Chapter 5 - Conclusion

The oldest Philosophy in the philosophical system if the Sāṃkhya. This Philosophy influenced the growth of Philosophy. The mention of metaphysics and its epistemology has been given a respectful consideration. The dualistic theory of Sāṃkhya is the combination of pragmatic realities and spiritual orientation. The remarkable and noteworthy thing about this system of Philosophy is that it raises the hope for spiritual learning which ultimately leads to salvation. Sāṃkhya system is represented in the epic Mahābhārata The Sāṃkhyakārikā is the classical Sāṃkhya whereas the epic Sāṃkhya is pre-classical. The Sāṃkhya epic is distinctive and has a unifying character. The Mahābhārata expounds four main sections in Sāṃkhya principles.

In the Mokṣadharmaparva the emancipation subject takes into it the views of life, death, human bondage path of liberation, creation, dissolution, material world and self. In short the epic Mahābhārata is a treasure house of a vast and varied Sāṃkhya literature.

While analyzing the text of Śāntiparva one comes across many Gītas which are really an eye opener. Besides one can get a clear view and understanding of the four Varṇas. Sāṃkhya in the Śāntiparva gives emphasis to Yoga also.

Mahābhārata is considered as the eternal source of knowledge and can obtain the information about history, religion, literature, politics and culture. It is a rare and peculiar poetical history. Mahābhārata comprises eighteen Parvas and one lakh hymns. It is an ancient Purāṇic story of the war between Pāṇḍavas and Kauravas. Śāntiparva is the 12^th Parva of Mahābhārata It justifies its name by throwing a light of Śānti (peace) towards the turbulent minds of the people after the war. It contains sublime identity and is pertaining to all the good thoughts of prosperity and abundance of state, social systems, and patience. This Parva gives more importance to Dharma and Mokṣa among the four Puruṣārtthas and also describes four Varṇas and four Āśramas. The knowledge of social, political and religious doctrines is comprised in it. It can also be found the basis of dharma, meditation, continence, tasting, holy water, gift, yāga in the epic. Śāntiparva not only explains Śānti but for the planning to get Śānti. It is accepted by one and all for its importance and greatness. The root cause of affliction of man is his desire for belongingness. So Śānti and sustainability can be won only through the execution of Dharma with an attitude of indifference. This doctrine is considered peculiar and amazing for it includes all doctrines which shed peace and abundance.

Śāntiparva is constructed with 365 chapters. It is sub divided in to three, Rājadharmānuśāsanaparva, Āpaddharmaparva and Mokṣadharmaparva. After war, Yudhiṣṭhira goes to his grandfather, who lies on the bed of arrows, with his brothers and relatives and comprehend the real meaning of Rājadharma, Āpaddharma and Mokṣadharma. This is the main subject of Śāntiparva It starts with the solemn offerings to the departed souls in the war and subplots of Karṇa. Grief stricken Yudhiṣṭhira decides to live for redeeming his kingdom, but his brothers, wife, teacher Vyāsa etc. try to make him to understand his duties as a king. After that his coronation has taken place and his grandfather, Bhīṣma teaches him about the mysterious subjects of Dharma. In the Śāntiparva , Rājadharma is considered as the basis of all other dharmas. It portrays different dharmas and āśramadharmas. The secrecy and exactness of dharma is touchingly narrated through Purāṇa stories and discussions. It comprises the tools of all subjects. Different types of gītā, Saṃvādas (discourses), Purāṇa stories, Praśāntivacanam (flattering / famous statement), contempt and eulogy are included in this parva. It also discusses dharmasūtra, ethical jurisprudence, Mokṣa śāstra and various kinds of Gītas. More than 80 discourses like Rāmakarṇa saṃvāda [saṃvādaṃ], ṛṣi śakuni saṃvāda, sudyumna śaṃkhalikhita saṃvāda, aśma janaka saṃvāda, bhīṣma kṛṣṇa saṃvāda, ajagara prahlāda saṃvāda, janaka pañcaśikha saṃvāda, indrabali saṃvāda, tulādhāra jājali saṃvāda, sulabhā janaka saṃvāda etc. are vital elements in it. In addition to discourses, about 30 subplots are comprised in Śāntiparva like hayagrīva-upākhyāna [upākhyānaṃ], senajit-upākhyāna, svarṇaṣṭhīvi-upākhyāna, ṣoḍaśarājas-upākhyāna, nāradaparvata-upākhyāna, rāma-upākhyāna, mucukunda-upākhyāna, dharma-upākhyāna, cirakārika-upākhyāna, jāpaka-upākhyāna, The praise-worthy hymns are chanted through different Philosophies and subjects, that means praise of God, praise of auspicious fate (śubhakarma praśaṃsa), praise of criminal jurisprudence, praise of priest (purohita praśaṃsa). In the same manner many praises are seen like, praise of karṇa (karṇa śruti) praise of dharma(dharma śruti) etc. With all these elements, this book becomes a masterpiece. Praising statements follow contemptible sentence and viceversa. For example, adharma Yajñaninda, anyāyapravṛttininda, arthaninda, himsa ninda etc.

