vara krishna - forgotten books
TRANSCRIPT
5amkhyaKat ikasof Is’
varaKr ishnawith the
Commentary of Gaudapada
ABSTRACT OF THESIS
PRESENTED TO THE FAC"LTY OF THE GRAD"ATE SCHOOL OF THE"N IVERSITY OF PENNSYLVANIA IN PARTIAL F"LFILLMENT OF THE RE""IRE
MENTS FOR THE DEGREE OF DOCTOR OF PH ILOSOPHY
ELLWOOD A"STINYELDEN
l
PHILADELPH IA. PENNSYLVAN IAI 9 I 3
Commentary of Candapada
The Samkhya Kar ikasl ' o f Ievara Kr ishna take w ithoutdoubt the fi rst place among the formal treatises of that system ofphilosophic speculation
,the Samkhya
,which had its beginnings
several centuries be fore the Christian era and which was in itsteachings the precursor o f the Buddhis t re formation . This s 'choolo f philosophy, atheist ic in its tendencies , directly antagonistic tothe doct rines of the earl ier"panishads and, in consequence , thestrong opponent of the, monistic-Vedanta , conce ives o f the v i s ibleuniverse as a real creation emanating from a material pr incipleor substratum
,called prakriti
,which in its charact eri stics and
attributes is the exact opposite o f the purusha or soul,th is latter
being regarded by the masters of the school as multitud inous andindiv idual .The word karika s ignifies a memorial or technical verse
,and
the work was drawn up in its present f orm some t ime prior tothe cycle 557-583 A . D . This fact i s establ ished by a Chinesetranslat ion o f the work
,made during this period of twenty-s ix
years . The coll ection consists o f sixty-nine" stanzas,written in
the arya metre,to which num ber were subsequently added th ree
verses , describing the composition of the book and enumeratingin brie f its sources . ’
I t i s evident that these last three kar ika» areapoch ryph al from the absence of comment upon them by Gaudapada and from the fact that verse 69 i s proper ly the concludingstanza .
In a concise and comprehensive way ; thes e s ixty-n ine memorial yer ses , each in turn ,
explain the severa l doctrines o f theearl ier and pure Samkhya school , as yet untouched by Vedanticcolorings , and in their brevity and terseness they r esemble , inevery part icular
,except their metrical structure , the sutras o f
the remaining five orthodox systems of Hindu philosophy .
Th e Form of th e Wor k — Within the -body of the kar ikas
1The present paper,together with my articles The Samkhya
Term l inga”
(A . J . P . Oct .
-Dec.
,and “I metr i dell e
Samkhya Karika ( Stud i Ital ian i di Filologia Indo-Iranica , vol .vii i
,Firenze
,form part o f the introduction to my origina l
work the Samkhya Karika with Commentary of Gaudapada ,
presented as a thesi s .
299515
themselves there is indeed no d ivision into books and parts,as i s
so common to most Sanskrit t reat ises,due to the Hindu ’s mania
for artificial classification ; but, on the other hand , there i s amarkedly clear, systematic t reatment of each topic in its properplace
,and an orderl iness o f method
,almost unknown to other
ph ilosophica l text books . Thus it i s possible to recogn ize a
scheme o f internal divi s ion into sections,in accordance with the
general theme under discussion .
SECT ION 1. Kar ik as 1-9 . General Introduction The . fi r st
nine kar ikas serve as a sort o f introducto ry sketch or generaloutline of the S amkhya doctrines and of the methods to be pursued in i investigation
,as follows :
12 . Reasons for investigation into the means of al lev iat ing and annihilating the three kinds o f pain : internal ,external and superhuman .
3 . Tabulat ion of the main theory Of the Samkhyaschool , to w it, the twenty-five tattvas or pr inciples , compos ingthe inv is ible , universe , th e visible and the soul .
4-7 . The logical means of proof,by which a conclus ion
may be reached and the impediments to percept ion o f anObj ect .
8 . Impediments to the perception o f the prakrit i orsubstratum of the material universe .
9. The doctrine o f sat karya,or the existence o f an
eff ect in its material cause .
