https://dharmawiki.org/index.php?title=Samkhya_Darshana_(%E0%A4%B8%E0%A4%BE%E0%A4%99%E0%A5%8D%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%A8%E0%A4%AE%E0%A5%8D)&feed=atom&action=historySamkhya Darshana (साङ्ख्यदर्शनम्) - Revision history2024-03-29T00:07:57ZRevision history for this page on the wikiMediaWiki 1.35.4https://dharmawiki.org/index.php?title=Samkhya_Darshana_(%E0%A4%B8%E0%A4%BE%E0%A4%99%E0%A5%8D%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%A8%E0%A4%AE%E0%A5%8D)&diff=130166&oldid=prevPrthvi: added video2021-05-30T11:40:26Z<p>added video</p>
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<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">|description=Biases in Modern Indian Philosophical studies </ins></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>}}</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>}}</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== परिचयः || Introduction ==</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== परिचयः || Introduction ==</div></td></tr>
</table>Prthvihttps://dharmawiki.org/index.php?title=Samkhya_Darshana_(%E0%A4%B8%E0%A4%BE%E0%A4%99%E0%A5%8D%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%A8%E0%A4%AE%E0%A5%8D)&diff=130165&oldid=prevPrthvi: added video2021-05-30T11:38:52Z<p>added video</p>
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<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Samkhya sashtra or Samkhya (Samskrit: साङ्ख्यदर्शनम्) is one of the '''Shad Darshanas.''' Kapila Muni is the founder of Samkhya Darsana. The word Samkhya means number. The Samkhya system gives an enumeration of the twenty five principles of universe<ref name=":0">Swami Sivananda, All About Hinduism, Page 202-216 </ref>. <del class="diffchange diffchange-inline"> </del></div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Samkhya sashtra or Samkhya (Samskrit: साङ्ख्यदर्शनम्) is one of the '''Shad Darshanas.''' Kapila Muni is the founder of Samkhya Darsana. The word Samkhya means number. The Samkhya system gives an enumeration of the twenty five principles of universe<ref name=":0">Swami Sivananda, All About Hinduism, Page 202-216 </ref>.</div></td></tr>
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<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">|description=Sankhya Darshanam</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">}}</ins></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== परिचयः || Introduction ==</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== परिचयः || Introduction ==</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In the context of ancient Indian philosophies, Samkhya philosophy is based on systematic enumeration and rational examination. Samkhya (साङ्ख्य) means "number" used in the sense of thinking and counting. Thinking is with reference to basic principles or Knowledge of Self. Counting refers to the twenty-four principles and others.<ref name=":1">Jha, Ganganatha (1965) ''[http://theosnet.net/dzyan/hindu/samkhya_karika_and_tattva-kaumudi_1934.pdf The Tattva-Kaumudi, Vachaspati Mishra's Commentary on the Samkhya Karika.]'' Poona : Oriental Book Agency</ref></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In the context of ancient Indian philosophies, Samkhya philosophy is based on systematic enumeration and rational examination. Samkhya (साङ्ख्य) means "number" used in the sense of thinking and counting. Thinking is with reference to basic principles or Knowledge of Self. Counting refers to the twenty-four principles and others.<ref name=":1">Jha, Ganganatha (1965) ''[http://theosnet.net/dzyan/hindu/samkhya_karika_and_tattva-kaumudi_1934.pdf The Tattva-Kaumudi, Vachaspati Mishra's Commentary on the Samkhya Karika.]'' Poona : Oriental Book Agency</ref></div></td></tr>
</table>Prthvihttps://dharmawiki.org/index.php?title=Samkhya_Darshana_(%E0%A4%B8%E0%A4%BE%E0%A4%99%E0%A5%8D%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%A8%E0%A4%AE%E0%A5%8D)&diff=120258&oldid=prevFordharma: minor edits2019-08-18T11:55:25Z<p>minor edits</p>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== साङ्ख्यसिद्धान्तम् ॥ Samkhya Siddhantam - Core Concepts ==</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== साङ्ख्यसिद्धान्तम् ॥ Samkhya Siddhantam - Core Concepts ==</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The Samkhya system discusses an original primordial Tattva or principle called Prakrti , that which evolves or produces or brings forth (Prakaroti) everything else. </div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The Samkhya system discusses an original primordial Tattva or principle called Prakrti, that which evolves or produces or brings forth (Prakaroti) everything else. </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==== Objective of Samkhya Philosophy ====</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==== Objective of Samkhya Philosophy ====</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The enquiry into this system of philosophy is to find out the means for eradicating the three sorts of pain, namely </div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The enquiry into this system of philosophy is to find out the means for eradicating the three sorts of pain, namely </div></td></tr>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* The Purusha or Spirit is neither a production, nor is it productive. It is without attributes.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* The Purusha or Spirit is neither a production, nor is it productive. It is without attributes.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==== प्रमाणाः || Pramanas ====</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==== प्रमाणाः || Pramanas ====</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>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 the 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 ॥ (Samk. Dars. 4)<ref name=":5" /></blockquote><blockquote>dr̥ṣṭamanumānamāptavacanaṁ ca sarvapramāṇasiddhatvāt । trividhaṁ pramāṇamiṣṭaṁ prameyasiddhi: pramāṇāddhi ॥ 4 ॥ (Samk. Dars. 4)</blockquote></div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>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 the <ins class="diffchange diffchange-inline">[[ShadPramanas (षड्प्रमाणाः)|</ins>six pramanas<ins class="diffchange diffchange-inline">]] </ins>(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 ॥ (Samk. Dars. 4)<ref name=":5" /></blockquote><blockquote>dr̥ṣṭamanumānamāptavacanaṁ ca sarvapramāṇasiddhatvāt । trividhaṁ pramāṇamiṣṭaṁ prameyasiddhi: pramāṇāddhi ॥ 4 ॥ (Samk. Dars. 4)</blockquote></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* प्रत्यक्षप्रमाणाः || pratyaksha-pramana (perception) </div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* प्रत्यक्षप्रमाणाः || pratyaksha-pramana (perception) </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* अनुमानप्रमाणाः || anumana-pramana (inference) </div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* अनुमानप्रमाणाः || anumana-pramana (inference) </div></td></tr>
<tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l78" >Line 78:</td>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Prakrti means that which is primary, that which precedes what is made. It comes from 'Pra' (before) and `Kri' (to make). It resembles Vedantic concept of Maya. Thus, the sense of unity is seen in the single source of origin of the world or material manifestation. It is called the Root and is described as the Pradhana, that in which all things are contained, and as Prakrti, the mother of all things.<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></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Prakrti means that which is primary, that which precedes what is made. It comes from 'Pra' (before) and `Kri' (to make). It resembles Vedantic concept of Maya. Thus, the sense of unity is seen in the single source of origin of the world or material manifestation. It is called the Root and is described as the Pradhana, that in which all things are contained, and as Prakrti, the mother of all things.<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></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Prakrti is eternal, all pervading, immovable. It is one. It has no cause, but is the cause of all effects. Prakrti <del class="diffchange diffchange-inline"> </del>is independent and uncaused, while the products are caused and dependent. Prakrti depends only on the activity of its own constituent Gunas (metaphysical properties).<ref name=":0" /></div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Prakrti is eternal, all pervading, immovable. It is one. It has no cause, but is the cause of all effects. Prakrti is independent and uncaused, while the products are caused and dependent. Prakrti depends only on the activity of its own constituent Gunas (metaphysical properties).<ref name=":0" /></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>One pure ''Prakrti'' is made of the three Gunas namely ''Sattva, Rajas and Tamas''. The three ''Gunas'' with different permutations and combinations give rise to the varied substances. Accordingly, evolution cannot be consumed from ''Prakṛti'' alone or from ''Puruṣa'' alone.<ref name=":3">Banarjee, Debashri. Paper : ''Different tenets of Indian Philosophy; As conceived from Indian Point of View'' Published by Academia</ref></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>One pure ''Prakrti'' is made of the three Gunas namely ''Sattva, Rajas and Tamas''. The three ''Gunas'' with different permutations and combinations give rise to the varied substances. Accordingly, evolution cannot be consumed from ''Prakṛti'' alone or from ''Puruṣa'' alone.<ref name=":3">Banarjee, Debashri. Paper : ''Different tenets of Indian Philosophy; As conceived from Indian Point of View'' Published by Academia</ref></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==== Proof for Existence of Prakrti ====</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==== Proof for Existence of Prakrti ====</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Samkhya gives five proofs for the existence of Prakrti .<ref name=":2" /></div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Samkhya gives five proofs for the existence of Prakrti.<ref name=":2" /></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>a) '''Bhedanam parimanat:''' (effects are limited and many) All particular objects of the world, from Buddhi to Panchabhutas, are limited and dependent on one another. The finite and limited principle cannot be the cause of the Universe. So there is an unlimited and independent cause for their existence. It is the Prakrti which is infinite, unlimited, independent and all-pervading source of the universe.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>a) '''Bhedanam parimanat:''' (effects are limited and many) All particular objects of the world, from Buddhi to Panchabhutas, are limited and dependent on one another. The finite and limited principle cannot be the cause of the Universe. So there is an unlimited and independent cause for their existence. It is the Prakrti which is infinite, unlimited, independent and all-pervading source of the universe.</div></td></tr>
<tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l104" >Line 104:</td>
<td colspan="2" class="diff-lineno">Line 104:</td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Everything, all life forms and human beings, state Samkhya scholars, have these three gunas, but in different proportions. </div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Everything, all life forms and human beings, state Samkhya scholars, have these three gunas, but in different proportions. </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Prakrti is composed of three Gunas of forces, called Sattva (purity, light, harmony), Rajas (passion, activity, motion) and Tamas (inertia, darkness, inertness, inactivity). It is to be noted that these Gunas are '''not''' the Nyaya-Vaiseshika Gunas. They are the actual substances or ingredients, of which Prakrti is constituted. They make up the whole world evolved out of Prakrti . They are not conjoined in equal quantities, but in varying proportions, one or the other being in excess. Just as Sat-Chit-Ananda is the Vedantic <del class="diffchange diffchange-inline">trinity</del>, so also the Gunas are the Samkhyan <del class="diffchange diffchange-inline">trinity</del>.<ref name=":0" /> However the Guṇa is not the quality of ''Prakrti;'' on the contrary they are constituents of one pure ''Prakṛti.''</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Prakrti is composed of three Gunas of forces, called Sattva (purity, light, harmony), Rajas (passion, activity, motion) and Tamas (inertia, darkness, inertness, inactivity). It is to be noted that these Gunas are '''not''' the Nyaya-Vaiseshika Gunas. They are the actual substances or ingredients, of which Prakrti is constituted. They make up the whole world evolved out of Prakrti. They are not conjoined in equal quantities, but in varying proportions, one or the other being in excess. Just as Sat-Chit-Ananda is the Vedantic <ins class="diffchange diffchange-inline">triad</ins>, so also the Gunas are the Samkhyan <ins class="diffchange diffchange-inline">triad</ins>.<ref name=":0" /> However the Guṇa is not the quality of ''Prakrti;'' on the contrary they are constituents of one pure ''Prakṛti.''</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==== Interaction Between the Gunas ====</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==== Interaction Between the Gunas ====</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Interaction between the three Gunas, Sattva, Rajas and Tamas leads to Evolution. The three Gunas are never separate. They support one another. They intermingle with one another. They form the very substance of Prakrti . All objects are composed of the three Gunas. The Gunas act on one another. Then there is evolution or manifestation. The Gunas are the objects.<ref name=":0" /></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Interaction between the three Gunas, Sattva, Rajas and Tamas leads to Evolution. The three Gunas are never separate. They support one another. They intermingle with one another. They form the very substance of Prakrti . All objects are composed of the three Gunas. The Gunas act on one another. Then there is evolution or manifestation. The Gunas are the objects.<ref name=":0" /></div></td></tr>
<tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l118" >Line 118:</td>
<td colspan="2" class="diff-lineno">Line 118:</td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>A Sattvic man is virtuous. Sattva makes a man divine and noble, Rajas makes him thoroughly human and selfish, and Tamas makes him bestial and ignorant.<ref name=":0" /></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>A Sattvic man is virtuous. Sattva makes a man divine and noble, Rajas makes him thoroughly human and selfish, and Tamas makes him bestial and ignorant.<ref name=":0" /></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== पुरुषः ॥ The Purusha ==</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== पुरुषः ॥ The Purusha ==</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The Purusha or the Self is beyond Prakrti . The qualities of Purusha are as follows<ref name=":0" /><ref name=":4" /><blockquote>तस्माच्च विपर्यासात् सिद्धं साक्षित्वमस्य पुरुषस्य । कैवल्यं माध्यस्थ्यं द्रष्टृत्वमकर्तृभावश्च ॥ १९ ॥ (Samk. 19)<ref name=":5" /></blockquote><blockquote>tasmācca viparyāsāt siddhaṁ sākṣitvamasya puruṣasya । kaivalyaṁ mādhyasthyaṁ draṣṭr̥tvamakartr̥bhāvaśca ॥ 19 ॥ (Samk. 19)</blockquote></div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The Purusha or the Self is beyond Prakrti. The qualities of Purusha are as follows<ref name=":0" /><ref name=":4" /><blockquote>तस्माच्च विपर्यासात् सिद्धं साक्षित्वमस्य पुरुषस्य । कैवल्यं माध्यस्थ्यं द्रष्टृत्वमकर्तृभावश्च ॥ १९ ॥ (Samk. 19)<ref name=":5" /></blockquote><blockquote>tasmācca viparyāsāt siddhaṁ sākṣitvamasya puruṣasya । kaivalyaṁ mādhyasthyaṁ draṣṭr̥tvamakartr̥bhāvaśca ॥ 19 ॥ (Samk. 19)</blockquote></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* The purusha is not the doer. It is the witness (साक्षित्वम्).</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* The purusha is not the doer. It is the witness (साक्षित्वम्).</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* It is solitary (कैवल्यं) and indifferent (माध्यस्थ्यं).</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* It is solitary (कैवल्यं) and indifferent (माध्यस्थ्यं).</div></td></tr>
<tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l301" >Line 301:</td>
<td colspan="2" class="diff-lineno">Line 301:</td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==== The process of Evolution ====</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==== The process of Evolution ====</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[File:Samkhya.PNG|frame|720x720px|Courtesy : Dr. K. Varalakshmi, Deputy Director, Sanskrit Academy, Osmania University, Hyderabad, Andhra Pradesh, India]]</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[File:Samkhya.PNG|frame|720x720px|Courtesy : Dr. K. Varalakshmi, Deputy Director, Sanskrit Academy, Osmania University, Hyderabad, Andhra Pradesh, India]]</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Prakrti <del class="diffchange diffchange-inline"> </del>is the root of the universe. Prakrti is both the material and the efficient cause of the universe. Prakrti <del class="diffchange diffchange-inline"> </del>evolves under the influence of Purusha. Mahat or Intellect, is the first product of the evolution of Prakrti . Ahankara arises after Buddhi. Mind is born of Ahankara. It carries out the orders of the will through the organs of action (Karmendriyas). It reflects and doubts (Sankalpa-Vikalpa). It synthesises the sense data into percepts. The mind takes part in both perception and action. There is no separate Prana Tattva in the Samkhya system. The Vedanta has a separate Prana Tattva. In the Samkhya system, mind, with the organs, produces the five vital airs. Prana is a modification of the senses. It does not subsist in their absence. </div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Prakrti is the root of the universe. Prakrti is both the material and the efficient cause of the universe. Prakrti evolves under the influence of Purusha. Mahat or Intellect, is the first product of the evolution of Prakrti . Ahankara arises after Buddhi. Mind is born of Ahankara. It carries out the orders of the will through the organs of action (Karmendriyas). It reflects and doubts (Sankalpa-Vikalpa). It synthesises the sense data into percepts. The mind takes part in both perception and action. There is no separate Prana Tattva in the Samkhya system. The Vedanta has a separate Prana Tattva. In the Samkhya system, mind, with the organs, produces the five vital airs. Prana is a modification of the senses. It does not subsist in their absence. </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The course of evolution is as follows.<ref name=":0" /><ref name=":3" /></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The course of evolution is as follows.<ref name=":0" /><ref name=":3" /></div></td></tr>
<tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l308" >Line 308:</td>
<td colspan="2" class="diff-lineno">Line 308:</td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># From ''Mahat'' evolves the cosmic Ahankara or the principle of egoism ''(Mahato’haṅkāro)''</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># From ''Mahat'' evolves the cosmic Ahankara or the principle of egoism ''(Mahato’haṅkāro)''</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># From Ahankara emanate the ten senses and the mind on the subjective side, and the five subtle Tanmatras on the objective side.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># From Ahankara emanate the ten senses and the mind on the subjective side, and the five subtle Tanmatras on the objective side.</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>#* Pancha ''Karmendriyas (5 Indriyas of <del class="diffchange diffchange-inline">action </del>: Include powers located in Hands, Feet, Speech, Excretory Organs, Organs of Generation)''</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>#* Pancha ''Karmendriyas (5 Indriyas of <ins class="diffchange diffchange-inline">Action </ins>: Include powers located in Hands, Feet, Speech, Excretory Organs, Organs of Generation)''</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#* Pancha ''Jnanendriyas (5 Indriyas of Cognition : Include powers located in Eye, Ear, Nose, Tongue, Skin)''</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#* Pancha ''Jnanendriyas (5 Indriyas of Cognition : Include powers located in Eye, Ear, Nose, Tongue, Skin)''</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#* One ''Manas'' ''(Ahaṅkārāt-paňca-taṇmātrāṅi-ubhayaṁ-indriyaṁ)'' </div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#* One ''Manas'' ''(Ahaṅkārāt-paňca-taṇmātrāṅi-ubhayaṁ-indriyaṁ)'' </div></td></tr>
<tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l323" >Line 323:</td>
<td colspan="2" class="diff-lineno">Line 323:</td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Of the various versions of this philosophy, Shrimad Bhagavata's account of Kapila's Samkhya materially differs from the Samkhya of the Samkhya Karika, for, while the former is definitely theistic, the later is at least tacitly atheistic, for it is absolutely silent about Ishvara; apparently one theory that has no place for Ishvara in this system.<ref>Dasgupta, Surendranath. (5th Reprint : 2011) ''A History of Indian Philosophy. Volume 4 : Indian Pluralism.'' New Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Of the various versions of this philosophy, Shrimad Bhagavata's account of Kapila's Samkhya materially differs from the Samkhya of the Samkhya Karika, for, while the former is definitely theistic, the later is at least tacitly atheistic, for it is absolutely silent about Ishvara; apparently one theory that has no place for Ishvara in this system.<ref>Dasgupta, Surendranath. (5th Reprint : 2011) ''A History of Indian Philosophy. Volume 4 : Indian Pluralism.'' New Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref></div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;"></del></div></td><td colspan="2"> </td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">The fact that Badarayana and Shankaracharya are keen to reject </del></div></td><td colspan="2"> </td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The Samkhya system is called Nir-Isvara (without Ishvara). It is non-theistical but not atheistical, because it does not deny the existence of Supreme being. It is Nir-Ishvara, as it explains all and every fact of experience while not referring to and without invoking the intervention of a divine agency.<ref name=":4" /></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The Samkhya system is called Nir-Isvara (without Ishvara). It is non-theistical but not atheistical, because it does not deny the existence of Supreme being. It is Nir-Ishvara, as it explains all and every fact of experience while not referring to and without invoking the intervention of a divine agency.<ref name=":4" /></div></td></tr>
</table>Fordharmahttps://dharmawiki.org/index.php?title=Samkhya_Darshana_(%E0%A4%B8%E0%A4%BE%E0%A4%99%E0%A5%8D%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%A8%E0%A4%AE%E0%A5%8D)&diff=119541&oldid=prevCkanak93: /* Samkhya is Nir-Ishvara */ Replaced God/Supreme being with Ishvara2019-06-19T10:06:41Z<p><span dir="auto"><span class="autocomment">Samkhya is Nir-Ishvara: </span> Replaced God/Supreme being with Ishvara</span></p>
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</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l320" >Line 320:</td>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Theism or Non-theistic approach of Samkhya has been highly debated in scholarly circles. The system of Samkhya has undergone many changes in the hands of various writers at different times and it is difficult to guess which of these can be genuinely attributed to Kapila. </div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Theism or Non-theistic approach of Samkhya has been highly debated in scholarly circles. The system of Samkhya has undergone many changes in the hands of various writers at different times and it is difficult to guess which of these can be genuinely attributed to Kapila. </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The original Samkhya advocated the existence of One Supreme Power, Ishvara <del class="diffchange diffchange-inline">or God </del>(thus monistic and theistic). But the classical Samkhya, perhaps under the influence of Jainism and Early Buddhism, many scholars believe, became atheistic. Samkhya may be classified as Astika, as it believes in the authority of Vedas, but it does not establish the non-existence of <del class="diffchange diffchange-inline">Supreme being</del>. It only shows that Purusha and Prkrti are sufficient to explain this Universe and hence does away with the hypothesis of Ishvara. Some commentators have tried to repudiate the existence of Ishvara, while later commentators like Vijnanabhikshu have tried to revive the necessity for admitting Ishvara.</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The original Samkhya advocated the existence of One Supreme Power, Ishvara (thus monistic and theistic). But the classical Samkhya, perhaps under the influence of Jainism and Early Buddhism, many scholars believe, became atheistic. Samkhya may be classified as Astika, as it believes in the authority of Vedas, but it does not establish the non-existence of <ins class="diffchange diffchange-inline">Ishvara</ins>. It only shows that Purusha and Prkrti are sufficient to explain this Universe and hence does away with the hypothesis of Ishvara. Some commentators have tried to repudiate the existence of Ishvara, while later commentators like Vijnanabhikshu have tried to revive the necessity for admitting Ishvara.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Of the various versions of this philosophy, <del class="diffchange diffchange-inline">Srimad </del>Bhagavata's account of Kapila's Samkhya materially differs from the Samkhya of the Samkhya Karika, for, while the former is definitely theistic, the later is at least tacitly atheistic, for it is absolutely silent about <del class="diffchange diffchange-inline">Supreme being</del>; apparently one theory that has no place for <del class="diffchange diffchange-inline">Supreme being </del>in this system.<ref>Dasgupta, Surendranath. (5th Reprint : 2011) ''A History of Indian Philosophy. Volume 4 : Indian Pluralism.'' New Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref></div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Of the various versions of this philosophy, <ins class="diffchange diffchange-inline">Shrimad </ins>Bhagavata's account of Kapila's Samkhya materially differs from the Samkhya of the Samkhya Karika, for, while the former is definitely theistic, the later is at least tacitly atheistic, for it is absolutely silent about <ins class="diffchange diffchange-inline">Ishvara</ins>; apparently one theory that has no place for <ins class="diffchange diffchange-inline">Ishvara </ins>in this system.<ref>Dasgupta, Surendranath. (5th Reprint : 2011) ''A History of Indian Philosophy. Volume 4 : Indian Pluralism.'' New Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The fact that Badarayana and Shankaracharya are keen to reject </div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The fact that Badarayana and Shankaracharya are keen to reject </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The Samkhya system is called Nir-Isvara (<del class="diffchange diffchange-inline">Godless</del>). It is non-theistical but not atheistical, because it does not deny the existence of Supreme being. It is Nir-Ishvara, as it explains all and every fact of experience while not referring to and without invoking the intervention of a divine agency.