History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c94.42

v7.c94.42

²²³³ तं समासीनमागम्य मण्डलं कापिलं महत् । पुरुषावस्थमव्यक्तं परमाथै व्यबोधयत् ॥ इष्टिसत्रेण संसिद्धो भूयश्च तपसा मुनिः । क्षेत्रक्षेत्रज्ञयोर्व्यक्तिं बुबुधे देवदर्शनः ॥ यत्तदेकाक्षरं ब्रह्म नानारूप महश्यते । शान्ति 211. 11–13, पुरुषावस्थं must be dissolved (in order that some sense can be made out of it) as पुरुषे अवस्था (अस्थानं यस्य) or 'पुरुषे अवतिष्ठते इति', The meaning of मण्डलं कापिलं महत् is not at all clear, (Continued from last page) but from the passages in the Ahirbudhnya-saṁhitā, chap XII. 18-29 it follows that the doctrines of Kapila's Sāṅkhya-tantra were divided into two maṇḍalas called Prākṛta and Vaikṛta and the two had 32 and 28 topics respectively. 'सांख्यरुपेण सङ्कल्पो वैष्णवः कपिलाह्वये.। उदितो यादृशः पूर्वं तादृशं श‍ृणु मेऽखिलम्। षष्टिभेदं स्मृतं तन्त्रं सांख्यं नाम महामुने। प्राकृतं वैकृतं चेति मण्डले द्वे समासतः॥'. The com. Arjunamiśra appears to take it as 'the great doctrine of Kapila came to him (Pañcaśikha) in the form of an aura of light and expounded to him the highest truth' etc This is extremely far-fetched. There is a doubt about the agent of 'nyabodhayat and as to whom 'samāsīnam' refers. To me it appears that the meaning is that 'Pañcaśikha came to him (i e to Janaka) and imparted to him the great Kāpila maṇḍala, the highest truth, the avyakta etc' According to the usual sanskrit construction the agent of 'āgamya' and 'nyabodhayat' must be the same (i e Pañcaśikha). समासीनं refers to जनक Compare 'एकाक्षरं परं ब्रह्म,' मनु II 83 and 'ओमित्येकाक्षरं ब्रह्म व्याहरन् मामनुस्मरन्' गीता VIII 13. Verse 13 of chap. 211 is आसुरिमण्डले तस्मिन् प्रतिपेदे तदव्ययम्। (अव्ययं refers to एकाक्षर-ब्रह्म) Therefore, मण्डल should be taken to mean 'the circle of the doctrines first propounded by Kapila'