Footnote 105: The Sânkhya philosophy makes a similar statement, though for different reasons.
The statements as to his date are inconsistent but the interesting fact is recorded that he utilized the terminology of the Sânkhya for the purposes of the Mahayana.
The works of Guṇamati also are said to show a deep knowledge of the Sânkhya philosophy.
It also counts Kapila and Ṛishabha, apparently identical with the founder of the Sânkhya and the first Jain saint, as incarnations.
Vedânta Sûtras do not refute the Sânkhya and Yoga but merely certain erroneous views as to Brahman not being the self.
He also wrote a controversial work against the Sânkhya philosophy.
The idea that matter and suffering are not altogether evil is found in the later Sânkhya where Prakriti (which in some respects corresponds to Śakti) is represented as a generous female power working in the interests of the soul.
The Sânkhya here comes forward with a new objection.
The claims raised by the atheistic Sânkhya having thus been disposed of, the theistic Sânkhya comes forward as an opponent.
The Sûtra means to say that by the demolition given above of the Sânkhya doctrine which is not comprised within the Veda the remaining theories which are in the same position, viz.
The outline of the Sânkhya doctrine is as follows.
That, in the case of evil actions, allowance of the action on the part of one able to stop it does not necessarily prove hardheartedness, we have shown above when explaining the Sânkhya doctrine.
The terms Sânkhya and Yoga here denote the concentrated application of knowledge and of works.
The Sânkhya is thus unable to give a rational account of the origination of the world.
Even if it were admitted that the Pradhâna is established by Inference, the Sânkhya theory could not be accepted for the reason that the Pradhâna is without a purpose.
This, if not exactly parallel to anything in Indian philosophy, is similar in idea to the evolutionary theories of the Sânkhya and the phases of conditioned spirit taught by many Vishnuite sects.
How, finally, can the mere circumstance of a certain number being referred to in the sacred text justify the assumption that what is meant are the twenty-five Sâ.nkhya categories of which Scripture speaks in no other place?
But, the Sâ.nkhya rejoins, we do likewise not observe activity on the part of mere intelligent beings.
For on the Sâ.nkhya interpretation there would be an excess over the number twenty-five, owing to the circumstance of the ether and the Self being mentioned separately.
But, the Sâ.nkhya again objects, we never actually observe activity on the part of an intelligent being even when in conjunction with a non-intelligent thing.
It is applied first to a definite form of Indian philosophy which is a theistic modification of the Sânkhya and secondly to much older practices sanctioned by that philosophy but anterior to it.
There is little personal background in the Upanishads, none at all in the Sânkhya and Vedânta sûtras.
It is probably correct to say not that the Buddha borrowed from the Sânkhya but that both he and the Sânkhya accepted and elaborated in different ways certain current views.
The religion of the Jains and the Sânkhya philosophy belong to this current.
The Vedânta and Sânkhya are really, if less obviously, similar clearings.
Footnote 457: The Sânkhya might be described as teaching a law of evolution, but that is not the way it is described in its own manuals.
The aphorisms of the Sânkhya and Vednâta are meant to be read under the direction of a teacher who will see that the pupil's mind is duly prepared not only by explanation but by abstinence and other physical training.
Footnote 453: So too in the Sânkhya philosophy the samskâras are said to pass from one human existence to another.
It has no quarrel with knowledge or speculation: perhaps it excludes materialists, because they have no common ground with religion, but it tolerates even the Sânkhya philosophy which has nothing to say about God or worship.
The Sánkhya Káriká, or Memorial Verses on the Sánkhya Philosophy.
Barthélemy Saint-Hilaire among the rest, have endeavoured to show that these metaphysical doctrines of Buddha were borrowed from the earlier systems of Brahmanic philosophy, and more particularly from the Sânkhya system.
But the existence of a subject, of something like the Purusha, the thinking substance of the Sânkhya philosophy, is spared.
Kapilavastu would be a most extraordinary compound to express 'the substance of the Sânkhya philosophy.
Sánkhya Káriká, The, translated by Colebrooke and Wilson.
As the system of Buddha implies the existence of the Sánkhya philosophy, the latter must have preceded Buddhism.
The above list will hopefully give you a few useful examples demonstrating the appropriate usage of "nkhya" in a variety of sentences. We hope that you will now be able to make sentences using this word.
