[Footnote 2:  Ahirbudhnya Sa@mhita, pp. 108, 110.]

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the categories, the inactivity of the puru@sas and the five viparyyayas, nine tu@s@tis, the defects of organs of twenty-eight kinds, and the eight siddhis [Footnote ref 1].

But the content of the Sa@s@titantra as given in Ahirbudhnya Sa@mhita is different from it, and it appears from it that the Sa@mkhya of the Sa@s@titantra referred to in the Ahirbudhnya Sa@mhita was of a theistic character resembling the doctrine of the Pancaratra Vai@snavas and the Ahirbudhnya Sa@mhita says that Kapila’s theory of Sa@mkhya was a Vai@s@nava one.  Vijnana Bhiksu, the greatest expounder of Sa@mkhya, says in many places of his work Vijnanam@rta Bha@sya that Sa@mkhya was originally theistic, and that the atheistic Sa@mkhya is only a prau@dhivada (an exaggerated attempt to show that no supposition of Is’vara is necessary to explain the world process) though the Mahabharata points out that the difference between Sa@mkhya and Yoga is this, that the former is atheistic, while the latter is theistic.  The discrepancy between the two accounts of _@Sa@s@titantra_ suggests that the original Sa@s@titantra as referred to in the Ahirbudhnya Sa@mhita was subsequently revised and considerably changed.  This supposition is corroborated by the fact that Gu@naratna does not mention among the important Sa@mkhya works _@Sa@s@titantra_ but _@Sa@s@titantroddhara_

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[Footnote 1:  The doctrine of the viparyyaya, tusti, defects of organs, and the siddhi are mentioned in the Karika of Is’varakr@sna, but I have omitted them in my account of Samkhya as these have little philosophical importance.  The viparyyaya (false knowledge) are five, viz. avidya (ignorance), asmita (egoism), raga (attachment), dve@sa (antipathy), abhimives’a (self-love), which are also called tamo, moha, mahamoha, tamisra, and andhatamisra.  These are of nine kinds of tusti, such as the idea that no exertion is necessary, since prak@rti will herself bring our salvation (ambhas), that it is not necessary to meditate, for it is enough if we renounce the householder’s life (salila), that there is no hurry, salvation will come in time (megha), that salvation will be worked out by fate (bhagya), and the contentment leading to renunciation proceeding from five kinds of causes, e.g. the troubles of earning (para), the troubles of protecting the earned money (supara), the natural waste of things earned by enjoyment (parapara), increase of desires leading to greater disappointments (anuttamambhas), all gain leads to the injury of others (uttamambhas).  This renunciation proceeds from external considerations with those who consider prak@rti and its evolutes as the self.