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Line 43: − + − − ==== प्रमाणाः || Pramanas ==== − Samkhya philosophy is based on systematic enumeration and using the three of six pramanas (प्रमाणाः । pramanas or proofs) as the only reliable means of gaining knowledge.<ref name=":0" /><ref>Dasgupta, Surendranath (2012 7th Reprint) ''A History of Indian Philosophy, Volume 1.'' Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref> These include − * प्रत्यक्षप्रमाणाः || pratyaksha-pramana (perception) − * अनुमानप्रमाणाः || anumana-pramana (inference) − * शब्दप्रमाणाः || sabda-pramana (आप्तवचनम् aptavacana, word/testimony of reliable sources). − The Word Apta means fit or right. It is applied to the Vedas or inspired teachers. [[Nyaya Darsana]] accepts four kinds of proofs: प्रत्यक्ष, अनुमान , उपमान, शब्द. The Mimamsakas recognise six kinds of proofs.<ref name=":0" /> − Line 62:
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Line 60: − + + + + + + + + + + − ==== Theory of Evolution and Involution<ref name=":0" /> ====
Samkhya Darshana (साङ्ख्यदर्शनम्) (view source)
Revision as of 14:50, 12 June 2018
, 14:50, 12 June 2018→Theory of Evolution and Involution[1]
Pain is an embarrassment. It stands in the way of doing Yoga Sadhna and attaining Moksha or release. According to Samkhya one who has the knowledge of the twenty five principles, annihilates this pain. The ultimate cessation of the three kinds of pain is the final goal of life.<ref name=":0" />
Pain is an embarrassment. It stands in the way of doing Yoga Sadhna and attaining Moksha or release. According to Samkhya one who has the knowledge of the twenty five principles, annihilates this pain. The ultimate cessation of the three kinds of pain is the final goal of life.<ref name=":0" />
Pleasure and pain, joy and sorrow really belong to Buddhi or the intellect and the mind. The Purusha or Self is by its nature free from them all. But due to Ajana (ignorance) it fails to distinguish itself from the mind and intellect, and identifies itself with the body and senses. It is this want of discrimination or feeling of identity (aviveka) between the self and the mind-body that is the cause of all pain and troubles. Freedom from this suffering comes from knowledge of the distinction between the two (vivekajnana) and ends the suffering.<ref name=":2" />
Pleasure and pain, joy and sorrow really belong to Buddhi or the intellect and the mind. The Purusha or Self is by its nature free from them all. But due to Ajana (ignorance) it fails to distinguish itself from the mind and intellect, and identifies itself with the body and senses. It is this want of discrimination or feeling of identity (aviveka) between the self and the mind-body that is the cause of all pain and troubles. Freedom from this suffering comes from knowledge of the distinction between the two (vivekajnana) and ends the suffering.<ref name=":2" />
==== द्वैत || Dvaita Concept of Purusha and Prakriti ====
==== द्वैत || Dvaita Concept of Purusha and Prakriti ====
Samkhya denies that anything can be produced out of nothing. It assumes the reality of Purusha and Prakriti, the knowing Self and the objects known. Prakriti and Purusha are Anadi (beginningless) and Ananta (infinite). Non-discrimination between the two is the cause for birth and death. Discrimination between Prakriti and Purusha gives Mukti (salvation). Both Purusha and Prakriti are Sat (real). Purusha is Asanga (unattached). He is consciousness, all-pervading and eternal. Prakriti is doer and enjoyer. Souls are countless.<ref name=":0" />
Samkhya denies that anything can be produced out of nothing. It assumes the reality of Purusha and Prakriti, the knowing Self and the objects known. Prakriti and Purusha are Anadi (beginningless) and Ananta (infinite). Non-discrimination between the two is the cause for birth and death. Discrimination between Prakriti and Purusha gives Mukti (salvation). Both Purusha and Prakriti are Sat (real). Purusha is Asanga (unattached). He is consciousness, all-pervading and eternal. Prakriti is doer and enjoyer. Souls are countless.<ref name=":0" />
# प्रकृति-विकृति || Prakriti- Vikriti (Productive and Produced). These are seven in number.
# प्रकृति-विकृति || Prakriti- Vikriti (Productive and Produced). These are seven in number.
# विकृति || Vikriti (Productions). These are sixteen in number.
# विकृति || Vikriti (Productions). These are sixteen in number.
# अनुभवरूप || Anubhavarupa (Neither Productive nor Produced). This is Purusha.
# अनुभयरूपम् || Anubhayarupa (Neither Productive nor Produced). This is Purusha.
This fourfold classification includes all the twenty-five principles or Tattvas.
This fourfold classification includes all the twenty-five principles or Tattvas.
* Prakriti or Nature or Pradhana (chief) is purely productive. It is the root of all. It is not a product. It is a creative force, evolver, and producer.
* Prakriti or Nature or Pradhana (chief) is purely productive. It is the root of all. It is not a product. It is a creative force, evolver, and producer.
* The Productions include the sixteen principles, the ten organs, the mind and the five elements. They are unproductive, because none of them can give birth to a substance essentially different from itself.
* The Productions include the sixteen principles, the ten organs, the mind and the five elements. They are unproductive, because none of them can give birth to a substance essentially different from itself.
* The Purusha or Spirit is neither a production, nor is it productive. It is without attributes.
* The Purusha or Spirit is neither a production, nor is it productive. It is without attributes.
[[File:Samkhya_Siddhantam.jpg|755x755px]]
[[File:Samkhya_Siddhantam.jpg|750x750px]]
==== प्रमाणाः || Pramanas ====
In order to prove the tattvas, different kinds of proof (means of right cognition) are to be described. Samkhya philosophy is based on systematic enumeration and uses three of six pramanas (प्रमाणाः । pramanas or proofs) as the only reliable means of gaining knowledge.<ref name=":0" /><ref>Dasgupta, Surendranath (2012 7th Reprint) ''A History of Indian Philosophy, Volume 1.'' Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref> These include<blockquote>दृष्टमनुमानमाप्तवचनं च सर्वप्रमाणसिद्धत्वात् । त्रिविधं प्रमाणमिष्टं प्रमेयसिद्धि: प्रमाणाद्धि ॥ ४ ॥ (Samkhya 4)</blockquote>
* प्रत्यक्षप्रमाणाः || pratyaksha-pramana (perception)
* अनुमानप्रमाणाः || anumana-pramana (inference)
* शब्दप्रमाणाः || sabda-pramana (आप्तवचनम् । aptavacana, word/testimony of reliable sources).
The Word Apta means fit or right. It is applied to the Vedas or inspired teachers. [[Nyaya Darsana]] accepts four kinds of proofs: प्रत्यक्ष, अनुमान , उपमान, शब्द. The Mimamsakas recognise six kinds of proofs.<ref name=":0" />
Theory of Evolution and Involution<ref name=":0" />
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. There is no such thing as total destruction. In destruction the effect is involved into its cause. That is all.
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. There is no such thing as total destruction. In destruction the effect is involved into its cause. That is all.