Welcome, viewers to this session.
This session we will be doing to discuss about
the Samkhya philosophy.
While discussing Samkhya philosophy, few points
that you should know and also remember.
There are many words that I have written in
an expression form.
You find there is a mark in a different way.
That generally is not found in English.
This is a Sanskrit literature.
Therefore, to pronounce correctly there are
some norms, for example, if you say that Vedanta,
when you say Ve…da..n..ta, when ‘da’
will come then ‘d’, ‘a’ will be there
and above ‘a’ there will be a line.
And, while I will be going through the slides,
I will be telling you that how it has to be
written in a Sanskrit form.
So that, the Sanskrit language we will get
different form the English language.
It can be easily marked that this is Sanskrit
language.
So, starting with this Samkhya philosophy,
that I would like to again remind you that,
that the first class that we have discussed
about the orthodox system and also we have
discussed that Samkhya belongs to that orthodox
system; that means they accept Vedas.
Samkhya is an older system.
Because the tenets of Samkhya, the doctrine
of Samkhya you find in Jainism, Nyaya-Vaishesika,
Vedanta, so and so forth.
Therefore, it is assumed that Samkhya philosophy
is a school, may be one among the other oldest
system or oldest school.
Samkhya philosophy deals with the existence
of the world, the existence of the objects
of the world, holds the ultimate reality and
many more issues, also discussed about the
liberation, Moksha, ethical life, etc., etc.
So, today only we will focus the basic understanding
of Samkhya, the origin of Samkhya, and the
brief history of Samkhya, what are opinions
people has given on Samkhya, what are the
scriptures we find in Samkhya philosophy for
understanding Samkhya doctrine.
Now, I will be first telling you that a brief
history about Samkhya schools.
That, how Samkhya schools comes to the existence?
As I said, Samkhya philosophy belongs to the
orthodox system; that means it accepts the
Vedas.
It also believes the existence of Vedas.
It is the oldest among other Indian philosophies
systems because the roots we find in Vedas.
The doctrines of Samkhya philosophy are found
in Bhagvat Gita, in Mahabharata in Upanishads.
And, henceforth it is considered as one among
the other oldest system.
In addition to that, you find basic tenets
of Samkhya in various schools in some or other
form.
In Vedanta also, we find people are talking
about Samkhya while they will be giving the
reference to any of this issue, they will
be putting Sankhya Philosophy.
It simply means that, in that time also Samkhya
philosophy developed or there is Samkhya philosophy
already emerged.
Henceforth, people able to give the quotation
from Samkhya and the roots of Samkhya find
in Vedanta.
Therefore, there will be no false way of claiming
that, that Samkhya is a very, very new school.
If you say so, then you are claiming not a
correct one.
But, if you say so, this is the one among
the other oldest system that what you are
claiming is a correct one because there is
a proof behind them.
So, this is a brief about Samkhya.
Now, we will see what are the opinions on
Samkhya, how Samkhya comes to the existence,
when it comes to the existence and who is
the really founder of Samkhya.
Opinion on Samkhya philosophy, some says that
Kapila.
Kapila is a sage or a Rishi.
He is the founder of these schools.
Kapila is a sage or the person is a Rishi
in that time.
He has written a script known a Samkhya-sutra.
When I say Samkhya, you can mark that ‘sa’.
When, you pronounce the ‘sa’ above the
‘a’ there is a mark.
And when I say ‘san’, when there will
be ‘na’ pronunciation, then above m there
is a full stop.
Right.
This says that this is a Sanskrit.
This is a Samkhya.
This is a correct way of pronouncing the Indian
philosophical words.
So, Kapila is a Rishi has written the script
known as Samkhya sutra.
In ordinary you can say that, in that sutra
you find the principles of Samkhya, the doctrines
of Samkhya that how Samkhya philosophy develops,
what are the things we find in Samkhya, what
the prescriptions you find in Samkhya are,
how Samkhya really helps to give some kind
of prescription to the societal life.
And, also tells to the people the existence
of the world, the existence of the object,
the existence of the human life in this earth.
So, all these things putting together that
you find in Samkhya-sutra developed by Kapila
After this script development, surely people
will read that who has the knowledge on Sanskrit
literature.
Then, there are some commentaries comes upon,
then there some interpretation, different
interpretation because different people read
that depend on their background, depend on
their understanding, depend on their cultural
educations and also religion, they understood
the things in a different way, though it is
written in only one form.
However, after reading they reflect their
comment on this scripture, unsigned scripture.
And their scriptures, they have given a different
name.
Among all these commentaries on this Kapila’s
work, we find Isvarakrsna.
As a person, his commentary is considered
as a one of the best commentary on Samkhya-sutra,
which is developed by Kapila.
Now, there are other persons also interpret
the Samkhya-sutra in a different way.
