found there are also not such that we can form a distinct notion of the Sâ@mkhya thought as it developed in the Upani@sads. It is not improbable that at this stage of development it also gave some suggestions to Buddhism or Jainism, but the Sâ@mkhya-Yoga philosophy as we now get it is a system in which are found all the results of Buddhism and Jainism in such a manner that it unites the doctrine of permanence of the Upani@sads with the doctrine of momentariness of the Buddhists and the doctrine of relativism of the Jains. Sâ@mkhya and Yoga Literature. The main exposition of the system of Sâ@mkhya and Yoga in this section has been based on the _Sâ@mkhya kârikâ_, the _Sâ@mkhya sûtras_, and the _Yoga sûtras_ of Patañjali with their commentaries and sub-commentaries. The _Sâ@mkhya kârikâ_ (about 200 A.D.) was written by Îs'varak@r@s@na. The account of Sâ@mkhya given by Caraka (78 A.D.) represents probably an earlier school and this has been treated separately. Vâcaspati Mis'ra (ninth century A.D.) wrote a commentary on it known as _Tattvakaumudî_. But before him Gaudapâda and Râjâ wrote commentaries on the _Sâ@mkhya kârikâ_ [Footnote ref 1]. Nârâyanatîrtha wrote his _Candrikâ_ on Gaudapâda's commentary. The _Sâ@mkhya sûtras_ which have been commented on by Vijñâna Bhik@su (called _Pravacanabhâ@sya_) of the sixteenth century seems to be a work of some unknown author after the ninth century. Aniruddha of the latter half of the fifteenth century was the first man to write a commentary on the _Sâ@mkhya sûtras_. Vijñâna Bhiksu wrote also another elementary work on Sâ@mkhya known as _Sâ@mkhyasâra_. Another short work of late origin is _Tattvasamâsa_ (probably fourteenth century). Two other works on Sâm@khya, viz Sîmânanda's _Sâmkhyatattvavivecana_ and Bhâvâga@nes'a's _Sâ@mkhyatattvayâthârthyadîpana_ (both later than Vijñânabhik@su) of real philosophical value have also been freely consulted. Patañjali's _Yoga sûtra_ (not earlier than 147 B.C.) was commented on by Vâysa (400 A.D.) and Vyâsa's bhâsya commented on by Vâcaspati Mis'ra is called _Tattvavais'âradî_, by Vijñâna Bhik@su _Yogavârttika_, by Bhoja in the tenth century _Bhojav@rtti_, and by Nâges'a (seventeenth century) _Châyâvyâkhyâ_. ___________________________________________________________________ [Footnote 1: I suppose that Râjâ's commentary on the _Kârikâ_ was the same as _Râjavârttika_ quoted by Vâcaspati. Râjâ's commentary on the _Kârikâ_ has been referred to by Jayanta in his _Nyâyamañjarî_, p. 109. This book is probably now lost.] 213