SECT ION 2. Kar ikas 10-21. Ontology . Attributes o f matter and sou l . These twelve kar ikas take up the subj ect al readyintroduced in karika 3
,and enumerate th e qual it ies or attributes
of both prakrit i or ' matter and purusha,or soul .
10-11. The similarit ies and diversities o f the character i st ics of prakriti , her evolven ts and purusha .
12 13 . The doctrine o f the three gunas or const ituentso f prakrit i and her evolven ts .
14 16. P roofs of the existence o f prakrit i as the mater1al cause o f the universe .
( 16) 17. Proo fs o f the ex istence o f purusha , the soul .18 . The multitudinousness and indiv idual ity o f puru
sha,the soul . 1
19. Soul ’s attr ibutes— i so lation , neutral ity, perceptivityand non agency
20 21. Causes o f bondage . or the union o f soul andmatter.SECTION 3 . K a r ik as 22 28 . Phys iology . Here in is de
scribed the proces s Oi evolution o f the universe , the nature of
the products o f prakriti and their functions .22. Classified l ist Of prakrit i ’s evolvents .
4
22-24. The inner organs— Buddhi,or intel lect
,and
ahamkara or s el f-reference,the origin of subj ectivity .
25-26. The names and origin of the five organs o fsense and the fire organs o f action .
27 . The manas , or mind— its nature28 37. The functions o f both inner and outer organs
and their method of functionating .
38 . The gross elements and their characterist ics .
SECTION 3 . Kar ikas 39-51. Metempsychosis . Karika 391n troduces for the first t ime the theory of a subtle or inner body ,composed of the thirteen organs
,or lifigal , plus the rudimentary
elements which accompanies the purusha or soul on its roundso f re-birth '
; the succeeding kar ikas treat o f the doctrine of metempsychos is and of the subtle body .
39. The three kinds o f obj ects of sense .
40-42. The nature of the subtle body and the reasonsf or it s existence .
43-45. The attributes o f buddhi or intel lect and theresult o f each .
46-51. The bhavas or dispositions o f the intel lect andthe results of each .
SECT ION 4. Kar ikas 52-54 The TWO-fold Creation : intellectual and material
,and the prevalence o f the gunas or con
s t ituen ts of matter in the various forms o f creation are here described .
. SECT ION 5. Kar ikas 55-68 . P sychology. In these versesi-s described the union o f purusha
,the soul
,with prakrit i
,or mat
ter,and the methods of l iberation .
55-61. Causes o f bo .ndage Reasons for the union o fthe 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 .
SECT ION 6 . Karika 69 ( 70 Concluding verse andapoch ryph al additions .
Metmcal S tr u ctur e.
-The Samkhya K ar ik as diff er from thevast maj ority o f Hindu works on philosophy
,through the fact
that they are composed 1n metrical form,at l east in thei r present
state . The metre employed by Ievara Krishna is the arya , perhaps the most complicated and most diff erent o f al l the manym odes of Sanskrit ver s ificat ion ,
but one which is frequent inworks o f the golden age of the l iterature , during which periodour author flourished .
tD
I n structure this metre is quite diff erentfrom nearly al l other Indian metrical forms
,inasmuch as it is
based not on the number o f syllables in the verse,or pada
,but
on the number o f morae . A l ight syllable,that is
,
"one containmg a short vowel , counts as one mora a heavy sy l lable , in otherwords , a syl lable containing a long vowel , or a cl osed sy l lable
,
counts as two .
The verse i s divided into two hal f stanzas,each of wh ich i s
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 syl lables as two
l ight syl lables and one heavy ( v v
—g v
—v v ) , or a four
ligh t’
syllables ( v v v v ) . The eighth foot of each hal f stanza iscatalectic , cons isting of one heavy syl lable But hereoccurs an irregularity
,frequent also in other works than the
Karika , namely , the occasional occurrence o f a l ight ( v ) in placeO f the heavy syl lable .
It should be noted further that the s ixth foot o f the firsthal f stanza must always form an amphibrach ( V —
v ) , and “ thesixth foot Of the second hal f stanza must be a s ingle l ight syl lable( v ) , while no Odd foot may be an amphibrach . Applying theserules
,it i s easily seen that the first hal f stanza consists of thi rty
morae,the second o f twenty-seven
,as fol lows :
v
In my recent paper,I Metri del l e Samkhya Karika , pub
lish ed in “Studi I tal iani d i Filo logia Indo-Iranica”
(vol. vi i i . t ip .
