సాంఖ్య దర్శనం: కూర్పుల మధ్య తేడాలు
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పంక్తి 5:
ఇది '''కపిల
ముందుగా ఇది నాస్తికవాదమనీ, తరువాత ఆస్తిక వాదాలలో ఒకటిగా విలీనం చేయబడిందనీ కొందరి వాదన. "ఈశ్వర కృష్ణుడు" రచించిన "సాంఖ్యకారిక" ఒకటే ఈ విషయంపైన స్పష్టమైన గ్రంధం.
==మౌలిక సూత్రాలు==
'''వనరులు'''▼
సాంఖ్యవాదం ప్రకారం జ్ఞానానికి మూడు ప్రమాణాలను అంగీకరించవచ్చును
# ప్రత్యక్ష ప్రమాణాలు : మనకు ఇంద్రియాల ద్వారా తెలిసేది. (ఉదా:స్వయంగా చూసింది, విన్నది, స్పృశించింది...). వీటిలో మళ్ళీ రెండు విధాలున్నాయి
## నిర్వికల్ప ప్రమాణాలు: ఇంద్రియాల ద్వారా గ్రహించింది, కాని అర్ధం కానిది. (ఉదా: ఒక పసిపిల్లవాడు ఒక జంతువును చూస్తాడు కాని వాడికి దాన్ని గురించి ఏమీ తెలియకపోవచ్చును)
## సవికల్ప ప్రమాణాలు: ఇంద్రియాల ద్వారా గ్రహించడమే కాక అర్ధం చేసుకొన్నది. ఆ విషయానికి, మరో విషయానికి ఉన్న భేదం తెలుసుకున్నది. ఇది సరై జ్ఞానానికి ఆధారం.
# అనుమాన ప్రమాణాలు: ఇలా కావచ్చును అని ఊహించినది. ప్రత్యక్ష ప్రమాణాల వల్ల గ్రహించిన విషయాన్ని ఉపయోగించి, తెలియని విషయాన్ని అంచనా వేయడం.
# శబ్ద ప్రమాణం: వేరేవారు చెప్పగా విన్న విషయఅలు
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==Metaphysics of Samkhya==
===Ontology===
Broadly, the Samkhya system classifies all objects as falling into one of the two categories: Purusha and Prakriti. Metaphysically, Samkhya maintains a radical duality between spirit/consciousness (''Purusha'') and matter (''Prakrti'').
* Purusha
Purusha(like the Brahman of Vedanta) is the Transcendental Self. It is absolute, independent, free, imperceptible, unknowable, above any experience and beyond any words or explanation. It remains pure, “nonattributive consciousness ”. Purusha is neither produced nor does it produce.
* Prakriti
Prakriti is the material cause of the world. It is uncaused. It is eternal. It itself is not produced but it has inherent potential or tendency to produce. All physical events are considered to be manifestations of the evolution of ''Prakrti'', or primal Nature (from which all physical bodies are derived). Each sentient being is a ''Purusha'', and is limitless and unrestricted by its physical body. ''[[Samsara|Samsaara]]'' or bondage arises when the ''Purusha'' does not have the discriminate knowledge and so is misled as to its own identity, confusing itself with the physical body - which is actually an evolute of ''Prakriti''. The spirit is liberated when the discriminate knowledge of the difference between conscious Purusha and unconscious Prakriti is realized.
* Ishwara
The original school of Samkhya as founded by Sage Kapila was atheistic and doesnot admit the existence of God. There is no philosophical place for a creator in this system. The Samkhyan's argue that the existence of Ishvara cannot be proved and hence cannot be admitted to exist. The school also argues that an unchanging Ishvara as the cause cannot be the source of a changing world as the effect.
Later on followers of Samkhya adopted theism and included Ishvara within the system. The concept of Ishvara was incorporated into the Sankhya viewpoint only after it became associated with the theistic [[Yoga]] system of philosophy.
===Nature of Duality===
According to Samkhya, the efficient cause of the world is Purusha and the material cause is Prakriti. Here Purusha stands for the ‘Supreme Self’ and Prakriti stands for ‘Matter’. Purusha (Self) is the first principle of Samkhya. Prakriti is the second, the material principle of Samkhya.
===Theory of Existence===
The Samkhya system is based on Satkaryavada. According to Satkaryavada, the effect pre-exists in the cause. Cause and effect are seen as different temporal aspects of the same thing - the effect lies latent in the cause which in turn seeds the next effect.
More specifically, Samkhya system follows the '''Prakriti-Parinama Vada'''. ''Parinama'' denotes that the effect is a real transformation of the cause. The cause under consideration here is Prakriti or more precisely Mula-Prakriti (Primordial Matter). The Samkhya system is therefore an exponent of an evolutionary theory of matter beginning with primordial matter. In evolution, Prakriti is transformed and differentiated into multiplicity of objects. Evolution is followed by dissolution. In dissolution the physical existence, all the worldly objects mingle back into Prakriti, which now remains as the undifferentiated, primordial substance. This is how the cycles of evolution and dissolution follow each other.
