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Updated: May 10, 2025
I ask now about the principles of the Sankhya philosophy. Do thou discourse to me on those principles in their entirety. Whatever knowledge exists in the three worlds is known to thee!" "'Bhishma said, "Listen now to what the subtile principles are of the followers of the Sankhya doctrine have been established by all the great and puissant Yatis having Kapila their first.
The presiding deities of Fame, of Beauty, and of Prosperity have the same Supreme Deity for their soul. Both the Sankhya philosophy and Yoga have Narayana for their soul. The Supreme Being is the cause of all this, as Purusha. He is the doer or agent, and is the cause of that variety that is witnessed in the universe. He is the diverse kinds of energy that act in the universe.
Hence Smriti says, The Sankhya, the Yoga, the Pankaratra, the Vedas, and the Psupata doctrine all these having their proof in the Self may not be destroyed by arguments. The essential points in all these doctrines are to be adopted, not to be rejected absolutely as the teaching of Jina. or Sugata is to be rejected.
The names of Vâsudeva and Sankarshaṇa occur in old inscriptions and the Greek Heliodoros calls himself a Bhâgavata on the column found at Besnagar and supposed to date from the first part of the second century B.C. The Pâncarâtra was not Brahmanic in origin and the form of the Sânkhya philosophy from which it borrowed was also un-Brahmanic.
'And on account of the excess. Moreover there is, in the text under discussion, an excess over and above the Sankhya categories, consisting in the Self denoted by the relative pronoun 'in whom, and in the specially mentioned Ether.
Only the highest Rishis conversant with the Sankhya and the Yoga systems know that Supreme Soul which Sankhya and Yogins and believers in all other systems say is beyond the Understanding, which is regarded as Knower and endued with the highest wisdom in consequence of its casting off all consciousness of identification with Prakriti, which transcends the attribute of Ignorance or Error, which is Unmanifest, which is beyond all attributes, which is called the Supreme, which is dissociated from all attributes, which ordains all things, which is Eternal and Immutable, which overrules Prakriti and all the attributes born of Prakriti, and which, transcending the four and twenty topics of enquiry, forms the twenty-fifth.
These are not analogous to the writings of Kant or Schopenhauer and to study them as if they were, is like trying to learn riding or cricket by reading handbooks. The aphorisms of the Sânkhya and Vednâta are meant to be read under the direction of a teacher who will see that the pupil's mind is duly prepared not only by explanation but by abstinence and other physical training.
This is that psychical man of whom it is said: he that soweth to the flesh, shall of the flesh reap corruption. Self-assertion comes from thinking of the Seer and the instrument of vision as forming one self. This is the fundamental idea of the Sankhya philosophy, of which the Yoga is avowedly the practical side.
My doubts have been dispelled and am fully conversant with the Sankhya and the Yoga systems, and the ordinances as in respect of sacrifices and other rites, which constitutes the three well-known paths of Emancipation.
No one succeeds in perceiving how he enters into embodied creatures and how he goes out of them. Agreeably to the Sankhya mode, as also with the aid of Yoga and the due observance of the ordinances prescribed by it, I am engaged in thinking of the cause of that Purusha, but alas, I am unable to comprehend that cause, excellent as it is.
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