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The Samkhya-Yoga and the Jain Theories of Parinama
Another important point to be noted is that Isvaraksşņa puts on a par the Šrauta (anusravika) remedy with that of the empirical (drotavat) so far as the achievement of the final goal is concerned. This attitude towards the Śruti could not have been an innovation on the part of Távarakļşņa. We must regard it as the attitude of the original Samkhya thinkers. This would go to show that the early Sámkhya tradition was not completely bound down to srauta tradition and was independent enough to differ from the Srauta tradition, at least from its karma-mimāmsa."
If this were the only evidence, the question would have been easy to settle, but we find the Sāmkhya ideas referred to in the Upanigads and the Mahabharata. The Mbh. mentions three types of Sāmkhya, two of which derive Prakrti from Brahman, Vişnu or Narayaņa. These are decidedly theistic in their outlook. One of the schools of twenty five categories, agrees with KapilSakhya.
This complication has given rise to the controversies noted
Mookerji, a chapter in History of philosophy, Eastern and Western,
p. 243. 12 Again in Mbh. XII. 268. 6-10 "Kapila appears as a teacher of unor
thodox non-injury and maintains to the end (so that his view is presented as really correct) that not the Sacrifice of animals but the "Sacrifice (worship) of knowledge” is the best. Great Epic of India, Hopkins, p. 99, Also cf. Gitā II. 42, 43, 44 wherein the Jãāna-less ritualists are condemned by the Samkhya-Yoga. यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः । वेदवादरता: पार्थ नान्यदस्तीति वादिनः ॥४२॥ कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् । क्रियाविशेषबहुलां भोगैश्वर्यगति प्रति ॥ ४३ ॥ With reference to the Sāmkhya and Yoga in the Mbh S. K. De says that 'the Yoga was perhaps more orthodox, but the Sāṁkhya is the philosophy of knowledge par excellence which did not adhere strictly to traditional views'.'
History of philosophy, Eastern and Western, (p. 87).
