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Line 76: − − हेतुमदनित्यमव्यापि सक्रियमनेकमाश्रितं लिंङ्गम् । सावयवं परतन्त्रं व्यक्तं विपरीतमव्यक्तम् ॥ १० ॥(Samk. 10)<ref>Samkhya [https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A4%BE%E0%A4%82%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A4%BE%E0%A4%B0%E0%A4%BF%E0%A4%95%E0%A4%BE Karikas] </ref> − {| class="wikitable" − !Manifest − !Unmanifest − |- − |Include the Evolvents and Evolutes, Mahat, Ahamkara, five Tanmatras and others − |Includes the Root Evolvent, Prakrti or Pradhana − |- − |हेतुमत् । Hetumat : Possessing or dependent on a cause − | − |- − |अनित्यम् । Anityam : Non-eternal, perishable − | − |- − |अव्यापि । Avyapi : Unpervading, finite − | − |- − |सक्रियम् । Sakriyam : Mobile, mutable − | − |- − |अनेकम् । Anekam : Multitudinous, manifold − | − |- − |आश्रितम् । Asritam : Supported, dependent − | − |- − |लिंङ्गम् । Lingam : Mark − | − |- − |सावयवं । Savayavam : Made up of parts − | − |- − |परतन्त्रं । Paratantram : Subordinate − | − |- − |Consists of − | − |} Line 144:
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Samkhya Darshana (साङ्ख्यदर्शनम्) (view source)
Revision as of 15:38, 14 June 2018
, 15:38, 14 June 2018→Modifications of Prakriti[1]: added table for qualities
==== Modifications of Prakriti<ref name=":0" /> ====
==== Modifications of Prakriti<ref name=":0" /> ====
Egoism is a form of intellect. it is the matter from which the senses and the rudimental elements are formed. The gross elements are forms of the rudimental elements. Intellect, egoism and the five subtle rudiments or Tanmatras are the effects of Prakriti. This creation, from the intellect down to the elements is brought about by the modifications of Prakriti. Having observed the effects, the cause (Prakriti) is inferred. Prakriti is imperceptible from its subtlety. It must therefore be inferred from its effects.
Egoism is a form of intellect. it is the matter from which the senses and the rudimental elements are formed. The gross elements are forms of the rudimental elements. Intellect, egoism and the five subtle rudiments or Tanmatras are the effects of Prakriti. This creation, from the intellect down to the elements is brought about by the modifications of Prakriti. Having observed the effects, the cause (Prakriti) is inferred. Prakriti is imperceptible from its subtlety. It must therefore be inferred from its effects.
==== Function of Prakriti<ref name=":0" /> ====
==== Function of Prakriti<ref name=":0" /> ====
== The Purusha ==
== The Purusha ==
The Purusha or the Self is beyond Prakriti. The qualities of Purusha are as follows<ref name=":0" /><ref name=":4" /><blockquote>तस्माच्च विपर्यासात् सिद्धं साक्षित्वमस्य पुरुषस्य । कैवल्यं माध्यस्थ्यं द्रष्टृत्वमकर्तृभावश्च ॥ १९ ॥ (Samk. 19)</blockquote>
The Purusha or the Self is beyond Prakriti. The qualities of Purusha are as follows<ref name=":0" /><ref name=":4" /><blockquote>तस्माच्च विपर्यासात् सिद्धं साक्षित्वमस्य पुरुषस्य । कैवल्यं माध्यस्थ्यं द्रष्टृत्वमकर्तृभावश्च ॥ १९ ॥ (Samk. 19)<ref name=":5" /></blockquote>
* The purusha is not the doer. It is the witness (साक्षित्वम्).
* The purusha is not the doer. It is the witness (साक्षित्वम्).
* It is solitary (कैवल्यं) and indifferent (माध्यस्थ्यं).
* It is solitary (कैवल्यं) and indifferent (माध्यस्थ्यं).
Purusha is consciousness, while Prakriti is non-consciousness. Purusha is inactive, while Prakriti is active. Purusha is destitute of Guna, while Prakriti is characterised by the three Gunas. Purusha is unchanging, while Prakriti is changing. The knower is Purusha. The known is Prakriti. The knower is the subject or the silent witness. The known is the visible object.
