Säìkhya and Cosmology

8/8/2019 Skhya and Cosmology

1/11

Skhya and Cosmology

K S Kannan

Professor and Head,Department of Sanskrit,

The National Degree College (Autonomous),Jayanagar, Bangalore 560070

All science is cosmology K Popper

ekameva daranam, khytireva daranamSkhyapravacana (of Vysa) on Yogastra (of Patajali) 1.4

Cosmology is a study of the universe in its totality, and by extension, of humanitys

place in it. Science, says Charles Singer, is a constant search for law and order in theuniverse. And as the pithy statement of Karl Popper points out, all science iscosmology, as the study of any aspect of the universe contributes to a betterunderstanding of the totality of the universe. Due caution needs, of course, to beexercised, in that high fragmentations and super-specialisations and rankreductionism can impart some distortion in regard to the total picture.

The present paper seeks to present the Skhyan perspective of cosmology. TheSkhya school is known as one among the six schools of Orthodox Philosophy orVaidika Darana-s ; it also twins with the Yoga school of thought.

In the trinity of epic writings, viz. the Rmyaa, the Mahbhrata, and theBhgavata, the first one is essentially poetic, and the latter two discuss a great manyphilosophical ideas, and both lay a strong emphasis on Skhya. To refer to theMahbhrata, it says that as a knowledge system, Skhya is unparalleled (even asadding that as a source of strength Yoga is unequalled).nsti skhyasama jna nsti yogasama balam |

The Bhagavadgt, being the heart of the Mahbhrata, too assigns a high place toSkhya and equates with Yoga.

Similarly, the commentary of Vysa (namely Skhyapravacanabhya) on the

Yogastra-s of Patajali declares unequivocally that there is but one true philosophyviz.khyti. He says :ekameva darana khytireva daranam (Skhyapravacanabhya on Yogastra 1.4)

Khyti is an abbreviation for viveka-khyti or anyat-khyti, the technical word forDiscrimination, which constitutes the acme of Skhyan approach. Accorded such a


2/11

premier place as it has been, the Skhyan perspective of the world in general, andof mans place in it in particular, acquire a natural importance.

The activity or program of science has the satisfaction of curiosity as one of its primecauses. Curiosity as an impeller of action is not unknown to S.

Says SK (=Skhyakrik of varaka, the most important work on thephilosophy of S) :autsukyavinivttyartham yath kriysu pravartate loka (SK 58)

A slightly deeper approach enables one to analyse what we undergo in life, and seeif they can be ordered. Scientists have pursued this line. To quote Einstein: "Theobject of all science, whether natural science or psychology, is to coordinate ourexperiences and to bring them into a logical system."

However, still deeper questions have always stirred great scientists. The ultimatequestions such as Who am I?, Whence did I come?, and Whither do I go?,

can, says Einstein, only be postponed, but never really avoided by any seriousthinking person. As Socrates remarked, The unexamined life is not worth living.

Purposive action characterizes all life, as the survival instinct is programmed into thebrain (or the equivalent organ) of every creature on earth. All pursuits of allcreatures, says yurveda, can be reduced to but a single primary pursuit viz. thepursuit of happiness.

sukhrth sarvabhtn mat sarv pravttaya |

In many cases, a via negativa approach of avoiding sorrow is also seriously pursued.The survival instinct shows itself in the deepest of fears that we entertain of deathand old age. This is also noted by Skhyan texts.

SK 55 : tatra jarmaraakta dukha prpnoti cetana purua |

The wordpurua here does not refer to a human alone; but on the other hand, to allcreatures. Not even a worm, remarks Vcaspati Mira, in his celebrated commentaryentitled Skhyatattvakaumud (on Skhyakrik) is free from this fear of death.None can say I wish not to be; and sorrow inspires fear.

STK (on SK 55) : yadyapi vividha-vicitrnanda-bhoga-bhgina prabhdbhed,tathpi sarve jarmaraakta dukhamaviiam | sarvasya khalu kmerapi maraatrso - 'm na bhvam', 'bhysam' ityevamtmakosti | dukha cabhayaheturiti dukha maraam |

The very opening verse of SK betrays a deep concern for sorrow and the ending ofsorrow. It classifies all sorrow under 3 heads called dukhatraya (or, morecommonly, tpatraya) and proposes a final solution for the same.


