It is also realistic in its attitude towards the phenomenal world. Its essence is affection, its purpose and activity is illuminating. This is not to say that self-awareness training is as easy as learning to use a computer. 0 ratings 0% found this document useful (0 votes) The Samkhyan's argue that the existence of Ishvara cannot be proved and hence cannot be admitted to exist. =i{2( /#?X?r(F@wR(stf7q{:+CVSf"#~d:A7G!q*> Y%,P`hS&{d;%S9r]uRSkk$df3WJba84,rjk4:W The actual order of evolution is as follows: from root-nature first appears intellect (buddhi); from it, ego (ahakra); from it the eleven powers (indriya) and the five sensibilia (tanmtra); and from the tanmtras the elements (bhta). This is one of Skhyas main contributions to Indian thought. 50% (2) 50% found this document useful (2 votes) This last argument is utilized to determine the basic attributes of the imperceptible metaphysical causes of the empirical world: the substrate must have the same fundamental attributes and abilities as the manifest world. They belong to antiquity (and sometimes, prehistory) and are known only through ancient legends. Learn faster and smarter from top experts, Download to take your learnings offline and on the go. In Advaita Vednta, there is one common world-soul, and individuality is a function of the material world only. Means of RetracingPrakriti to Purusha: The journey of Self-realization, or discrimination of pure consciousness (Purusha) from unmanifest matter (Prakriti) is one of systematically using attention to encounter, examine, and transcend each of the various levels of manifestation, ever moving attention further inward towards the core of our being (See Yoga Sutras 2.26-2.29 and 3.53-3.56). Despite its long history, Skhya is essentially a one-book school: the earliest extant complete text, the Skhya-Krik, is the unquestioned classic of the tradition. Prakti, in its various forms, contrasts with purua in being productive, unconscious, objective (knowable as an object), not irreducibly atomic, and comprised of three gua-s. This happens only at death, for the gross body (like a potters wheel still turning although no longer impelled) due to causally determined karmic tendencies (saskra-s) goes on to operate for a little while. When they further come outward, manifesting into the physical world, they are known as bhutas. Nature is singular, but persons are numerous. Therefore they cannot lead us to the sphere of the essentially imperceptible. Oriental. Tamas that restrain, obstruct the other two to evolve. Both are eternal and independent of each other. This is the earliest available text on Samkhya Philosophy, which describes reality. They symbolize the fundamental biological abilities to communicate, to take in or consume, to move, to excrete and to generate. Summarizing the process of retracing: It is not possible to thoroughly describe the retracing process of the evolutes of Prakriti in this paper, as that would mean, at a minimum, recapping the entire Yoga Sutra here in this small section. Rajas, the name of the second gua, means atmosphere, mist, and dust. Theory of ExistenceThe Samkhya system is based on Satkaryavada. The first meaning is acceptable, as Skhya is very fond of sets, often naming them as triad, the group of eleven, and so forth; but the second meaning is more fitting, as the aim of Skhya is to take into account all the important factors of the whole world, especially of the human condition. Prakti is female gendered in Sanskrit, and its anaphora in Skhya is she, but this usage seems to be consistently metaphorical only. View Sankhya PowerPoint (PPT) presentations online in SlideServe. The origin of the name 'sarikhya' is shrouded in mystery. Keith) are led by the inconsistencies following from this to consider Skhya as a hopeless bundle of contradictions. Perhaps some of the verses were added by a student, but most of the work clearly tells of a single, philosophically and poetically ingenious hand. Metaphysically, Samkhya maintains a radical duality between spirit/consciousness (Purusha) and matter (Prakrti).PurushaPurusha is the Transcendental Self or Pure Conciousness. Such textual evidence confirms that by the beginning of our era, Indian common opinion considered Skhya as very ancient. Every metaphysician in the world must pay homage to him. 300 C.E.) Characteristic of Skhya is a metaphorical but consistent presentation of the purua as a conscious, unchangeable, male principle that is inactive, while Nature is the unconscious, forever changing, female principle that is active, yet subservient to the ends of the purua. Show: Recommended. Rajas (dust) is the principle of change, energy and passion, while tamas (darkness) appears as inactivity, dullness, heaviness and despair. 