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Tell me also of the Knowledge described in the Sankhya system, and of the Yoga system separately. It behoveth thee also to speak of the premonitory symptoms of death, O best of men. ""Yajnavalkya said, 'That which is without attributes, O son, can never be explained by ascribing attributes to it.
Why, therefore, should not the same hold good in the case of the Bhagavata doctrine? Not so, we reply. In the Mahabharata also Badarayana applies to the Sankhya and other doctrines the same style of reasoning as in the Sutras. The question, asked in the passage quoted, means 'Do the Sankhya, the Yoga, the Pasupata, and the Pankaratra set forth one and the same reality, or different ones?
The Sutra means to say that by the demolition given above of the Sankhya doctrine which is not comprised within the Veda the remaining theories which are in the same position, viz. the theories of Kanada, Akshapada, Jina, and Buddha, must likewise be considered as demolished.
They are possessed also of deep knowledge of the Sankhya philosophy. They are preceptors of the scriptures on duty and it is they that introduce the duties of the religion of Nivritti and cause them to flow in the worlds. Transcending Prakriti is he called Kshetrajna. That Kshetrajna is myself. The path of those that are wedded to Karma emerging out of Ahankara is fraught with return.
True SANKHYA followers, with unshakable insight born of meditation, understand that the Lord is both existent and knowable." Master expounded the Christian Bible with a beautiful clarity. "The Adam and Eve story is incomprehensible to me!" I observed with considerable heat one day in my early struggles with the allegory.
He who sees the Sankhya and the Yoga systems to be one and the same is said to be endued with intelligence. Objects flow from objects; the senses from the senses. From body one obtains a body, as a seed is obtained from seed.
""Vasishtha said, 'I have thus far discoursed to thee on the Sankhya philosophy. The learned say that that Prakriti, which is fraught with the attributes of Creation and Destruction, is called Avidya; while Purusha, who is freed from the attributes of Creation and Destruction and who transcends the four and twenty topics or principles, is called Vidya.
It is the cause of our perceptions of sound and form. That divine spirit whose course is marked with black and white stains, who is the supporter of fire, and who, though free from sin, is the accomplisher of desired karma, whom the wise regard as a great Rishi, is the fire Kapila, the propounder of the Yoga system called Sankhya.
Listen now to me in detail as I expound the science of the Unmanifest. But first of all listen to me about all that is Manifest as expounded in the Sankhya system of philosophy. In both the Yoga and the Sankhya systems, five and twenty topics of knowledge have been treated in nearly the same way. Listen to me as I mention their chief features.
It freely used the terminology of the Sânkhya but the first place in philosophy belonged to the severe pantheism of Śankara which, in contrast to this riotous exuberance of legend and sculpture, sees the highest truth in one Being to whom no epithets can be applied.
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