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Samkhya-Yogu and Jain-A Comparison
179
From this one may reasonably conclude that the tradition and the works referred to by Isvaraksina must have held the views which are reflected in the Karikas. We have no reason to doubt this tradition which would carry the Samkhya of Iivarakršna to carlier centuries. Whatever else we may say, we cannot deny that there was an earlier Samkhya school which held the views embodied in the Karikās.
Isvarakrsna docs not mention the name of the Scer of his system, whom llc refers to merely by the word 'Paramarşi'. This •Paramarşi' is identified with Kapila by the commentators. 1° This Kapila, as already said, may be regarded as historical and placed in the century preceding Buddha."
Sa
एतत्पवित्रमण्यं मुनिरासुरयेऽनुकम्पया प्रददौ । आसुरिरपि पञ्चशिखाय तेन च बहुधा कृतं तन्त्रम् ।। शिष्यारंपरयाऽऽगतमीश्वरकृष्णेन चैतदार्याभिः । संक्षिप्तमायंमतिना सम्यग्विज्ञाय सिद्धान्तम् ॥ सप्तत्यां किल येऽर्थास्तेऽर्थाः कृत्स्नस्य षष्टितन्त्रस्य ।
आख्यायिकाविरहिताः परवादविवजिताश्चापि ॥ 10 It may be noted that Sarkarācārya distinguishes the Kapila of
Sānikhya from the Kapila mentioned in the Sve. Up. 11 'There seems to be no reason to doubt that Kapila was a real (human)
philosopher, and not a more shadow of a divinity'. Hopkins, The Great Epic of India, p. 98. As regards the antiquity and authority of the Samkhya thought, cf. p. 50-51 "Besides the tradition recorded in the Buddhacarita that the Buddha had his schooling under Alära Kāläma lends additional support to the theory of its pre-Buddhist origin. The anitquity of Sankhya philosophy is further attested by the fact that the fundamental doctrines of Sainkhya School have been elaborately criticised in the NyayaSūtra and the Brahma-Sūtra,... lu Aśvaghoşa's Buddhacarita also, similar Sankhya doctrines have been expounded. In the AhirbudhnyaSamhitä also we find a representation of Samkhya doctrines with necessary adaptations and variatinos.' The Sāro khya-Yoga' by Dr.
