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Updated: May 10, 2025
"Vaisampayana said, 'In the speculations of the Sankhya and the Yoga systems many Purushas have been spoken of, O jewel of Kuru's race. Those that follow these systems do not accept that there is but one Purusha in the universe.
Whatever forms, the Supreme Deity desires to assume with a view to ordaining the various affairs of the universe, he assumes those forms immediately within himself by exercise of his own inherent powers. The Supreme Deity, endued with every prosperity, is the receptacle of the Vedas. He is the receptacle of Penances also. The puissant Hari is Yoga. He is the embodiment of the Sankhya philosophy.
Even if it were admitted that the Pradhana is established by Inference, the Sankhya theory could not be accepted for the reason that the Pradhana is without a purpose.
Knowledge, again, has been said to be Unmanifest, while the object of knowledge is the Soul which transcends the four and twenty principles. This much O king, is an account of the Sankhya philosophy. The Sankhyas called the cause of the universe, and merging all the grosser principles into the Chit behold the Supreme Soul.
He is omniscient, conversant with all ordinances, possessed of a knowledge of all duties, endued with piety, capable of perceiving what is beyond the ken of the senses, pure, having a soul cleansed by penances, possessed of the six high attributes, and devoted to Sankhya Yoga.
The Sankhya Darshana, or system, recognising only a primary material cause from which none but finite beings can proceed, regards the universe and all that exists in it and life itself as a finite illusion of which the end is non-existence, and its philosophic conceptions are atheistic rather than pantheistic.
Those regenerate persons that are devoted to the acquisition of that knowledge which is recommended in the Sankhya system, even if they fail to attain to eminence, are never seen to fall among intermediate creatures, or to sink into the status of sinful men.
Samvarta, Merusavarna, the righteous Markandeya, and Sankhya and Yoga, and Narada and the great Rishi Durvasa, these are endued with severe penance and great self-restraint, and are celebrated over the three worlds. There are others who are equal to Rudra himself. They live in the region of Brahman. By naming them with reverence a sonless man obtains a son, and a poor man obtains wealth.
It is probably correct to say not that the Buddha borrowed from the Sânkhya but that both he and the Sânkhya accepted and elaborated in different ways certain current views. The Pali Suttas mention six agnostic or materialist teachers and give a brief but perhaps not very just compendium of their doctrines.
Nor again a change in Prakriti; for changes in Prakriti are supposed, in the system, to be the effects of superimposition, and cannot therefore be its cause. The Sankhya is thus unable to give a rational account of the origination of the world. This same point will be treated of fully in connexion with the special refutation of the Sankhya theory.
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