Sankhya theorizes that Prakriti is the source of the world of becoming. It is pure potentiality that evolves itself successively into twenty four [[tattva]]s or principles. The evolution itself is possible because ''Prakriti'' is always in a state of tension among its constituent strands -
* ''Sattva'' - a template of balance or equilibrium;
* ''Rajas'' - a template of expansion or activity;
* ''Tamas'' - a template of inertia or resistance to action.
All macrocosmic and microcosmic creation uses these templates. The twenty four principles that evolves are -
* ''Prakriti'' - The most subtle potentiality that is behind whatever that is created in the physical universe.
* ''Mahat'' - first product of evolution from Prakriti, pure potentiality. ''Mahat'' is also considered to be the principle responsible for the rise of ''[[buddhi]]'' or intelligence in living beings.
* ''Ahamkara'' or ego-sense - second product of evolution. It is responsible for the self-sense in living beings.
* ''Manas'' or instinctive mind - evolves from the ''sattva'' aspect of ''ahamkara''.
* ''Panch jnana indriya'' or five sense organs - also evolves from the ''sattva'' aspect of ''Ahamkara''.
* ''Panch karma indriya'' or five organs of action - The organs of action are hands, legs, vocal apparatus, urino-genital organ and anus. They too evolve from the ''sattva'' aspect of ''Ahamkara''
* ''Panch tanmatras'' or five subtle elements - evolves from the ''Tamas'' aspect of ''Ahamkara''. The subtle elements are the root energies of sound, touch, sight, taste and smell.
* ''Panch mahabhuta'' or five great substances - ether, air, fire, water and earth. This is the revealed aspect of the physical universe.
The evolution of primal Nature is also considered to be purposeful - Prakrti evolves ''for'' the spirit in bondage. The spirit who is always free is only a witness to the evolution, even though due to the absence of discriminate knowledge, he misidentifies himself with it.
The evolution obeys [[causality]] relationships, with primal Nature itself being the material cause of all physical creation. The cause and effect theory of Sankhya is called ''Satkaarya-vaada'' (theory of existent causes), and holds that nothing can really be created from or destroyed into nothingness - all evolution is simply the transformation of primal Nature from one form to another.
The evolution of matter occurs when the relative strengths of the attributes changes. The evolution ceases when the spirit realises that it is distinct from primal Nature and thus cannot evolve. This destroys the purpose of evolution, thus stopping Prakrti from evolving for Purusha.
Samkhyan [[esoteric cosmology|cosmology]] describes how life emerges in the universe; the relationship between Purusha and Prakriti is crucial to [[Patanjali]]'s yoga system. The evolution of forms at the basis of Samkhya is quite unique. The strands of Sankhyan thought can be traced back to the [[Veda|Vedic]] speculation of creation. It is also frequently mentioned in the [[Mahabharata]] and [[Yogavasishta]].
Sankhya also has a strong cognitive theory built into it; curiously, while consciousness/spirit is considered to be radically different from any physical entities, the mind (''manas''), ego (''ahamkara'') and intellect (''buddhi'') are all considered to be manifestations of Prakrti (physical entity).
===Moksha===
Like other major systems of Indian philosophy, Samkhya regards ignorance as the root cause of bondage and suffering. According to Samkhya, the Purusha is eternal, pure consciousness. Due to ignorance, it identifies itself with the physical body and its constituents - Manas, ahamkara and Mahat, which are products of Prakriti. Once it becomes free of this false identification and the material bonds, Moksha ensues.
Sankhya serves as the main opponent of [[Vedanta]] Philosophy which elucidates the non-dualistic (a-dvaita) theory of creation. For the non-dualist schools, Brahman is the material cause of the world. Sankhya denies that vehemently as a material world that is insentient cannot originate from a sentient element.
==Samkhya and Western Dualism==
The radical dualism between the sentient and insentient entities as postulated by Samkhya is comparable with Cartesian mind and body dualism of the West. But there are differences between the Samkhya and other forms of dualism. In Western philosophy the main focus of discussions about dualism concern dualism between the [[mind]] and the body. In Samkhya, however, it is between the self (purusha) and matter, and the latter incorporates much of what Western thought would normally refer to as "mind". This means that the Self as the Samkhya understands it is more transcendent than "mind". It is sometimes defined as 'that which observes' and the mind is the instrument through which this observation occurs.
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* హిందూ ధర్మ పరిచయము, స్తోత్ర మంజరి" - రచన: శిరోమణి సముద్రాల లక్ష్మణయ్య, విద్వాన్ ముదివర్తి కొండమాచార్యులు - [[తిరుమల తిరుపతి దేవస్థానములు]] వారి ప్రచురణ
== బయటి లింకులు ==
* [http://web.archive.org/web/20041023062627/http://www.philo.demon.co.uk/enumerat.htm సాంఖ్య తత్వము గురించ ]
* [http://arxiv.org/abs/physics/0303001 భారత, గ్రీకు తత్వాల తులన]
* [http://www.indology.net/article71.html వ్యాసుని గురించి ]
* [http://sanskritdocuments.org/all_pdf/IshvarakRiShNasAnkyakArikA.pdf PDF ఫైలు. ఈశ్వరకృష్ణుని సాంఖ్యకారికము - పరిశోధన కొరకు]
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