti with Purusa takes place ... 43
Another interpretation of " Conjunction" criticised and the

Sutrakara s meaning established ... ... ... 43

Nastika Theories of Bondage criticised :
Bondage is not caused by A-Vidya, as is asserted by the
Bauddhas ... ... ... ... ... 44-45
Bondage is not unreal ... ... ... ... 44
A-Vidya cannot be an entity ... ... ... 45-46
Genuine, distinguished from spurious, Vedanta : the Maya-Vadins are really a branch of the Vijriana-Vadins ... ... 46
The Samkhya view of A-Vidya ... ... ... 47
A-Viyda cannot be both real and unreal ... ... 47-48
Experience of Prarabdha Karma offers one more objection to
A-Vidya being the direct cause of Bondage ... ... 48
Principles governing the enumeration of Predicables stated ... 48-50
Real character of Prakriti incidentally described ... ... 50
Bondage is not caused by Vasana ... ... ... 51-56
Bondage is not momentary : Theory of Transiency of Things
controverted, and the Theory of Permanency of Things estab
lished by the fact of Recognition, l^y Scripture, etc., and by
means of the Relation of Cause and Effect ... ... 56-62
The cause of Bondage is real and not ideal: Vijnana Vada or
Bauddha Idealism criticised ... ; ... ... 62-64
Vijnana- Vada logically leads to Sftnya-Vada, or the Theory that
the World is a Void ... ... ... ... 64-66
Scriptural texts about non-existence of external things-- meaning
of " non-existence" explained ... ... ... 65-66
Origin of Vijnana-Vadin Nastikas, or Idealist Heretics ... 66
Theory of the Void criticised ... ... ... 66-71
Doubtful texts of the Sruti and Smriti explained ... ... 69-70

IV

TABLE OF CONTENTS.

Bondage is not the result of movement ...

Doubtful Srutis explained ...
Bondage is not caused by Adristam
Conjunction of Prakriti with Purusa takes place through A-Vivekaor Non-Discrimination ...
It is all the doing of Prakriti
Objections answered
Nature of A-Viveka explained and its identity with A-Vidya
shown
A-Vive.ka is not a form of Non-Existence : Nature of A-Viveka
further discussed : Agreement between the Yoga and the
Samkhya shown
How A-Viveka brings about Conjunction : Doctrines of the Yo
ga, the Nyaya and the I^vara-Gita compared
A-Viveka is eradicable by Viveka alone
Theory of Darkness discussed
Doctrines of the Yoga and the Vedanta compared ...
Discrimination between Purusa and Prakriti includes all discri
mination
" Abhimana" in Purusa of birth, etc., explained ...
The Bondage of Purusa is merely verbal ... ...
Immutability of Purusa and Reflectional Theories of Bondage
and Release defended ...
Bondage is not removeable by mere Learning or Reasoning, but
by Spiritual Intuition of the truth about Purusa and Prakriti
Existence of Prakriti, etc., defended :
Inference also is an instrument of right knowledge
Karika on Sources of Human Knowledge quoted ...
The Twenty five Tattvas or Principles enumerated : The order
of their evolution and their inter-relation as cause and effect
shown: Prakriti defined...
Sattva, etc., are substances : Why they are called Gunas.
in the Vaisesika sense of the word ...
Nature of Prakriti and her relation to the Gunas explained
Two meanings of the word Prakriti : one technical and
other general, explained
The enumeration of the Tattvas is definite and exhaustive
Enumeration of Predicables in different Systems of Thought
justified on the principle laid down in the Bhagavatam

Not

the

PAGES.
71-74
73-74
75-76
77-82
78
79
79

80
80*82
82-86
82-83
84-85
86-88
88
88-91
89-90
91-92
92-93
93

93-98
94-95
94
94
96
96-97

TABLE OF CONTENTS.

The Samkhya enumeration has the support of the Upanisats

Garbha, Pra&ia, and Maitreya
Scriptural declaration of one reality, without a second, ex
plained
Difference between Theistic and Non-Theistic Theories pointed
out
Proof of the existence of the Tan-matras
Nature of Tan-matras explained : Visnu-Puranam cited in
support
Process of inference of Tan-matras exhibited
Visnu-Punlnam on the nature of Prakriti quoted ...
How the Tan-matras are evolved : a doubtful Sloka of the
Visnu-Puranam on this point explained
Proof of Ahamkara
Nature of Ahamkara explained
Process of inference of Ahamkara exhibited
Chhandogya Upanisat VI. ii. 3 quoted in support ...
Objections answered : Yoga-Sutram II. 22 quoted ...
Proof of the Antah-karana Buddhi
The process of inference of Buddhi exhibited
A corroborative argument stated
Brihat-Aranyaka and Chhandogya Upanisats quoted in support
Threefold uses of the Antah-karana explained and justified
by reference to the Linga-Puranam, the Vedanta-Sutram and
the Yoga- Vasistha-Ra may anam
Proof of Prakriti
The process of inference of Prakfiti exhibited
A favourable argument stated
Authority of the Veda and Smriti referred to
An ob j ection answered
Pleasure cognised by Buddhi and Pleasure inherent in Buddhi,
distinguished
The order of evolution defended against that of the Logicians :
The futility of mere reasoning, unsupported by Scripture,
shown
Proof of Purusa
The process of inference of Purusa exhibited
Yoga-Sutram IV. 24 explained and distinguished ...
Favourable arguments stated

PAGES.
97-98
98
98
99-101
99
100
100
101
102-103
102
102
102
103
103-105
104
104
101

104-105
106-108
106
106
106
106-107
107

107-108
108-111
109
109
110

VI

TABLE OF CONTENTS.