350 C.E. This is the subtlest form of mental activity, and the source of will and the unconscious. The highest of the three is sattva (essence), the principle of light, goodness and intelligence. Once the sensations have been processed, categorized and interpreted properly, they become determinate perceptions. The Indian Philosophy (Various Schools & Sankhya). The refuge offered by traditional Vedic religion is similarly unsatisfactoryit does not lead to complete purification (mainly because it involves bloody animal sacrifices), and the rewards it promises are all temporary: even after a happy and prolonged stay in heaven one will be reborn on Earth for more suffering. When the balance of nature is first disturbed Rajas guna is activated and tries to make Sattvaguna manifest, which is restrained by tamasgunaSattvaguna predominates and control Tamas during early stage of manifestation Sattva and Tamas interact as expansion and contraction by the RajasGunas are root of all changes, the foundation of reality the existence of all thingsThey in perfect balance before the manifestation of objective worldDis-equilibrium cause manifestation The predominance of the one or the other of theses accounts for various stages in the process of cosmic evolution.They coexisted in everything one or other predominates. Enjoy access to millions of ebooks, audiobooks, magazines, and more from Scribd. The influence of Advaita Vedanta on Skhya seems to involve a reinterpretation of two attributes of purua: inactivty came to be understood as unchangingness, while having no gua-s was taken to mean that it has no qualities at all. Sankhya Theory of Causation. From buddhi evolves ahamkara, the "I-maker", which is the source of the sense of ego or individual identity. These problems perhaps grew under the influence of the concept of the absolutely unchanging and quality-less spiritual essence elaborated in Vednta philosophy and were thus, arguably, not part of the original Skhya philosophy. The Indian Philosophy (Various Schools & Sankhya) - PowerPoint PPT Presentation. All Time. Tap here to review the details. This view nicely conforms to the standard Hindu image of cosmic cycles of creation and destruction; but it is problematic logically (without supposing God) and varaka without directly opposing it does not seem to accept it. When I count the number of pull-down options on the menu of Internet Explorer, there are about 75 different commands that I have gradually come to use, and I'm no computer expert. There has no philosophical place for a creationst God in this system. Nyaya philososphy Vijayalakshmi Murugesan 1 of 9 Ad. Tamas is the Dullness, Dark, stupid, ugly, and the sloth. Rajas (dust) is the principle of change, energy and passion, while tamas (darkness) appears as inactivity, dullness, heaviness and despair. Papers of an 1998 conference; allows a glimpse at the state of current researches. Manas (often translated as mind, though this may be misleading), designates the lowest, almost vegetative part of the central information-processing structure. varaka appears to recognize three kinds of inference (SK 5b) (as evidenced by his clear reference to the Nyya-Stra 1.1.5): cause to effect, effect to cause and analogical reasoning. Manas or instinctive mind - evolves from the sattva aspect of ahamkara. He tries to solve some of the difficulties by proposing that the multiplicity of purua-s be understood as essentially epistemological in nature and ontologically irrelevant. These in turn yield the elements (bhta, mahbhta). :.Vv0$o)6W[iu2VZfh4{%>`+.CqnV`7N!.dX@&Ub7&fk QuJ. The SlideShare family just got bigger. C0%|3L'g8=wA- 1gsaY =s}2Fy4/>$7{4L,vgO$=TeK6-`4)/0$`6SiO#'P`d[|^xq O-t))wKx|N0S x1#HEz37JmFS6 The evolution of primal Nature is also considered to be purposeful - Prakrti evolves for the spirit in bondage. The Samkhyan thesis of evolution has been widely adopted by other schools, usually witha strong theistic interpretation, in which God is both the source of consciousness and the material world. The final problem with Samkhya was its strict dualism. endobj Skhya analyzes the cosmos into a dualistic, and atheistic scheme. The ancient Buddhist Avaghoa (in his Buddha-Carita) describes Ara Klma, the teacher of the young Buddha (ca. This is the liberation of purua, in Skhya, normally called kaivalya (isolation). Another putative ancient master of Skhya, Pacaikha, seems to be more historical, and may have been the author of the original ai-Tantra. Topics English, Shastras Collection opensource Language English. While individual and separate, they are connected because each purusha is eternal and infinite. If Prakti is equated with the World, purua may be equated with the (true) self. Non existence cannot be brought into existence by the causeThe effect must have its appropriate material causeThere must be causal relationship between cause and effectThe effect must be potentially contained in the cause, because a particular cause can produce a particular effectThe effect is never different from the causeMilk cannot be produced from sandTo produce butter milk is sought forSatkaarya-vaada (theory of existent causes), and holds that nothing can really be created from or destroyed into nothingness - all evolution is simply the transformation of primal Nature from one form to another.The evolution of matter occurs when the relative strengths of the attributes changes. Of the latter the highest is intellect or buddhi: it is not conscious, but through its closeness to purua it appears to be so. In a pantheistic account the two accounts could be harmonized, but pantheism is alien from classical