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480 The Philosophy of V'ijñāna Bhikṣu [ch. the God. So the difference between the theistic and the atheistic Sāmkhya is due to the difference of representation as the true Sāmkhya doctrine and the Sāmkhya doctrine which proposes to ensure emancipation even for those who are not willing to believe in God. In this connection Bhikṣu admits the probability of two different schools of Sāmkhya, one admitting I'śvara and the other not admitting it, and it is only the latter which he thinks to be invalid". He also refers to the Kūrma Purāņa in which the Sāinkhyists and the Yogins are said to be atheistic. The chief defect of the Sankara school is that instead of pointing out the invalidity of theistic Sāmkhya, Sankara denies all theistic speculations as nonvedic and misinterprets the Brahma-sūtras accordingly. Bhikṣu refers to Praśna, 4.8, where the twenty-three categories of Sāmkhya are mentioned and only prakrti has been omitted. The mahat-tattva is not mentioned directly, but only as buddhi and citta. The fourfold division of the buddhi-tattva as manas, buddhi ahamkāra and citta is also admitted there. In the Garbha Upanişad eight prakrtis and sixteen vikārus are mentioned. In the Jaitreyo-panışad we hear of the three gunas and their disturbance by which creation takes place. We hear also that the purusas are pure consciousness. In Maitri Upanişad, v. 2, it is said that the tamas, being disturbed by the supreme being, gives rise to rajas and that to sattva?. In the Cūlikā Upanisad the categories of the Sāmkhya doctrine are also mentioned in consonance with the monistic doctrine of the Vedānta. It also says that there are various schools of the Sāmkhya, that there are some who admit twenty-six categories, others twenty-seven, and again others who admit only twenty-four categories. There is also said to be a monistic and also a dualistic Sāmkhya and that they find expression in three or five different ways. Thus Vijñāna Bhikṣu says that the Sāmkhya doctrine is definitely supported by the Upanișadic texts.
Concerning the Yoga also it can be said that only that part of it may be regarded as opposed by the Upanişads which holds a separate and independent existence of prakrti as apart from Iscara. In the Sūtras of Patanjali it is said that God helps the movement of the prakrti only by removing the obstacles, just as a ploughman enables
i athava kapilai-ka-deśasya prāmānyam astu. Vijñānā-myta-bhāşya, II. 1. 2.
? tamo tã idm ekamagre asit tai rajasas tat pure syāt tat parene'ritam l'işamatuam prayāty etad rūpam tad rajah khalı I-ritam risumatram prayuty etad vai sattrasya rūpam tat sattram eva. Jaitri Upanisad, v. 2.
