The Samkhya/Yoga and Vedanta views are quite different. The situation is
complicated by the fact that Vedanta has more or less completely absorbed
Samkhya/Yoga notions and terminology.
This is the Samkhya view:
Purush --- Prakriti
|
|
---------------
| | |
sattva rajas tamas
The advaita view is more like this:
Purush
|
Prakrti
|
---------------
| | |
sattva rajas tamas
In Samkhya/Yoga the observer is completely detached as you say. Hence
it is dualistic. In Advaita Vedanta the observer at one livel *is* the
observed. The relationship is normally masked by the delusion of Maya.
but can be discerned through contemplation.
But like I said if people know terms such as Purush, Prakrti etc. at all
nowadays it is through a Vedantic filter. I don't think the
Yogasutrabhashya (actually a tika on the Vyasabhashya) is genuine but the
fact someone even tried to pass it off as genuine shows how entangled the
Samkhya/Yoga and Advaita traditions have become over the centuries.
complicated by the fact that Vedanta has more or less completely absorbed
Samkhya/Yoga notions and terminology.
This is the Samkhya view:
Purush --- Prakriti
|
|
---------------
| | |
sattva rajas tamas
The advaita view is more like this:
Purush
|
Prakrti
|
---------------
| | |
sattva rajas tamas
In Samkhya/Yoga the observer is completely detached as you say. Hence
it is dualistic. In Advaita Vedanta the observer at one livel *is* the
observed. The relationship is normally masked by the delusion of Maya.
but can be discerned through contemplation.
But like I said if people know terms such as Purush, Prakrti etc. at all
nowadays it is through a Vedantic filter. I don't think the
Yogasutrabhashya (actually a tika on the Vyasabhashya) is genuine but the
fact someone even tried to pass it off as genuine shows how entangled the
Samkhya/Yoga and Advaita traditions have become over the centuries.