Ca r nesecch i,Firenze
,I have al ready treated in detail the
numerous metrical defects o f the Kar ikas . Of the entire seventytwo verses
,fo rty-seven contain to a greater or l ess degree errors
in regard to ver s ificat ion .
1. Thirty-three o f the Kar ikas are found to have the irregula r ity mentioned above ; that i s to say , a singl e mora , or l ightsyllabl e
,in the last foot , of one-hal f verse or o f both . These
verses a re 31,42, 5
2,72
,82
,111
,1511 2
,161, 17
2,
211,
222, 242,272
,292, 32
2,3411 2
,352
,362
,382
,421, 44
1,531, 55
2,
5711 2,
6111 2, 632,662, 68
2,and I t i s noteworthy
that the maj ority of these i rregularities occurs in the second hal fverse
,and indeed many may be regarded as due to the fact that
the words in question as mere verse fi l l ers .2. In two kar ikas there is a disregard f or the rule o f the
amphibrach in the sixth foot of the fi rst half serve .
Karika 3 reads :“mulaprak r i t i r av ik r it i r ; mahad-adyah prakrit i-v ik r itayah
sapta
sh odacak as tu v ik aro ; na prak r it i r , na v ik r it ih pu r u sh ahand Karika 47 :
panca v iparyaya-bheda I bh avanty ,
acak tes tu karanava ikalyat I
ash tav imgati bh edas ; tu sh ti r navadha ;’
sh tadha s iddh ih I I .In both cases
,the foot in question consists o f four short
syllables3 . Four kar ikas contain more than the regular number o f
morae .
Karika 20“tasmat
,tat-samyogad I acetanam cetanavad iva l ingam
, Iguna-k ar t r itve ca tatha I k ar teva bh avati t i udasi nah I I .Scheme .
-v I — I v v l
Karika 43 :sam s iddh ikac ca bh avah I
sam s iddh ikac ca bh avah pr ak r it ik a, va ik r i t ikac ca dharma’
dyah Idr sh tah karana ’
crayinah , karya cray inac ca kalala-’dyak I I
Scheme .
— I v C | V V
Karika 52 :V
“na v ina bhava i r 1i1'1gam , na v ina lingena bhava-n ir v r itt ih ; Il inga-’khyo
,bhava-’khyas I tasmad dv iv idhah pravar tate
sargah I IScheme
v v
In this case the second hal f verse has the scheme of a firsthal f verse . In classical Sanskrit th is occurs regularly and isknown as the git i o r udgath a .
Karika 66 :‘
dr 1sh ta maya ’ ity upek sh ak a eko ; ‘drish ti ’ham’ ityuparamaty anya ; I
sat i samyoge’pi
,tayok prayojanam na st i sargasya I (
9 )
Scheme : — I v v W V
v
llBetter reading perhaps samakah sanandanac ca c f Samk hya Sut ras
2Som e manuscripts read uparatai-
’
ka for “uparamaty
anya,correcting the metre .
4 . Kar ikas 50 and 59 are defective in the fi fth foot o f thesecond hal f verse
,the scheme Of which is
v
5. The most serious fault in the metrical st ru cture o f thekar ikas i s to be found in the separation o f words and compoundsby the caesura in one hal f verse
, or even in both . This occu rstwelve t imes throughout the work , to wit , Karika 4, 7, 9, 10,
12,
22,262 , 28 , 32 and 622.
Comm en tar ies to th e K dr i kds .
— There are extant four commen tar ies to the Séink hya Kar ikas . Besides that o f Gaudapada ,
the earl iest and by far the most important,there is a long com
ment known as the Samkhya Tattva Kaumu di,composed by
Vacaspat i Micra at a much later date and influenced throughoutits pages by the monistic Vedanta and the theistic Y oga . I t hasbeen translated by Pro f . R ichard Garbe (Der Mondschein derSamkhya Wahrheit
,The remaining two are very modern
works , and throw but l itt le l ight on the original doctrines o f theschool . They are known as the Saan k hya Candr ika, of N arayanaTi r th a and the Samkhya Kaumudi by Ramakrishna Bh attacarya .
