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INTRODUCTION
pun. Germs of Samkhya in the Vedas, etc. The presence of Samkhya categories in the Srutis in a berminall form corroborates the former guess. We do not mean y say that the principles of Sāṁkhya in their detail are .6 be sought in the Vedas and Upanişads as propounded by Sāmkhya-Kārikā. That would be as ridiculous as trying to find out the great banyan tree in its minute seed. Tamas described in the Ķgveda (X. 129, 3) " 311A1 THAT TOE 495ganci” etc., assumed later on the form of the Unmanifest. This very S'ruti, showing the dissolution of the elements and the elemental world in its cause, the darkness, points to satkāryavāda. Sāyaṇa also favours this interpretation in his bhāsya on this verse. Giving this very interpretation elsewhere, the Veda even explains Aja ( the unborn ) as the name of Pradhāna
तमिदर्भ प्रथमं दध्र आपो यत्र देवाः समगच्छन्त विश्वे । अजस्य॒ नाभावघ्येकमर्पित यस्मिन् विश्वानि भुवनानि तस्थुः ।।
(Rgveda, X. 82, 6) Chronologically, Jacobi has divided the Upanişads into four divisions on account of their variety, their origin in different times, and their subject matter ( Ent. Gott. p. 6 and 19; H. I. P. I, p. 28 ff; I. P. 1., p. 141 ff. ).
1. The most ancient : as, Brhadāranyaka, Chandogya, Taittirīya, Aitareya and Kauşitaki.
2, Ancient : as, Kāthaka, Isa, S'vetās'vatara, Mundaka and Mahānārāyaṇa.
3. Modern : as, Praśna, Maitrāyaṇi and Māņļūkya. 4. Most modern : the many Atharvaņa Uparişads.
Among the most ancient ones, in the Br. Up., the Puruşa is declared to be only a seer, not a door, devoid of activity in as much as he is without any association with anything. (in
T. i. 2
