sankhya philosophy ppt

Gua variously means a thread, subordinate component, quality or virtue. Sankhya denies that vehemently as material world that is insentient cannot originate from a sentient element. As Skhya understands itself as the school of thought that understands reality through inference, causality plays a central role in the Skhya philosophy. ), a condensed account in seventy-two verses. According to a simile, thepurua is the lord of the house, the tripartite psyche is the door-keeper and the senses are the doors. The great Indian epic, the Mahbhrata, represents the Skhya system as already quite old at the time of the great war of the Bharata clan , which occurred during the first half of the first millennium BCE. It was the starting point of a tradition of sub-comments continuing to the present day. Click here to review the details. The unmanifest form of Prakti contrasts with the manifest form in being single, uncaused, eternal, all-pervasive, partless, self-sustaining, independent and inactive; it is aligin (known from inference only). They cooperate for an external purpose (the puruas aim) like the parts of a lamp the wick, the oil and the flame. Clipping is a handy way to collect important slides you want to go back to later. 1gG$h;0O] " r)SvRPOv.TtC-BdP\lP\fk?&VZ$CFKr0UJ)hd_IY+!btHd122.~piAqeKhQi X'LcZu*uCATb]EzWlQEF@ ( PP^RL"U&"n93BE[Z=xK7kzQdi|Z&Vp;msk/`X[|Szs ,Cr/g@;L4:`z]{+t2%kRz"wl(ajBGZ]j5X=ZWF:j3W~:G!tE:&`NnhJcVp{8TCHq/a^Z(-Q"T~YYm;Z*\3'fODkQvmf t,,Ostjla[+?n&YY*Wsp)PTe;[''&kw,jt~OvmB6Ia9+{A(N+J*u# \#|vue= -:aLh}885f(%!/exT#VFp[mmZ`\(yiaZ b\:#j }]~92'!G3}gf!%lCx@OCtmKA*(@7tnW8IMw|ub:D S$s wTmQF7&A(\w#9p:-!3S-g\({|ls0((*cu)PQ;{kp>P18 q b\yQA+dBN 55 slides Sankhya School ( Indian Philosophy ) Ian Bravo 12.7k views 29 slides Sankhya philosophy Drjugnukhatterbhatia 898 views 19 slides Vedanta Philosophy JEMIMASULTANA32 3.5k views 20 slides Indian school of philosophy Williamdharmaraja 2.4k views 64 slides Indian philosophy CAAS 22.2k views 45 slides Purva mimansa PS Deb 9k views Parinama denotes that the effect is a real transformation of the cause. 2 0 obj The purusha remains unchanged, a mere witness to prakrti's unceasing transformations. But first the effect of the ego must be neutralized, and this is done by a special kid of meditational praxis. From buddhi evolves ahamkara, the "I-maker", which is the source of the sense of ego or individual identity. Here Purusha stands for the Supreme Self and Prakriti stands for Matter. As purua is essentially private for every sentient being, being their true self, there are many irreducibly distinct purua-s. Throughout this process of evolution purusha remains unchanged, a mere witness to prakrti's unceasing transformations. Nyaya philosophy ppt Ayurmitra Dr.KSR Prasad. Enjoy access to millions of ebooks, audiobooks, magazines, and more from Scribd. Arguably, it means only inability to move in space or to have mechanical effect. In the commentaries it is normally explained as the view that the effect already exists in its cause prior to its production. Its essence is despair, its purpose is holding back, and its activity is preservation. Unit 3 SAMKHYA PHILOSOPHY Structure 3.0 Objectives 3.1 Introduction 3.2 Metaphysics 3.3 Theory of Causation 3.4 Epistemology 3.5 Bondage and Liberation 3.6 Let Us Sum Up 3.7 Key Words 3.8 Further Readings and References 3.9 Answers to Check Your Progress 3.0 OBJECTIVES Gradually, understanding comes, and it comes through repetition and practice, just like learning to use your computer. Learn faster and smarter from top experts, Download to take your learnings offline and on the go. For Skhya , perception is reliable and supplies most of the practical information needed in everyday life, but for this very reason it cannot supply philosophically interesting data. The Samkhyan's argue that the existence of Ishvara cannot be proved and hence cannot be admitted to exist. Its classical formulation is found in varaka's Skhya-Krik (ca. How can there be countless individual purushas, each one all-knowing and infinite, without each purusha running afoul of all the other purushas. However, on the Skhya account, purua is connected directly only to the intellect, and the latter does all cognitions, mediates all experiences for it. Perhaps sat-krya is better rendered as the effect of existent [causes]; it stands for a moderate form of determinism. [2] Also out of ahamkara arise the five elements (bhuta) and the five energy potentials (tanmatra). There are many practical ways to ward off the darker side of life: such as self-defense, pleasures, medicine, and meditation. Another putative ancient master of Skhya, Pacaikha, seems to be more historical, and may have been the author of the original ai-Tantra. While the validity of scriptural authority is affirmed, its importance is downplayed: they are never used to derive or confirm philosophical theses. "I" becomes the subject, and the rest of the world provides its objects. Skhya has a very long history. Free access to premium services like Tuneln, Mubi and more. They symbolize the fundamental biological abilities to communicate, to take in or consume, to move, to excrete and to generate. 4 0 obj They can lead to identification and also generate knowledge.Anumana - logicalinferenceSabda - verbal testimony, Nature of DualityAccording to Samkhya, the efficient cause of the world is Purusha and the material cause is Prakriti. Nyaya philososphy Vijayalakshmi Murugesan 1 of 9 Ad. (For more on this issue, see Shiv Kumar pp. As it is clear from the above arguments, purua is the determinative factor of our actions and that presupposes that it changes in time (otherwise we would always do the same thing). Topics traditionally emphasized by Kapila, Isvarakrishna, and later writers are the theory of causation, the metaphysical duality of conscious souls (purushas) and non-conscious nature (prakriti), the evolution of the world ou of prakriti, the concept of liberation (kaivalya), and the theory of knowledge.While many people believe that it was always an atheistic school of thought, in fact Samkhya passed through both theistic and atheistic stages of development as Gupta explains: "In the classical Skhya both dualism and atheism are visible in clear and vivid forms. Samkhya is the philosophical basis of Yoga Philosophy, given by Patanjali. According to Skhya, the world as we see it is the effect of its fundamental causes, which are only known through their effects and in conjunction with a proper understanding of causation. It comes about through loosening the bond between purua and Prakti. Prakti as unmanifest, pure potentiality is the substrate of the whole world, while in her manifest form she has twenty-three interdependent structures (tattva-s). The following five considerations are used in an argument for the sat-krya-vda: (a) the nonexistent cannot produce anything (given the assumed definition of existence as the ability to have some effect); (b) when producing a specific thing, we always need a specific substance as material cause (such as the clay for a pot, or milk for curds); (c) otherwise everything (or at least anything) would come into being from anything; (d) the creative agent (the efficient cause) produces only what it can, not anything (a potter cannot make jewelry); (e) the effect is essentially identical with its material cause, and so it has many of its qualities (a pot is still clay, and thus consists of the primary attributes of clay). The SlideShare family just got bigger. 129) we find ideas of the evolution of a material principle and of cosmic dualism, in the company of words that later became the names of the gua-s. Skhya likely grew out of speculations rooted in cosmic dualism and introspective meditational practice. It is useful to know that, here, mind is being used in this more limited way, rather than the whole of the inner process called antahkarana, which includes manas, ahamkara, buddhi, chitta, along with the senses and the five elements. In varakas SkhyaKrik, however, the inactivity of the purua does not seem to involve absolute incapability for change: the same word (a-kriya, without activity) is used also for the unmanifest nature, the substrate of all material manifestations. Besides its own author, varaka, the Skhya-Krik itself names several ancient adherents of the school plus a standard work, the ai-Tantra (the book of sixty [topics]). (Later authors take manas to also designate the will, for sakalpa also has this meaning.). The cosmogenic understanding is probably older, and it seems to predominate in later accounts as well. The evolution ceases when the spirit realises that it is distinct from primal Nature and thus cannot evolve. Sankhya Philosophy The manifested universe has the three modes (guna). Ironically, all these attributes with the exception of singleness also characterize the purua, thus some