[Pramāṇa](https://indike.org/pramana/) › [Studies](https://indike.org/pramana/ins) › [Science, technology and education](https://indike.org/pramana/ins.science) › [Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses](https://indike.org/pramana/ins.science.tripathi-2021) › c8.s2 # Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c8.s2: Revisionism Vāda in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c8.s2 - **Language:** English ### Revisionism ### [c8.s2.1](https://indike.org/pramana/ins.science.tripathi-2021.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 --- Source: [https://indike.org/pramana/ins.science.tripathi-2021.c8.s2](https://indike.org/pramana/ins.science.tripathi-2021.c8.s2) · Pramāṇa