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220 The Kapila and the Pātañjala Sāmkhya [CH. the categories, the inactivity of the purusas and the fiveviparyyayas, nine tuşțis, the defects of organs of twenty-eight kinds, and the eight siddhis?.
But the content of the Șastitantra as given in Ahirbudhnya Samhită is different from it, and itappears from it that the Sāmkhya of the Şaşțitantra referred to in the Ahirbudhnya Sainhită was of a theistic character resembling the doctrine of the Pañcarātra Vaisnavas and the Ahirbudlinya Sainhitā says that Kapila's theory of Sāmkhya was a Vaisnava one. Vijñāna Bhikṣu, the greatest expounder of Sāmkhya, says in many places of his work Vijñānāmyta Bhāsya that Sāmkhya was originally theistic,and that the atheistic Sāmkhya is only a praudhivāda (an exaggerated attempt to show that no supposition of Isvara is necessary to explain the world process) though the Mahābhārata points out that the difference between Sāmkhya and Yoga is this, that the former is atheistic, while the latter is theistic. The discrepancy between the two accounts of Şaștitantra suggests that the original Şasțitantra as referred to in the Ahirbudhnya Samhitā was subsequently revised and considerably changed. This supposition is corroborated by the fact that Gunaratna does not mention among the important Sāmkhya works Şaşsitantra but Şaşțitantroddhāra
The doctrine of the viparyyaya, tusți, defects of organs, and the siddhi are mentioned in the Kārika of Isvarakrsna, but I have omitted them in my account of Samkhya as these have little philosophical importance. The viparyyaya (false knowledge) are five, viz. avidyā (ignorance), asmitā (egoism), rāga (attachment), dvesa (antipathy), abhiniveśa (self-love), which are also called tamo, moha, mahamoha, tamisrā, and andhatāmisra. These are of nine kinds of tuști, such as the idea that no exertion is necessary, since prakřti 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 (bhāgya), 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 (supara), the natural waste of things earned by enjoyment (parapara), increase of desires leading to greater disappointments (anuttamāmbhas), all gain leads to the injury of others (uttamāmbhas). 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. (1) reading of scriptures (tāra), (2) enquiry into their meaning (sutara), (3) proper reasoning (täratara), (4) corroborating one's own ideas with the ideas of the teachers and other workers of the same field (ramyaka), (5) clearance of the mind by long-continued practice (sadāmudita). The three other siddhis called pramoda, mudita, and modamāna lead directly to the separation of the prakrti from the purusa. 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 tuştis. The viparyyayas, tuştis and the defects of the organs are hindrances in the way of the achievement of the Samkhya goal.