Gander/Jade’
s Bh dshya .
— The bh ash ya or gloss of Gaudapada ,
under which simple and modest titl e thi s earl iest comment on thememorial verses goes
,i s the work o f a scholiast who is bel ieved
to have l ived at least two generat ions be fore the celebratedVedanta commentator, S'am k aracarya ,
who flourished somewhereabout the first hal f o f the eighth century of ou r era . A translation of th is gloss into Ch inese in connection with the Kar ikasthemselves was made during the latter part o f the sixth century ,as mentioned above
,fixing beyond question the latest date to
which this work may be ass igned , but further than that theuncertain chronology of Indian history does not aid us .
Gaudapada t reats the Kar ikas in an extremely brief andcomprehensive manner
,and his work is throughout a t ruer p icture
and better reflex of the pure , formal Samkhya teachings thanare the ful l er annotations of hi s successor, Vacaspat i Mic ra .
The earl ier scholiast represents faith ful ly the doctrines as taughtby thei r founder
,Kapila
,and much less than the Samkhya
Sutras i s he influenced by the Brahman priesthood or thepan th er s in o f the "panishads and Aranyak as . Every eff ort i sh ere made to disprove by cold , l ogical reasoning the theory o fthe exi stence o f the one all-supreme soul , as creator of thematerial universe . P r akm
’
ti alone i s responsible for this v is iblecreation
,and she i s “na dv it iya
”
(Kar ikas 61, 66, Commentary ) .
In contrast to V ijnana Bhikshu , in his‘
Samkhya Pravacana
Bhash ya ,nowhere does ou r commentator attempt to harmonize
the opposing tenets of the two rival school s , and he i s indeedwhat S’
amk a racarya later cal ls , in his treatment o f the Sfin zk h ya
doctrine,
“acabda ,
” “contrary to the Vedas , veda-v i ruddh a , con
8
testing the Veda , and aveda-pras iddh a ,not recognized in the
Vedas . Gaudapada i s the heretic par excellence,and only his
recognition of apta-vacama ( oral t radition ) as a third means o fproof demonstrates that B rahmanic influence was beginningto creep into the original teachings of Kapila and force moreand more into the background the pure Samkhya .
Ci ta tions — The commentary contains a large number of
citations drawn from va rious Sanskrit works,both o f the
strictly class ica l and o f the philosophical l iterature . For themost part these are re ferences to doctrines and tenets o f theSamkhya school itsel f
,but in severa l instances they are mere
il lustrations o f the topic under discussion : It i s a next to imposs ible task to place them al l with any degree o f certainty, andthis statement natural ly holds more’ especially for the passagestaken from other Samkhya sources
,this in view of the fact that
there is no extant text o f the school , o f date prior to the Kar ikasthemselves
,of which Gaudapada i s the earliest known com
m en tator . The citations may be grouped under four separateheads :
1. Vedic Citations , including the"panishads .2. C itations strictly Classical .3 . Phi losophica l Citations
,other than Samkhya :
4 . Samkhya Citations .
1. Vedic Ci ta t ions — There occur two passages,apparently
taken from the m an tr a l iterature . Both are found in the com
ment o f Gaudapada to the second Karika . The provenience o f
the first is R ig Veda“apama somam ,
amrita abh fim a I aganm a i t i r,av idam a
devan I k im nunan asman k r inavad arat i h' I k im u dhut i r
amrita mar tyasya ? I“We drank the Soma
,we became immortal , we entered
the realm o f l ight , we reached the gods . What may theenemy do to us now ? and what (may ) the injury o f a mortal( do to us ) , 0 Immortal ?”
Th e second passage reads as fol lows :“anyac ca vede crfiyate q
’
atya11t ik am ph alam pacu-badh ena ;sar vaml lokam jayat i , m r ityu tn tarati , papm anam tarati ,brahma-h atyatn tarati , yo yo
‘
cva-m edh ena yajata’ it i .
