SANKHYA - An interesting Darshana Shastra

 THE SANKHYA PHILOSOPHY:

1.              The concepts enunciated in Sankhya philosophy pervade in almost all the scriptures and its antiquity / authenticity is very high.  The first work of Sage Kapila is Sankhya sutra and further elaborate work done is Sankhya Pravacana sutra.  This is sometimes called atheistic (Nirisvara Sankhya) as distinguished from the Yoga which is theistic (Sa esvara Sankhya). The existence of God could not be proved and hence Kapila did not admit the existence of God.

 2.              Kapila’s disciple Asuri wrote some books and they appear to have been lost.  Only the authentic work of Isvarakrishna “Sankhya Karika” and Gaudapada’s Sankhya karika Bhashya, followed by Vacapaspati’s Tattava Kaumudi, Vijnana bhikshu’s Sankya pravachana bhashya and Aniruddahs Sankhya pravatana sutra vritti are some important works of this philosophy.

 3.              Sankhya has various meanings including number, perfect knowledge (Samyag jnana) and it aims to realise knowledge of reality for practical purposes of putting an end to all pain and suffering. In a sense pure metaphysical knowledge of the Self is explored and its also a dualistic realism. 

 4.              While Nyaya and Vaisesikas admit the ultimate reality of many entities, Sankhya recognises only two kinds of ultimate realities – Purusha and Prakrithi (spirit and matter) and other derivative realities is the subject of Sankhya metaphysics.

 5.              The theory of Causation propagated describe the Prakriti as uncaused cause meaning that there is a specific relation of an effect to its material cause, which is that an effect exists in the material cause even before it is produced. (Satkaryavada) Karya existed in sat. 

 6.              The Baudhas, Nyaya Vaisesika does not agree that the effect can exist prior to cause and if effect already existed in material cause prior to its production, then it does not make sense in our speaking of it as being caused in any way.  Efficient cause is to be explained for production of effect.  Effect being indistinguishable from cause and hence we should use same name for both pot and clay and hence they believed in Asatkaryavada.

 Arguments in favour of Satkaryavada:

7.              Sankhya philosophers base their argument on the fact that if the effect were really non existent in the material cause, then no amount of effort on the part of any agent could bring it into existence.  Its only a manifestation due to certain favourable conditions, like oil produced by pressing seeds, butter taken originates from milk etc., 

 8.              There is an invariable relation between material cause and effect.  It can produce cause only when it is causally related.  Certain effect comes from certain cause (milk and curd) and hence effect some how exist in the cause.  Only a potent cause can cause a desired effect which show that the effect must be potentially contained in the cause.  Effect is not different from and essentially identical with, the material cause.  Therefore, if there is a cause then effect must also exist. (Eg. cloth is not really different from threads, statue from stone, table from piece of wood).

 9.              Satkaryavada has two different forms – parinama vada (effect) and vivartha vada (apparent transformation).  The effect is produced there is real transformation of cause into effect.  The change caused is merely apparent like when we see a snake in a rope which is only an appearance and this is accepted by Vedantins also on the ground that Brahman does not really transformed into jeeva and it appears to have undergone the change to become the world of names and forms.

 Prakriti and Gunas:

10.           Prakrithi is a result of logical conclusion of the concept of Causation alongwith its Gunas which create the world.  All objects of the world, including body, mind, senses and the intellect are limited and dependent entitles produced by combination of certain elements.  Series of effects causing the world which cannot be by Purusha or the self, since the Self is neither a cause nor an effect.  Some principle other than Purusha, must be the cause. 

 11.           Baudhas, carvakas, jainas and Nyaya and Vaisesikas believe that there are atoms of earth, water, light and air as material cause of objects of the world.  The Sankya objects to this proposition on the ground that the material atoms cannot without subtle products of nature which is mind, intellect and the ego. 

 12.           The cause is always subtler than the effect and it also pervades the effect.  Seed is the cause and effect is the tree.  Hence there must be some unintelligent or unconscious principle, which is uncaused, eternal and all pervading.  This is the prakriti of Sankhya system.  It’s the first cause of the world and also the reason for evolution and devolution of the world in a cyclic manner.  

