Sāṃkhya philosophy in the Śānti-parva and (Introduction)

Most of the principles of Sāṃkya Philosophy are discussed in the Mokṣadharma Parva of the Śāntiparva in Mahābhārata The Mahābhārata is an epic consisting of eighteen Parvas. The Mahābhārata is called the fifth Veda.^[1] The Śānti-parva is the twelfth Parva of the epic Mahābhārata and it is the most enormous one. It describes the aftermaths of the Kurukṣetra war. It consists of three Sub-parvas, Rājadharmānuśāsana-parva, Āpaddharma-parva and Mokṣadharma-parva. It consists of 365 chapters and contains about 14732 Slokas. Rājadharmānuśāsana-parva consists of 130 chapters and it has 4716 ślokas. The sages such as Vyāsa, Narada, Devala, Kanva and others went to meet Yudhiṣṭhira, who was distressed due to the loss of his brothers and relatives in the war of Kurukṣetra. In this world, dharma and Vedic actions started declining. When the actions of sacrifice were lacking, all the gods were scared and they went to the refuge of Lord Brahma. Having thought about the welfare of gods, Lord Brahma with his intellect wrote the science of morals in one lakh chapters. It contains a detailed description of Dharma, Artha and Kāma. That treatise is popularly called Trivarga. The fourth principle of human object is Mokṣa.’ Bhīṣma explained the science of morals and the principle duties of a king. He further said that when a king properly uses the policy of punishment once again Satyayuga begins on this earth. King is the cause of the creation of Kṛta, Treta, Dvāpara and Kali yugas. Administration followed by Dharma is the main duty of a king. He narrated the importance of the kingdom to Yudhiṣṭhira, who was detached towards the kingdom. In this context, Bhīṣma narrated many sub-tales.

Āpaddharmānuśāsana-parva comprises of 43 chapters that fall from 131st chapter to 173rd chapter and it has 1649 ślokas. While explaining ignorance, Bhīṣma said that attachment, envy, delusion, happiness, sorrow, haughtiness, lust, angry, pride, fatigue, lethargy, desire, heat, being jealous of other’s growth, performing sins come under ignorance. Ignorance and over greed are considered same, as the result of both is same. If one abandons greed, one will obtain the worldly and divine bliss. Control on senses is the only remedy to get rid of greed. Here, explained the origin of thirteen flaws such as anger, lust, grief, delusion, desire of doing bad, desire to kill others, pride, greed, malice, jealousy, blame, envy and pity and later explained a remedy to destroy them. Also explained here, the nature of a wicked person, different kinds of sins and their atonement.