“And moreover it is said in the Veda : “Endless rewards
are to be obtained by the slaughter of cattl e ; whosoevero ff ers the horse-s acr ifice, subdues the whole world , passesover death
,passes over evil
,passes over Brahman murder . ”
Tai tt i r iya Satn h ita—2 reads :
“sa rvam papmanam tarati , tarati brahma-h atyam ,
yo yo ’
cvam edhen a yajate.
”
Similarly Catapath a Brahmana
9
sarvam papmananz tarati , brahma-h atyam ,yo yo
m edh ena yajate.
”
Both o f these texts omit the first three clauses o f the commentary , which seems to support the theory that Gaudapada
’
s
source was a diff erent recension of Samhita or not improbablya th ird work . It should be noted that it i s pos sible to construe“atyan t ik am ph alam pacu-badh ena with the preceding in troductory clause and to begin the quotation w ith the words “
sarvam
lokam jayat i ,” and it may be suggested
,in passing
,that
,although
the commentator omits “sarvam
” before “
papmanam ,
” it occursin hi s gloss bef or e
“lokarn
” and in the fam in ine form .
There is a third citat ion in Gaudapada which may have itsorigin in Ved ic writing . This occurs in the comment on“vai ragya in Karika 23
,and reads pradhanam apy atra
svapne-
’dra-j ala-sadr icam”
-“even pr adha
'
na here i s s imilar tothe net o f Indra in a dream .
”
( c f . Ma it ri "panishad IV . 2 :“indra-ja lam iva maya-mayam .
2. Ci tations S tr ictly Class i cal.— Three passages apparentlydrawn from clas sical sources occur in Karika 1. The fi rst i s inclok a .
“sanak ac ca sanadac ca1 I tr it iyac ca sanatanah I Iasu r ih k apilac ca i
’
va I vodh uh paficacikh as tatha Ii ty ete brahmanah pu t rah I sapta prok ta m ah a r sh ayah . I“Sanaka and Sananda (na ) , and Sanatana as thi rd , Asuriand Kapila
,Vodh u and Paficacik h a ; these are declared . ( to
be ) the great R sh i s ( or ) seven sons o f Brahman .
”
( c f . al soGaudapada to Kar ikaA reproduction o f this c itation i s to be found in the B r ih at
Paracar a Dh arm acastra (Weber, Ver z eich n is s der Berl iner Sansk r it-Handschri ften , vol . I I .
,p . 36 ; al so p . Mahabharata
"I I . 13078-80 gives the names in sl ightly altered form , and theyoccur also in the Ath arvapar icish ta (Weber, Ver z . I I . andin several passages used in connection with the pitri-ta rpana andrishi-tarpana ceremonies (Weber, Ver z . I . 46, 327 I I . 78
,
The second quotation in the gloss to Karika 1 occurs a swel l in Karika 43 .
“k apilasya saho
’
tpanna dh armo, jfianam ,
vai ragyam ,aicva ryam ca ,
”— “together with Kapila arose rightconduct
,knowledge
,worldly indi ff erence and superhuman
power . I ts provenience i s uncertain .
The last passage is a clok a :“
pafica-v imcat i-tattva-j fi o I yatra tatra’
crame vaset Ij ati
,mundi
, gikhi va’pi I mucyate ; na
’tra sarncayah . I“He who knows the twenty-five tattvas , in whatsoever stage
1Some manuscripts read : bh avaty for bh avati t i , recti fying the metrical defect .
10
of l i fe he may be , (whether ) he be one who wears al l hi s hai rin a knot” ( j a tin ) o r be shaven (mundin )
“or only the part
on the crown in a knot (cik h in ) ,“he is released ; of this there
is no doubt . ”
(The above is found also in the commentary toKar ikas 2 andFitz-Edward Hal l
,in his Sani k hya Sara ( Introduction , p .
23, note ) , says that the above passage is in K sh emananda on
the Tattwa-Samasa,in Char i tas imh a Gan i on the Shad-dargana
samuccaya . He adds further that Bhavaganeca in his Tattvayathar thya
-dipana introduces this couplet together w ith threeothers
,intimating that “they were borrowed
,not from
,but
through,Paficacik h a .
