sankhya philosophy ppt

Click here to review the details. Every purusha is equal and equivalent to every other purusha. Sankhya philosophy unit2 Diksha Verma 503 views 24 slides Indian school of philosophy Williamdharmaraja 2.4k views 64 slides Sankhya Darshan by Dr. Vijay Kumar, Teacher Educator Dr. Vijay Kumar 361 views 15 slides Similar to Indian philosophy Pratyaksha pramana ppt DrAbdulSukkurM 2.4k views knowledge and its means Shilpa Kumar 617 views Panchjnanaindriya or five sense organs - also evolves from the sattva aspect of Ahamkara. 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. It appears that you have an ad-blocker running. The depth of this analysis is the extent to which it grasps the structure of both the external and the internal world. In other words, senses without mind operating through them simply do not work. Samkhya emerged before the 2nd century b.c.e., and Samkhya-type ideas have been around since at least the 6th century b.c.e, since Guatama Buddha was familiar with Samkhyan-type ideas. sankhya: Indian school of philosophy. These latter are the source from which evolve the five gross elements of the material world. Sankhya is thus the foundation for the Yoga described by Patanjali in the Yoga Sutras . But this is clearly not so. It is that simplicity that is in the whole concept of Prakriti manifesting outward, and the process of meditation retracing that process inward. Two millennia ago it was the representative Hindu philosophy. The following five considerations are used in an argument for the sat-krya-vda: (a) the nonexistent cannot produce anything (given the assumed definition of existence as the ability to have some effect); (b) when producing a specific thing, we always need a specific substance as material cause (such as the clay for a pot, or milk for curds); (c) otherwise everything (or at least anything) would come into being from anything; (d) the creative agent (the efficient cause) produces only what it can, not anything (a potter cannot make jewelry); (e) the effect is essentially identical with its material cause, and so it has many of its qualities (a pot is still clay, and thus consists of the primary attributes of clay). Rajas (dust) is the principle of change, energy and passion, while tamas (darkness) appears as inactivity, dullness, heaviness and despair. The unmanifest form of Prakti contrasts with the manifest form in being single, uncaused, eternal, all-pervasive, partless, self-sustaining, independent and inactive; it is aligin (known from inference only). Unlike the (older) stras (aphorisms) of other systems, which are often cryptic and ambiguous, the Skhya-Krik is a clear composition that is well ordered and argued. Both the agrarian theology of iva-akti/Sky-Earth and the tradition of yoga (meditation) do not appear to be rooted in the Vedas. 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. Download Free PDF Related Papers 2005 The concept of Ishvara was incorporated into the Sankhya viewpoint only after it became associated with the theistic Yoga system of philosophy. 1 of 9 Ad. SANKHYA In time, it became difficult to follow most of the arguments given above: if purua is really inactive, it cannot supervise anything, and cannot be the source of our individual actions. 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. C0%|3L'g8=wA- 1gsaY =s}2Fy4/>$7{4L,vgO$=TeK6-`4)/0$`6SiO#'P`d[|^xq O-t))wKx|N0S x1#HEz37JmFS6 In the commentaries it is normally explained as the view that the effect already exists in its cause prior to its production. The most significant divergence is perhaps the development of a theistic school of Orthodox Hindu philosophy, called Yoga, which absorbs the basic dualism of Skhya, but is theistic, and thus regards one purua as a special purua, called the Lord (vara). By whitelisting SlideShare on your ad-blocker, you are supporting our community of content creators. The name of the third gua, tamas, means darkness. Hence, there must be a plurality of distinct purua-s. (3) If there were only onepurua, we would all experience the same things. Here it is not just any simple quality but rather a quite complex side or aspect of anything materially existent. endobj It has eight forms: virtue, knowledge, dispassion and command, and their opposites. This is also known as buddhi or the awakened intelligence. varaka appears to recognize three kinds of inference (SK 5b) (as evidenced by his clear reference to the Nyya-Stra 1.1.5): cause to effect, effect to cause and analogical reasoning. The function of the buddhi (intellect) is specified as adhyavasya (determination); it can be understood as definite conceptual knowledge. The spirit is liberated when the discriminate knowledge of the difference between conscious Purusha and unconscious Prakriti is realized.Originally the three gunas were in complete