The Varṇa systems makes man’s social life in a good condition. The āśrama vyavastha (system of āśrama) develops one’s personal life. Individual development is the symbol of development of society and state, so a man must live for the welfare of state and society and āśrama vyavastha makes the development of personal moral life of man. Varṇa system cannot be protected, without obeying the customs of āśrama.

Among four puruṣārtthas of human life Dharma, Artha, kāma, Mokṣa, Mokṣa is considered as the ultimate Puruṣārttha. The ultimate aim of human life is to free from all types of ignorance in life. Soul is reckoned as eternal (Nitya), pure (Śuddha), intellectual (Buddha), salvational (Mukta) and cestatie (Ānandasvarūpa). It is necessary to know this idol (nature). Freedom from the afflicting life is called salvation, the ultimate eternal pleasure. To overcome all types of imprisonment the birth and death and reach the ultimate pleasure of life. Salvation is also known as Mukti, Kaivalya, Nirvāṇa, Niḥśreyas, Apavargam. Śāntiparva discusses the salvation and Mokṣadharma and discusses the result of fortunate and unfortunate doings, saṃsāracakra [saṃsāracakraṃ], jīvātma. Lectures deliberate the pivotal role of Karma, Yogam and jñānaṃ. In Śāntiparva five bhūtas intellect, brahmajñānaṃ (universal knowledge) etc. also are deliberated on the basis of Sāṃkhya Yoga. It can be concluded that Śāntiparva is not only to give proper importance to dharma with different views, but also gives importance to Mokṣadharma.

Ultimate form can’t be got through non-education (ignorance). Nature, along with the qualities sattva, rajas and tamas is differentiated with the soul, which has no qualities. According to Sāṃkhya religion nature can be known as sattva [sattvam], avyakta [avyaktam], pradhāna [pradhānaṃ] etc. Sattva quality is related to happiness, pleasure, light proud, joy and soon.They are also the symbols of sattva guṇa. Grief is related to rajo guṇa. Proud, anger, desire, indignation etc are symbols of rajo guṇa. Tamo guṇa is the combinations of afflictions and happiness. The symbols of tamo guṇa are desire ignorance, unhappiness, impurity etc.

According to Sāṃkhya religion, there are twenty five Principles. The order of creation is as follows; nobility is from nature and pride is from noble reality. From pride five molecules and from this molecules five bhūtas and eleven indriyas are created. Everything is created from vagueness and also solved in it. In the 25^th doctrine man stands as the base of it. Man in Sāṃkhya is known as Kṣetrajña, nature is one, man is many. The existence of nature with man can be seen from pre-historic times. When man’s image is suppressive of nature there can be an understanding that nature has no life. In this way man is related with nature. Later they get discretion through the negligence of this relation and man knows himself and nature understands itself. By acquiring knowledge nature and man can comprehend themselves in the same manner. This knowledge is created prudently.

According to Sāṃkhya religion, nature changes itself. When Bhīṣma discusses Sāṃkhya, he stresses the dispassionate and having no rivals, Nārāyaṇa is beyond the nature. Human beings must be free from the good and evil things and unite with this dispassionate and Nārāyaṇa. Then they don’t come to the world. This immortal Brahma is known as eternal and supreme soul. From it, creation and destruction, comprehend that Sāṃkhya doctrine can be understood from the Mahābhārata It can be received with its ultimate reality in Brahman form.

A person, who uses Sāṃkhya with proper manner, can never neglect the fascinated ignorance and can easily get truth and knowledge through it. Then it can be permanently free from this painful and ignorant world. Sāṃkhya is important in the exact knowledge practices. It’s main practice is to criticise and neglect of upādhitvas, which is covered with the reality of soul. Sāṃkhya systems are charming for they criticise and neglect śarīropādhīs. Its twenty four doctrines and its fine and exact divisions and subdivisions etc through understanding may release the inner soul. It is a noble science of philosophical criticism and philosophical thoughts. Its method is to determine ultimate reality through the criticism of minute elements including Pañcabhūtas, physical things, body, Indriyas, Mind, prāṇan (life) and wisdom.