<ref name=":4" /></div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The Samkhya system is called Nir-Isvara (<ins class="diffchange diffchange-inline">without Ishvara</ins>). It is non-theistical but not atheistical, because it does not deny the existence of Supreme being. It is Nir-Ishvara, as it explains all and every fact of experience while not referring to and without invoking the intervention of a divine agency.<ref name=":4" /></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The creation produced by Prakrti <del class="diffchange diffchange-inline"> </del>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. According to <del class="diffchange diffchange-inline">the </del>Vedanta, Prakrti is non-intelligent. An intelligent Creator alone can have a thought-out plan for the universe. Prakrti <del class="diffchange diffchange-inline"> </del>is only a Sahkari (helper).<ref name=":0" /></div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The creation produced by Prakrti 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. According to Vedanta, Prakrti is non-intelligent. An intelligent Creator alone can have a thought-out plan for the universe. Prakrti is only a Sahkari (helper).<ref name=":0" /></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Moksha for the Purusha or Liberation ==</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Moksha for the Purusha or Liberation ==</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Purusha is eternally free. Union of Purusha with Prakrti due to non-discrimination is bondage; the failure to discriminate between Purusha and Prakrti is the cause of Samsara or bondage; and disunion of Purusha and Prakrti due to discrimination is emancipation. Release is not merging in the Absolute but isolation from Prakrti . </div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Purusha is eternally free. Union of Purusha with Prakrti due to non-discrimination is bondage; the failure to discriminate between Purusha and Prakrti is the cause of Samsara or bondage; and disunion of Purusha and Prakrti due to discrimination is emancipation. Release is not merging in the Absolute but isolation from Prakrti . </div></td></tr>
</table>Ckanak93https://dharmawiki.org/index.php?title=Samkhya_Darshana_(%E0%A4%B8%E0%A4%BE%E0%A4%99%E0%A5%8D%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%A8%E0%A4%AE%E0%A5%8D)&diff=119527&oldid=prevPṛthvī: Supreme being2019-06-18T12:03:24Z<p>Supreme being</p>
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</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l9" >Line 9:</td>
<td colspan="2" class="diff-lineno">Line 9:</td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* 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. </div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* 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. </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* The evolutionary process involves Pradhana (Prakruti), Purusha, Mahat (Buddhi), Ahankaraara, Pancha Jnanendriyas, Pancha Karmendriyas, Panchatanmatras, Panchabhutas and Manas</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* The evolutionary process involves Pradhana (Prakruti), Purusha, Mahat (Buddhi), Ahankaraara, Pancha Jnanendriyas, Pancha Karmendriyas, Panchatanmatras, Panchabhutas and Manas</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>* 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 <del class="diffchange diffchange-inline">god</del>". </div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>* 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 <ins class="diffchange diffchange-inline">deity</ins>". </div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>* The existence of <del class="diffchange diffchange-inline">God or supreme </del>being is not directly asserted, nor considered very relevant by the Samkhya philosophers.</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>* The existence of <ins class="diffchange diffchange-inline">Supreme </ins>being is not directly asserted, nor considered very relevant by the Samkhya philosophers.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Samkhya school considers moksha (मोक्ष) as a natural quest of every soul.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Samkhya school considers moksha (मोक्ष) as a natural quest of every soul.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Founder - Kapila Maharshi ==</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Founder - Kapila Maharshi ==</div></td></tr>
<tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l320" >Line 320:</td>
<td colspan="2" class="diff-lineno">Line 320:</td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Theism or Non-theistic approach of Samkhya has been highly debated in scholarly circles. The system of Samkhya has undergone many changes in the hands of various writers at different times and it is difficult to guess which of these can be genuinely attributed to Kapila. </div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Theism or Non-theistic approach of Samkhya has been highly debated in scholarly circles. The system of Samkhya has undergone many changes in the hands of various writers at different times and it is difficult to guess which of these can be genuinely attributed to Kapila. </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The original Samkhya advocated the existence of One Supreme Power, Ishvara or God (thus monistic and theistic). But the classical Samkhya, perhaps under the influence of Jainism and Early Buddhism, many scholars believe, became atheistic. Samkhya may be classified as Astika, as it believes in the authority of Vedas, but it does not establish the non-existence of <del class="diffchange diffchange-inline">God</del>. It only shows that Purusha and Prkrti are sufficient to explain this Universe and hence does away with the hypothesis of Ishvara. Some commentators have tried to repudiate the existence of Ishvara, while later commentators like Vijnanabhikshu have tried to revive the necessity for admitting Ishvara.</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The original Samkhya advocated the existence of One Supreme Power, Ishvara or God (thus monistic and theistic). But the classical Samkhya, perhaps under the influence of Jainism and Early Buddhism, many scholars believe, became atheistic. Samkhya may be classified as Astika, as it believes in the authority of Vedas, but it does not establish the non-existence of <ins class="diffchange diffchange-inline">Supreme being</ins>. It only shows that Purusha and Prkrti are sufficient to explain this Universe and hence does away with the hypothesis of Ishvara. Some commentators have tried to repudiate the existence of Ishvara, while later commentators like Vijnanabhikshu have tried to revive the necessity for admitting Ishvara.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Of the various versions of this philosophy, Srimad Bhagavata's account of Kapila's Samkhya materially differs from the Samkhya of the Samkhya Karika, for, while the former is definitely theistic, the later is at least tacitly atheistic, for it is absolutely silent about <del class="diffchange diffchange-inline">God</del>; apparently one theory that has no place for <del class="diffchange diffchange-inline">God </del>in this system.