Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c8.s2.1

c8.s2.1

Sāṁkhya stands as a *pradhānamalla* (main combatant) before the Vedāntin of monist system and the Buddhists as well. In sixteenth century, Vijñānabhikṣu reformulates the whole system of Sāṁkhya and brings it closer to Upaniṣadic thought. *Puruṣa*, according to him, is the sovereign of the whole world (*akhileśvara*) and the agent (*kartā*) of this world.⁴ He refers to Seśvara Sāṁkhya.⁵ The terminology of *Brahman*, *ātman* and *ānātman* — which was earlier alien to classical Sāṁkhya, is introduced, the Upaniṣads are cited, and Prakṛti is treated as synonymous to *avidyā*, *ajā śakti* and *māyā*.⁶ Still, Vijñānabhikṣu does not make any compromise with Vedānta and remains unwaveringly offensive for his old rival. He interprets the concept of *dṛṣyatva* (the quality of being seen) in a way very much different from that of Advaitites or even Dvaitavādins. The Vedāntin establishes *ātman* as the seer and the world as to be seen. Vijñānabhikṣu, on the basis of the Upaniṣadic aphorisms, makes even *ātman* as liable to be seen.⁷