Bhandarkar Oriental Research Institute

SĀNKHYA AND YOGA IN THE MOKṢADHARMA AND THE BHAGAVADGĪTĀ

Author(s): M. R. Yardi
Source: Annals of the Bhandarkar Oriental Research Institute, Vol. 68, No. 1/4, RAMAKRISHNA
GOPAL BHANDARKAR 150TH BIRTH-ANNIVERSARY VOLUME (1987), pp. 309-319
Published by: Bhandarkar Oriental Research Institute
Stable URL: http://www.jstor.org/stable/41693328
Accessed: 03-03-2016 16:56 UTC

Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://www.jstor.org/page/
info/about/policies/terms.jsp

JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content
in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship.
For more information about JSTOR, please contact [email protected].

Bhandarkar Oriental Research Institute is collaborating with JSTOR to digitize, preserve and extend access to Annals of the
Bhandarkar Oriental Research Institute.

http://www.jstor.org

This content downloaded from 165.190.89.176 on Thu, 03 Mar 2016 16:56:19 UTC
All use subject to JSTOR Terms and Conditions
 SÄNKHYA AND YOGA ÍN THË
MOKSADHARMA AND THE BHAGAVADGITÄ

By

M. R. Yardi

In the early religious and philosophic literature, we come across a system

known as Sañkhya, which seems to have had a pervasive influence over other
systems of philosophic thought. In the Moksadharma ( 337. 1 J1 it is
stated that whatever higher knowledge is to be found in the Vedas, the Sañkhyas
(i.e. the Sañkhya schools), the Yoga and the various puränas belongs to the
Sañkhya thinkers. This system has a non-Vedic religion, as is clear from the
fact that it is mentioned separately from the Vedas and Ãranyakas in MD.1
337. 1. The Sañkhya system had received the highest encomiums in the
Brahmanical and Epic literature, and the Sañkhya teachers have been held in
high regard by the ancient thinkers. Thus the Atharvan Parišista ( x. iii. 3. 4 )
mentions the Sañkhya teachers Kapila, Ãsuri and Pancasikha in connection with
the tarpaya invocation while offering libations of water to deceased ancestors.
The Âévalãyãna Grhyasütra in its tarparla list gives directions for making
respectful offerings to the Sañkhya and Siddhas. They are mentioned in the
Epic in such flattering terms as tattvacintakãhf Saňkhya-daršmah and
mahãprãjnâh in MD. 301. In MD. 290. 101, the Sañkhya is described
as an ancient system with a vast literature. However, none of the Sañkhya
texts which existed before the Sañkhya-kárika of ìsvarakrsna are extant now.
ïsvarakrsna himself states that his Kãrikã represents a summary of a work known
as Šastitantra ( S. K. 72 ), but this work is also not available.

Although we get references to Sañkhya thought and Yogic practice in

later Upanisadas such as the Katha, Mundaka and Svetãsvatara, our main
source of Sañkhya8 system in the ancient times is the Mahãbhãrata. The great
mass of material relating to Sañkhya found in the Moksadharma and the Anugïtâ4
shows the immense popularity which it had gained during the period. But the
most important passages of Mbh. which relate to Sañkhya and Yoga are con-
tained in the êukãnupraina ( MD . 224-227 ), Vasistha-karãlajanaka-sarnvõda

1. sâûkhyarh y ogam pañcarátram vedäranyakam em ca.

2. Moksadharma y Mbh. XIL 168-363.
3. Mbh. XIV. 15-50.
i, »Mkhyam viiälam paramath purämm,

This content downloaded from 165.190.89.176 on Thu, 03 Mar 2016 16:56:19 UTC
All use subject to JSTOR Terms and Conditions
310 ABORl : fř. G. Èhandarkar 160th Birth' Anniversary Volume

(MD. 291-296) and Yãjnavalkya-Janaka-samvãda (MD. 298-306) and the

Bhagavadgitã. Of these the first three dialogues have been added by Süta
Lomaharsana and one must bear in mind that the epic accounts of Sãnkhya in
these dialogues are ascribed to Vasistha, Yãjnavalkya and Vyãsa who are staunch
Vedantists. The Bhagavadgitã, which is a Vedan ta gospel, was added by Sauti
Ugrasravas, son of Süta, whose date has been fixed by the author as 450 B. C.
on the basis of two astronomical references made by him.5

