SAIVA-SIDDHANTA

"
The
."
Since
"
AN ANOTHER SIDE. 31
postulate the same and mean the same things. Then, why is it
that the Sankhya is called by Sankara, Nirlsvara Sankhya
1
Godless or Atheistic Sankhya and the , Philosophy of the Gita
as SeSvara Sankhya or the Theistic Sankhya. The word
Sankhya meaning primarily number, meant with Kapila and
Krishna a theory or philosophy. Compare for instance a
similar change in the Tamil word CTCOTT
meaning number, and
in the verse
ersscr
"crewrjgBfti CT^-^^LD ^^(^LD, meaning
<s^Q<3<ssris^
logic and philosophy. The following quotation from the Gita
itself, will explain
"There are tivo Purushas
the difference between the two schools.
1
in this world, one destructible and
the other indestructible, the destructible is sarvabhutani (all things)^
the indestructible is called the Kutasth a"
(Chapter XV. 16.)
Well, look how this verse runs; it mentions only two
Purushas, instead of mentioning three, as arising from the next
verse ;
but there is a purpose in so mentioning two Purushas ;
it
is
seemingly to reiterate the accepted postulate of the purvapaksha
school, to enable it to state the siddhanta view, in the
next verse which is :
1
Paramatman
l
parama Purusha
1
is verily another* declared as the
He who pervades and sustaineth the three worlds,
,
the indestructible Isvara."
the
Consider again the steps that follow one upon
next verse.
another in
I excel the destructible (first Purusha), and am more
excellent than the indestructible (second Purusha), in the world
and in the Veda, I am proclaimed Purushattama (third
Purusha).
Be it noted here that the word Purusha simply means a
category,
a padartha, as when we speak of the Tripadartha or
Tattvatrayam. Note again how in verse 19, chapter 13, the first
two Purushas are mentioned as (by its more appropriate names)
Prakrit! and Purusha ;
and the same definition of these two is
given in verses 20 and 21, as by the Sankhya; and a further
step beyond Kapila, is taken by Sri Krishna in postulating,