Sāṃkhyas say about mortal and immortal Philosophy of world and the cause of world. They explain supreme soul as eternal. It has no beginning and ending, invisible, real and knowledge and bliss is combined in it. The immortal means there is no declination and prosperity, destruction and creation and always exists in the same way. In all animated ones (human beings) the ultimate aim is this dispassionate soul. Sāṃkhya is called mortal, which apart from this dispassionate soul nature related to bhūta and physical universe which includes passionate soul. According to Sāṃkhyas the soul of mortals decays every day. Firstly, kālaśakti is separated from dispassionate soul. By the influence of time, nature is created and then noble Philosophy (reality) is created from nature. From supreme noble reality, ahaṃ principle and three qualities are created. Unity of these three qualities has been divided in to three divisions that is, sattva-pradhāna [sattvapradhānaṃ], raja-pradhāna [rajapradhānaṃ] and tama-pradhāna [tamapradhānaṃ]. In Sāttvika ahaṃkāra conscience and dṛgādi jñānendriyas are created. In Rajapradhāna ahaṃkāra mortal power karmendriyas are created. The source of (Sabdādi) pañcatanmātras like sound are tāmasāhaṃkāra. From pañcatanmātra like sound, pañcabhūtas sky etc are created. All these principles get united and make a form of Hiraṇyagarbha and saguṇabrahma. Then through the blending together of fine components (bhūtas), visible universe is constructed. Exact Pañcabhūtas create fine bodies and visible Pañcabhūtas create the body made up of the five elements (material body.) it again and again enters its origin in the astral body, which is a nature of three qualities. After attaining discernment of soul, which is dispassionate supreme soul, who acts only as the witness of everything, comprehends that, his body is a creation of 24 principles union and understands that he is the soul of 25^th doctrine. After getting a firmness of these principles, gradually he departs from the subjects, conditions and its actions, and then meditates over the supreme soul. In the course of time self realization and salvation of life are attained.

The Mahābhārata, the wisdom treasure of the jñāna of the numerous Hindus has in it the Sāṃkhya Philosophy, which is the Himalaya of Philosophies and ideologies. Many scriptures like Srīmad Bhāgavataṃ, Devī-bhāgavata [Devībhāgavataṃ], Vāyupurāṇa, Skandapurāṇa, Manusmṛti, Nirukta [Niruktaṃ], Carakasaṃhita, Yājñavalkya smṛti etc. detail the Sāṃkhya Philosophy. Yet the detailed Sāṃkhya Philosophy in the Śāntiparva is the most important one. The reference to Sāṃkhya in the book of Sāṃkhyakārikā, which is also the book of Sāṃkhya Philosophy, states that it does not accept God. So this is considered as atheistic Sāṃkhya Philosophy. The Śāntiparva declares twenty-six ideologies in many places. So this is called seśvara Sāṃkhya. Many concepts like Puruṣa, Prakṛti and so on accept the concept of God. It says that God controls Puruṣa and Prakṛti.

The Parvas like Vanaparva, Udyogaparva, Bhīṣmaparva, Śāntiparva, Anuśāsanaparva and Aśvamedhaparva talk about Sāṃkhya Philosophy. The Śāntiparva gives a detailed picture of this Philosophy. The Śāntiparva also contains Saṃvāda or discussion or conversations like Bharadvāja-Bṛgu Saṃvāda, Rājā Janaka-Pañcaśikha Saṃvāda, Sanatkumāra -Ṛṣi Saṃvāda Vyāsa -Śukadeva Saṃvāda, Syūmaraśmi Kapila Saṃvāda, Nārada -Asitadevala Saṃvāda, Samanga-Nārada Saṃvāda, Yudhiṣṭhira-Bhīṣma Saṃvāda, Janaka-Vasiṣṭha Saṃvāda, Yājñavalkya -Janaka Saṃvāda, Vasiṣṭha–karāla Janaka Saṃvāda, Nārada–Nārāyaṇa Saṃvāda, Brahma rudra Saṃvāda and so on are dealt in detail.

As said earlier Śāntiparva has 26 tattvas. The twenty fourth ideology emphasizes on Prakṛti. The other names of Prakṛti are Kṣara [kṣaraṃ], Aniruddhan, Prakṛtistam etc. The twenty fifth ideology is the most important and the core matter Ātman. The names assigned to it are: Buddhiman, Kṣetrajña, Puruṣa, Jīvātma, Haṃsa, Sākṣi, Dṛṣta, Kaivalya [kaivalyaṃ], Madhyastha, Akartha etc. This takes along with the attributes as imperishable, seat of God, without a beginning, supreme spirit, negligent, Inactive and eternal. This is also the light of the cit or mind. The twenty sixth ideology or principle is a statement about the pure, unadulterated, unblemished, supreme being, immoral Paramātma. The other name designated is Parabrahma. The twenty fifth principle Ātma is unaware of this. At the same time this immoral Paramātma glorifies Prakṛti and Puruṣa. This Parabrahma is named thus Śiva, Viṣṇu, Śri Hari, Vāsudeva etc. The male form of Ātma and Prakṛti is the creation of this Parabrahma. When the creation extends to the universe it is called God or Īśvara. A consistent place is given to Īśvarakṛṣṇa in the formation to Prakṛti and Puruṣa. Which is also independent resembles or is alike the order and position of other elements in the universe and of the three guṇas.

