History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c94.23.2

v7.c94.23.2

20) and explains it, as referring to the individual self (jīva) and the Highest Spirit (paramātman) The ācārya then mentions the argument of a predecessor who relies upon Paiṅgirahasya-brāhmaṇa where the latter half of the verse is explained as mentioning *sattva* (buddhi) and *kṣetrajña* (i. e. the individual self). This indicates that some took that verse as putting forward Sāṅkhya ideas. The Kaṭha Up III. 4 states that the description of the individual soul as the enjoyer (bhoktṛ) results from the union of the ātman with organs of sense and the mind. The Śvetāśvataropaniṣad expressly ²²²¹ refers to Sāṅkhya and Yoga (in VI. 13) and says that 'on realizing that cause which can be apprehended by means of the study of Sāṅkhya and Yoga he is released from all bonds'. That Upaniṣad is full of words that are frequently employed in the Sāṅkhya system such as 'avyakta' (I. 8), guṇa (V. 7 'sa viśvarūpas-triguṇaḥ' and VI. 2, 4 and 16), jña (v. 2, VI 17), prakṛti ('māyāṁ tu prakṛtiṁ vidyāt' IV. 10), puruṣa (I 2, III. 12, 13, IV. 7), pradhāna (I. 10, VI. 10 and 16), liṅga (I 13, VI. 9). The Śv. Up. (VI. 11) describes the one God as 'sākṣī cetā kevalo nirguṇaś-ca'. The Sāṅkhya denies God and transfers these epithets to the Puruṣa, who in his true essence is, according to the Sāṅkhya, merely a passive witness, pure intelligence, unaffected by guṇas. The Praśna Up.