sankhya philosophy ppt02 Apr sankhya philosophy ppt
They cooperate for an external purpose (the puruas aim) like the parts of a lamp the wick, the oil and the flame. xn6=@v1V($3YfwE/rey=l(+;_Ij.,^Lt9?.cdqr}~vqKIE_Q?J=J_|q~$?}y+^2'5.=:Ui^rBYb06FrC. 3943, 102109, 250253 and Shikan Murakami in Asiatische Studien 53, pp.645665, who give insightful analyses of the problem in the classical schools.). See also Hinduism Yoga Darshanas Hindu philosophy Indian philosophy (2) The three gua-s give an exhaustive explanation of material phenomena, but in sentient beings we find features that are the direct opposites of the gua-s (such as consciousness or being strictly private), and thus they need a non-material cause, which is the Purua. Prakti is female gendered in Sanskrit, and its anaphora in Skhya is she, but this usage seems to be consistently metaphorical only. Nature is singular, and persons are numerous. Skhya adduces three arguments to prove that there is a separate purua for each individual: (1) Birth, death and the personal history of everybody is different (it is determined by the law of karma, according to our merits collected in previous lives). 420 B.C.E.) Unfortunately this text received very little response in classical times; in fact it was hardly known outside Kashmir. If Prakti is understood as Nature, purua can be understood as the person. Share . <>>> SUBMITTED BY- And before that, in the Creation-hymn of the g-Veda (X. The five energy potentials are new to us. It is at the level of ahamkara that subjects and objects arise. Activate your 30 day free trialto continue reading. The SlideShare family just got bigger. Looks like youve clipped this slide to already. Around the beginning of our era, Skhya became the representative philosophy of Hindu thought in Hindu circles, and this probably explains why we find it everywhere not only in the epics and the Upaniads but also in other important texts of the Hindu tradition, such as the dharmastra-s (law-books), medical treatises (yurveda) and the basic texts of the meditational Yoga school. Only purusha is conscious. 0 ratings 0% found this document useful (0 votes) SlideServe has a very huge collection of Sankhya PowerPoint presentations. As the immaterial soul, purua is not known through direct perception. It is individuation, but yet, without characteristics. Their mutual functioning is described using the metaphor of the lame man (purusha) being carried by the blind man (prakrti)OntologyBroadly, the Samkhya system classifies all objects as falling into one of the two categories: Purusha and Prakriti. The school also argues that an unchanging Ishvara as the cause cannot be the source of a changing world as the effect.Later on followers of Samkhya adopted theism and included Ishvara within the system. In other words, senses without mind operating through them simply do not work. Such textual evidence confirms that by the beginning of our era, Indian common opinion considered Skhya as very ancient. Mulaprakriti itself contains or is made up of three primary qualities, the three constituents or strands, called gunas. The Samkhyan's argue that the existence of Ishvara cannot be proved and hence cannot be admitted to exist. Metaphysically, Samkhya maintains a radical duality between spirit/consciousness (Purusha) and matter (Prakrti).PurushaPurusha is the Transcendental Self or Pure Conciousness. Now customize the name of a clipboard to store your clips. Where did they go? Jamia Millia Islamia, New Delhi. % Tap here to review the details. Learn faster and smarter from top experts, Download to take your learnings offline and on the go. What happens to your senses, your ability to perceive through those senses? It is a strong Indian example of metaphysical dualism, but unlike many Western counterparts it is atheistic. Despite its long history, Skhya is essentially a one-book school: the earliest extant complete text, the Skhya-Krik, is the unquestioned classic of the tradition. The Indian tradition conceives of causality differently from the recent European tradition, where it is typically regarded as a relation between events. There is also a clear distinction between right and wrong, birth and death, and bondage and liberation. varaka is again probably intentionally silent on this conflicting issue, but he seems to be inclined to the microcosmic interpretation: otherwise either a single super-puruas influence would be needed (that is, Gods influence) to account for how the universe on the whole comes about, or a coordinated effect of all the purua-s together would be requiredand there seems to be no foundation for either of these views Skhya. Reality is reduced to two fundamental principles: a multiplicity of Original Subjects, passive individual centres of pure consciousness, or purushas; and a single Original Object, a non- conscious principle of unmanifest "nature" or substance, or prakriti, from which all psychic and physical realities arise.Well-known commentaries are