“The complete cessation of three kinds of pain is the highest aim of man. ~ Sage Kapila”
Greetings, everyone. I was going through various articles on the internet regarding Samkhya philosophy of Maharshi Kapila [Great-Sage Kapila or Great-Seer Kapila] also called simply as Kapila Muni, along with the writings of Swami Brahmamuni of the Arya Samaj movement, Swami Vivekananda- the founder of the Ramakrishna Mission and Swami Shivapremananda of the Divine Life Society on this topic of Samkhya Darshana {Darshana means 'world-view' or simply 'philosophy'}. It is established by various supposed authorities that this system of philosophy was one of the most rational schools of thought from ancient Vedic India. Samkhya Darshana is one of the six orthodox systems of Indian philosophy which is classified as Astika or Vedic. For those who don't know about Samkhya Darshana, I'd suggest they can go through the three links which will hopefully give the readers some idea about this philosophy.
• https://en.m.wikipedia.org/wiki/Samkhya
• https://en.m.wikipedia.org/wiki/Samkhya
To begin with, there are wonderful similarities and coherence between many tenets of Kapila's philosophy and modern natural science, like the facts of natural selection, evolution, etc.
Etymology and meaning of the word:-
Sāmkhya (pronounced Saang-khya; सांख्य) derives from the word 'Samkhya' (pronounced Sung-khyaa) which means 'count' or 'numbers'. Thus, Sāmkhya means numbered or even counted, in the Sanskrit language.
This meaning may denote the count of 24 tattvas (तत्व) evolving out of Nature (Prakruti) or matter, including Prakriti as well, and the 25th tattva being the individual Spirit (Purusha) which is distinct from Nature- yet bound by it!
Tattva can be translated as 'principle', 'element' or 'entity'.
A brief exposition of the 25 tattvas:-
“सत्त्वरजस्तमसां साम्यावस्था प्रकृतिः प्रकृतेर्महान्महतोऽहंकारोऽहंकारात्मञ्च तन्माचाएयुभयमिन्द्रियं तन्माचेभ्यः स्थूलभूतानि पुरुष इति पञ्चविंशतिर्गण |” ~ Samkhya Sutras 1.61
As per this system, the 25 elements of reality can be classified into 4 divisions, namely, Prakruti (nature), Vikruti (distortion), Prakruti-Vikruti (distorted nature) and Anubhavatmika (experiencer, sentient, one which is undistorted and distinct from nature).
The 23 tattvas that evolve out of Prakruti are-
1.) Mahat/Buddhi- Intellect (faculty of reason, rationality),
2.) Ahamkara- Ego,
3.) Manas- Mind (faculty of emotions, feelings),
4.) Panchendriya- 5 Sense organs {Eyes, Nose, Tongue, Ears, Skin},
5.) Panchakarmendriya- 5 organs of action {Speech, Feet, Hands, Rectum, Genitals}
6.) Panchatanmatra- 5 subtle elements {Form, Smell, Taste, Sound, Touch}
7.) Panchamahabhuta- 5 states of matter, or 5 gross elements {Air/gaseous, Water/liquid, Prithvi/solid, Sky/spacetime, Fire/plasma}
The 23 tattvas that evolve out of Prakruti are-
1.) Mahat/Buddhi- Intellect (faculty of reason, rationality),
2.) Ahamkara- Ego,
3.) Manas- Mind (faculty of emotions, feelings),
4.) Panchendriya- 5 Sense organs {Eyes, Nose, Tongue, Ears, Skin},
5.) Panchakarmendriya- 5 organs of action {Speech, Feet, Hands, Rectum, Genitals}
6.) Panchatanmatra- 5 subtle elements {Form, Smell, Taste, Sound, Touch}
7.) Panchamahabhuta- 5 states of matter, or 5 gross elements {Air/gaseous, Water/liquid, Prithvi/solid, Sky/spacetime, Fire/plasma}
The 25th element is the Purusha or consciousness/Spirit.
The sequence of the evolution of Nature is Prakruti -> Mahat / Buddhi -> Ahamkara -> Manas -> Panchatanmatras -> Panchendriyas & Panchakarmendriyas -> Panchamahabhutas.
This evolution of matter is explained in the Darshana from the point of view of the Spirit.
