8,090
edits
Changes
Jump to navigation
Jump to search
Line 79:
Line 79: − + − − ==== Proofs of non-difference of cause and effect ==== − The proofs establishing the non-difference of the effect from the cause are the following : − − a) the cloth (effect) is not different from the yarns (constituting it) - because it subsists in the yarns. − − b) the cloth − Line 151:
Line 143: + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + − Here below is a summary of the similarities and differences between the Manifest (like Mahat, Ahamkara etc), Unmanifest (Pradhana or Prkriti) and Knower (Purusha).<blockquote>हेतुमदनित्यमव्यापि सक्रियमनेकमाश्रितं लिंङ्गम् । सावयवं परतन्त्रं व्यक्तं विपरीतमव्यक्तम् ॥ १० ॥(Samk. 10)<ref name=":5">Samkhya [https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A4%BE%E0%A4%82%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A4%BE%E0%A4%B0%E0%A4%BF%E0%A4%95%E0%A4%BE Karikas] </ref></blockquote><blockquote>त्रिगुणमविवेकि विषय: सामान्यमचेतनं प्रसवधर्मि । व्यक्तं तथा प्रधानं तद्विपरीतस्तथा च पुमान् ॥ ११ ॥(Samk. 11)</blockquote>+ Line 176:
Line 210: − + − + − + − + − + Line 211:
Line 245: − + Line 226:
Line 260: − + − + Line 236:
Line 270: − + − + − == सृष्टिसिद्धान्तम् ॥ Theory of Evolution == − As to the origins of the world, there is a divergence of opinion among thinkers of different schools: Some uphold the Theory of Creation, others maintain the Theory of Evolution.<ref name=":4">Sinha, Nandalal (1915) ''[https://archive.org/details/thesamkhyaphilos00sinhuoft The Sacred Books of the Hindus : The Samkhya Philosophy. (Volume XI).]'' Allahabad : The Panini Office</ref> − * Creationists include the Nastikas, Buddhists, and the Naiyayikas. − * Evolutionists include the Samkhyas and the Vedantins. − -Nastikas hold that the world is non-existent, that it is unreal and that it came out of non-existent cause (Asat-Karyavarda). − − -Buddhists hold that the world is existent, that it is real, and that it came out of a non-existent cause (Asat-Karyavarda). − − -Naiyayikas hold that the world is non-existent, that it is not eternal and is perishable, and that it came out of the existent which is eternal and imperishable cause (Abhava-Utpattivada). − − -Vedantins hold that the world is non-existent, that it is unreal (illusory appearance), and that it came out of one existent, real cause, namely Brahman (Vivartavada). − − -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 ==== − 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 must be some determinate material cause for every product. Cream, for instance can form on milk only and never on water. − # Everything cannot occur everywhere at all times, and anything possible must be produced from something competent to produce it. That which does not exist cannot be brought into existence by an agent. It would be useless to grind ground-nut, unless the oil existed in it. The manifestation of the oil is a proof that it was contained in the groundnut and consequently, a proof of the existence of the source from which it is derived. The effect truly exists beforehand in its cause. This is one of the central features of the Samkhya system of philosophy. − # Cause is a substance in which the effect subsists in a latent form. Just as the whole tree world exists in a latent or dormant state in the seed, so also the whole world exists in a latent state in Prakriti, the Avyakta (unevolved), or Avyakrita (undifferentiated). The effect is of the same nature as the cause.<ref name=":0" /> This is called as the Law of the Identity of Cause and Effect. The effect, therefore, is never non-existent ; whether before its production, or after its destruction, it is always existent in the cause. − # 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 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. − # Matter is indestructible. There is no such thing as total destruction. In destruction the effect is involved into its cause. That is all. − Thus,according to the Samkhya theory, the efficient cause or ''Nimmitta-Kāraṇa'' of the world is ''Puruṣa'' – ‘the Supreme Consciousness’ and the material cause or ''Upādāna-Kāraṇa'' is ''Prakṛti'' – ‘the matter. Body or ''Śarῑra'', sense-organs or ''Indriyas'' and mind or ''Manas'' all are the evolutes of the ''Prakṛti'' or the main material principle. Ordinarily, we consider the mind to be conscious in nature. But on grounds of Samkhya, ''Manas'' or mind is also a matter, being the evolute of the main physical principle or ''Prakṛti''.<ref name=":3" /> − − Purusha is the witness-subject. ''Puruṣa'' is neither body, nor sense-organ, nor is it mind. ''Puruṣa'' is the conscious spirit and a pure witness or ''Kevala-Sakṣin.'' He is also known as ''Svayam-Jyoti'' or self-conscious with happiness. There is one indwelling ''Puruṣa'' in every individual who appears as sentient.<ref name=":3" /> − + Line 276:
Line 283: − +
Samkhya Darshana (साङ्ख्यदर्शनम्) (view source)
Revision as of 11:30, 15 June 2018
, 11:30, 15 June 2018→Proofs of non-difference of cause and effect: editing
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.