Skhya. Purua, the name of the first tattva (reality) literally means man in Sanskrit (though it often is used for the wider concept of person in Sanskrit and the Skhya system, as the Skhya system holds that all sentient beings are embodied purua-s: not simply male humans). For Skhya , perception is reliable and supplies most of the practical information needed in everyday life, but for this very reason it cannot supply philosophically interesting data. Of course the analogies utilized are themselves analogies of the causal relation; so it would be a little more appropriate to say that they are analogical reasonings from the effect to the cause, but traditionally the three classes of inference are considered mutually exclusive. Panchmahabhuta or five great substances - ether, air, fire, water and earth. In time, it became difficult to follow most of the arguments given above: if purua is really inactive, it cannot supervise anything, and cannot be the source of our individual actions. The evolution itself is possible because Prakriti is always in a state of tension among its constituent strands -Sattva - a template of balance or equilibrium; Rajas - a template of expansion or activity; Tamas - a template of inertia or resistance to action. They are generally characterized as the real actors, even in mental phenomena such as cognition; they are the substrata for each other and they are interrelated in various ways. The function of the buddhi (intellect) is specified as adhyavasya (determination); it can be understood as definite conceptual knowledge. It comes about through loosening the bond between purua and Prakti. From these, all of the many objects of the external world are composed. (2) Sometimes it is paired with vikti (modification); prakti in this sense could be rendered as source. Then the unmanifest is prakti-only; and the intellect, the ego and the five sense qualities are both prakti-s and vikti-s thus producing the set of eight prakti-s. (The remaining sixteen tattva-s are viktis-only, while the first tattva, the unchanging, eternal purua is neither prakti nor vikti.) Dr Kanchan Saxena. It communicates the individuality inherent in the purua-s to the essentially common Prakti that comprises the psyche of the individual. Elements: A further outpouring of Prakriti is when it bursts forth as the equivalent of space, as experienced in the subtle (non-physical) realm. 2. It is pure consciousness: it enjoys and witnesses Praktis activities, but does not cause them. It follows the polemical style of writing in the early classical schools, with heavy emphasis on epistemological issues. Samkhya Philosophy. In the commentaries it is normally explained as the view that the effect already exists in its cause prior to its production. The only way to fight suffering is to leave the circle of transmigration (sasra) for ever. SlideServe has a very huge collection of Sankhya PowerPoint presentations. However, on the Skhya account, purua is connected directly only to the intellect, and the latter does all cognitions, mediates all experiences for it. So it must be the locus either of volition or of some hidden motivation underlying it. If purusha is distinct from prakriti, how can it ever become entangled in the first place?2 -- It is interesting to consider mind as a sense. Mulaprakriti is described as "unmanifest" (avyakta), "uncreated" or "unmade" (avikriti), and "the chief one" (pradhana) [Gerald J. Larson, Classical Samkhya, pp.160-1, (MotilalBanarsidass, Delhi, 1979)]. How can there be countless individual purushas, each one all-knowing and infinite, without each purusha running afoul of all the other purushas. The Sankhya philosophy of Kapila was the first rational system that the world ever saw. It is also realistic in its attitude towards the phenomenal world. If Prakti is understood as Nature, purua can be understood as the person. Things that can be seen are not objects of philosophical inquiry. It is the primordial state of matter, even prior to matter as we know it in the physical sense. Thus all metaphysical statements are based on analogical inferencesuch as: the body is a complex structure; complex structures, like a bed, serve somebody elses purpose; so there must be somebody else (the purua) that the body serves. (3) The coordinated activity of all the parts of a human being prove that there is something supervising it; without it, it would fall apart, as we see in a dead body, hence the purua must exist. The elements we have seen before: space, air, fire, water, and earth. Therefore the solution offered by Skhya is arguably superior: it analyzes the fundamental metaphysical structure of the world and the human condition, and finds the ultimate source of suffering, thereby making it possible to fight it effectively. Evolution of the Samkhya SchoolOne of the Six Schools of traditional Hindu philosophy, Samkhya philosophy is also considered to be the oldest. Its function is sakalpaarranging (literally fitting together) or coordinating the indriya-s. The character of this evolution (parima) is somewhat vague. They cooperate for an external purpose (the puruas aim) like the parts of a lamp the wick, the oil and the flame. Proto-Samkhya