CHAPTER!

ORIGIN AND DEVELOPMENT

OF SAMKHYA PHILOSOPHY

Samkhya is the earliest of the Astikadarsanas. It

gives a systematic account of the evolution of the

universe and illustrates the twenty-five principles such

as Prakrti and its evolutes, and Puru§a. Sage Kapila is

regarded as the proponent of Samkhya philosophy.

Saijikhya philosophy is rooted in the Vedas and the

Upani§ads. The development of Sarjikhya has been put

into four stages. The Vedas and the Upani§ads (fifteenth

to sixth century B.C.) constitute the first phase. The pre-

Classical Samkhya speculations in the epics (fourth

century B.C. to first century A.D.) comprise the second

phase. Classical Saipkhya represented by Samkhya-

karika and its commentaries (first to eleventh century

A.D.) come in the third phase. The renaissance period

18

covering the Samkhyasu t r a s and its commentar ies

(fifteenth to seventeenth century A.D.) come in t he fmal

phase . Scholars like Shiv Kumar^ put Classical Samkhya

into one group as Samkhyakar ika and the later t reat ises

and t h u s , give onl}' three phases in its development.

Samkhya Thought in the Vedas

According to vraditior, rJl the Dar sanas derived

frcvr' the Vedas and Upani§ads. Sarakh}/-^ also is rooted

tl:e Rv pu t s forlb tl^e cc-noept cf Puru§a. The Nasad^ya-

sukta mdicates tha t t.here was, in the beginning, only

Tamas , from which the entire universe evolved^. Here,

che exprecsion Tanias denotes Prak.rti, and hence , the

basis of the theory of Satkaryavada ni3.y be yeen in this

verse. The RV refers to the s3aionym Aja of Prak/fti'-^ The

term 'Asav,' also is used in tl'iC RV as a synonyni for

Prakrti, It conveys vrnv^iz, mea.n:ings including infinite

matter . In another ve r s j , Pra'Iqfti is re.fv^rred to a s Aditi.

19

which assumes the forms of all the worlds, of father

mother and the son, of all the gods, of all the different

creeds of men, and of all the creations that is and that is

to come'^. Another verse in the RV refers to the dual

principles of Samkhya- Prak;-ti and Puru§a, depicting

them using the simile of two birds resembling each

other, sitting on the same tree^. In the AV also, some of

the Sarpkhya concepts such as Puru§a have been

depicted. It says that this body with the nine openings is

coveT-ed with the three Guna.s, and that the light thfl't

shines inside this body can be known only by those who

know Brahman^. Here, the light inside the body refers to

Puru§a.

Though Sarfikhya has been influenced by the Vedas

and the Upani§ads, it strongly criticises the rituals

proposed in the Vedas. The Saipkhyasutras even reject

them when they deny the eternity of the Vedas due to

their nature of being composed^. Sarpkhya says that the

Vedas are not the work of the Supreme Man^. It also says

20

that the released have no concern with the Vedas and

the unreleased are not competent for the work^. It adds

that the Vedas cannot lead one to Liberation, since the

results of Vedic rituals have a beginning as well as an

end^°. Sarikara, too, says that the science of Kapila is

anti-Vedic, as it believes in the pluredity of the soul, and

it is against the teachings of Manu, who is a strict

follower of the vedas^^. Thus, Samkhya philosophy is

accepted to be atheistic.

In the Uoanisads

The roots of many Samkhya theories can be traced

in the Upani§ads, which describe Avyakta or Pralq-ti as

the matrix of the world. Avyakta means unmanifest. The

different categories are mentioned in their order in the

Ka-Up. It says, The Objects are beyond the senses, the

mind is beyond the objects, the intellect is beyond the

mind, and the Mahat is beyond Buddhi. The Avyakta is

beyond the Mahat and Puru§a is beyond the Avyakta'^2

This idea is repeated in another place in the same text^^.

21

The Tai- Up. accepts Puru§a as an indeterminate

homogeneous entity. It describes the self as Asat^^.

The Mu. Up. describes the indeterminate principle,

which creates the Vv orld just like a spider making its web

from out of itself and catching its prey, or like the plants

growing up on land or as hair growing on our body^^.

Satkaryavada i . dep-c'ed in the Upani§ads. The

Cha up. states, The cause and the effeot are identical in

First, there was nothing but Sat^^'. Names and fonrirs

ha.ve only empirical validity. The}' are mere words- the

cause is the real thing^'^.

The Sanikhya piincipje of Pura§a is endorsed b}'"

the Br. Up * , v hich say^. that dual principles of opposite

character are rieces^:.aiy iw creation. Dra^trtva of Purusa

hai- been depicted :n H, ciccording to which, Purasa. is

net a doer. Ke is not v'stcached to anj^l-hing or anybod}^^'.

It elucidates the twenty-five pri'iciples of Samkhya^o. The

22

Mahat is also mentioned in it^i. The Br. Up. says that

originally, the universe was in an Avyakfta state22.

The §ve. Up- contains a thorough description of

Sainkhya philosophy. According to it, Samkhya is the

means for knowing the cause of creation, etc^^. It

describes Prakyti as unborn, eternal and consisting of

three Gu^as^'^.