balance. Skhya thus looks like a full materialist account of the world, with the passive, unchanging principle of consciousness added almost as an afterthought. It has attracted a commentary by Vijna Bhiku, the eminent Vedntist of the 16th century, entitledSkhya-Pravacana-Bhya or Commentary expounding Skhya. He also authored a small systematic treatise, the Skhya-Sra (The Essence of Skhya). The final problem with Samkhya was its strict dualism. This philosophy is one of the six major philosophies of the East Indian culture and one of the most significant of the six that has endured throughout time. The two members of an inference are the liga, sign (the given or premise) and theligin, having the sign, i.e. The system is predominantly intellectual and theoretical. A combination of these views may have resulted in the concept of the purua, the unchanging immaterial conscious essence, contrasted with Prakti, the material principle that produces not only the external world and the body but also the changing and externally determined aspects of the human mind (such as the intellect, ego, internal and external perceptual organs). Skhya is silent about the Vedas, about their guardians (the Brahmins) and for that matter about the whole caste system, and about the Vedic gods; and it is slightly inimical towards the animal sacrifices that characterized the ancient Vedic religion. This last argument is utilized to determine the basic attributes of the imperceptible metaphysical causes of the empirical world: the substrate must have the same fundamental attributes and abilities as the manifest world. The SlideShare family just got bigger. Elements: A further outpouring of Prakriti is when it bursts forth as the equivalent of space, as experienced in the subtle (non-physical) realm. The gross elements are probably fixed compounds of the tanmtra-s: ether has only sound, air also touch, fire is also visible, water has in addition taste and earth has all the five qualities. The Skhya analysis of causation is called sat-krya-vda, or literally the existent effect theory, which opposes the view taken by the Nyya philosophy. Each sentient being is a Purusha, and is limitless and unrestricted by its physical body. When these five elements are in the subtle realm, they are known as tanmatras. When I count the number of pull-down options on the menu of Internet Explorer, there are about 75 different commands that I have gradually come to use, and I'm no computer expert. It is individuation, but yet, without characteristics. A highly unorthodox approach utilizing anthropological and even archeological sources to understand the origins of philosophical thought. BCE?) The character of this evolution (parima) is somewhat vague. Ferenc Ruzsa 300 C.E.) the thing of which the liga is the sign (the inferred or conclusion). There are many practical ways to ward off the darker side of life: such as self-defense, pleasures, medicine, and meditation. Summarizing the process of retracing: It is not possible to thoroughly describe the retracing process of the evolutes of Prakriti in this paper, as that would mean, at a minimum, recapping the entire Yoga Sutra here in this small section. This is the earliest available Samkhya text. Tamas is the Dullness, Dark, stupid, ugly, and the sloth. 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. The Indian Philosophy (Various Schools & Sankhya) - PowerPoint PPT Presentation. Documents; Philosophy; Sankhya Purusa. In Advaita Vednta, there is one common world-soul, and individuality is a function of the material world only. This is the liberation of purua, in Skhya, normally called kaivalya (isolation). He purposefully avoids all points of conflict: he is either silent about them or uses ambivalent expressions. We've encountered a problem, please try again. The creation hoiwever is not simple but involves a series of 23 fuurthertattwas, the later ones being derived from or unfolding out of the earlier ones. Samkhya and Western DualismThe radical dualism between the sentient and insentient entities as postulated by Samkhya is comparable with Cartesian mind and body dualism of the West. All these may be thought to belong also to consciousness, or the purua. It remains pure, nonattributive consciousness . It comes about through loosening the bond between purua and Prakti. Purua and the avyakta are the first two tattva-s; the remaining twenty-three from intellect to the elements belong to the manifest nature. By whitelisting SlideShare on your ad-blocker, you are supporting our community of content creators. Mentions of Samkhya are found in various ancient texts, however, we will focus on 'Bhagavata Purana' and teachings of Kapila, and Caraka Samhita. It is useful to know that, here, mind is being used in this more limited way, rather than the whole of the inner process called antahkarana, which includes manas, ahamkara, buddhi, chitta, along with the senses and the five elements. Many commentaries were written on the Krik, mostly simple explanations of the text, and very similar to each other (the better known are Gauapdas Bhya, Mharas Vttiand akarcryas Jaya-Magal this Gauapda and akarcrya are generally thought to be different from the famous Advaitins of the same name). Two millennia ago it was the representative Hindu philosophy. Image taken from: Textbook of Ayurveda, Vol. It is characterized as the conscious subject: it is uncaused, eternal, all-pervasive, partless, self-sustaining, independent. When they further come outward, manifesting into the physical world, they are known as bhutas. 