According to classical Sãnkhya of Isvarakrsna the world consists of two

ultimate principles, the insentient prakrti belonging to the realm of the matter
and a sentient purusa belonging to the realm of the spirit. According to Vasistha,
the doctrine of prakrti is based on inference, which finds support in the Brahma
Sütra I. 4. 1, where it is said to be ãnumãnika. In inference (anumãna) we
guess the existence of a thing such as fire from its characteristic mark ( li figa )
such as smoke. Thus from the material objects that we see in this world, we
infer the existence of gross elements, from gross elements of egoism, from igoism
of the great principle ( mahat ) and from the latter of prakrti , where one has to
stop to avoid infinite regress. The prakrti is, therefore, described as aliňga
i. e. without a distinguishing mark ( MD. 291. 42 ). This eightfold prakrti gives
rise to sixteen vikäras or effects, namely the five organs of action, the mind and
the five objects of senses. In addition to these twenty-four categories, there
is the twenty-fifth category, the purusa who is the conscious Self. Vasistha
further tells us that conception of puruqa is based on inference ( M D . 291. 42 ).
But the Sãnkhya doctrine of parãrthatva that every composite thing such as
the body or the mind exists for another entity distinct from it, does not find a
mention in the epic. The eternal purusa is distinct from the ever-changing
prakrti and remains unaffected even when in conjunction with it like a lotus
leaf on water. The doctrine of gunas as qualities of prakrti was also known to
Süta (MD. 293. 20-25), who gives an elaborate description of the psychic
qualities which arise from the predominance of one of the qualities in a person
(XIV. 36-39). Man is said to suffer bondage so long as he identifies himself
with prakrti or its gunas through ignorance, but attains emancipation through
discriminating knowledge between the two.

Vasistha further tells Janaka ( MD. 295 ) that when the Self realises his
true nature through discriminating knowledge, he is to be regarded as the twenty-
sixth principle, which is the eternal, stainless, primeval Brahman. According to
Yajñavalkya, this twenty-sixth principle is the pure Self without attributes, and
when the individual Self realises himself as different from prakrti , he becomes
liberated and beholds the Supreme Self ( MD. 306. 74 ). Vasistha then

& See the author's Mahãbhãrata z its Genesis and Growth, pp. 129-130,

This content downloaded from 165.190.89.176 on Thu, 03 Mar 2016 16:56:19 UTC
All use subject to JSTOR Terms and Conditions
 Yardi i Saňkhya and Yoga in MoTcsadharma and Bhagavadgltä 311

proceeds to describe how this process of evolution takes place ( MD . 291 ).

The formless Brahman, which is self-existent and bountiful, creates the first
embodied being of vast proportions, of infinite deeds and of cosmic form {viêva-
rüpa). This First-born is effulgent, immutable and possessed of eight yogic
powers6 and is known as Hiranyagarbha. He has his hands and feet stretching
in all directions, with eyes, ears, mouths and heads everywhere. In the yogic
scripure he is known as the great principle ( mahat ), Viriñci and the First-born.
In the Saňkhya he is known by diverse names. Undergoing modifications,
Hiranyagarbha produces the principle of egoism also known as Prajãpati, from
which arise the five great elements. From them evolves the vikãra group, namely
the mind, the ten sense organs and the five objects of senses. In the same
adhyãyat Vasistha further explains how the dissolution of the universe takes place
after a long period. A yuga consists of twelve thousand years and four such
yugas taken a thousand times make a kalpa , which forms a day of Brahma,
his night being of the same measure. At the end of Brahma's life, the dissolution
of the world takes place and the process of creation starts afresh (cf. GU3
viii. 16-19).