In the Mahabharata

The Mahabharata accepts many Samkhya theories.

It gives a theistic version of Sdr(ikhya and defines it as

the system that deals with numbers and describes

Predq-ti and the twenty-four other principles'^. The MBh

defines Saijikhyd as that in which, the merits and

demerits are elaborated'^. To it, there is no knowledge

equal to Samkhya''^ and all the knowledge has come out

from Samkhya'^. It refers to Kapila as Agni'^. It also

describes Pgificasikha as the first disciple of Asuri sind as

a scholar of many sciences^°.

23

The concept of Pralq'ti has been described in the

MBh. as AvyaJcta^^ It says that the purpose of the

knowledge of Sarpikhya is the annihilation of all fruits of

actions- good and evil32.

The MBh-considers Saiiikhya and Yoga as one and

says that Samkhya follows what is revealed by Yoga^^. It

says that one who has the discriminative knowledge of

Puru§a and Prakfti attains liberations"^.

In the Bhagavadglta

Sainkriya ideas also appear in the BhagavadgLta-^^.

It describes the three Gu^as that are found in alP^.

Sattva brings pleasure; Rajas brings pain, and Teimas

causes apathy^''. The knower of the field is Puru§a or

Atman, who is described as Avyakta^^. The BG explains

the activities of the Gunas^^. It describes Samkhya and

Yoga as the knowledge and practice parts of the same

philosophy^o.

The twenty-five principles are enumerated as the

eight material principles and the sixteen modifications'*^

24

completed by Puru^a the knower of the field'*^. The BG

also illustrates Satkaryavada of Sarpkhya^^

The BG refers to two types of Puru§as. One is the

K§ara, who covers all beings, and the other is the Ak§ara

or Ku^astha'^'*. There is also another principle, who is

called Puru§ottaina. He is distinct from the two, who

covers and sustains all the three worlds, indestructible,

is the Lord'^^. He is called Puru§ottama because he has

transcended the K§ara and is greater than the Ak^ara"^^.,

!n the Pura^as

The Puranas give a theistic account of Samkhya.

The Bhagavatapura;ia gives a detaiiled account of the

philosophy of Kapila that he imparted to his mother'^^ ^

refers to Kapila as the fifth incarnation of Lord Vi§nu,

gind states that he imparted the knowledge of Samkhya,

which provides the discriminative knowledge of the

principles, to his disciple Asuri'^^. This verse is repeated

in the Garu4apuraj;ia49. The twenty-five principles of

Samkhya are also described in the Bh.Pu?°.

25

The Matsyapurana calls Samkhya the philosophy of

numbers propounded by Kapila and his followers^ The

Vi§nupurana describes the twenty-five principles of

evolution such as Puru§a, Praki;'ti and Mahat, etc.^^^ and

the process of evolution^^ Pradhana and Puru§a are

enveloped by the power of Vi§iju.

The Kurmapurana holds Prakfti as the equilibrium

of the three Gu^as^'^. It also explains the functions of the

Gunas in the process of creation^^. The BraJimapura^a

refers to Pradhana or Avyakta as the cause of the

universe, which Isvara creates out of it^^.

In the Manusmfti

The Manusmfti refers to the Saipkhya concepts of

Puru§a and Pralq'ti^''. The process of evolution and the

three Gu^as and their character are mentioned in it^^. It

also refers to the Pramanas of Sarrikhya philosophy^^.

However, it puts forth a theistic version of Sarrikhya.

26

In the Carakasamhita

The CarakasEimhita, a medical treatise, discusses

many issues related to Samkhya philosophy. It gives a

full account of a type of Samkhya^°. Caraka divides the

objects of the universe into Prak^-tis and Vikftis^^ The

first chapter, Sarlrasthanam opens with an analysis of

different kinds of Puru§a. The reality of Puru§a is

emphasized, based on Sruti and inference^^ Caraka uses

the term Avyakta to mean a unified category of Prak^ti

and Puruifa. He rnentions twenty-four categories

including eight Prakrtis and sixteen Vilq-tis. The eight

Prsdq^tis are the fo^owing: the five Suk§mabhutas,

Buddhi, Ahamkara £Uid the Avyakta. The Sixteen Vilq-tis

include the ten organs, the mind, and the five sense-

objects^^. The CS groups the five subtle elements,

Aheimkara and Buddhi with Avyakta £ind calls them

Pralqfti.

Samkhya had been restructured in many phases.

The references about the various doctrines of Samkhya

27

in the Vedas, the Upani§ads, etc., show the antiquity and

relevance of this system of thought.

The Encyclopaedia of Indian Philosophy divides the

history of development of Saipkhya into four periods: i)

Proto- Samkhya of the Upani§ads, the Bhagavadgita, the

Pura^as and the Manusm^ti, etc.; ii) Pre-Karika

Samkhya, which comprise §a§J:itantra and the works of

Pancasikha, Var§agaijya, etc.; iii) Karik^ Saijikhya,

which includes Sarnkhyakarika and its commentaries;

and, iv) the later period of Karika-Kaumudi Samkhya,

Samasa Samkhya and Sutra Samkhya^"^.

