Samkhya Darshana (साङ्ख्यदर्शनम्)

Samkhya sashtra or Sankhya (Sanskrit: साङ्ख्य शास्त्रम्) is one of the Shad Darshanas or the Veda Upangas. It is most related to the Yoga school of Hinduism, and it was influential on other schools of Indian philosophy. In the context of ancient Indian philosophies, Samkhya philosophy is based on systematic enumeration and rational examination. It's philosophical treatises also influenced the development of various theories of Hindu ethics. Samkhya साङ्ख्य is, thus, depending on the context, means "to reckon, count, enumerate, calculate, deliberate, reason, reasoning by numeric enumeration, relating to number, rational".

• Samkhya is strongly dualist accepting the roles of Prakriti and Purusha in the Creation of this Universe.
• Samkhya siddhanta accepts that enumeration of truth can be done by using three of six accepted प्रमाणाः pramanas (proofs).
• The Trigunas exist in all life forms in different proportions.
• 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 purusha or soul. The evolutionary process involves Pradhana (Prakruti), Purusha, Mahat (Buddhi), Ahankaraara, Pancha Jnanendriyas, Pancha Karmendriyas, Panchatanmatras, Panchabhutas and Manas
• Sankhya denies that reaching God is the goal of life.
• While the Samkhya school considers the Vedas as a reliable source of knowledge, a key difference between Samkhya and Yoga schools, state scholars, is that Yoga school accepts a "personal, yet essentially inactive, deity" or "personal god".
• The existence of God or supreme being is not directly asserted, nor considered very relevant by the Samkhya philosophers.
• Samkhya school considers moksha as a natural quest of every soul.

Founder - Kapila Maharshi

Sage Kapila is traditionally credited as a founder of the Samkhya school.

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,

• Baudhayana Grhyasutra in chapter IV.16.1 describes a system of rules for ascetic life credited to Kapila, called Kapila Sannyasa Vidha.
• 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.
• Bhagavadgeeta discusses the Samkhya yoga.

Origin of Samkhya

Some 19th and 20th century scholars suggested that Samkhya may have non-Vedic origins and that the Sankhya philosophy is, in its essence, not only atheistic but also inimical to the Veda (Richard Garbe). While Dandekar, similarly wrote in 1968, "The origin of the Sankhya is to be traced to the pre-Vedic non-Aryan thought complex". Disagreeing with it Arthur Keith, for example in 1925, stated, "Samkhya owes its origin to the Vedic-Upanisadic-epic heritage is quite evident," and "Samkhya is most naturally derived out of the speculations in the Vedas, Brahmanas and the Upanishads". Many other scholars have discussed the probable reasons for the origin of this school of thought, though none of them can be proved or accepted as totally factual.

Between 1938 and 1969, two previously unknown manuscript editions of Yuktidipika were discovered and published. Yuktidipika is an ancient review and has emerged as the most important commentary on Samkhyakarika – itself an ancient key text of the Samkhya school. This discovery and recent scholarship(Paul Hacker and others) suggests Samkhya was well established and existed vedic period in ancient India. However, almost nothing is preserved about the centuries when these ancient Samkhya scholars lived.

Larson, Bhattacharya and Potter state that the newly discovered literature hints, but does not conclusively prove, that Samkhya may be the oldest school of Indian philosophy, one that evolved over time and influenced major schools, as well as Buddhism and Jainism. These scholars place the earliest references to Samkhya ideas in the Vedic period literature of India (~1500 BCE to ~400 BCE).

Sankhya Siddhantam

Pramanas

It is based on systematic enumeration and using the three of six प्रमाणाः pramanas (proofs) as the only reliable means of gaining knowledge. These include

• प्रत्यक्षप्रमाणाः pratyaksha (perception),
• अनुमानप्रमाणाः anum (inference) and
• शब्दप्रमाणाः sabda (aptavacana, word/testimony of reliable sources).

