________

[Footnote 1: Patanjali's Mahabha@sya, IV. I. 3.
_Atisannikar@sadativiprakar@sat murttyantaravyavadhanat
tamasav@rtatvat indriyadaurvalyadatipramadat,_ etc. (Benares edition.)]

[Footnote 2: _Ahirbudhnya Sa@mhita,_ pp. 108, 110.]

220

the categories, the inactivity of the puru@sas and the five _viparyyayas_,
nine tu@s@tis, the defects of organs of twenty-eight kinds, and the
eight siddhis [Footnote ref 1].

But the content of the _Sa@s@titantra_ as given in _Ahirbudhnya
Sa@mhita_ is different from it, and it appears from it that the Sa@mkhya
of the _Sa@s@titantra_ referred to in the _Ahirbudhnya Sa@mhita_ was of
a theistic character resembling the doctrine of the Pancaratra
Vai@snavas and the _Ahirbudhnya Sa@mhita_ says that Kapila's
theory of Sa@mkhya was a Vai@s@nava one. Vijnana Bhiksu, the
greatest expounder of Sa@mkhya, says in many places of his work
_Vijnanam@rta Bha@sya_ that Sa@mkhya was originally theistic, and that
the atheistic Sa@mkhya is only a _prau@dhivada_ (an exaggerated
attempt to show that no supposition of Is'vara is necessary to
explain the world process) though the _Mahabharata_ points out
that the difference between Sa@mkhya and Yoga is this, that the
former is atheistic, while the latter is theistic. The discrepancy
between the two accounts of _@Sa@s@titantra_ suggests that the original
_Sa@s@titantra_ as referred to in the _Ahirbudhnya Sa@mhita_ was
subsequently revised and considerably changed. This supposition is
corroborated by the fact that Gu@naratna does not mention among
the important Sa@mkhya works _@Sa@s@titantra_ but _@Sa@s@titantroddhara_

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[Footnote 1: The doctrine of the _viparyyaya, tusti_, defects of organs,
and the _siddhi_ are mentioned in the _Karika_ of Is'varakr@sna, but I
have omitted them in my account of Samkhya as these have little
philosophical importance. The viparyyaya (false knowledge) are five,
viz. avidya (ignorance), asmita (egoism), raga (attachment), dve@sa
(antipathy), abhimives'a (self-love), which are also called _tamo,
moha, mahamoha, tamisra_, and _andhatamisra_. These are of nine kinds
of tusti, such as the idea that no exertion is necessary, since prak@rti
will herself bring our salvation (_ambhas_), that it is not necessary
to meditate, for it is enough if we renounce the householder's
life (_salila_), that there is no hurry, salvation will come in time
(_megha_), that