They also thought that the principle governed,
the principle written in that Samkhya-sutra
by Kapila not necessarily the correct interpretation.
And, henceforth they consider that sutra,
the meaning of the sutra, the principle of
the sutra, but different in their own way.
And, made the people to understand the sutra
in a different way; that means there is a
one sutra having a different interpretation.
And, there are few commentaries that you posed
on that Samkhya-sutra.
So that, these things are getting developed
slowly, slowly and at the last, there are
Samkhya scholars.
Now, they come to a conclusion that these
are the things are correct way of interpreting
the Samkhya-sutra and these are not correct
way interpreting Samkhya.
In other words, there are many people misunderstood
Samkhya-sutra by understanding in their own
way.
But, the scholars who work on it and comment
on some of the sutra by saying that, please
do not understand the Samkhya-sutra in this
interpretation.
The interpretation you should understand in
other way, and all the interpretations they
have mentioned in their commentary.
Now, commentaries and interpretations of Samkhya
philosophy, you find Isvarakrsna is the person
written the Samkhya-karika.
This is the best interpretation, commentary
you find in the Samkhya philosophy.
Then, there are few other scholars, also have
their interpretation and commentary on the
Samkhya-sutra.
Among those, Gaudapada is written Samkhya-karika-bhasya.
Here, you can mark it.
When I say Samkhya it is a ‘sa’; when
I say that above ‘a’ there is a mark.
When I say ‘san’, when there is a ‘n’
pronunciation.
Pronunciation there is also a mark above ‘m’.
When I say ‘karika’ since it is a ‘ka’,
then above ‘a’, there is a mark.
In that way you have to read it.
This is a Sanskrit literature.
So, Gaudapada is the another scholar in Samkhya
system, developed a script known as Samkhya-Karika-
bhasya.
Also, he has mentioned some commentaries as
well as the interpretation of the Samkhya-sutra
in a different way.
Vacaspati Mishra also developed a script known
as Samkhyatattva-Kumudi.
In that scripture, he has mentioned also some
commentaries on the Samkhya-sutra.
Among others, the Vijnanabhiksu, another scholar
also written Samkhya-pravacana-bhasya.
There, he truly commented the Kapila’s Samkhya-sutra.
By stating that, let other people should not
misunderstood Samkhya philosophy.
Samkhya philosophy is an older system has
valid arguments on everything to understand
about the worldly affairs.
If you misinterpret or misunderstood, then
the whole contribution of Samkhya will be
get diluted.
It will be misunderstood.
Henceforth, Samkhya philosophy looses its
own existence.
Therefore, all these scholars after Samkhya-sutra
developed by Kapila, they try to understand
in their own way in a positive approach.
And, if something is written in a wrong way
or interpreted in a different way, they correct
it further in the proceeding time.
In this way Samkhya philosophy developed.
So, this is a brief about Samkhya.
Now continuing to this, some says that Samkhya
derives from the word ‘Sankhya’.
Sankhya is you know that is a number.
Samkhya in Sanskrit stands in English with
the number; number say 1, 2, 3, 4, and 5.
What they mean is that, when some says that
Samkhya is a system or a school or a philosophy
derived from the word Sankhya.
What is they mean is that the system, the
school concerns for providing the right knowledge
and understanding of reality.
Reality means the state of affairs of the
world, the objects that you find over the
world by specifying the number and nature
of the ultimate constituents of the universe.
What they say is that, those who claim that
the term ‘Samkhya philosophy’ derived
from the word ‘Sankhya’ means ‘number’.
They say that Samkhya philosophy talks about
the numbering with how many objects exists
in this world and what is their use of their
existence and how do we know that how many
things exist; Because there are many things
in the different features, different characteristics,
different steps, different sizes, different
figures, different colors, how can we know
that how many objects exist in the world?
However, Samkhya philosophy claims that the
world is the combination of manifestation
of different objects.
The world is constituted by the different
objects or conglomeration of different objects.
Also, said that different facts happening
in this world due to different objects and
their different movements.
Now, question arises.
Those who believe that Samkhya deals with
all the objects of the world and the existence
of all the objects of the world, and then
they can prescribe that Samkhya is a system
derived from a number or Sankhya.
That means, always they bother about how many
objects exist in the world, what is the real
cause of the world, how many selves exist
in the world, who is the real God, whether
God is a one or God is more than one.
So, it is altogether numbering.
Another group also believes that Samkhya is
a system or Samkhya is a school; means the
perfect knowledge.
Samkhya is a school, is a perfect knowledge.
What they mean here, saying that the Samkhya
system describes or expresses about the worldly
affairs in a very prefect and orderly manner.
So, therefore whatever they say about the
world, it is a perfect knowledge.
Therefore, they simply believe.
