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AVIDYA IN THE SAMKHYA SCHOOL
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schools developed a common metaphysic from very early times is attested by such statements of the Mahābhārata as 'The adherents of the Sānkhya follow the same (principles) as are recognized by the followers of the Yoga. He who sees the Sankhya and the Yoga as one is wise.' But at the same time the Mahābhārata clearly states the difference between their attitudes towards the necessity of spiritual discipline. Thus Bhīşma, in reply to Yudhisthira's question about the difference between the Sankhya and the Yoga, says: "The adherents of the Sankhya extol Sankhya while the adherents of the Yoga extol Yoga. And they give plausible reasons for the establishment of their respective positions. He then elaborately states the principles of the two schools in two separate chapters. The main objection of the Yoga against the Sänkhya is 'How can one devoid of self-mas emancipated?'3 Emancipation requires perfect control of the physical and the mental forces that hinder the progress towards emancipation. And as this can be achieved only by developing supernormal powers, the Yoga prescribes certain practices for the development of spiritual strength. According to the Yoga, it is only the strong who can be emancipated, the weak are sure to perish.4 Thus Bhīşma says: 'As a weak and a meagre flame of fire, O King, is extinguished when covered by a heavy mass of fuel, so does a weak yogin (ascetic) perish, O lord. But as, again, the selfsame fire, O King, when it gathers strength and is accompanied by favourable wind can instantly consume even the whole world, exactly so can a yogin who has gathered strength, manifested potency, and is possessed of supreme power dry up the whole creation even as the sun does at the time of world dissolution.'5 The Yoga requires that one should exert oneself and attain superhuman powers of self-control in order to destroy the forces of evil. Otherwise one will share the fate of the weak and helpless creatures, perpetually entangled in a trap. Simple comprehension of truth without the development of adequate strength to cut asunder the trap of bondage is not sufficient to lead to emancipation. The answer of the Sānkhya to the Yoga, on the other hand, is stated in the following terms: 'Only one who has comprehended all the processes and is unattached to the objects is indeed emancipated after death. Not otherwise.' The
1 yad eva Yogāḥ paśyanti Sankhyais tad anu gamyate ekam Sānkhyam ca Yogam ca yaḥ paśyati sa buddhimān.
-śāntiparva, 305. 19; also see 307. 44 & 316. 2-4. 2 Sankhyāḥ Sänkhyam praśamsanti Yoga Yogam dvijātayaḥ
vadanti kāraṇam śreştham sva pakşodbhāvanāya vai.-Ibid., 300. 2. 3 anīśvarah katham mucyet-Ibid. verse 3. 4 Cf. abalā vai vinaśyanti mucyante ca balānvitāḥ.-Ibid., verse 18. 5 Ibid., verses 19-21.
& Cf. ibid., verses 15-17. ? vijñāye 'ha gatih sarvā virakto vişayeșu yaḥ.
ürdhvam sa dehāt suvyaktam vimucyed iti nānyathā.-Ibid., verses 4-5.
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