3/11

SK 1 : dukhatraybhightt jijs tadapaghtake hetau | de sprthcennaiknttyantatobhvt ||

The classification of dukha into three (viz. dhytmika, dhibhautika anddhidaivika) can be gleaned from the said commentary of Vcaspatimira on thisverse.

tatrdhytmika dvividham - rra mnasa ca | rra vta-pitta-lemavaiamyanimittam, mnasa kma-krodha-lobha-moha-bhayeryvida-viaya-viedarana-nibandhanam | sarva caitadntaropyasdhyatvd dhytmikadukham | bhyopyasdhya dukha dvedh - dhibhautikam, dhidaivika ca |tatrdhibhautika mnia-pau-mga-pakisarspa-sthvaranimittam ; dhidaivikatu yaka-rkasa-vinyaka-grahdyveanibandhanam |

A study of the world and our role therein from the point of view of discovering orinventing remedial measures towards the same is theraison d'tre of Skhya.

Understanding the world by trying to know each item therein separately, whateverthat may mean, is well-nigh impossible for even the best of minds. All progress inknowledge is by analyzing chunks of Nature, looking for commonalities, andformulating definitions or definitive descriptions. Says a famous verse in the Indiantradition:ayopi padrthn nnta ynti pthaktvata |

While science attempts to comprehend the universe by breaking down all things intotheir fundamental components viz. the elements, and the way that they combine,and the laws governing the same, Skhya delimits its task and goes about in itsprogramme, constantly bearing the specific goals in mind. The pursuit of sciencemay thus be characterized as knowledge for the sake of knowledge; in vivid contrast,Skhya pursues only such knowledge as conduces to its objectives.

The Skhya system may thus be perceived as a more economical effort. Thestarting point of the Skhyan enterprise is the gateways of our knowledge viz. thesense organs; and the sense-objects, classified accordingly, constitute its Elementscalledbhta-s. The caveat is always there that the data provided by the sense-organscan by no means be full or final. The Indian tradition was acutely aware of this,

whence the dictum:indriyairupalabdha yat tat tattvena bhaved yadi |jts tattvavido bl tattvajnena ki tad ?||

This is well-articulated by Einstein who says: The concepts which arise in ourthought and in our linguistic expressions are all - when viewed logically - the freecreations of thought which cannot inductively be gained from sense-experiences.


4/11

The five sense organs, called jnendriya/ buddhndriya, that we are all endowedwith are :Caku Eyesrotram EarsGhram Nose

Jihv TongueCarma Skin

Each sense organ has its own domain. For example, what the eyes can do, the senseorgan of smell cannot do. The object of the ears is not the same as the object of thetongue. The physical items that the senses can perceive are known as the fivebhta-s, Elements. The one-to-one correspondence of the five Sense Organs and thecorresponding five Elements is shown in Sankhyan terminology:

Jnendriya Indriya-viaya = bhtaCaku Tejas Firerotram ka SpaceGhram Pthiv Earth Jihv Ap WaterCarma Vyu Air

A cardinal procedure in Skhya is to trace gross items to their subtle bases. As theeye grasps the element tejas, it actually grasps the principial essence of tejas calledrpa or Form of the same. Thus the five Elements are called the Gross Elementsand they have their origination in the five Subtle Elements called tanmtra. TheGross and the Subtle Elements are tabulated below:

Tejas Rpa Form ka abda Sound Pthiv Gandha Smell Ap RasaTasteVyu Spara Touch

We thus have now three sets of five (pacaka in Sanskrit) the set of sense organs(jnendriya-pacaka), the set of Gross Elements (bhta-pacaka) and the set ofSubtle Elements (tanmtra-pacaka).

