What is Sankhya Philosophy?

Mahabharata quotes

“There is no knowledge that is equal to this The knowledge, which is described in the system of the Sankhyas, is regarded as the highest.”

Now,if you may think. What is the difference between the Sankhya and the Yoga system of philosophy?

The Sankhya system does not believe in any God. This philosophy (Jaina) is most intimately connected with the Sankhya philosophy. The fundamental principles of the Buddhist philosophy also depend upon the Sankhya theory.

Based on the Upanishads, two schools of philosophy developed in India: (1) The realistic (e.g. Samkhya)  (2) The idealistic (e.g.Vedanta). The Samkhya philosophy combines the basic doctrines of Samkhya and Yoga. However it should be remembered that the Samkhya represents the theory and Yoga  represents the application or the practical aspects.

The Blessed Lord said, “Among all the trees, I am the Peepul; among the divine sages, I am Narada; among Gandharvas, Chtraratha; among the munis (the perfected), I am sage Kapila.”

– Bhagavad Gita, Chapter 10, Verse 26

The Blessed Lord said:-“In this world there is a twofold path, O sinless one; the path of knowledge of the Sankhyas and the path of action of the Yogis.”

– Bhagavad Gita, Chapter 3, Verse 3

The word Samkhya is based upon the Sanskrit word samkhya which means ‘number’. The school specifies the number and nature of the ultimate constituents of the universe and thereby imparts knowledge of reality.  In fact, the term Samkhya also means perfect knowledge. Hence it is a system of perfect knowledge.

Samkhya is dualistic realism. It is dualistic because it advocates two ultimate realities: Prakriti, matter and Purusha, self (spirit). Samkhya is realism as it considers that both matter and spirit are equally real. Samkhya is pluralistic also because of its teaching that Purusha is not one but many.

Lets view another extract from the Mahabharata where Yudhishthira asks Bhishma for the difference between Sankhya and the Yoga philosophies.

Yudhishthira said: It behoveth thee to explain to me, O sire, what the difference is between the Sankhya and the Yoga system of philosophy. O foremost one of Kuru’s race, everything is known to thee, O thou that art conversant with all duties!

Bhishma said: The followers of Sankhya praise the Sankhya system and those regenerate persons that are Yogis praise the Yoga system. For establishing the superiority of their respective systems, each calls his own system to be the better. Men of wisdom devoted to Yoga assign proper and very good reasons, O crusher of foes, for showing that one that does not believe in the existence of God cannot attain to Emancipation. Those regenerate persons, again, that are believers in the Sankhya doctrines advance good reasons for showing that one, by acquiring true knowledge of all ends, becomes dissociated from all worldly objects, and after departing from this body, it is plain, becomes emancipated and that it cannot be otherwise. Men of great wisdom have thus expounded the Sankhya philosophy of Emancipation.

When reasons are thus balanced on both sides, those that are assigned on that side which one is otherwise inclined to adopt as one’s own, should be accepted. Indeed, those words that are said on that side should be regarded as beneficial. Good men may be found on both sides. Persons like thee may adopt either opinion. The evidences of Yoga are addressed to the direct ken of the senses those of Sankhya are based on the scriptures. Both systems of philosophy are approved by me, O Yudhishthira. Both those systems of science, O king, have my concurrence and are concurred in by those that are good and wise. If practised duly according to the instructions laid down, both would, O king, cause a person to attain to the highest end. In both systems purity is equally recommended as also compassion towards all creatures, O sinless one. In both, again, the observance of vows has been equally laid down. Only the scriptures that point out their paths are different.

The Yoga System of Philosophy

Bhishma said: By casting off, through the aid of Yoga, these five faults, viz., attachment, heedlessness, affection, lust and wrath, one attains Emancipation. As large fishes, breaking through the net, pass into their own element (for ranging in felicity), after the same manner, Yogis (breaking through lust and wrath, etc.) become cleansed of all sins and attain to the felicity of Emancipation. As powerful animals, breaking through the nets in which hunters enmesh them, escape into the felicity of freedom, after the same manner, Yogis, freed from all bonds, attain to the sinless path that leads to Emancipation. Truly, O king, breaking through the bonds born of cupidity, Yogis, endued with strength, attain to the sinless and auspicious and high path of Emancipation. Feeble animals. O monarch, entangled in nets, are without doubt, destroyed. Even such is the case with persons destitute of the puissance of Yoga.

Independent of all things, Yogis, endued with Yoga-puissance and invested with lordship, enter into (the heart of) the very lords of creation, the Rishis, the deities, and the great Beings in the universe. Neither Yama, nor the Destroyer, nor Death himself of terrible prowess, when angry, ever succeeds in prevailing over the Yogi, O king, who is possessed of immeasurable energy. The Yogi, acquiring Yoga-puissance, can create thousands of bodies and with them wander over the earth. Some amongst them enjoy objects of the senses and then once more set themselves to the practice of the austerest penances, and once again, like the Sun (withdrawing his rays), withdraw themselves from such penances. The Yogi, who is possessed of strength and whom bonds bind not, certainly succeeds in attaining to Emancipation. I have now discoursed to thee, O monarch, on all these powers of Yoga. I shall once more tell thee what the subtle powers of Yoga are with their indications.

And in the Sankhya Philosophy, Yudhishthira said: O grandsire thou hast duly propounded unto me, in the way in which it should be, the path of Yoga which is approved by the wise, after the manner of a loving preceptor unto his pupil. I ask now about the principles of the Sankhya philosophy. Do thou discourse to me on those principles in their entirety. Whatever knowledge exists in the three worlds is known to thee!

Bhishma said: Listen now to what the subtle principles are of the followers of the Sankhya doctrine that have been established by all the great and puissant Yatis having Kapila their first. In that doctrine, O chief of men, no errors are discoverable. Many, indeed, are its merits. In fact, there is no fault in it. Comprehending with the aid of knowledge that all objects exist with faults, indeed, understanding that the objects-so difficult to cast off- with which human beings and Pisachas and Rakshasas and Yakshas and snakes and Gandharvas and Pitris and those that are wandering in the intermediate orders of beings (such as birds and animals) and great birds (such as Garuda and others) and the Maruts and royal sages and regenerate sages and Asuras and Viswedevas and the celestial Rishis and Yogis invested with supreme puissance and the Prajapatis and Brahma himself are engaged, and understanding truly what the highest limit is of one’s period of existence in this world, and apprehending also the great truth.