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CHAPTER III
Saankhya – Yoga
The twin systems of Sankhya Yoga combined in themselves, form a great system of Hindu philosophy, which is of utmost importance in the history of Indian thought. The terminology and the ideas derived from these systems are common in the religious and philisophical literature of India. They pervade the Puranas and the Epics.
The Chapter on Sankhya-Yoga is divided into four sections [I] Sankhya [II] Yoga [III] Yoga Psychology and [IV] Yoga Psychology and Modern Science.
[I] SAANKHYA
[CONTENTS: Sankhya, Prakriti, Mula Prakriti, Pralaya Purusha, Prakriti, Vikriti – Buddhi – Ahankara – Eleven Indriyas – Manas – Five Bhutas – Linga Sareera.
Sankhya is ascribed to Kapila whose date cannot be later than 220 B. C., but the philosophy itself is as old as the Upanishads. The term Sankhya means correct enumeration or perfect classification.
The Sankhya is frankly dualistic. It recognises two ultimate entities `Prakriti’ and `Purush’, Sankhya lays down a fourfold division of categories, 1. Prakriti or Mula Prakriti – Productive but not produced, 2. Prakriti Vikriti – Produced and Productive, 3. Vikriti – Produced, 4. Purushas – Neither productive nor produced.
This classification includes twenty – five principles called Tatvaas, to be studied hereafter.
PRAKRITI
All the things in this world are explained as generated by putting together two or more Atoms in the Nyaya-Vaiseshika philosophy (Aarambhavada, - the Theory of Creation-See page 13). But according to the Sankhya theory all the things in the world that we see are looked upon as the result of transformation within the primal substance the Prakriti. This is called Parinamavada or the Theory of Evolution. The primal substance, Prakriti, cannot be directly perceived and its existence like that of the Atoms, has only to be inferred. This inference is based upon reflection and rationalistic explanations (Anumana) rather than authority (Sabda).
MOOLA PRAKRITI
The Mula Prakriti is the first cause of the Universe. It is constituted of three factors, each of which is described as a Guna. But, Guna here should not be understood as meaning a `Quality’. The term Guna means here `a component factor’ or a constituent of Prakriti. The three Gunas are named Satva-roughly signified by whatever is pure and fine, Rajas-by whatever is active: and Tamas-by whatever is passive and offers resistance.
From the standpoint of the experiencing mind, Satva is described as pleasure (Sukha) Rajas as Pain (Dukkha) and Tamas as bewilderment (Moha); for, they respectively give rise to these feelings. The Gunas are called Reals.
The Gunas, therefore, are not merely distinct from each other but are also in some measure antagonistic in their nature. But, the antagonism is not such as to preclude these acting together. This is illustrated by the example of a lamp flame. The three substances, namely, oil, wick and flame, although mutually contradictory, co-operate towards a single end, when they help each other and produce a light. In the same manner, although the Gunas are mutually counteracting, yet when they combine, they produce the whole Universe as an orderly whole, which has its own laws to obey.
The whole Universe would be an unceasing round of activity, if the only operating force were the Rajas. In order to provide against this, Prakriti (Nature) provides herself with a restraining agency in the shape of Tamoguna, which by its nature is dull and passive. The properties of the different objects of the Universe are ascertained and described in accordance with the excess of one or other of these three Gunas.
Everything that emerges from Prakriti must therefore be recognised as constituted of these three Gunas, ultimate Reals. The effects are essentially identical with their material cause. These constituents of Prakriti are said to be at first in a state of equilibrium until Prakriti begins to differentiate itself. When the occasion presents itself, that is, in the presence of Purusha, the equilibrium is disturbed and it is this disturbance that gives rise to various kinds of creation. The diversity of created objects is attributed to the predominance of one or the other of the three Gunas – predominance of Satva giving rise to Satvika objects, of Rajas to Rajasika objects, and of Tamas to Tamasika objects.
It is just as in a game of dice; they are ever the same dice, but as they fall in various ways, they mean to us different things. Thought only three in number, the Gunas thus really stand for a manifold of distinctions.
Prakriti is thus not only complex; it is all pervasive (Vibhu); it is also undergoing change perpetually. The paper on which these lines are printed may appear to be static (not changing), but it is really changing every instant by deteriorating, though at the same time it maintains **its identity as long as it lasts. A plant may grow or wither where it is. An animal may shift itself from one place to another. There may be a change of form, from birth to old age, but all these changes are included in this Parinama or **solution.
Prakriti is also called Pradhana – the rootless plot of the Universe, Avyakta-impossible to be perceived, by the senses, Guna Kshobini – that which by disturbance of Gunas causes the Universe, Prasavadharmini – that which has a property of creating, Bahu Dhanaka – that which creates many substances.
It will thus be seen that the whole of the Universe emanates from Prakriti. It is the ultimate, independent and natural cause of all things in the world. Prakriti is translated, though not accurately by the English word “Nature”.
PRALAYA or DISSOLUTION
The Evolution Theory of the Western Scientist does not presuppose any dissolution or Pralaya. According to Sankhya, every period of evolution or Srishti is followed by a period of dissolution or Pralaya, when the whole diversity of the Universe becomes latent. Prakriti however does not cease to be dynamic even at Pralaya, only its component parts, the Gunas are again in a state of equilibrium, instead of acting upon one another and giving rise to heterogeneous transformation; but the Gunas constantly reproduce themselves.