0 ratings 0% found this document useful (0 votes) The ascetic and meditative yoga practice, in contrast, aimed at overcoming the limitations of the natural body and achieving perfect stillness of the mind. They subdue, give birth to and copulate with each other. The term prakti (meaning nature and productive substance) is actually used in three related but different senses. This view nicely conforms to the standard Hindu image of cosmic cycles of creation and destruction; but it is problematic logically (without supposing God) and varaka without directly opposing it does not seem to accept it. These are the tanmatras, the substances upon which the senses function. Looks like youve clipped this slide to already. Therefore as long as the transmigrating entity persists, the suffering of old age and death is unavoidable. What happens to your senses, your ability to perceive through those senses? Clipping is a handy way to collect important slides you want to go back to later. The last valid source of information, pta-vacana, literally means reliable speech, but in the context of Skhya it is understood as referring to scriptures (the Vedas) only. Is this an account of the origin of the cosmos, or of a single being? Proto-Samkhya speculation also appears in the Katha Upanishad (about 4th century b.c.e. What does the mind sense? Manas or instinctive mind - evolves from the sattva aspect of ahamkara. SUBMITTED TO- According to Satkaryavada, the effect pre-exists in the cause. How this comes about is left somewhat of a mystery. But all our early sources for the history of Skhya belong to the Vedic tradition, and it is thus reasonable to suppose that we do not see in them the full development of the Skhya system, but rather occasional glimpses of its development as it gained gradual acceptance in the Brahmanic fold. Dear IAS Aspirants,Download Old Monks Philosophy ANDROID Application - FOR ONLINE BATCHES - https://play.google.com/store/apps/details?id=co.bolton.madga++++. The requirement of God is not perceived in Samkhya for epistemic clarity concerning the interaction between the greater self, the individual self, and the surrounding universe. Their mutual functioning is described using the metaphor of the lame man (purusha) being carried by the blind man (prakrti). Epistemology of SamkhyaAccording to the Samkhya school, knowledge is possible through three pramanas (means of knowledge) -Pratyaksha - direct sense perception Samkhya cites out two types of perceptions:1. Mulaprakriti itself contains or is made up of three primary qualities, the three constituents or strands, called gunas. 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 world, from the creator god Brahm down to a blade of glass is just a compound of such embodied liga-arra-s. There is only external awareness about an object. This destroys the purpose of evolution, thus stopping Prakrti from evolving for Purusha.Samkhyan cosmology describes how life emerges in the universe; the relationship between Purusha and Prakriti is crucial to Patanjali's yoga system. The answer emerging, first in Vcaspati Mira and then more elaborately in Vijna Bhiku, involves the innovation of the theory of reflection: as the image in the mirror has no effect on the object reflected and the mirror remains unchanged, but the image can be seen so the unchanging purua can reflect the external world, and the material psyche can react to this reflection. The evolution itself is possible because Prakriti is always in a state of tension among its constituent strands -Sattva - a template of balance or equilibrium; Rajas - a template of expansion or activity; Tamas - a template of inertia or resistance to action. <> Cutting the root of rebirth is the only way to final emancipation from suffering, according to Skhya. Prakti as unmanifest, pure potentiality is the substrate of the whole world, while in her manifest form she has twenty-three interdependent structures (tattva-s). 