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TATTVA-KAUMUDI
difference of cause and effect, and it, moreover, has been accepted by some of the authors of the Dharma-sūtras, such as Devala, and so on. For all these reasons we have taken special trouble to refute the pradhāna doctrine." (S. B. E.. XXXIV, p. 289). So also in the Mahābhārata we read“There is no knowledge like that of Samkhya, no power like that of Yoga. You should have no doubt as to Sām. khya being the highest knowledge." (S'ānti. 316, 2).
Though the use of the word Simkhya is found first of all in the s'vet. Up.---TEATTUI Farmari etc., ( VI, 13), yet Samkhya reflections are found even in the Rgveda and the other Upanişads. This proves the antiquity of this S'astra. This will be made clear in detail further on.
Simkhya is derived from the word samkhyā. The word sankhyā is used in the sense of thinking and counting. Cf. " pealt pean faarron" (Amara I. V. 3) Thinking may be with reference to basic principles or knowledge of Self. Counting refers to the twenty-four principles and as'akti, atuști, etc. The double implication of the word has been set forth by Vijñānabhikṣu in his preface to Sāmkhya-pravacanabhäşya, by a quotation from the Mbh -
"संख्या प्रकुर्वते चैव प्रकृति च प्रचक्षते ।
तत्वानि च चतुर्विशतेन सांख्यं प्रकीर्तितम्॥" So, Sankhya means knowledge of Self through right discrimination. Garbe is of opinion that the word Samkhya was originally used in the sense of counting, and it was then applied to the system of Kapila which enumerates the 25 principles. (For details and the opinion of Jacobi, sce S. P., p. 189. 2n and pp. 190-191). Jayacandra S'arma says with regard to Simkhya in Sanskrta-Candrikā, a magazine which becamo defunct long ago, that the Samkhya is lawny, with doop-brown faco, and has a big bolly. He has a rosary in his hand and a staff, and keeps long nails and hair. (Ādi. purana quoted. VII of 1821 S'aka, Vol. 1 and 2, p. 8). Really