PAGES.
Visnu-Puranam I. iv. 51 and I. ii. 33 compared ... ... 110
Prakriti, the Boot Cause, is root-less ... ,.. ... Ill
The point argued : Prakriti is merely the name given to the
original starting point of evolution ... ... ... 111-112
The Nyaya, the Sarnkhya, and the Vedanta doctrines compared... 112-115
Scriptural texts about " production " of Prakriti and Purusa
explained :" production " is in a derivative sense ... 112-114
Prakriti and A-Vidya distinguished : doubtful scriptures ex
plained ... ... ... ... ... 114-115
Only the most competent can realise the truth taught :
three classes of Adhikarins described ... ... 115-116
From Prakriti, the first evolute is Mahat, also called Buddhi and
Manas ... ... ... ... ... 116-117
The next is Ahamkara ... ... .... ... 117
The rest spring from Ahamkara ... ... ... 117
But by the chain of causation the primary causality of Prakriti
remains unimpaired ... ... ... ... 118
Why Prakriti, and not Purusa, is the material cause ... 118-120
Argument in favour of Purusa s never undergoing transfor
mation, succinctly stated ... ... ... 119
Prakriti is all pervading ... ... ... ... 1 20-1 2 1
" All pervading "-ness explained ... ... ... 121
The Veda supports the theory that Prakriti is the cause of all
things and is all-pervading ... r.. ... 121-122
Ex nihilo nihil fit ... ... ... ... 122
The world is not unreal ... ... ... ... 122-124
Doubtful Chhandogya text VI. i. 4 explained ... ... 123
Unreality of the World refuted by the Vedanta-Sutram 11. ii.
28-29 ... ... , ... ... ... 124
Brihat-Aranyaka-UpamBat II. iii. 6 does not negate the reality of

the World : Of. the Vedanta-Sutram III. ii. 22 ... ... 124
Why nothing can come out of nothing ... ... ... 124-125
Karma, A-Vidya, etc., cannot be the material cause of the world... 125-126
Ritual observances cannot become the cause of Release ... 126-127
Samkhya-Pravachana-Sutram I. 2 and 6 further explained ... 126-127
The result of Karma is not permanent : Chhandogya-Upanisat
VII. i. 6 quoted in support ... ... ... 127
Doubtful $ruti, Kalagni-Rudra-Upanisat 2, e.g., explained ... 128
Freedom from Samsara is not the result of Karma ... ... 128-129

TABLE OF CONTENTS.

vn

PAGES.
The result of Niskama Karma also is equally transitory ... 129-131
Kaivalya-Upanisat I. 2 quoted in support ... ... 130
Release producible by knowledge is not perishable ... ... 131-132
Prama or Right Cognition and Pramana or Instrument of Right
Cognition, defined : Pramana is threefold ... ... 132-136
Right Knowledge resides in Purusa ... ... ... 133
The process of knowing rightty described ... ... 134
Object of Cognition discussed ... .., ... 135-136
Three kinds of Pramana sufficient ... ... .. 137-138
Perception defined ... ... ... ... 138-139
Perception by Yogins ... ... ... ... 140-142
Contact of Buddhi with Objects is the cause of perception ... 141
Perception is not necessarily dependent upon external Senses ... 142
IjJvara is not an object of perception ... ... ... 142-143
In what sense there can be perpetual cognition of fcvara ... 143

Why the existence of IsJvara is above proof ... ... 143-141

Texts which declare l^vara, explained ... ... ... 144-145
The influence of Purusa upon Prakriti is through proximity ... 145-146
Chhandogya-Upanisat VI. ii. 3 explained ... ... 145
Kfirma-Puranam on Unconscious Creation quoted ... ... 145
The influence of Jivas also is through proximity ... ... 147
Jiva defined ... ... ... ... ... 147
Vedic declarations vindicated ... ... ... 147-148
Actual agency belongs to the Antah-karana ... ... 148-152
How Purusa illuminates the Antah-karana ... ... 149
How Buddhi and Self are mutually reflected in each other ... 149
Reflection of Consciousness in Buddhi makes Self-Consciousness
possible ... ... ... ... ... 150
Reflection of Buddhi in Consciousness makes cognition of
objects possible ... ... ... ... 150
Theory of Mutual Reflection of Buddhi and Consciousness estab
lished by Vyasa in the Yoga-Bhasy am ... ... 150
Opposite theories criticised ... ... ... 151-152
Definition of Inference ... ... ... ... 152-153
Division of Inference ... ... ... ... 152
Word or Verbal Testimony defined ... ... ... 153
Necessity of Pramana in the Samkhya Sastra ... ... 153-154
Proof of Prakriti and Purusa is by means of Samanyato Drista
Inference ... ... ... ... ... 154-156

Vlll

TABLE OF CONTENTS.

PAGES,
"Purva-vat," "Sesa-vat" and " Samanyato Drista " Inference
described ... ... .., ... ... 155

Process of inference of Prakriti and Purusa exhibited ..; 155-156

The end of Bhoga is in Consciousness ... ... ... 156-157
Two meanings of the word " Bhoga " distinguished ... 157
He who does not act, may still enjoy the fruit ... ... 157-158
The notion that Purusa is the Experiencer is due to A-Viveka ... 158-159
The fruit of Knowledge is absence of Pleasure and Pain ... .160
Mere non-perception does not prove non-existence ... ... 160-162
Karika VII, on causes of non- perception, quoted ... ... 161
Non-apprehension of Prakriti and Purusa by the Senses is due to
their extreme fineness ... ... ... ... 162
Proof of the subtlety of Prakriti, etc. ... ... ... 163
An objection answered ... ... ... ... 163-165
Proofs of the Theory of Existent Effects ... ... 165-17 1
A Vaitfesika theory refuted ... ... ... ... 168
Cause and Effect are identical : The Gita and the Upanisats
Brihat-Aranyaka, Chhandogya, and Maitri quoted in support :
Karika IX referred to ... ... ... ... 170-171
A doubt raised as to how the existent can be said to be produced ... 171-172
The doubt removed : " Production " is only manifestation ... 172-173
"Manifestation" described... ... ... ... 172-173
" Destruction" is only dissolution into the cause ... ... 173-175
Re-manifestation of the same thing after dissolution, refuted ... 174
Existence of things past and gone and of things not-yet-cometo-pass, proved by perception of the Yogin ... ... 174
Theory of Manifestation defended ... ... ... 174-175
" Existence " and " Non-Existence " explained ... ... 175
The Theory of Manifestation does not entail non-finality ... 175-176
When non-finality is no fault ... ... ... 176
Creation by Will ... ... ... ... 175
The theory of the Manifestation of the existent, further defended 177-178
The rival Theory of the Production of the Non-Existent criticised 177

The two reconciled ... ... ... ... 173

Effect defined : Properties common to all effects ... ... 178-180
Different meanings of the word " Linga " mentioned ... 179
Proof of the existence of the effect as separate from the cause ... 180-182
Properties common to Prakriti and her products ... ... 182-183
The Stitra supplemented by Karika XI 182

TABLE OF CONTENTS.