The sequence of the evolution of Nature is Prakruti -> Mahat / Buddhi -> Ahamkara -> Manas -> Panchatanmatras -> Panchendriyas & Panchakarmendriyas -> Panchamahabhutas.
This evolution of matter is explained in the Darshana from the point of view of the Spirit.
The 24 tattvas are derivatives of the interaction of the primordial Prakruti and Purusha. Nature is the material cause of the 24 elements and Spirit is the efficient or angental cause. This is quite similar to the theory of causation by the ancient Greek philosopher Aristotle.
The Three categories of suffering:-
“अथ त्रिविधवुःखात्यन्तनिवृतिरत्यन्तपुरुषार्थ” ~ Samkhya Sutras 1.1
The doctrine of Samkhya expounds 3 types of suffering or depressions-
1.) Adhyatmika - Suffering of the spirit, emotional suffering;
2.) Adhidaivika - Suffering due to Deva (various meanings of Deva or Daiva- main one being Fortune, i.e. punishment due to previous negative deeds);
3.) Adhibhautika - Suffering due to material elements.
1.) Adhyatmika - Suffering of the spirit, emotional suffering;
2.) Adhidaivika - Suffering due to Deva (various meanings of Deva or Daiva- main one being Fortune, i.e. punishment due to previous negative deeds);
3.) Adhibhautika - Suffering due to material elements.
The three modes of nature:-
“नियतं सङ्गरहितमरागद्वेषतः कृतम् । अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥२३॥
यत्तु कामेप्सुना कर्म साहंकारेण वा पुनः । क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥२४॥
अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् । मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥२५॥” Bhagavad Gita 18.23-25
यत्तु कामेप्सुना कर्म साहंकारेण वा पुनः । क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥२४॥
अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् । मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥२५॥” Bhagavad Gita 18.23-25
The modes or categories have various interpretations. Some interpret them to be as they affect an individual (subjective) and some interpret them as literal qualities which exist independent of the individual (objective).
The 3 modes of nature or Gunas are-
1. Sattva- Positive, represents peace, virtue, detachment, diplomacy, passivity, health, light etc.
2. Rajas- Neutral, represents justice, passion, pleasure, aggression, activity, wealth, etc.
3. Tamas- Negative, represents violence, atrocity, lethargy, disease, darkness, etc.
The 3 modes of nature or Gunas are-
1. Sattva- Positive, represents peace, virtue, detachment, diplomacy, passivity, health, light etc.
2. Rajas- Neutral, represents justice, passion, pleasure, aggression, activity, wealth, etc.
3. Tamas- Negative, represents violence, atrocity, lethargy, disease, darkness, etc.
Often in the Upanishads and various other texts these 3 modes or qualities of nature are represented by colours. Sattva is shown to be fair or white, Rajas is shown to be red or yellow, Tamas is shown to be dark blue or black.
Is Samkhya philosophy Vedic or Non-Vedic?
“तदुत्पत्तेश्रुतेश्च”~ Samkhya Sutras 1.42
Like almost every topic and subject of Indian philosophy, culture, spirituality and religion, Samkhya philosophy is also subjected to a variety of views by various different scholars (theologians, as well as academicians), mystics and philosophers. One major point of debate and inquiry what many people deal with is the origin of the Samkhya philosophy. According to some Western academician scholars the Samkhya system of thought is of non-Vedic origin that was later appropriated into the "Brahmanic" fold. But many Western academicians also refute this view and place a counter view. For example, Wikipedia page on Samkhya states: Some 19th and 20th century scholars suggested that Samkhya may have non-Vedic origins. Richard Garbe stated in 1898, "The origin of the Sankhya system appears in the proper light only when we understand that in those regions of India which were little influenced by Brahmanism the first attempt had been made to solve the riddles of the world and of our existence merely by means of reason. For the Sankhya philosophy is, in its essence, not only atheistic but also inimical to the Veda." [28] Dandekar, similarly wrote in 1968, "The origin of the Sankhya is to be traced to the pre-Vedic non-Aryan thought complex".[29]
Some scholars disagreed with this view. Arthur Keith, for example in 1925, stated, "Samkhya owes its origin to the Vedic-Upanisadic-epic heritage is quite evident,"[30] and "Samkhya is most naturally derived out of the speculations in the Vedas, Brahmanas and the Upanishads."[31]
Johnston in 1937, analyzed then available Hindu and Buddhist texts for the origins of Samkhya, then wrote "the origin lay in the analysis of the individual undertaken in the Brahmanasand earliest Upanishads, at first with a view to assuring the efficacy of the sacrificial rites and later in order to discover the meaning of salvation in the religious sense and the methods of attaining it. Here – in Kaushitaki Upanishad and Chandogya Upanishad– the germ are to be found (of) two of the main ideas of classical Samkhya."[32]
More recent scholarship offers another perspective. Ruzsa in 2006,[33] for example, states, "Sāṅkhya has a very long history. Its roots go deeper than textual traditions allow us to see. The ancient Buddhist Aśvaghoṣa (in his Buddha-Carita) describes Arāḍa Kālāma, the teacher of the young Buddha (ca. 420 B.C.E.) as following an archaic form of Sāṅkhya."[33]
Anthony Warder in 2009, summarizes that Samkhya and Mīmāṃsā schools appear to have been established before Sramana traditions in India (~500 BCE), and he traces Samkhya origins to be Vedic. Samkhya, writes Warder, "has indeed been suggested to be non-Brahmanical and even anti-Vedic in origin, but there is no tangible evidence for that except that it is very different than most Vedic speculation – but that is (itself) quite inconclusive. Speculations in the direction of the Samkhya can be found in the early Upanishads."[34]
Mikel Burley in 2012, writes Richard Garbe's 19th century view on Samkhya's origin are weak and implausible.[35]Burley states that India's religio-cultural heritage is complicated, and likely experienced a non-linear development.[36] Samkhya is not necessarily non-Vedic nor pre-Vedic, nor a "reaction to Brahmanic hegemony", states Burley.[36]It is most plausibly, in its origins a lineage that grew and evolved from a combination of ascetic traditions and Vedic "guru (teacher) and disciples". Burley suggests the link between Samkhya and Yoga as likely root of this evolutionary origin during the Vedic era of India.[36]
The reference source materials are cited in the Wikipedia page itself.
Some scholars disagreed with this view. Arthur Keith, for example in 1925, stated, "Samkhya owes its origin to the Vedic-Upanisadic-epic heritage is quite evident,"[30] and "Samkhya is most naturally derived out of the speculations in the Vedas, Brahmanas and the Upanishads."[31]
Johnston in 1937, analyzed then available Hindu and Buddhist texts for the origins of Samkhya, then wrote "the origin lay in the analysis of the individual undertaken in the Brahmanasand earliest Upanishads, at first with a view to assuring the efficacy of the sacrificial rites and later in order to discover the meaning of salvation in the religious sense and the methods of attaining it. Here – in Kaushitaki Upanishad and Chandogya Upanishad– the germ are to be found (of) two of the main ideas of classical Samkhya."[32]
More recent scholarship offers another perspective. Ruzsa in 2006,[33] for example, states, "Sāṅkhya has a very long history. Its roots go deeper than textual traditions allow us to see. The ancient Buddhist Aśvaghoṣa (in his Buddha-Carita) describes Arāḍa Kālāma, the teacher of the young Buddha (ca. 420 B.C.E.) as following an archaic form of Sāṅkhya."[33]
Anthony Warder in 2009, summarizes that Samkhya and Mīmāṃsā schools appear to have been established before Sramana traditions in India (~500 BCE), and he traces Samkhya origins to be Vedic. Samkhya, writes Warder, "has indeed been suggested to be non-Brahmanical and even anti-Vedic in origin, but there is no tangible evidence for that except that it is very different than most Vedic speculation – but that is (itself) quite inconclusive. Speculations in the direction of the Samkhya can be found in the early Upanishads."[34]
Mikel Burley in 2012, writes Richard Garbe's 19th century view on Samkhya's origin are weak and implausible.[35]Burley states that India's religio-cultural heritage is complicated, and likely experienced a non-linear development.[36] Samkhya is not necessarily non-Vedic nor pre-Vedic, nor a "reaction to Brahmanic hegemony", states Burley.[36]It is most plausibly, in its origins a lineage that grew and evolved from a combination of ascetic traditions and Vedic "guru (teacher) and disciples". Burley suggests the link between Samkhya and Yoga as likely root of this evolutionary origin during the Vedic era of India.[36]
The reference source materials are cited in the Wikipedia page itself.
