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Line 67: − − == सृष्टिसिद्धान्तम् ॥ Theory of Evolution and Involution == − 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> − * Creationists include the Nastikas, Buddhists, and the Naiyayikas. − * Evolutionists include the Samkhyas and the Vedantins. − -Nastikas hold that the world is non-existent, that it is unreal and that it came out of non-existent cause (Asat-Karyavarda). − − -Buddhists hold that the world is existent, that it is real, and that it came out of a non-existent cause (Asat-Karyavarda). − − -Naiyayikas hold that the world is non-existent, that it is not eternal and is perishable, and that it came out of the existent which is eternal and imperishable cause (Abhava-Utpattivada). − − -Vedantins hold that the world is non-existent, that it is unreal (illusory appearance), and that it came out of one existent, real cause, namely Brahman (Vivartavada). − − -Samkhyas hold that the world is existent, that it is real, and that it came out of the existent real cause, namely Pradhana (Sat-Karyavada). − − ==== सत्कार्यसिद्धान्तम् ॥Sat-Karya-Siddhanta ==== − The Samkhya adopts the theory of evolution and involution. The cause and effect are the undeveloped and developed states of one and the same substance.<ref name=":4" /> − # There cannot be any production of something out of nothing. That which is not cannot be developed into that which is. There must be a material out of which a product is developed. There can be no production of what is absolutely non-existent; eg., a man's horn. − # There must be some determinate material cause for every product. Cream, for instance can form on milk only and never on water. − # Everything cannot occur everywhere at all times, and 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 manifestation of the oil is a proof that it was contained in the groundnut and consequently, a proof of the existence of the source from which it is derived. The effect truly exists beforehand in its cause. This is one of the central features of the Samkhya system of philosophy. − # Cause is a substance in which the effect subsists in a latent form. Just as the whole tree world exists in a latent or dormant state in the seed, so also the whole world exists in a latent state in Prakriti, the Avyakta (unevolved), or Avyakrita (undifferentiated). The effect is of the same nature as the cause.<ref name=":0" /> This is called as the Law of the Identity of Cause and Effect. The effect, therefore, is never non-existent ; whether before its production, or after its destruction, it is always existent in the cause. − # The relation of cause and effect is that of the producer and the produced. Cause is that which possesses the potentiality of becoming the effect, and this potentiality is nothing but the unrealised state of the effect. − # The effect is seen to possess the nature of the cause, e.g., a coin still possesses the properties of the gold of which it is made. − # The doctrine of Parinama or transformation, is that explains the origin of the effect. As all effects are contained in their causes in an unmanifested form, the 'production' or manifestation of an effect is merely a transformation of the cause. − # Matter is indestructible. There is no such thing as total destruction. In destruction the effect is involved into its cause. That is all. − Thus,according to the Samkhya theory, the efficient cause or ''Nimmitta-Kāraṇa'' of the world is ''Puruṣa'' – ‘the Supreme Consciousness’ and the material cause or ''Upādāna-Kāraṇa'' is ''Prakṛti'' – ‘the matter. Body or ''Śarῑra'', sense-organs or ''Indriyas'' and mind or ''Manas'' all are the evolutes of the ''Prakṛti'' or the main material principle. Ordinarily, we consider the mind to be conscious in nature. But on grounds of Samkhya, ''Manas'' or mind is also a matter, being the evolute of the main physical principle or ''Prakṛti''. − − ''Puruṣa'' is neither body, nor sense-organ, nor is it mind. ''Puruṣa'' is the conscious spirit and a pure witness or ''Kevala-Sakṣin.'' He is also known as ''Svayam-Jyoti'' or self-conscious with happiness. There is one indwelling ''Puruṣa'' in every individual who appears as sentient.<ref name=":3" /> − − ==== Non-acceptance of Isvara or God ==== − The Samkhya system is called Nir-Isvara (Godless)<ref name=":0" />. It is atheistical. The Samkhyas do not believe in Isvara. They do not accept Isvara (God). The creation produced by Prakriti has an existence of its own, independent of all connection with the particular Purusha to which it is united. So the Sankhyas say that there is no need for an intelligent Creator of the world, or even of any superintending power. − − ==== Vedanta's perspective on this thought ==== − According to the Vedanta, Prakriti is non-intelligent. An intelligent Creator alone can have a thought-out plan for the universe. Prakriti is only a Sahkari (helper). Line 165:
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Samkhya Darshana (साङ्ख्यदर्शनम्) (view source)
Revision as of 13:51, 13 June 2018
, 13:51, 13 June 2018→Non-acceptance of Isvara or God
* आप्तवचनम् || aptavacana (word/testimony of reliable sources) Vachana being शब्दप्रमाणाः । sabda-pramana.
