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[Footnote 1:  Gu@naratna’s Tarkarahasyadipika, p. 99.]

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other chapters of the Mahabharata (XII. 203, 204).  The self apart from the body is described as the moon of the new moon day; it is said that as Rahu (the shadow on the sun during an eclipse) cannot be seen apart from the sun, so the self cannot be seen apart from the body.  The selfs (s’ariri@na@h) are spoken of as manifesting from prak@rti.

We do not know anything about Asuri the direct disciple of Kapila [Footnote ref 1].  But it seems probable that the system of Sa@mkhya we have sketched here which appears in fundamentally the same form in the Mahabharata and has been attributed there to Pancas’ikha is probably the earliest form of Sa@mkhya available to us in a systematic form.  Not only does Gu@naratna’s reference to the school of Maulikya Sa@mkhya justify it, but the fact that Caraka (78 A.U.) does not refer to the Sa@mkhya as described by Is’varak@r@s@na and referred to in other parts of Mahabharata is a definite proof that Is’varak@r@s@na’s Sa@mkhya is a later modification, which was either non-existent in Caraka’s time or was not regarded as an authoritative old Sa@mkhya view.

Wassilief says quoting Tibetan sources that Vindhyavasin altered the Sa@mkhya according to his own views [Footnote ref 2].  Takakusu thinks that Vindhyavasin was a title of Is’varak@r@s@na [Footnote ref 3] and Garbe holds that the date of Is’varak@r@s@na was about 100 A.D.  It seems to be a very plausible view that Is’varak@r@s@na was indebted for his karikas to another work, which was probably written in a style different from what he employs.  The seventh verse of his Karika seems to be in purport the same as a passage which is found quoted in the

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[Footnote 1:  A verse attributed to Asuri is quoted by Gu@naratna (Tarkarahasyadipika, p. 104).  The purport of this verse is that when buddhi is transformed in a particular manner, it (puru@sa) has experience.  It is like the reflection of the moon in transparent water.]

[Footnote 2:  Vassilief’s Buddhismus, p. 240.]

[Footnote 3:  Takakusu’s “A study of Paramartha’s life of Vasubandhu,” J.  R.A.S., 1905.  This identification by Takakusu, however, appears to be extremely doubtful, for Gu@naratna mentions Is’varak@r@s@na and Vindhyavasin as two different authorities (Tarkarahasyadipika, pp. 102 and 104).  The verse quoted from Vindhyavasin (p. 104) in anu@s@tubh metre cannot be traced as belonging to Is’varak@r@s@na.  It appears that Is’varak@r@s@na wrote two books; one is the Sa@mkhya karika and another an independent work on Sa@mkhya, a line from which, quoted by Gu@naratna, stands as follows: 

  “Pratiniyatadhyavasaya@h s’rotradisamuttha adhyak@sam” (p. 108).