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[Full title: (A) Philosophical aspects; (3) Samkhya philosophy; (2) Concept of Mulikarthas].

The ten fundamental principles of Sankhya philosophy are enumerated in a verse (2236) in upajati metre. The verse is very important from the point of view of the Sankhya philosophy. It can also throw some light upon the date of Devala. ANTIQUITY OF THE CONCEPT: + = � The concept of mulikartha seems to be very ancient one, because Devala has borrowed it from some ancient works on Sankhya & Yoga (2210). It is not found in the Sankhyakarika or the Sankhyasutra. Among the extant Sankhya works, the Tattvasamasa (18) alone refers to this concept, but the small work does not explain it. The work is of an uncertain date. 23 Prof.Max Muller thinks it to be an earliest work. While most 24 of the scholars (like Keith, Garbe, Sovani etc.) assign it 25 to a later date. Dr.V.V.Sovani believes it to be alder than h shmar myrwd F

841 7th century A.D. But the concept of mulikartha is even mentioned by paramartha (546 A.D.) in his chinese translation. Vacaspati Misra (on Ka.72) quotes also anustubh verses, that enumerate mulika-arthas from some ancient work called Rajavartika (a work, probably now lost). Moreover, the commentary Jayamangala (on Ka. 51) also quotes a verse of Sangrahakara, similar to that in the present text. Thus it is clear that though this concept is neglected in the Sankhya-karika & the Sankhya-sutra, it is one of the most ancient & fundamental concepts of Sankhya philosophy. COMPARIS ION: The above verse, mentioned by Devala is also found in some commentaries of the Sankhyakarika & the Tattvasamasa. The variant readings, from those works are noted below : TABLE NO. 7 1) Matharavrtti on Ka.72 2) Jayamangala on Ka. 51 Sankhyatattvavivecana 3) Q com .on Tattvas amas a (Sankhyas angraha.p.22) 4) - + (1) Pararthyam for Parartham (2) Visesavrttih for ca sesavrttih 1 (1) Pararthyam for Parartham (2) Akartrbhavah for Atho nivrttih (1) Ekatvayatharthavatve for Ekatvamatharthavatvam (2) Pararthyam for Parartham 33 (3) Akartrkatvam for Atho-Nivrttih Tattvayatharthyadipana -(1) Akatrta ca for Atha Nivrttih com.on Tattvas amas a ping (Sankhyas angraha, p.80)

Loans we me very ou $$$ (K°°IA 842 5) Kramadipika com. on Tattvasamas a (Sankhyas angraha, p.135) · (1) Akatrta ca for Atho nivrttih It is evident that there is difference about the sixth fundamental principle. Most of the above commentaries read akartrtva for atho nivrttih mentioned in the Reconstructed text. A SIMILAR ENUMERATION FROM RAJAVARTIKA : I 26 The ten fundamental principles of Sankhya philosophy are also enumerated in the verses in anustubh metre. Vacaspati Misra (com.on Sankhyakarika 72) & the sarvopakarini (com. on Tattvasamasa quote it from Rajavartika. It is also found in the introductory verses of the Yuktidipika commentary (p.1) on the Sankhyakarika. The difference between Devala & the above enumeration is as follows (1) The above vense mentions akartrtva, which is not found in the text of Devala. (2) While 'atho nivrttih' mentioned by Devala, is not found in the above enumeration. (3) The term'anaikya' is used instead of the words 'bahavali pumamsah' in the present text. EXPLANATION : The following ten fundamental principles are enumerated in the text. (1) Astitva (existence), (2) Ekatva (singularity), (3) Arthavattva (utility), (4) Parartham (serving the purpose of other), (5) Anyatva (distinction), (6) Nivrttih (desistence or separation, (7) Yoga & (8) Viyoga - (contact & discontact), (9) Bahavah pumas ah - (plurality ofselves), " w To the Top I

(10) Sarirasya sthitih sesavrttisca 843 - (existence & subordination i.e.tendency towards dependence of body). These are briefly explained below. Ma The commentators (Vacaspati-ka-72, Jayangala (Ka.51) point out that ekatva, arthavattva & parartha are applicable only to pradhana, the anyatva, akartrtva, bahutva are related to purusa only, while the astitva, viyoga, & yoga are with reference to both prakrti & purusa & the last is in connection with the gross & subtle bodies. Pradhana Ekatva Arthavatva Parartham TABLE NO. 8 Both Purus a Astitva Anyatva Yoga Akartrtva Viyoga Bahutva 1) ASTITVA: This is the first fundamental principle, meaning 'existence' applicable to both pradhana & purusa. It means that the prakrti & purusa are not imaginary principles, but are real & existent. Several arguments, containing the proofs for the existence of both are put forth in the Sankhyakarika (15 & 17) & the Sankhyasutra (1/140-144). 2) EKATVA : This is the second cardinal principle, meaning 'singularity or oneness', applicable only to the prakrti. Prakrti is one only. 1 22 : 1