ancient Skhya masters did call thepurua also avyakta (unmanifest). But this is clearly not so. We've updated our privacy policy. According to sankhya: Indian school of philosophy. Show: Recommended. According to Skhya, causality is the external, objective counterpart of the intellectual process of inference. Reality is reduced to two fundamental principles: a multiplicity of Original Subjects, passive individual centres of pure consciousness, or purushas; and a single Original Object, a non- conscious principle of unmanifest "nature" or substance, or prakriti, from which all psychic and physical realities arise.Well-known commentaries are Gaudapada'sbhasya, VacaspatiMisra'sTattwa-kaumudi, Vijnanabhiksu'sSamkhya-pravacanbhasya, and Mathara'sMatharavrtti. They seem to go away, yet they return after sleep. It has no motion of its ownRajas the power of nature which moves, the activating principle which makes other constituent manifest. You can read the details below. Samkhya's strict adherence to its pluralistic purusha was one of its major downfalls. Sort by: Philosophy 226f: Philosophy of Science - Philosophy 226f . Its essence is aversion, its purpose is bringing into motion and its activity is seizing. But all our early sources for the history of Skhya belong to the Vedic tradition, and it is thus reasonable to suppose that we do not see in them the full development of the Skhya system, but rather occasional glimpses of its development as it gained gradual acceptance in the Brahmanic fold. This, however, is one area where Samkhya was found wanting. The senses (powers of cognition, buddhndriya) are sight, hearing, smelling, tasting, and touchingthey are the abilities, not the physical organs themselves through which they operate. The first meaning is acceptable, as Skhya is very fond of sets, often naming them as triad, the group of eleven, and so forth; but the second meaning is more fitting, as the aim of Skhya is to take into account all the important factors of the whole world, especially of the human condition. From ahamkar evolves the mind (manas), the sense organs (jnanendriyas), the organs of action (karmendriyas), and the subtle elements; from the last evolve the gross elements which actually make up the material world. Dear IAS Aspirants,Download Old Monks Philosophy ANDROID Application - FOR ONLINE BATCHES - https://play.google.com/store/apps/details?id=co.bolton.madga++++. The Purusha is the centre of consciousness, whereas the Prakriti is the source of all material existence.The Samkhya school has deeply influenced the Hindu Yoga school of philosophy. The sage Vyasa, the most noted commentator on the Yoga Sutras, mentions this in his comments on Sutra 3.6. When the balance of nature is first disturbed Rajas guna is activated and tries to make Sattvaguna manifest, which is restrained by tamasgunaSattvaguna predominates and control Tamas during early stage of manifestation Sattva and Tamas interact as expansion and contraction by the RajasGunas are root of all changes, the foundation of reality the existence of all thingsThey in perfect balance before the manifestation of objective worldDis-equilibrium cause manifestation The predominance of the one or the other of theses accounts for various stages in the process of cosmic evolution.They coexisted in everything one or other predominates. A fault of the sense-organs or an inattentive mind can also cause a failure of perception. ), a condensed account in seventy-two verses. The Samkhyan Theory of EvolutionIn Samkhyaevolution involves prakriti alone. Each sentient being is a Purusha, and is limitless and unrestricted by its physical body. They too evolve from the sattva aspect of AhamkaraPanchtanmatras or five subtle elements - evolves from the Tamas aspect of Ahamkara. It remains pure, nonattributive consciousness . Manas or instinctive mind - evolves from the sattva aspect of ahamkara. Buddhi is the word, which applies to the individual person, while mahat refers to the universal aspect of this process. Sattva is light (not heavy). Their purpose is twofold: the purua desires experiencewithout blind nature, it would be unable to have experiences; and both Prakti and purua desire liberation (in keeping with the simile, both nature and the person, the blind and the lame, desire to make their way home and part ways). It is the primordial state of matter, even prior to matter as we know it in the physical sense. The answer