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Line 358: − + − उभयात्मकमत्र मन: सङ्कल्पमिन्द्रियं च साधर्म्यात् । गुणपरिणामविशेषान्नानात्वं बाह्यभेदाश्च ॥ २७ ॥ (Samk. 27)<ref name=":5" />+ − Among the Indriyas, Manas possess the nature of both. It is deliberative and is as well an Indriya (सङ्कल्पमिन्द्रियं च) as it is homogeneous with the rest. Sankalpam is the the uncommon or distinctive function of the Manas. From the materials of the senses, Manas creates percepts, which are transferred to Ahamkara. Ahamkara evaluates them either as concerning itself or not concerning itself. Thus coloured with the personal equation, they are next taken up by Buddhi, which makes certain their true nature and determines conduct accordingly.<ref name=":4" /> + − The mind ponders, the intellect determines, and egoism becomes conscious. The functions of mind, intellect and egoism can be instantaneous as well as gradual. − − Swami Sivananda says<ref name=":0" /> <blockquote>''" Intellect, egoism, mind and the eye see a form at once, in one instant, and come immediately to a conclusion. ("This is a jar."). The same three, with tongue, at once relish taste; with the nose smell; and so on with the ear and the skin. The function is also occasionally gradual. A man going along a road sees an object at a distance. A doubt arises in his mind whether it is a post or a man. He then sees a bird sitting on it. Then the doubt is removed. In above example the intellect makes a determination that it is a post only. Then the ego says - I am certain that it is a post only. The intellect, the mind and egoism are the door-keepers. The five senses of perception or Jnana-Indriyas are the gates. The intellect is the instrument or organ which is the medium between the senses and the Self."'' </blockquote> − + Line 422:
Line 418: − − == 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.
Samkhya Darshana (साङ्ख्यदर्शनम्) (view source)
Revision as of 17:33, 15 June 2018
, 17:33, 15 June 2018→Other Textual Material: removed this section
Akasa (ether) has the property of sound which is the Vishaya or object for the ear. Vayu (air) has the property of touch which is the Vishaya for the skin. Tejas (fire) has the property of form or colour which is the Vishaya for the eye. Apas (water) has the property of taste which is the Vishaya for the tongue. Prithvi (earth) has the property of odour which is the Vishaya for the nose. Each of these elements, after the first, has also the property of the preceding besides its own.
Akasa (ether) has the property of sound which is the Vishaya or object for the ear. Vayu (air) has the property of touch which is the Vishaya for the skin. Tejas (fire) has the property of form or colour which is the Vishaya for the eye. Apas (water) has the property of taste which is the Vishaya for the tongue. Prithvi (earth) has the property of odour which is the Vishaya for the nose. Each of these elements, after the first, has also the property of the preceding besides its own.
==== Involution of the Creation ====
During dissolution of the world, the products return by a reverse movement into the preceding stages of development , and ultimately into Prakriti. 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 Prakriti. This is the process of involution. There is no end to Samsara or the play of Prakriti. 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 Prakriti. 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 Prakriti. This is the process of involution. There is no end to Samsara or the play of Prakriti. This cycle of evolution and involution has neither a beginning nor an end.
==== Ahankara ====
==== Ahankara ====
अभिमानोऽहंकार: तस्माद्विविध: प्रवर्तते सर्ग: । एकादशकश्च गणस्तन्मात्रपञ्चकश्चैव ॥ २४ ॥ (Samk. 24)<ref name=":5" />
<blockquote>अभिमानोऽहंकार: तस्माद्विविध: प्रवर्तते सर्ग: । एकादशकश्च गणस्तन्मात्रपञ्चकश्चैव ॥ २४ ॥ (Samk. 24)<ref name=":5" /></blockquote>Self-assertion is Ahamkara. From it proceeds the twofold evolution only; the elevenfold set and also the fivefold Tanmatras.
Self-assertion is Ahamkara. From it proceeds the twofold evolution only; the elevenfold set and also the fivefold Tanmatras.
