Part 8.3 - Introduction to Samkhya Philosophy

[Full title: A Comparative Study of different Indian Philosophies (d) Darsanas system of Indian Philosophies (3): Samkhya Philosophy]

Sage Kapila prescribed the theory of dvaitavada (duality of two opposites: purusa and prakrti). It is considered as one of the oldest philosophies after Vedas, yet most important among all other philosophies. It is originated from the root sam+khya = samyak jnana = A balance of knowledge taking us to a state of equilibrium. It consists of 25 numbers (samkhya) of principles, the main evolutes being prakrti and purusa, two separate entities. There is no Isvara in this philosophy (Atheism).

Purusa is our own consciousness, witness or spirit and is formless, passive. Prakrti is the root cause of this world. It is all visible universes inclusive of our body. It is a prime and independent principle which is imperceptible, unmanifested, active but unconscious, impersonal, eternal and gross. Samkhya has given logical, teleological, ontological, ethical and religious proofs for the existence of purusa (soul) and prakrti. When purusa gets realized through prakrti, its own nature, then; it gets liberated which is the state of moksa or kaivalya. Intense meditation isolates purusa to get liberation.

We need to get rid of adhibhautika (from worldly objects), adhidaivika (natural calamities) and adhyatmika (physical and mental diseases) miseries. Nothing gives permanent release from pain and sufferings.

Samkhyakarika gives characteristics of three primary and dynamic forces. These are three main elements or qualities that go with prakrti and they are sattva, rajas and tamas. Emergence and development of this world is due to imbalance of these three elements called as tri-gunas.

Sattva is symbol of knowledge, illumination, happiness and purity. It is active and reflected by white colour, manifested in the form of light and subtleness. Its actions are joy, contentment and satisfaction.

Rajas is inspiring, activating, self-motivated and stimulating. Its reflection is red in colour. It activates others like tamas, sattva, pain, worry, discontent.

Tamas is symbol of ignorance, restriction, an obstacle which opposes knowledge and is black in colour. It is passive and represents inertia, heaviness, lethargy and laziness.

Theory of evolution includes cycle of laya and srsti (journey from subtle to gross). Creation of this universe is nothing but the union of purusa and prakrti or imbalance of tri-gunas . Basically, the nature has transcendental dimension where all three gunas get into the balanced state or laya state of evolution.

The first evolute of prakrti as per Samkhya is Mahat tattva, and when it gets activated, it gives rise to Buddhi (decision or ascertainment). When it is sattvika, it is self-illuminated and consists of all positive values like knowledge, virtue, detachment, excellence. The next evolute is ahamkara which is principle of individualization. It is of three types, i.e. sattvika, rajasika and tamasika. Sattvika ahamkara brings growth ineleven indriyas or senses namely, manas or lower mind, five cognitive senses or jnanendriyas (sight, smell, taste, touch and hearing) and five conative senses or karmendriyas (speech, prehension, movements, reproduction and excretion). Tamsika ahamkara brings growth in five subtle elements i.e. earth, ether, water, fire and air and rajasika ahamkara (tejas) does not bring any growth but, supports the other two.

The evolute “manas’ or mind here in Samkhya is not eternal and is with organ (anitya and sa-avayava) as against Nyaya-Vaisesika philosophies, where it is eternal (atom) and organless. Ego (ahamkara) gives birth to all senses as per Samkhya, whereas Nyaya-Vaisesika makes pancamahabhutas responsible for senses. Like this, there are twenty five elements as per Samkhya.

As per Samkhya philosophy, there are three types of bondages or miseries in our life due to avidya (lack of knowledge): adhibhautika (from worldly objects), adhidaivika (natural calamities) and adhyatmika (physical and mental diseases). Due to this non-discriminative knowledge or avidya, the independent purusa mistakes miseries of buddhi as its own dukkha and the self (atman) realizes that it is different from intellect. The true knowledge or samyak jnana differentiate purusa from prakrti. One has to practice manana, nididhyasana (contemplation) to acquire such knowledge. And then, one reaches the final and complete state of perfection which is the original form of self, called as moksa. This concept of moksa is similar to many other Indian philosophies. The self gets jivanmukti with gross body and then, videha-mukti with subtle form of body.

Three Pramanas of Samkhya are pratyaksa (direct perception), anumana (inference) and sabda (testimony , scripture and words from great sages) and they are similar to same pramanas in other philosophies like Patanjali’s Yoga. The fact that Samkhyas, while dealing with theoretical questions at great length are almost silent with regards to its practical methods obtaining release from bondage from avidya is also of great significance. It shows that the system was meant to be nothing more than a purely theoretical philosophy offering a scientific and most plausible theory of life and the universe in terms of the intellect^[1].

Samkhyakarika consists of 72 karikas. There is no reference to God or any creator of this world. The most important theory of Samkhya is satkaryavada i.e. theory of causation which explains existence of effect in its cause prior to its production or emergence. According to it, whatever exists that only becomes visible or active. sat (existence) + karya (effect) + vada (theory) = karya-karana principle.

Footnotes and references:

[1]:

I.K.Taimni, The Science of Yoga, The Theosophical Publishing House, Chennai, 2005, p.56