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Line 177: − − '''Dvaita Tatvam''' − − Jiva (जीव । 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 (बुद्धि । intellect) and Ahankara (अहङ्कार । 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 kaivalya (कैवल्य । liberation), by the Samkhya school. − − '''Moksha for the Purusha''' Line 199:
Line 197: − − == 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 सांख्य योग अधिगम्य || 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 भक्ति || bhakti (devotion) of theistic schools and the impersonal Brahman of Vedanta. Line 242:
Line 228: − − == 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.
Samkhya Darshana (साङ्ख्यदर्शनम्) (view source)
Revision as of 13:03, 12 June 2018
, 13:03, 12 June 2018→How Liberation is effected[1]
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.
=== The Jiva<ref name=":0" /> ===
=== The Jiva ===
The Jiva is the soul in union with the senses. It is limited by the body. It is endowed with egoism. The reflection of Purusha in the Buddhi or intellect appears as the ego or the empirical soul. It is associated with ignorance and Karma. It is subject to pleasure and pain action and its fruits, and rotates in the cycle of births and deaths.
The Jiva is the soul in union with the senses. It is limited by the body. It is endowed with egoism. The reflection of Purusha in the Buddhi or intellect appears as the ego or the empirical soul. It is associated with ignorance and Karma. It is subject to pleasure and pain action and its fruits, and rotates in the cycle of births and deaths.
The Jiva is different from the Purusha, who is perfect. The Jiva must strive to attain the status of the Purusha. Every Jiva has in it the higher Purusha hidden within. It must become conscious of the real nature of the higher Purusha. Freedom or perfection is a return into one's true Self. It is the removal of an illusion which conceals one's true nature.
The Jiva is different from the Purusha, who is perfect. The Jiva must strive to attain the status of the Purusha. Every Jiva has in it the higher Purusha hidden within. It must become conscious of the real nature of the higher Purusha. Freedom or perfection is a return into one's true Self. It is the removal of an illusion which conceals one's true nature.<ref name=":0" />
=== Liberation<ref name=":0" /> ===
Jiva (जीव । 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 (बुद्धि । intellect) and Ahankara (अहङ्कार । ego consciousness).
== Moksha for the Purusha or Liberation ==
Purusha is eternally free. Union of Purusha with Prakriti due to non-discrimination is bondage; the failure to discriminate between Purusha and Prakriti is the cause of Samsara or bondage; and disunion of Purusha and Prakriti due to discrimination is emancipation. Release is not merging in the Absolute but isolation from Prakriti.
Purusha is eternally free. Union of Purusha with Prakriti due to non-discrimination is bondage; the failure to discriminate between Purusha and Prakriti is the cause of Samsara or bondage; and disunion of Purusha and Prakriti due to discrimination is emancipation. Release is not merging in the Absolute but isolation from Prakriti.
The objective of the Samkhya System is to effect the liberation of the Purusha or Self. This is done by conveying the correct knowledge of the twenty-four constituent principles of creation and rightly discriminating the Self from them.
The objective of the Samkhya System is to effect the liberation of the Purusha or Self. This is done by conveying the correct knowledge of the twenty-four constituent principles of creation and rightly discriminating the Self from them.<ref name=":0" />
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 kaivalya (कैवल्य । liberation), by the Samkhya school.
==== How Liberation is effected<ref name=":0" /> ====
==== How Liberation is effected<ref name=":0" /> ====
The impressions of actions done in various births are embedded in the subtle body. The conjunction of the Linga-Deha with the gross physical body Constitutes birth and separation of the Linga-Deha from the gross physical body is death. This Linga-Deha is destroyed by the knowledge of the Purusha.
The impressions of actions done in various births are embedded in the subtle body. The conjunction of the Linga-Deha with the gross physical body Constitutes birth and separation of the Linga-Deha from the gross physical body is death. This Linga-Deha is destroyed by the knowledge of the Purusha.
Samkhya school considers moksha as a natural quest of every soul.
Samkhya school considers moksha as a natural quest of every soul.
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.
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.
== Vedic and Upanishad Influences ==
== Vedic and Upanishad Influences ==
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.
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.
==References==
==References==