<ref>Dasgupta, Surendranath. (5th Reprint : 2011) ''A History of Indian Philosophy. Volume 4 : Indian Pluralism.'' New Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref></div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Of the various versions of this philosophy, Srimad Bhagavata's account of Kapila's Samkhya materially differs from the Samkhya of the Samkhya Karika, for, while the former is definitely theistic, the later is at least tacitly atheistic, for it is absolutely silent about <ins class="diffchange diffchange-inline">Supreme being</ins>; apparently one theory that has no place for <ins class="diffchange diffchange-inline">Supreme being </ins>in this system.<ref>Dasgupta, Surendranath. (5th Reprint : 2011) ''A History of Indian Philosophy. Volume 4 : Indian Pluralism.'' New Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The fact that Badarayana and Shankaracharya are keen to reject </div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The fact that Badarayana and Shankaracharya are keen to reject </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The Samkhya system is called Nir-Isvara (Godless). It is non-theistical but not atheistical, because it does not deny the existence of <del class="diffchange diffchange-inline">God</del>. It is Nir-Ishvara, as it explains all and every fact of experience while not referring to and without invoking the intervention of a divine agency.<ref name=":4" /></div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The Samkhya system is called Nir-Isvara (Godless). It is non-theistical but not atheistical, because it does not deny the existence of <ins class="diffchange diffchange-inline">Supreme being</ins>. It is Nir-Ishvara, as it explains all and every fact of experience while not referring to and without invoking the intervention of a divine agency.<ref name=":4" /></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The creation produced by Prakrti 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. According to the Vedanta, Prakrti is non-intelligent. An intelligent Creator alone can have a thought-out plan for the universe. Prakrti is only a Sahkari (helper).<ref name=":0" /></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The creation produced by Prakrti 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. According to the Vedanta, Prakrti is non-intelligent. An intelligent Creator alone can have a thought-out plan for the universe. Prakrti is only a Sahkari (helper).<ref name=":0" /></div></td></tr>
</table>Pṛthvīhttps://dharmawiki.org/index.php?title=Samkhya_Darshana_(%E0%A4%B8%E0%A4%BE%E0%A4%99%E0%A5%8D%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%A8%E0%A4%AE%E0%A5%8D)&diff=119494&oldid=prevPṛthvī: image changed2019-06-13T12:25:13Z<p>image changed</p>
<table class="diff diff-contentalign-left diff-editfont-monospace" data-mw="interface">
<col class="diff-marker" />
<col class="diff-content" />
<col class="diff-marker" />
<col class="diff-content" />
<tr class="diff-title" lang="en-GB">
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Older revision</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 12:25, 13 June 2019</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l300" >Line 300:</td>
<td colspan="2" class="diff-lineno">Line 300:</td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The world is evolved with its different elements when the equilibrium in Prakrti is disturbed. The countless Purushas exert a mechanical force on Prakrti which distracts the equipoise of Prakrti and produces a movement. Then the evolution of the universe starts.<ref name=":0" /></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The world is evolved with its different elements when the equilibrium in Prakrti is disturbed. The countless Purushas exert a mechanical force on Prakrti which distracts the equipoise of Prakrti and produces a movement. Then the evolution of the universe starts.<ref name=":0" /></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==== The process of Evolution ====</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==== The process of Evolution ====</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>[[File:<del class="diffchange diffchange-inline">Samkhya_Siddhantam</del>.<del class="diffchange diffchange-inline">jpg</del>|<del class="diffchange diffchange-inline">border</del>|<del class="diffchange diffchange-inline">right</del>|<del class="diffchange diffchange-inline">frameless|652x652px|link=http</del>:<del class="diffchange diffchange-inline">//dharmawiki.org/index</del>.<del class="diffchange diffchange-inline">php/File:Samkhya_Siddhantam</del>.<del class="diffchange diffchange-inline">jpg</del>]]Prakrti is the root of the universe. Prakrti is both the material and the efficient cause of the universe. Prakrti evolves under the influence of Purusha. Mahat or Intellect, is the first product of the evolution of Prakrti . Ahankara arises after Buddhi. Mind is born of Ahankara. It carries out the orders of the will through the organs of action (Karmendriyas). It reflects and doubts (Sankalpa-Vikalpa). It synthesises the sense data into percepts. The mind takes part in both perception and action. There is no separate Prana Tattva in the Samkhya system. The Vedanta has a separate Prana Tattva. In the Samkhya system, mind, with the organs, produces the five vital airs. Prana is a modification of the senses. It does not subsist in their absence. </div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>[[File:<ins class="diffchange diffchange-inline">Samkhya</ins>.<ins class="diffchange diffchange-inline">PNG</ins>|<ins class="diffchange diffchange-inline">frame</ins>|<ins class="diffchange diffchange-inline">720x720px</ins>|<ins class="diffchange diffchange-inline">Courtesy </ins>: <ins class="diffchange diffchange-inline">Dr</ins>. <ins class="diffchange diffchange-inline">K</ins>. <ins class="diffchange diffchange-inline">Varalakshmi, Deputy Director, Sanskrit Academy, Osmania University, Hyderabad, Andhra Pradesh, India</ins>]]</div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Prakrti is the root of the universe. Prakrti is both the material and the efficient cause of the universe. Prakrti evolves under the influence of Purusha. Mahat or Intellect, is the first product of the evolution of Prakrti . Ahankara arises after Buddhi. Mind is born of Ahankara. It carries out the orders of the will through the organs of action (Karmendriyas). It reflects and doubts (Sankalpa-Vikalpa). It synthesises the sense data into percepts. The mind takes part in both perception and action. There is no separate Prana Tattva in the Samkhya system. The Vedanta has a separate Prana Tattva. In the Samkhya system, mind, with the organs, produces the five vital airs. Prana is a modification of the senses. It does not subsist in their absence. </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The course of evolution is as follows.<ref name=":0" /><ref name=":3" /></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The course of evolution is as follows.<ref name=":0" /><ref name=":3" /></div></td></tr>
