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Line 346: − − The Samkhya school considers perception, inference and reliable testimony as three reliable means to knowledge. Samkhya considered प्रत्यक्ष || Pratyaksha or दर्शनम् || Darsanam (direct sense of eyes and perception), अनुमान || Anumana (inference), and शब्द || Sabda or अप्तवचन ||| Aptavacana (verbal testimony of the sages or shastras) to be the only valid means of knowledge or pramana. Unlike few other schools, Samkhya did not consider the following three pramanas as epistemically proper: उपमान || Upamana (comparison and analogy), अर्थापत्ति || Arthaapatti (postulation, deriving from circumstances) or अनुपलब्दि || Anupalabdi (non-perception, negative/cognitive proof).
Samkhya Darshana (साङ्ख्यदर्शनम्) (view source)
Revision as of 12:52, 15 June 2018
, 12:52, 15 June 2018→How Liberation is effected[1]: added content
* अनुमानप्रमाणाः || anumana-pramana (inference)
* अनुमानप्रमाणाः || anumana-pramana (inference)
* 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.
== प्रकृतिः || Prakriti the Cause ==
Unlike few other schools, Samkhya did not consider the following three pramanas as epistemically proper: उपमान || Upamana (comparison and analogy), अर्थापत्ति || Arthaapatti (postulation, deriving from circumstances) or अनुपलब्दि || Anupalabdi (non-perception, negative/cognitive proof).
== प्रकृतिः || Prkriti the Cause ==
Prakriti means that which is primary, that which precedes what is made. It comes from 'Pra' (before) and `Kri' (to make). It resembles Vedantic concept of Maya. Thus, the sense of unity is seen in the single source of origin of the world or material manifestation. It is called the Root and is described as the Pradhana, that in which all things are contained, and as Prakrti, the mother of all things.<ref name=":4" />
Prakriti means that which is primary, that which precedes what is made. It comes from 'Pra' (before) and `Kri' (to make). It resembles Vedantic concept of Maya. Thus, the sense of unity is seen in the single source of origin of the world or material manifestation. It is called the Root and is described as the Pradhana, that in which all things are contained, and as Prakrti, the mother of all things.<ref name=":4" />
One pure ''Prakrti'' is made of the three Gunas namely ''Sattva, Rajas and Tamas''. The three ''Gunas'' with different permutations and combinations give rise to the varied substances. Accordingly, evolution cannot be consumed from ''Prakṛti'' alone or from ''Puruṣa'' alone.<ref name=":3">Banarjee, Debashri. Paper : ''Different tenets of Indian Philosophy; As conceived from Indian Point of View'' Published by Academia</ref>
One pure ''Prakrti'' is made of the three Gunas namely ''Sattva, Rajas and Tamas''. The three ''Gunas'' with different permutations and combinations give rise to the varied substances. Accordingly, evolution cannot be consumed from ''Prakṛti'' alone or from ''Puruṣa'' alone.<ref name=":3">Banarjee, Debashri. Paper : ''Different tenets of Indian Philosophy; As conceived from Indian Point of View'' Published by Academia</ref>
==== Transformation of Prakriti ====
==== Proof for Existence of Prkriti ====
Samkhya gives five proofs for the existence of Prkriti.<ref name=":2" />
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.
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.
==== Transformation of Prkriti ====
This creation, from the intellect down to the elements is brought about by the transformation 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.
This creation, from the intellect down to the elements is brought about by the transformation 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.
A Sattvic man is virtuous. Sattva makes a man divine and noble, Rajas makes him thoroughly human and selfish, and Tamas makes him bestial and ignorant.<ref name=":0" />
A Sattvic man is virtuous. Sattva makes a man divine and noble, Rajas makes him thoroughly human and selfish, and Tamas makes him bestial and ignorant.<ref name=":0" />
== The Purusha ==
== पुरुषः ॥ 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)<ref name=":5" /></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 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.
==== Multiplicity of Purusha ====
==== बहुपुरुषवादम् ॥ Multiplicity 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.
-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).
-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 ====
==== सत्कार्यवादः ॥Sat-Karyavada ====
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" />
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 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.
# 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 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 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.
# The doctrine of Parinama or transformation (प्रकृतिपरिणामवादः), 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.
# Matter is indestructible. There is no such thing as total destruction. In destruction the effect is involved into its cause. That is all.
Samkhya school considers moksha as a natural quest of every soul.
Samkhya school considers moksha as a natural quest of every soul.
Evolution in Samkhya is thought to be purposeful. The two primary purposes of evolution of prakruti are the enjoyment and the liberation of Purusha. The 23 evolutes of prakuti are categorized as follows:
Evolution in Samkhya is thought to be purposeful. The two primary purposes of evolution of prakruti are the enjoyment and the liberation of Purusha. The 23 evolutes of prakuti are categorized as follows: