Saankhya Web

The on of the major “orthodox” of indian Attitudes is Saankhya. Since 2 milliennia, Hindu Pilosophy was it’s character. It was found in Īśvarakṛṣṇa’s Saankhya -Kārikā (ca. 350 C.E.), a shortened account in seventy-two verses. It is played as a sample of metaphyscial dualism but it is different from Western counterparts as it is atheistics. Prakṛti and puruṣa-s, namely Nature and persons are the entities of Saankhaya. Nature is singular, and persons are numerous, eternal and independent of each other.

Introduction Of Saankhya WebIntroduction Of Saankhya Web

Samkhya otherwise Sankya (/ˈsɑːŋkjə/; Sanskrit सांख्य), IAST: sāṅkhya) It is a dualistic school of Indian philosophy. It views reality and human knowledge as composed of two self-governing principles, puruṣa (‘consciousness’ or soul); and prakṛti (Nature, counting the human mind and emotions).

Puruṣa is the witness consciousness. It is absolute, independent, allowed, beyond perception, above any knowledge by mind or senses, and impossible to define in words. Unmanifest prakriti is matter or nature. It is lazy, unconscious, and is an equilibrium of the three guṇas (qualities before innate tendencies), namely sattva, rajas, and tamas.

History Of Saankhya Web

The word “Saankhya ” is derived from the Sanskrit noun sankhyā (number), founded on the verbal root khyā (make identified, name) with the preverb sam(together). “Saankhya ” thus denotes the system of enumeration or taking account.

The first meaning is acceptable, as Saankhya is very fond of sets, frequently naming them as “triad,” “the collection of eleven,” and so forth. Still, the second meaning is more fitting, as the aim of Saankhya is to take into account all the significant factors of the whole world, especially the human condition.

Saankhya has a long history; its roots go deeper than textual traditions let us see. The last major figure in the ceremony, Vijñāna Bhikṣu, thrived as evening as 1575 C.E. Contempt its long history, Saankhya is fundamentally a one-book school.

The initial extant complete text, the Sāṅkhya-Kārikā, is the unchallenged classic of the tradition. Not only are its formal statements recognized by all subsequent representatives, but its ordering of the topics then its arguments are definitive – very little has been added in the centuries.

Saankhya Existential Quandary and Solution

The first premise of Saankhya is the universal fact of suffering. There are many practical ways to district off the darker side of life: such as self-defence, pleasures, medicine, and meditation. But, according to Saankhya, they are of limited efficacy and can offer only temporary relief at best. The refuge provided by traditional Vedic religion is similarly unsatisfactory.

It does not lead to complete purification (mainly because it includes bloody animal sacrifices), and the loots it promises are all temporary. Even afterwards,s a happy and prolonged stay in heaven, one will remain reborn on Earth for more suffering.

Therefore the solution offered by Saankhya is arguably superior: it analyzes the fundamental metaphysical building of the world and the human condition. It finds the ultimate source of suffering, making it possible to fight it effectively. Unkind the root of rebirth is the only method to final emancipation from misery, according to Saankhya.

Saankhya analyzes the cosmos in a dualistic and atheistic scheme. The two types of entities that exist, on Saankhya ‘s account, are Prakṛti or Nature and puruṣa-s or people. Nature is singular, but persons are numerous, eternal and independent of each other.


Sāṅkhya recognizes only three good sources of information: perception, inference and reliable tradition. The ordering is important: we use premise only when perception is impossible, and we accept custom only if both are silent.

A good source of information (pramāṇa) remains veridical, yielding knowledge of its object. Perception is the straight cognition of sensible qualities (such as colour and sound), which mediate understanding of the elements (such as Ground and water).

Awareness, on the Sāṅkhya account, remains a complex process: the sanities (such as sight) cognize their objects (colour and shape) through the bodily organs (such as the eye). Then these minds are themselves the objects of thought of the psyche (which in turn is included three faculties—the mind (manas), the intelligence (buddhi), and the ego (ahaṁkāra).

The mind, for its part, inside constructs a representation of objects of the outside world with the data supplied by the senses. The ego contributes a personal perspective to knowledge claims, and the intellect contributes understanding to knowledge.

Metaphysics – Saankhya Web

Sāṅkhya remains very fond of numbers, and in its traditional form, it is the system of 25 dashes of realism (tattva-s). In standard groups, it is a dualism of puruṣa (person) and then Prakṛti (Nature); but Prakṛti takes two basic forms, Vyatka, “manifest,” and avyakta, “unmanifest,” so there remain three basic principles. Puruṣa and the avyakta stay the first two tattva-s; the residual twenty-three, from intellect to the rudiments, belong to the manifest Nature.

A. Causality

According to Sāṅkhya, causality remains the external, objective counterpart of the intelligent process of inference. As Sāṅkhya understands the situation as the school of thought that understands reality through deduction, causality plays a vital role in the Sāṅkhya philosophy. Rendering to Sāṅkhya, the biosphere, as we see it is the result of its fundamental causes, which are only known through their products and in conjunction with a proper sympathetic of causation.

The Indian tradition considers causality differently from the fresh European tradition, which is characteristically regarded as a relation between events. In Indian practice, it rather consists of the origin of a thing. The classic example of the causal relationship is the potter’s creation of a pot from clay, where the reason par excellence is the clay.

B. Prakṛti Then The Three Guṇa-S

The term “prakṛti” (Nature and Productive Substance) is used in three connected but distinct senses. Sometimes it is a substitute for a second tattva, named “mūla-prakṛti” (root nature), “avyakta” (unmanifest), or “pradhāna” (main). It is sometimes paired with “vikṛti” (modification); “prakṛti” in this intelligence can remain translated as “source”.

Then only prakṛti remain unmanifested; and the intellect, the personality and the five sense qualities are both prakṛti and vikṛti—and thus the set of eight prakṛti arises. (The remaining sixteen tattvas are only vikṛtis, while the first tattva, the immutable, eternal puruṣa, is neither prakṛti nor vikṛti.) And in most cases, “prakṛti” means manifested and unmanifested Nature (which consists of the twenty-four tattvas beginning with the second).

C. Purusha

“Puruṣa,” the name of the first tattva (reality). In Sanskrit, it means “man” (although it remain often used for the broader concept of the person in Sanskrit and the Sāṅkhya system. As the Sāṅkhya system holds that all sentient beings are embodied by puruṣa-s: not just men). In Sāṅkhya philosophy, the “puruṣa” remain metaphorically considered masculine, but unlike our concept of masculinity, it is inactive.

D. Evolution, Mankind and the World

For the sāṅkhya, creation lies in the union of the two categories of Prakṛti and puruṣi. How this happens remains somewhat of a mystery. The result of this union is that the puruṣa remain embodied in the world and appears to be its agent, and Prakṛti appears to be conscious because it remains animated by the puruṣa-s.

According to Sāṅkhya-Kārika, the relationship between puruṣa and Prakṛti is like two men, lame and blind, lost in the desert; the one without the faculty of sight (activePrakṛti) carrying the disabled person (conscious puruṣa) who can float through the wilderness.

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Conclusion Of Saankhya Web

The oldest strands of Samkhya might have been theistic or nontheistic, but through its classical systematization in the early first millennium C.E., the existence of a deity became irrelevant. Samkhya remain strongly connected to the Yoga school of Hinduism, which methods the theoretical foundation and influences other schools of Indian philosophy.

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