of the Upanishads. He is also much influenced by the ideas of the Yoga as well as the Vedānta system. In the oldest commentary on this work, that of Aniruddha, composed about 1500 A.D., the objectiveness of the treatment is particularly useful. Much more detailed, but far less objective, is the commentary of Vijnānabhikshu, entitled Sānkhya-pravachana-bhāshya, and written in the second half of the sixteenth century. The author's point of view being theistic, he effaces the characteristic features of the different systems in the endeavour to show that all the six orthodox systems contain the absolute truth in their main doctrines.
From the beginning of our era down to recent times the Sānkhya doctrines have exercised considerable influence on the religious and philosophical life of India, though to a much less extent than the Vedānta. Some of its individual teachings, such as that of the three guṇas, have become the common property of the whole of Sanskrit literature. At the time of the great Vedāntist, Çankara (800 A.D.), the Sānkhya system was held in high honour. The law book of Manu followed this doctrine, though with an admixture of the theistic notions of the Mīmāṃsā and Vedānta systems as well as of popular mythology. The Mahābhārata, especially Book XII., is full of Sānkhya doctrines; indeed almost every detail of the teachings of this system is to be found somewhere in the great epic. Its numerous deviations from the regular Sānkhya text-books are only secondary, as Professor Garbe thinks, even though the Mahābhārata is our oldest actual source for the system. Nearly half the Purāṇas follow the cosmogony of the Sānkhya, and even those which are Vedāntic are largely influenced by its doctrines. The purity of the Sānkhya
