[753] Sâṅkh. Pravac. V. 2-12.
[754] Thus Sâṅkh. Pravac. V. 46, says Tatkartuḥ purushasyâbhâvât and the commentary explains Îśvara-pratishedhâd iti śeshah "supply the words, because we deny that there is a supreme God."
[755] Nevertheless the commentator Vijñâna-Bhikshu (c. 1500) tries to explain away this atheism and to reconcile the Sâṅkhya with the Vedânta. See Garbe's preface to his edition of the Sâṅkhya-pravacana-bhâshya.
[756] VI. 13.
[757] V. 5.
[758] Îśvara is apparently a purusha like others but greater in glory and untouched by human infirmities. Yoga sûtras, I. 24-26.
[759] It is a singular fact that both the Sâṅkhya-kârikâ-bhâshya and a treatise on the Vaiśeshika philosophy are included in the Chinese Tripitaka (Nanjio, Cat. Nos. 1300 and 1295). A warning is however added that they are not "the law of the Buddha."
[760] See Jacobi, J.A.O.S. Dec. 1910, p. 24. But if Vasubandhu lived about 280-360, as is now generally believed, allusions to the Yogâcâra school in the Yoga sûtras do not oblige us to place the sûtras much later than 300 A.D. since the Yogâcâra was founded by Asanga, the brother of Vasubandhu.
[761] I find it hard to accept Deussen's view (Philosophy of the Upanishads, chap. X) that the Sâṅkhya has grown out of the Vedânta.
[762] See e.g. Vishṇu Purâṇa, I. chaps. 2, 4, 5. The Bhagavad-gîtâ, though almost the New Testament of Vedantists, uses the words Sâṅkhya and Yoga in several passages as meaning speculative truth and the religious life and is concerned to show that they are the same. See II. 39; III. 3; V. 4, 5.