”
In Karika 2 there occurs two verses in epic metre .
s at catani n iyu jyan te I acunam m adhyame’hani I
acva-m edh asya vacanfid finan i pacubh i s t r ibh ih . | I
“According to the prescription o f the horse- sacr ifice, s ix
hundred cattl e less three ‘are to be yoked at midday.
”
bah un i’
ndra-sah as ran i I devanam ca yuge uge Ikalena samat i tan i I kal o hi du ratik ram ah . II”Indra and many thousands o f gods have passed away
'
w ith
t ime in successive ages , f or t ime is invulnerable .
The provenience o f the first is q uestionable . The secondoccurs in Manhabharata "I I . 8253 , with change Of “
devanam
to “daivatanam
” and consequent omission o f“ca” and with sub
s t itu t ion o f “abhyat i tan i ka lena
” for ‘ kal ena sam ati tan i .” The
sense o f both is identical .SO far , investigation has fail ed to reveal t h e sources o f two
quotations in Karika 4 .
“agamo hy apta-vacanam ; I aptanz dosa-k sh ayad v iduh IK sh ina-c
'l
fsh o
’
n r i tarn vak yam I na b ruyad dh etv—asambha
vatsva—karmany abh iyuk to yah I sanga-dvesh a-v ivar j itah Ipfi j itas tad-v idhai r n ityam I apto jfieyah sa tadr icah . I IFor scripture i s the word of an authority ; they recog
n i zfe an authority , from (his ) lack o f fault ; (being ) freefrom fault
,he would not utter an untrue speech , because no
reason would ari se ( therefor ) . Such an one should berecognized as an authority ( and ) ever honored by his peers ,who
,devoted to his own duties , (yet ) i s devoid O f love or
hatred ,” anddak sh inena ca v indh yasya I sah yasya ca yad u ttaram Ipr ith ivyam a sam udrayam sa pradeco m anoram ah . I I
”
That region,south Of the Vindhya (mountains ) and north
o f the Sahya (mountains ) as far as the sea-coast is charm1n
N?) further quotation s occur in the commentary until Karkia11
12. Thenwe find the follow ing eloka“rajaso m ith unarn sattvam I sattvasya m i th unam raj ah I
ubh ayoh sattva-rajasor I m i th unam tama ucyate. I I”
The Tattva K aumudi cites more ful ly and refers the versesto the D ev i Bhagavata
“anyonya
-m ithunah sarve sa rve sarvat ra gam inah Iraj aso m ithunam sattvam sattvasya m ithuna in raj ah II
sattva-rajas i ubhi Ii thunam tama ucyate. I I
nai ’sham adih samprayogo I v iyogo vo’
palabh yate. I I“All are mutual complements
,all pervade everywhere ; sattva
is the complement or raj as ; raj as is the complement o f sattva ;and both ( o f ) these , sattva and raj as , are the complementso f tamas ; . tamas is . cal led the complement o f both
,sattva and
raj as . Their primal union i s not perce ived,nor ( their )
separation .
”
Karika 12 ( al so Ka rika 27 ) contain the words : guna gunesuvar tan te,
” cited from the Bh agavad Gita which reads :“tattva-vit tu,m ahabah o I guna-karma-v ibhaga o‘guna gunesh u va r tante
’
I iti m atva na saj jate. II,
”
“He who knows the tattva s”
( twenty-five principles ) doesnot cl ing to th e two distinctions o f the gunas and actions”
(karman )“reflecting ( that )
‘qual ities functionate in the3 ”gunas .
I t would not be su rprising , however, i f this clause , found ins l ightly di ff erent form in Eh . G . were a borrowing fromsome earl ier treat ise o f the Samkhya school itsel f . ( cf . Karika
I t seems that the short sentence bh ik sha-matram labhyate,na ’nyo v icesh a
” alms merely ars received ; nothing el se inparticular”— i s a quotat ion from either a Sanskrit legal t reat iseor a Buddhist source .
A el oka passage is found in Kar ikas 44 and 62.
