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INTRODUCTION
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Sāmkhya. A teaching of this very teacher, quite different from that mentioned above, is found in 321, 96-112 of the Sānti. In the 274th chapter, the doctrines expounded by Devala are different from every other. But even in the midst of divergent expositions of Sāmkhya doctrines, all agree with regard to the exposition of Brahman or İs'vara. Even though the plurality of puruṣas has been accepted, Brahman has been described as the basis of all. (vide- ami geamuri a quant Trafiezā," S'āntı 350. 26 ). Āsuri, having taught Sāṁkhya to Pañcas'ıkha, got merged in Brahman, "JANE at the JESTO I stanjure afera afaga agama II” (S'ānti, 218, 13 ).
In the Bhagavadgitā also, we do not find atheism among the Sānikhyas. Rather we find the antiquity and dualism of Səmkhya propounded in it ( Tilak's Gitārahasya, Hindi translation by Sapre, p. 514, 1917 edn.). Kapıla, the pioneer of Samkhya philosophy has been described by Lord Krşna as an example of his own glory, e. g. “fagrai fai afa: " ( Bh. G. X, 26). Here the Sámkhya path without karman is only a synomym of Įñāna. Therefore Sankarācārya explains the word krtānta as “ partia njega i arra: qft. HATARI A mara: Para maall" (Bh. G. XVIII, 13). S'anka. rācārya explains the word gurasamkhyāna (Bh. G. XVIII, 19 ) as the system of Kapıla the subject matter of which is the exposition of the three guņas, viz. Sattva, Rajas and Tamas.
Again in the 3rd chapter of Bhāgavata Purāņa, the Samkhya doctrines in detail tend to propound devotion to Vişnu. Among the Purāṇas also, the various traditional schools interpret Sāmkhya doctrines in their own way (see V. P. VI. 5, 2–8; VI. 4. 35 Sk. P. Prabhāsa-khanda, 18, 13-15 : Brah. P. ch. 213 ff ).
In the Manu-smrti also which is contemporary, with the Mbh. ( 8. 8, p. 52 ) there is a detailed description of Sattva, Rajas and Tamas (XII. 24–52 ) and reference to the three pramāsas (ibid, 105 ). But the word Sāmkhya is not found
