Samkhya philosophy
description
Transcript of Samkhya philosophy
Sage Kapil
INTRODUCTION
Oldest school of Hindu philosophy First attempt to harmonize the Vedic
philosophy through reason First systemic account of process of
cosmic evolution Not purely metaphysical but logical
account based on principle of conservation, transformation and dissipation of energy
SANKHYA - MEANING
Sankhya means number – Sankhya enumerates the principle of cosmic
evolution by rational analysis It teaches the discriminative knowledge
which enables to distinguish between sprit and matter
FOUNDER OF SANKHYA
1000 BC Kapil son of Kardama and Devdhuti Kardama was a Rishi Kapil learned philosophy from mother Cave temple of Anuradhkapur in Sri
Lanka Sagara an island on the bank of Ganga
90 miles form Calcutta spend later life and meditated
Last day of last month Hindu Magh there is Mela
PURPOSE – GYAN YOGA Provide knowledge which remove the cause
of misery and release of soul Misery is
Adhyatmika – intrinsic cause disorder of body and mind
Adhibhutika – Extrinsic cause, men, beast, birds, or inanimate objects
Adhidevika – Supernatural cause , atmosphere or planets
CAUSE OF MISERY Soul is free from suffering Body is the seat of suffering Soul suffer due to intimate association of soul
and body Bondage is illusion due to lack of true nature
of soul – Ignorance Knowledge of true nature of soul removes
bondage and suffering
EVOLUTION OF SANKHYA
Classical
•Kapil Sutra
•Samkhyakarika of Ishvarakrishna
Late
•Gaudapada's bhasya
•Vacaspati Misra's Tattwa-kaumudi
•Vijnanabhiksu's Samkhya-pravacanbhasya
•Mathara's Matharavrtti
EPISTEMOLOGY OF SANKHYA• Indeterminate (Nirvikalp)• Determinate (Savikalpa)Prataykshya
• Logical inference
Anuman
• Verbal testimony
Sabd
NATURE OF DUALITY
•Supreme self
•Pure consciousness
•Inactive•Unchanging•A passive
witness•Multiple
Purush:
•Pure objectivity
•Phenomenal reality
•Non-conscious
•One mulprakriti in equilibrium
Prakriti:
SANKHYA AND WESTERN DUALISM
• Purush and Prikriti dualism a more transendental
Sankhya
• Mind and Body dualism
Western
THEORY OF EXISTENCE• The effect pre-exists in the cause• Cause and effect are seen as different
temporal aspects of the same thing• nothing can really be created from or
destroyed into nothingness Satkaryavada
• Parinama denotes that the effect is a real transformation of the cause
• Prakriti is transformed and differentiated into multiplicity of objectsPrakriti
Pariman Vada
EVOLUTION AND DISSOLUTION
Purush
Prkriti
Mahat
Ahamkar
Tatwa
SANKHYA METAPHYSICS (ONTOLOGY)
SANKHYA EVOLUTION (COSMOLOGY)
SHANKYA DISSOLUTION
PUSUSH (COSMIC SPIRIT)
Intelligence
Consciousness
Subjective
Eternal
Static
No Attributes
PRAKRATI (COSMIC SUBSTANCE)
Source of all matter
Changing
Non manifest
One Pradhan
MAHATATTVA – COSMIC INTELLIGENCE This is the purest It is very first of the
evolutes of Prakriti. It is individuation,
but yet, without characteristics.
Buddhi applies to the individual person,
Mahat refers to the universal aspect of this process.
Purush
Priakriti
Mahat
GUNAS - PROPERTIES
Sttava
•Real or Existence
•Power of nature
•Devoid of Excitement
•Cause of equilibrium
Rajas
•Power of nature
•Activating principle
•Cause of manifestation
Tamas
•Restrainer
•Binding of matter
•Cause of weight
•Inertia
AHAMKARA - EGOPurush
Prakriti
Mahat
Evolution of Objects
Ahamkar
Sat
Rajas Tamas
EVOLUTION OF MIND
Satvik
Manas Tanmatra
Tamsic
Rajsic
MANAS – COSMIC MIND
The driving force actions speech thinking process
Recipient of the sensory input
Manas
Sense organ
Action organ
FIVE SENSE ORGNS
Hearing Sensation Vision Taste Smell
FIVE ACTION ORGANS
Speaking Grasping Walking Excreting Procreating
MHABHUTES – COSMIC SUBSTANCE
Mahabhut
Space Air Fire Wate
r Earth
Tanmatra
Sound Touch Form Taste Smell
FIVE ELEMENTS
Akaskh - Ether
Vayu – air
Tejas – fire
Apas –
water
Prithvi - earth
SANKHYA CATEGORIES (TATWA)avyakta (unmanifest)
(1) Purusha (2)Prakriti (Mulaprakriti)
vyakta (manifest)
(3) Buddhi [Intellect]
taijasa or rajas mode of Ahamkara
(4) Ahamkara [Ego or "I"-ness]
vaikriti or sattwa mode of Ahamkara bhutadi or tamas mode of Ahamkara
Manas (5)
Buddhindriyas Sense-powers
(6-10)
Karmendriyas Action-powers (11-15)
Tanmatras Subtle Matter (16-20)
Bhutas Gross Elements visible tattwas (21-25)
Mind or Psyche
hearing speaking sound spacetouching grasping touch airseeing walking form fire
tasting excreting taste watersmelling generating smell earth
CONCEPT OF GOD
Athestic
•An unchanging Ishvara as the cause cannot be the source of a changing world as the effect.
Thiestic
•Late influence of Yoga and Puranic philosophy
The End