IX

PAGES.
Karika X on difference of properties between Prakrit! and her
products quoted ... ... ... ... 183
Unity and infinity of Prakrit! explained and supported by
Visnu-Puranam II. vii. 25-26 ... ... ... 183
Points of dissimilarity among the Gunas ... ... 183-185
The text supplemented by a quotation from Pafichasikha .... 184
The Gunas are substances ... ... ... ... 184
They are infinite ... ... ... ... 185
Similarity and dissimilarity among the Gunas ... ... 185-187
Karika XIII compared ... ... ... ... 186
Samkhya and Vaisfesika doctrines compared ... ... 187
Proof that Mahat, etc , are effects ... ... ... 187-191
Buddhi, etc., are nourished with food : Chhandogya-Upanisat
VI. vii. 6 and Yoga-Sutram IV. 2 quoted in support ... 189
Karika XV. compared ... ... ... ... 190
Ground of in ference of cause from effect stated ... ... 191-192
The process of inference exhibited ... ... ... 192
The manifested is the mark of inference of the unmanifested ... 192-193
The existence of Prakrit! cannot be ignored ... ... 193

The existence of Purusa requires no proof ... ... 193-195

Intention of Sutra I. 66 explained ... ... ... 195
Purusa is something different from Prakrit! and her products .,. 195
Reasons for the above ... ... ... ... 195-199
Nature of Purusa is Light or 1 Humiliation ... ... 200-201
This view is supported by the Veda and Smriti ... ... 200
The opposite Vaise&ka theory discredited ... ... 200
Consciousness is not an attribute, but the essence, of Purusa ... 201-203
That the Self is devoid of attributes, proved ... ... 202
Description of the Sva-rupa of the Self, quoted from the YogaVajftstha-Ramayanam ... ... ... ... 203
The Sruti is higher evidence than Perception ... ... 203-205
Purusa s freedom from attributes proved by the Upanisats
Brihat-Aranyaka IV. iii. 15 and Svetasvatara VI. 11 and by
the Vedanta-Sara ... ... ... ... 203-204
Contradictory Srutis : their value : Rule of interpretation of
Vedic texts ... ... ... ... ... 204
Purusa is merely the Witness ... ... ... 205-207
Svapna or Dream and Susupti or Deep Sleep described ... 206
Proof of Plurality of Purusas ... ... ... 207-208

TABLE OF CONTENTS.

The Vedanta doctrine of Unity criticised

The Vedanta interpretation of certain Vedic texts discarded ...
The doctrine of Aropa of the pseudo-Vedantins discredited
The Vedanta-Sutram has nowhere declared the unity of the
Self
The Vedanta-Sutram I. i. 21-22 and II. iii. 41 establish differ
ence
The Vedanta doctrines of Avachchheda and Pratibimba must

be rejected, and the Samkhya doctrine of Multiplicity

accepted : Rule as to solution of doubts in philosophical and
other matters stated
The Samkhya Theory is not in conflict with the oruti and
Smriti
Upanisats Chhandogya VI. ii. 1, Katha IV. x. 11, BrahmaBindu 11 and 12, Aitareya I. i. 1, explained
The Samkhya Theory supported by the Vedanta-Sutram III. ii,
33, Katha Upanisat IV. 15 and Mundaka-Upanisat III. i. 3
and also by Smriti
Denotation of " That " in " Thou art That "
Unity is the popular conception which the druti, Smriti, etc.,
have taken the trouble to chasten by declarations of Plurality
What is condemned by the Taittiriya-Upanisat II. 7 is not
plurality of individual Selves essentially alike one another ...
The Vedic declarations of Avachchheda or separation and of
Pratibimba or reflection, explained with the help of XathaUpanisatV. 10
Plurality of Purusas further established
Those who have eyes to see, can see the oneness of form among the
Selves
Non-Duality is disproved by recorded cases of Release
The Neo-Vedantins are verily a sect of the Bauddhas
Release of Vamadeva is absolute
As it has been, so will it be ...
^urusas are ever uniform ...
Character of being witness is compatible with uniformity
Purusa is witness (Saksi) of Buddhi alone, and the seer (Drasfta)
of all the rest
Purusa is for ever released
Purusa is indifferent

PAGES.
208-216
212
215
215
215

216

216-221
216-217
219
219
220
220

220-221
221-222
222-223
223-224
224
224-225
225-226
226-227
227-228
228
228-229
229

TABLE OF CONTENTS.

XI

PAGES.
Seeming agency o/ Purusa is due to influence of Buddhi ... 229-230
Karika XXII on the same subject, compared ... ... 230
The title " Samkhya-Pravachana-Sutram " explained ... 230
BOOK II : OF THE EVOLUTIONS OF PRAKRITI.
The Purpose of Creation ... ... ... ... 231-234
Kinds of Vairtigya or Dispassion stated and explained ... 232
Pain not-yet-come is of twentyone varieties ... ... 232
A-Vidya is destructible by means of Vidya, ... ... 233
The Higher and the Lower Self : their proof ... ... 233-234

The Cause of Successive Creation ... ... ... 234-235

Who are Adhikarins or fit for Release ... .., ... 234
Vairagya cannot grow in a single Creation ... ... 235-236
The Rule of Individuals ... ... ... ... 236
Proof of the Theory of Adhyasa or fictitious attribution (e.g.,
of Bondage, Release, etc,.) in regard to Purusa ... ... 237-238
Doubtful Sruti, Taittiriya-Upanisat II. 1. explained ... 237
Reality of the creative agency of Prakriti proved ... ... 238-239
Knowledge and Ignorance are the sole determinants of Release
and Bondage ... ... ... ... ..* 239-240
How the activity of Prakriti ceases automatically in the case of
a Purusa possessing discriminative knowledge ... ... 240
The Theory of Adhyasa further argued ... ... 240-241
The instrumental cause of Creation is Raga or Passion ... 241-242
The order of Creation ... ... ... ... 242-244
Taittiriya-Upanisat II. 1, which mentions a different order of
evolution, considered in the light of Mundaka-Upanisat II. i. 3,
Pradna-Upanisat VI. 4, and the Vedanta-Sutram II. iii. 14 243-244
The origination of Mahat, etc., is not fortheir own sake ... 244-245
Theory of Space and Time : they are forms of AkajJa ... 245-246
Space and Time, unlimited and limited ... ... 246
Definition of Buddhi ... ... ... ... 246-247
Different uses of the word " Mahat " explained ... ... 247
elation of individual Buddhis to the Mahat Tattva ... 247
Products of Mahat ... ... ... ... 247-248
How contrary products arise from the same Tattva Mahat ... 248-249
Every Purusa is an Ii^vara ... ... ... ... 248
Definition of Ahamkara ... ... ... ... 249-250
Products rf Ahamkara ... ... ... ... 250-25]

XI 1

TABLE OF CONTENTS.

