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And again: "In the later system of emanation of Sankhya there is a more marked approach to a materialistic doctrine of evolution." What little knowledge I have of the matter chiefly derived from that very instructive book, "Die Religion des Buddha," by C. F. Koeppen, supplemented by Hardy's interesting works leads me to think that Mr.
Fully agreeing with the Rik, the Yajus, the Saman, and the Atharvan-giras, this doctrine will be truly authoritative. The terms Sankhya and Yoga here denote the concentrated application of knowledge and of works.
As has been said, 'By the application of knowledge on the part of the Sankhya, and of works on the part of the Yogins. And in the Bhishmaparvan we read, 'By Brahmanas, Kshattriyas, Vaisyas and Sudras, Madhava is to be honoured, served and worshipped he who was proclaimed by Sankarshana in agreement with the Satvata law. How then could these utterances of Badarayana, the foremost among all those who understand the teaching of the Veda, be reconciled with the view that in the Sutras he maintains the non- authoritativeness of the Satvata doctrine, the purport of which is to teach the worship of, and meditation on, Vasudeva, who is none other than the highest Brahman known from the Vedanta-texts?
There are many persons, who may be called the heroes of the Sankhya faith as, indeed, there are many others that are called heroes of Yoga. Similarly, there are others that are called heroes of the intellect, and also heroes of forgiveness. There are other men, who live in tranquillity and who are regarded as heroes of righteousness.
The Mâyâ of the Vedanta is not so much the affirmation of the will to live as the illusion that we have a real existence apart from Brahman, and the same may be said of Ahaṃkâra in the Sânkhya philosophy. It is the principle of egoism and individuality, but its essence is not so much self-assertion as the mistaken idea that this is mine, that I am happy or unhappy.
This great Upanishad, consistent with the four Vedas, in harmony with Sankhya and Yoga, was called by him by the name of Pankaratra. This is excellent, this is Brahman, this is supremely beneficial.
O foremost one of Kuru's race, everything is known to thee, O thou that art conversant with all duties!" "'Bhishma said, "The followers of Sankhya praise the Sankhya system and those regenerate persons that are Yogins praise the Yoga system. For establishing the superiority of their respective systems, each calls his own system to be the better.
In the evolutionary process the Vaishṇavas interpolate between the Supreme Spirit and the phenomenal world the phases of conditioned spirit known as Saṅkarshaṇa, etc.; in the same way the Śivaite schools increase the twenty-four tattvas of the Sânkhya to thirty-six. The first of these tattvas or principles is Śiva, corresponding to the highest Brahman.
Everything again that is indicated in the four branches of knowledge, in the four Hotras, O Bharata, as also those eternal duties that are laid down in Yoga and Sankhya philosophy, the duties too of the four orders and these duties that are not inconsistent with their declared practices, all these, along with their interpretations, O son of Ganga, are known to thee.
That high knowledge, O king, which exists in persons conversant with Brahma, and that which occurs in the Vedas, and that which is found in other scriptures, and that in Yoga, and that which may be seen in the diverse Puranas, are all, O monarch, to be found in Sankhya philosophy.
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