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. SUBMITTED BY- While all 6 philosophies are important, Sankhya philosophy develops the skeletal structure and lays the groundwork for Ayurveda and its principles. There are no purely Samkhya schools existing today in Hinduism, but its influence is felt in Yoga and Vedanta schools of philosophy. Because Prakti is essentially changing, nothing is constant in the material world: everything decays and meets its destruction in the end. Cause and effect are seen as different temporal aspects of the same thing - the effect lies latent in the cause which in turn seeds the next effect.More specifically, Samkhya system follows the Prakriti-ParinamaVada. Sattva is additionally often used for entity, existence, essence and intelligence. Rajas is supportive like a column but also mobile like water. A good description of Skhya followed by summaries of practically all surviving works. The founder of Samkhya Philosophy is Sage Kapila. is considered by several modern scholars as a version of Skhya. Gradually, understanding comes, and it comes through repetition and practice, just like learning to use your computer. The Sankhya Philosophy (contd..) They cooperate for an external purpose (the puruas aim) like the parts of a lamp the wick, the oil and the flame. Papers of an 1998 conference; allows a glimpse at the state of current researches. When purusha came near, prakriti began to change.Once purusha activates prakriti, the first evolute arises; the first thing to appear out of the natural foundation of prakriti-pradhana is mahat, the great principle. Step by step, starting from the lowest tattva-s, the material elements, and gradually reaching the intellect itself, the follower of Skhya must practice as follows: this constituent is not me; it is not mine; I am not this. When this has been fully interiorized with regard to all forms of Prakti, then arises the absolutely pure knowledge of the metaphysical solitude of purua: it is kevala, (alone), without anything external-material belonging to it. Azaharuddeen, Things that can be seen are not objects of philosophical inquiry. They are what is touched, what is tasted, what is smelled, what is heard, and what is seen1--While there are countless separate and individual purushas in the Samkhya philosophy, these cannot be said to be either subjects or objects. Activate your 30 day free trialto unlock unlimited reading. It is absolute, independent, free, imperceptible, unknowable, above any experience and beyond any words or explanation. They symbolize the fundamental biological abilities to communicate, to take in or consume, to move, to excrete and to generate. Later authors understand it as a cosmogonical relation: the unmanifest was the initial state of Prakti, where the gua-s were in equilibrium. In other words, they compete but also combine with each other, and they can even produce each other. The word Skhya is derived from the Sanskrit noun sankhy (number) based on the verbal root khy (make known, name) with the preverb sam(together). Its essence is aversion, its purpose is bringing into motion and its activity is seizing. The senses (powers of cognition, buddhndriya) are sight, hearing, smelling, tasting, and touchingthey are the abilities, not the physical organs themselves through which they operate. Mahat is intuition, or cognition, but it is not consciousness. Tap here to review the details. Here we have a parallel with the Chinese Yin-Yang cosmology and the emergence of the universe through the manifestation of the polar opposites of Yin and Yang from the originally unmanifest Tao. To debate or not debate: Some intellectuals will also debate furiously and endlessly about whether the ultimate nature of reality is dualistic or non-dualistic. This happens only at death, for the gross body (like a potters wheel still turning although no longer impelled) due to causally determined karmic tendencies (saskra-s) goes on to operate for a little while. Enjoy access to millions of ebooks, audiobooks, magazines, and more from Scribd. They belong to antiquity (and sometimes, prehistory) and are known only through ancient legends. Transmigration is compared to an actor putting on different clothes and taking up many roles; it is determined by the law of (efficient) cause and effect, known also as the law of karma (action). Although purua and Prakti are physically as much in contact as beforeboth seem to be all-pervading in extensionthere is no purpose of a new start: purua has experienced all that it wanted. The Indian tradition conceives of causality differently from the recent European tradition, where it is typically regarded as a relation between events. Keith) are led by the inconsistencies following from this to consider Skhya as a hopeless bundle of contradictions. Share . While the systematic process below is accurate, the specific practices are the subject of the Yoga Sutras. One of the beautiful parts of this process is that there really are only a handful