The the pre-Karika period includes Kapila, Asuri,

Paficasikha, §a§titantra (100 B.C.-200 A.D.), Paurika,

Pancadhikarapia, Patanjali, Var§aga;iya (100-300 A.D.),

Vindhyavasa (300-400 A.D.) and Madhava.

The second stage comprises Sarnkhyakarika (350-

450 A.D.), Suvar^asaptati (557-569 A.D.), Samkhyav;-tti

and Samkhyasaptativ;;tti (500-600 A.D.), Samkhya-

pravac£uiabha§ya (500-700 A.D.), Gaudapadabha§ya

28

(500-600 A.D.), Yuktidlpika (600-700 A.D.), Jaya-

mangala (700 A.D.), and Matharav^tti (800 A.D.).

Tattvakaumudi of Vacaspatimisra (850 A.D.), Tattva-

samasa (1300-1400 A.D.), Samkhyasutras (1400-1500

A.D.), Saii;ikhyapravacanasutravftti of Aniruddha (1400-

1500 A.D.), Saipkhyapravacanabha^ya and Samkhya-

sara of Vijnanabhik§u, (1550-1600 A.D.), Tattva-

yatharthyadlpana of Bhavagaiiesa (1550-1600 A.D.),

V;-ttisara of Mahadeva (1650-1700 A.D.), Guijatraya-

viveka of Svayarnprakasayati (1650-1700 A.,D.) Samkhya-

candrika of Naraya^atirtha (1680-1720 A.D.), Samkhya-

sutrav^tti of Nagojibhatta (1700- 1750 A.D.) and

Sap;ikhyatattvavibhakara of Vgimsidhara (1750 A.D.) etc.,

come in the third stage.

Saii^khyatattvavivecana of ^imananda (1700-1900

A.D.), Sarvopakariiji^Lka and Saipkhyasutravivara^ia of

unknown authorship (1700-1900 A.D.), Samkhyatattva-

pradipa of Kavirajayati (1700-1900 A.D.), Samkhyataru-

vasanta of Mudumba Narasimhaswamin (1700-1900

29

A.D.), Samkhyatattvavilasa of Raghunat±ia Tarkavagisa

(1800-1900 A.D.), Samkhyataranga of Devatirthaswamin

(1850 A.D.), etc., come in the fourth stage.

Kapila

Kapila is accepted as the founder of Samkhya. Very

little is known about him. He codified all the doctrines of

Samkhya scattered in the Upani§ads, the Sm^tis, etc.,

and formed an independent philosophical system. He is

mistakenly believed to be the author of the SS, which

really belongs to a later period.

The Sve- Up. refers to Kapila^^. The MBh. describes

him as one of the seven sons of Brsihma and as the

knower of Sarrikhya^^. In another place, he has been

described as a great sage, who is Hira:nyagarbha himself,

the knower of Yoga and the propounder of Samkhya^'''.

He is also described as the Lord Vi§];;iu^s. The Bh. Pu- also

refers to him as the fifth incarnation of Lord Vi§i;iu^^,

which is endorsed by Vacaspatimisra'^o.

30

Date of Kapila

There is much controversy regarding his actual

date. The third Skandha of the Bh. Pu. mentions him as

the son of the sage Kardeima aiid Devahuti. Kapila lived

before Buddha, i.e., in the sixth century B.C^^ The

Samkhyasutras available now are not composed by him.

It belongs to a later period, since none of the earlier

works mentions it. Kapila is also believed to have written

another text, Tattvasamasa.

Asuri

Asuri is considered as the direct disciple of Kapila.

However, we know little about him. Kapila gave the

sacred teaching of Samkhya to his disciple Asuri, who

tried to popularize Samkhya and, in turn, handed over it

to his disciple Paficasikha^^

In the MBh-, Asuri and Paficasikha are mentioned

as the teacher amd the pupil of Samkhya'''^. The Bh. Pu-

and the Vis, Pu. also have a similar passage'^'^. Though no

31

work of Asuri is available, a verse ascribed to him is

quoted by some scholars^^,

Pancasikha

Pancasikha is the disciple of Asuri and the grand

disciple of Kapila. According to Chandradhar Sharma,

Kapila, Asuri and Peoicasikha were historiced personages

and their works have been lost''^. However, Pancasikha

may have lived about the fifth or the fourth century B.C.

Many works have been ascribed to Pancasikha. He

modified Kapila's original work in £in atheistic light' ' . He

tried to revise Samkhya in a rational way with a view to

make it more logical. Samkhyakarika also favours this

view''^. Some scholars, based on this reference in SK,

believe him to have composed §a§t;itantra.