841 There are no distinct prakrtis for numerous purusas. Though plurality of self is advocated as a reality, there is no assumption of plurality of prakrti. This explicit clarification about oneness of prakrti. This explicit clarification about oneness of prakrti is necessary, as there was also an ancient view, 27 mentioned by Gunaratna Suri, that the ancient school, of Sankhya believed in the plurality of prakrti. The Yuktidipika ( com. on 28 Sankhyakarika, p.141) mentions that the Sankhya teacher paurika had maintained the view of distinct prakrti for each purusa. 29 But according to the commentator Gaudapada not only prakrti, but even purusa also is in reality one. Thus this principle of oneness, would be applicable to both purusa & prakrti, according to his explanation. 3) ARTHAVATTVA : This is the third fundamental principle, meaning 'utility', applicable only to prakrti, according to commentaries Sankhyatattvakaumudi & Jayamangala. But it can be said to be applicable to both purusa & prakrti. Both of them have some purpose or end (artha) to be served from each other. The prakrti is unconscious but active, while purus a is inactive but conscious. Hence they are mutually helpful & interdependent. They are not able to accomplish their objectives independently. The prakrti & purusa are said to be acting like the blind & the lame, that help each other to serve their purpose. Prakrti requires that it should be seen by the purusa, so that there would be the production of the whole world, when it is in contact with purusa dhe vice i

845 But the purusa cannot obtain liberation, without the discriminative knowledge of his distinction from prakrti (of.Sankhyakarika 21, Sankhyasutra 2/1). mone It seems that Vacaspati & Jayamangala maintain that the two purposes are served by prakrti only & hence they explain this . principle to be applicable only to it. (4) PARARTHA : � This is the fourth fundamental principle, meaning 'serving purpose of the other' applicable only to the prakrti. This indicates that the activity of prakrti is for serving the purpose of purusa. Prakrti only expects that it should be seen by the purusa. It does not desire anything else from the purus a". Purus a is able to obtain both - bhoga-enjoyment & apavarga-emancipation due to prakrti. It serves both these ends of purusa. It binds & also releases him from the bondage. Just as the dancer entertains the audience with her dance or milk of the cow flows naturally for her calf or a camel carries the burden for the sake of his master; similarly prakrti exerts herself for the sake of purusa, as if for her own purpose. Just as her own purpose. Just as a dancer returns from the stage, after entertaining the audience, the prakrti also, having disclosed her nature to purusa, returns from him. Thus all her activities are meant for the sake of fulfilling the purposes of the purusa (cf.san.ka. 56-60; san.s.3/58,6/40). 5) ANYATVA : This is the fifth principle, meaning 'distinction' applicable only to purusa, according to Vacaspati & Jayamangala. Purusa

846 is a distinct entity, assumed by the Sankhyas. Purusa & Prakrti are two separate principles, quite dissimilar in their qualities. The Sankhya karika (11) has properly distinguished the two from point of view of their qualities. Hence purusa can be really described as 'distinct' (anya) from prakrti (cf. San.ka.11, San.s. 1/139). 6) ATHO NIVRTTIH: j This is the sixth principle, meaning desistance, not mentioned by some commentators, who read 'akartrtva' for it. This principle is applicable to purusa in the sense that he realizes his distinction from the prakrti & obtains the discriminative knowledge & gets himself released from the bondage of prakrti. This principle may also apply to prakrti, as she discloses her real nature to the purusa, releases him from the bondage & departs or withdraws herself from him. 7) & 8) YOGA & VIYOGA : 1 1, These are 7th & 8th principles, meaning 'contact & discontact ! applicable to both prakrti & purusa. The Sankhhyas assume that there is a contact between the two, result of which is the disappearance of the equilibrium of prakrti & the production of the phenomenal world, in gradual stages. This assumption of Sankhyas has given rise to 'a number of puzzling problems While the other principle is the opposite of the 1 � above. It is disconnection between the two. When the purusa has obtained www.w

847 discerning knowledge regarding the distinction of himself from the prakrti, he has no purpose left to be served by prakrti. Prakrti, itself withdraws from him & the result is the discontact, dissociation between or separation from the prakrti. 9) BAHAVAH PUMAMSAH : This is the nineth principle, meaning plurality of self, applicable only to the purusa. Though the Sankhyas propound the theory of oneness of prakrti, they maintain purusa to be infinite in number. Several arguments, in defence of this view, are advanced in the Sankhyakarika & the Sankhyasutra. (Sankhyakarika 18, Sankhyasutra 1/149,6/45). 1 10) SARIRASYA STHITIH SES AVRTT IS CA: This is the tenth principle, meaning 'existence & subordination of the body' applicable to the subtle & gross body. Both these kinds of bodies are under the influence of Karma. The presence or existence of these is dependent upon it. Eventhough the person may have obtained the supreme knowledge, that releases him from the bondage, the body continues for some period & experiences the good & bad effects of the earlier fructified actions (prarabdha karma). The wheel of the potter continues to revolve for sometime through inertia, though he has stopped moving it; In the same manner, the body continues, until the effects of the karmas (actions) are exhausted. (Sankhyakarika 67, Sankhyasutra 3/82,83).