Tip:
Highlight text to annotate it
X
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 is some… for example, if you say that Vedanta,
when you say Vedanta when you say ‘da’ will come then d a will be there and above
a there will be a there is a lie. 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 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 object of the
world, holds the ultimate reality and many more issues. We also discussed about the liberation,
Moksha, ethical life, etcetera, etcetera. 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 is so. There will be quoting the Samkhya philosophy. It
simply means that, if in that time also Samkhya philosophy develops or there is Samkhya philosophy
already emerged. Henceforth, people able to give the quotation from Samkhya and the roots
of Samkhya find in Vedanta. And 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 as 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 others 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 interpretation they have mentioned in their commentary. Now in 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 has 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 wrote Samkhya-pravacana-bhasya. There, he truly commented the Kapila’s Samkhya-sutra.
By stating that, that let other people should not misunderstood Samkhya philosophy.
Samkhya philosophy is a older system has a… argument on everything to understand about
the only appears. 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 means. 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 a constitute 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, even their opinion on the existence of Samkhya philosophy and 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.
With, 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 many …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 percept, 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 the… they accept the doctrine of existence of Purusa
and Prakruti. And, they are considering this 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 exist.
Without matter nothing can be created. That means, without a particular cause nothing,
without a particular stop 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 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 the own analytical argument, while describing the existence of
the world, they purposefully established the theory of causation which is known as Sathkaryavada.
That means in each effect, cause will be there or every cause must have an effect, every
effect precedes the cause and cause forwarded the effect. This is the way, because effect
relation they established. Now, they also, while accepting the plurality of self they
are saying that different animals of different size, 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… When I am saying that subject and object are two different components, subject
means you, me, x, y, z. all these considered as a human being were subject 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, the what is the object, this is a commonly
agreed, but what is subject, which is very… 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 hence forth, this evolution starts.
And, now we will be discussing what Purusa is really and what Prakruti is really 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, why it will be transformed to the effect? Some efficient causes are to be required.
What is that efficient cause? Somebody is to be design 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, hence forth 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 this is not effect? So, over 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 the real cause behind the whole creation is”. 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 that Prakruti, they said that Prakruti
is eternal, Prakruti is all-pervading ready. 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 is cannot be percept
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 way 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 stands point or orthodox stands
point, from heterodox stand point as well as orthodox stand point, 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 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, counter attend 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 soul for the 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 gnyana 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 proportions
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 prissiest 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 stand point 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 ... 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 consider as an effect, it is an internal you find everywhere. Prakruti
it is all-pervading, it is unperceived. That means, when this has 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 can perceive 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 is find 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
far 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 depends 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 is
will 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 push 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, because 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 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 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… the consciousness leave the body and
go 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. If 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 propulsion of these three gunas helps to create different objects.
Well, further explain Purusa. That says that, it is not the substance which is a quality
of consciousness. Rather, it is the pure consciousness. They saying that, whether 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 in a chair.
Chair has to be placed in a particular floor. Chair has its own strength… 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 power 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 that 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 find 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 inform. Since a 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 in 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. The at 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.