In the analysis provided by Vcaspatimira, it is possible to arrange the five bhta-sin a particular order, and to show a gradation therein. His arrangement may bepresented thus:

Tanmtra Bhtaabda kaabda+Spara Vyu


5/11

abda+ Spara+Rpa Tejasabda+ Spara+ Rpa+Rasa Apabda+ Spara+ Rpa+ Rasa+Gandha Pthiv

This tabulation also shows how fromka topthiv, there is a progression from the

gross to the subtle. Says he, commenting on SK 22:

tatra,abda-tanmtrd ka abda-guam ;abda-tanmtra-sahitt spara-tanmtrd vyu abda-spara-gua ;abda-spara-tanmtr-sahitt rpa-tanmtrt teja abda-spara-rpa-guam ; abda-spara-rpa-tanmtr-sahitt rasa-tanmtrd pa abda-spara-rpa-rasa-gu ; abda-spara-rpa-rasa-tanmtr-sahitt gandha-tanmtrt abda-spara-rpa-rasa-gandha-gu pthiv jyate ity artha

While thejnendriya-pacaka serves as the windows of knowledge, there is anotherset of five serving as channels of action, calledkarmendriya-pacaka, listed below:

Organ ActionVk Tongue SpeakingPi Hand ReceivingPda Foot MovingPyu Anus ExcretionUpastha Genitalia Generation

Thus we have now four sets-ofFive, viz. 1. bhta-pacaka, 2. tanmtra-pacaka, 3. jnendriya-pacaka, 4. karmendriya-pacaka, of which the first two refer to theobjective world and the second two refer to the instruments of the subject.

The Skhyan ontology has another set-of-Five, thus making it as paca-pacaka, atotal of 25 tattva-s as they are called, to be translated as Principles.

But an introduction of the same requires a consideration of Skhyan Cosmogony.

Skhyan Cosmogony

Skhya posits two Principles, of which one is immutable and the other is mutable.The former is known as thepurua, Person, referring to the Self or the Spirit.The other isprakti, Nature (also calledmlaprakti,avyakta andpradhna), whichevolves. Its evolutes are, in order,mahat (Intelligence, also calledbuddhi), fromwhich issuesahakra (Ego), from which issuesmanas (Mind).

Along withmanas evolve all the other items listen in the four sets-of-Five, exceptthe fivebhta-s. The fivebhta-s evolve from the corresponding five tanmtra-s.


6/11

It is also possible to perceive the progression from the subtle to the gross in theabove procession oftattva-s.

Trigua Thesis

Skhya positsmlaprakti as the balance of threegua-s viz.sattva,rajas and tamas.The natures of these three are tabulated thus (SK 13):

Sattva Laghu Prakaka Rajas Cala UpaambhakaTamas Guru Varaaka

Their propensities are described thus (SK 12)

Sattva Prti Praka

Rajas Aprti PravttiTamas Vida niyama

The threegua-s, interact mutually in a four-fold manner among themselves. Theyare shown below:

Anyonya-abhibhava Mutual overpoweringAnyonya-raya Mutual supportAnyonya-janana Mutual generationAnyonya-mithuna Mutual coupling

It is obvious thus that thegua-s exhibit a sort of love-hate relationship.

Exceptingpurua, all are composed oftrigua-s and hence are open to the interplayof all the above characteristics and functions. As theBhagavadgt puts it, there isnothing in the world of mortals and immortals that is not constituted of thesethreegua-s:BG 18.40na tadasti pthivy v divi deveu v puna |sattva praktijair mukta yadetat syt tribhir guai ||

If the threegua-s are ubiquitous, then there should have been no variety in Nature.

The SK of varaka shows where what predominates. Speaking of spatialramifications, SK 54 notes that the upper worlds are dominated bysattva, and thenether worlds are dominated by tamas; the middle region, the realm of humans, isdominated byrajas.

(SK 54 : rdhva sattva-vilas tamo-vila ca mlata sarga |madhye rajo-vilo brahmdi-stamba-paryanta ||


7/11

Vcaspatimira sets forth the details of the same in his commentary. We have aparallel of this in theBhagavadgt, where it is stated that those who are establishedinsattva go upwards; and so on.(rdhva gacchanti sattvasth madhye tihanti rjas |jaghanya-gua-vttisth adho gacchanti tmas || ).