The accounts of Yoga as given by Vasistha and Yäjnavalkya in the

Moksadharma are more or less similar. Although Yäjnavalkya points out that
the Veda knew of the eightfold Yoga ( MD. 304. 7 ), it is clear that it could not
refer to the as:aiigayoga of Patañjali, of whom there is no mention in the epic.
Vasistha states that meditation is an obligatory practice with the yogins and is
their superb power. According to him, meditation is of two kinds, the one involv-
ing the regulation of breath and the other concentration of the mind
( MD . 294. 8). Yäjnavalkya also states that control of breath and concentration
of the mind constitute the two main characteristics of Yoga ( MD. 304. 9).
Vasistha then goes on to describe how one should practise meditation. He says
that after giving up all attachments and observing moderation in diet, a person
should subjugate his senses and fix his mind on the Self during the first and last
part of the night. For this purpose, after withdrawing his senses from the sense-
objects, he should assume a posture as motionless as a block of stone and try to
calm down his mind with the help of his understanding. When he does not hear
nor smell, nor taste and see, when he is not sensitive to any touch, when he
cherishes no thought and is not concious of anything, he is said to be perfect in
Yoga. At this time he shines like a lamp in a windless place ( cf. Gita vi. 19 ),
and becomes united with Brahman. Then the Self reveals himself in the heart oi

6. The Yogic powers are given in the following verse :

animâ laghimã prãptih prãkãmyam mahimã tathã j
ifilvam ca vašitmm ca tathã kãmãvasãyitã //

This content downloaded from 165.190.89.176 on Thu, 03 Mar 2016 16:56:19 UTC
All use subject to JSTOR Terms and Conditions
312 ABORI : iř. G. Bkanâarkar 150th Birth-anniversary Volume

the Yogin like a blazing fire or like the bright sun or like a flash of lightning in
the sky. By such practices the yogin succeeds in realising the Self that transcends
decay and death ( MD. 309. 25 ).

It is thus obvious that what the Epic describes is a theistic Sãnkhya-Yoga

system, which deals with Sãnkhya and Yoga together and treats them as one.
Both Vasistha and Yãjnavalkya assert that he who sees Sãnkhya and Yoga as
same and that both lead to the same goal, namely freedom from death, knows the
truth ( MD. 293, 304). This is also the view of the Bhagavadgitä (V. 5).
But there are also a number of passages in the Mbh. which indicate that they are
two ancient systems ( MD . 337. 68 ).7 In the same adhyãya we are told that
there are five systems, namely Sãnkhya, Yoga, Pañcaratra, the Vedas, and the
Pãgupata, and that they hold different views, nãnãmatãni ( verse 59 ). It is also
said that Sãnkhya and Yoga were originally declared by two different sages,
Kapila and Hiranyagarbha respectively. This finds independent corroboration in
Ahirbudhnyasamhitã , which states that Hiranyagarbha had disclosed the entire
system of Yoga in two different texts,8 nirodhasarnhitã and karmasamhitã .
MD. 289. 9 tells us that Sãnkhya and Yoga do not have the same system,
darsanam na samam tayoh , and gives reasons for holding this view. There we
are told that both claim superiority for their own system and advance arguments
in support of their claim. The followers of Yoga say that their system is superior,
because, they ask, 4 how can the ant svara Sãnkhya win release ? • They further
argue that only those who undergo the Yogic discipline acquire the necessary
power or strength to destroy the bonds of action due to greed. Nllakantha9
explains that the expression anisvarah katham mucyed suggests that it is difficult
to attain liberation without God. He further adds that they adduce above reasons
to establish the excellence of their system ( svapaksotkarsãya ca ). From the
context it is clear that here anîêvara means 4 one who is devoid of God 9 , and not
•supreme Self1 as Edgerton thinks, or 'Self* as Larson believes,10 Hopkins11 has
rightly suggested that this passage is a clear indication of an atheistic Sãnkhya.

Professor S. N. Dasgupta, however, has advanced the view that Sãnkhya

was probably theistic originally and became atheistic for the first time in the
Sãnkhya school of Caraka and Pancasikha and became confirmed in this regard
finally in ìsvarakrsna's Sãnkhyakãrikã. In support of this view Dasgupta cites

7. sãúkhyarh ca yogarh ca sanatane dve.

8. ãdau hiranyagarbhena dve prohte yogasamhite.
9. ìivaram vinã moissadaurlabhyasiicanãt , Nil. Mbh 300. 3, Chitrashala Press, Pune.
10. Gerald J. Larson, Classical Sãnkhya , pp. 133-135.
U, E. W. Hopkins, The Great Epic of Indiai pp. 104-106.