So, this was the view of academicians, but philosophers and mystics also have quite many views that contradict each other. Many philosophers who claim Samkhya to be non-Vedic are usually adherents of the controversial Aryan-Dravidian theory and the Indo-Aryan Migration theory. The usual claims are that the "pre-Aryan" Dravidian society was a kind of Tantric or proto-Tantric spiritual society and that both Samkhya as well as Yoga systems of thought originate from this “pre-Aryan” civilization. The alternative view, and somewhat dominant view, is that there actually never existed any "pre-Aryan" society and the Aryan-Dravidian theory (dubbed a myth by the holders of the dominant view) is considered baseless and false on many premises, hence, Samkhya and Yoga- as well as Tantric systems are considered to have firm roots in the Vedas itself! I personally feel the latter makes more sense but everyone is free to disagree or agree. Examples of the holders of the former "non-Vedic origin of Samkhya" view are various Tantra-based organisations and branches like the Ananda Marga movement and some Tribal as well as Shaivite intellectuals and organizations. Examples of holders of the "Vedic origin of Samkhya" view are the Arya Samaj movement, Aurobindo Ashramites and many other movements.
The Samkhya Sutras and other doctrinal texts themselves often cite Vedic and Upanishadic authority though the non-Vedic argument could be that those can simply be interpolations. The argument would be a different topic altogether and quite a complicated one.
The Samkhya Sutras and other doctrinal texts themselves often cite Vedic and Upanishadic authority though the non-Vedic argument could be that those can simply be interpolations. The argument would be a different topic altogether and quite a complicated one.
Samkhya philosophy and its coherence with many modern scientific theories:
Coming to the interesting content, ideas of Samkhya about matter or nature gradually evolving is quite similar, if not same, to the modern idea of chemical evolution. Though the Samkhya view might be seen as slightly idealistic, given the sequence of evolution described from the point of view of the Purusha or Spirit, compared to the modern scientific view yet the compatibility is interesting to note.
Pythagoras of Samos, influenced by Kapila?
There's a view, though not popular, that Pythagoras of Samos had Oriental teachings in philosophy, especially the Samkhya system. This is supported by the fact (or one may opine a sheer coincidence) that many views of Pythagoras are identical to that of Kapila, and hence the Vedas as well. Though such similarities are found among various Greek philosophers and Indian sages. Helene Blavatsky, cofounder of the Theosophical movement, has mentioned in the Theosophical Glossary that Pythagoras studied esoteric wisdom with "Brachmens" of India (Brahmins). Dr. F.S. Darrow also mentions he visited various places including India in his young age.
Swami Vivekananda also in his speech on Kapila Muni mentions that Pythagoras and every philosopher in the world is indebted to Maharshi Kapila for he was the first rationalist in the world and his works, directly or indirectly, influenced various philosophies across the world.
Swami Vivekananda also in his speech on Kapila Muni mentions that Pythagoras and every philosopher in the world is indebted to Maharshi Kapila for he was the first rationalist in the world and his works, directly or indirectly, influenced various philosophies across the world.
Hope you all enjoy reading today's blog and have a nice day.
Thank you,
Arhan Sandeep Deshmukh
References and External links:-
2. http://www.mecheng.iisc.ernet.in/~dibakar/main/Wisequotes/Complete%20Works%20Of%20Swami%20Vivekananda/Complete%20Works/volume_2/practical_vedanta_and_other_lectures/a_study_of_the_sankhya_philosophy.htm
11. http://www.ramakrishnavivekananda.info/vivekananda/volume_2/practical_vedanta_and_other_lectures/sankhya_and_vedanta.htm
13. http://www.swamivivekanandaquotes.org/2014/01/kapila-muni-swami-vivekananda.html?m=1
image source: Whatsapp.
image source: Whatsapp.
This is an excellent post, thank you. Did you say this was your first? well thank you Arhan.
ReplyDeleteThanks a lot. Yes this is my first post and I look forward to write more posts.
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