Gaudapada'sbhasya, VacaspatiMisra'sTattwa-kaumudi, Vijnanabhiksu'sSamkhya-pravacanbhasya, and Mathara'sMatharavrtti. Sankhya Philosophy The manifested universe has the three modes (guna). When the balance of nature is first disturbed Rajas guna is activated and tries to make Sattvaguna manifest, which is restrained by tamasgunaSattvaguna predominates and control Tamas during early stage of manifestation Sattva and Tamas interact as expansion and contraction by the RajasGunas are root of all changes, the foundation of reality the existence of all thingsThey in perfect balance before the manifestation of objective worldDis-equilibrium cause manifestation The predominance of the one or the other of theses accounts for various stages in the process of cosmic evolution.They coexisted in everything one or other predominates. At death we lose the body made up of the five gross elements; the rest (from intellect down to the tanmtra-s) make up the transmigrating entity, called liga or liga-arra (sign-body), often known in English translations as the subtle body. The purua itself does not transmigrate; it only watches. Most of them are indeterminate perceptions.2. We've encountered a problem, please try again. Purua and the avyakta are the first two tattva-s; the remaining twenty-three from intellect to the elements belong to the manifest nature. It is the original primordial root-nature from which everything else arises through a process of self-unfolding, triggered through the proximity of the purusha or centre of consciousness. 1gG$h;0O] " r)SvRPOv.TtC-BdP\lP\fk?&VZ$CFKr0UJ)hd_IY+!btHd122.~piAqeKhQi X'LcZu*uCATb]EzWlQEF@ ( PP^RL"U&"n93BE[Z=xK7kzQdi|Z&Vp;msk/`X[|Szs ,Cr/g@;L4:`z]{+t2%kRz"wl(ajBGZ]j5X=ZWF:j3W~:G!tE:&`NnhJcVp{8TCHq/a^Z(-Q"T~YYm;Z*\3'fODkQvmf t,,Ostjla[+?n&YY*Wsp)PTe;[''&kw,jt~OvmB6Ia9+{A(N+J*u# \#|vue= -:aLh}885f(%!/exT#VFp[mmZ`\(yiaZ b\:#j }]~92'!G3}gf!%lCx@OCtmKA*(@7tnW8IMw|ub:D S$s wTmQF7&A(\w#9p:-!3S-g\({|ls0((*cu)PQ;{kp>P18 q b\yQA+dBN Five arguments are given to prove its existence. Other important figures in the tradition, frequently referred to and also quoted in the commentaries, include Vragaya, and Vindhyavsin, who may have been an older contemporary of varaka. Also, if the senses arise from and recede into the field of mind, then it is also easy to see that during times when the senses are operating, they are also infused with mind, the next subtler level of Prakriti. The eleven powers (indriya) are mind (manas), the senses and the powers of action (karmendriya), the biological faculties. Uploaded by mohityadav1307. According to She has always acted for thepurua, and as he is no longer interested in her (I have seen her), she stops forever (I have already been seen)the given subtle body gets dissolved into the root-Prakti. Samkhya is a dualistic philosophy, meaning that there is a clear distinction between matter and consciousnesschanging and unchanging. Liberation is forestalled, on the Skhya account, because puruabecomes enamored with the beautiful woman, Prakti, and refuses to part ways with her. The Samkhyan Theory of EvolutionIn Samkhyaevolution involves prakriti alone. The tanmtra-s seem to be uncompounded sensibilia; perhaps subtle elements or substances, each having only one sensible quality: sound, touch, visibility, taste and smell. The elements we have seen before: space, air, fire, water, and earth. To type a paper in Word, there are over 100 commands in the pull-down menus that I now know how to use. Azaharuddeen, While the systematic process below is accurate, the specific practices are the subject of the Yoga Sutras. It is characterized as the conscious subject: it is uncaused, eternal, all-pervasive, partless, self-sustaining, independent. The relation of the unmanifest and manifest nature is somewhat vague, perhaps because there were conflicting opinions on this question. The first two types are based on the previous observation of causal connections. He purposefully avoids all points of conflict: he is either silent about them or uses ambivalent expressions. Of course the analogies utilized are themselves analogies of the causal relation; so it would be a little more appropriate to say that they are analogical reasonings from the effect to the cause, but traditionally the three classes of inference are considered mutually exclusive. There has no philosophical place for a creationst God in this system. Skhya thus denotes the system of enumeration or taking account. sankhya Theory of Causation - Free download as Powerpoint Presentation (.ppt), PDF File (.pdf), Text File (.txt) or view presentation slides online. Instant access to millions of ebooks, audiobooks, magazines, podcasts and more. The basic series is as follows: From prakrti emerges mahat ("the great one"), also called buddhi. In more modern terms, these three gua-s may be paraphrased as coherence / structure / information / intelligence (sattva); energy / movement / impulse / change (rajas); and inertia / mass / passivity / conservation (tamas). The word sankhya also means perfect knowledge. We've