Egoism is a form of intellect. it is the matter from which the senses and the rudimental elements are formed. The gross elements are forms of the rudimental elements. Intellect, egoism and the five subtle rudiments or Tanmatras are the effects of Prakriti.<ref name=":0" />
Egoism is a form of intellect. it is the matter from which the senses and the rudimental elements are formed. The gross elements are forms of the rudimental elements. Intellect, egoism and the five subtle rudiments or Tanmatras are the effects of Prakriti.<ref name=":0" />
==== Function of Prakriti<ref name=":0" /> ====
==== Function of Prakriti<ref name=":0" /> ====
Prakriti is the basis of all objective existence. Prakriti creates only when it comes into union with Purusha.
Prakriti is the basis of all objective existence. Prakriti creates only when it comes into union with Purusha.
Purusha is consciousness, while Prakriti is non-consciousness. Purusha is inactive, while Prakriti is active. Purusha is destitute of Guna, while Prakriti is characterised by the three Gunas. Purusha is unchanging, while Prakriti is changing. The knower is Purusha. The known is Prakriti. The knower is the subject or the silent witness. The known is the visible object.
Purusha is consciousness, while Prakriti is non-consciousness. Purusha is inactive, while Prakriti is active. Purusha is destitute of Guna, while Prakriti is characterised by the three Gunas. Purusha is unchanging, while Prakriti is changing. The knower is Purusha. The known is Prakriti. The knower is the subject or the silent witness. The known is the visible object.
== सृष्टिसिद्धान्तम् ॥ Theory of Evolution ==
As to the origins of the world, there is a divergence of opinion among thinkers of different schools: Some uphold the Theory of Creation, others maintain the Theory of Evolution.<ref name=":4">Sinha, Nandalal (1915) ''[https://archive.org/details/thesamkhyaphilos00sinhuoft The Sacred Books of the Hindus : The Samkhya Philosophy. (Volume XI).]'' Allahabad : The Panini Office</ref>
* Creationists include the Nastikas, Buddhists, and the Naiyayikas.
* Evolutionists include the Samkhyas and the Vedantins.
-Nastikas hold that the world is non-existent, that it is unreal and that it came out of non-existent cause (Asat-Karyavarda).
-Buddhists hold that the world is existent, that it is real, and that it came out of a non-existent cause (Asat-Karyavarda).
-Naiyayikas hold that the world is non-existent, that it is not eternal and is perishable, and that it came out of the existent which is eternal and imperishable cause (Abhava-Utpattivada).
-Vedantins hold that the world is non-existent, that it is unreal (illusory appearance), and that it came out of one existent, real cause, namely Brahman (Vivartavada).
-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 ====
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 must be some determinate material cause for every product. Cream, for instance can form on milk only and never on water.
# Everything cannot occur everywhere at all times, and anything possible must be produced from something competent to produce it. That which does not exist cannot be brought into existence by an agent. It would be useless to grind ground-nut, unless the oil existed in it. The manifestation of the oil is a proof that it was contained in the groundnut and consequently, a proof of the existence of the source from which it is derived. The effect truly exists beforehand in its cause. This is one of the central features of the Samkhya system of philosophy.
