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Line 137: − + − + − + + + + + + + − There must be a Supervisor over and above Pradhana or Prakriti. The Supervisor is Purusha or the Self. Prakriti and its products are objects of enjoyment. There must exist an enjoyer who must be an intelligent principle. This intelligent enjoyer is Purusha or the Self. Just as chair and bench are for the use of another so also this body, senses and mind are for the use of the Self which is immaterial, as it is destitute of attributes and as it is beyond the Gunas. The Purusha is the witness of the Gunas. The Gunas are the objects. Purusha is the witness-subject. Hence, it is not affected by pleasure, pain and delusion which are attributes of the three Gunas, Sattva, Rajas and Tamas, respectively. If pain is natural to the Purusha and if the Purusha is not naturally free from the action of the Gunas, no salvation from rebirth is possible.<ref name=":0" /> + + + Line 156:
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Samkhya Darshana (साङ्ख्यदर्शनम्) (view source)
Revision as of 15:42, 15 June 2018
, 15:42, 15 June 2018→Proof for Existence of Prkriti: adding content
a) '''Bhedanam parimanat:''' (effects are limited and many) All particular objects of the world, from Buddhi to Panchabhutas, are limited and dependent on one another. The finite and limited principle cannot be the cause of the Universe. So there is an unlimited and independent cause for their existence. It is the Prkriti which is infinite, unlimited, independent and all-pervading source of the universe.
a) '''Bhedanam parimanat:''' (effects are limited and many) All particular objects of the world, from Buddhi to Panchabhutas, are limited and dependent on one another. The finite and limited principle cannot be the cause of the Universe. So there is an unlimited and independent cause for their existence. It is the Prkriti which is infinite, unlimited, independent and all-pervading source of the universe.
b) '''Samanvayat:''' (harmony) All worldly things possess certain common characteristics due to which pleasure, pain and indifference are produced. Therefore,they must have a common cause which is composed of these three gunas and that is Prkriti.
b) '''Samanvayat:''' (harmony) All worldly things possess certain common characteristics due to which pleasure, pain and indifference are produced. Therefore,they must have a common cause which is composed of these three gunas and that is Prkriti.
c) '''Karyatah pravrttescha:''' (effect is produced due to action) All effects proceed from the activity of some cause which contains their potentiality within it. The world of objects which are effects must be implicitly contained in some world-cause. And that is Prkriti.
c) '''Karyatah pravrttescha:''' (effect is produced due to action) All effects proceed from the activity of some cause which contains their potentiality within it. The world of objects which are effects must be implicitly contained in some world-cause. And that is Prkriti.
d) Karanakaryavibhagat: (cause and effects are separate/different) The effect differs from the cause and hence the limited effect cannot be regarded as its own cause.
d) '''Karanakaryavibhagat:''' (cause and effects are separate/different) The effect is the explicit and cause is the implicit state of the same process. The effect, therefore points to a world-cause where they are potentially contained. And that is Prkriti.
e) '''Avibhagat vaishvarupyasya:''' (unity) In the universe everything has a purpose and thus the whole universe is a unified whole. Therefore the unity of the universe points to a single cause and that cause is called Prkriti. One should not imagine a cause of this ultimate cause, for that will land us in the fallacy of infinite regress.
==== Transformation of Prkriti ====
==== Transformation of Prkriti ====
It is eternally separate from the Prakrti. Purusha is without beginning or end. The Purusha is like a crystal without any colour. It appears to be coloured by the different colours which are placed before it. It is not material. It is not a result of combination. Hence it is immortal.
It is eternally separate from the Prakrti. Purusha is without beginning or end. The Purusha is like a crystal without any colour. It appears to be coloured by the different colours which are placed before it. It is not material. It is not a result of combination. Hence it is immortal.
==== बहुपुरुषवादम् ॥ Multiplicity of Purusha ====
==== बहुपुरुषवादम् ॥ Plurality of Purusha ====
The Purushas or souls are infinite in number, according to the Samkhya. There are many Purushas. If the Purushas were one, all would become free if anyone attained Moksha.
The Purushas or souls are infinite in number, according to the Samkhya. There are many Purushas. If the Purushas were one, all would become free if anyone attained Moksha.
