Influence On Other Schools
The Yoga school derives its ontology and epistemology from Samkhya and adds to it the concept of Isvara. However, scholarly opinion on the actual relationship between Yoga and Samkhya is divided. While, Jakob Wilhelm Hauer and Georg Feuerstein believe that Yoga was tradition common to many Indian schools and its association with Samkhya was artificially foisted upon by commentators such as Vyasa. Johannes Bronkhorst and Eric Frauwallner think that Yoga never had a philosophical system separate from Samkhya. Bronkhorst further adds that the first mention of Yoga as a separate school of thought is no earlier than Śankara's (c. 788–820 CE) Brahmasūtrabhaśya.
The dualistic metaphysics of various Tantric traditions illustrates the strong influence of Samkhya on Tantra. Shaiva Siddhanta was identical to Samkhya in its philosophical approach, barring the addition of a transcendent theistic reality. Knut A. Jacobsen, Professor of Religious Studies, notes the influence of Samkhya on Srivaishnavism. According to him, this Tantric system borrows the abstract dualism of Samkhya and modifies it into a personified male–female dualism of Vishnu and Sri Lakshmi. Dasgupta speculates that the Tantric image of a wild Kali standing on a slumbering Shiva was inspired from the Samkhyan conception of Prakriti as a dynamic agent and Purusha as a passive witness. However, Samkhya and Tantra differed in their view on liberation. While, Tantra sought to unite the male and female ontological realities, Samkhya held a withdrawal of consciousness from matter as the ultimate goal.
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