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The highest Nivritti is identical with the annihilation of all duties and acts. Hence, by adopting Nivritti one should conduct oneself in complete felicity. Learned preceptors, with settled convictions deducted from the truths of the Sankhya philosophy, have spoken of me as Kapila endued with the puissance of Knowledge, dwelling within the effulgence of Surya, and concentrated in Yoga.
Listen to me first as I tell thee what is Vidya among successive sets of other things, as expounded in the Sankhya philosophy. Among the senses of knowledge and those of action, the senses of knowledge are said to constitute what is known as Vidya. Of the senses of knowledge and their object, the former constitute Vidya as has been heard by us.
Yet this was matched by the influence of the Sankhya philosophy, which assigned to Siva a male and female dualism, a doctrine which finally plunged Hinduism into deepest degradation. It brought about a new development known as Saktism, and the still later and grosser literature of the Tantras. In these, Hinduism reached its lowest depths.
"Vaisampayana continued. 'Saying this, the weeping king sat himself down upon the ground. Then a learned Brahmana, Saunaka by name versed in self-knowledge and skilled in the Sankhya system of yoga, addressed the king, saying, 'Causes of grief by thousands, and causes of fear by hundreds, day after day, overwhelm the ignorant but not the wise.
The Sankhya and the Yoga systems are eternal. All the Vedas, again, O monarch, are eternal. The Rishis, in all these systems of cult, have declared that this universe existing from ancient times is Narayana's self.
Bhuta-bhavana-Bhavajnam is one acquainted with both the bhavana and the bhava of all bhutas, i.e., all the living creatures. Without the Srutis, He cannot be comprehended, for he is above all dialectics or arguments. The object which the Sankhya system has in view, flows from Him, and the object also which the Yogins have in view has its origin in Him.
Those going by the former reach the Sun; while those that go by the latter reach the Moon. The first is that which is according to the rites inculcated in the Srutis; second is according to the procedure laid down in the Smritis, and the third is the way or manner constituted by Dhyana or meditation. Vide Sankhya karika.
It does not deny the existence of spirits but it treats them as being, like men, subject to natural laws, though able, like men, to influence events. The ultimate truth for it is not pantheism but fixed natural laws of which no explanation is offered. The religion of the Jains and the Sânkhya philosophy belong to this current.
The case is analogous to that of property of which two men are joint owners. That, in the case of evil actions, allowance of the action on the part of one able to stop it does not necessarily prove hardheartedness, we have shown above when explaining the Sankhya doctrine. But there is a scriptural text. Up.
But a question arises, What further doubt arises here with regard to the Yoga system, so as to render needful the formal extension to the Yoga of the arguments previously set forth against the Sankhya?
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