century) _Chayavyakhya_.

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[Footnote 1: I suppose that Raja's commentary on the _Karika_ was the same
as _Rajavarttika_ quoted by Vacaspati. Raja's commentary on the _Karika_
has been referred to by Jayanta in his _Nyayamanjari_, p. 109. This book
is probably now lost.]

213

Amongst the modern works to which I owe an obligation I may
mention the two treatises _Mechanical, physical and chemical theories
of the Ancient Hindus and the Positive Sciences of the Ancient Hindus_
by Dr B.N. Seal and my two works on Yoga _Study of Patanjali_ published
by the Calcutta University, and _Yoga Philosophy in relation
to other Indian Systems of Thought_ which is shortly to be published,
and my _Natural Philosophy of the Ancient Hindus_, awaiting publication
with the Calcutta University.

Gu@naratna mentions two other authoritative Sa@mkhya works,
viz. _Ma@tharabha@sya_ and _Atreyatantra_. Of these the second is
probably the same as Caraka's treatment of Sa@mkhya, for we know
that the sage Atri is the speaker in Caraka's work and for that it
was called Atreyasa@mhita or Atreyatantra. Nothing is known
of the Matharabhasya [Footnote ref 1].

An Early School of Sa@mkhya.

It is important for the history of Sa@mkhya philosophy that
Caraka's treatment of it, which so far as I know has never been
dealt with in any of the modern studies of Sa@mkhya, should
be brought before the notice of the students of this philosophy.
According to Caraka there are six elements (_dhatus_), viz. the
five elements such as akas'a, vayu etc. and cetana, called also
puru@sa. From other points of view, the categories may be said to
be twenty-four only, viz. the ten senses (five cognitive and five
conative), manas, the five objects of senses and the eightfold
prak@rti (prak@rti, mahat, aha@mkara and the five elements)[Footnote ref
2]. The manas works through the senses. It is atomic and its existence
is proved by the fact that in spite of the existence of the senses
there cannot be any knowledge unless manas is in touch with
them. There are two movements of manas as indeterminate
sensing (_uha_) and conceiving (_vicara_) before definite understanding
(_buddhi_) arises. Each of the five senses is the product of the
combination of five elements but the auditory sense is made with
a preponderance of akasa, the sense of touch with a preponderance

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