PAGES.
How the Senses and Objects were produced in the primary
creation ... ... ... ... ... 250
Origin of Manas ... ... ... ... 251-252
Production of the external Indriyas and the Tan-Matras ... 251
The Devas of the Indriyas ... ... ... ... 252
The Indriyas are eleven in number ... ... ... 252-253
The Indriyas are not formed out of the Bhutas or Elements ... 253-254
Doubtful Srutis explained ... ... ... ... 254-255
The Indriyas are n ot eternal ... ... ... 255-256
The Indriyas are not the same as their physiological counterparts 256
There is not one, but many Indriyas ... ... ... 256-257
Conception must not be allowed to stand against Positive Evidence 257
Definition of Manas ... ... ... ... 257-258
Diverse functions of Manas explained ... ... ,. 258-259
The Objects of the Indriyas ... ... ... ... 259
Purusa is different from the Indriya ... ... ... 259-261
The In ternal Indriyas distinguished ... ... ... 261-262
Their resemblance ... ... ... ... 262-263
Prana or Life-Breath is not Air : why it is called Air ... 263
The modifications of the Indriyas are simultaneous as well as
successive ... ... ... ... ... 264-265
Cognition called Alochana described ... ... ... 265
Aniruddha s interpretation of Sutram II. 32 criticised ... 265
Number and character of the Modifications ... ... 266-267
The Sva-rupa of Purusa indicated ... ... ... 267-268
Above illustrated ... ... ... ... 268

What mo ves the Indriyas to operate ... ... ... 268-269

Above illustrated ... ... ... ... 269
The number of the Instruments >- ... ... ... 270
Why the Indriyas are called Instruments ... ... 270-271
Pre-eminence of Buddhi illustrated ... ... ... 271-272
Why Buddhi is the principal ... ... ... 272-273
Recollection is not spontaneous to Purusa ... ... 273-274
Relativity of the condition of being principal and secondary ... 274
Why one particular Buddhi and not another acts
for the benefit of one particular Purusa, and not of another ... 274-276
In what sense Karma is said to belong to Purusa ... ... 275
Aniruddha s dictum that Karma is of Purusa reflected in Buddhi,
criticised 275-276

TABLE OF CONTENTS.

Xlll

PAGES.
The Topic of the pre-eminence of Buddhi concluded ... 276-277
Nimiber of the components of the Linga-Deha ... ... 277
BOOK III : OF DISPASSION.
Origin of the Gross Elements ... ... ... 278
Origin of the Body ... ... ... ... 279
Origin of Samsara ... ... ... ... 279-280
Limit of Samsara ... ... ... . . , 280-281
Purusa is ever free from Experience ... ... ... 281-282
The Gross and the Subtle Body distinguished ... ... 282-283
Experience may take place during transmigration also ... 283
The Subtle, and not the Gross, Body causes experience to Purusa... 283-284

Constitution of the Subtle Body ... ... ... 284-286

The Subtle Body distinguished as being the container arid the
contained ... ... ... ... ... 284
The constituents of the Subtle Body are seventeen, and not
eighteen in number ... ... ... ... 285
Aniruddha s interpretation of the Sutram III. 9 criticised ... 285
How from one single Subtle Body manifold individuals arise ... 286-287
Why the Gross Organism is called a Body ... ... 287-288
" Body " means the House of Experience ... ... 287
Body is threefold : Linga-Deha, Adhisthana-Deha, and SthulaDeha ... ... ... ... ... 288
Proof of Adhisthana or Vehicular Body ... ... 288-290
An objection answered ... ... ... ... 290-291
The size of the Linga-Sarira is atomic ... ... ... 291-292
Another proof of the finiteness of the Linga-Sarira ... ... 293
Cause of migration of the Linga Sarira ... .. -... 293-294
Origin of the Gross Body ... ... ... ... 294
Contrary opinions stated and explained ... ... ... 294-295
Consciousness is not a natural product of the organisation of the
Body ... ... ... ... ... 295-296
An objection answered ... ... ... ... 297-298
Why the Linga-Sarira takes a Gross Body : the cause of Release ... 298-299
Cause of Bondage ... ... ... ... 299
Knowledge is the sole and independent cause of Release ... 299-300
Sveta^vatara-Upanisat III. 8, quoted in support ... ... 300
Doubtful Sruti, lf!a-Upanisat XL explained ... ... 300
Futility of [the co-operatioji of knowledge and Action illustrated ... 301-302

XIV

TABLE OF CONTENTS.

PAGES.
Our conception of the Object of Worship is faulty ... ... 302
Wherein it is faulty ... ... ... ... 303-304
Fruit of Worship ... ... ... 304
Sources of Knowledge :
Dliy ana is cessation of Raga ... ... ... 304-305
Dhyana includes Dharana and Samadhi also ... ... 305
How consummation of Dhyana is reached ... ... 305-306
" Samprajnata " and " A-Samprajnata " Yoga explained ... 305-306
Practices conducive to Dhyana ... ... ... 306-307
Dharana described ... ... ... ... 307-308
" Dharana " here means Pranayama ... ... ... 307
Asana described ... ... ... 308
Sva-Karma described ... .. ... ... 309
Other means of Dhyana ... ... ... ... 309-310
Nuture of Viparyaya or Mistake described ... ... 310-312
A-Sakti or Incapacity which is the cause of Mistake, is of twentyeight sorts ... ... ... ... ... 311-312
Tusfci or Complacency is ninefold ... ... ... 312
Siddhi or Perfection is eightfold ... ... ... 312
Minor sub-divisions of Mistake : sixty-two in number ... 312-314
Minor sub-divisions of Incapacity ... ... ... 314-315
Divisions of Complacency explained ... ... ... 315-319
Divisions of Perfection explained ... ... ... 319-321
The other so-called Perfections are not real ... ... 322-323
Vyasti or Specific Creation described ... ... ... 323-324
Bhautika Sarga or Elemental Creation also is for the sake of
Purusa ... ... ... ... ... 324-325
The Higher, the Lower, and the Middle World described ... 325-326

Cause of the above differences in Creation ... ... 326

The Higher Worlds cannot be the Supreme Good .., ... 326-327
There is pain in the Higher Worlds also ... ... 327
Dissolution into Prakriti is not the Supreme Good ... ... 327-329
Re-birth after absorption into Prakriti accounted for ... 329-330
Prakriti s independence how maintained ... ... 329
Proof of re-appearance, after absorption into Prakriti ... 330-331
The Samkhya conception of Adi Purusa and l^vara ... 330
In what sense the Samkhya denies Isvara ... ... 331-332
Creation by Prakriti is for the release of Purusa ... ... 333-334
Prakriti s interest is bound up with that of Purusa ... 334

TABLE OF CONTENTS.

