The Samkhya System: A History of the Samkhya Philosophy c9.6

c9.6

Of the second series the first, the Kṛtya Kāṇḍa, appears to correspond with the doctrine of sources of action in the Tattvasamāsa (11). The second category, Bhoga, must refer to the fruit of works, the third, Vṛtta, perhaps alludes to the circle of becoming and passing away, the Saṃcara and Pratisamcara of the Tattvasamāsa. The fourth, the five Kleśas, are in this form specifically Yoga conceptions: the corresponding Sāṃkhya idea is the five forms of ignorance. The next head, the three forms of proof, is common to both systems. Khyāti, which follows, is an old term, denoting the distinction of spirit and being. It is followed by Vairāgya, freedom from desire, just as the two terms are mentioned in connection in the Yoga Sūtra (iii, 49 and 50). Then come Dharma, righteousness, and Aiśvarya, the possession of divine powers which with the preceding two categories form the characteristics of intelligence in its Sattva form, according to the classic Sāṃkhya. The next category, Guṇa, must clearly be confined to some such topic as the internal relations of the three constituents in the individual. The next head is that of the fine body, the following, Dṛṣṭi and Ānuśrāvika, presumably handled the questions alluded to in Sāmkhya Kārikā 2, in which the insufficiency of empiricism and Vedic practices for the removal of misery is expounded. The categories of misery, Siddhi and Kashāya, have parallels in the Sāmkhya in the three-fold forms of misery, the Siddhis and the Asiddhis, Viparyayas, Aśaktis and Tuṣṭis. The Samaya may have dealt with opposing views, and the last head is that of Moksha, final release.