Page:A History of Indian Philosophy Vol 1.djvu/236

 220 The Kapila and the Piitanjala Sii'f!Zkhya [CH. the categories, the inactivity of the puru!?as and the fiveviparyyayas, nine tu!is, the defects of organs of twenty-eight kinds, and the eight siddhis l. But the content of the $a!itantra as given in Allirbudhnya Sal!lhitiiis different from it,and it appears from it that theSarpkhya of the $a!italltra referred to in the Ahirbudlmya Sal!zhita was of a theistic character resembling the doctrine of the Paficaratra Vai!?1).avas and the Alzirbudlmya Sal!zlzitii says that Kapila's theory of Sarpkhya was a Vai1).ava one. Vijfiana Bhik!?u, the greatest expounder of Sarpkhya, says in many places of his work Vi.ijliina1Jl.rtaBhaya thatSarpkhya was originally theistic, and that the atheistic Sarpkhya is only a prau(lkiviida (an exaggerated attempt to show that no supposition of Isvara is necessary to explain the world process) though the ll-fahiibhiirata points out that the difference between Sarpkhya and Yoga is this, that the former is atheistic, while the latter is theistic. The discrepancy between the two accounts of $a!itantra suggests that the original $a!itantra as referred to in the Altirbudlmya Saltz/litii was sub- sequently revised and considerably changed. This supposition is corroborated by the fact that GUI).aratna does not mention among the important Sarpkhya works $a!itantra but $a!itantroddhara I The doctrine of the viParyyaya, tU!ti, defects of organs, and the siddhi are men- tioned in the Karikii of ISvarakr!iil)a, but I have omitted them in my account of Siirpkhya as these have little philosophical importance. The viparyyaya (false know- ledge) are five, viz. avidyii (ignorance), asmitii (egoism), riiga (attachment), dve!iia (anti- pathy), abhinivda (self-love), which are also called tamo, 11l0ha, mahiimoha, tamurii, and andhatamisra. These are of nine kinds of tU!ii!i, such as the idea that no exertion is necessary, since prakrti 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 salvation will be worked out by fate (bhdg)'a), 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 (sllpara), the natural waste of things earned by enjoyment (parii- para), increase of desires leading to greater disappointments (anuttamiimbhas), all gain leads to the injury of others (uttama11lbhas). This renunciation proceeds from external considerations with those who consider prakrti and its evolutes as the self. The siddhis or ways of success are eight in number, viz. (I) reading of scriptures (tiira) , (2) enquiry into their meaning (sutiira), (3) proper reasoning (tiiratiira), (4) corrobo- rating one's own ideas with the ideas of the teachers and other workers of the same field (ra11lyaka), (5) clearance of the mind by long-continued practice (sadiimlldita). The three other siddhis called pramoda, mudita, and modamiina lead directly to the separation of the prakti from the puru!iia. 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 tU!ii!is. The viparyyayas, tU!ii!is and the defects of the organs are hindrances in the way of the achievement of the Sarpkhya goal.