</table>Pṛthvīhttps://dharmawiki.org/index.php?title=Samkhya_Darshana_(%E0%A4%B8%E0%A4%BE%E0%A4%99%E0%A5%8D%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%A8%E0%A4%AE%E0%A5%8D)&diff=118875&oldid=prevAdiagr: /* Moksha for the Purusha or Liberation */2019-05-02T09:31:54Z<p><span dir="auto"><span class="autocomment">Moksha for the Purusha or Liberation</span></span></p>
<table class="diff diff-contentalign-left diff-editfont-monospace" data-mw="interface">
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 09:31, 2 May 2019</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l333" >Line 333:</td>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>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" /></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>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" /></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>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. <del class="diffchange diffchange-inline"> </del></div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>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. <ins class="diffchange diffchange-inline"> </ins></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==== How Liberation is effected ====</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==== How Liberation is effected ====</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>When the separation of the soul from the body takes place by destruction of the effects of virtue, vice and the rest, then there is the final and absolute emancipation. When the fruits of acts cease, and body - both gross and subtle, dissolves. The soul attains the state called Kaivalya. It is freed from the three kinds of pain. The Linga-Deha or subtle body which migrates from one gross body to another in successive births, is composed of intellect, egoism, mind, the five organs of knowledge, the five organs of action and the five Tanmatras. </div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>When the separation of the soul from the body takes place by destruction of the effects of virtue, vice and the rest, then there is the final and absolute emancipation. When the fruits of acts cease, and body - both gross and subtle, dissolves. The soul attains the state called Kaivalya. It is freed from the three kinds of pain. The Linga-Deha or subtle body which migrates from one gross body to another in successive births, is composed of intellect, egoism, mind, the five organs of knowledge, the five organs of action and the five Tanmatras. </div></td></tr>
</table>Adiagrhttps://dharmawiki.org/index.php?title=Samkhya_Darshana_(%E0%A4%B8%E0%A4%BE%E0%A4%99%E0%A5%8D%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%A8%E0%A4%AE%E0%A5%8D)&diff=118874&oldid=prevAdiagr: /* Objective of Samkhya Philosophy */2019-05-02T09:26:05Z<p><span dir="auto"><span class="autocomment">Objective of Samkhya Philosophy</span></span></p>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>## Physical Pains: These are caused due to imbalance of Vaata, Pitta and Kapha. The Tri-Doshas as they are called, are not in harmony causing different illnesses. </div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>## Physical Pains: These are caused due to imbalance of Vaata, Pitta and Kapha. The Tri-Doshas as they are called, are not in harmony causing different illnesses. </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>## Mental Pains: These are caused due to various dispositions such as काम, क्रोध, मद, मोह, लोभ, भय, मत्सर, राग, द्वेष. Various mental diseases, worries, tensions, depression are examples of this pain. </div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>## Mental Pains: These are caused due to various dispositions such as काम, क्रोध, मद, मोह, लोभ, भय, मत्सर, राग, द्वेष. Various mental diseases, worries, tensions, depression are examples of this pain. </div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># आदिभौतिक || External or Adhibhautika (These are pains caused due to this physical world. Problems caused due to thorns, animals, scorpion, thunder, cold, heat, rain etc.) <del class="diffchange diffchange-inline">and the disease of rebirths{{Citation needed}}</del>. </div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># आदिभौतिक || External or Adhibhautika (These are pains caused due to this physical world. Problems caused due to thorns, animals, scorpion, thunder, cold, heat, rain etc.). </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># आदिदैविक || Celestial or Adhidaivika (These include व्याधि due to Yakshas, Rakshasas, Sudden problems, still born child, unseen problems in important events, विघ्न, due to दैव etc.) </div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># आदिदैविक || Celestial or Adhidaivika (These include व्याधि due to Yakshas, Rakshasas, Sudden problems, still born child, unseen problems in important events, विघ्न, due to दैव etc.) </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>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" /></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>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" /></div></td></tr>
</table>Adiagrhttps://dharmawiki.org/index.php?title=Samkhya_Darshana_(%E0%A4%B8%E0%A4%BE%E0%A4%99%E0%A5%8D%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%A8%E0%A4%AE%E0%A5%8D)&diff=118873&oldid=prevAdiagr: /* Objective of Samkhya Philosophy */2019-05-02T09:25:39Z<p><span dir="auto"><span class="autocomment">Objective of Samkhya Philosophy</span></span></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 09:25, 2 May 2019</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l44" >Line 44:</td>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>## Physical Pains: These are caused due to imbalance of Vaata, Pitta and Kapha. The Tri-Doshas as they are called, are not in harmony causing different illnesses. </div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>## Physical Pains: These are caused due to imbalance of Vaata, Pitta and Kapha. The Tri-Doshas as they are called, are not in harmony causing different illnesses. </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>## Mental Pains: These are caused due to various dispositions such as काम, क्रोध, मद, मोह, लोभ, भय, मत्सर, राग, द्वेष. Various mental diseases, worries, tensions, depression are examples of this pain. </div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>## Mental Pains: These are caused due to various dispositions such as काम, क्रोध, मद, मोह, लोभ, भय, मत्सर, राग, द्वेष. Various mental diseases, worries, tensions, depression are examples of this pain. </div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># आदिभौतिक || External or Adhibhautika (These are pains caused due to this physical world. Problems caused due to