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Samkhya or Sankhya (Sanskrit: सांख्य, IAST: sāṃkhya) is one of the six āstika (orthodox) schools of Hindu philosophy.[1][2][3] It is most related to the Yoga school of Hinduism, and it was influential on other schools of Indian philosophy.[4] Sāmkhya is an enumerationist philosophy whose epistemology accepts three of six pramanas (proofs) as the only reliable means of gaining knowledge. These include pratyakṣa (perception), anumāṇa (inference) and śabda (āptavacana, word/testimony of reliable sources).[5][6][7] Sometimes described as one of the rationalist school of Indian philosophy, this ancient school's reliance on reason was neither exclusive nor strong.[8][9]

Samkhya or Sankhya (Sanskrit: सांख्य) is one of the six āstika (orthodox) schools of Hindu philosophy.[1][2][3] It is most related to the Yoga school of Hinduism, and it was influential on other schools of Indian philosophy.[4] Sāmkhya is an enumerationist philosophy whose epistemology accepts three of six pramanas (proofs) as the only reliable means of gaining knowledge. These include pratyakṣa (perception), anumāṇa (inference) and śabda (āptavacana, word/testimony of reliable sources).[5][6][7] Sometimes described as one of the rationalist school of Indian philosophy, this ancient school's reliance on reason was neither exclusive nor strong.[8][9]

 

Samkhya is strongly dualist.[10][11][12] Sāmkhya philosophy regards the universe as consisting of two realities; puruṣa (consciousness) and prakṛti (matter). Jiva (a living being) is that state in which puruṣa is bonded to prakṛti in some form.[13] This fusion, state the Samkhya scholars, led to the emergence of buddhi ("intellect") and ahaṅkāra (ego consciousness). The universe is described by this school as one created by purusa-prakṛti entities infused with various permutations and combinations of variously enumerated elements, senses, feelings, activity and mind.[13] During the state of imbalance, one of more constituents overwhelm the others, creating a form of bondage, particularly of the mind. The end of this imbalance, bondage is called liberation, or kaivalya, by the Samkhya school.[14]

Samkhya is strongly dualist.[10][11][12] Sāmkhya philosophy regards the universe as consisting of two realities; puruṣa (consciousness) and prakṛti (matter). Jiva (a living being) is that state in which puruṣa is bonded to prakṛti in some form.[13] This fusion, state the Samkhya scholars, led to the emergence of buddhi ("intellect") and ahaṅkāra (ego consciousness). The universe is described by this school as one created by purusa-prakṛti entities infused with various permutations and combinations of variously enumerated elements, senses, feelings, activity and mind.[13] During the state of imbalance, one of more constituents overwhelm the others, creating a form of bondage, particularly of the mind. The end of this imbalance, bondage is called liberation, or kaivalya, by the Samkhya school.[14]

The existence of God or supreme being is not directly asserted, nor considered relevant by the Samkhya philosophers. Sāṃkhya denies the final cause of Ishvara (God).[15] While the Samkhya school considers the Vedas as a reliable source of knowledge, it is an atheistic philosophy according to Paul Deussen and other scholars.[16][17] A key difference between Samkhya and Yoga schools, state scholars,[17][18] is that Yoga school accepts a "personal, yet essentially inactive, deity" or "personal god".[19]

The existence of God or supreme being is not directly asserted, nor considered relevant by the Samkhya philosophers. Sāṃkhya denies the final cause of Ishvara (God).[15] While the Samkhya school considers the Vedas as a reliable source of knowledge A key difference between Samkhya and Yoga schools, state scholars,[17][18] is that Yoga school accepts a "personal, yet essentially inactive, deity" or "personal god".[19]

 

Samkhya is known for its theory of guṇas (qualities, innate tendencies).[20] Guṇa, it states, are of three types: sattva being good, compassionate, illuminating, positive, and constructive; rajas is one of activity, chaotic, passion, impulsive, potentially good or bad; and tamas being the quality of darkness, ignorance, destructive, lethargic, negative. Everything, all life forms and human beings, state Samkhya scholars, have these three guṇas, but in different proportions. The interplay of these guṇas defines the character of someone or something, of nature and determines the progress of life.[21][22] The Samkhya theory of guṇas was widely discussed, developed and refined by various schools of Indian philosophies, including Buddhism.[23] Samkhya's philosophical treatises also influenced the development of various theories of Hindu ethics.[4]