Or, without any hesitation they believe that
Samkhya talks about the prefect knowledge.
Samkhya deals with the prefect knowledge.
And, henceforth if we understand Samkhya philosophy,
we can understand the world in that spirit;
so that, we can acquire the prefect knowledge
about the existence of the objects of the
world, facts of the world, and events happening
in this world.
So, these are the two groups that you find
generally given their opinion on the existence
of Samkhya philosophy and from where Samkhya
Philosophy derives.
Now, now, we will discuss about the Metaphysics.
After a brief history and the opinion on Samkhya,
now we will discuss Metaphysics.
As you know the term Metaphysics is to be
understood in the spirit of existence.
Metaphysics means the science of existence.
What is the real cause for the existence of
ultimate reality, what is the real cause to
create the whole world, who is responsible
for creating the whole cosmos, what is the
real issue involved for creating all the objects
in the world in a different order and different
functions.
There are many things, many objects, and many
facts in this world.
And, they are existing in their one way with
the different nature, different shape, different
sizes, different characteristics, different
features and different purposes.
They are used in different purposes.
Question arises, what is the real cause behind
all these existence, who has created all these
existence or is it just an accident?
Like a dream, you see something happening
which is not a real, is it the case that,
we can say that by accident the world exist?
If not so, then what is the argument behind
that?
Saying that the world exists in a proper order
and manifold of objects find in this world.
So, this is all about the Metaphysics.
While discussing all the things, by Samkhya
system we accept ‘Dualistic Realism’.
What is the mean is that, one said that the
dualistic they believe two things.
Therefore, they are dualistic.
The two things are one is Purusa, another
is Prakruti.
The Prakruti is a matter; the Purusa is known
as self.
So, since they believe the two doctrine, the
two doctrine responsible for the whole creation
of the object of the world, for the whole
creation of the existence of our lively hood,
the existence of the facts that happening.
So, therefore, they are known as dualistic.
Why there is ‘realism’?
Because they also believe that like a spirit,
the matter also exists.
When they say that matter exists; that means
they are giving the equal importance of this
matter as well as the ‘self’ which is
not perceivable, which is only inferred.
So, now it will be clear for you that why
Samkhya philosophy is known as ‘Dualistic
Realism’.
They are ‘Dualistic’ because they accept
the two doctrines.
One is Purusa, existence of Purusa; another
is the existence of Prakruti.
They are realism because they emphasizes on
the existence of matter in this earth, in
this cosmos.
Now, we can see in my points that the Samkhya
is regarded the ‘Dualistic Realism’.
They are dualistic just because of they accept
the doctrine of existence of Purusa and Prakruti.
And, they consider Purusa and Prakruti are
the two ultimate reality of the universe.
They are realism because both matter and spirit
are equally real for them.
Matter here, understood as a Prakruti and
spirit is understood as a Purusa.
They also accept that there is not only one
Purusa, but there are many Purusa.
There are many selves exist in this world.
And henceforth, we find different shape, different
size of the different animals living in this
earth.
They also equally emphasize that matter exists.
Without matter nothing can be created.
That means, without a particular cause nothing,
without a particular cause nothing can be
created.
Whatever we see if you consider this is an
effect; there must be a cause behind this.
If I myself as an effect, then my cause will
be my parents; if my parents will be cause,
then their effects will be their parents.
In the same way, if any objects exist in this
world there might have cause behind this.
There is an iron rod; we say that the cause
will be an iron, the metal iron.
There is a wooden chair, and then the cause
will be the wood or the tree.
So, in this way you find cause and effect
relation.
That, Samkhya philosophy intentionally and
very logically, analytically argues that theory
of causation exists; because what you see
in this world is just an effect.
And, if it is effect, there must have a cause.
Without cause, there cannot be any existence
of effect.
And, since effect exists in the form of object,
in the form of effect, in the form of event,
there must be a cause behind that.
It is a wise person, who will be finding out
what is the real cause behind all these existence.
So, therefore you find that in their own analytical
arguments, while describing the existence
of the world, they purposefully established
the theory of causation which is known as
Satkaryavada.
That means in each effect, cause will be there
or every cause must have an effect, every
effect succeeds the cause and cause forwarded
the effect.
This is the way, cause effect relation they
established.
Now, they also, while accepting the plurality
of ‘self’ they are saying that different
animals of different size, different shape,
different color, different way of behaving
towards the nature.
Hence, for their different selves you find
in different animals, reptiles or objects
of the world.
Now for them, Purusa and Prakruti are radically
different from each other, like subject and
object.
Now, I am explaining this point in an elaborate
way so that you can understand in a true spirit.
When I am saying that subject and object are
two different components, subject means you,
me, x, y, z, all these, consider as a human
being, we are subjects because we vary from
each other from various grounds.
We vary from each other from religion, from
sex, from age, from understanding, from bodily
sizes, from our…..you know various postures
also we vary from each other.
Right.
Therefore, the subject, but when we all together
identify a particular thing as it is, then
this is a objective approach.
That means, if all of us we find a water bottle
is a water bottle, then this is an objective
approach to that object water bottle.
Therefore, what is the object, this is a commonly
agreed, but what is subject, which varies,
which is not commonly agreed.
This is different from person to person, individual
to individual.
Even, it also varies from time to time and
place to place.
Even, one person has a different opinion on
a particular object in a different time in
a different place.
So, therefore this is an objective approach.
But, when irrespective of time, place and
person, you consider an object as it is with
a particular name or identifying that object
as it is, then this will be considered as
an objective approach.
So, henceforth object cannot be a subject
and subject cannot be an object.
Objective approach towards an object cannot
be considered as a subjective.
In other way, inversely if you say that, well!
there is a subjective approach towards an
object; you cannot consider it as an objective
approach towards subject.
So, this is the difference between object
and subject.
Now, similarly Samkhya philosophy argues that
Purusa and Prakruti, these two components
are the ultimate cause for the whole creation
of this world.
However, these two are radically different
from each other.
Purusa cannot be Prakruti and Prakruti cannot
be Purusa.
However, when Purusa and Prakruti comes together,
try to join together, then evolution starts.
Now, we will be discussing what is the real
mystery behind this, the evolution starts
when Purusa and Prakruti comes together and
how beautifully Samkhya philosophy argues
the mixture of Purusa and Prakruti and how
they come close together to create the whole
world.
And, while creating the world, they are creating
different objects of the world.
Well! there are different objects, therefore
you can count one, two, three, four, and five.
And henceforth, this is the result that some
people believe that Samkhya philosophy derives
from the word Samkhya; that means number.
That means, Samkhya philosophy always deals
and talks about the number.
If there are five, six, seven, eight, nine,
ten, etcetera, etcetera, number exists, it
is because of the counting of the objects.
The number itself does not have any existence
if it is not corresponds to the objects or
any of these facts or state of appearance
of the world.
If I say four, four does not have any meaning,
if I would not say it is four tables, four
chairs, four doors, four pens, four peoples
or four human beings or four females etcetera,
etcetera.
So, there is a word or number always attached
to its object.
Henceforth, the number gets its own meaning.
Otherwise, the number itself has no meaning.
In this way, Samkhya describes in its own
philosophy.
Now, as subject can never be the object, similarly
an object can never be the subject.
This is the way they distinguish Purusa and
Prakruti.
Thus, the Purusa has a different features;
Prakruti as a different features.
However, Purusa and Prakruti joined together
in some point and henceforth, this evolution
starts.
And, now we will be discussing what is really
Purusa and what is really Prakruti, in our
case.
While they are discussing that, Samkhya is
always stating or giving emphasis on Purusa
and Prakruti and saying that every effect
must have a cause, if a particular object
created in this world, there must have a cause.
And, since there is an effect; there is a
cause.
And, if you find something is a matter, then
there will be an effect.
And, while it will be transformed to the effect,
some efficient causes are to be required.
What is that efficient cause?
Somebody is to be designed it properly.
The matter itself cannot be transformed to
the effect; if you consider matter as a cause
it cannot itself or accidental transform to
the effect or cannot produce any effects accidentally.
To produce a particular effect, we need an
efficient cause; that means somebody has to
design in a particular way for a particular
purpose.
So, therefore we find material cause, efficient
cause and its final cause.
Final cause is an effect, material cause is
a matter and the efficient cause would design
it for a particular purpose.
So, for a different purpose there is a different
design.
And, henceforth, there different objects exists
in this world.
So, this is the basic understanding of Samkhya
philosophy.
And, Samkhya philosophy argues in this way
the existence of the objects in this world.
While arguing this, there are many questions
people ask Samkhya that if you say so, then
these are the questions follows that you can
find on my slides.
What is the ultimate cause of an object?
Because you find there are different objects.
So, if there are different objects then there
is a different cause for this.
How can you say that there is only one ultimate
cause known as Purusa and Prakruti?
There are two causes Purusa and Prakruti.
If this is so, then you tell me what is the
real cause of Purusa and Prakruti?
If Purusa and Prakruti is an effect, then
what is the real cause for behind this?
So, therefore, they claim what is the ultimate
cause of an object?
What are the constituents of the universe?
Because if everything moves in a particular
order, if everything finds in a coherence
way, everything also has the different functions
in a different place and different proportions,
then what are the real constituents?
And, what or you can say what are the real
constituents of the universe?
Can we say only the one cause behind all these
creations or you can say there are different
causes.