This content downloaded from 165.190.89.176 on Thu, 03 Mar 2016 16:56:19 UTC
All use subject to JSTOR Terms and Conditions
 Yardi î Sãàkhya and Yoga in Mokqadharma and BhagavadgitS 313

the contents of Sastitantra, an old Sãnkhya text, as given in the Ahirbudhnyß

Samhitã .12 In this text, the topics of Sastitantra are grouped into thirty-two
original principles ( prateria mandala ) and twenty-eight derivative principles
( vaikrtamandala ) . It is not known what exactly is the basis of Dasgupta's
view that the Sänkhya is theistic, but if it is the expression tatra'dyam brahma-
tantra m tu, it may be mentioned that the word brahman was also in current use
to denote prakrti , and the mere mention of brahmatantra is not sufficient to prove
that Sänkhya was theistic. Both the series given in the Ahirbudhnya Samhitã
are not to be found among the tattvas usually mentioned in the Sänkhya texts,
especially in the Sãnkhyakãrikã , which, its author says, is a summary of
Sastitantra ( SK. 72 ). In his commentary on this Kãrikã , Vãcaspati quotes a
verse from RäjavärtikaS 3 which enumerates the sixty topics of Sastitantra as
follows : ( 1 ) the existence of prakrti , ( 2 ) its onenss, ( 3 ) its objectiveness,
(4) its distinctness (from purusa ), (5) purposiveness (for the sake of
purum), (6) plurality of purusa , (7) isolation ( of purusas from prakrti
at the end ), ( 8 ) conjunction ( of the purusa with prakrti at the beginning,
(9) duration, (10) inactivity of the purusa ; these ten form the original
categories. In addition to these there are the five kinds of Error, nine kinds of
contentment and twenty-eight kinds of disabilities of the organs, which together
with the eight forms of power make up the sixty topics. Vãcaspati says that these
sixty topics are dealt with in the seventy Kãrikãs , which represent a complete
system. The first ten topics known as maulikärthas are referred to in the
glosses on S ãnkhyakârikâ by Jayamangala, Mãthara and other Sãnkhya texts
included in the Chawkhamba Series No. 245.14

Thus the Sãnkhya differed not only from Yoga but also consisted of
different schools, which had different terminologies and had different number of
tattvas or principles 15 Mbh. itself uses the work Sänkhya in the plural and the
word Yoga in the singular in MD. 290. 103.16 The Bhagavadgitã and the
Moksadharma are found to employ different terminologies to denote the two
ultimate principles of Sãnkhyas. Probably the terms ksara and aksara belonged
to an earlier school of Sänkhya, as they occur in the Svet . and in the Vasistha«
Karãlajanaka-Samvãda in MD. The terminology ksetra and ksetrajm i.e.

12. M. D. Ramaoujacharya and Dr. Schräder, Ahirbudhnya Safhhitã , pp. 109-119.

13. The author of Bãjavãrttika is nob known; Garbe thioka that Bhoja is its
author, TattvaTsaumudi , Poona Oriental Series, No. 10, p. 25.
14. 1. Sänkhyatattvx-viveccinaip.Zö), 2. Tattvayãthãrthadipana[p.80 ), 3, Tat -
tvasamãsamtravrtti (p. 135).
Iß. The MD . lists different number of tattvas at different places, seventeen at
267. 28, eighteen at 239. 15, twenty at 267. 30, twenty-four in adhyãya 296, twenty -five tattvai
at 298. 10 and elsewhere and the twenty-six tattvas already mentioned.
16. vedesu semkhyesu tathaiva yoge .
RGB.. .40

This content downloaded from 165.190.89.176 on Thu, 03 Mar 2016 16:56:19 UTC
All use subject to JSTOR Terms and Conditions
314 AB ORI : iř. G. Bhandarkar 150th Birth- Anniversary Volume

the Field and the Kncwer of the Field is ascribed to Pañcaéikha in MD . 211. 2.
Another school of Sãnkhya can be seen in the Carakasamhitãt which combined
purusa with avyakta or prakrti and accepted only twenty-four principles.
Asvaghosa employs the two terms vyakta and avyakta in expounding the
philosophy of Arada, the former Sänkhya teacher of Buddha. Yet another
Sãnkhya school is found to employ the terminology of adhibhüta and adhyãtma ,
based on an analysis of the physical and the mental worlds and the interrelation
ship between the two. In the account of the Sãnkhya given by Asvaghosa, we do
not find a mention of gunas in the sense of qualities or costituents of prakrti .
He, however, refutes the doctrine of gunas in his Buddhacarita XXVI. 104,
from which it appears that the theory of gunas had received an elaborate treat-
ment in yet another school of Sãnkhya. Some of these different schools continued
to exist even in later times, for in his commentary on Yoga Sutra II. 23, Vyãsa
mentions eight different theories about the cause of conjunction of purusa with
prakrti , and Vacaspati in his Tattvavaisãradi explains that all these alternatives
are taken from Sãnkhya texts.