Purusha is consciousness, while Prakriti is non-consciousness. Purusha is inactive, while Prakriti is active. Purusha is destitute of Guna, while Prakriti is characterised by the three Gunas. Purusha is unchanging, while Prakriti is changing. The knower is Purusha. The known is Prakriti. The knower is the subject or the silent witness. The known is the visible object.
== Compare and Contrast of Manifest, Unmanifest and Knower ==
Here below is a summary of the similarities and differences between the Manifest (like Mahat, Ahamkara etc), Unmanifest (Pradhana or Prkriti) and Knower (Purusha).<blockquote>हेतुमदनित्यमव्यापि सक्रियमनेकमाश्रितं लिंङ्गम् । सावयवं परतन्त्रं व्यक्तं विपरीतमव्यक्तम् ॥ १० ॥(Samk. 10)<ref name=":5">Samkhya [https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A4%BE%E0%A4%82%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A4%BE%E0%A4%B0%E0%A4%BF%E0%A4%95%E0%A4%BE Karikas] </ref></blockquote><blockquote>त्रिगुणमविवेकि विषय: सामान्यमचेतनं प्रसवधर्मि । व्यक्तं तथा प्रधानं तद्विपरीतस्तथा च पुमान् ॥ ११ ॥(Samk. 11)</blockquote>
{| class="wikitable"
!Qualities
!Manifest
!Unmanifest
!Knower/Spectator
|-
|Bearer of the Quality
|Include the Evolvents and Evolutes, Mahat, Ahamkara, five Tanmatras and others
|Includes the Root Evolvent, Prakrti or Pradhana
|Includes the Purusha
|-
|हेतुमत् । Hetumat :
|Possessing or dependent on a cause
|Causeless
|Causeless
|-
|अनित्यम् । Anityam :
|Non-eternal, perishable
|Eternal
|Eternal
|-
|अव्यापि । Avyapi :
|Unpervading, finite
|All pervading
|All pervading
|-
|सक्रियम् । Sakriyam :
|Mobile, mutable
|Motionless, immutable
|Motionless, immutable
|-
|अनेकम् । Anekam :
|Multitudinous, manifold
|Single
|Singleness yet Multiplicity (as per Samkhya Karika 18)
|-
|आश्रितम् । Asritam :
|Supported, dependent
|Self sustained
|Self sustained
|-
|लिंङ्गम् । Lingam :
|Mark (of inference)
|Subject of the mark or non-mergent
|Subject of the mark or non-mergent
|-
|सावयवं । Savayavam :
|Made up of parts
|A whole unit
|A whole unit
|-
|परतन्त्रं । Paratantram :
|Subordinate
|Supreme
|Supreme
|-
|त्रिगुणम् । Trigunam :
|Consists of three Gunas in
|Consists of three Gunas in equilibrium
|Not constituted by the three Gunas
|-
|अविवेकि । Aviveki :
|Non-Discriminative
|Non-Discriminative
|Discriminating
|-
|विषय: । Vishaya :
|Objective
|Objective
|Subjective
|-
|सामान्यम । Samanyam :
|Common
|Common
|Not common
|-
|अचेतनम् । Achetanam :
|Non-intelligent
|Non-intelligent
|Intelligent
|-
|प्रसवधर्मि । Prasavadharmi :
|Prolific
|Prolific
|Non Prolific
|}
== सृष्टिसिद्धान्तम् ॥ Theory of Evolution ==
== सृष्टिसिद्धान्तम् ॥ Theory of Evolution ==
As to the origins of the world, there is a divergence of opinion among thinkers of different schools: Some uphold the Theory of Creation, others maintain the Theory of Evolution.<ref name=":4">Sinha, Nandalal (1915) ''[https://archive.org/details/thesamkhyaphilos00sinhuoft The Sacred Books of the Hindus : The Samkhya Philosophy. (Volume XI).]'' Allahabad : The Panini Office</ref>
As to the origins of the world, there is a divergence of opinion among thinkers of different schools: Some uphold the Theory of Creation, others maintain the Theory of Evolution.<ref name=":4">Sinha, Nandalal (1915) ''[https://archive.org/details/thesamkhyaphilos00sinhuoft The Sacred Books of the Hindus : The Samkhya Philosophy. (Volume XI).]'' Allahabad : The Panini Office</ref>