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Updated: May 10, 2025
It has two meanings. It is applied first to a definite form of Indian philosophy which is a theistic modification of the Sânkhya and secondly to much older practices sanctioned by that philosophy but anterior to it. The idea which inspires these theories and practices is that the immaterial soul can by various exercises free itself from the fetters of matter.
It thus appears that the Maitreyi-brahmana is concerned with the highest Brahman only; and this confirms the conclusion that Brahman only, and with it Prakriti as ruled by Brahman, is the cause of the world. Here terminates the adhikarana of 'the connexion of sentences. The claims raised by the atheistic Sankhya having thus been disposed of, the theistic Sankhya comes forward as an opponent.
The promulgator of the Sankhya is Kapila, &c. Here the human origin of the Sankhya, Yoga, and Pasupata is established on the ground of their having been produced by Kapila, Hiranyagarbha, and Pasupati.
Now, as men having only an imperfect knowledge of the Veda, and moreover naturally slow-minded, can hardly ascertain the sense of the Vedanta-texts without the assistance of such a Smriti, and as to be satisfied with that sense of the Vedanta which discloses itself on a mere superficial study of the text would imply the admission that the whole Sankhya Smriti, although composed by an able and trustworthy person, really is useless; we see ourselves driven to acknowledge that the doctrine of the Vedanta-texts cannot differ from the one established by the Sankhyas.
+1007+. The Sankhya philosophy of India dispenses completely with gods, holding that the primordial stuff is eternal, but it also holds that souls have a separate existence and are eternal. Thus a species of dualism emerges. Buddhism goes a step further, ignoring the soul as well as gods.
For according to the Sankhya- system immortality is obtained through the cognition of the true nature of the soul viewed as free from all erroneous imputation to itself of the attributes of non-sentient matter; and the text therefore makes it its task to set forth, for the purpose of immortality, the essential nature of the soul free from all connexion with Prakriti, 'the Self should be heard, and so on.
Passing over Bhishmaka of abundant energy, and king Dantavakra, and Bhagadatta known for his innumerable sacrificial stakes, and Jayatsena the king of the Magadha, and Virata and Drupada, and Sakuni and Vrihadvala, and Vinda and Anuvinda of Avant Pandya, Sweta Uttama Sankhya of great prosperity, the proud Vrishasena, the powerful Ekalavya, and the great charioteer Kalinga of abundant energy, why dost thou praise Kesava?
Born of Prachetas the Muni Daksha, uniting himself with Virini, begat a thousand sons of rigid vows, all like himself. And Narada taught these thousand sons of Daksha the excellent philosophy of Sankhya as a means of salvation. And, O Janamejaya, the lord of creation, Daksha, then, from the desire of making creatures, begat fifty daughters.
There is nothing in them that could not be reconciled with those of the Vedanta, and they are especially closely akin to the Sankhya system.
In the Sankhya philosophy too he began to take great delight. Meanwhile, the reborn Sudra who had become a prince, when his father, the king died, performed his last rites; and after he had purified himself by accomplishing all the obsequial ceremonies, he was installed by the subjects of his father as their king on his paternal throne.
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