of these principles through which consciousness gradually moves so as to then experience its true nature. If Prakti is understood as Nature, purua can be understood as the person. Such textual evidence confirms that by the beginning of our era, Indian common opinion considered Skhya as very ancient. The internal organ as an inseparable unit is the principle of life (pra). sankhya-Purusa - Free download as Powerpoint Presentation (.ppt), PDF File (.pdf), Text File (.txt) or view presentation slides online. Mind: Mind (manas) is the instrument, which is the driving force behind actions, speech, and the thinking process. Its roots go deeper than textual traditions allow us to see. Shortcuts: It is important to note and remember that, while the retracing method of Sankhya-Yoga leads one systematically inward to direct experience, there is also the shortcut from bestowing of direct experience, grace, or shaktipat, whether you hold that as coming from God, Guru, or some other explanation of such gift. 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. The two types of entities that exist, on Skhyas account, are Prakti or Nature and purua-s or persons. The descriptions below are intended to give you a feel for this inner process, not to be literal, step by step instructions. Buddhi is the word, which applies to the individual person, while mahat refers to the universal aspect of this process. It is in discriminating, objective, manifestation, activity, and (For more on this issue, see Shiv Kumar pp. But this is clearly not so. 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). fp3A}z E~]'O_{'.: k)'>,S85izv;xS#8dNbMifX`~3E? Evolution is followed by dissolution. According to Skhya, causality is the external, objective counterpart of the intellectual process of inference. Briefly identify and discuss the anatomical and structural differences betwee No public clipboards found for this slide, Enjoy access to millions of presentations, documents, ebooks, audiobooks, magazines, and more. 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. Prakti, in its various forms, contrasts with purua in being productive, unconscious, objective (knowable as an object), not irreducibly atomic, and comprised of three gua-s. While individual and separate, they are connected because each purusha is eternal and infinite. The cosmogenic understanding is probably older, and it seems to predominate in later accounts as well. The agriculturally-rooted concept of the productive union of the sky-god (or sun-god or rain-god) and the earth goddess appears in India typically as the connection of the spiritual, immaterial, lordly, immobile fertilizer (represented as the iva-ligam, or phallus) and of the active, fertile, powerful but subservient material principle (akti or Power, often as the horrible Dark Lady, Kl). One of the reasons for this may be the extreme popularity of another commentary, Vcaspati Miras Skhya-Tattva-Kaumud, or Moonlight of the Principles of Skhya, (circa 980 C.E.). 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). Addeddate 2019-09-27 06:23:41 Identifier thesamkhyaphilosophysinha Identifier-ark ark:/13960/t5bd1x01f Ocr ABBYY FineReader 11.0 (Extended OCR) Ppi 600 Scanner Internet Archive HTML5 Uploader 1.6.4. Consciousness? According to some thinkers, the name 'Sankhya' is an adaptation from 'sankhya' meaning number, and has been applied to this philosophy because it aims at a right knowledge of reality by the enumeration of the ultimate objects of knowledge. Sankhya Philosophy The manifested universe has the three modes (guna). Also, each acknowledges that moksha, or liberation is the ultimate aim of all human effort. The material elements are derived from the gross, tamas-ic aspect of the ego, which yields what Skhya calls tanmtra-s (only-that, that is, unmixed). If purusha is distinct from prakriti, how can it ever become entangled in the first place?2 -- It is interesting to consider mind as a sense. 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. Topics English, Shastras Collection opensource Language English. The cause and effect theory of Sankhya is called. There is cognition of the object, but no discriminative recognition.For example, a babys initial experience is full of impression. Senses/Instruments: The five senses and five instruments of expression are like ten doors of a building. It appears first in the 15th century and is probably not very much older. From buddhi evolves ahamkar, which contains the first real ideas of individual identity. Metaphysically, Samkhya maintains a radical duality between spirit/consciousness (Purusha) and matter (Prakrti).PurushaPurusha is the Transcendental Self or Pure Conciousness. The highest of the three issattva (essence), the principle of light, goodness and intelligence.
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