salvation will be worked out by fate (_bhagya_), and
the contentment leading to renunciation proceeding from five kinds of
causes, e.g. the troubles of earning (_para_), the troubles of
protecting the earned money (_supara_), the natural waste of things
earned by enjoyment (_parapara_), increase of desires leading to greater
disappointments (_anuttamambhas_), all gain leads to the injury of others
(_uttamambhas_). This renunciation proceeds from external considerations
with those who consider prak@rti and its evolutes as the self. The
siddhis or ways of success are eight in number, viz. (1) reading of
scriptures (_tara_), (2) enquiry into their meaning (_sutara_),
(3) proper reasoning (_taratara_), (4) corroborating one's own ideas
with the ideas of the teachers and other workers of the same field
(_ramyaka_), (5) clearance of the mind by long-continued practice
(_sadamudita_). The three other siddhis called pramoda, mudita, and
modamana lead directly to the separation of the prak@rti from the purus'a.
The twenty-eight sense defects are the eleven defects of the eleven senses
and seventeen kinds of defects of the understanding corresponding to the
absence of siddhis and the presence of tustis. The viparyyayas, tu@stis
and the defects of the organs are hindrances in the way of the
achievement of the Sa@mkhya goal.]

221

(revised edition of _@Sa@s@titantra_) [Footnote ref 1]. Probably the
earlier @Sa@s@titantra was lost even before Vacaspati's time.

If we believe the @Sa@s@titantra referred to in the _Ahirbudhnya
Sa@mhita_ to be in all essential parts the same work which was
composed by Kapila and based faithfully on his teachings, then it
has to be assumed that Kapila's Sa@mkhya was theistic [Footnote ref 2]. It
seems probable that his disciple Asuri tried to popularise it. But it
seems that a great change occurred when Pancas'ikha the disciple of
Asuri came to deal with it. For we know that his doctrine
differed from the traditional one in many important respects. It
is said in _Sa@mkhya karika_ (70) that the literature was divided by
him into many parts (_tena bahudhak@rtam tantram_). The exact
meaning of this reference is difficult to guess. It might mean that
the original _@Sa@s@titantra_ was rewritten by him in various treatises.
It is a well-known fact that most of the schools of Vai@s@navas
accepted the form of cosmology which is the same in most essential
parts as the Sa@mkhya cosmology. This justifies the