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TATTVA-KAUMUDI
TIMETA" (. 13). "Figan nga JFIHO" (V.2). In this connection, we shall show later that there is a good deal of controversy about the word Kapila. It is again in this Upanışad that the words vyakta, avyakta and jña are found, e g., "Ågatie THETR Toyota Ta funt: etc." (1.8); also "$TFT ara arañaristas difit etc." (1.9). vide also the Mbh. “SETT FETISTISTAICHA: pagal:" (111. 30. 88. This whole verse is quoted in the Gauda. on the 61st Kārıkā ). Similarly, the use of the words Pradhūna, Prakrti and gura is also found here, e. g. " MTB T798" (1, 10), "argi T ara forg" (IV, 10), "archio Fagunaren" ( 1, 13), etc. Also, the mantra a A Faza acTri parari la tragcath: 1 BTER: agara 99730 Gaming ATHEATER II" (s'v. Up. 1, 4) propounds the ca-egories of Sārikhya. The word triuria refers to the three gunas, the word sodas'ānta refers to sixteen vikūras, the word s'atārdhāra points to the fifty varieties of pratya ya.sarga. Keith's doubt about the Sarikhya character of this verse will not bear examination ( S. S. p. 11 ). He has given up the reasonable interpretation and says, “The worth of such identifications must be regarded as uncertain and no conclusive evidence is afforded by them, as plays on numbers are much affected by the Brahmanical schools." But he has not given any different interpretation himself and is, therefore, open to the charge of leaving the present and the relevant in favour of the absent and the irrelevant.
But simply on the basis of the presence of a few techni. cal terms of Sārikhya, we should not conclude that a particular Upanışad propounds Sārikhya doctrines. For instance, in places like "Argi gana a TinhTITA I 774TH" (s'v. Up. Iv, 10 ) thougk there is a technical term of Sāmkhya, yet it appears that it is only supporting the Vedānta doctrine. Therefore, seeing that Sāmkhya comes closely after Vedānta in these Upanışadas, Jacobi declares that there cannot be
