Samkhya thoughts in the Mahabharata

by Shini M.V. | 2017 | 51,373 words

This page relates ‘Samkhya Definition and Meaning’ of the study of Samkhya thought and philosophy as reflected in the Shanti-Parva of the Mahabharata. Samkhya represents one of the six orthodox schools of Indian Philosophy and primarily deals with metaphysical knowledge and explains the Universe without the need to introduce God. The Mahabharata is an ancient Sanskrit epic which includes many Sankhya theories while expounding twenty-five principles.

Sāṃkhya Definition and Meaning

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The word Sāṃkhya is derived from the word Saṃkhya, which means right knowledge as well as number. Sāṃkhya means Philosophy of right knowledge. The system is predominantly intellectual and theoretical right knowledge means the knowledge of the Separation of Puruṣa from the Prakṛti. Sāṃkhya the word etymologically derived from the root Sāṃkhya and its primary meaning is ‘to count’.

According to Śāntiparva—

“doṣāṇāṃ ca guṇānāṃ ca pramāṇaṃ pravibhāgaśaḥ |
kaṃ cidarthamabhipretya sā saṃkhyetyupadhāryatām || ^[1]
sāṃkhyajñānaṃ pravakṣyāmi parisaṃkhyānidarśanam^[2]
sāṃkhyadarśanametāvatparisaṃkhyānadarśanam || ^[3]

Radhakrishnan opinions that, the word Sāṃkhya means reflection.^[4] Richard Garbe gives the meaning to Sāṃkhya—‘Analysis’ examination; ‘discrimination and consideration’.^[5] Mac Donnell expresses his doubt whether the term Sāṃkhya originally meant ‘enumeration’ from the twenty five principles or discriminative doctrine; from the method it pursues.^[6] Dr. Zimmer in his Philosophies of India expressed the view that Sāṃkhya is pre Vedic and non Āryan in origin. He based his view on observation of similarities between Sāṃkhya Philosophy and that of the Jains, which he considered to be remote, primitive and non-Vedic and also on his observation that Kapila the traditional founder of Sāṃkhya, falls outside the traditional assembly of Vedic Saints and sages.^[7] The famous translator Dr. Richard Garbe held the view that Sāṃkhya developed in opposition to Brāhmaṇism and contains distinctly anti-Vedic and anti-ritualistic attitudes.^[8] Max Muller holds that Sāṃkhya originated from religious and philosophical thought in Vedas which gave rise to all shades of Indian thought–orthodox or unorthodox theistic or atheistic. Sāṃkhya and Vedānta followed parallel courses of their development from a remote past.^[9]

The Mahābhārata says that—

sāṃkhyāḥ prakurvate caiva prakṛtiṃ ca pracakṣate |
tattvāni ca caturviṃśat parisaṃkhyāya tatvataḥ |
sāṃkhyāḥ saha prakṛtya tu nistattvaḥ pañcaviṃśakaḥ ||

That which enumerates as well as unfolds Prakṛti and other twenty four elements is known as Sāṃkhya.

Sāṃkhya system is one of the major Philosophical systems of India. It is most outstanding and the oldest of Indian Philosophies. It is believed that the founder of the Sāṃkhya School is the great sage Kapila. According to Radhakrishnan tradition has ascribed the authorship of the Sāṃkhya system to Kapila, a legendary figure and 7^th century B.C, assigned as his period. However there is no evidence to show that the Sāṃkhyapravacanasūtra which was attributed to him, was written by him. He further opined that Sāṃkhyakārikā of Iśvarakṛṣṇa, the work of 3^rd century A.D, is the earliest available text on the Sāṃkhya Philosophy^[10]. Sāṃkhya is dualistic realism. It is dualistic because it advocates two ultimate realities, Prakṛti matter and Puruṣa self (spirit). Sāṃkhya is realism as it considers that both matter and spirit are equally real. Sāṃkhya is pluralistic also because of its teaching that Puruṣa is not one but many. Sāṃkhya doctrine can be found in the Upaniṣads, Mahābhārata, Gītā, Smṛtis and Purāṇas. According to Sāṃkhya system, the world is not unreal. Nothing new comes in to existence in this world. One thing gives rise to another thing. Sāṃkhya system describes this world has evolved out of two categories Puruṣa, the knowing subject and Prakṛti, the known object. Also the existing from the beginning matter is the source of the world. It is a potentiality and with the help of three constituents Sattva, Rajas and Tamas, the matter unfolds in the presence of a person and the world comes in to the existence. The person is a testimony. However he is indifferent or unconcerned. It is the Prakṛti that creates.