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SANKHYA AND YOGA
thought does not torment: 'Why did I not do the right? Why did I do evil?' He who knows thus, extricates himself from both of these questions, and secures the Self for himself by setting it free." 30
5.
Sankhya Psychology
IN THE FORM Of Sankhya and Yoga the pre-Aryan, dualisticrealistic philosophy and cosmology of the life-monads versus the life-matter of the universe became acceptable, eventually, to Brahman orthodoxy. It even came to constitute one of the most important portions of the comprehensive classic Hindu philosophical tradition. Nevertheless, Kapila, the mythical founder of the Sankhya doctrine, was at first regarded as heterodox, and the names of no Brahman teachers of the Vedic line appcar among the earlier expounders of Sankhya and Yoga. In fact, the basic incompatibility of the nondual idealism of Vedānta with the dualistic-pluralistic realism of Sankhya and Yoga can still be felt --even in the Bhagavad Gita; though indeed one of the main features of that great synthesizing scripture is its employment, side by side, of the languages of the two contrary traditions, to make the point that they are not intrinsically at variance. In the fifteenth century, in the Vedāntasāra, and again in the sixteenth, in the writings of Vijñānabhikṣu, the two philosophies are presented simultaneously, on the theory that they represent the one
30 Jb., continuation.
37 Cf. supra, pp. 51-56; infra, pp. 415ff.
38 Cf. supra, p. 290, note 10.
314