The development of Sãnkhya and Yoga seems to have proceeded

independently of each other, and their basic differences came to be crystallised in
the Yogasütras of Patañjali ( 1st century A. D. ) and in the Sãnkhya-kãrikã of
ìsvarakrsna (4th century A. D. ). But even after the composition of the
Sãnkhya-kãrikã t Paramãrtha (6th century A.D.) tells us that there were
eighteen schools of Sãnkhya in his time. The Sânkhya-kãrikã was a landmark
in the historical development of Sãnkhya, as it unified all the differing Sãnkhya
schools and rendered all previous Sãnkhya texts redundant. The unifying
principle was provided by the doctrine of satkãrya, which is conspicuous by its
absence in the Epic and the Bhagavadgïtâ. The school of Vãrsaganya had
given some thought to the problem of causation, as is seen from Vasubandhu's
quotation ( Abhidharmakosat IV. 64), ' That which is, exists; that which is not,
does not exist. That which is not, does not come into existence, and that which
is, is no destroyed1 (cf. Gitã ii. 16). Johnstone rightly describes this17 as 'a
half-way house • to the later theory of Satkãryavãda , which states that the effect
exists potentially in the cause. The gross elements are then regarded as the
effects of subtle elements, the tanmatras% namely sound, colour, touch, taste and
smell, which are now included in the prakrti group. On the other hand, the
gross elements, space, wind, light, water and earth, which figure in the prakrti
group in the Epic Sãnkhya, are now relegated to the vikãra group. With the
development of this causal theory, the order of evolution in the classical Sãnkhya

17. Early Sãnkhya , p. 88. According fco Johnstone, fchis doctrine was not known
to Nägärjuna and so could not have arisen before the 3rd century A. D.

This content downloaded from 165.190.89.176 on Thu, 03 Mar 2016 16:56:19 UTC
All use subject to JSTOR Terms and Conditions
 Yardi : Sãnkhya and Yoga in Moksadharma and MagaiadgltS 315

starts with prakrti as the primeval cause of the material universe, evolving
successively into the great principle ( mahat ), egoism ( ahamkära ) and the five
tanmatraSi which are the effects of prakrti and causes of sixteen vikrtis. These
sixteen vikrtis or effects are the ten senses, the mind and five gross elements.
The gunas , as existing potentially in the prakrti% are now regarded as the
constituents of prakrti t latent in its state of equilibrium as well as its evolved
products.

It will thus be seen that classical Sãnkhya differs from classical Yoga in
two respects mentioned by the Epic. Classical Sãnkhya is atheistic and regards
knowledge as the exclusive means of liberation. In Kãrikãs 65 and 66
ïsvarakrsna states that prakrti binds herself by the seven aspects and liberates
herself by one, which is evidently discriminating knowledge. According to him,
this knowledge could be attained by the study of Sãnkhya scripture. Classical
Yoga, on the other hand, is theistic, although its concept of God is that he is only
a distinguished Self, purusa-vtšesa , untouched by actions, afflictions etc. The
God of Patañjali is not the upanisadic Brahman, which is the cause of the
origination and dissolution of the world. Yoga also places great emphasis on the
method of meditation for overcoming the bonds of the actions and past impres-
sions. Again while the Epic Sãnkhya brings out very clearly the difference
between prakrti and purusa, it does not explain why these two dissimilar
principles should come into conjuction. Patañjali, following Vãrsaganya,
explains it by the doctrine of avidyã , according to which ignorance is the cause
of conjunction. ïsvarakrsna, on the other hand, adopts the purusãrthata theory
that prakrti works to bring about either of two goals of life, namely enjoyment
and emancipation ( Yoga Bhãsya , II. 23 ). Perhaps this doctrine originated
with Pañcasikha, whom ïsvarakrsna mentions among Sãnkhya teachers.

