[Footnote 1: See Hillebrandt's article, "Brahman" (E. R.E.).]
[Footnote 2: Katha III. 10, V. 7. S'veta. V. 7, 8, 12, IV. 5, I. 3. This has been dealt with in detail in my Yoga Philosophy in relation to other Indian Systems of Thought, in the first chapter.]
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found there are also not such that we can form a distinct notion of the Sâ@mkhya thought as it developed in the Upani@sads. It is not improbable that at this stage of development it also gave some suggestions to Buddhism or Jainism, but the Sâ@mkhya-Yoga philosophy as we now get it is a system in which are found all the results of Buddhism and Jainism in such a manner that it unites the doctrine of permanence of the Upani@sads with the doctrine of momentariness of the Buddhists and the doctrine of relativism of the Jains.
Sâ@mkhya and Yoga Literature.
The main exposition of the system of Sâ@mkhya and Yoga in this section has been based on the Sâ@mkhya kârikâ, the Sâ@mkhya sûtras, and the Yoga sûtras of Patañjali with their commentaries and sub-commentaries. The Sâ@mkhya kârikâ (about 200 A.D.) was written by Îs'varak@r@s@na. The account of Sâ@mkhya given by Caraka (78 A.D.) represents probably an earlier school and this has been treated separately. Vâcaspati Mis'ra (ninth century A.D.) wrote a commentary on it known as Tattvakaumudî. But before him Gaudapâda and Râjâ wrote commentaries on the Sâ@mkhya kârikâ [Footnote ref 1]. Nârâyanatîrtha wrote his Candrikâ on Gaudapâda's commentary. The Sâ@mkhya sûtras which have been commented on by Vijñâna Bhik@su (called Pravacanabhâ@sya) of the sixteenth century seems to be a work of some unknown author after the ninth century. Aniruddha of the latter half of the fifteenth century was the first man to write a commentary on the Sâ@mkhya sûtras. Vijñâna Bhiksu wrote also another elementary work on Sâ@mkhya known as Sâ@mkhyasâra. Another short work of late origin is Tattvasamâsa (probably fourteenth century). Two other works on Sâm@khya, viz Sîmânanda's Sâmkhyatattvavivecana and Bhâvâga@nes'a's Sâ@mkhyatattvayâthârthyadîpana (both later than Vijñânabhik@su) of real philosophical value have also been freely consulted. Patañjali's Yoga sûtra (not earlier than 147 B.C.) was commented on by Vâysa (400 A.D.) and Vyâsa's bhâsya commented on by Vâcaspati Mis'ra is called Tattvavais'âradî, by Vijñâna Bhik@su Yogavârttika, by Bhoja in the tenth century Bhojav@rtti, and by Nâges'a (seventeenth century) Châyâvyâkhyâ.
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[Footnote 1: I suppose that Râjâ's commentary on the Kârikâ was the same as Râjavârttika quoted by Vâcaspati. Râjâ's commentary on the Kârikâ has been referred to by Jayanta in his Nyâyamañjarî, p. 109. This book is probably now lost.]
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Amongst the modern works to which I owe an obligation I may mention the two treatises Mechanical, physical and chemical theories of the Ancient Hindus and the Positive Sciences of the Ancient Hindus by Dr B.N. Seal and my two works on Yoga Study of Patanjali published by the Calcutta University, and Yoga Philosophy in relation to other Indian Systems of Thought which is shortly to be published, and my Natural Philosophy of the Ancient Hindus, awaiting publication with the Calcutta University.