thorns, animals, scorpion, thunder, cold, heat, rain etc.) and the disease of rebirths. </div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># आदिभौतिक || External or Adhibhautika (These are pains caused due to this physical world. Problems caused due to thorns, animals, scorpion, thunder, cold, heat, rain etc.) and the disease of rebirths<ins class="diffchange diffchange-inline">{{Citation needed}}</ins>. </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># आदिदैविक || Celestial or Adhidaivika (These include व्याधि due to Yakshas, Rakshasas, Sudden problems, still born child, unseen problems in important events, विघ्न, due to दैव etc.) </div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># आदिदैविक || Celestial or Adhidaivika (These include व्याधि due to Yakshas, Rakshasas, Sudden problems, still born child, unseen problems in important events, विघ्न, due to दैव etc.) </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>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" /></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>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" /></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>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 Ajnana (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" /></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>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 Ajnana (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" /></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==== द्वैत || Dvaita Concept of Purusha and Prakrti ====</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==== द्वैत || Dvaita Concept of Purusha and Prakrti ====</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Samkhya denies that anything can be produced out of nothing. It assumes the reality of Purusha and Prakrti , the knowing Self and the objects known. Prakrti and Purusha are Anadi (beginningless) and Ananta (infinite). Non-discrimination between the two is the cause for birth and death. Discrimination between Prakrti and Purusha gives Mukti (salvation). Both Purusha and Prakrti are Sat (real). Purusha is Asanga (unattached). He is consciousness, all-pervading and eternal. Prakrti is doer and enjoyer. Souls are countless.<ref name=":0" /></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Samkhya denies that anything can be produced out of nothing. It assumes the reality of Purusha and Prakrti , the knowing Self and the objects known. Prakrti and Purusha are Anadi (beginningless) and Ananta (infinite). Non-discrimination between the two is the cause for birth and death. Discrimination between Prakrti and Purusha gives Mukti (salvation). Both Purusha and Prakrti are Sat (real). Purusha is Asanga (unattached). He is consciousness, all-pervading and eternal. Prakrti is doer and enjoyer. Souls are countless.<ref name=":0" /></div></td></tr>
</table>Adiagrhttps://dharmawiki.org/index.php?title=Samkhya_Darshana_(%E0%A4%B8%E0%A4%BE%E0%A4%99%E0%A5%8D%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%A8%E0%A4%AE%E0%A5%8D)&diff=118872&oldid=prevAdiagr: /* Objective of Samkhya Philosophy */ Edited content2019-05-02T09:24:36Z<p><span dir="auto"><span class="autocomment">Objective of Samkhya Philosophy: </span> Edited content</span></p>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==== Objective of Samkhya Philosophy ====</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==== Objective of Samkhya Philosophy ====</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The enquiry into this system of philosophy is to find out the means for eradicating the three sorts of pain, namely </div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The enquiry into this system of philosophy is to find out the means for eradicating the three sorts of pain, namely </div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># आद्ध्यात्मिक || Internal or Adhyatmika (<del class="diffchange diffchange-inline">e</del>.<del class="diffchange diffchange-inline">g</del>., <del class="diffchange diffchange-inline">fever and other physical and </del>mental diseases<del class="diffchange diffchange-inline">) </del></div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># आद्ध्यात्मिक || Internal or Adhyatmika (<ins class="diffchange diffchange-inline">This can be of further two types - Physical and Mental</ins>.</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># <del class="diffchange diffchange-inline">आदिदैविक </del>|| <del class="diffchange diffchange-inline">Celestial </del>or <del class="diffchange diffchange-inline">Adhidaivika </del>(thunder, cold, heat, rain etc.) </div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">## Physical Pains: These are caused due to imbalance of Vaata, Pitta and Kapha</ins>. <ins class="diffchange diffchange-inline">The Tri-Doshas as they are called</ins>, <ins class="diffchange diffchange-inline">are not in harmony causing different illnesses. </ins></div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># <del class="diffchange diffchange-inline">आदिभौतिक </del>|| <del class="diffchange diffchange-inline">External </del>or <del class="diffchange diffchange-inline">Adhibhautika </del>(<del class="diffchange diffchange-inline">thorns</del>, <del class="diffchange diffchange-inline">pain from animals</del>, <del class="diffchange diffchange-inline">scorpion </del>etc.) <del class="diffchange diffchange-inline">and the disease of rebirths. </del> </div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">## Mental Pains: These are caused due to various dispositions such as काम, क्रोध, मद, मोह, लोभ, भय, मत्सर, राग, द्वेष. Various </ins>mental diseases<ins class="diffchange diffchange-inline">, worries, tensions, depression are examples of this pain. </ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># <ins class="diffchange diffchange-inline">आदिभौतिक </ins>|| <ins class="diffchange diffchange-inline">External </ins>or <ins class="diffchange diffchange-inline">Adhibhautika </ins>(<ins class="diffchange diffchange-inline">These are pains caused due to this physical world. Problems caused due to thorns, animals, scorpion, </ins>thunder, cold, heat, rain etc.) <ins class="diffchange diffchange-inline">and the disease of rebirths. </ins> </div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># <ins class="diffchange diffchange-inline">आदिदैविक </ins>|| <ins class="diffchange diffchange-inline">Celestial </ins>or <ins class="diffchange diffchange-inline">Adhidaivika </ins>(<ins class="diffchange diffchange-inline">These include व्याधि due to Yakshas, Rakshasas, Sudden problems, still born child, unseen problems in important events</ins>, <ins class="diffchange diffchange-inline">विघ्न</ins>, <ins class="diffchange diffchange-inline">due to दैव </ins>etc.) </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>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" /></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>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" /></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
</table>Adiagr