^af^itantra

§a§t^itantra is an important Samkhya treatise. SK

claims itself to be a condensed version of the ST' . It *

represents either i) a text of Samkhya, or ii) a sort of

stereotyped format for discussing Samkhya as the

32

system of sixty topics, or a proper name of Samkhya^°. It

is named §a§titantra, as it deals with the sixty topics of

Samkhya, viz., the existence of Prakrti, its oneness, its

difference from Puru§as, the aim of Puru§as, the Tu§t;is

and the Vipgiryayas, etc^^. Its date is around 100 B.C.-

200 A.D.82 xhe ST has been revised by Var^aganya^^

However, some scholars believe it to be a separate

treatise.

Var^aganya

Var§aganya is another famous teacher of Saiyikhya.

He is known as V;-§agana, V;-§aga^avira or Var§aga;ia^'^.

He has been described as one of the older teachers of

Samkhya^^, He lived around 300 A. D. He is believed to

have revised an older version of the ST* .

Vindhyavasa

Vindhyavasa or Vindhjrvasin, who lived about 425

A.D., is another famous Samkhya preceptor. He is a

predecessor of Isvarakf^na and a follower of Var§agajpya.

His real name was Rudrila. He was called Vindhyavasa

33

because he lived in the jungles of the Vindhyas^'^. He was

a contemporary of Vasubandhu^s.

Another Samkhya teacher is Madhava. He belonged

to a period probably later than Isvarakr^na^^. He lived

some time between 400 and 500 A.D^°. The names of

Harita, Asita, Devala, Narada, Sanaka, Sananda, Vodhu,

Pancadhikarana, etc., also are counted in the series of

Sarnkhya teachers.

Samkhyakarika

The earliest authoritative Samkhya text extant now

is Sarjikhygikarika of Isvarakf^^ia, sinqe the earlier texts

on Saipkhya are not available to us in original. SK

presents a clear exposition of Saipkhya philosophy.

Hence, it is regairded as an authoritative treatise on

Samkhya. Vacaspatimisra wrote a commentary named

Tattvakaumudi on SK. Other importsmt commentaries of

SK are Gau4apadabha§ya, Ma^haravrtti, Jayamangala of

Sankararya and Yuktidipika of unknown authorship.

34

Date of Samkhyakarika

There is a dispute regarding the actual date of SK.

Quoting Garbe and Belvalkar, Srikrishnamani Tripathi

says that Isvaralqf§na belongs to the first century A.D^^.

Hiriyanna believes him to be a contemporary of Kalidasa

and says that he belongs to the fifth century A.D^^^ while

Jaduna th Sinha puts him to around 200 A.D^^.

SK gives an analyticad description of Samkhya

philosophy. Hence, it got wide popularity and authority.

It gives an authoritative account of Classical Sainkhya. It

discusses the aim of philosophical enquiry, the three-fold

misery, the means of knowledge, the twenty-five

principles, Satkaryavada, the concepts of Pralqti and

Puru§a, the process of evolution, two types of creation.

Bondage emd its causes, and Liberation and its means.

The major commentaries of SK are TattvgikaumudI of

Vacaspatimisra, Matharav^tti, Gaudapadabha§ya,

Saixikhyacandrika of Narayanatirtha, Yuktidipika, and

Jayamaiigala of Sahkararya.

35

Tattvakaumudi

Tattvakaumudi of Vacaspatimisra is regarded as

the most authoritative commentary of SK, as it is

profound, all-embracing and perfect. Vacaspatimisra

belongs to the ninth or tenth century A.D.

The important commentaries of TK are Vidvatto§ini

of Balaram Udasina (1855 A.D.), Su§ama of Hariram

Sukla, Tattvavibhakara of Vamsidhara Misra (1710 A.D.),

Kirajp.avali of Srllq;-§^ia Vallabha and Sarabodhini of

Sivanarayan Sastri.

Yuktidipika

Yuktidipika of anonymous authorship has much

value in the history of Samkhya philosophy. Jaduna th

Sinha has quoted Udayvir Sastri, who identifies YD with

Rajavarttika^^ gjp assigns it to the period around 600-

700 A.D. 5^ but, Om Prakash Pandey says that it may be

composed around the fifth century of the Vikrama Era^^.

It establishes the Samkhya theories beyond opposition.

36

Jayamangala

Jayamanggila of Sankararya is another important

commentary of SK. Om Prakash Pandey, quoting Uday

Vir Sastri, opines that JM belonged to the seventh

century of the Vikrama Era^'''. EIP says that JM probably

belonged to about 700 A.D. or later^^ and that it can be

placed in some time between YD and TK, or, between the

seventh and the ninth century A.D^^. According to Om

Prakash Pandey, JM is older than TK^oo. However, EIP

quotes Gopinath Kaviraj and says that §ankararya lived

in the fourteenth century A.D.^oi. Some scholars confuse

Sankararya with Saiikaracarya. However, this argument

cannot be accepted.

Ma^haravftti

Ma^arav:i;-tti is an important commentary of SK.

According to EIP, MatJiara belonged to 800 A.D. or

later 102 while Uday Vir Sastri opines that it is older than

GB and it belonged to the first Century A.D^os. MV

possesses a significant place in the history of Sarnkhya

37

philosophy. It interprets SK with exceptional intellectual

excellence.

Gaudapadab ha$y a

Gau4apadabha§ya is the oldest commentary of SK,

since it does not mention any previous commentaries.