“
prak r itena ca bandh ena I tatha vaikar ikena ca Idak sh inena tr i tiyena I baddho na
’
nyena mucyate. I IBy nothing else i s one released
,who is bound by a bondage
( ari sing ) from prakriti , or from her products , or by (bondage) connected . w ith sac rificial fees ( as ) a third .
” Thispassage may possibly be derived from Samkhya sources .Passing briefly from over the sho rt and unimportant hal f-l ine
manu sh a-yon i r ekai’
va”— “human wombs are Of one variety”
probably from the legal institutes,we come to Karika 61, with
three eloka verses . The first of these is mentioned in the Commentary Of Madh u sfidana Gupta to the Bh agavad Gita h e
referring it to “smrit i . ”
12
“aj i'1o j antur amco
’yam I atmanah duhkha’
suk h'
ayoh I1evara-prer i to gacch at I svargam narak am eva va . I I“This creature, ignorant and not master o f 1ts
,own p ain or
pleasure, driven by a Supreme Lord, goes to heaven or indeed to hel l . ”
The second I S fragmentary“kena gukk -k r ita ham sa I mayu rah kena citr itah Isva-bh avena i ’
va“By whom are the swans made white ? by whom the peacocksmany-colored ? Just by nature .
H itopadeca I . 191 (E dition Johnston ) , reads“yena cukl1 k r ta ham sa I cu
'
k ac ca barita k r itah Imayurac cit r ita yena I sa te vr itt im v idh asyati . I“By whom the swans are made white
,and the parrots made
green ; by whom the peacocks are ( made ) many-colored , helays down thy rule .
”
The third and last 15 as fol lows“Kalah panca ’sti bhutan i I kalah samh arate ja at Ikalah suptesh u jagar t i I kalo h i du rat ik ram ah . fi”
Time is the five elements” (bh u tas ) ; t“ ime destroys theuniverse ; t ime is awake amongst the sleeping ; for t ime i sinvincible .
The above occurs at Mahabharata "I . 69, with prajakcreatures” f or
“j agat”— “universe” and pacati” cooks” forpafica
’sti
3 .
‘
Ph iloso'
ph ical Ci tations oth er th an Sam khya — There aretwo passages in Karika 23 identical in content with Yoga SutrasI I . 30 and 32 respectively .
ahim sa-satya-’steya-brahmacarya-
’
par igraha yamah .
The restra ints a re non-inj ury,truth
,honesty
,chastity and
non-covetousness . ”
“cauca-sam tosha-tapah -svadhyaye-
’
cvarapran idhanan i
n iyamah .
”
The Observances are purification ( rites ) , contentment ( o fthe priests ) , penance , study ( of the Veda ) and contemplat ion of the Supreme Lord .
4. Sam k hya Ci tations .— There are twenty-four passages
scattered throughout the commentary of Gaudapada , apparentlyquoted from earl ier Samkhya sources , which are , un fortunately ,lost to-day . The following is an alphabetical l ist
1. acetanam pr adhanam ,cetanah pu ru sh ah . (Karika
The pradhana is non-intel l igent,the purusha intell igent .
2. aprapta-prapana
-’
r th am sarn saranam . (KarikaRound of re-birth is to gain the ungained .
13
10.
11.
The‘body ( stands )" f rom the soul ’s superintendence.
kumbh avat pradhanampurusha-’rthanz k ri tva nivar tate.
(Karika 56.
Like a water-j ar pradhana after per formmg pu ru sh a’
s
purpose ceases .
gum-purusha-h taro-’
palabdh i r .mok sh ah . (KarikaLiberation is the perception o f the dist inction o f thegunas and purusha .
gunanam ya vr itt ih ,sé guna-v ishaya eva . . (Ka rika 27
The functionat ing o f the gunas has the guna s as obj ect .
trisha lokesh u cabda-’d i-v ish aya1h pu rusha yojayitavyaante ca mok sh ena . (Karika 56 ; c f . No. 14 .
In the three worlds the puru sh as must be yoked With theobj ect s of sense , sound and so forth ,
and in the endw ith l iberat ion .
na-h i bhutani c id u tpadyate. ( Kar ikaFor it (pradhana ) does not , as the elements do,
. a r i se
from anywhere .
purusha-’
dh ish tatam pradhanam pravar tate. (Kar ik aThe ‘ pradhana rol ls for th ,
"super in tended by purusha .