* आप्तवचनम् || aptavacana (word/testimony of reliable sources) Vachana being शब्दप्रमाणाः । sabda-pramana.
The Word Apta means fit or right. It is applied to the Vedas or inspired teachers. [[Nyaya Darshana (न्यायदर्शनम्)|Nyaya Darsana]] accepts four kinds of proofs: प्रत्यक्ष, अनुमान , उपमान, शब्द. The Mimamsakas recognise six kinds of proofs.<ref name=":0" />
The Word Apta means fit or right. It is applied to the Vedas or inspired teachers. [[Nyaya Darshana (न्यायदर्शनम्)|Nyaya Darsana]] accepts four kinds of proofs: प्रत्यक्ष, अनुमान , उपमान, शब्द. The Mimamsakas recognise six kinds of proofs.<ref name=":0" />
== प्रकृतिः || Prakriti the Cause ==
== प्रकृतिः || Prakriti the Cause ==
The characteristics of Prakriti and Purusha are contrary in nature. 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.
The characteristics of Prakriti and Purusha are contrary in nature. 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.
== 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>
* Creationists include the Nastikas, Buddhists, and the Naiyayikas.
* Evolutionists include the Samkhyas and the Vedantins.
-Nastikas hold that the world is non-existent, that it is unreal and that it came out of non-existent cause (Asat-Karyavarda).
-Buddhists hold that the world is existent, that it is real, and that it came out of a non-existent cause (Asat-Karyavarda).
-Naiyayikas hold that the world is non-existent, that it is not eternal and is perishable, and that it came out of the existent which is eternal and imperishable cause (Abhava-Utpattivada).
-Vedantins hold that the world is non-existent, that it is unreal (illusory appearance), and that it came out of one existent, real cause, namely Brahman (Vivartavada).
-Samkhyas hold that the world is existent, that it is real, and that it came out of the existent real cause, namely Pradhana (Sat-Karyavada).
==== सत्कार्यसिद्धान्तम् ॥Sat-Karya-Siddhanta ====
The Samkhya adopts the theory of evolution and involution. The cause and effect are the undeveloped and developed states of one and the same substance.<ref name=":4" />
# There cannot be any production of something out of nothing. That which is not cannot be developed into that which is. There must be a material out of which a product is developed. There can be no production of what is absolutely non-existent; eg., a man's horn.
# There must be some determinate material cause for every product. Cream, for instance can form on milk only and never on water.
# Everything cannot occur everywhere at all times, and 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 manifestation of the oil is a proof that it was contained in the groundnut and consequently, a proof of the existence of the source from which it is derived. The effect truly exists beforehand in its cause. This is one of the central features of the Samkhya system of philosophy.
# Cause is a substance in which the effect subsists in a latent form. Just as the whole tree world exists in a latent or dormant state in the seed, so also the whole world exists in a latent state in Prakriti, the Avyakta (unevolved), or Avyakrita (undifferentiated). The effect is of the same nature as the cause.<ref name=":0" /> This is called as the Law of the Identity of Cause and Effect. The effect, therefore, is never non-existent ; whether before its production, or after its destruction, it is always existent in the cause.
# The relation of cause and effect is that of the producer and the produced. Cause is that which possesses the potentiality of becoming the effect, and this potentiality is nothing but the unrealised state of the effect.
# The effect is seen to possess the nature of the cause, e.g., a coin still possesses the properties of the gold of which it is made.
# The doctrine of Parinama or transformation, is that explains the origin of the effect. As all effects are contained in their causes in an unmanifested form, the 'production' or manifestation of an effect is merely a transformation of the cause.
# Matter is indestructible. There is no such thing as total destruction. In destruction the effect is involved into its cause. That is all.
Thus,according to the Samkhya theory, the efficient cause or ''Nimmitta-Kāraṇa'' of the world is ''Puruṣa'' – ‘the Supreme Consciousness’ and the material cause or ''Upādāna-Kāraṇa'' is ''Prakṛti'' – ‘the matter. Body or ''Śarῑra'', sense-organs or ''Indriyas'' and mind or ''Manas'' all are the evolutes of the ''Prakṛti'' or the main material principle. Ordinarily, we consider the mind to be conscious in nature. But on grounds of Samkhya, ''Manas'' or mind is also a matter, being the evolute of the main physical principle or ''Prakṛti''.<ref name=":3" />
''Puruṣa'' is neither body, nor sense-organ, nor is it mind. ''Puruṣa'' is the conscious spirit and a pure witness or ''Kevala-Sakṣin.'' He is also known as ''Svayam-Jyoti'' or self-conscious with happiness. There is one indwelling ''Puruṣa'' in every individual who appears as sentient.<ref name=":3" />
== The Universe<ref name=":0" /> ==
== The Universe<ref name=":0" /> ==
The world is evolved with its different elements when the equilibrium in Prakriti is disturbed. The countless Purushas exert a mechanical force on Prakriti which distracts the equipoise of Prakriti and produces a movement. Then the evolution of the universe starts.