Samkhya is known for its theory of guṇas (qualities, innate tendencies).[20] Guṇa, it states, are of three types: sattva being good, compassionate, illuminating, positive, and constructive; rajas is one of activity, chaotic, passion, impulsive, potentially good or bad; and tamas being the quality of darkness, ignorance, destructive, lethargic, negative. Everything, all life forms and human beings, state Samkhya scholars, have these three guṇas, but in different proportions. The interplay of these guṇas defines the character of someone or something, of nature and determines the progress of life.[21][22] The Samkhya theory of guṇas was widely discussed, developed and refined by various schools of Indian philosophies, including Buddhism.[23] Samkhya's philosophical treatises also influenced the development of various theories of Hindu ethics.[4]

Etymology[edit]

Etymology[edit]

Samkhya (सांख्य), also referred to as Sankhya, Sāṃkhya, or Sāṅkhya, is a Sanskrit word that, depending on the context, means "to reckon, count, enumerate, calculate, deliberate, reason, reasoning by numeric enumeration, relating to number, rational."[24] In the context of ancient Indian philosophies, Samkhya refers to the philosophical school in Hinduism based on systematic enumeration and rational examination.[25]

Samkhya (सांख्य), also referred to as Sankhya, Sāṃkhya, or Sāṅkhya, is a Sanskrit word that, depending on the context, means "to reckon, count, enumerate, calculate, deliberate, reason, reasoning by numeric enumeration, relating to number, rational."[24] In the context of ancient Indian philosophies, Samkhya refers to the philosophical school in Hinduism based on systematic enumeration and rational examination.[25]

Historical development[edit]

Historical development[edit]

The word samkhya means empirical or relating to numbers.[26] Although the term had been used in the general sense of metaphysical knowledge before,[27] in technical usage it refers to the Samkhya school of thought that evolved into a cohesive philosophical system in early centuries CE.[28] The Samkhya system is called so because "it 'enumerates' twenty five Tattvas or true principles; and its chief object is to effect the final emancipation of the twenty-fifth Tattva, i.e. the puruṣa or soul."[26]

The word samkhya means empirical or relating to numbers.[26] Although the term had been used in the general sense of metaphysical knowledge before,[27] in technical usage it refers to the Samkhya school of thought that evolved into a cohesive philosophical system in early centuries CE.[28] The Samkhya system is called so because "it 'enumerates' twenty five Tattvas or true principles; and its chief object is to effect the final emancipation of the twenty-fifth Tattva, i.e. the puruṣa or soul."[26]

Founders[edit]

Founders[edit]

Sage Kapila is traditionally credited as a founder of the Samkhya school.[40] However, it is unclear in which century of 1st millennium BCE Kapila lived.[41] Kapila appears in Rigveda, but context suggests that the word means "reddish brown color". Both Kapila as a "seer" and the term Samkhya appear in hymns of section 5.2 in Shvetashvatara Upanishad (~300 BCE), suggesting Kapila's and Samkhya philosophy's origins may predate it. Numerous other ancient Indian texts mention Kapila; for example, Baudhayana Grhyasutra in chapter IV.16.1 describes a system of rules for ascetic life credited to Kapila, called Kapila Sannyasa Vidha.[41] A 6th century CE Chinese translation and other texts consistently state Kapila as an ascetic and the founder of the school, mention Asuri as the inheritor of the teaching, and a much later scholar named Pancasikha as the scholar who systematized it and then helped widely disseminate its ideas. Isvarakrsna is identified in these texts as the one who summarized and simplified Samkhya theories of Pancasikha, many centuries later (roughly 4th or 5th century CE), in the form that was then translated into Chinese by Paramartha in the 6th century CE.[41]

Sage Kapila is traditionally credited as a founder of the Samkhya school.[40] However, it is unclear in which century of 1st millennium BCE Kapila lived.[41] Kapila appears in Rigveda, but context suggests that the word means "reddish brown color". Both Kapila as a "seer" and the term Samkhya appear in hymns of section 5.2 in Shvetashvatara Upanishad (~300 BCE), suggesting Kapila's and Samkhya philosophy's origins may predate it. Numerous other ancient Indian texts mention Kapila; for example, Baudhayana Grhyasutra in chapter IV.16.1 describes a system of rules for ascetic life credited to Kapila, called Kapila Sannyasa Vidha.[41] A 6th century CE Chinese translation and other texts consistently state Kapila as an ascetic and the founder of the school, mention Asuri as the inheritor of the teaching, and a much later scholar named Pancasikha as the scholar who systematized it and then helped widely disseminate its ideas. Isvarakrsna is identified in these texts as the one who summarized and simplified Samkhya theories of Pancasikha, many centuries later (roughly 4th or 5th century CE), in the form that was then translated into Chinese by Paramartha in the 6th century CE.[41]

Emergence as a distinct philosophy[edit]

Emergence as a distinct philosophy[edit]

In the beginning this was Self alone, in the shape of a person (puruṣa). He looking around saw nothing but his Self (Atman). He first said, "This is I", therefore he became I by name.