If you say different causes, then what are
the responsible for these causes?
Can we say that these causes are happened
accidentally or it is in a mystery form?
We cannot say in a mystery form.
If you say that, then our argument will be
weak.
The third question posed to the Samkhya is
that, what is the ultimate stuff of which
various objects of the world are made?
That means you believe that, there are various
objects exit in this world and then what are
the real issues behind this?
Why it is created?
Who created?
How can you consider this is a cause?
And, what is the issue if I consider a particular
cause as an effect?
And, how can you identify this is a cause,
but this is not an effect?
So, these questions posed to the Samkhya.
After Samkhya developed this theory, the Kapila,
the Samkhya-sutra, all these people worked
on that the scripture and also tried to comment
on that.
So that, the understanding will be getting
much filtering, filtering, filtering and henceforth,
you will get true interpretation what really
Samkhya made for that.
What really Samkhya intended to right the
scriptures that will comes out without misunderstandings
Samkhya philosophy in a different way.
These are the questions posed to the Samkhya.
The first question is that, tell me or please
explain “what is the real cause behind the
whole creation?”.
Second, “what is the ultimate cause?”
If I am the cause of my parents, parent is
cause of their parents, and then what is the
real cause, what is the ultimate cause?
Which cannot be further assumed or in further,
somewhere another cause for the creation of
that cause.
If you say that in other words, Purusa and
Prakruti these two are the ultimate causes,
then you tell me that people are asking to
the Samkhya of system that please tell me
that what is the real cause for Purusa and
Prakruti, where this Purusa and Prakruti comes?
And, if they are the ultimate cause, how they
become create whole universe in a different
way?
Is it possible for the two ultimate causes
responsible for the whole creation?
Because you find solid objects, you find liquid
objects; you find different objects in different
forms.
How can you think that these two ultimate
causes or the two cause responsible for the
whole creation which is in a diversified way?
Now responding to these questions, Samkhya
says that Prakruti is the ultimate cause of
all creation such as mind, senses, intellect,
body, objects, etcetera.
They said that when they say Prakruti, they
said that Prakruti is eternal, Prakruti is
all-pervading, Prakruti is neither created
nor destroyed.
It is beyond the creation, beyond the destruction.
So, therefore, it is a power to create even
the certain elements like mind, intellect,
ego, Ahankaram because that cannot be perceived
like a table, chair, duster, pen, etcetera,
and etcetera.
But, Prakruti is responsible for creating
all these because Prakruti is a cause which
is an eternal, unending, and all pervading.
And henceforth, you cannot see the Prakruti.
You can only infer the Prakruti through its
existence, through the… through its effect.
The effects are found in the form of objects
of the world or effects of the world or events
that are happening in this world.
So, therefore they claim that Prakruti is
responsible for the creation of both gross
objects like table, chair, human beings, animals,
etcetera and even these subtle elements like
mind, intellect and ego and Ahankaram.
So, therefore they claim that Prakruti is
the ultimate cause and there cannot be further
cause for the Prakruti.
Prakruti is the ‘the ultimate cause’ according
to Samkhya philosophy.
They also observe that every effect must have
a cause, which I already discussed with you.
Cause and effect are inseparably related with
each other.
While describing the cause effect relation,
they say that a particular effect must have
a particular cause.
It cannot be valid.
For example, you get oil from a particular
oil seed.
You cannot get oil from water; you cannot
get oil from milk.
However, you can get curd from the milk.
Can you get the curd from the oil?
You cannot get.
So, therefore, they claim that there is every
effect must have a cause and these are two
inseparably related.
That means you cannot, at any context you
assume, presume, infer or perceive that this
cause has a different effect.
If there is a cause, it will be… the cause
will be the milk, but the curd cannot be produced
from oil or water or kerosene or petroleum
liquids.
Right!
So, these are the ways they defined that cause
effective relation.
The inseparable inherence relation between
cause and effect always find for existence
of the whole creation.
So, that is, they are known as theory of causation
or Satkaryavada.
Now, while saying that cause and effect are
inseparably related, they said that these
two components stand for all sets of creation
in the cosmos.
All objects of the world are bounded in the
chain of cause- effect relation.
Therefore with this explanation, they said
that this is the theory of causation that
we are submitting for the understanding of
the creation of the whole world, which is
known as the Satkaryavada.
When they establish this, the few other schools;
both hedonism standpoint or orthodox standpoint,
from heterodox standpoint as well as orthodox
standpoint, Nyaya-Vaishesika, Vedanta, even
Jainism argues for Samkhya.
They are saying that how can you say that,
this Prakruti and Purusa really cause for
the ultimate creation?
It is the atom, it is the constituent of atom
in a different combination they put together
and henceforth, we are able to see different
objects in this world.
It is the ultimate cause will be the atoms.