The different souls are fundamentally identical in nature. There is no movement for the Purusha. It does not go anywhere when it attains freedom or release. Souls exist eternally separate from each other and from Prakriti. Each soul retains its individuality. It remains unchanged through all transmigrations. Each soul is a witness of the act of a separate creation, without taking part in the act.<ref name=":0" />
The different souls are fundamentally identical in nature. There is no movement for the Purusha. It does not go anywhere when it attains freedom or release. Souls exist eternally separate from each other and from Prakriti. Each soul retains its individuality. It remains unchanged through all transmigrations. Each soul is a witness of the act of a separate creation, without taking part in the act.<ref name=":0" />
==== Inference of the Existence of the Purusha ====
==== Proof for Existence of the Purusha ====
Intelligence cannot belong to the intellect, because the intellect is material and is the effect of Prakriti which is non-intelligent. If intelligence is absent in a cause, it cannot manifest itself in the effect. Therefore, there must be a distinct principle of intelligence and this distinct principle is Purusha or the Self.
That the Purusha or the pure consciousness exists is proved as follows<ref name=":2" /><ref name=":6" />
संघातपरार्थत्वात् त्रिगुणादिविपर्यादधिष्ठानात् । पुरुषोऽस्ति भोक्तृभावात् कैवल्यार्थं प्रवृत्तेश्च ॥ १७ ॥ (Samk. 17)<ref name=":5" />
'''संघातपरार्थत्वात्''' ॥'''Sanghataparthatvat :''' Intelligence cannot belong to the intellect, because the intellect is material and is the effect of Prakriti which is non-intelligent. If intelligence is absent in a cause, it cannot manifest itself in the effect. Therefore, there must be a distinct principle of intelligence and this distinct principle is Purusha or the Self.
'''भोक्तृभावात् ॥ Bhoktrbhavat :''' There must be a Supervisor over and above Pradhana or Prakriti. The Supervisor is Purusha or the Self. Prakriti and its products are objects of enjoyment. There must exist an enjoyer who must be an intelligent principle. This intelligent enjoyer is Purusha or the Self. Just as chair and bench are for the use of another so also this body, senses and mind are for the use of the Self which is immaterial, as it is destitute of attributes and as it is beyond the Gunas.
'''त्रिगुणादिविपर्याद ॥ Trigunadiviparyayat :''' The Purusha is the witness of the Gunas. The Gunas are the objects. Purusha is the witness-subject. Hence, it is not affected by pleasure, pain and delusion which are attributes of the three Gunas, Sattva, Rajas and Tamas, respectively. If pain is natural to the Purusha and if the Purusha is not naturally free from the action of the Gunas, no salvation from rebirth is possible.<ref name=":0" />
'''कैवल्यार्थं प्रवृत्तेश्च ॥ Kaivalyartham pravrtteh :''' The Purusha must be there because there is a tendency towards Isolation. Prkriti operates towards the emancipation or isolation of itself from the Self which is the final goal of Purusha.
==== The Jiva ====
==== The Jiva ====
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.
==== Purusha in Different Philosophies ====
Although there is a general agreement with regard to the existence of the Self, there is a wide divergence of opinion about its nature.
- Charvakas or materialists identify Self with the gross body, some with senses, mind, and life.
- Buddhists or emipiricists regard the Self as identical with the stream of consciousness.
- Nyaya-Vaisheshikas and the Prabhakara Mimamsakas maintain that Self is an unconscious substance which may acquire the attribute of consciousness under certain conditions.
- The Kumarila Bhatta Mimamsakas think that the Self is a conscious entity which is partially hidden by ignorance, as appears from the imperfect and partial knowledge that men have of their selves.
- The Advaita Vedanta holds that the Self is pure eternal consciousness which is also blissful existence (sacchidananda svarupa).
- But according to Samkhya the Self is different from the body and senses, the manas, buddhi. It is not of the world of objects. It is the subject of knowledge and without attributes.Consciousness is its very essence and not a mere quality of it.
