assumption
that Kapila's doctrine was probably theistic. But there are
a few other points of difference between the Kapila and the
Patanjala Sa@mkhya (Yoga). The only supposition that may
be ventured is that Pancas'ikha probably modified Kapila's
work in an atheistic way and passed it as Kapila's work. If this
supposition is held reasonable, then we have three strata of
Sa@mkhya, first a theistic one, the details of which are lost, but
which is kept in a modified form by the Patanjala school of Sa@mkhya,
second an atheistic one as represented by Pancas'ikha, and
a third atheistic modification as the orthodox Sa@mkhya system.
An important change in the Sa@mkhya doctrine seems to have
been introduced by Vijnana Bhik@su (sixteenth century A.D.) by his
treatment of gu@nas as types of reals. I have myself accepted this
interpretation of Sa@mkhya as the most rational and philosophical
one, and have therefore followed it in giving a connected system
of the accepted Kapila and the Patanjala school of Sa@mkhya. But
it must be pointed out that originally the notion of gu@nas was
applied to different types of good and bad mental states, and then
they were supposed in some mysterious way by mutual increase
and decrease to form the objective world on the one hand and the

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[Footnote 1: _Tarkarahasyadipika_, p. 109.]

[Footnote 2: _eva@m sa@dvims'akam prahah s'ariramth manavah sa@mkhyam
sa@mkhyatmakatvacca kapiladibhirucyate. Matsyapurana_, IV. 28.]

222

totality of human psychosis on the other. A systematic explanation
of the gunas was attempted in two different lines by Vijnana Bhik@su
and the Vai@s@nava writer Ve@nka@ta [Footnote ref l]. As the Yoga
philosophy compiled by Patanjali and commented on by Vyasa,
Vacaspati and Vijn@ana Bhik@su, agree with the Sa@mkhya doctrine
as explained by Vacaspati and Vijnana Bhik@su in most points I
have preferred to call them the Kapila and the Patanjala schools
of Sa@mkhya and have treated them together--a principle which
was followed by Haribhadra in his _@Sa@ddars'anasamuaccaya_.

The other important Sa@mkhya teachers mentioned by Gaudapada
are Sanaka, Sananda, Sanatana and Vo@dhu. Nothing is
known about their historicity or doctrines.

Sa@mkhya karika, Sa@mkhya sutra, Vacaspati Mis'ra and
Vijnana Bhik@su.

A word of explanation is necessary as regards my interpretation
of the Sa@mkhya-Yoga system. The _Sa@mkh