That is how they said that, the world is created
and the objects are produced due to the combination
of material atoms.
So, for Jainism and Nyaya-Vaishesika they
said that, it is because of the material atoms
the whole world created in a different purpose.
When the world was created, it also created
different objects and the objects created
because of the different proportion of the
atoms mixture.
If there is a different proportion for mixing
of the different atoms, you find different
objects.
Hence, it is a different object it is a different
purpose.
And therefore, one object is different from
the other.
This is the view given by the Nyaya-Vaishesika
as well as Jainism, counteracting to Samkhya
view.
While doing that, Samkhya again replies to
Jainism and other schools, who counteract
this view theory of causation.
They said that, ‘they’ means, Samkhya
said that here by counteracting the Jainism
and Nyaya-Vaishesika view, they are saying
that let us assume a situation or let us accept
first.
Atom is the responsible for the whole creation
of the whole world, even objects of the world,
which are the gross objects.
But, can it be responsible for creation of
the subtle elements like mind, intellect,
your buddhi, your jnana all these, is it possible?
Can you claim so in a argumentative way, in
the logical way by saying that the atoms in
a different proportion helps to create the
subtle elements like mind, intellect, etcetera,
etcetera, which is not possible, it is only
infer.
Can we claim in that way?
Then, Samkhya established their theory.
They are saying that if you cannot depend
on my argument, then I am stick to my point
saying that every effect must have a cause
succeeds to the effect.
And, henceforth the theory of position is
responsible for the creation of the whole
world.
You cannot claim that, it is because of the
ultimate atom which is a different combination
we start; we clear the objects in this world.
Therefore, they stick to the theory, knowledge
and theory causation.
Samkhya counteracts the view that given by
Nyaya-Vaishesika and Jainism saying that,
although we can explain gross objects are
producing out of the material atoms, but can
we create subtle elements like mind and intellect,
etcetera from the material atoms?
In this ground, Jainism and Nyaya- Vaishesika
get defended.
Henceforth, Samkhya establish the theory known
as Satkaryavada or theory of corrosion, where
you saying that is the Prakruti and Purusa
really the responsible or ultimate cause for
the creation of the whole world as well as
objects of the world.
For that, they say Prakruti is the material
and efficient cause of the world creation.
Now, let us discuss about the Prakruti.
What is really a Prakruti and how to understand
the Prakruti?
Now, you can understand that what is Samkhya
standpoint for claiming the existing of the
world and the objects that existing the world.
While saying that the Prakruti is both efficient
as well as material cause for the whole creation,
they have to establish that what a Prakruti
is, for them.
They have defined that because when they defended
to Nyaya-Vaishesika and Jainism, other schools
immediately asked, please define what do you
mean by ‘Prakruti’ because it seems to
a vague term if you do not defined what is
Prakruti.
Then, Samkhya try to describe a Prakruti.
Here, I would like to highlight in a brief
way what is a Prakruti, but I will be describing
more about Prakruti when session will come
for a Prakruti.
I will specify a session for Prakruti.
There, I will describe what is the Samkhya
contribution to the… to establishing the
doctrine knowledge to Prakruti.
And, also further claiming, how Prakruti is
the real cause or ultimate cause for the existence
of the objects of the world.
Now in a very brief, what they said is that
Prakruti, it is the principle or it is doctrine
for the cause of what both subtle and gross
products of the universe.
In other words, Prakruti is responsible for
creating the subtle elements such as mind,
intellect and also gross objects like chair,
table, etcetera in the universe.
Now, being the ultimate cause because there
is no further cause or Prakruti cannot be
considered as the effect.
So, it is only the ultimate on the last cause.
So, therefore, it is called the ultimate cause.
Being the ultimate cause, is itself is uncaused.
That, it cannot be considered as an effect,
it is an internal you find everywhere.
Prakruti it is all-pervading, it is unperceived.
That means, when they say that, Prakruti must
have all these super natural features.
Then only, we consider Prakruti is an ultimate
object.
It is Prakruti, who really responsible for
creating the whole cosmos because it has a
power known as internal ever it is all-pervading;
that means, in every object you find the element
of Prakruti.
It is unending.
It cannot be described, neither it can be
beginning because it cannot be perceived;
because it is the ultimate cause.
It is only to be inferred.
What you have perceived, it is the gross objects.
Or, you can infer the subtle objects.
That is, their effect.
The real cause cannot be a perceived because
it is so important, so minute, but however
the same time is an internal exist, it exist
everywhere how can you see every objects and
the same time if you cannot see.
So, then how can you see the real cause, which
really creates the whole objects in a different
way?
Therefore, they claim that Prakruti is the
real cause or the ultimate call for creating
the whole universe.