("uoted as from Sh ash t itan t ra . )
purusha-’
rtha‘
-hetuk am idam sfi k shma-car i ram“pravar tate.
(Karika 42 ; c f . the Karika . )This subtle body evolves for the sake o f pu ru sh a
’
s purpose
pu ru sh o muk to pu ru shah I sam sarati’t i co ’dita . I I
(Karika 61.
‘
Th e puru sha i s l iberated ; the purusha transmigrated ,
’
thus ’t is said .
prakaca-k r iya
-sth it i-cila gunah .1 (Karika
The gunas are capabl e o f il lumination,exert ion and in
er t ia . ( c f . Y oga—sutra s I I .
prano’
pi pafi jara-cak un ivat sar vasya calanam karot i .(Karika 29.
The breath , l ike a caged bi rd , causes al l to shake .
maya t r i sh u lok esh u cabda-’dibh i r v ish aya ih puryojyo,
’nte mok sh ah k artavyah . (Karika 56.
By me,in the three worlds , purusha must be yoked with
the obj ects ( o f sense ) , sound and so forth ; in the endl iberation must be performed . ( c f . N o 7 .
14
yatag ca ’
cetanan1 cetanam iva ’bhati,ato ’nyo ’
dh i sh thata
pu ru sh ah . (KarikaAnd s ince the non-intel l igent sh ines hither as i f intelligent
,therefore there is another, a superintendent
,
purusha . ( It i s poss ible to make two passages , omittingyatac ca and
“atah .
yatha vyak tam , tatha pradhanam . (KarikaAs it is the mani fest
,so i s pradhana .
yad-atmak am karanam,tad-atmak am karyam .
(Kar ikas 11,Of (whatsoever ) nature the material cause , of thatnature is the eff ect .yas tais t railokyarn vyaptam janat i , tasya bhavo
’
s titvam,
tattvam . (KarikaWhoever recognizes that the three worlds are pervadedthose (principles ) , of him there is being
,ex istence
,
real ity .
ye gunas,tad vyak tam ; yad vyak tam , te ca gunah .
(KarikaWhat the gunas are
,that the manifest i s ; what the man i
fest is,those are the gunas .
vyak ta-
’
vyak ta-jfianan m ok sh ah prapyate. (Karika 17 ;
22 ; c f . KarikaLiberation is gained by discriminative knowledge o f themani fest
,the non-mani fest and the soul .
sat i prane yasmat k a rananam atma-labh ah . KarikaSince
,when breath exists
,the organs possess a soul .
sattva-raj as-tamasam samyavastha pradhanam . (Karika16, 23 ; c f . SamS i i tras 1,The pradhana is the eq u ilibrum o f sattva
,raj as and
tamas .24. , sad asan na bh avaty, atha
’sat san na bh avat i . (Ka rikaThe existent does not become non-existent , nor does thenon-existent become existent .
These passages are all'
of Samkhya tendency and drawn eviden tly from lost Samkhya treatises . They are unquestionablycitations
,but there are a few others
,i f not a ll , citations in Gauda
pada ’s Commentary .
Conclus ion — At present , the Samkhya philosophy is nu
fortunately but l ittle cult ivated by the pand-it s of India . It i s notto be doubted
,however
,that it exercised an enormous influence
on the minds of the Hindus in the earl ier history o f its develop
ment ." I n it we have fi rst exhibited that growing spirit o f unrestand dissatis faction with both priestly predominance and priestlyspeculation which led t h e prin cely sage Gautam a to the renunciation of f riends and title and the establ is hment o f a system ofphilosophic thought , which later developed into one o f the world ’
s
great rel igions and to the system of philosophy,or
,we may say
,
phys iology,are due the concept ion of the modern school o f the
Osophy . I t cannot be denied that the Samkh ya is th e most interesting
,i f not the greatest , of the s ix orthodoxsystems Of Hindu
speculation and the s ixty nine memorial verses of I cva ra Krishnathough undoubtedly representing a late period m its development ,port ray more exactly th an any o ther work the true teachings ofthe school
,generally known as atheist ic .
