[Advaita-l] Sankhya and Yoga can give Moksha?

[Sunil Bhattacharjya]

Quote
People have done so, and also compared jayamangalA with vAcaspati's
sAMkhyatattvakaumudI, and they have invariably found jayamangalA to
be a fairly middling text and of little consequence. That is a prime reason
to doubt the colophon in the printed publication, attributing the text to our
Sankara bhagavatpAda. 

Unquote


1)
It will be very kind of you  if you can disclose this as to who are the people who compared Jayamangala with Tattvakaumudi. and where did they do that?

(2)
Is there any reason why people did  not compare Jayamangala with Gaudapada's bhashya on Sankhyakarika?

(3)
Have you or any other scholar  cross-checked from the Rajavartika as to the veracity of the quote from that book (Rajavartika) in the Tattvakaumudi ?

(4)
The verse in BG-18.19 has been translated by Alladi Mahadeva   As follows :

Quote

The science of the gunas here referred to is Kapila's system of philosophy. — Even Kapilas 
science of gu»as is certainly an authority so far as it concerns the gunas and their experiencer (bhoktri). Though 
they are opposed to us as regards the supreme truth, 
viz., the oneness or non-duality of Brahman, still the 
followers of Kapila are of acknowledged authority in the 
exposition of the functions of the gunas and of their products, 
and their science is therefore accepted here as an authority as serving to extrol the teaching which follows. Hence 
no inconsistency. Hear, etc.. Pay attention to the teaching 
which follows here, concerning knowledge and the rest, as 
well as their various distinctions caused by different gu»as, as I describe them duly, according to the science, according 
to reason.  
Unquote

Adi Sankara has not belittled Sankhya in any way. The Sankhya left at the stage when the purusha sees 
the prakriti and the latter withdraws like a shy maiden and the purusha is free. That the freed Purusha
is none other than Brahman is left to Vedanta to say. Adi Sankara wrote the commentary for the 
people who found the Bhagavad Gita difficult to understand and who found the Sankhya scholars (not 
Kapila) boast the Sankhya that there is nothing beyond Sankhya. Obviously Kapila (the avatara of Lord 
Vishnu) left it to be told by Vedanta.

Sunil KB


________________________________
 From: Vidyasankar Sundaresan <svidyasankar at hotmail.com>
To: Advaita List <advaita-l at lists.advaita-vedanta.org> 
Sent: Wednesday, May 2, 2012 6:27 AM
Subject: Re: [Advaita-l] Sankhya and Yoga can give Moksha?
 

> 
> Quote
> "Gopinath Kaviraj's publication ... argued forcefully that the author is the
> same as the one who wrote a commentary on vAtsyAyana's kAmasUtra,
> also called jayamangalA."
> Unquote
> 
> It is perplexing how Gopinath Kaviraj could think of the "Jayamangala" commentary by Yashodhara (nowhere said to be a buddhist) on the Kamasurtra to be a Buddhist text while the popular  Buddhist "Jayamangala" gatha (extolling the virtues of Lord Buddha) has been ignored while arriving at the above conclusion.
> 

Once again, let me repeat, Gopinath Kaviraj did NOT say that the author of
jayamangalA was a buddhist. OTHER scholars said so and I have left them
unnamed here, because their names do not particularly matter. I don't know
how to be any clearer about this. Anybody with access to the internet can
find out details of who these other scholars were, through a google search.

> 3)
> To my knowledge the Advaitins have not questioned the genuineness of the Gaudapadabhashya of the Sankhyakarika nor any advaitin scholar found anywhere any adverse comment on that Gaudapadabhashya by Adi Sankaracharya. Probably we can take it as "maunam sanmatilakshana". If the latter is the case then it appears to me that it may not be impossible that Adi Sankara could have  written the "Jayamangala" on Sankhyakarika. May be some scholar would like to compare the Gauadapadabhashya of Sankhyakarika with Jayamangala.
> 

People have done so, and also compared jayamangalA with vAcaspati's
sAMkhyatattvakaumudI, and they have invariably found jayamangalA to
be a fairly middling text and of little consequence. That is a prime reason
to doubt the colophon in the printed publication, attributing the text to our
Sankara bhagavatpAda.

> 4)
> Adi Sankara most probably was aware of the Sankhya scholars (due to their own inadequacy) trying to establish the supremacy of Sankhya over the Vedanta in the same way the followers of Madhvacharya have benn trying to establish the superiority of Dvaita Vedanta over the Advaita Vedanta, for several centuries. So he put them in proper place. However the fact remains that Vedanta takes over at the stage the Sankhya leaves and that is the true spirit of Indian philosophy. I should  not expect that all the scholars of Indian philosophy would agree with me on that. 
> 
> 
> One thing the scholars should keep in mind that the terminology of Sankhya and Yoga is not necessarily the same in every respect. I have mentioned earlier about the "Tanmatra" of Sankhya being the same as the  "Sukshma-bhoota" of Vedata.  Yoga's Ishvara with the vachaka of "Om" is none but the Apara-Brahmana and so also the phrase "Ishvara Asiddha' of Sankhya is not any different from "Brahman is Anirvachaniya".
> 

Please see http://lists.advaita-vedanta.org/archives/advaita-l/2008-June/020316.html
- an old posting of mine, quoting verbatim what Sankara bhagavatpAda says in one
place (gItAbhAshya 18.19) about sAMkhya.

Vidyasankar                           
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