While saying that the Prakruti is responsible
for creating the whole universe or objects
of the world, they further claimed that do
not understand Prakruti as same as objects
because objects here is an effect, whereas
Prakruti the ultimate cause.
However the element of Prakruti finds in all
the objects because it is the effects of that
cause.
So, therefore they say that object is distinguished
from Prakruti.
Object can be destroyed, object is dependent,
and object is relative.
However, Prakruti is far from or beyond the
destruction, beyond the creation, beyond the
visualization, it is an eternal, all-pervading,
and ubiquitous and also it is very very minute
and in the same time it is very large.
Therefore, everything can be created from
it.
So, it is has to be only infer, but it cannot
be perceived.
Therefore, do not understand that Prakruti
is same as objects.
Prakruti is certainly higher than the objects.
Objects are effect, whereas the ultimate cause
is the Prakruti.
And, because of the Prakruti we find different
objects with a different color, different
sizes and different shapes for the different
purposes.
Therefore, in that way they establish Prakruti.
We will be discussing about the Prakruti and
the existence of Prakruti, when will be devoting
a session for existence of Prakruti by Samkhya
schools.
There will be claiming that how Samkhya argued
for the existence of Prakruti and what is
the valid argument for that.
And, there are other schools arguing against
the existence of Prakruti, which is said by
the Samkhya and how Samkhya defends them by
saying that, we stick to our point that is
known as Satkaryavada or theory of causation.
That means a particular cause or a particular
effect and an effect process from the cause.
A particular cause cannot have multiple effects
and a particular effect cannot get from the
various causes.
This is the stand point of Samkhya philosophy
to understand Prakruti and also to understand
the creation of the whole universe.
Now we will be seeing the Prakruti, since
creating the whole universe, creating the
objects of the world, it has three components
or three gunas.
The gunas are known as Sattva, Rajas and Tamas.
When I say Sattva, Samkhya said that the color
of Sattva is the quality component is white.
The Rajas color is red, is a different features,
different quality and Tamas is color is black.
Depending on the color, now you can infer
that what should be their characteristics.
But, now we are not going to discuss.
But, just for your anxiety or you may be interested
to know that Sattva, Rajas, Tamas, they are
finding in a tranquility in Prakruti.
When Prakruti comes to the Purusa, all these
components, elements get vibrates.
And, different combination will mix with each
other.
And, henceforth an object produced because
of the different combinations you find in
different objects.
And, henceforth the purpose of the different
object gets differs.
So, it is Prakruti and which has a three components,
three gunas that is Sattva, Rajas, and Tamas
responsible for creating the whole objects
of the world.
When there will be no creation, these three
gunas find in a tranquility in a very peace
way.
But, when there is a vibration when Purusa
comes to the Prakruti, then there is a vibration
in Prakruti.
And, as a result these three gunas mixture
in different proportion and henceforth, the
objects created.
Now, you might have anxiety to know what is
that Purusa.
So that, when Purusa comes why Prakruti get
distracted or why Prakruti get vibrates?
Therefore, this gunas also lose their equilibrium.
So, now we will be describing what is a Purusa.
Now knowing a Purusa, there are many Purusa.
As I said, Samkhya believes there are many
Purusa.
For then this is not only one Purusa.
However, there is an ultimate Purusa.
For them there is a ultimate Purusa, who creates
another Purusa.
Purusa is eternal for them, is an unborn,
the subject, the knower.
Purusa is an enjoyer and Prakruti gives Purusa
to enjoy because the whole world is created
because of Purusa and Prakruti.
It is a male and female.
Purusa is a male and female is a Prakruti.
So, when Purusa and Prakruti come together,
it is said that the Prakruti being a female
gets high.
Therefore, all these gunas of Prakruti get
destructed or mix up in a different proportion.
Henceforth, an object created.
To describing Purusa, Samkhya philosophy says
that Purusa is also eternal.
We will say enjoyer, the knower, but never
as a cause for creation of the universe.
It may be considered as an efficient cause.
It helps the Prakruti to create the universe.
Now, Purusa is eternal, unborn, all-pervading,
the subject and the knower.
That is the definition of Purusa.
Now, we will be describing further, when we
will be devoting another sessions for Purusa.
That, how Samkhya explains in their theory
to establishing the doctrine known as Purusa,
which is the cause for the universe, cause
for the creation of the whole universe and
how it helps Prakruti to create the different
objects in this world.
Further by explaining Purusa, they say that
it is neither a body nor the mind; neither
the ego nor intellect.
That means, all these subtle elements, it
is not the case in Purusa.
But, it is beyond all these subtle element.
It is neither body nor mind; neither ego nor
intellect.
When I say a body, it is a gross element when
I say mind, it is a subtle element.
In case of ego and intellect, both are subtle
elements.