emerging, first in Vcaspati Mira and then more elaborately in Vijna Bhiku, involves the innovation of the theory of reflection: as the image in the mirror has no effect on the object reflected and the mirror remains unchanged, but the image can be seen so the unchanging purua can reflect the external world, and the material psyche can react to this reflection. There is cognition of the object, but no discriminative recognition.For example, a babys initial experience is full of impression. In responding to the problems brought about by the influence of Advaita Vedanta on Skhya, these authors appear to have responded by formulating a version of Skhya that comes fairly close to the superimposition theory of Advaita Vednta, according to which an individual person is a cognitive construction that comes about by the error of mixing up the qualities of objects upon the quality of pure subjectivity. ), where reference is made to the following ascending sequence:senses (indriyas) sense objects (elements) mind (manas) intellect (buddhi) great self (mahan atman) the unmanifest (avyakta) the Person (Purusha) Although the school of Samkhya as such was systematized by the legendary Kapila, and the Samkhya-sutra traditionally attributed to him, in its present form it is not his original work, but dates from the 15th century.Classical Samkhya is based on the Samkhyakarika of Ishvarakrishna, written sometime in the third to fifth century c.e. All physical events are considered to be manifestations of the evolution of Prakrti, or primal Nature (from which all physical bodies are derived). In cognition the internal organs activity follows upon that of the external, but they are continuously active, so their activity is also simultaneous. A combination of these views may have resulted in the concept of the purua, the unchanging immaterial conscious essence, contrasted with Prakti, the material principle that produces not only the external world and the body but also the changing and externally determined aspects of the human mind (such as the intellect, ego, internal and external perceptual organs). Sankhya or Samkhya philosophy is one of them. The evolution of forms at the basis of Samkhya is quite unique. Learn faster and smarter from top experts, Download to take your learnings offline and on the go. Until Samkhya, all this was muddy. The Krik ousted all previous Skhya writings, of which only stray quotations remain. This is the earliest available Samkhya text. It is also the recipient of the sensory input. Azaharuddeen, Another problem was its atheistic nature: there is no creator god in this cosmology. This bond was originally produced by the curiosity of the soul, and it is extremely strong because the ego identifies our selves with our empirical state: the body and the more subtle organs, including the material psyche. This destroys the purpose of evolution, thus stopping Prakrti from evolving for Purusha.Samkhyan cosmology describes how life emerges in the universe; the relationship between Purusha and Prakriti is crucial to Patanjali's yoga system. Sankhya philosophy unit2 Diksha Verma . And these senses are themselves the objects of cognition of the psyche (which in turn is comprised of three facultiesthe mind (manas), the intellect (buddhi), and the ego (ahakra). Five arguments are given to prove its existence. Creation as we know it comes about by a conjunction of these two categories. Hence they can neither be differentiated nor be labeled. Prakti, or Nature, is comprised of three gua-s or qualities. The standard simile in the early Skhya tradition explains that as milk (an unconscious substance) starts to flow in order to nurture the calf, Praktiflows to nurture purua. Looks like youve clipped this slide to already. Title: The Indian Philosophy (Various Schools & Sankhya) 1 TheIndian Philosophy(Various Schools Sankhya) Dr Kanchan Saxena; 2 Schools of . In Classical Samkhya, the one Conscious Spirit or Purusha is re-placed by a multiplicity of pure Consciousness souls or purushas, possibly due to Jain influence - the Jainist idea of a multiplicity of souls or jivas [Larson, Classical Samkhya, p.93]. #/l&_JZ5x-]~ O2vMs_u>-#.7or,,mo,BN]1psOp}[Aa#{ The mind for its part internally constructs a representation of objects of the external world with the data supplied by the senses. Forms at the basis of Yoga Philosophy, given by Patanjali its atheistic:... 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