All that is considered (alochita) and reasoned (mata) refers to me, in this I am competent, all those objects of sense are for my sake only, this does not concern any one else but me, hence I am - such Abhimana, self assertion or consciousness by reference to oneself, from its having an uncommon or unique operation of its own, is called Ahamkara, by working upon which Buddhi determines that "this is to be done by me".<ref name=":4" />
All that is considered (alochita) and reasoned (mata) refers to me, in this I am competent, all those objects of sense are for my sake only, this does not concern any one else but me, hence I am - such Abhimana, self assertion or consciousness by reference to oneself, from its having an uncommon or unique operation of its own, is called Ahamkara, by working upon which Buddhi determines that "this is to be done by me".<ref name=":4" />
==== Manas ====
==== Manas ====
The '''Mind or Manas''' is both an organ of sensation and action. The senses receive simple impressions from without. The mind cooperates with the senses, and the impressions are perceived.<ref name=":0" />
The '''Mind or Manas''' is both an organ of sensation and action. The Indriyas or senses receive simple impressions from without. The mind cooperates with the senses, and the impressions are perceived.<ref name=":0" /><blockquote>उभयात्मकमत्र मन: सङ्कल्पमिन्द्रियं च साधर्म्यात् । गुणपरिणामविशेषान्नानात्वं बाह्यभेदाश्च ॥ २७ ॥ (Samk. 27)<ref name=":5" /></blockquote>Among the Indriyas, Manas possess the nature of both. It is deliberative and is as well an Indriya (सङ्कल्पमिन्द्रियं च) as it is homogeneous with the rest. Sankalpam is the the uncommon or distinctive function of the Manas. From the materials of the senses, Manas creates percepts, which are transferred to Ahamkara. Ahamkara evaluates them either as concerning itself or not concerning itself. Thus coloured with the personal equation, they are next taken up by Buddhi, which makes certain their true nature and determines conduct accordingly.<ref name=":4" />
The mind ponders, the intellect determines, and egoism becomes conscious. The functions of mind, intellect and egoism can be instantaneous as well as gradual.
Swami Sivananda says<ref name=":0" /> <blockquote>''" Intellect, egoism, mind and the eye see a form at once, in one instant, and come immediately to a conclusion. ("This is a jar."). The same three, with tongue, at once relish taste; with the nose smell; and so on with the ear and the skin. The function is also occasionally gradual. A man going along a road sees an object at a distance. A doubt arises in his mind whether it is a post or a man. He then sees a bird sitting on it. Then the doubt is removed. In above example the intellect makes a determination that it is a post only. Then the ego says - I am certain that it is a post only. The intellect, the mind and egoism are the door-keepers. The five senses of perception or Jnana-Indriyas are the gates. The intellect is the instrument or organ which is the medium between the senses and the Self."'' </blockquote>It is established that Buddhi is supreme among the Indriyas. It is the principal means of accomplishing the apparently contradictory purpose of Purusha, namely Experience and Release.
== Samkhya is Nir-Isvara ==
== Samkhya is Nir-Isvara ==
The Samkhya system is called Nir-Isvara (Godless). It is atheistical. The Samkhyas do not believe in Isvara. They do not accept Isvara (God). The creation produced by Prakriti has an existence of its own, independent of all connection with the particular Purusha to which it is united. So the Sankhyas say that there is no need for an intelligent Creator of the world, or even of any superintending power.<ref name=":0" />
The Samkhya system is called Nir-Isvara (Godless). It is nontheistical. The Samkhyas do not believe in Isvara. They do not accept Isvara (God). The creation produced by Prakriti has an existence of its own, independent of all connection with the particular Purusha to which it is united. So the Sankhyas say that there is no need for an intelligent Creator of the world, or even of any superintending power.<ref name=":0" />
==== Vedanta's perspective on this thought ====
==== Vedanta's perspective on this thought ====
—Bhagavad Gita 2.39
—Bhagavad Gita 2.39
==References==
==References==