The world is evolved with its different elements when the equilibrium in Prakriti is disturbed. The countless Purushas exert a mechanical force on Prakriti which distracts the equipoise of Prakriti and produces a movement. Then the evolution of the universe starts.
During dissolution of the world, the products return by a reverse movement into the preceding stages of development , and ultimately into Prakriti. Earth merges in its cause, water. Water merges in fire, fire merges in air, air in Akasa and Akasa in Ahankara, Ahankara in Mahat, and Mahat in Prakriti. This is the process of involution. There is no end to Samsara or the play of Prakriti. This cycle of evolution and involution has neither a beginning nor an end.<ref name=":0" />
During dissolution of the world, the products return by a reverse movement into the preceding stages of development , and ultimately into Prakriti. Earth merges in its cause, water. Water merges in fire, fire merges in air, air in Akasa and Akasa in Ahankara, Ahankara in Mahat, and Mahat in Prakriti. This is the process of involution. There is no end to Samsara or the play of Prakriti. This cycle of evolution and involution has neither a beginning nor an end.<ref name=":0" />
The course of evolution is as follows.
The course of evolution is as follows.<ref name=":3" />
1. One pure ''Prakṛti'' is the balanced condition of ''Sattva'', ''Rajas'' and ''Tamas''. ''(Sattva- rajas-tamasāṁ-samyāvasṭhā-prakṛtiḥ). Before creation the change in Prakrti is homogeneous, in which the three gunas are held in a state of equilibrium.''
1. One pure ''Prakṛti'' is the balanced condition of ''Sattva'', ''Rajas'' and ''Tamas''. ''(Sattva- rajas-tamasāṁ-samyāvasṭhā-prakṛtiḥ). Before creation the change in Prakrti is homogeneous, in which the three gunas are held in a state of equilibrium.''
3. From ''Mahat'' evolves ''Ahaṅkāra'' ''(Mahato’haṅkāro)''
3. From ''Mahat'' evolves ''Ahaṅkāra'' ''(Mahato’haṅkāro)''
4. From Ahaṅkāra evolves five ''Taṇmātra'' and also all sets of ''Indriya'' i.e. the five ''Karmendriya'', five ''Jňānendriya'' and one ''Manas'' ''(Ahaṅkārāt-paňca-taṇmātrāṅi-ubhayaṁ-indriyaṁ)''
4. From Ahaṅkāra evolve the five ''Taṇmātra'' and also all sets of ''Indriya'' i.e. the five ''Karmendriya'', five ''Jňānendriya'' and one ''Manas'' ''(Ahaṅkārāt-paňca-taṇmātrāṅi-ubhayaṁ-indriyaṁ)''
5. From the five ''Taṇmātra'' evolve the five ''Mahābhūta (Taṇmātrebhyaḥ-sṭhūla-bhūtāni)''
5. From the five ''Taṇmātra'' evolve the five ''Mahābhūta (Taṇmātrebhyaḥ-sṭhūla-bhūtāni)''
The intellect appears to be intelligent on account of the reflection of Purusha which is very near to it, though by itself, it is really non-intelligent.
The intellect appears to be intelligent on account of the reflection of Purusha which is very near to it, though by itself, it is really non-intelligent.
== Samkhya is Nir-Isvara ==
The Samkhya system is called Nir-Isvara (Godless). It is atheistical. The Samkhyas do not believe in Isvara. They do not accept Isvara (God). The creation produced by Prakriti has an existence of its own, independent of all connection with the particular Purusha to which it is united. So the Sankhyas say that there is no need for an intelligent Creator of the world, or even of any superintending power.<ref name=":0" />
==== Vedanta's perspective on this thought ====
According to the Vedanta, Prakriti is non-intelligent. An intelligent Creator alone can have a thought-out plan for the universe. Prakriti is only a Sahkari (helper).
== Moksha for the Purusha or Liberation ==
== Moksha for the Purusha or Liberation ==