In the beginning this was Self alone, in the shape of a person (puruṣa). He looking around saw nothing but his Self (Atman). He first said, "This is I", therefore he became I by name.

The early texts of the Vedic period,[44] contain references to elements of Samkhya philosophy. However, the Samkhya ideas had not distilled and congealed into a distinct, complete philosophy.[39] The early, proto-Samkhya phase was followed by early Upanishads, about 800 to 700 BCE, wherein ascetic spirituality and monastic (sramana and yati) traditions came in vogue in India. It is in this period, state Larson, Bhattacharya and Potter, that ancient scholars combined proto-Samkhya ideas with a systematic methodology of reasoning (epistemology) and began distilling concepts of spiritual knowledge (vidya, jnana, viveka), making Samkhya a more emerging, comprehensive philosophy.[45] These developing ideas are found in texts such as the Chandogya Upanishad.[45]

The early texts of the Vedic period,[44] contain references to elements of Samkhya philosophy. However, the Samkhya ideas had not distilled and congealed into a distinct, complete philosophy.[39] The early, proto-Samkhya phase was followed by early Upanishads, about 800 to 700 BCE, wherein ascetic spirituality and monastic (sramana and yati) traditions came in vogue in India. It is in this period, state Larson, Bhattacharya and Potter, that ancient scholars combined proto-Samkhya ideas with a systematic methodology of reasoning (epistemology) and began distilling concepts of spiritual knowledge (vidya, jnana, viveka), making Samkhya a more emerging, comprehensive philosophy.[45] These developing ideas are found in texts such as the Chandogya Upanishad.[45]

Sometime about the 5th century BCE, Samkhya thought from various sources started coalescing into a distinct, complete philosophy.[46] Philosophical texts such as the Katha Upanishad in verses 3.10-13 and 6.7-11 describe a well defined concept of puruṣa and other concepts of Samkhya,[47] The Shvetashvatara Upanishad in chapter 6.13 describes Samkhya with Yoga philosophy, and Bhagavad Gita in book 2 provides axiological implications of Samkhya, therewith providing textual evidence of Samkhyan terminology and concepts.[48] Katha Upanishad conceives the Purusha (cosmic spirit, consciousness) as same as the individual soul (Ātman, Self).[47][49] The Mokshadharma chapter of Shanti Parva (Book of Peace) in the Mahabharata epic, composed between 400 BCE to 400 CE, explains Samkhya ideas along with other extant philosophies, and then lists numerous scholars in recognition of their philosophical contributions to various Indian traditions, and therein at least three Samkhya scholars can be recognized – Kapila, Asuri and Pancasikha.[38][50] The 12th chapter of the Buddhist text Buddhacarita suggests Samkhya philosophical tools of reliable reasoning were well formed by about 5th century BCE.[38]

Sometime about the 5th century BCE, Samkhya thought from various sources started coalescing into a distinct, complete philosophy.[46]  

 

Philosophical texts such as the Katha Upanishad in verses 3.10-13 and 6.7-11 describe a well defined concept of puruṣa and other concepts of Samkhya,[47] The Shvetashvatara Upanishad in chapter 6.13 describes Samkhya with Yoga philosophy, and Bhagavad Gita in book 2 provides axiological implications of Samkhya, therewith providing textual evidence of Samkhyan terminology and concepts.[48] Katha Upanishad conceives the Purusha (cosmic spirit, consciousness) as same as the individual soul (Ātman, Self).[47][49] The Mokshadharma chapter of Shanti Parva (Book of Peace) in the Mahabharata epic, composed between 400 BCE to 400 CE, explains Samkhya ideas along with other extant philosophies, and then lists numerous scholars in recognition of their philosophical contributions to various Indian traditions, and therein at least three Samkhya scholars can be recognized – Kapila, Asuri and Pancasikha.[38][50] The 12th chapter of the Buddhist text Buddhacarita suggests Samkhya philosophical tools of reliable reasoning were well formed by about 5th century BCE.[38]

Samkhya and Yoga are mentioned together for first time in chapter 6.13 of the Shvetashvatra Upanishad,[48] as samkhya-yoga-adhigamya (literally, "to be understood by proper reasoning and spiritual discipline").[51] Bhagavad Gita identifies Samkhya with understanding or knowledge.[52] The three gunas are also mentioned in the Gita, though they are not used in the same sense as in classical Samkhya.[53] The Gita integrates Samkhya thought with the devotion (bhakti) of theistic schools and the impersonal Brahman of Vedanta.[54]

