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TATTVA-KAUMUDI
Sudanly others have also maintained the opposition of Selling to Sruti. Truly speaking. Samkhya could be divided whto twomone ses' vara, the other niris'vara. Lot the theists 'not take the niris'vara-Sāřkhya, propounded in the Kārkā, etc., as rooted in Sruti, but who can take excep tion to the paidika character of the ses'vara-Sankhya 48 propounded in the Upanişads, the Mahābhārata and the Pltrāvas For instance, we come accross ‘yatha-s'rutini. Hartana as a synonym of Sāmkhya in —
एतानि नव सर्गाणि तत्वानि च नराधिप । चतुर्विशतिरुक्कानि यथाश्रुतिनिदर्शनात् ॥
(Mbh., S'ānti, 310, 25 ) In the 313th chapter of S'antiparvan, in the section wascribing the intrinsic, extrinsic and super-natural aspects of the oibhutis of Prakrti many synonyms of the upholders of Sārkhya are met with; e. g. Atquifpania: (v. 1) meri.
ta:, (2) gogara, (3) diceraria:, (4) gimaria:, (5) Turg roa:, 1 6,7,8 and 9 ) Tragalantet:, (10) gerarfare Mehmetafa: (12) quraraisia:, (13). Here the word *Yahās rutinidars'inaḥ' being repeated four times esta. blishes the vaidika character of theistic Sāmkhya. Moreover, evtrithe atheistic Sāmkhya is vaidika in character, inasmuch as the traditional categories have been borrowed from Uspartiçads, etc. (Jacobi takes the atheistic Sāmkhya as older, entirely believes that there has been an attempt for the synthesis of the theistic and the atheistic Sāmkhyas in the later Upaningurds, the Bhagavadgitā and portions of the Mahābhārata. widt-Int. Gott p. 32). Therefore, from the presence of ko hames of the acāryas of Samkhya in the offering to Rşis, Ntray be fairly guessed that in olden times, even the most metertintich theists 'Indertook the study of Sāmkhya. (8. B.. A . This could not have been possible if Samkhya nas not founded on S'rutis.