PURUSHA
Sankhya recognises the existence of another independent reality called Purusha. It is the very element by virtue of which we become aware of the existence of the physical world. In other words Purusha (Spirit) is the principle for the sake of which Prakriti (Nature) evolves. It is Purusha or Purushas, because they are many, that give activity to Prakriti. Purusha is pictured as a lame man possessed of eye sight and Prakriti as a man devoid of the senses of sight, but who is possessed of a good pair of legs. According to the fable the lame man Purusha mounts upon the shoulders of the blind man Prakriti and together they move along intelligently, whereas separately both are unable to make any progress, (Pangvandha Nyaya).
Purusha is manifold in contrast to Prakriti, and for that reason Sankhya is described as a pluralism.
Purusha is Nirguna (not complex); it is not dynamic, it has neither change of place nor change of form. It is passive while Prakriti is ever active. In itself, Purusha is a mere witness (Sakshi); like Prakriti however Purusha is Nitya (omnipresent). Prakriti and Purusha virtually act as one. Prakriti represents the body and Purusha the spirit. There is no spirit without a body nor a body which functions as a living organism without a spirit. The coming together of Prakriti and Purusha is a necessary presupposition of all experience. The contact of the two simulates the act of putting on the switch in an electric installation. The lights burn and the movement of the whole machinery starts.
Purusha mistakes take activities of Trigunas to be his own and thus becomes affected by pleasure and pain etc., which in reality do not affect him. The salvation of Purusha according to Sankhya is attained by wisdom (Viveka), that would help him to discriminate between Himself and the fluctuations of the Trigunas. He will then see that the pleasure and pain are caused only by these and will no longer be affected by them.
The next question is how does Purusha attain this wisdom? Sankhya philosophy says that by the constant study of this philosophy says that by the constant study of this philosophy, the attribute of Satva becomes paramount in his constitution and the other two Gunas almost cease to exist. The Purusha then sees the Prakriti and its constituents in their true light, finds out his mistake and becomes free from the imposed bonds of Buddhi and attains final beatitude-heavenly joy (Moksha or Kaivalya).
PRAKRITI-VIKRITI
We have already said that Prakriti is the rootless root of the Universe. From this Prakriti emanates Buddhi also termed ‘Mahat’ the great principle. From Buddhi proceeds Ahankara-the principle of Egoism, and Pancha Tanmantras or the five Subtle Elements. These seven are called Prakriti-Vikritis. They are Vikritis (transformations) of Prakriti and Prakriti-Source)-of the succeeding Vikritis or evolutes and therefore they are intermediate.
BUDDHI (MAHAT)
The function of Buddhi is called `Adhyavasaya’ which means ascertainment. It corresponds to **will and intellect of western psychologists. Intellect contemplates the circumstances calling for action and provides the rule of conduct. Will controls the disposition in harmony with the dictates of intelligence. The Sankhya attributes both these functions to Buddhi. The properties of Buddhi are Dharma – Virtue, Jnana – Wisdom, Vairagya – dispassion, and Adhikara – Power.
AHANKAARA-EGOISM
This is the principle to which all notions of the ‘I’ are due. From egoism are derived the eleven sense organs and the five Subtle Bhutaas.
Ahankara is of three kinds, one is predominantly Satvika and is called Vaikarika. Second is predominantly Rajasika and is called Taijasa Ahamkara and the third is predominantly Tamasika and is called Bhutadi.
ELEVEN INDRIYAAS
By a combination of Satvika Ahankara with Rajasa Ahankara, we get the eleven Indriyas, namely, the five Jnanendriyas, five Karmendriyas and Manas, Eye, Ear, Nose, Tongue, and Skin are the seats (Aasrayas) of the five Jnandriyas. These five respectively receive the Vishayas or objects of Roopa, Sabda, Gandha, Rasa, and Sparsa. There are also called `Buddhindriyas’.
Vak (Speech), Pani (Hand), Pada (Leg), Paya (excretory organs), Upastha (generative organs) these five are Karmendriyas. They respectively perform the function of speech, receiving, moving, excreting and sex enjoyment.
MANAS (THE MIND)
The eleventh Indriya is the Manas (the mind). It is called Ubhayatmaka (double functioning) because it is helpful in doing the function of both reception and transmission.
THE FIVE BHOOTAS
Tamasa Ahankara in combination with Rajasa Ahankara produces Pancha Tanmatras (Subtle Elements) and the Pancha (five) Mahabhutas (Gross Elements) are evolved from the five Tanmantras.
Thus according to the Sankhya system the Pancha-mahabhutas are evolved from Ahankara, whereas in Aayurveda the Pancha Mahabhutas are considered as derived from Aatma. `Aatmnah Aakasassambhutah, Aakasad vaayuh, Vayoragnih, Agnerapah, Apbhyah Prithvi, Prithvyah Oshadhayah, Oshadhibhyo Annam, Annat Purushah’ (Taittiriyopanishad). Aayurveda has accepted the Vedic evolution of the Pancha Mahabhutas from Paramaatma and also the Triguna Tatva of Prakriti, but they did not accept that Prakriti evolves on its own accord into this world. They have hypothicated the influence of Svabhava’ Isvarah, Kala, Yadriccha, Niyati, Parinama and Prakriti, all, as causes of the evolution of the Universe. **Svabhavamiswatvam Kalain Yadrichha Niyatim Tath Parinamamcha Manyanti Prakritam Prithu Darsanah’. Su-Sa. A. I. And Charaka Sootra II.
The Sankhya considers the Indriyas as derived from Ahankara, whereas according to Aayurveda, the Indriyas are `Pancha Bhautika-‘Charaka-Saareera Ch. V.
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