Those
regenerate persons, again, that are believers in the Sankhya doctrines
advance good reasons for showing that one, by acquiring true knowledge of
all ends, becomes dissociated from all worldly objects, and, after
departing from this body, it is plain, becomes emancipated and that it
cannot be otherwise. Men of great wisdom have thus expounded the Sankhya
philosophy of Emancipation. When reasons are thus balanced on both sides,
those that are assigned on that side which one is otherwise inclined to
adopt as one's own, should be accepted. Indeed, those words that are said
on that side should be regarded as beneficial. Good men may be found on
both sides. Persons like thee may adopt either opinion. The evidences of
Yoga are addressed to the direct ken of the senses; those of Sankhya are
based on the scriptures. Both systems of philosophy are approved by me, O
Yudhishthira. Both those systems of science, O king, have my concurrence
and are concurred in by those that are good and wise. If practised duly
according to the instructions laid down, both would, O king, cause a
person to attain to the highest end. In both systems purity is equally
recommended as also compassion towards all creatures, O sinless one. In
both, again, the observance of vows has been equally laid down. Only the
scriptures that point out their paths are different.'
"Yudhishthira said, 'If the vows, the purity, the compassion, and the
fruits thereof recommended in both systems be the same, tell me, O
grandsire, for what reason then are not their scriptures (in respect of
the paths recommended) the same?'
"Bhishma said, 'By casting off, through the aid of Yoga, these five
faults, viz.
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