PAGES.
Prakrit! acts spontaneously for the benefit of Purusa . . . 334-335
Spontaneous activity further illustrated ... ... 335
A ctivity of Prakrit! is natural ... ... ... 336
Spontaneity of Prakrit! is necessary ... ... ... 336-337
Cessation of her activity is also spontaneous ... ... 337
Atyantika Pralaya, or Final Dissolution described ... ... 337
Release of one does not involve release of all ... ... 338-339
Doubtful Sruti, ^veta^vatara-Upanisat I. 10, explained ... 338
Release consists in what ... ... ... ... 339
How Prakriti affects one Purusa and does not affect another ... 339-341
The " Error of snake in respect to a rope " explained ... 341
The above dual character of Prakriti supported ... ... 341-342
Prakriti s selection, how determined ... ... ... 342-343
Hoiv Prakriti ceases to act : the analogy of the fair dancer ... 343-344
Relation of Bondage and Release to Purusa ... ... 345

Bondage and Release really are of Prakriti ... ... 345-346

How Prakriti binds and releases herself ... , . . 346-347
A-Viveka or N on Discrimination itself is not Bondage ... 347-348
How development of Viveka or Discrimination is possible ... 348-352
An exception to the rule laid down ... ... ... 352
Pure Viveka alone is the cause of Release ... ... 352-354
A-Samprajnata Yoga is the means of perfect development of
Viveka ... ... ... ... ... 353
The case of Jivan-Mukta considered ... ... ... 354
Proofs of Release-in-life ... ... ... 354-356
Definition of Jivan-Mukta quoted from the Naradiya Smriti ... 356
The Jivan-Muktas only can be spiritual guides ... ... 355
Worldly existence after Release explained ... ... 356-357
How retention of Body even after Release is rendered unvoidable. . . 357-359
Viveka is the only means of Release ... ... ... 359-360
BOOK IV : OF FABLES.
Instruction is necessary : Story of the abandoned Prince ... 361-362
Instruction, to be effective, need not be directly imparted : Story
of the Pidticha ... ... ... ... 362-363
Inculcation also is necessary : Story of Svetaketu ... ... 363
The instructor need not necessarily be a spiritual guide - Story
of the Father and the Son ... ... ... 363-364
All worldly pleasure is alloyed with pain : Story of the Hawk . , . 364-365

XVI

TABLE OF CONTENTS.

PAGES.
Things avoidable must be avoided : Story of the Snalte and the

Slough ... ... ... ... ... 365

Penance necessary for prohibited acts done : Story of the Ampu
tated Hand ... ... ... ... ... 365-366
Thoughts uncongenial to Release, to be avoided : Story of
Bharata ... ... ... ... ~ 366-367
Company is to be avoided : Story of the Girl and her Bracelets 367
Hope is to be abandoned : Story of Pingala ... ... 368-369
The innate pleasure of the Chitta ... ... ... 368-369
Exertion is needless : Example of the Snake ... ... 369
In study, discrimination is necessary : Example of the Bee . . . 369-370
Concentration of mind necessary : Story of the Arrow-maker ... 370-371
Rules are not to be transgressed : Experience in life ... 371-373
Brahmacharin defined ... ... ... .. 372
Who are the Pasandas ... ... ... ... 372
For getf ulness of Rules is also harmful : Story of the SheFrog ... ... ... ... ... 373-374
Instruction is to be supplemented by Reflection : Story of Indra
and Virochana ... ... .<. ... 374-375
Time also is a factor in the attainment of Release ... ... 375-376
There is no rule as to the limit of Time required :
Story of Vamadeva ... ... ... ... 376-377
Inferior means also are useful in their own way : Example of
the performers of sacrifices ... ... ... 377-378
Although they fail to secure permanent release ... ... 378-380
Vairagya is the only means of Knowledge : Story of the Swan
and Milk ... ... ... ... ... 380
Benefit of excellent company: Story of Alarka and Dattatreya 380-381
Association with worldly-minded people is to be shunned : Story
of the Parrot ... ... ... ... 381
Bondage results from connection with the Guna : Story of the
Parrot ... ... ... ... ... 382
Passion is not appeased by enjoyment: Story of Saubhari ... 382-383

But through seeing the faults of Prakriti ... ... 383-384

Faults disqualify even for instruction : Story of Aja ... 384
Example of the dirty mirror ... ... ... 384-385
Knowledge necessarily is not perfect Knowledge : Example of
the lotus ... ... ... ... .., 385-386
Release is above Lordliness ... ... ... ... 386-387

TABLE OF CONTENTS.

XVll

BOOK V : OF THE DEMOLITION OF COUNTER-THEORIES.

PAGES.
Performance of Mangala is necessary ... ... .. 388
Itfoara as the Creator of the World is not proved ... ... 389-390
The facts are satisfactorily explained by Karma ... ... 389
I^vara as the Moral Governor of the World is not proved ... 390-394
There is no proof of an eternal Isvara ... ... ... 394-395
Inference of Irfvara is impossible ... ... ... 395-396
There is no Sabda in regard to Irfvara as Creator ... ... 396-397
Doubtful Chhdiidogya-Upanisat VI. ii. 3 explained ... 397
A-Vidya does not belong to Purusa ... ... ... 398-400
Samsara is not without beginning ... ... ... 399
The nature of A- Vidy a discussed ... ... ... 400-402
In any case, A-Vidya cannot be without beginning ... ... 403
The causality of Dharina in Creation ... ... ... 404
Proofs of DLarma ... ... ... ... 404-405
Perception is not the sole proof of existence ... ... 405
Proof of A-Dharma ... ... ... ... 405-406
Arthapatti is not the proof of Dharma ... ... ... 406-407

Dliarma, etc., are attributes of the Antab-Karaua ... ... 407

The existence of the Gunas, etc., has nowhere been absolutely
denied . Doubtful scriptures explained ... ... 407-409
Reality of Objective Existence is established by proof ... 409-411
Vydpti or Logical Pervasion cannot be grasped from a single
instance ... ... ... ... ... 411-412
Vyapti defined ... ... ... ... 412-413
Vyapti is not a separate Tattva ... ... 413-414
The View of the Acharyas on Vyapti ... ... 414-415
The View of Panchaettkha ... ... ... ... 415
Vyapti is not a power inherent in the essence of the thing ... 415-419
Relation of Word and Object .*.. ... ... 419-420
Proofs of the Relation of Word and Object ... ... 420-421
W ord does not refer to acts only ... ... ... 421-422
Probative force of Vidhis, Artluivfidas and Mantras considered... 421
Words Kfirya-para and A-Karya-para, Sadhya-para and Siddliapara ... ... ... ... 422
Words convey the same in scriptural as in secular literature ... 423
An objection stated ... ... ... 423-424
Answer : The Vedic objects are not absolutely supra-sensuous ... 425-426
How there can be intuition of supra-sensuous objects ... 426

XV111

TABLE OF CONTENTS.

