oken of as the Brahman state; there is
no consciousness in this state, for consciousness is due to the
conglomeration of the self with its evolutes, buddhi, aha@mkara etc.
6. The senses are formed of matter (_bhautika_).

This account of Sa@mkhya agrees with the system of Sa@mkhya
propounded by Pancas'ikha (who is said to be the direct pupil of
Asuri the pupil of Kapila, the founder of the system) in the
Mahabharata XII. 219. Pancas'ikha of course does not describe
the system as elaborately as Caraka does. But even from what
little he says it may be supposed that the system of Sa@mkhya
he sketches is the same as that of Caraka [Footnote ref 2]. Pancas'ikha
speaks of the ultimate truth as being avyakta (a term applied in all
Sa@mkhya literature to prak@rti) in the state of puru@sa
(_purusavasthamavyaktam_). If man is the product of a mere combination
of the different elements, then one may assume that all ceases
with death. Caraka in answer to such an objection introduces a
discussion, in which he tries to establish the existence of a self as
the postulate of all our duties and sense of moral responsibility.
The same discussion occurs in Pancas'ikha also, and the proofs

____________________________________________________________________

[Footnote 1: Four causes are spoken of here as being causes of memory:
(1) Thinking of the cause leads to the remembering of the effect,
(2) by similarity, (3) by opposite things, and (4) by acute attempt to
remember.]

[Footnote 2: Some European scholars have experienced great difficulty
in accepting Pancas'ikha's doctrine as a genuine Sa@mkhya doctrine.
This may probably be due to the fact that the Sa@mkhya doctrines sketched
in _Caraka_ did not attract their notice.]

217

for the existence of the self are also the same. Like Caraka again
Pancas'ikha also says that all consciousness is due to the conditions
of the conglomeration of our physical body mind,--and the
element of "cetas." They are mutually independent, and by such
independence carry on the process of life and work. None of the
phenomena produced by such a conglomeration are self. All our
suffering comes in because we think these to be the self. Mok@sa
is realized when we can practise absolute renunciation of these
phenomena. The gu@nas described by Pancas'ikha are the different
kinds of good and bad qualities of the mind as Caraka has it.
The state of the conglomeration is spoken of as the k@setra, as
Caraka say