 13.           Proof of existence of prakriti, as ultimate subtle cause of world is known by inference:

a.     All particular objects from intellect to earth are limited and dependent hence there must be an unlimited and independent cause for their existence

b.     Things of world has common characters and they are capable of producing pleasure pain and indifference, hence there must be a common cause having these three

c.     All effects proceed from activity of some cause which contains their potentiality within it

d.     Effect arises from its cause and is pain resolved into it at the time of its destruction, re absorbed,

14.           This is the eternal and undifferentiated causal matrix of world of not self which are described as Prakrity, pradhana, avyakta creating infinite number of objects which arise and fall back into prakriti, due to three gunas. In samyavastha of gunas, there is equilibrium and gunas are contituents of prakriti and not qualities.  They are subservient to the ends of purusa which are intertwines like three strands of a tope which binds soul to the world.  They are not perceived but inferred from the objects of the world which are their effects.

 15.           All objects from intellect down to ordinary objects of perception have three characters of producing pleasure, pain and indifference.  Same thing is a pleasure to one, pain to other and some one is fully indifferent for the same.  Eg cuckoos cry, flowers fragrance, victory cry etc., are variously perceived.

 

Satva	Rajas	Tamas
Nature of pleasure, buyont, light (laghu) bright illuminating, manifestation of objectgs in consciousness, luminosity, eg of a crystal, upward motion, joy, happinesss, produced by things due to power of sattva	Principle of activity in things, it always oves and makes other things ove.  Its mobile and upastmbaka (cala and stimulating).  Cause of all painful 0065perience and duhkha.  But it helps elements of sattva and tamas which are inactive and motionless in themselves	Passivity and negativity as opposed to sattva being heavy (guru) and resits principle of rajas so it restrains, produces ignorance manifestation in the mind and leads to confusion and bewilderment, drowsiness and laziness.

 16.           All the three always go together and can never be separated, nor can any one produce anything without the help and support of other.  All co-exist together and tries to dominate on other, preponderance of gunas is reason for classification of good, bad and indifferent, pure, impure and neutral, intelligent, active and indolent.  Due to Swarupa parinama (do not oppose and cooperate with one another) there is no creation and Virupa parinama changing into heterogenous is the starting point of evolution of world.

 17.           Purusha or the Self is the second type of ultimate reality (indubitable reality) admitted by Sankhya. The feeling of one’s own existence is the most natural and indubitablde experience and hence Self exists being self manifest and its non existence cannot be proved in any waay.

 18.           Carvaks identify Self with gross body, some with senses some with life.  Budhists and empiricists regard as a stream of consciousness. Naiya Vaisesika and the Prabhakara Mimaksakas maintain that self is an unconscious substance which may acquire the attribute of consciousness under conditions. Advaitha holds that the self is pure eternal consciousness which is also a blissful existence (sachidananda svarupa) and it is one in all bodies, eternal, self shining intelligence.

 19.           Sankhya describes Self as different from body and senses, manas and intellect.  It is not anything of world of objects, nor the aggregate of conscious states.  Self is conscious spirit which is always the subject of knowledge and can never become the object of any knowledge.  It is not a substance with the attribute of consciousness, but just pure consciousness. Its very essence and not mere quality, nor it is a blissful consciousness as Advaita thinks.  Self is transcendent subject whose essence is pure consciousness.

 20.           Its beyond change nor activity, uncaused eternal and all pervading reality which is free from attachment. Arguments of Sankhya is

 a) Objects of world are made up of parts and means to the ends of other beings.  These beings must be quite different and distinct from the objects and they cannot be said to be unconscious parts.

B) All material objects including mind and intellect must be controlled and directed by some intelligent principle in order that they can achieve anything or realise and end.

C) all objects of world are of the nature of pleasure, pain or indifference.  But pleasure and pain have meaning only as they are experience by some conscious experiencer and hence there must be conscious subject or selves who enjoy and suffer pleasure/pain.