# Cause is a substance in which the effect subsists in a latent form. Just as the whole tree world exists in a latent or dormant state in the seed, so also the whole world exists in a latent state in Prakriti, the Avyakta (unevolved), or Avyakrita (undifferentiated). The effect is of the same nature as the cause.<ref name=":0" /> This is called as the Law of the Identity of Cause and Effect. The effect, therefore, is never non-existent ; whether before its production, or after its destruction, it is always existent in the cause.
# 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 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.
# Matter is indestructible. There is no such thing as total destruction. In destruction the effect is involved into its cause. That is all.
==== Proofs of non-difference of Cause (Prkriti) and Effect (Mahat and others) ====
The proofs establishing the non-difference of the effect from the cause in essence are explained by the following <ref name=":1" />
a) the cloth (effect) is not different from the yarns (constituting it) - because it subsists in the yarns.
b) the cloth and yarns cannot be different things, because the latter is the constituent cause of the former.
c) the cloth and yarns cannot be different, because there is neither conjunction nor separation between them which is seen in the case where things are different from one another.
d) the cloth does not contain in itself any product which makes its weight different from that of the yarn constituting it.
Accordingly, the Effect is ever existent is also fully established. Through this and a series of other logical deductions the Samkhyan theory of evolution - Satkaryavada is further supported.
Thus,according to the Samkhya theory, the efficient cause or ''Nimmitta-Karaṇa'' of the world is ''Puruṣa'' – ‘the Supreme Consciousness’ and the material cause or ''Upadana-Karaṇa'' is ''Prakṛti'' – ‘the matter. Body or ''Sarira'', sense-organs or ''Indriyas'' and mind or ''Manas'' all are the evolutes of the ''Prakṛti'' or the main material principle. Ordinarily, we consider the mind to be conscious in nature. But on grounds of Samkhya, ''Manas'' or mind is also a matter, being the evolute of the main physical principle or ''Prakṛti''.<ref name=":3" />
Purusha is the witness-subject. ''Puruṣa'' is neither body, nor sense-organ, nor is it mind. ''Puruṣa'' is the conscious spirit and a pure witness or ''Kevala-Sakṣin.'' He is also known as ''Svayam-Jyoti'' or self-conscious with happiness. There is one indwelling ''Puruṣa'' in every individual who appears as sentient.<ref name=":3" />
== Compare and Contrast of Manifest, Unmanifest and Knower ==
== Compare and Contrast of Manifest, Unmanifest and Knower ==
Having proved the effect to be "existent", a fact favorable to prove the existence of Prkriti, the author states the similarities and differences between the Manifest (like Mahat, Ahamkara etc), Unmanifest (Pradhana or Prkriti) and Knower (Purusha). A right comprehension of these aspects is conducive to attaining discriminative wisdom.<ref name=":1" /><ref>Jha, Ganganatha. (1896) ''[https://archive.org/stream/anenglishtransla00vaacuoft#page/28/mode/2up Tattva-Kaumudi (Sankhya) of Vachaspati Mishra (English Translation with the Sanskrit Text)]'' Bombay: Theosophical Publication</ref><blockquote>हेतुमदनित्यमव्यापि सक्रियमनेकमाश्रितं लिंङ्गम् । सावयवं परतन्त्रं व्यक्तं विपरीतमव्यक्तम् ॥ १० ॥(Samk. 10)<ref name=":5">Samkhya [https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A4%BE%E0%A4%82%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A4%BE%E0%A4%B0%E0%A4%BF%E0%A4%95%E0%A4%BE Karikas] </ref></blockquote><blockquote>त्रिगुणमविवेकि विषय: सामान्यमचेतनं प्रसवधर्मि । व्यक्तं तथा प्रधानं तद्विपरीतस्तथा च पुमान् ॥ ११ ॥(Samk. 11)<ref name=":5" /></blockquote>