Even within our own planet, we see the three divisions made similarly. E.g.Agasagraha 1.1.36jgala vtabhyiham anpa tu kapholbaam |sdhraa samamala tridh bhdeshamdishet ||

The trinity ofgua-s has its parallel in the trinity ofdoa-s in yurveda, as in factexplicitly noted by Vcaspatimira on SK 13 :sattva laghu prakakam iam upaambhaka cala ca raja |guru varaakam eva tama pradopavac crthato vtti ||

Similar statements can be noticed in yurveda texts. There are temporal aspects

too, to the threegua-s : of the seasons, the hot, the cold, and the windy ones showthat the items of the trinity of the factors dominate different regions.

In the last chapters of theBhagavadgt, the different results of the dominance ofdifferentgua-s in our dispositions and activities have been set forth.

Fractal import of the threegua-s

Fractals are rough or fragmented geometric shapes that can be split into parts, eachof which at least approximately can look like a reduced-size copy of the whole. Theself-similarity exhibited by fractals involves what mathematicians call iteration andrecursion. Fractals are said to appear at all levels of magnification, hence infinitelycomplex.

The ubiquity of the threegua-s and the infinite complexity they create perhapsbear a close parallel to the phenomenon of fractals. Holography is also a kindredconcept wherein each part reflects the whole and thus the theory of threegua-s canbe said to cover or embody such phenomena.

Teleology / Anthropic Principle

Teleology was perceived to have an important role to play in all of Nature by manythinkers/scientists of the beginning of the last century.

The notion of Teleology was set forth by Pringle-Pattison : A teleological view ofthe universe means the belief that reality is a significant whole. When teleological inthis sense is opposed to a purely mechanical theory, it means, intelligible whole asagainst the idea of reality as a more aggregate or collocation of independent fact.


8/11

In 1930, Tennant spoke of teleology on a cosmic scale noting these three points :1. the fact that the world can be analysed in a rational manner2. the fitness of the inorganic to minister to life3. progressiveness in the evolutionary process culminating in the emergence of manwith his rational and moral status.

The famous statement of James Ward (1906) underlines two properties of Natureviz. its understandability and utility for humans : We are now entitled to say that thisunity and regularity of Nature proves that Nature itself is teleological, and that intwo respects : (1) it is conformable to human intelligence and (2) in consequence ,it is amenable to human ends. (James Ward /Naturalism and Agnosticism / 1906 / p254)

Einstein also spoke of this thus : The most incomprehensible thing about theUniverse is that it is comprehensible!

A theory gets a bad name if its proponents use it improperly. Barrow and Tiplerhave shown how scientists grew hesitant of touching teleology (p123), after thetheory was applied inconsistently.

For Skhya, the body as well as thejnendriya-s andkarmendriya-s are asdhana(means) wherewith to comprehend the universe. The human body and the universebetray a consubstantiality : both are constituted of the selfsame fivebhta-s.

Now, if the two are consubstantial, how and whither is their subjectivity andobjectivity? If the body is but an instrument, who then is the subject, theexperiencer? Agnes Arbor refers to the basic duality with respect to all living beings.She says (1954:98) The fact that each organism is botha unity intrinsic to itself andalso an integral part of the nexus which is the whole - informs it with a basic duality.Skhya provides interesting answers to these questions.

Dichotomy

Should I consider the body as me or mine? If whatever belongs to me is differentfrom me, the body and I are different. Usages, on the contrary, such as donttouch me when someone touches my body, betrays an equation between the bodyand I.

At what point then does the real rupture between myself and the other take place?

The answer to this question is provided by the Skhyan Metaphysics. The point oforigin of this divergence between the self and the other happens at two levels atthe level ofahakra and that ofpurua. Further, it is this that also holds the secretof the relation between man and the cosmos, which can be noted as quintessentialcosmology.


9/11

In the Skhyan Metaphysics, evolution fromprakti takes two different routes afterahakra evolves. As SK 22 puts it :prakter mahn tatohakra tasmd gaa ca oaaka |

tasmd api oaakt pacabhya pacabhtni ||

One is the subjective viz. the complex ofmanas, and fivekarmendriya-s, fivejnendriya-s. The objective of the five tanmtra-s and the fivebhta-s.

While the tanmtra-s andbhta-s constitute the external world, the inner evolutionis indicated by the development ofmanas and the ten items viz. the fivejnendriya-s and the fivekarmendriya-s.