Some scholars assign it to around 800 A.D^O' . Others say

that it belonged to around 500-600 A.D^os. still others

argue that it belonged to the seventh century A.D. based

on the assumption that Gaudapada is llie grand-

preceptor of Sankaracarya. GB comments only on the

first sixty-nine verses of SK.

Naraya^^atirtha, who belonged to the seventeenth

century A.D^^^, wrote another commentary on SK called

Samkhyacandrika. There are also other commentaries on

SK like Samkhyaprakasa of Srikrishnamani Tripathi and

Sarnkhyataruvasajita of Mudumba Narasimhasvami

Gastrin.

38

Samkhyasutras

Though the SS is believed to be the work of Kapila,

it is a later work, since the older Sartikhya treatises do

not mention it. Nothing cam be confirmed about it despite

its traditional attribution to Kapila. According to som.e, it

is older than the fourteenth century A.D^o' .

The SS contains 527 Sutras divided in six chapters.

Hence, it is called Sarpkhya§adadhyayi. The first chapter

(Vi§ayadhyaya) deals with the major topics of Samkhya.

The second chapler (Pradhaiiakmyadhyaya) gives an

account of the evolutes of Pradhana, the ultimate cause.

The third chapter (Vairagyadhyaya) deals with the

concepts of Bondage and Liberation, and the means for

Liberation. The fourth chapter (Akhj'-ayikadhyaya)

depicts the means of knowledge through narratives. The

fifth chapter (Parapak§anirajyadhyaya) deals with the

refutation of the theories of the opponents. The sixth

chapter (§a§tJ^atantradhyaya) summarizes the Samkhya

ideas already stated.

39

Commentaries of the SS

The major commentaries of the Samkhyasutras are

Samkhyapravac£inasutravftti of Aniruddha, who belongs

to the fifteenth century A.D. and Sarnkhyapravacana-

bha§ya of Vijnanabhik§u, who lived in the sixteenth

century A.D.

According to EIP, Aniruddha's interpretation of the

SS is the oldest one and SPB is dependent on it^o^.

Vijnanabhik§u has also written another text called

Sarrikhyasara,

Tattvasamasa

TattvasEmiasa also is ascribed to Kapila but there is

no evidence to prove this. Vijnanabhik§u says that it is a

shortened form of the Samkhyasutras ^°^. It deals with

the important topics of Samkhya including eight-fold

Prak;-tis, sixteen Vilq-tis, Puru§a, the Gu^as, Saficara

(Evolution), Pratisancara (Dissolution), the eleven organs

and their functions, the five Vayus, the five-fold Avidya,

the different kinds of Asaktis, Tu§|is and Siddhis, two

40

types of creation, three kinds of bondage and liberation,

the three means of knowledge and three-fold pain in

twenty-two Sutras. Some scholars say that it contains

twenty-five Sutras.

Commentaries of TS

The major commentaries of TS are the following:

Kramadlpika or Tattvasamasasutravrtti, Samkhyatattva-

vivecana of §imananda, Saipkhyatattvayatharthya-

dipana of Bhavagapesa, Samkhyatattvapradlpa of Kavi-

raja, Sarvopakari^iijika, Tattvamimamsa of K^§namisra

and Samkhyasutravivarapa.

Various catalogues cite some other minor Samkhya

treatises like Samkhya§advidha of Indra^^^, Samkhya-

dlpika of Kaiya|;ai ^ Samkhyasastrasakha and Samkhya-

sutra of Paficasikha^^2 Sarnkhyasamgraha contains

another text, Samkhyaparibha§a. Mahadeva Vedantin

and Svayamprakasayati of the seventeenth century A.D.,

Bharati Yati, (1889 A.D.) etc., also are the important

teachers of Samkhya^ i^.

41

Modern scholairs like Srikrishnamani Tripathi also

have commented on SK. Some other scholars also have

contributed to the development of Sanikhya literature.

Thus, the tradition of Saijikhya has been kept alive even

in the present.