{| class="wikitable"
{| class="wikitable"
!Qualities
!Qualities
|-
|-
|अव्यापि । Avyapi :
|अव्यापि । Avyapi :
|Unpervading, finite
|Not pervasive, finite
|All pervading
|All pervading
|All pervading
|All pervading
|-
|-
|सक्रियम् । Sakriyam :
|सक्रियम् । Sakriyam :
|Mobile, mutable
|Active, mobile
|Motionless, immutable
|Motionless, immutable
|Motionless, immutable
|Motionless, immutable
|-
|-
|अनेकम् । Anekam :
|अनेकम् । Anekam :
|Multitudinous, manifold
|Multiform, manifold
|Single
|Single
|Singleness yet Multiplicity (as per Samkhya Karika 18)
|Singleness yet Multiplicity (as per Samkhya Karika 18)
|-
|-
|आश्रितम् । Asritam :
|आश्रितम् । Asritam :
|Supported, dependent
|Dependent on its cause
|Self sustained
|Self sustained
|Self sustained
|Self sustained
|-
|-
|लिंङ्गम् । Lingam :
|लिंङ्गम् । Lingam :
|Mark (of inference)
|Mark (of inference), Characteristic, Mergent
|Subject of the mark or non-mergent
|Subject of the mark or non-mergent
|Subject of the mark or non-mergent
|Subject of the mark or non-mergent
|-
|-
|त्रिगुणम् । Trigunam :
|त्रिगुणम् । Trigunam :
|Consists of three Gunas in
|Consists of three Gunas in a disturbed state.
|Consists of three Gunas in equilibrium
|Consists of three Gunas in equilibrium
|Not constituted by the three Gunas
|Not constituted by the three Gunas
|-
|-
|सामान्यम । Samanyam :
|सामान्यम । Samanyam :
|Common
|Common, apprehended simultaneously by several persons.
|Common
|Common, apprehended simultaneously by several persons.
|Not common
|Not common
|-
|-
|-
|-
|प्रसवधर्मि । Prasavadharmi :
|प्रसवधर्मि । Prasavadharmi :
|Prolific
|Productive
|Prolific
|Productive
|Non Prolific
|Non Prolific
|}
|}
== The Universe ==
== The Universe ==
The world is evolved with its different elements when the equilibrium in Prakriti is disturbed. The countless Purushas exert a mechanical force on Prakriti which distracts the equipoise of Prakriti and produces a movement. Then the evolution of the universe starts.
The world is evolved with its different elements when the equilibrium in Prakriti is disturbed. The countless Purushas exert a mechanical force on Prakriti which distracts the equipoise of Prakriti and produces a movement. Then the evolution of the universe starts.<ref name=":0" />
==== The process of Evolution and Involution ====
==== The process of Evolution and Involution ====
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" />
# One pure ''Prakṛti'' is the balanced condition of ''Sattva'', ''Rajas'' and ''Tamas''. ''(Sattva- rajas-tamasāṁ-samyāvasṭhā-prakṛtiḥ).'' Before creation the change in Prakrti is homogeneous, in which the three gunas are held in a state of equilibrium.
# One pure ''Prakṛti'' is the balanced condition of ''Sattva'', ''Rajas'' and ''Tamas''. ''(Sattva- rajas-tamasāṁ-samyāvasṭhā-prakṛtiḥ).'' Before creation the change in Prakrti is homogeneous, in which the three gunas are held in a state of equilibrium.
# From one pure ''Prakṛti'' evolves the cosmic Buddhi or Mahat ''(Prakṛter Mahān) disturbing the equilibrium.''
# From one pure ''Prakṛti'' evolves the cosmic Buddhi or Mahat ''(Prakṛter Mahān)'' by disturbing the equilibrium of the Gunas''.''
# From ''Mahat'' evolves the cosmic Ahankara or the principle of egoism ''(Mahato’haṅkāro)''
# From ''Mahat'' evolves the cosmic Ahankara or the principle of egoism ''(Mahato’haṅkāro)''
# From Ahankara emanate the ten senses and the mind on the subjective side, and the five subtle Tanmatras on the objective side.
# From Ahankara emanate the ten senses and the mind on the subjective side, and the five subtle Tanmatras on the objective side.