Dvaita Tatvam

Samkhya is strongly Dvaita or dualist in its approach. Samkhya philosophy regards the universe as consisting of two realities; Purusha (consciousness) and Prakrti (matter). Jiva (a living being) is that state in which Purusha is bonded to Prakriti. This fusion, state the Samkhya scholars, led to the emergence of buddhi ("intellect") and Ahankara (ego consciousness). The universe is described by this school as one created by purusa-prakrti entities infused with various permutations and combinations of variously enumerated elements, senses, feelings, activity and mind. 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.

Trigunas

Samkhya is known for its theory of gunas (qualities, innate tendencies). Guna, it states, are of three types: Satva, Rajas and Tamas.

• Sattva being good, compassionate, illuminating, positive, and constructive
• Rajas is one of activity, chaotic, passion, impulsive, potentially good or bad
• Tamas being the quality of darkness, ignorance, destructive, lethargic, negative

Everything, all life forms and human beings, state Samkhya scholars, have these three gunas, but in different proportions.

25 tattvas

Twenty Five Tattvas

It 'enumerates' twenty five Tattvas or true principles.

Moksha for the Purusha

Samkhya school considers moksha as a natural quest of every soul.

The Samkhya school considers perception, inference and reliable testimony as three reliable means to knowledge. Samkhya considered Pratyaksha or Darsanam (direct sense of eyes and perception), Anumana (inference), and Sabda or 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: Upamana (comparison and analogy), Arthaapatti (postulation, deriving from circumstances) or Anupalabdi (non-perception, negative/cognitive proof).

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:

The Supreme Good is moksha which consists in the permanent impossibility of the incidence of pain... in the realisation of the Self as Self pure and simple.

—Samkhyakarika I.3 Samkhya school considers moksha as a natural quest of every soul. The Samkhyakarika states,

As the unconscious milk functions for the sake of nourishment of the calf, so the Prakriti functions for the sake of moksha of the spirit.

—Samkhya karika, Verse 57 Samkhya regards ignorance (avidya) as the root cause of suffering and bondage (Samsara). Samkhya states that the way out of this suffering is through knowledge (viveka). Moksha (liberation), states Samkhya school, results from knowing the difference between prakruti (avyakta-vyakta) and purusha (jña).

Purusha, the eternal pure consciousness, due to ignorance, identifies itself with products of prak?ti such as intellect (buddhi) and ego (ahamkara). This results in endless transmigration and suffering. However, once the realization arises that puru?a is distinct from prak?ti, is more than empirical ego, and that puru?a is deepest conscious self within, the Self gains isolation (kaivalya) and freedom (moksha).

Other forms of Samkhya teach that Moksha is attained by one's own development of the higher faculties of discrimination achieved by meditation and other yogic practices. Moksha is described by Samkhya scholars as a state of liberation, where Sattva guna predominates.

Emergence as a distinct philosophy

The early texts of the Vedic period contain references to elements of Samkhya philosophy. However, the Samkhya ideas had not distilled and congealed into a distinct, complete philosophy. Sometime about the 5th century BCE, Samkhya thought from various sources started coalescing into a distinct, complete philosophy, according to some scholars.

• In the beginning this was Self alone, in the shape of a person (purusha). He looking around saw nothing but his Self (Atman). He first said, "This is I", therefore he became I by name. (Brihadaranyaka Upanishad 1.4.1)

• Philosophical texts such as the Katha Upanishad in verses 3.10-13 and 6.7-11 describe a well defined concept of Purusha and other concepts of Samkhya.
• The Shvetashvatara Upanishad in chapter 6.13 describes Samkhya with Yoga philosophy.
• Bhagavad Gita in Chap 2 provides textual evidence of Samkhya terminology and concepts.
• Katha Upanishad conceives the Purusha (cosmic spirit, consciousness) as same as the individual soul (Atman, Self).
• 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.
• The 12th chapter of the Buddhist text Buddhacarita suggests Samkhya philosophical tools of reliable reasoning were well formed by about 5th century BCE.

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

Vedic and Upanishad Influences

The ideas that were developed and assimilated into the classical Samkhya text, the karikas, are visible in earlier Hindu scriptures such as the Vedas, the Upanishads and the Bhagavad Gita. The earliest mention of dualism is in the Rigveda, Nasadiya Sukta (Hymn of non-Eternity, origin of universe): Rigveda 10.129 hymn is one of the roots of the Samkhya.