PAGES.
Power to denote objects is inherent in Vedic words ... ... 426-427
Proof of the power of Vedic words to denote objects ... 427
The Veda is not eternal ... ... ... ... 428
The Veda is not the work of a person ... ... ... 428-429

But still it is not eternal ... ... ... ... 430-431

Meaning of the term "Pauruseya" ... ... .... 431-432
The Veda itself is proof of its own authority ... ... 432-433
Reality of Objective W orld further established ... ... 434
Object of cognition in cases of illusion not absolutely non
existent ... ... ... ... ... 434
Neither is the Objective World absolutely real ... ... 434-435
The World cannot be something else than real and unreal ... 435-437
Nor is the World a reflection of ivhat it is not ... ... 437-438
The World is both existent and non-existent ... ... 439-440
The Theory of Sphota refuted ... ... ... 441-442
Varnas or Letters are not eternal ... ... ... 442
An objection answered ... ... ... ... 442-443
Non-Duality of the Self refuted ... ... ... 444-445
Unity of the Self and the Non-Self contradicted by Perception ... 445-446
Qi utis on Non-Duality explained ... ... ... 446-447
On the Theory of Non-Duality there can be no material cause of
theioorld ... ... ... ... ... 447-449
The Samkhya and the Vedanta compared ... ... 448-449
Pseudo-Vedantins condemned ... ... ... 449
The Self is nob Ananda or Bliss ... ... ... 449-452
Conflicting Srutis compared : Rule of Interpretation : Place of
Reasoning ... ... ... ... ... 452
The Sruti on Ananda is metaphorical ... ... ... 452-453
The purpose of such metaphorical ferutis ... ... 453-454
The Theory that Manas is all-pervading, refuted ... ... 454
Argument in support of the above ... ... 455
Manas is not partless ... ... ... ... 455-456
Objects eternal and non-eternal, distinguished ... ... 456
Eternality of Prakrit! and Purusa defended ... ... 456-457

Doubtful Sruti, SvetaJ^vatara-Upanisat IV. 10, explained ... 457

Eel ease is not manifestation of Ananda... ... ... 457-458
Eelease is not the elimination of particular attributes ... 458-459
Neither is it the attainment of particular Worlds ... ... 459-460
It is not the cessation of connection with objects ... ... 460

TABLE OF CONTENTS.

xix

PAGFS.
Total extinction of the Self is not Release ... ... 460-461
The Void is not Release ... ... ... 461
It is not the possession of excellent enjoyables ... ... 462
It is not the absorption of the Jiva into Brahman ... ... 462-463
It is not the acquisition of supernatural powers ... ... 463
It is not the attainment of supreme power ... ... 463-464
The Indriyas are not the products of the Elements ... ... 464
Release is not attained through the knowledge of the Six Predicables of the Vaisesikas ... ... ... ... 465-466
Neither through the knowledge of the Sixteen PredicaUes of the
Naiyayikas ... ... ... ... ... 466-468
The Ultimate Atoms of the Vaisesikas cannot be eternal ... 469-470
The Sruti is against them ... ... ... ... 469
Manu-Samhita I. 27, quoted and explained ... ... 469
The Atoms are not partless ... ... ... ... 470
The Tan-matras are the parts of the Atoms ... ... 479
The VaiSesika Theory of Visual Perception criticised ... 471
Magnitude is not fourfold, as maintained by the VaiSesikas ... 471-472
.The Va\Qfiik&Theory of Eternal Genus criticised ... ... 472-473

Genus exists ... ... ... ... 473-474

Genus is not a negative conception ... ... 474-475
Similarity is not a separate Tattva . . . 475
Neither is it an inherent power of the thing ... ... 476
Tt is not the relation of Names and Things ... ... 476-477
Because their relation is non-eternal ... ... ... 477
It cannot be from eternity ... ... ... ... 477-478
The Samavfiya or Combination of the Vaisesikas does not exist ... 478-479
Because there is no proof of it ... ... 479-480
Aniruddha s interpretation criticised t ... ... ... 480
Motion is perceptible also ... ... 481-482
The Body is not composed of five Elements ... ... 482-483
The Body is composed of one Element only ... 483
Body is not necessarily gross ... 483-485
Meaning of Ativahika Body ... ... ... 484
Meaning of Body ... ... ... 484
Proof of Ativahika Body ... ... ... ... 484
How the Senses illuminate objects ... ... ... 485-487
In what sense the Senses are the revealers of objects ... 487
The Eye is not formed of Light ... ... ... 487-488
Proof of the Vritti ormodification of the Senses ... ... 488

XX

TABLE OF CONTENTS.

PAGES.
Nature of the modification of the Senses described ... ... 488-489
The modification may be a quality as well as a substance ... 490-491
Ahamkara is everywhere the uniform cause of the Senses ... 491

A doubtful $ruti explained ... ... ... 491-492

Varieties of the Gross Body. . . ... ... ... 492-493
Earth is the only material of the Gross Body ... ... 493 494
Prana is not the originant of the Body ... ... ... 494-41)5
Prana is a modification of the Indriyas... ... ... 495
The Building of the Body is due to the Self ... ... 495-496
The superintendence of the Self is relative and not absolute ... 496-497
Purusas are ever free ... ... ... ... 497-499
Uses of the word Brahman in the Samkhya and the Vedanta ... 498
Release distinguished from Deep Sleep and Trance ... 499-500
The reality of Release demonstrated ... ... ... 500-501
Vasana is powerless during Deep Sleep ... ... ... 501-503
Release in life defended ... ... .... ... 503-504
Theory of Samskara ... ... ... ... ... 504
The Vegetable Kingdom also is a Field of Experience ... 504 506
The evidence of the $ruti, Ohhandogya-Upanisat VI. xi. I ... 505
The evidence of the Smriti ... ... ... ... 506
The vegetables are not moral agents ... ... ... 506-507
Three principal kinds of Body : Karma-Deha, Upabhoga-Deha,
and Ubhaya-Deha ... ... ... 507-508
A fourth kind of Body ... ... ... ... 508
Eternality of individual Buddhi refuted ... ... ... 509-510
Yogic Perfections defended ... ... ... ... 510
Consciousness cannot be a product of the Elements ... ... 511-512
BOOK VI : OF THE RECAPITULATION OF TEACHINGS.
The Self exists ... ... ... 513
It is different from the Body and the rest ... ... ... 514-517
How Pur usa s aim is fulfilled ... ... ... ... 1)1 7
Pain is more intense than Pleasure ... ... ... 517-518
Pleasure is rare ... ... ... ... ... 518-519

