________________
MARCH 2014
PRABUDDH JEEVAN
39
possessed of activity and can co-operate but not so are Prakrti and Purusa. In fact the relation of the two is the most difficult to establish in the Sankhya Philopsophy.
The Mechanism of Knowledge : A criticism on Sankhya Theory of Knowledge (Epistemology) :- AC- cording to the Sānhkya Philosophy, Buddhi (Intellect), Ahamkāra (Selfconsciousness), Manas (Mind), and the Senses constitute the mechanism at work in Knowl- edge. The object excites the Senses, the Manas ar- ranges the sense-impressions into precepts, the Ahamkāra refers them to the Self and the Buddhi forms the concept.
In this process, Puruşa and Prakrti are somehow related, though Sankhya starts with the independence of the two. The relation is explained by metaphors of proximity, reflection and the like. But how can refletion be possible unless the subject and the object are alike? How can Formless Puruşa be reflected in Buddhi which is changing ? With radical opposition between Purusa and Prakrti the Problem of Knowledge is insoluble in the Sankhya.
Is Puruşa one or many ? The Sankhya answer to this question is that the Puruşa is many, for there is a variety in the experiences of pleasure, pain, trouble, confusion, purifying of vice, health, birth and death, stages of life (ashramas) and differences of caste. If only one Puruşa exists, all would be happy, or all would be unhappy, if one is either happy or unhappy. AS against this, it should be noted that the Vedānta view is that the Puruşa is one and not many.
The Sānkhya view of the World: This view is dualistic as opposed to the Vedānta view which is monistic. According to the Sankhya, world-creation is the result of a temporary union between Puruşa and Prakrti. This union arises from Aviveka or want of Discrimination, and vanishes with Viveka or Discrimination i.e. Knowledge. Opposed to this, but still allied is the Vedānta view whcih says that the world-creation is a mere illusion: it is Avidyā or Nescience. What is Avivaka in sankhya is Avidya in Vedanta: a close similarity indeed; and yet the underlying difference is there, that the one system is Dualistic, while the other is Monistic.
The Yoga Literature: The germs of Yoga Philoso- phy are as old as the Rgveda, and we find mention of Yogic practices in the Upanişads, in the Mahābhārata
and in Jainism and Buddhism. The oldest text-book of the Yogic Philosophy is the Yoga Sūtra of Pantanjali. Even his work is called anuśāsana, which implies a previous exposition, and according to the Yajnāvalkya Smrti, the founder of the Yoga system is Hiranyagarbha. The Yoga Sutra is in 4 parts; Part I is Samādhipada i.e., it shows the aim of Samadhi; Part II is Sadhanāpāda i.e., it deals with the means to attain it; Part III is the Vibhūtipāda, i.e., it deals with divine powers acquired by Yoga; and Part IV-kaivalyapāda i.e., it deals with liberation. The date of the Yoga Sūtra is difficult to fix, but Vyāsa's commentary on them may be fixed in about the 4th century A.D. A commentary on this Vyāsbhāşya was later written by Vāchaspati (9th century). Later useful Yoga works are Vignānabhikṣu's Yogāvarttika and Yogasārasamgraha.*
The Main Teachings of the Yoga : According to the Sānkhya, Knowledge is the only source of liberation. The Yoga differs and holds that liberation depends on mental concentration and right discipline. Sweet tastes which are well-known are not experienced when one has bilious fever. Therefore one should destroy these tainting evils which cling to the body. Just so, there is nothing other than Yoga which can destroy the evils appertaining to man, who has acquired knowledge. In short, while Sankhya is busy with Knowledge, Yoga is with Action, mental discipline and devotional exercises. It therefore brings in the conception of God
TARY of fair : It has four chapters. (1) TWO kinds of ZITT: vygild and 3114şiia; is feugfufriet. The afels are 44, fauty, fancy, first, fa. There are four Kinds of usia : face, faer, HH, HITAT; and four Kinds of असंप्रज्ञात योग: प्रथमकल्पिक, मधुभूमिक, प्रज्ञाज्योति and 31shlari. Thus (1) deals with 464; (II) TITI HT-s: Different for different types. 3 types : 46, 48214, 3114 or 341654, full, and '66. For the MRCG, two HHS : 3727114 and are: 37224 being strengthend by परिकर्मs or purificatory mental prctices. For the युज्जान, three is: 74, ZR: and Berufe. For 311558, the eight-fold योग: यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयश्च । The Ts being moral restraints, four external formal controls अहिंसा सत्यमस्तयं ब्रह्म:श्चर्यापरिग्रहः। The नियमs beina religious restraints, 014: 2PRT: Sitruck (III) deals with the files or occult powers got by 44. (IV) deals with the hcl, which is and ruft.