—Rigveda 1.164.20 - 1.164.22 The emphasis of duality between existence (sat) and non-existence (asat) in the Nasadiya Sukta of the Rigveda is similar to the vyakta–avyakta (manifest–unmanifest) polarity in Samkhya. The hymns about Purusha may also have influenced Samkhya. The Samkhya notion of buddhi or mahat is similar to the notion of hiranyagarbha, which appears in both the Rigveda and the Shvetashvatara Upanishad.

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.

—Katha Upanishad 3.10-13. The oldest of the major Upanishads (c. 900–600 BCE) contain speculations along the lines of classical Samkhya philosophy.

The concept of ahamkara in Samkhya can be traced back to the notion of ahamkara in chapters 1.2 and 1.4 of the Brihadaranyaka Upanishad and chapter 7.25 of the Chandogya Upanishad.

Satkaryavada, the theory of causation in Samkhya, can be traced to the verses in sixth chapter which emphasize the primacy of sat (being) and describe creation from it. The idea that the three gunas or attributes influence creation is found in both Chandogya and Shvetashvatara Upanishads.

Upanishadic sages Yajnavalkya and Uddalaka Aruni developed the idea that pure consciousness was the innermost essence of a human being. The purusha of Samkhya could have evolved from this idea. The enumeration of tattvas in Samkhya is also found in Taittiriya Upanishad, Aitareya Upanishad and Yajnavalkya–Maitri sambhashanam in the Brihadaranyaka Upanishad.

This declared to you is the Yoga of the wisdom of Samkhya. Hear, now, of the integrated wisdom with which, Partha, you will cast off the bonds of karma.

—Bhagavad Gita 2.39

Other Textual Material

The earliest surviving authoritative text on classical Samkhya philosophy is the Samkhya Karika (c. 200 CE or 350–450 CE) of Isvarak???a. There were probably other texts in early centuries CE, however none of them are available today.

Isvarak???a in his Karika describes a succession of the disciples from Kapila, through Asuri and Pañcasikha to himself. The text also refers to an earlier work of Samkhya philosophy called ?a??itantra (science of sixty topics) which is now lost. The text was imported and translated into Chinese about the middle of the 6th century CE. The records of Al Biruni, the Persian visitor to India in the early 11th century, suggests Samkhyakarika was an established and definitive text in India in his times.

—Samkhya Karika Verse 4–6, The most popular commentary on the Samkhyakarikia was the Gau?apada Bha?ya attributed to Gau?apada, the proponent of Advaita Vedanta school of philosophy. Richard King, Professor of Religious Studies, thinks it is unlikely that Gau?apada could have authored both texts, given the differences between the two philosophies. Other important commentaries on the karika were Yuktidipika (c. 6th century CE) and Vacaspati’s Sankhyatattvakaumudi (c. 10th century CE).

The Sankhyapravacana Sutra (c. 14th century CE) renewed interest in Samkhya in the medieval era. It is considered the second most important work of Samkhya after the karika. Commentaries on this text were written by Anirruddha (Sa?khyasutrav?tti, c. 15th century CE), Vijñanabhik?u (Sa?khyapravacanabha?ya, c. 16th century CE), Mahadeva (v?ttisara, c. 17th century CE) and Nagesa (Laghusa?khyasutrav?tti). According to Surendranath Dasgupta, scholar of Indian philosophy, Charaka Samhita, an ancient Indian medical treatise, also contains thoughts from an early Samkhya school.

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.

Lost Textual References

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

Much of Samkhya literature appears to have been lost, and there seems to be no continuity of tradition from ancient times to the age of the commentators...The interpretation of all ancient systems requires a constructive effort; but, while in the case of some systems where we have a large volume of literature and a continuity of tradition, the construction is mainly of the nature of translation of ideas into modern concepts, here in Samkhya the construction at many places involves supplying of missing links from one's imagination. It is risky work, but unless one does it one cannot be said to understand Samkhya as a philosophy. It is a task that one is obliged to undertake. It is a fascinating task because Samkhya is a bold constructive philosophy.

References

Presently Wikipedia