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Updated: June 8, 2025
Indeed, the man, who is blessed with knowledge of the Soul, O monarch, practises the course of life recommended by the Sankhyas and conquers death by uniting his soul with the Supreme Soul.
Let us then, to escape from these difficulties, define proximity as nothing more than the true nature of soul and Prakriti! As the true nature is permanent, we reply, it would follow therefrom that bondage and release would be alike permanent. On account of all these contradictory views the system of the Sankhyas is untenable.
I have thus told thee the philosophy of the Sankhyas that excellent science by which all things have been correctly ascertained. Ascertaining the nature of Purusha and Prakriti in this way, the Sankhyas attain to Emancipation. I have also told thee of the systems of those others that are conversant with the great principles of the universe.
Tranquillity of soul, high puissance, all subtile knowledge of which the scriptures speak, penances of subtile force, and all kinds of felicity, O king, have all been duly ordained in the Sankhya system. Failing to acquire, O son of Pritha, that complete knowledge which is recommended by their system, the Sankhyas attain to the status of deities and pass many years in felicity.
The Sankhyas or followers of Kapila, who are conversant with all paths and endued with wisdom, say that there are five faults, O puissant one, in the human body. They are Desire and Wrath and Fear and Sleep and Breath. These faults are seen in the bodies of all embodied creatures. Those that are endued with wisdom cut the root of wrath with the aid of Forgiveness.
For those philosophers can show no more than the Sankhyas do how their Brahman can be conscious of Nescience, can be subject to adhyasa, and so on. There is, however, the following difference between the two theories. The Sankhyas, in order to account for the definite individual distribution of birth, death, and so on, assume a plurality of souls.
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.
The thoughts of the denizen of all the worlds including Brahma and the high-souled Rishis, of those that are Sankhyas and Yogins, of those that are Yatis, and of those, generally, that are conversant with the Soul are fully known to Kesava, but none of these can know what his thoughts are.
It is just on the ground of this dependence on the Lord not being acknowledged by the Sankhyas that their system is disproved by us.
Thou always conscious and present in self, the Sankhyas still describe thee as existing in the three states of wakefulness, dream, and sound sleep. They further speak of thee as possessed of sixteen attributes and representing the number seventeen. Salutations to thy form as conceived by the Sankhyas!
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