From this it is evident that at least the classical Sãnkhya and Yoga were
different. We have, therefore, to find out in what sense both Vasistha and
Yãjnavalkya affirm that they are the same. Evidently the Epic Sãnkhya- Yoga
was the result of a conscious effort to bring about a synthesis of Sãnkhya and
Yoga with Vedãnta Vasistha and Yajñavalkya, as we saw before, added the
twenty-sixth principle, Brahman, to the twenty-five principles of the Sãnkhya s
and made their prakrti subservient to it. They also adopted the Yogic method
of meditation as the method for concentrating the mind on the Self. With these
two major changes, the major differences between the two disappeared, and so
they could claim that Sãnkhya and Yoga were the same and that only the ignorant
thought that they were different.

The Sãnkhyas had also given considerable thought to the theory of action
in general and Vedic ritual in particular. They were totally opposed to the

This content downloaded from 165.190.89.176 on Thu, 03 Mar 2016 16:56:19 UTC
All use subject to JSTOR Terms and Conditions
Î1 6 A BORI: R. G. Bhandarkar 150 th Birth- Anniversary Volume

sacrificial rites as they involved destruction of life. They hold that every kind of
activity proceeds from prakrti or more specifically from vyakta or manifest forms
of prakrti , and that actions of any kind could not lead to the realisation of the
inactive Self. The Sãnkhyas, therefore, believe that liberation can be attained
only through knowledge preceded by renunciation. In his Grhyasütra IV. 16. 1,
Baudhäyana lays down the initiation ceremony for a monk as fixed by Kapila. In
his Dharmasütra II. 6. 7, he further tells us that the different ãéramas came to
be devised by asura Kapila, son of Prahlãda, because of his hostility to the gods
and that sane men, therefore, should not pay any heed to them. By this
Baudhäyana seems to suggest that there is only one order, that of the house-
holder and the intention of Kapila in devising the ãéramfls was to ween away
people from the householder's duties and so to deprive the gods of their customary
offerings and make them less powerful.18 This seems to indicate that renunciation
was originally a Sãnkhya creed, and due to its influence, it later came to be
recognised as an essential prerequisite for liberation and later adopted as the
fourth asrama .

Yajñavalkya, who was a great authority of his time on rituals, was the
first to realise the futility of sacrifice or austerity without renunciation for the
attainment of liberation. He abandoned wealth and family ( Brh. II. 4 ) and
retired into solitude of the forest to practise austerity. We find Yajñavalkya
telling his wife Gârgï ( Brh . III. 8. 10 ), " Whoever, O Gãrgi, in this world, with-
out knowing the Imperishable ( Brahman ), performs sacrifices and penance for
a thousand years, his merit will have an end. Whoever, O Gãrgi, departs from
this world without knowing this Imperishable is a wretch. " He tells Janaka
( Brh . II. 4. 22 ) that for the attainment of God-realisation, the ancient sages rose
above the desire for sons, the desire for wealth and the desire for worlds and led
the life of a mendicant.

Thus both by precept and example, Yajñavalkya held that renunciation

was an essential precondition for liberation. But he also believed that one had to
achieve purification of the mind through work before renouncing the world.
He states in Brh . IV. 4. 22 that Vedic study, sacrifices, alms-giving,
austerities and fasting are preparations for the knowledge of Brahman. These
practices are said to bring only finite rewards, namely a temporary sojourn in
the world of fathers ( Brh . VI. 2. 16) but, they are essential for the purification
of the mind, without which one cannot attain to true renunciation. The
Muridaka (I. 2.12) states that a Brahmin should closely scrutinise the
worlds won by work and arrive at non -attachment. It further gives a reason
as to why renunciation is considered essential for release, 1 that which is