42

NOTES AND R E F E R E N C E S

1. Shiv Kumar: Saijikhya Thought in the Brahma^ica l

Sys tems of Indian Philosophy, p . 16

2. ^W3TRltoRTT JJl d.<HJ)sy d«HI RV. X. 129.3

3. 3ioil«Achi <Hlf dVi<+<H<|i<Wli - V[^- ^y^MM\ ^^^¥^\•. I

3 f ^ ^cpt o^t|<H|U|ls^Y^ cH^lr^di a rbJllJ||<Hol1s?5T: II

RV. X.82.6

4. 3if^f?l<if<f^f?K^dRfti<Hf^^<H'idi ^ tor ^ ^ : I

f c T - ^ ^ : arfef^: M>Tjo1HI 3lf^i?lo1^d.Hf^f?lojQrcJ<H II

RV. 1.89.10

5. 57 giT^ ^rqpn iiw^i wjm c^ u^k^^<r3n^i

RV. 1.164.20

6. i^u^^cb Hd^K f^«»j"lfi^<l«id<HI

df^Hd ^ ^!mM\rM<r<if^l IT rtcTe Ict^: II AV. X.8.43

7. ^ PoiJrci ^?JRt cb l^rc l^ : | SS. V.45

8. ?T M M ^ C C I ac^P^: 5?BR IT37Tcn?r | S S . V.46

9. <fi?W< rb'il)<'M^<J'Hrclld I S S . V.47

10. Hlc^^Jlt^cblc;^ dt?HQl: ^TRr^r<^dlc|j^i|Vll(i^'b5<lfemi

SS. 1.82

11 . 3TH^ f^<«Hlr<H3^<ich^-qcH'msf^ c h P l H ^ ^ ^ ^dS^^^

^<i,\^wWMcici-di^^^>xiI BSSB. I I . l . l

43

12. f f 3=ZT: CRT ?rat: 3T5jrzr^ irt 3T^: I

JT^Rffg CRT ^ : «i<lr<HI <H^iaj<: ||

3T^: irf7Tc3m53Tc3miR=5W: CR: |

5 ? ^ R ^ q t f^f>TjoHl cf>TBr ?TT qTT ^ : II

Ka. Up. III. 10-11

1 3 . f f ^ f ^ r § ^ : ^t 3 T ^ 3T^RT: 'HrcJ<| rl<H«H I

^ r c j | ( i i ^ <H^HIr<HI 3T^Sc^^<|id«H«H II

3Tc3i?TiTg q?: 5 ^ c^mcK)sfcf5?n7cT TJ\ Ibid. VI.7-8

14. Sm^ $ci<H«U 3TRftcr I Tai. Up. II.7

1 r" 11 o 1^In I I f o V . I I I N I I J N T T I I < ^ ' I » i C ^ 111 ij^p• />• •. • i • ^^—if*^ » »

^zrar ?T^: 5?m?^rat5TTl^ H2lR1<loH.^cJc?l6 1 ^ " ^ II

Mu. u p . 1.1.7

16. ??^#3=2|?r?RT 3 T R ^ I Cha. Up. VI.1.1

17. cJNK<W^ fclcbKl HI.H'O'yJIJ Cha. Up. VI. 1.

18. 3\\rA<\<l^M<iJi 31Hft?5?i?1cm: I Br. Up. 1.4.1

19. 3TO5^5I^ g?cr:| Br. Up. IV. 3.15-16

20. ' M R ^ H q>xr 1|>^>J1HI: 3TFI>rRr' uQf^d: I N

H ^ 3 F ^ 3ilr«HI«H tcnfR^r?IT3Jrfrs3Jc7^J| Br. Up. IV.4.17

44

dl«r cJ|c ra<H9^2l1 l Br. Up. II .4.12

22. H t ^ d^oMI<i)d«HI<^dJ Br. Up. 1.4.7

23. dr<bKui ^|\Mi|"lJ||i?JJ|<wi ?n?cIT ^ i]x.H^ ^TchlR't: II

Sve. Up. VI. 13

§ve. Up. IV. 5

2 5 . # 5 2 l t a f c t ^ ^ t c r a ^ r T l T E r § T ^ I

dccjlf^ cT cJcji^vin^ #«S1T: g'cRiuidI: II M B h . XI I .306.43

'Hi'Js^c;vlHJ^dlcJcMR'H'U^H(iVld<HI

Ws^ w^-h^ tci w^^>Ti ^Timti II

drcJlf^ TlTJcifci^lrMR'H'l&ilW drcTH: I

?ir52IT: ^ U c ^ < H 4 i g f ^ W n J : tfS llcfQra?: II

MBh. XII. 294.41-42

26. cilt|[U||>Tj d^u|HI>Tjg3TMa1cmTaT?r:|

chB^rJciSjcH^OoU ^'H'l&^r^M'Ul'iidl.HII M B h . X I I . 308.82

27. ^TTf^ ^E^RW" ?TRT3T| MBh. XII. 316.2

28. 'Hi-U^NId d f^Rs lH ^ T ^ l MBh . X I I . 301.108

45

29. 3\f^: H chftld) TW #52r?IR^^clfe: |

MBh. III. 220.21

30. 3 n ^ : !J2J3t fTTS r 'M.HI^t^^oflf^d.^l

MBh. XII. 218.12

31. 3Tc2m^: \ J c ^ CRt iJ^t^Tcnl^: I ibid. 306.27;

ibid. 307.11-12;

'HJlUH'M .J rcJIcic rb UI§<Jt1<<H I ibid. 307.13

32. vj- yHiHtn' iSj- c^ <ii<s .?ii<n' icf^ j t^ j ibid. 189

33. ^^^^^tm-. tR^Jll^ 'Hi'b^Wci«r J|«Wc^ I

W arrest xT ^ M xT ^ : t R ^ ^ ^f^<HMJ ibid. 305.19

^34. IcJciJR J ^ XNT ^ xT ^dldd^t l

^ iraicjf^cHIHlf?! ^ fcT JKofr f ^ ^ 3 j ^ II ibid. 217.37

35. Ijm ^sfltf|;HT # S ^ ^^^V) f ^ w t ?J^I EG. 11.39;

^ E ^ T z M tJ TJcncIT: UcJciPd ?TMP'^dl:| ibid. V.4;