Samkhya and Yoga are mentioned together for first time in chapter 6.13 of the Shvetashvatra Upanishad,[48] as samkhya-yoga-adhigamya (literally, "to be understood by proper reasoning and spiritual discipline").[51] Bhagavad Gita identifies Samkhya with understanding or knowledge.[52] The three gunas are also mentioned in the Gita, though they are not used in the same sense as in classical Samkhya.[53] The Gita integrates Samkhya thought with the devotion (bhakti) of theistic schools and the impersonal Brahman of Vedanta.[54]

Vedic influences[edit]

Vedic influences[edit]

The ideas that were developed and assimilated into the classical Samkhya text, the Sāṅkhyakārikā, are visible in earlier Hindu scriptures such as the Vedas, the Upanishads and the Bhagavad Gita.[46][55] The earliest mention of dualism is in the Rigveda, a text that was compiled in the second millennium BCE.,[56] in various chapters.

The ideas that were developed and assimilated into the classical Samkhya text, the Sāṅkhyakārikā, are visible in earlier Hindu scriptures such as the Vedas, the Upanishads and the Bhagavad Gita.[46][55] The earliest mention of dualism is in the Rigveda, a text that was compiled in the second millennium BCE.,[56] in various chapters.

Upanishadic influences[edit]

Upanishadic influences[edit]

Higher than the senses, stand the objects of senses. Higher than objects of senses, stands mind. Higher than mind, stands intellect. Higher than intellect, stands the great self. Higher than the great self, stands Avyaktam. Higher than Avyaktam, stands Purusha. Higher than this, there is nothing. He is the final goal and the highest point. In all beings, dwells this Purusha, as Atman (soul), invisible, concealed. He is only seen by the keenest thought, by the sublest of those thinkers who see into the subtle.

Higher than the senses, stand the objects of senses. Higher than objects of senses, stands mind. Higher than mind, stands intellect. Higher than intellect, stands the great self. Higher than the great self, stands Avyaktam. Higher than Avyaktam, stands Purusha. Higher than this, there is nothing. He is the final goal and the highest point. In all beings, dwells this Purusha, as Atman (soul), invisible, concealed. He is only seen by the keenest thought, by the sublest of those thinkers who see into the subtle.

Other sources[edit]

Other sources[edit]

The 13th century text Sarvadarsanasangraha contains 16 chapters, each devoted to a separate school of Indian philosophy. The 13th chapter in this book contains a description of the Samkhya philosophy.[89]

The 13th century text Sarvadarsanasangraha contains 16 chapters, each devoted to a separate school of Indian philosophy. The 13th chapter in this book contains a description of the Samkhya philosophy.[89]

Lost textual references[edit]

Lost textual references[edit]

In his Studies in Samkhya Philosophy, K.C. Bhattacharya writes:

In his Studies in Samkhya Philosophy, K.C. Bhattacharya writes:

Puruṣa[edit]

Puruṣa[edit]

Puruṣa is the transcendental self or pure consciousness. It is absolute, independent, free, imperceptible, unknowable through other agencies, above any experience by mind or senses and beyond any words or explanations. It remains pure, "nonattributive consciousness". puruṣa is neither produced nor does it produce. It is held that unlike Advaita Vedanta and like Purva-Mīmāṃsā, Samkhya believes in plurality of the puruṣas.[107]

Puruṣa is the transcendental self or pure consciousness. It is absolute, independent, free, imperceptible, unknowable through other agencies, above any experience by mind or senses and beyond any words or explanations. It remains pure, "nonattributive consciousness". puruṣa is neither produced nor does it produce. It is held that unlike Advaita Vedanta and like Purva-Mīmāṃsā, Samkhya believes in plurality of the puruṣas.[107]

Evolution[edit]

Evolution[edit]

The idea of evolution in Samkhya revolves around the interaction of prakṛti and Purusha. Prakṛti remains unmanifested as long as the three gunas are in equilibrium. This equilibrium of the gunas is disturbed when prakṛti comes into proximity with consciousness or Purusha. The disequilibrium of the gunas triggers an evolution that leads to the manifestation of the world from an unmanifested prakṛti.[114] The metaphor of movement of iron in the proximity of a magnet is used to describe this process.[115]

The idea of evolution in Samkhya revolves around the interaction of prakṛti and Purusha. Prakṛti remains unmanifested as long as the three gunas are in equilibrium. This equilibrium of the gunas is disturbed when prakṛti comes into proximity with consciousness or Purusha. The disequilibrium of the gunas triggers an evolution that leads to the manifestation of the world from an unmanifested prakṛti.[114] The metaphor of movement of iron in the proximity of a magnet is used to describe this process.[115]