updated our privacy policy. According to the Indian tradition, the first masters of Skhya are Kapila and his disciple suri. The concept of Ishvara was incorporated into the Sankhya viewpoint only after it became associated with the theistic Yoga system of philosophy. It is the primordial state of matter, even prior to matter as we know it in the physical sense. The external organ is strictly bound to the present tense, while the psyche is active in the past and future as well (memory, planning, and the grasping of timeless truths). Rajas (dust) is the principle of change, energy and passion, while tamas (darkness) appears as inactivity, dullness, heaviness and despair. So, it is both a cognitive power and a power of action. The cause and effect theory of Sankhya is called. A good description of Skhya followed by summaries of practically all surviving works. Non existence cannot be brought into existence by the causeThe effect must have its appropriate material causeThere must be causal relationship between cause and effectThe effect must be potentially contained in the cause, because a particular cause can produce a particular effectThe effect is never different from the causeMilk cannot be produced from sandTo produce butter milk is sought forSatkaarya-vaada (theory of existent causes), and holds that nothing can really be created from or destroyed into nothingness - all evolution is simply the transformation of primal Nature from one form to another.The evolution of matter occurs when the relative strengths of the attributes changes. But this is clearly not so. For Skhya , perception is reliable and supplies most of the practical information needed in everyday life, but for this very reason it cannot supply philosophically interesting data. Its classical formulation is found in varaka's Skhya-Krik (ca. In varakas SkhyaKrik, however, the inactivity of the purua does not seem to involve absolute incapability for change: the same word (a-kriya, without activity) is used also for the unmanifest nature, the substrate of all material manifestations. Most of the Samkhyan cosmology is concerned with the unfolding of the prakriti principle; or more precisely mulaprakriti or unmanifest root-nature (equivalent to the Greek concept of Hyle or formless matter). Here, the word ego is used not to mean the actual qualities such brother or sister, or loving or cruel, but the capacity itself to take on the countless identities. Nature is singular, but persons are numerous. Weve updated our privacy policy so that we are compliant with changing global privacy regulations and to provide you with insight into the limited ways in which we use your data. The evolution of primal Nature is also considered to be purposeful - Prakrti evolves for the spirit in bondage. Sankhya means the philosophy of right knowledge (samyak khyati or jnana). In cognition the internal organs activity follows upon that of the external, but they are continuously active, so their activity is also simultaneous. The ascetic and meditative yoga practice, in contrast, aimed at overcoming the limitations of the natural body and achieving perfect stillness of the mind. Therefore the solution offered by Skhya is arguably superior: it analyzes the fundamental metaphysical structure of the world and the human condition, and finds the ultimate source of suffering, thereby making it possible to fight it effectively. In this respect, ahamkara pretends to be purusha (which is Self with a big "S"). Its roots go deeper than textual traditions allow us to see. Is the uncaused causeIs eternal, indestructibleIt is formless limitless, immobile and immanentIt has position but no magnitudeIt is seat of all manifestation, the normal cause of phenomenal worldIt is not produce, yet it brings everything else into existence, Prakrati has three Gunas to accounts for diversified object of experienceSattva which is real or existence, it is the power of nature and devoid of excitement and cause of equilibrium. Topics traditionally emphasized by Kapila, Isvarakrishna, and later writers are the theory of causation, the metaphysical duality of conscious souls (purushas) and non-conscious nature (prakriti), the evolution of the world ou of prakriti, the concept of liberation (kaivalya), and the theory of knowledge.While many people believe that it was always an atheistic school of thought, in fact Samkhya passed through both theistic and atheistic stages of development as Gupta explains: "In the classical Skhya both dualism and atheism are visible in clear and vivid forms. Here it is not just any simple quality but rather a quite complex side or aspect of anything materially existent. Characteristic of Skhya is a metaphorical but consistent presentation of the purua as a conscious, unchangeable, male principle that is inactive, while Nature is the unconscious, forever changing, female principle that is active, yet subservient to the ends of the purua. (Peter Pan) Purusha avataras Yamaraja (Prison Warden) 8. If this looks difficult: If this information is new to you, and looks difficult or confusing, please keep in mind that there are only a small number of principles on the charts above (about 25-30, depending on how you count them). It cannot be the locus of our whole emotional life (passions are explicitly said to reside in the intellect), but it must be considered the final source of our conscious feelings. Download Free PDF Related Papers 2005 Schools of Indian Philosophy. The cosmogenic understanding is probably older, and it seems to predominate in later accounts as well. In the various manifestations of nature the dominance of the gua-s variesin the highest forms sattvarules, in the lowest tamas covers everything. Not only are its formal statements accepted by all subsequent representatives, but also its ordering of the topics and its arguments are definitive very little is added in the course of the centuries. By whitelisting SlideShare on your ad-blocker, you are supporting our community of content creators. From prakrti emerges mahat ("the great one"), which has as its psychological counterpart the subtlest form of mental activity (buddhi). Pra = before , Kr = produceWhich existed before anything was producedThe primary source of all things the original substance out of which all things will eventually returnAlso called Pradhan = Primary matter and Avyakt = Non manifest Something cannot come out of nothingMaterial universe evolve from the Prkrati, Mahat is the first motion that arises in the supreme ideal universeIt is the first product of cosmic substanceIt is the first appearance in the universe, the order that fulfills the ultimate destiny of natureIt pervades all space and permeates all manifestationsIt is the stage where the undifferentiated energy determines upon a definite direction, towards a well defined line of evolutionIt is caused by a spiritual (karmic) stress that upsets the equilibrium of the Cosmic substance and sets in motion Rajas guna which manifest as pure light.Mahat or Buddhi: This is the purest, finest spark of individuation of Prakriti (primordial matter). varakas work, the Skhya-Krik consists of 72 stanzas in the ry meter. The first meaning is acceptable, as Skhya is very fond of sets, often naming them as triad, the group of eleven, and so forth; but the second meaning is more fitting, as the aim of Skhya is to take into account all the important factors of the whole world, especially of the human condition. The highest of the three is sattva (essence), the principle of light, goodness and intelligence. The only way to fight suffering is to leave the circle of transmigration (sasra) for ever. The philosophy of Samkhya is the Universe is consisting of two realities; purusha and prakrti. Director Neurology at GNRC Medical Guwahati. Proto-Samkhya speculation also appears in the Katha Upanishad (about 4th century b.c.e. (3) The coordinated activity of all the parts of a human being prove that there is something supervising it; without it, it would fall apart, as we see in a dead body, hence the purua must exist. A fault of the sense-organs or an inattentive mind can also cause a failure of perception. As all cognition is performed by the intellect for the soul, it is also the intellect that can recognize the very subtle distinction between Prakti and purua. But there are differences between the Samkhya and other forms of dualism. It is absolute, independent, free, imperceptible, unknowable, above any experience and beyond any words or explanation. And although it is a lonely, uninterested spectator, a witness unable to act, it does like or dislike what it sees: it can suffer (this is, after all, the existential starting point for Skhya). It is composed of three qualities (gunas) corresponding to creation, sustenance, and destruction. Sattva is additionally often used for entity, existence, essence and intelligence. Two millennia ago it was the representative Hindu philosophy. SANKHYA Prof.Harjeet Kaur Bhatia They seem to go away, yet they return after sleep. 350 C.E. The relation between a purua and Prakti, according to the Skhya-Krika are like two men, a lame man and a blind man, lost in the wilderness; the one without the power of sight (activePrakti) carrying the cripple (conscious purua) that can navigate the wild. It is stated in the last stanza that it is a condensation of the whole ai-Tantra, leaving out only stories and debates. This is a controversial issue. When they further come outward, manifesting into the physical world, they are known as bhutas. This is the earliest available Samkhya text. But neither are they substances: they cannot exist separately (in every phenomenon all the three gua-s are present), they are not spatially or temporally delimited, they do not have separate individuality, and they can increase or decrease gradually in an object. Hopefully, by better understanding the general process below, the meditation processes and practices of the Yoga Sutras will be clearer. 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