Mokṣadharma-parva consists 192 chapters i.e. from 174th chapter to 365th chapter and has 7351 ślokas in it. In the Śānti-parva the Sāṃkhya thoughts comes in this sub-parva. While answering Yudhiṣṭhira’s question, Bhīṣma said about the result of good deeds such as charity, sacrifice, service to the teacher etc., and also told the result of bad deeds. Through the conversation of Bharadvāja and Bhṛgu he explained in detail about the origin of animate and inanimate world and the nature of five elements. While clarifying the doubt of sage Bharadvāja, Bhṛgu said, ‘Lord Viṣṇu first created Mahat, the second of the 25 principles of Sāṃkhyas. From that he created conceit. Lord in the form of this self-conceit created space. From space, the water was created and from the water fire and from the fire the wind is created. With the union of fire and the wind this earth was originated. Later lord Vishnu created a divine lotus. From that lotus, Brahma the treasure of Vedas appeared. He is also popular as conceit. He is the creator of all the souls and the creatures.’ Thus Bhṛgu explained Bharadvāja in detail about the sequential process of origin of creation and the principles of four āśramas. After explaining all these, the mode of behaviour is also explained here. Bhīṣma said that indeed a person with good behaviour is the best. One should not sleep at the time of sun-rise. One should pray to the Sun god every day. After washing the hands, feet and face and by sitting towards the east one should eat the food. One should remain silent while eating the food. Whether the food is tasty or not, one should eat the food in a pleasing way. One should never blame the food. It is laid down that human beings should eat only in the mornings and evenings. There is no rule to eat in the middle. Whoever follows this, will get the result of fasting. Bhīṣma said that Dharma is the source of human beings. It is indeed ambrosia for the gods in the heaven. After the death a virtuous person experiences happiness, due to the strength of Dharma. He explained about the spiritual knowledge and meditation. Having said about the importance of worship and meditation he added further of their result. Through the conversation of Prajāpati Manu and sage Bṛhaspati, he explained about the reality of the Self and the path to attain the Supreme Brahman. Bhīṣma narrated the ancient history that was previously instructed by Lord Vyāsa, when asked by his son Śukadeva, about the form of creation, dissolution and the Time. Fifteen minutes constitute one Kāṣṭa (solstice), one of the minute time units of ancient India and thirty solstices constitute one kalā, one of the minute time units of ancient India. Thirty kalā comprises of one moment. Thus the one-tenth part of kalā is collected. That is, thirty kalas and three solstices comprise of one moment. Thirty moments make one day and one night. Thirty days and nights make one month and twelve months make one year. The Sun god divides the duration of day and night of this human world. The night is meant to sleep and the day to work. The duration of one month of human beings is one day and night for the ancestral cult. The fortnight of full moon is meant to work and the fortnight of dark moon is the night to take rest. One year of human is a day and night for the gods. The period of Uttarāyana is their day time and the period of Dakṣiṇāyana is their night. Four thousand years make a Satyayuga for gods, in which, four hundred divine years of evenings and four hundred divine years of part of the evenings are there. On the whole the eon of Satyayuga or Kṛtayuga constitutes 4,800 divine years. The eon of Treta comprises 3,600 divine years, the eon of Dvāpara is 2,400 divine years and the eon of Kali is of 1200 divine years. Thus, 12,000 divine years constitute the period of four eons. Thousand times of these four eons make one day and night of Lord Brahma. In the beginning of his day, Brahma creates the creation. The night is the time of dissolution. Then he merges everyone in him and stays in the state of contemplation -yoganidra. He awakes when the night passes away. Then the creation begins. Thus, Bhīṣma narrated all those that were said by sage Vyāsa.

The Mahābhārata accepts many Sāṃkhya theories. It gives a theistic version of Sāṃkhya and deals with twenty five principles.^[2] Sāṃkhya defined in Mahābhārata elaborates merits and demerits of man’s activity.^[3] There is no knowledge equal to Sāṃkhya^[4] and all the knowledge has come from Sāṃkhya.^[5] In the Mahābhārata Sāṃkhya philosophy is discussed as Seśvara extensively. Almost everywhere Sāṃkhya uses the name Viṣnu and Brahma. This is Seśvara Sāṃkhya. Here the concepts of Sāṃkhya are explained as per the Sāṃkhyakārika. Sāṃkhya thought is reflected in other Parvas, but it is mainly discussed in the Śāntiparva The Mokṣadharma-parva of Śāntiparva has many of the Sāṃkhya thoughts such as struggling among themselves and disagreeing with the principles proposed in the Sāṃkhyakārika. The four main sections expounding Sāṃkhya principles in the other parvas of Mahābhārata are Sanatsujāta-parva in the Udyoga-parva, Bhagavad gīta in the Bhīṣma-parva and Anugīta in the Aśvamedhika-parva.

Footnotes and references:

[1]:

itihāsa purāṇānāṃ pañcamaṃ vedānāṃ vedam |
chāndogyopaniṣat VII. 1-2.

[2]:

saṃkhyāṃ prakurvate caiva prakṛtiṃ ca pracakṣate |
tatvāni ca caturviṃśattena sāṃkhyāḥ prakīrtitāḥ || Mahābhārata XII, 306-42.

[3]:

doṣāṇāṃ ca guṇānāṃ ca pramāṇaṃ pravibhāgataḥ |
kañcidarthamabhipretya sā saṃkhyetyupadhāryatām || Mahābhārata XII, 320-82.

[4]:

nāsti sāṃkhyasamaṃ jñānam | Mahābhārata XII, 316-2.

[5]:

sāṃkhyagataṃ tannikhilaṃ narendra | Mahābhārata XII, 301-108.