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All learned Brahmanas and all righteous men regard it as flowing from Brahma, Supreme, Divine, Infinite, Immutable, and Undeteriorating. All Brahmanas again that are attached to objects of the senses adore and applaud it by ascribing to it attributes that belong to illusion. The same is the view of Yogins well observant of penances and meditation and of Sankhyas of immeasureable insight.
I shall now discourse to thee on the science of the Yogins."" ""Yajnavalkya said, 'I have already spoken to thee of the science of the Sankhyas. Listen now to me as I truly discourse on the science of the Yogins as heard and seen by me, O best of kings! There is no knowledge that can compare with that of the Sankhyas. There is no puissance that compares with that of Yoga.
The Self should be seen, should be heard, should be reflected on, should be meditated upon. Up. Here the doubt arises whether the Self enjoined in this passage as the object of seeing, &c., be the soul as held by the Sankhyas, or the Supreme Lord, all-knowing, capable of realising all his purposes, and so on. The Purvapakshin upholds the former alternative.
Both Sankhyas and Yogins, agreeably to the teachings of their sciences, regard this universe to be due to the action of the Manifest and the Unmanifest. The learned say that Brahma is freed from good and evil, is self-dependent, the highest of the high, Eternal, and Pure. Do thou, therefore, O monarch, become Pure!
"The Holy One said, 'It hath already been said by me, O sinless one, that here are, in this world, two kinds of devotion; that of the Sankhyas through knowledge and that of the yogins through work. No one can abide even for a moment without doing work. That man of deluded soul who, curbing the organs of sense, liveth mentally cherishing the objects of sense, is said to be a dissembler.
For in the case of the categories of the Sankhyas there are no generic characteristics or the like which could determine the arrangement of those categories in fives.
Whatever knowledge is seen to exist in high histories, whatever knowledge occurs, O king, in the sciences appertaining to the acquisition of wealth as approved by the wise, whatever other knowledge exists in this world, all these, flow, O high-souled monarch, from the high knowledge that occurs among the Sankhyas.
Salutations to thee that always discoursest of Religion, Pleasure, Profit, and Emancipation. Salutations to thee that art a Sankhya, that art the foremost of Sankhyas, and that art the introducer of the Sankhya-Yoga.
In consequence of Jiva being reflected in Prakriti, the latter is called Pradhana by Sankhyas and Yogins conversant with the original principles as indicated in the Srutis. The twenty-fifth thinks that there is nothing higher than itself. The fish live in water. It goes thither impelled by its own nature.
On account of there being no special characteristic; as in the case of the cup. In the discussion of the following passages also we aim only at refuting the system of the Sankhyas; not at disproving the existence and nature of Prakriti, the 'great' principle, the ahamara, and so on, viewed as dependent on Brahman.
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