speculation also appears in the Katha Upanishad (about 4th century b.c.e. Pra = before , Kr = produceWhich existed before anything was producedThe primary source of all things the original substance out of which all things will eventually returnAlso called Pradhan = Primary matter and Avyakt = Non manifest Something cannot come out of nothingMaterial universe evolve from the Prkrati, Mahat is the first motion that arises in the supreme ideal universeIt is the first product of cosmic substanceIt is the first appearance in the universe, the order that fulfills the ultimate destiny of natureIt pervades all space and permeates all manifestationsIt is the stage where the undifferentiated energy determines upon a definite direction, towards a well defined line of evolutionIt is caused by a spiritual (karmic) stress that upsets the equilibrium of the Cosmic substance and sets in motion Rajas guna which manifest as pure light.Mahat or Buddhi: This is the purest, finest spark of individuation of Prakriti (primordial matter). Creation as we know it comes about by a conjunction of Nature and persons. The cause and effect theory of Sankhya is called. There are many practical ways to ward off the darker side of life: such as self-defense, pleasures, medicine, and meditation. stream Prakti, or Nature, is comprised of three gua-s or qualities. #/l&_JZ5x-]~ O2vMs_u>-#.7or,,mo,BN]1psOp}[Aa#{ But this is clearly not so. The five energy potentials are new to us. Skhya is silent about the Vedas, about their guardians (the Brahmins) and for that matter about the whole caste system, and about the Vedic gods; and it is slightly inimical towards the animal sacrifices that characterized the ancient Vedic religion. Both are eternal and independent of each other. (3) And in most cases, prakti means both the manifest and the unmanifest nature (which consists of the twenty-fourtattva-s starting from the second). By whitelisting SlideShare on your ad-blocker, you are supporting our community of content creators. It cannot be the locus of our whole emotional life (passions are explicitly said to reside in the intellect), but it must be considered the final source of our conscious feelings. Another problem was its atheistic nature: there is no creator god in this cosmology. There has no philosophical place for a creationst God in this system. Two millennia ago it was the representative Hindu philosophy. Purua and the avyakta are the first two tattva-s; the remaining twenty-three from intellect to the elements belong to the manifest nature. According to Satkaryavada, the effect pre-exists in the cause. A valid source of information (prama) is veridical, yielding knowledge of its object. (5) Liberation, or the separation of soul and matter, would be impossible without their being separate purua-s to be liberated, thus purua-s must exist. The word sankhya also means perfect knowledge. As the immaterial soul, purua is not known through direct perception. From these and also from some quotations in later literature commenting on the tradition (first of all in the Yukti-dpik), a variety of minor variations and differing opinions have been collected that point to the existence of many branches of the school. However, understanding the simplicity sure is a nice place to start! Hence, there must be a separate purua for us all. ), a condensed account in seventy-two verses. This same process of arising and receding happens not only with the senses, but all of the evolutes of Prakriti. As it is clear from the above arguments, purua is the determinative factor of our actions and that presupposes that it changes in time (otherwise we would always do the same thing). Samkhya and Western DualismThe radical dualism between the sentient and insentient entities as postulated by Samkhya is comparable with Cartesian mind and body dualism of the West. The purua adds consciousness to the result: it is the mere witness of the intellectual processes. The material elements are derived from the gross, tamas-ic aspect of the ego, which yields what Skhya calls tanmtra-s (only-that, that is, unmixed). Click here to review the details. Uploaded by mohityadav1307. What happens to your senses, your ability to perceive through those senses? The gods are of eight kinds; animals are of five kinds and humans, significantly, belongs to one group only (suggesting an egalitarianism with respect to humans). Activate your 30 day free trialto unlock unlimited reading. But there are differences between the Samkhya and other forms of dualism. Samkhya is one of the six perspectives or philosophies that in8uenced yurveda. It is useful to know that, here, mind is being used in this more limited way, rather than the whole of the inner process called antahkarana, which includes manas, ahamkara, buddhi, chitta, along with the senses and the five elements. How can the inactive soul influence matter, and how could an unintelligent substance, nature, serve anybodys purpose? However, it is evident that the opposite is true: our experiences are inherently diverse and private, and they cannot be directly shared. Hungary, Skhyas Existential Quandary and Solution. Creation as we know it comes about by a conjunction of these two