#S^c^dl<rx^ U"1 |Q f iT 'Hcicb«* uil«H III ibid. XVIII. 13;

?TRRlt^ ^TTB IRt chJ 4)Jl<H 'MlfJl<HI<H 11 BG. III.3;

'Hi s 4)«»i1 ^J f i lM I : UcJc\Pd ^ yR^dl: I

46

T?cP#E2r xj ^M ^ ^: tr^^ll^^ m^W ibid. V.4-5;

3 T ? ^ # 5 ^ ^ i t ^ ch<> "1«»1<H xmtW ibid. XIII.24

36. W^ i^A-hdM ^ yJTT: yc Q^H^WcIT: I ibid. XIV.5

U<Hlc;M^1^5;iil^WpHfil"l<HI^ 3TR?T||

>HH<Hlc oy g H3T: \J7nt 'H>x3i'4r^dll ibid. XIV.6-9

38. 3Tc3m^S'y<Hrcl<rr41s <H^cbl4s'UJ|it. <^ I ibid. 11.25

39. ^[;5R^W»Enil^ Trcf 3=rcjt 37RHI

d«H^tidli^ dW<r^ fcrqt: ^-bd^H II ibid. XIV. 10-13

40. 3^ # 5 ^ ^Jfr^ cpaWt^ TmtW ibid. Xni.24

41 . <H iai dl«r ^ cbl>0 ^ <oMTh<Ac| xj\

47

ff^T^nf^ e 'H) ^ ^5^ it^^^^^^rfr^nj-.w ibid, xi i i .s

42. l :H>?1 ' Vlldfilf II BG. XIII.26

43. Hi'Hdl IcRj^ m^ rmicfr Icm^ en-. i ibid. ii. i 6

44. sr fc iTf f^^ ofl% arr^SRUcT ^1

SR: Wtf^ ^s^ ^ ^ C ^ s W ZTc I II ibid. XV. 16

^ cHlcb=J jJilfc|y3r toH5c^^ f>g^: II ib id. XV. 17

46. 'SJ Idt1<<Hclld1s^«HJi1<lclfi5 xJt^W: |

3T?frst^o( t^ ct^ ^ a f ^ : q^^ctor-.ii ib id . XV. 1,8

HrtJR^rra- ilciicJciPH # 5 ^ Otcirtr t HB>i dl«H't|1J|<HII

Bh. Pu. III.25.31

48. ^>xm: cbftjHt STW f rtTQr: cWHiciL<^d«Hi

UJcJNI^^'iJ #E5 t drcJ<UI«Htc|^uiijii || ib id . 1.3.10

49. Garucjapurana, Purvakha^ida., 1.18

50. 2Irrf?3pjCTRlc2Irf> f?r?4 'Hc!; c;ir<H*«HI

idic4i< cj #52iel" w^- 'HJjuif^ f:i

48

Bh.Pu.III.26.10-15

51. ^rresf'H'U loHchccJI^xJ chftjHlRfl ^T^Ht I

Matsyapurajgia. III.29

52. 3fc3m7cpRuf ^drU'UW^f^^d.?!:!

U1T^C^ n^ f^ : ^"3TT 1r?=ZT 'H(i'Hcilr«Hc|)<H II

f l r ^ dvJvHJKJlQ: I Vi§ijupuraija. 1.2.19-21;

53. ^ ^ ^rf^ ?mt" ST ajpr^ttcwt s iitf wjpT X I F ^ I

Vi§nupuracia. 1.2.23

«H I<rrl> -HcHlc r y'UT^ ^<HcjR^d«HI

Vi§ijupuraija. II.7.25-27

54. W^ 4v3lW<H* f?l JjUNilJllcil^dcHI

Kurmapurapa., Uttarardha, VII.26

55. ?TT?PrT: t t o ' t r 3 J ^ fcT^lNl^d ^ RJcTT: j

49

U^ W\ <H lr<HIHl 6Jc^l<r^W TWT T n l

Kurmapuraijia., Purvardha, IV.33-34

Brahmapura^ia. 1.33

57. 'MdccbKui.Hoii^ t ^ ^ ^<i (ilr<HchJ<J

HflRJT: H ^ ^ Q^ $ 1 ^ ^^TF^II Manusmfti. 1.11

58. W^ <>3iW«H*^ ^ ^ f^tlKlrcHdl ^ y ^ l

Manusmrti. XII.24

5 9 . w^mo^cn^im^To^?Tr^>^ tcrfcriiiJi<H«Hi

Manusmfti. XII. 105

60. Carakasamhita., SarirastJiana. I-II

61 . yIc^^ i <oMTb<H^ tbKW2lTS^ : I

a^^TO^f^^l^ fctcpRT^ i?fe?ni CS. ^ari. 1.63

62. S RrraT: 'Hr <H4d«H ...

... 31FT r§=2r: W<^^^\ CS. Sari. 1.39-45

63. g ^ •Ulc S ^H x ig f t?r f^ : f3|5T: I

JRt ej?lP^^|u^j2it: Uc^Q'^tJig'm^ll CS. Sari. 1.17

64. Larson & Bhattachaiya: Encyclopedia of Indian

50

Philosophies., vol. IV, pp. 14-18

65. ^tf^ VR^ ^Plilct ^^MJ) I Sve. Up. V.2

6 6 . 'HHch 'tr'H<H<rc!;^ clcil'M''^ -HHIdH:!

