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The Samkhya-Yoga and the Jain Theories of Pariņāma
growth from the philosophy of the Upanisads which show traces of the Samkhya doctrine.
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At the outset I may say that owing to lack of sufficent evidence, one cannot come to a definite conclusion on any one of the above views.
I shall, however, try to put forth my hypothesis which, though not agreeing entirely with any of the views stated above, finds support piece-meal in them.
The Samkhya that is known to the darśanic tradition of India is the Samkhya of Isvarakṛṣṇa. It is dualistic, 'pariņāmistic' and atheistic in its philosophical outlook. The Indian därganic tradition takes no notice of those Samkhya ideas of the Upanisads and the Mahabharata which differ from the Samkhya of Isvarakṛṣṇa.
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Let us consider first the evidence supplied by the Karikas of Isvarakṛṣṇa, According to Kā. 69, 70, 71, 72, the tradition which Isvarakṛṣṇa has followed and the works which he has summarised are as follows. This abstruse knowledge for the fulfilment of the purpose of the Spirit, wherein the origin, duration and dissolution of beings are considered, has been expounded by the Great Sage (Paramarși). The Sage imparted this supreme purifying doctrine to Asuri, who taught it to Pañcasikha who elaborated the doctrine. Handed down through a long tradition of pupils, it has been briefly written up in Arya metre by Isvarakṛṣṇa. The subjects that are treated of in the 'Saptati' are those of the complete 'Satitantra' excluding illustrative tales and omitting the doctrines of other schools..
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Sarvadarsanasamgraha of Madhavacārya and Saddarianasamucaya of
Haribhadra.
9 पूरुषार्थज्ञानमिदं गुह्यं परमर्षिणा समाख्यातम् । feregenfersmenfazzard 44 garang 11
