Changes

'I'I (• ICI Ill 1 1,S1 a:(1.1ideleilLi`on' , ak() . , , ,,. itIf. , 20.-1, API) rie or 1 ' ' - r°Pr ' )1 1 110SOPhiCr I   i 111)('(1 11 I 1 I , ) 1' 1 a• li jyt:If \II the SankhYa sYstcm, th  TO „',:rr:ingf:ri iiiciti )ics and categories. ilY into . -: the universe e rsne aosri agirrit'uar hia:12pirrY:;:i:1):Ii'vset:i if: ):Sryr'rjirt:ideuticeCa 1 fill s fort 5)' riolc, ca oi st t , ,, 1_01 ..0— forth (Prakaroti) eve 1-. „On, loci ting from a called Prakriti, thatrywthuicinhg eis)re)r _la! Tact rg s f brillg perception (Pratyaksha), 

'I'I (• ICI Ill 1 1,S1 a:(1.1ideleilLi`on' , ak() . , , ,,. itIf. , 20.-1, API) rie or 1 ' ' - r°Pr ' )1 1 110SOPhiCr I   i 111)('(1 11 I 1 I , ) 1' 1 a• li jyt:If \II the SankhYa sYstcm, th  TO „',:rr:ingf:ri iiiciti )ics and categories. ilY into . -: the universe e rsne aosri agirrit'uar hia:12pirrY:;:i:1):Ii'vset:i if: ):Sryr'rjirt:ideuticeCa 1 fill s fort 5)' riolc, ca oi st t , ,, 1_01 ..0— forth (Prakaroti) eve 1-. „On, loci ting from a called Prakriti, thatrywthuicinhg eis)re)r _la! Tact rg s f brillg perception (Pratyaksha), 

inference (Ani ,ffirmation (Apta Vakya) are the three and right the Sankhya system. The WordeAe f r)r The°rri- NaiYayikas have four kinds of proofs, teachers. Pr°°gfshtiri. it is applied to the Vedas or ins iPr_trddr:fsea:Cizij: perception, inference, comparison and verbal authority. Th`e mimarnsakas recognise six kinds of proofs. Dual Concept of Purusha and Prakriti The Sankhya system is generally studied next to the Nyaya. It is a beautiful system of philosophy. The western philosophers also have great admiration for this system. It is more categorically dualistic. It denies that anything can be produced out of nothing. It assumes the reality of Purusha and Prakriti, the knowing Self and the objects known. Prakriti and Purusha are Anadi (beginningless) and ,manta (infinite). Non-discrimination between the two is the cause for birth and death. Discrimination between Prakriti and Purusha gives Mukti (salvation). Both Purusha and Prakriti are Sat (real). Purusha is Asanga funattached). He is consciousness, all-pervading and eternal. Prakriti is doer and enjoyer. Souls are countless. Non-acceptance of Isvara or God S The Sankhya system is called Nir-Isvara (Godless) Isv lth",A,It is atheistical. The Sankhyas do not believe. in proacir,ia. The do not accept Isvara (God). The creation in dined by Prakriti has an existence of its own, NruPendent of all connection with the particular sha to which it is united. So the Sankhyas say that    

inference (Ani ,ffirmation (Apta Vakya) are the three and right the Sankhya system. The WordeAe f r)r The°rri- NaiYayikas have four kinds of proofs, teachers. Pr°°gfshtiri. it is applied to the Vedas or ins iPr_trddr:fsea:Cizij: perception, inference, comparison and verbal authority. Th`e mimarnsakas recognise six kinds of proofs. Dual Concept of Purusha and Prakriti The Sankhya system is generally studied next to the Nyaya. It is a beautiful system of philosophy. The western philosophers also have great admiration for this system. It is more categorically dualistic. It denies that anything can be produced out of nothing. It assumes the reality of Purusha and Prakriti, the knowing Self and the objects known. Prakriti and Purusha are Anadi (beginningless) and ,manta (infinite). Non-discrimination between the two is the cause for birth and death. Discrimination between Prakriti and Purusha gives Mukti (salvation). Both Purusha and Prakriti are Sat (real). Purusha is Asanga funattached). He is consciousness, all-pervading and eternal. Prakriti is doer and enjoyer. Souls are countless. Non-acceptance of Isvara or God S The Sankhya system is called Nir-Isvara (Godless) Isv lth",A,It is atheistical. The Sankhyas do not believe. in proacir,ia. The do not accept Isvara (God). The creation in dined by Prakriti has an existence of its own, NruPendent of all connection with the particular sha to which it is united. So the Sankhyas say that    

 

 

 

 

 

the even of any superintending power. I'v()i-ki This is a mistake; according to the Vedanta  is always under the control of the Lord. It e l'rakrt anything by itself. The Lord gazes at Prakriti. Thnnot tit, it is put in motion, and it begins to create. pi:14)n. non-intelligent. An intelligent Creator alone canqlc. riti it, helper (Sahakari). This is thought-out plan for the universe. Prakriti is have ; The Sankhya adopts the theory Theory of Evolution and Involution the theory of oVfed:oituati: nlY n aild involution. The cause and effect are the undeveloped developed states of one and the same substance. Thersci no such thing as total destruction. In destruction etbis effect is involved into its cause. That is all. , ,.„e There cannot be any production of something out of nothing. That which is not cannot be developed into that which is. The production of what does not already exis potentially is impossible like a horn on a man, because there must, of necessity, be a material out of which a product is developed, and because everything cannot occur everywhere at all times, and also because anything possible must be produced from something competent to produce it. That which does not exist cannot be brought into existence by an agent. It would be useless to grind ground-nut, unless the oil existed in it. The same force applied to sand or orange would not express groundnut oil. The manifestation of the oil is a proof that it was contained in thegroundnut and consequently, a proof of Ilithe existence of the source from which it is derived. The effect truly exists beforehand in its cause. This, s one of the central features of the Sankhya system 0! philosophy. •Cause is a substance in which the .effec world exists in a latent state in Prakriti, the AvYat exists i.e subsists in a latent form. Just as the whole tree a latent or dormant state in the seed, so also the Whale    

== परिचय || Introduction ==

== परिचय || Introduction ==