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INTRODUCTION
any two opinions among scholars with regard to the fact that the rise of the Samkhya and Yoga systems lies betweer. the most ancient and the ancient Upanişads. (Ent. Golt. p. 21).
Among the modern Upanışads, the mention of Sativa, Rajas and Tamas by name, the exposition of the five subtle elements, the enunciation of the five gross elements and reference to the Sāmkhya categories of kşetrajña, saņkalpa, adhyavasāya, abhimūna and linga clearly show that these Upa. nişads corne after the formulation of the Sāṁkhya system. As-“तमो वा इदमेकमास, तत्पश्चात्तत्परेणोरतं विषमत्वं प्रयात्येतद्वै रजमो
1................Fissitsi fra: glages : FOTETTATO . ATASI: garga: etc." ( Maitrāyani, Up. IV, 5), "qoam
Adalara a matā par iepà etc. ( Ibid 111,2), “praat agroamar 3190191917: etc. ( Pr up IV. 8) and so on.
In the Mbh, and the Purāņas, we find Sānikhya philo. sophy fully reflected. At one place we find the mention of the five gross elements, the twenty-four categories in their manifested or unmanifested character and the three gunas (Mbh. III, 209, 16–21; 211, 4). The distinction between Prakrtı, and Purusa has been extensively expounded in S'āntiparian (285, 33-40). Here the word sattva stands for Prakrti and not Brahman. But Keith, seeing that sattva was used as the subject of comparison of a spider, erroneously maintains that sattea is referring to Brahman ( S. S., p. 17). It will be clear from the two verses quoted below that his explanation is erroneous, since it is opposed to the context :-“ graf Jona, ARE क्षेत्रज्ञ: परिपश्यति । सम्प्रयोगस्तयोरेष सत्त्वक्षेत्रज्ञयो वः ॥३७॥ स्वभावामिद्धमेवे. तपदिमान् मुजते गुणान् । ऊर्णनाभिर्यथा मूत्रं विशेयास्तन्तुवद् गुणाः ॥३८॥". We find a reference in the Mbh. of Sārkhya knowledge be. ing called Vais'eșika which was imparted to Janaka by Pancaśikha of Parāśara gotra, e. g.. “ TEATEERT HET grei ori and gu" (S'anti. 330, 23a ). There again, three paths of emancipation have been described. We find there from the