categories. Learn faster and smarter from top experts, Download to take your learnings offline and on the go. There is cognition of the object, but no discriminative recognition.For example, a babys initial experience is full of impression. sankhya-Purusa - Free download as Powerpoint Presentation (.ppt), PDF File (.pdf), Text File (.txt) or view presentation slides online. The depth of this analysis is the extent to which it grasps the structure of both the external and the internal world. Azaharuddeen, He introduced several innovations into the system, notably the idea that the number of the qualities is not three but infinite and that the gua-s are substances, not qualities. Five arguments are given to prove its existence. Activate your 30 day free trialto unlock unlimited reading. And in fact much of the philosophy of Yoga (as formulated by Patajali ca. Skhya thus looks like a full materialist account of the world, with the passive, unchanging principle of consciousness added almost as an afterthought. Its essence is despair, its purpose is holding back, and its activity is preservation. The term prakti (meaning nature and productive substance) is actually used in three related but different senses. The idea of senses operating without mind infusing them seems rather silly, in fact. In standard categories it is a dualism of purua (person) and Prakti (nature); but Prakti has two basic forms, vyakta, manifest, and avyakta, unmanifest, so there are three basic principles. (Peter Pan) Purusha avataras Yamaraja (Prison Warden) 8. The gross elements are probably fixed compounds of the tanmtra-s: ether has only sound, air also touch, fire is also visible, water has in addition taste and earth has all the five qualities. Topics traditionally emphasized by Kapila, Isvarakrishna, and later writers are the theory of causation, the metaphysical duality of conscious souls (purushas) and non-conscious nature (prakriti), the evolution of the world ou of prakriti, the concept of liberation (kaivalya), and the theory of knowledge.While many people believe that it was always an atheistic school of thought, in fact Samkhya passed through both theistic and atheistic stages of development as Gupta explains: "In the classical Skhya both dualism and atheism are visible in clear and vivid forms. The great Indian epic, the Mahbhrata, represents the Skhya system as already quite old at the time of the great war of the Bharata clan , which occurred during the first half of the first millennium BCE. All of these evolutes--material or psychical--have a differing balance of the three primordial qualities (gunas), which ultimately determines their character as wholesome, active, or unwholesome. Most of the Samkhyan cosmology is concerned with the unfolding of the prakriti principle; or more precisely mulaprakriti or unmanifest root-nature (equivalent to the Greek concept of Hyle or formless matter). Nature, though unconscious, is purposeful and is said to function for the purpose of the individual purua-s. Aside from comprising the physical universe, it comprises the gross body and sign body (or subtle body) of a purua. Because of that, it is probably more correct to understand the Samkhyan theory of creation in terms of an evolution or unfolding rather than an emanation. All physical events are considered to be manifestations of the evolution of Prakrti, or primal Nature (from which all physical bodies are derived). Jawahar Fatma Consciousness? It is only a list of topics, but a list quite different from the categories of the Krik; it has several commentaries, the best known is the Krama-Dpik, Light on the Succession. The other text is the well-known, longish Skhya-Stra, which plainly follows the Krik in most respects but adds many more illustrative stories and polemics with later philosophic positions. Moreover, Skhya concepts and terminology frequently appear in the portion of the Vedas known as the Upaniads, notably in the Kaha and the vetvatara. From prakrti emerges mahat ("the great one"), which has as its psychological counterpart the subtlest form of mental activity (buddhi). (The purua has no gua-s.) The gua-s cannot be understood as ordinary qualities: their names are nouns, not adjectives; they are not simple, and they dont have degrees; they themselves have qualities and activity; they interact with each other; they do not have a substrate or a substance distinct from themselves to inhere in. : space, air, fire, water, and its activity is illuminating intellect. Schools of traditional Hindu sankhya philosophy ppt text on Samkhya philosophy, Samkhya philosophy, Samkhya is. 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The highest of the intellectual processes has a very huge collection of Sankhya is called, mahbhta ) not... As formulated by Patajali ca as adhyavasya ( determination ) ; it can be understood as conceptual... Place to start world, they become determinate perceptions its purpose and activity is preservation (...: such as self-defense, pleasures, medicine, and dust all of the three is sattva ( essence,! That restrain, obstruct the other purushas inconsistencies following from this to consider Skhya as ancient...
sankhya philosophy ppt