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Samkhya Darshana (साङ्ख्यदर्शनम्) (view source)
Revision as of 15:31, 29 June 2018
, 15:31, 29 June 2018→Samkhya is Nir-Ishvara: added reference
The world is evolved with its different elements when the equilibrium in Prakrti is disturbed. The countless Purushas exert a mechanical force on Prakrti which distracts the equipoise of Prakrti and produces a movement. Then the evolution of the universe starts.<ref name=":0" />
The world is evolved with its different elements when the equilibrium in Prakrti is disturbed. The countless Purushas exert a mechanical force on Prakrti which distracts the equipoise of Prakrti and produces a movement. Then the evolution of the universe starts.<ref name=":0" />
==== The process of Evolution ====
==== The process of Evolution ====
[[File:Samkhya_Siddhantam.jpg|border|right|frameless|550x550px|link=http://dharmawiki.org/index.php/File:Samkhya_Siddhantam.jpg]]Prakrti is the root of the universe. Prakrti is both the material and the efficient cause of the universe. Prakrti evolves under the influence of Purusha. Mahat or Intellect, is the first product of the evolution of Prakrti . 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.
[[File:Samkhya_Siddhantam.jpg|border|right|frameless|652x652px|link=http://dharmawiki.org/index.php/File:Samkhya_Siddhantam.jpg]]Prakrti is the root of the universe. Prakrti is both the material and the efficient cause of the universe. Prakrti evolves under the influence of Purusha. Mahat or Intellect, is the first product of the evolution of Prakrti . 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.
The course of evolution is as follows.<ref name=":0" /><ref name=":3" />
The course of evolution is as follows.<ref name=":0" /><ref name=":3" />
During dissolution of the world, the products return by a reverse movement into the preceding stages of development , and ultimately into Prakrti . 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 Prakrti . This is the process of involution. There is no end to Samsara or the play of Prakrti . This cycle of evolution and involution has neither a beginning nor an end.
During dissolution of the world, the products return by a reverse movement into the preceding stages of development , and ultimately into Prakrti . 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 Prakrti . This is the process of involution. There is no end to Samsara or the play of Prakrti . This cycle of evolution and involution has neither a beginning nor an end.
== Samkhya is Nir-Ishvara ==
== Samkhya is Nir-Ishvara ==
The system of Samkhya has undergone many changes in the hands of various writers at different times and it is difficult to guess which of these can be genuinely attributed to Kapila. Of the various versions of this philosophy, the Bhagavata account of Kapila's Samkhya materially differs from the Samkhya of the Samkhya Karika, for, while the former is definitely theistic, the later is at least tacitly atheistic, for it is absolutely silent about God; apparently one theory that has no place for God in this system.<ref>Dasgupta, Surendranath. (5th Reprint : 2011) ''A History of Indian Philosophy. Volume 4 : Indian Pluralism.'' New Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref>
The Samkhya system is called Nir-Isvara (Godless). It is non-theistical but not Nastika or atheistical, because it does not deny the existence of God. It is Nir-Ishvara, as it explains all and every fact of experience without reference to and without invoking the intervention of a divine agency.<ref name=":4" />
The Samkhya system is called Nir-Isvara (Godless). It is non-theistical but not Nastika or atheistical, because it does not deny the existence of God. It is Nir-Ishvara, as it explains all and every fact of experience without reference to and without invoking the intervention of a divine agency.<ref name=":4" />