^TM$I?1W: ^ : #GRr?TRl1cr?IR : I MBh. K]\. 340.73

67. ^Hi'ls^^ cJrTJT l>f^: M<<H1 : ^ 3^21^1

R.<u^d|§# ^It^rpj" ^ ^TR : 'HHIdH: 11 ibid.337.60

68. cbfiiHl TRT ^ s ^ 37 rTcIRf n=fr ^ : I

MBh. Vanaparvan. 47.18;

cJI^^^Q ^ gi^: cpfM 35f?Tq 3Tcra;il MBh. VP. 107.32

69. crs'cW: chRlHl ?TW f^lt^r: cMHfc|L<^d.HI

y1cJNI^<^ # 5 3 t drcJJJj.HRlf^u 'H.H II B h . Pu. 1.3.10

70. cbitJefl ira" tc|WJ|VcJdKf Vt : n 1 ^ : W'y«J-§jJ?.<U'yJI3 : d 'MI^

^ E ^ R t o n f ^ flj^l TattvavaisaradI to YS. 1.25

71. Radhakrishnan: IP., vol. II, p.253;

Theos Bernard: Philosophical Foundations of India.,

p.66

72. UdrMfcl5|«H4^* .f^P^I^^^Sc^chJ-q^l ^?;^\

a n g f t ^ U>-cjRlyi^ ^ Tj 6 l ^ ^ B=5}3TII SK. 70

51

73. H^ q>rl%Qt TRT JprftrM <H I«liPl: I

3TT^: TJ5l3t f^t^ ^Wl^: ftKoilfcld<HII MBh. XII. 218

74. Bh. Pu. 1.3.10, Garudapuraija. 1.1.18

75. fcrfcTrfr ^cHjRuiHt ^ 3 M s ^ ^ P ? ^ |

uQfcl.wlcl'iJ: T<rc^ ^im ^<r^M^\)s-f9^\\ Quoted in TK.

(Ed.)Om Prakash Pandey, introduction, p. 16

76. Chandradhar Sharma: CSIP. p. 150

77. TK. (Ed.) Om Prakash Pandey, introduction, p. 16

78. ^ 6 l § m ^ ^T^=^l SK.70

79. W^Fm f ^ %2J^s2l t : cj)oW'(-sj isrf%H =5FPn SK. 72

80. Larson 8B Bhattacharya: EIR, vol. IV, p. 125

81. B^xj <lcHc||t cbJ(-

l<HlRVHrcJ«Achc<J«H2ScJ<-cJ<H2Jlc dl I

t^^f^: L|c;i2jlHI<Hglf3^: ^ f^ll^ltl^: jj TK. (Ed.), Om

Prakash Pandey, p. 197

82. LarsonfiB Bhattacharya: EIP. vol. IV, p. 15

83. ibid. p. 14

84. Larson& Bhattacharya: EIP. vol. IV, p. 131

85. ibid.

86. ibid. p. 135

87. Srikrishnamani Tripathi, in his introduction to SK. p.21

88. Larson8& Bhattacharya: EIP., vol. IV, p. 141

52

89. ibid. p. 15

90. ibid. p. 147

91 . Srikiishnamani Tripathi in his introd-action to SK. p.2,1

92. M Hiriyanna: OIP. p.269

93. Jaduna th Sinha: OIP. p.254

94. ibid, p.22

95. LarsonSs Bhattachaiya: EIP. vol. IV, p. 16

96. TK. (Ed.), Om Prakash Pandey, introduction, p.23

97. ibid, p.22

98. Larson& Bhattachaiya: EIP. vol. IV, p. 16

99. ibid, p.271

100. TK (EM.), Om Prakash Pandey, introduction, p.22

101. Gopinath Kaviraj, quoted by Larson& Bhattacharya:

EIF. vol. IV, p.271

102. Larson& Bhattachaiya: EIP. vol. IV, p. 16

103. TK. (Ed.), Om Prakash Pandey, introduction, p.22

104. Jaduna th Sinha: OIP. p.254

105. Larson& Bhattachaiya: EIP. vol. IV, p. 16

106. ibid.

107. Pt. Baldev Upadhyaya, quoted in TK. (ed.), Om Prakash

Pandey, introduction, p. 15

108. Larson& Bhattachaiya: EIP. vol. IV, p.333

109. ibid., p.317

110. Buhler: Catalogue Of Sanskrit MSS., Quoted by P. B.

Chakravarti: ODS. p. 2

53

111. Rai Bahadur Hiralal: Catalogue of Sanskrit and Prakft

MSS. in the Central Provinces and Berar (1926)

112. Chakravarti: ODS. p.2

113. ibid.