All pleasure is alloyed with pain ... ... ... ... 519
All is pain : Yoga-Sutram II. 15 quoted ... ... ... 519
The aim of Purusa is twofold : pleasure and absence of pain ... 520
A doubt raised and solved ... ... ... ... 520-522
A-Viveka is from eternity ... ... ... .. 522-523
But it is not eternal ... ... ... ... ... 523
Ths cause of the annihilation of A-Viveka ... 523-524

TABLE OP CONTENTS.

xxi

PAGES.
Proof that Viveka is the only destroyer of A-Viveka ... ... 524-525
A-Viveka ?s the sole cause of Bondage ... ..". ... 525
Bondage does not over again befall the released one ... ... 525-520
Defects in the opposite mew, pointed out ... ... ... 526-527
Nature, of Release ... 527-528
Conflict with the Veda avoided 528-529
Adhikarins are of three classes . . ... ... 529
Utility of other means of Knowledge than Hearing ... ... 530
Misconception about Yogic Posture removed ... ... ... 530
Dhyana defined ... ... ... ... ... 531
Defence of Yoga ... ... ... 531-532
A-Viveka is the cause of Upardga in Purusa ... ... ... 532
The UparAga is not real, but is a mere conceit ... ... 532-533
Means of the suppression of Upardga ... ... ... 533-535
Teaching of the Ancients on the point ... ... ... 535-536
For practice of Yoga, there is no need of any particular locality 536
Prakriti is the material of the World ... ... ... 536-537

Purusa cannot be the material of the World ... ... 537

The Sruti is against the opposite view ... ... ... 537-539
The Vaisesikas condemned ... ... ... ... 538
Doubtful Mundaka Upanisat IT. i. 5 explained 538-539
A misconception removed ... .. ... ... 539
Proof that Prakriti is all-pervading ... ... ... ... 539-540
Motion of Prakriti is not in conflict with her being the Primal
Cause ... ... ... ... ... ,.. 540-541
Prakriti is sui generis ... ... ... ... ... 511
The Gtmas are not the attributes, but the very form of Prakriti... 542-543
Purpose of Prakriti s creation . .. ... ... ... 543
Reason for diversity of creation .., ... ... ... 544
How the self -same Prakriti creates as well as destroys ... ... 544-545
A ctivity of Prakriti is no bar to Release ... ... ... 545
Creation for one Purusa does not affect another ... ... 545-546
Multiplicity of Purusas is proved by the Veda ... ... 546-547
Upadhi cannot explain the situation ... ... ... 547-548
Even A-Vidya is a contradiction to the Vedantin s Non-Duality ... 548
Other faults in the Theory of Non-Duality ... ... ... 548-549
The Self cannot prove itself ... ... ... ... 549-550
Light is not a property of the Self ... ... ... ..." 550-553
Doubtful Srutis explained ... .. ... ... 553
Reality of the World established ... ... 554-556

xxii TABLE OF CONTENTS.

PAGES.
Causes of unreality ... 554
The Universe described ... ... ... 554-555
Doubtful Srutis, Chhandogya-Upanisat VI. i. 4 and Brahma
Bindu Upanisat 10, explained ... ... ... 556

The Universe is ever existent, never created ... ... 556-557

Agency belongs to Ahamkara ... ... 557
When Experience ceases .. ... ... ... 557-558
How re-birth takes place after attainment of Higher Worlds ... 558-559
Higher instruction in the Higher Worlds availeth not ... 559
A doubtful Sruti explained ... ... ... 559-560
How going is possible for the Self ivhich is omnipresent ... 560-562
When and why the Self is called the Jiva-Atma ... ... 561
Why Ananda is attributed to the Self ... ... ... 562
Existence of the Body is dependent upon the Self ... ... 562-563
Formation of the Body is not possible through Adristain ... 563-565
Jiva distinguished from Purusa, i.e., Paraina-Atina... ... 565-567
Ahamkara, and n ot I^vara, is the cause ... ... 567-568
Brahma, Visnu, and Rudra are I^varas in a practical sense only 568
There is no intelligent cause of Ahamkara ... ... 568-569
Other functions of the supposed frfvara accounted for ... 569-570
The Mahat Tattva is the Upadhi of Visnu ... .,. 570
Causal Brahman in the Samkhya Sastra ... ... 570
In any case, the relation of Prakrit! and Purusa is from eternity 570-571
The view of Paiichadikha ... ... ... ... - 571-572
The view of Sanandana ... ... ... ... 572-573
Whatever may be its form, the dissolution of the tie between
Prakriti and Purusa is the Supreme Good ... ... 573-575
The contention of the Vedantin that the founder of the Sfimkhya is not Kapila, the Avatara of Visnu, but Kapila the
Avatara of Agni, refuted... ... ... ... 574
One Kapila is mentioned in all the Sastras ... ... 574
Conflicting text of the Mahabharatam explained ... 4-575
Appendix I. (Index of Aphorisms).
Appendix II. (Index of words).

Appendix III. (Index of authorities quoted).

Appendix IV. (A catalogue of some of the important works on the
Samkhyha).
Appendix V. (Tattva Samasa or Kapila Sutram).
Appendix VI. (Samkhya-Karika of Isvar Krisna).
Appendix VII. (Pancha&kha Sutram).

APPENDIX I.
INDEX OF APHORISMS.

INDEX OF APHORISMS. xv

PAGE.

