Classical Sāṃkhya has usually been interpreted as an intellectualist school. Its presumed method for the attainment of liberation is essentially characterized by rational inquiry into reality, which involves the intellectual understanding of the distinction between two principles: the conscious and the material. Some have argued that this liberating process is not only theoretical, but that it entails yogic practice, or that it is the natural outcome of existential forces that tend toward freedom. However, recent studies in Sāṃkhya involving detailed analysis of an anonymous commentary of the Sāṃkhyakārikā, the Yuktidīpikā, suggest a more complex picture. The external functions of the five vital winds (prāṇas) in relation to the sources of action (karmayonis) and dispositions of being (bhāvas) seem to play an important role in the liberating path. In this paper, I review the relation between bhāvas, karmayonis, and the five prāṇas by considering the social, moral, and interpersonal aspects of the five vital winds as described in the Yuktidīpikā. It will be shown how the external functions of prāṇa are related to the moral cultivation of vitality, leading to the enactment and manifestation of dispositions of being (bhāvas) that bring about the realization of oneself as a knower in the ethical engagement with others. It is this unique way of understanding prāṇa in the Yuktidīpikā that makes the Sāṃkhya path for liberation something more than a theoretical cognitive method or a spontaneous and predetermined realization of one’s self.

古典萨赫迦语通常被解释为一门知识分子学校。它假定的实现解放的方法的主要特征是对现实的理性探究，其中包括对两种原则（有意识的和物质的）之间区别的理性理解。有人认为，这种解放的过程不仅是理论上的，而且还涉及瑜伽的实践，或者是趋向于自由的存在力量的自然结果。然而，最近数论研究中涉及的匿名评论的详细分析Sāṃkhyakārikā，该Yuktidīpikā，建议更为复杂。五个重要风的外部函数（普拉纳小号）有关行动的源（karmayoni小号）与被处置（巴瓦小号）似乎起到释放路径中的重要作用。在本文中，我将回顾之间的关系巴瓦小号，karmayoni秒，五炁考虑作为描述的五个重要风的社会，道德和人际交往方面S2 Yuktidīpikā。它将展示如何的外部函数普拉纳都与生命力的道德修养，导致制定和存在倾向性的表现（巴瓦小号）在与他人的道德交往中实现了自己作为知识的认识者。正是这种独特的理解方式在Yuktidīpikā中使Sāṃkhya的解放之路变得比理论上的认知方法或自然而然的自我实现更为重要。