18. Kane, History of Dharmafãitra, Vol. I; p. 417#

This content downloaded from 165.190.89.176 on Thu, 03 Mar 2016 16:56:19 UTC
All use subject to JSTOR Terms and Conditions
 YàRDI : Sänkhya and Yoga in Moksadharma and BhagdvadgitS 3 17

unproduced ( i. e. release ) cannot be won by what is done '19 But the inclusion
of renunciation as the fourth ãérama came still at a later date. The Řv.
VI. 22 recognises apparently only three ãéramas , as the expression atyãéra-
rnibhyah seems to refer only to the monks, who had passed beyond the
three stages of life. The post-Buddhist Maitrl IV. 3 says that it is improper for
one to become a monk without passing through ( apparently ) three stages of life.
Even Gaudapädäcärya refers only to three ãéramas , ãéramas trividhah in his
Kãrikã on Mãnd . III. 6. In the Jãbãla , of which the date is uncertain, it is
stated that one must ordinarily pass through the three stages of studentship,
householder's life and hermithood before renunciation. It further adds that one
may renounce the world even after studentship - nay a person may do so on the
very day he becomes indifferent to worldly life.20

The Gltã refers to Sänkhya seven times and it seems beyond doubt that
all these relate to Sänkhya system. In verse XVIII. 23, the Gltci describes the
five causes of action as Sãnkhye krtãnte proktãni . Sri Sañkara .takes it to
mean Vedänta in which the subject-matters to be known are fully ( samyak )
stated ( khyãyante ) and krtãnte as that ( Vedãnta ) in which all further « activity
is ended ' Sri Rãmãnuja takes Sankhyã to mean the reasoning power and
sãnkhye krtãnte to mean ' in the demonstrated conclusion based upon reasoning. 1
While agreeing with the interpretation of Sri ¿añkara, Srïdhara concedes that the
word Sänkhya may also mean the Sänkhya system, which enumerates the twenty-
four categories of existence and krtãnta as the final conclusion reached by the
Sänkhyas. The Moksadharma9 as we saw before, employs the word Sänkhya
to denote the Sänkhya system as also the Sänkhya thinkers and mentions
( adhyãya 306) the well-known Sänkhya teachers Kapila, Äsuri, Pañcasikha and
Vârsaganya. The Gita describes the sage Kapila, the mythical founder of the
Sänkhya system, as the foremost among the siddhas and as as vibhüti or special
manifestation of God ( (Jitã X. 26). Further the last three adhyãyas describe
the three gunas and their effect on human conduct and character. Verse XVIII. 19
clearly mentions that the classification of knowledge, action and agent is taken from
the doctrine of gunas , which Sri Sañkara himself calls the teaching of Kapila.21
In verse III. 3 Lord Krsna declares a two-fold discipline ( nisthã ), the yoga of
work for the yogins and the yoga of knowledge for the Sänkhyas. This
jnãnayoga is the same as Sänkhya in verse V. 4, which Sri áañkara explains as
renunciation based on knowledge.22

19. nã sty ahrtah krtena - Muni . I. 2. 12.

20. y ad ahar eva virajet tad ahar em pravrajet .
21. gunasankhyãne kãpile fãstre.
22, júãnãpeksaa tu samnyãeah aãâlshyam iti mayã fbhipretam,

This content downloaded from 165.190.89.176 on Thu, 03 Mar 2016 16:56:19 UTC
All use subject to JSTOR Terms and Conditions
318 AB ORI: R. G. ßhandarkar 160th Birth- Anniversary Vólumê

The Sãnkhya view on the body and the Self is faithfully recorded in the
Gita in terms of deha and dehin in II. 16-30, vyakta and avyakta in VIII. 18-
21, ksetra and ksetrajña in XIII. 1-6, prakrti and purusa in XIII. 19-21 and
ksara and aksara in XV. 1 6. The terms deha and dehin are not found in any
extant Sãnkhya text, but the Gita explicitly states that what has been described so
far is the Sãnkhya doctrine ( III. 39 ), The different accounts of Sãnkhya spread
over different adhyayas as also the different terminologies employed indicate that
different schools of Sãnkhya were in vogue in those times. It cannot be gainsaid
that among the contemporary philosophical thinkers the Sãnkhya had attempted
a logical explanation of the worldly phenomena in terms of the two principles,
prakrti as the object of experience ( bhogya ) and purusa as its experiencer
( bhoktr ). An outstanding feature of the Vedänta has been its readiness to absorb
all advances of thought made by other systems, without compromising in any
way its theistic creed. A true Vedãntist will never accept the Sãnkhya doctrine
of the eightfold prakrti as the independent cause of the material world. Lord
Krsna affirms that the astadhã prakrti is not different from or independent of
God but his very Nature. He describes this relationship by such epithets as svã
(IV. 6), and mãmikã (IX. 7) and adds that this eightfold prakrti constitutes
his lower ( aparca ) prakrti and the individual Selves his higher ( parã ) prakrti
(VII. 4, 5). Since all beings issue from this twofold Nature of his, he is
the origin and the dissolution of the whole Universe (VII. 6). But he is the
purusottama , the Supreme Person, who transcends both the everchanging prakrti
and the eternal purusa ( XV. 18 ). And yet the latter are not different from him
as in the Pãtanjala Yoga, but constitute his very nature.