Now why should this two-fold evolution take place at the level ofahakra and notat the level of eithermahat ormanas i.e. one step above, or one step below? Andagain, why shouldahakra eveolve frombuddhi? And why not the reverse?

The answer to the first question as to why the forking evolution should at all take offfromahakra is this : It is at the level ofahakra that individuation takes birth.The same division cannot show itself at an earlier/later state. When privacy begins,mine and not-mine come into play. SK 24 :abhimnohakra tasmd dvividha pravartate sarga |ekdaaka ca gaa tanmtra-pacaka caiva ||

As to the other question, as to whyahakra succeedsbuddhi and not the otherway, the answer is that till intelligence springs, even a feeling of me and other,leave alone mine, can not arise. The principle of intelligence is thus at the peak.

Actually speaking, a reversal of direction happens when decisions are to be madewhere the report from the sense organs passes through the channels ofmanas andahakra andbuddhi in this very order (kramaa), though even simultaneity(yugapat) is also possible in some situations. Says SK 30 :yugapac catuayasya tu vtti kramaa ca tasya nirdi |de tathpy ade trayasya tatprvik vtti ||See also SK 36, and Vcaspatimira thereon.

The two Is

The Skhya system presents two levels of the self one at the point ofahakra,and the other at the point ofpurua. The two may respectively be rendered by theself and The Self. The realization of the latter is the ultimate goal of Skhya. Allour mundane activities involve the former.

The Ultimate Anthropicity


10/11

The essential principle of anthropicity is that the world is designed for man. Barrowand Tipler have drawn attention, among other things, to the anthropic significanceof water (p524), of hydrogen/oxygen (p541), of carbon and carbon dioxide (p545),and of Nitrogen (p548).

The Skhyan approach too is the same, though the bias for man, anthropos, isnot the claim made as it pertains to all life. Yet it devolves ultimately uponhumanity to access the Supreme Knowledge, rather than the divinities or animals.SK explicitly states that the functions of Nature are all for the liberation of the Self.SK 39 :ityea praktito mahaddi-viea-bhta-paryanta |pratipurua-vimokrtha svrtha iva partha rambha ||

Bondage is when thepurua identifies himself with the functions ofprakti andliberation when he transcendsprakti remaining stationed in his own Self Theaffliction of sorrow is till the ligaarra is destroyed.

SK 55: tatra jarmaraakta prpnoti cetana purua |ligasyvinivttestasmd dukha svabhvena ||

Vcaspatimira on this : yadyapi vividhavicitraanandabhogabhginaprabhdbhed, tathpi sarve jarmaraakta dukhamaviiam | sarvasyakhalu kmerapi maraatrso - 'm na bhvam', 'bhysam' ityevamtmako'sti |dukha ca bhayaheturiti dukha maraam |

Verses 56 to 66 show through many imageries howPrakti acts in various ways in theinterests ofpurua.

The flow of milk from the udders of the cow for the sake of the calf is spontaneous.So is the propulsion ofprakti for the liberation ofpurua.SK 57 :vatsavivddhi-nimitta krasya yath pravttir ajasya |puruavimoka-nimittam tath pravtti pradhnasya ||

The dancer shows herself to the audience and returns; so doesprakti show herselftopurua and withdraw.SK 59 :ragasya darayitv nivartate nartak yath ntyt |puruasya tath''tmna prakya vinivartate prakti ||

There are no designs thatprakti will not contrive for the liberation ofpurua. SK 60:nnvidhair upyair upakry anupakria pusa |guavaty aguasya satas tasyrtham aprthaka carati ||

Onceprakti realizes thatpurua has seen through her, no more shall she hold himin bondage. SK 61 :prakte sukumratara na kicidastti me matir bhavati |y d'smti punar na daranam upaiti puruasya ||


11/11

Also SK 65 and 66.

Thus the Anthropic Principle posited in modern cosmology particularly finds itssuperlative representation and ultimate fulfillment in Skhya Philosophy. Even ifthe Anthropic Principle comes to be disputed/disproved in modern science and

cosmology, the veracity of the same in the philosophical realm of Skhya standsunquestioned.

Säìkhya and Cosmology

Documents

Transcript of Säìkhya and Cosmology