== सृष्टिसिद्धान्तम् ॥ Theory of Evolution ==
== सृष्टिसिद्धान्तम् ॥ Theory of Evolution ==
== Compare and Contrast of Manifest, Unmanifest and Knower ==
== Compare and Contrast of Manifest, Unmanifest and Knower ==
Having proved the effect to be "existent", a fact favorable to prove the existence of Prkriti, the author states the similarities and differences between the Manifest (like Mahat, Ahamkara etc), Unmanifest (Pradhana or Prkriti) and Knower (Purusha). A right comprehension of these aspects is conducive to attaining discriminative wisdom.<ref name=":1" /><ref>Jha, Ganganatha. (1896) ''[https://archive.org/stream/anenglishtransla00vaacuoft#page/28/mode/2up Tattva-Kaumudi (Sankhya) of Vachaspati Mishra (English Translation with the Sanskrit Text)]'' Bombay: Theosophical Publication</ref><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)<ref name=":5" /></blockquote>
Having proved the effect to be "existent", a fact favorable to prove the existence of Prkriti, the author states the similarities and differences between the Manifest (like Mahat, Ahamkara etc), Unmanifest (Pradhana or Prkriti) and Knower (Purusha). A right comprehension of these aspects is conducive to attaining discriminative wisdom.<ref name=":1" /><ref name=":6">Jha, Ganganatha. (1896) ''[https://archive.org/stream/anenglishtransla00vaacuoft#page/28/mode/2up Tattva-Kaumudi (Sankhya) of Vachaspati Mishra (English Translation with the Sanskrit Text)]'' Bombay: Theosophical Publication</ref><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)<ref name=":5" /></blockquote>
{| class="wikitable"
{| class="wikitable"
!Qualities
!Qualities
==== The process of Evolution and Involution ====
==== The process of Evolution and Involution ====
[[File:Samkhya_Siddhantam.jpg|border|right|frameless|530x530px]]
[[File:Samkhya_Siddhantam.jpg|border|right|frameless|650x650px]]
Prakriti is the root of the universe. Prakriti is both the material and the efficient cause of the universe. Prakriti evolves under the influence of Purusha. Mahat or Intellect, is the first product of the evolution of Prakriti. Ahankara arises after Buddhi. Mind is born of Ahankara. It carries out the orders of the will through the organs of action (Karmendriyas). It reflects and doubts (Sankalpa-Vikalpa). It synthesises the sense data into percepts. The mind takes part in both perception and action. There is no separate Prana Tattva in the Samkhya system. The Vedanta has a separate Prana Tattva. In the Samkhya system, mind, with the organs, produces the five vital airs. Prana is a modification of the senses. It does not subsist in their absence.
Prakriti is the root of the universe. Prakriti is both the material and the efficient cause of the universe. Prakriti evolves under the influence of Purusha. Mahat or Intellect, is the first product of the evolution of Prakriti. Ahankara arises after Buddhi. Mind is born of Ahankara. It carries out the orders of the will through the organs of action (Karmendriyas). It reflects and doubts (Sankalpa-Vikalpa). It synthesises the sense data into percepts. The mind takes part in both perception and action. There is no separate Prana Tattva in the Samkhya system. The Vedanta has a separate Prana Tattva. In the Samkhya system, mind, with the organs, produces the five vital airs. Prana is a modification of the senses. It does not subsist in their absence.
Before one engages in any matter, one first observes and considers, then one reflects and then determines. Then one proceeds to act. This ascertainment: "Such act is to be done by me" is the determination of the intellect (Adhyavasaya).<ref name=":0" />
Before one engages in any matter, one first observes and considers, then one reflects and then determines. Then one proceeds to act. This ascertainment: "Such act is to be done by me" is the determination of the intellect (Adhyavasaya).<ref name=":0" />
The '''intellect''' is an instrument which receives the ideas and images conveyed through the organs of sense, and the mind, constructs them into a conclusive idea, and presents this idea to the Self. The function of the intellect is determination (Nischaya).
'''Mahat or Buddhi :''' The '''intellect''' is an instrument which receives the ideas and images conveyed through the organs of sense, and the mind, constructs them into a conclusive idea, and presents this idea to the Self. The function of the intellect is determination (Nischaya).
The '''mind''' is both an organ of sensation and action. The senses receive simple impressions from without. The mind cooperates with the senses, and the impressions are perceived. The mind ponders, the intellect determines, and egoism becomes conscious.
The '''mind''' is both an organ of sensation and action. The senses receive simple impressions from without. The mind cooperates with the senses, and the impressions are perceived. The mind ponders, the intellect determines, and egoism becomes conscious.
Agency belongs to '''egoism'''—the Ahankara or the I-maker—which is itself a product of Prakriti, but not to the Purusha or Self who is always a silent witness.
'''Ahankara :''' Agency belongs to '''egoism'''—the Ahankara or the I-maker—which is itself a product of Prakriti, but not to the Purusha or Self who is always a silent witness.
The functions of mind, intellect and egoism can be instantaneous as well as gradual.
The functions of mind, intellect and egoism can be instantaneous as well as gradual.