There is tremendous difference between the Parabrahma of Mahābhārata and that of the Puruṣa of Sāṃkhya. This is spread over creation and blending of the whole universe. The Puruṣa of Sāṃkhyakārikā is entirely different from the two forms of the Puruṣa in the Sāṃkhya of Ś.p. mentioned. They are Kṣara and Akṣara. Kṣara, here takes the form of Jīvātma. Even if it is Sūkṣmaśarīra, it is called Dṛṣta, kṣetrajña, intelligent and so on. Only after getting the tattvajñāna this blends with the own reality of Parabrahma to form Paramātma. Here Jīvātma is pictured very strong willed than the senses, Bhuddhi and Mind. This takes a male form. Ātma is situated in the cave of human body called heart. The senses and Ātma cannot see each other. The tattvajñāni who can see even minute things, with his ability can make our senses.

The idea or Philosophy of intelligent or Mahat in the Sāṃkhya of Śāntiparva is taken from Prakṛti. The Mahat lies near to the Ātma, which possess life and so has great importance. This has led to the name ‘Mahat’. Even if Mahat does not possess life, being near Ātma it gets consciousness or supreme soul. Everything about the Mahat is revolving around Puruṣa. The enjoyment and salvation of the Ātma is the duty of Mahat. Here it takes three forms. The Sāttvika bhāva helps to arouse the emotions of love and happiness. The Bhāva of Rajas helps to motivate sadness. The Tamo bhāva is the one which stands for inciting desires by stopping joys and sorrows. It is the intelligence that controls the sense and the mind. Besides five, organs of jñāna, mind is the sixth, intelligence the seventh and Kṣetrajña the eighth. Here nothing is mentioned about ego or haughtiness. The Sāṃkhya Philosophy makes Buddhi which has four Sāttvika dharmas like jñāna, vairāgya [vairāgyam], prosperity or aiśvarya; the tāmasic dharmas like adharma, ignorance, love, poverty etc are mentioned. Here Bhuddhi is the cause for cultural bond and salvation.

Those who accept the eight Prakṛti’s, say that from Mahat the third principle of pride arises. This Ahaṃkāra gives birth to Pañcatanmātrās. The minute tanmātras are called ‘Pañcabhūtam’. In the Śāntiparva of Mahābhārata, the origin of Ahaṃkāra is said to be from the Mahat. This is named as Caturmukha Brahma. The Caturmukha Brahma is also called as creator, God father, Hiraṇyagarbha because he is the one who creates the entire world. Here the senses which arise from Ahaṃkāra and which is eleven in number are stated. The ‘cit’ and mind are one and the same and this is entirely different as stated in different parts of Mahābhārata Here imagination, doubt and uncertainty can be seen and get in another place, it is mentioned as ‘mano vyākaraṇātmakam’. The Buddhi and the Manas are blended together to control senses. The Sūkṣmaśarīraṃ in Mahābhārata is called Liṃgaśarīraṃ. The number of this ideology is 16, 17 and 7, it is stated so the seven principles include Pañcatanmātras, Manas and Buddhi. The origin of the Pañcabhūtas is subjected to difference of opinion. Here from the imperishable Paramātma the sky takes its origin; from the sky the air, from the air the fire; from fire the water; from water the earth originates. There is another opinion that from sky the water takes birth, from water the wind, the combining of water and vāyu leads to the birth of fire. The pṛthvi is the combination of water, air and fire. The properties of Pañcamahābhūtas are sound, touch, shape, rasa, smell etc.

The Śāntiparva accepts triguṇas and Prakṛti’s material feeling. The abundant light is from Sattvaguṇa, the action or deed according to karma is from Rajoguṇa and desire is from tamoguṇa. The noble among the triguṇas is the Sattvaguṇa and this is the one which leads to the attainment of Mokṣa. The Sāṃkhya in Śāntiparva speaks of three laws. But the Anumāna pramāṇa is not detailed, the rest of the Pramāṇa is like in Sāṃkhyakārikā A detailed explanation of the results of karma and of rebirth is given. The birth is the emulation of karma. The basis of sṛṣṭi pralaya theory is Satkāryavāda or doing good things. In the Śāntiparva manners, thoughts, and litigation are explained in detail. By acquiring tattvajñāna one can attain Mokṣa. One who has completed the previous births, samskāra will never be led away into the evil habits. We will have a pure heart without any doubt. His ego will have been got rid of. To him wealth and other things in Nature are one and the same. He views all the worlds in his inner self. Such a man who through his knowledge has experienced the deeds of his karma of previous birth, will reach the feet of God and never take another birth. Such a man is said to have acquired Mokṣa.