Therefore, it is claiming that or it is inferred
that the Purusa is beyond the creation and
destruction and also beyond that gross elements
as well as subtle elements.
However, it is being the ultimate cause, being
an ultimate cause, responsible for creation
of the whole objects in the world and also
it helps the Prakruti to create the whole
objects in this world.
Purusa is a pure consciousness.
It is not pseudo consciousness.
That, we all human beings have pseudo consciousness;
that means, when we die, the consciousness
leaves the body and goes out somewhere.
But, the Purusa is self-consciousness.
It is never ending, it is unending.
The self, the athma lies in that Purusa.
It is the Purusa responsible for the different
creation.
The part of Purusa that we are living in this
act as an animal, we are talking, we have
a life, we have a moment, all these.
.
So, but the real cause is that the Purusa
the Purusa is a super natural power, is a
pure consciousness.
That means the consciousness cannot be same.
It is only to be realized or inferred like
a Prakruti.
So, it is a male.
You can consider it as a male and Prakruti
as a female.
There are many analogy you find in Samkhya
philosophy that people consider Purusa as
a male and Prakruti as a female.
And, when Purusa comes to the Prakruti, Prakruti
gets shied.
And therefore, the all equilibrium of Sattva,
Rajas, and Tamas get destructed.
And, henceforth, different proportion of these
three gunas helps to create different objects.
Now further explaining Purusa, they say that
it is not the substance which is a quality
of consciousness.
Rather, it is the pure consciousness.
They saying that, we the human beings have
a, if you consider the substance, and then
we have a quality like consciousness.
Therefore, we think, we perceive and we have
sense organs, but this Purusa is a pure self-consciousness.
It is the basis of all knowledge.
Continuing further, they said that Purusa
is the supreme power.
It is a Purusa, which is supreme power and
all power that you find with all animals as
well as non-animals.
That is a part of that power.
For example, you sit on a chair.
Chair has to be placed in a particular floor.
Chair has its own strength, so it’s a power.
Human being has a power, animal has a power;
power to move, power to think, power to eat,
everything has a power.
To understand the sense organs, everything
is a power.
So, this is pseudo power or a part very minute,
minute power.
Whereas the Purusa is a self-power, is a supreme
consciousness or self-consciousness.
It is beyond the pseudo consciousness.
That is what it is eternal.
It is the enjoyer, it is the knower, is saying
that it cannot be the object of knowledge.
That means, when you see a particular object,
then you receive knowledge because we have
a pseudo consciousness.
But Purusa is beyond that.
Since Purusa helps to create all these objects
of the world, all these facts of the world,
all these events that happening in this world,
it need not require any consciousness to identify
object.
It is beyond that object.
Therefore, it does not require any objective
knowledge to identify a particular object.
That is what we said that, it cannot be the
object of knowledge.
It is, since it is a pure consciousness, it
is beyond that.
It has all knowledge.
So, it does not require neither any subjective
knowledge nor any objective knowledge.
It is beyond the perception; the inference,
the completion, the testimony, and all the
sources of knowledge.
It is the internal, it is the all-pervading
and also you find everywhere in this earth
in all components of the world.
Now, it is formless.
Since, it is eternal and found in every places
in every objects, therefore it is a formless
because if it is a form, then we should find
in a particular place.
Either, you can perceive or you can infer.
Since it is formless, you can only have to
be inferred or only has to be realized.
But you cannot be perceived.
And, since it is a formless therefore, it
is eternal.
It is free from destruction and dissolution.
What it means?
It cannot be destroyed like an object, but
the creation by Him like we all human beings,
animals, will die after sometime.
There is an age.
From age one to age say a particular age sixty,
seventy, eighty, hundred and go ahead with
the numbers.
However, we as a person cannot live in this
earth forever.
So, therefore, a birth there is a death.
But, in case of Purusa it is ever forwarding,
it is all forwarding.
It is an eternal.
It has neither birth nor death.
It is beyond the creation, beyond the destruction
because it is the ultimate cause responsible
for the whole creation.
So, this is the brief about the Purusa.
We will be discussing, elaborating more by
giving a Sanskrit slogans.
But, you find in Samkhya-karika developed
by Kapila and others commentary by other scholars.
But, we will be describing, what is the real
interpretation of existence of Purusa by the
Samkhya philosophy.
And the last they said that, it is because
of Purusa and Prakruti the whole world created
the objects, different objects of the world
created.
So, I hope, now this is the brief about the
Samkhya philosophy.
And, now or you might have enjoyed to know
what is Purusa and Prakruti and evolution.
Now, we will be discussing this theory of
causation.
Purusa, Prakruti, evolution in a different,
different session.
And, also at the last we will conclude that
how Samkhya believes on the liberation or
Mokhsa part.
These are discussions for today’s class.
Thank You so much.
.
