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Updated: May 10, 2025
I think, however, it means, "are here", i.e., are enumerated here, or, in this connection. Hath no feeling of egoism, i.e., doth not regard himself as the doer, sullied, i.e., by the taint of desire of fruit. Mr. Davies, I think, is right in rendering Samgrahas as "complement." K. T. Telang renders it as equivalent to "in brief." In the enunciation of qualities i.e., in the Sankhya system.
Such methods had at first only a slight philosophic substratum and were independent of Sânkhya doctrines, though these, being a speculative elaboration of the same fundamental principles, naturally commended themselves to those who practised Yoga. The two teachers of the Buddha, Âlâra and Uddaka, were Yogis, and held that beatitude or emancipation consisted in the attainment of certain trances.
With the aid of arguments addressed to reason the deities and the Danavas have extracted from the Vedas consisting of six branches and from the system of Sankhya and Yoga a creed in consequence of which they have practised the austerest penances for many long years. The religion, however, which I have extracted, is unparalleled, and productive of benefits on every side.
The intellectual atmosphere seems other than that of the Upanishads, but it is very nearly that of the Sânkhya philosophy, which also recognizes an infinity of individual souls radically distinct from matter and capable of attaining bliss only by isolation from matter.
This Jiva is never born, nor doth he ever die. Freed from the bond of body, he succeeds sometimes in attaining to the highest end. Deprived of body, because freed through the exhaustion of acts from bodies that are the results of merits and demerits, Jiva at last attains to Brahma. For the exhaustion of both merits and demerits, Knowledge has been ordained as the cause in the Sankhya school.
Vasubandhu then expanded his verses into a prose commentary, but meanwhile his views had undergone a change and when he disapproved of any Vaibhâshika doctrine, he criticized it. This enlarged edition by no means pleased the brethren of Kashmir and called forth polemics. He also wrote a controversial work against the Sânkhya philosophy.
SANKHYA teaches final emancipation through knowledge of twenty-five principles, starting with PRAKRITI or nature and ending with PURUSHA or soul. St. The woman said, The serpent beguiled me, and I did eat."-GEN. 3:12-13. And God blessed them, and God said unto them, Be fruitful and multiply, and replenish the earth, and subdue it."-GEN. 1:27-28.
The materialism of the Sankhya and the idealism of the Vedanta combine to provoke the reaction of yet another system, the Mimansa, which stands for the eternal and divine revelation of the Vedas, codifies, so to say, their theology into liturgical laws, admits of no speculation or esoteric interpretation, and seems to subordinate the gods themselves to the forms of worship that consecrate their existence.
On the whole it may be said that Sankara is a thorough-going Vedantist and pantheist. Ramanuga, on the other hand, has leanings towards the dualism of the Sankhya philosophy, and endeavours to make the Vedanta Sutras support his opinions. These Sutras are of the utmost importance, as nearly all Hindu sects base their belief and practices on them.
Nor could atoms set in motion produce a planned or intelligent universe, as the Atomists falsely say. There must be an intelligent power controlling the atoms and contemplating the result to be attained. The view put forth by the Sankhya philosophers, that an external and internal world exists in mutual independence, is contrary to thought and experience is, in fact, unthinkable.
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