[Footnote 2: _eva@m sa@dvims'akam prâhah s'arîramth mânavâh sâ@mkhyam sa@mkhyâtmakatvâcca kapilâdibhirucyate. Matsyapurâna_, IV. 28.] 222 totality of human psychosis on the other. A systematic explanation of the gunas was attempted in two different lines by Vijñâna Bhik@su and the Vai@s@nava writer Ve@nka@ta [Footnote ref l]. As the Yoga philosophy compiled by Patañjali and commented on by Vyâsa, Vâcaspati and Vijñ@ana Bhik@su, agree with the Sâ@mkhya doctrine as explained by Vâcaspati and Vijñana Bhik@su in most points I have preferred to call them the Kapila and the Pâtañjala schools of Sâ@mkhya and have treated them together--a principle which was followed by Haribhadra in his _@Sa@ddars'anasamuaccaya_. The other important Sâ@mkhya teachers mentioned by Gaudapâda are Sanaka, Sananda, Sanâtana and Vo@dhu. Nothing is known about their historicity or doctrines. Sâ@mkhya kârikâ, Sâ@mkhya sûtra, Vâcaspati Mis'ra and Vijñâna Bhik@su. A word of explanation is necessary as regards my interpretation of the Sâ@mkhya-Yoga system. The _Sâ@mkhya kârikâ_ is the oldest Sâ@mkhya text on which we have commentaries by later writers. The _Sâ@mkhya sûtra_ was not referred to by any writer until it was commented upon by Aniruddha (fifteenth century A.D.). Even Gu@naratna of the fourteenth century A D. who made allusions to a number of Sâ@mkhya works, did not make any reference to the _Sâ@mkhya sûtra_, and no other writer who is known to have flourished before Gu@naratna seems to have made any reference to the _Sâ@mkhya sûtra_. The natural conclusion therefore is that these sûtras were probably written some time after the fourteenth century. But there is no positive evidence to prove that it was so late a work as the fifteenth century. It is said at the end of the _Sâ@mkhya kârikâ_ of Îs'varak@r@s@na that the kârikâs give an exposition of the Sâ@mkhya doctrine excluding the refutations of the doctrines of other people and excluding the parables attached to the original Sâ@mkhya works--the _@Sa@s@titantras'âstra_. The _Sâ@mkhya sûtras_ contain refutations of other doctrines and also a number of parables. It is not improbable that these were collected from some earlier Sâ@mkhya work which is now lost to us. It may be that it was done from some later edition of the _@Sa@s@titantras'âstra_ (_@Sa@s@titantroddhâra_ as mentioned by ___________________________________________________________________ [Footnote 1: Venka@ta's philosophy will be dealt with in the second volume of the present work.] 223