...V, 9 ... ... ... ... 394

. . T, c i 93
...VI, 39 ... ... ... 542
...V, 56 ... ... ... 439
... ... ... ... 284
, 131 ... ... ... ... 188
. . . v, lie ... ... ... 497
:...!, 69 ... ... ... .. 112

35 srraRi ro^gta^...!!, 17 ... ... 276

...ui, 53 ... ... ... 327
..in, 6 ... ... ... ... 281
- . . V, 2 ... ... ... 395

..Il, 44 ... ... ... ... 273

. . .VI, 36 ... ... ... ... 539
.. 1, 116 ... ... ... 169

...i, 4 ... ... 21

. . . v, 1 1 2 . . . ... 493
..nT, 56 ... ... ... ... 330
...I 5 161 ... ... ... 227
...n, 18 ... ... 251

...if, 31... ... ... 262

...I, 103 ... ... ... 154
...1, 138 193

. . . vi, 42 ... ... ... 548

n ..F, 198 ... ... ... 147
, 40 ... ... ... ... 312
. . . v r , o ... ... 520

...r, us ... ... ... ... 205

:...I, 109 ... ... ... ... 162
...I, 34 ... ... ... 56
308
: . . . vr, 24 ... . . ... 530
" 99
... 506

xv

INDEX OF APHORISMS,

...II, 43

. . in, 35

. . . V, 3

. . . i, 8
...111,61

...!, 124

PAGE.
... 273
. . . 309
. .ill, 26 . . . 301
... 28
... 336
... 390
... 1.7 8

APPENDIX K.
INDEX OF WORDS.

Word Index Samkhya Pravachana Sutram.

. _
* 1. 15
ii. 32
i. 85
iii. 55
: ii. 33
r*;: v. 48...

PAGE.
... 156

... 264
... 129
... 329
... 266
.., 430
i. 122, v. 15, vi.
67 ... 175,399,570
fKTf^v. 48 ... 430
i.61... ... 563
*ftiv. 22 ... ... 378
i. GO ... 92
i. 126 ... 182
iii. 59 ... 334
[: v. 98 ... ... 477
iv. 29 ... 384
ii. 8 ... 240
v. Ill ... 492
v. 82 ... 463
i: v. 82 463

iii. 14, v. 87 291, 469

L 74, vi. 35, vi.
37 118, 539, 540
SmT v. 87 ... 469
5r vi. 39 ... 542
_ . p,
i. ^ ... ^

i. 155 ... 221

I 1, i. 4, i. 59, vi.
5 ... 12,17,21,225
i. 1 ... 12

PAGE.
v. 26 ... 407
i. 4 ... 21
vi. 15 ... ... 524
: i. 108 160

i. 91, iv. 24 140, 380

i. 16 ... 34
ii. 23 ... 256
. 41 ... 423
WI i. 1 ... ... 2
i. 79, vi. 52 122, 554

79, vi. 52 ... 122,554

: i. 123 ... 177
i. 158, vi. 37 ... 224, 540
vi. 37 ... 540

*. 30, ii. 36, vi. 61,

vi. 65 ... 54, 269, 563, 568
STCf vi. 61 ... 563
^5TT^i. 30 ... 53
i. 156 ... 222
s: iii. 20, v. 129, 295,511
. 50 ... 431
ii. 36 ... 269
vi. 65 ... 568
i. 154 ... 216
f i. 157, v. 61 223, 444
ftftfcre: i. 154 216

iv. 21 ... 377

^qtqT GT^ iv. 21 377
ii. 13 ... 246
ii. 5 ... 237

xvili WORD 1NDEX-SAMKHYA PRAVAGHANA SUTRAM.

PAGE.
i. 152 ... 212
: ii. 5 ... 237
ii. 42 ... 272
vi. 22 ...529
iii. 76 ... 352
vi. 22 ... 115, 529
stfT^iii. 76 .. 352
iii. 11 ... 287
iii. 3 ... 390
i. 142, v. 114
197, 495
ii. 23 ... 256
i. 96, i. 99 145, 148
: v. 115 ... 496
v. 2 ... 389
i. 64 ... 567
i. 8 ... 28
iii. 61 ... 336
v. 34 ... 416
.119 501

i. 27, ii. 3 51, 235

: vi. 12, vi. 67 521, 570
iii. 62 ... 336
rcWW ii. 3 ... 235
lWiri.158 ... 224
iv. 12 ... 369
i. 83, vi. 17 128, 525
ST^: i. 83 ... 128

J vi. 17 ... 525

ri. 124, v. 72 178,456
. 97 ... 477
. 91 ... 472
iii. 25 ... 299
iii. 25 ... 299
i. 26 49

PAGE.
v. 54 ... 435
iv. 8 ... 366
vi. 13 ... 523
. 2 ... 19
i. 11 ... 30
i. <J ... 28
Jv. 35 ... 417
vi.4() ... 543
i. 22 ... 20
i. 100, i. 135, v.
11, v. 100,152, 19 i, 395,479
ii. 43 .
i. 60 .

273
1)2

*v. 101
-vi. 35
iii. 77
i. 156
i. 82

: v. 125
i. 8

... 481
... 539
... 352
... 222
... 126
... 508
... 28
... 309
i,8 ... 28
i. 124 .. 178
ii. 28 ... 259
. 25 ... 407
i. 64, i. 99
103, 148
r^ v. 25 ... 407
v. 22, vi. 16, vi. 53
405, 525, 556
: ii. 19, v. 94, v. 107
252, 475, 488
vi. 20 ... 527
vi. 20 ... 527
i. 156, iii. 81 222, 356
i. 156 ... 222

WORD INDEX SAMKHYA PRAVACHANA SUTRAM.

xx

PAGE.

iii. 81 ... 356

iii. 15 ... 203
i. 105 ... 157
i. 17, i. 57, i. 153, iii.
66, iv. 2, v. 64, v. 93,
v. 109, vi. 44 35, 86, 213,
330, 367, 446, 474, 401, 545
i. 127 ... 183

i. 127

... 183

. 72, vi. 06 456, 560

i. 93 ... 143
^m: i.75 ... 118
WTT^i. 03 ... 143
i. 120, ... 187
i. 134, v. 16 100, 400
v, 117 ... 400
i. 26, v. 55, v. 100,
v. 114, vi. 12, vi. 13,
vi. 18 .40, 437, 470,
405, 521, 523, 526
wnfir v. 55 ... 437
: v. 100 ... 470
i. 17, i. 153 35, 213
i . 16 ... 34
f v. 03 ... 474
. 64 ... 446
ii. 8 ... 240

iii. 66 ... 330

iv. 2 ... 362

i. 57 ... 86

i. 32 ... 536
v. 14 ... 308
v. 14 ... 308
. 100 ... 401
vi. 44 ... 545
vi. 15, vi. 63 524565

i. 15,

i. 63,
i. 122
iii. 65
iii. 10
. 101