D) there must be immaterial cause of physical world by immaterial substances or selves, otherwise concept of liberation or salvation and will to be liberated in saints and saviours of mankind meaningless.

 21.           Evolution of the world: The starting point is Samyoga between Purusa and Prakriti or primal matter and the Contact does not mean ordinary conjunction between two finite material substances.  It’s a sort of effective relation thrugh which prakriti is influenced by presence of purusa just like we are moved by the presence of a thought.  Self is inactive and not it can e due to matter since it is non intelligent.  Prakriti must be guided by the intelligence for creation of objects.  Eg of a Lame / blind men going to kashi. 

 22.           As per Sankhya, there is a disturbance of the equilibrium in which gunas begin to vibrate producing a tremendous commotion in the infinite bosom of Prakriti and each of gunas tries to preponderate with the gradual integration/differentiation of three gunas in different proportions, various objects of the world originated.

 23.           The first product of evolution of Prakriti is mahat or buddhi, considered in its cosmic aspect, it is the germ of this vast world.  In its psychologicl aspect, as present in individual beings and the special function of budhi is ascertainment and decision. Distinction between subject and other objects, arises out of preponderance of element of sattva in prakriti.  In its pure condition, it ha arbutes such as dharma, knowledge, detachment, excellence, etc., but when vitiated by tamas has opp qualities. Its closest to Self and mind/sense organs work/function for intellect.

 24.           Ahmankara is the second product of prkrity arises directlyout of mahat, wrongly identifies as the agent of cause of action, desirer and owner of properties. Determines out attitude towards objecgs of world.  It can be of three types, satvika, taijasa/rajasa or bhutadi/tamasa as per dominance of gunas.  From satvika arises 5 karmendriya, jnanendriya and manas.  From tamasika five subtle elements (tanmatras) and taijasa gives energy needed for the change of satva and tamas into theirproducts.

 25.           These thrteeen karanas are called internal organs and external organs are limited to present objects while internal organs deal with past, present and future. As per naiyayiakas manas is eternal atoic substance without any parts and no simultaneous contact with many senses. Vedantins treat five vital breaths as independent principles while Naiyayikas hold that manas and five external senses are derived from physical elements (mahabhutha).

 26.           The gross physical elements arise from tanmatras,,sound by akasa, touch and sound air, fire with sound, touch and colour.  From rasa tanmatra with those of sound, touch and colour is water, while the earth has al five qualities. Their essences go on combining progressively to form gross elements.

 27.           The doctrine of liberation from sufferrings of three types, knowledge that purusha is not affecged by the sufferrings, wrong identification of due to aviveka between self and not self, - dualistic metaphysics – as per sankhya there is no change or no new property accrued when liberation takes place.  Immortality and eternal life are not future possibilities, self is to be realised and essentially free, eternal and immortal.

 28.           Prakriti ceases to dance after entertained the spectators. Jivanmukthi or emancipation of soul while living the body, Videha mukthi – dukhatraya bhighata where there is no pain there can neither be any pleasure or pain, and it is not a state of joy as conceived by Vedantins, since to are relative and in separable.

 29.           Perception of God – subject of controversy – some repudiating them and some taking pains to be showing as theistic – existence of god – must have an effect, what is unchaning cannot be the active cause of anything. Prkrithi being non intelligent must be controlled….prakriti creates the world unconsciously for the good of the individual selves (purusha) in the same way in which milk of cow flows unconsciously for nourishment of calf and hence there is contradiction among Samkhya philosophers about perception of God.

 30.           Dualistic realism showcasing spirit and primal matter (P&P), prakriti being both material and efficient cause, active and ever changing but blind and unintelligent. Purusha signifies plurality of selves and disturbance in three gunas cause vibration in prakriti which is originally in a state of equilibrium.  Sannidhi of purusha is sufficient to move Prakriti and its is the reflection of the conscious self on the unconscious intellect.