Thus the Gita recommends the path of renunciation23 as well as the path
of action as external aids for acquiring fitness for wisdom. The Gitä has also
adopted the technique of meditation from the Yoga system, which it recommends
as an internal aid for the realisation of God.24 In MD. ( added by Süta ), Vyãsa
instructs his son Šuka in the practice of Yoga as follows : One who desires to
practise Yoga should first endeavour to overcome the five impediments, namely
dasire, wrath, cupidity, fear and sleep. He should overcome wrath through self-
restraint and desire through abandonment of selfish purpose. He should control
sleep by resoluteness, fear through heedlessness and cupidity by waiting upon the
•wise. Overcoming procrastination, he should try to control his mind by practising
meditation, study of scriptures, charity, truthfulness, simplicity, forbearance,

23. sãnkhya fabdena jüänitni sthãvãcinã tadañgam samnyäsam lahsayati, S'ridhara,

V. 4.

24. dhyãnayogasya phoilanirapeksah karmayogo bahiraúgam sãdhanam iti tarn sam-

nyãsem stutvã 'dhrnã karmayogasya dhyânctyogasiïdhamtvam dar Š ay at i t S'ridhara, V. 4,

This content downloaded from 165.190.89.176 on Thu, 03 Mar 2016 16:56:19 UTC
All use subject to JSTOR Terms and Conditions
 Yardi i Sãnkhya and Yoga in Moksadharma and BhagavadgitS 319

purity of the body, mind and conduct and subjugation of the senses. When he has
made sufficient progress in controlling the senses and mind, he should repair to a
secluded place for further practice. Shunning company and eating abstemiously,
he should disregard all possessions and look with an equal eye at things possessed
or lost. He should give the same treatment to one who flatters and one who cavils
and should not seek the good of the one or evil of the other. When he practises
Yoga in this manner for even six months, he passes beyond the Vedic ritual
(cf. vi. 44). Beholding all men full of anxiety, the Yogin should view with an
equal eye a lump of clay, a stone or a nugget of gold ( cf. VI. 8 ). Even if a
person belongs to the lower caste or the fair sex, by following the path as
indicated above, he will surely attain to the supreme goal (cf. IX. 32). It
will be seen that this account of Yoga agrees very well with that contained in
adhyãya VI of the Gita.

Thus the process of assimilation of the Sãnkhya and Yoga tenets in the
Vedänta, which had already started into the later Upanisads25 and the Mokça-
dharma , reached its culmination in the Bhagavadgitã. Srï Saňkara makes
this clear while explaining the term gunasankhyãna ( GUãt XVIII. 19 ).
There he says that the doctrine of the gunas , which is the philosophy of Kapila,
is valid so far as it concerns the experiencer of the gurias , even though it is
contradictory to the Vedãnta doctrine of non-dual Brahman.26 In his commentary
on Brahma Sütra II. 1. 3, he quotes from ŮV. VI. 13, " Knowing that divine cause
which is to be apprehended by discrimination and meditation, one is freed from
all fetters ", and he says that bliss cannot be attained by Sãókhyas independently
of the Vedic knowledge or by the path of Yoga and adds that 4 by the words
Sãnkhya and Yoga, Vedic knowledge and meditation are meant here because
of their semblance and also because we allow scope for these two systems to the
extent that they do not contradict the Vedas. ,27

25. See author's Yoga of Pat añ jali, p. 75.

26. tad api gunasankhyãna fast ram gunabhokttvisaye pramãnam evat paramãrthãi-
hatvavisaye yady api virudhyate /
27. ytna tvainfena na virudhyete tena 'ftarn eva aãnkhyayogasmrtyah sãvakãfatvam /

This content downloaded from 165.190.89.176 on Thu, 03 Mar 2016 16:56:19 UTC
All use subject to JSTOR Terms and Conditions