for the existence of the self are also the same. Like Caraka again Pañcas'ikha also says that all consciousness is due to the conditions of the conglomeration of our physical body mind,--and the element of "cetas." They are mutually independent, and by such independence carry on the process of life and work. None of the phenomena produced by such a conglomeration are self. All our suffering comes in because we think these to be the self. Mok@sa is realized when we can practise absolute renunciation of these phenomena. The gu@nas described by Pañcas'ikha are the different kinds of good and bad qualities of the mind as Caraka has it. The state of the conglomeration is spoken of as the k@setra, as Caraka says, and there is no annihilation or eternality; and the last state is described as being like that when all rivers lose themselves in the ocean and it is called ali@nga (without any characteristic)--a term reserved for prak@rti in later Sâ@mkhya. This state is attainable by the doctrine of ultimate renunciation which is also called the doctrine of complete destruction (_samyagbadha_). Gu@naratna (fourteenth century A.D.), a commentator of _@Sa@ddars'anasamuccaya_, mentions two schools of Sâ@mkhya, the Maulikya (original) and the Uttara or (later) [Footnote ref 1]. Of these the doctrine of the Maulikya Sâ@mkhya is said to be that which believed that there was a separate pradhâna for each âtman (_maulikyasâ@mkhyâ hyâtmânamâtmânam prati p@rthak pradhânam vadanti_). This seems to be a reference to the Sâ@mkhya doctrine I have just sketched. I am therefore disposed to think that this represents the earliest systematic doctrine of Sâ@mkhya. In _Mahâbhârata_ XII. 318 three schools of Sâ@mkhya are mentioned, viz. those who admitted twenty-four categories (the school I have sketched above), those who admitted twenty-five (the well-known orthodox Sâ@mkhya system) and those who admitted twenty-six categories. This last school admitted a supreme being in addition to puru@sa and this was the twenty-sixth principle. This agrees with the orthodox Yoga system and the form of Sâ@mkhya advocated in the _Mahâbhârata_. The schools of Sâ@mkhya of twenty-four and twenty-five categories are here denounced as unsatisfactory. Doctrines similar to the school of Sâ@mkhya we have sketched above are referred to in some of the _________________________________________________________________ [Footnote 1: Gu@naratna's _Tarkarahasyadîpikâ_, p. 99.] 218 other chapters of the _Mahâbhârata_ (XII. 203, 204). The self apart from the body is described as the moon of the new moon day; it is said that as Râhu (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'arîri@na@h_) are spoken of as manifesting from prak@rti.