Shankhya's metaphysicizistic sytem.

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Description of Thought Process and Materializing of Earth

Samkhya and Vedanta

 

Out of six classical systems of studies of Indian thought (Nyaya, Vaisheshika, Samkhya, Yoga, Mimamsa, and

Vedanta), Samkhya forms one of the most important philosophical currents. It is based on two distinct principles,

namely 1) Purusha, and 2) Prakriti. This dualism forms the basis of this philosophy. Secondly, Samkhya is precise,

rational, and logical, and therefore does not deem it necessary to invoke the concept of God for explaining the

manifest and non-manifest multifarious nature: the individual self and the objective universe. Samkhya nicely

propounds the theory of the possibility and the need to realize our true Self so that the bondage of ignorance is

broken and the individual self may attain liberation. Patanjali in his system of Yoga further elucidates the method

and means to unite our lower self with the true Self.

 

It is to the credit of sage Kapila (of ancient India, circa 3500 BCE) that saw the elaboration of this system, and

thereby he established the basis for all subsequent philosophical deliberations. Therefore, Kapila Muni is truly called

"Father of Philosophy".

 

Prakriti

 

Through the concept of Prakriti Samkhya deduced the evolution of objective universe in its infinite diversity. This

Prakriti is the all pervasive but complex primal substance, which is transformed into multifarious nature. The primal

entity is not perceived in its original form, for then it is in a state of equilibrium, and as such non-modified. This

eternal and infinite principle is insentient and consists of three interdependent and interchangeable elements

called the gunas. These are sattva, rajas, and tamas. These gunas are not the qualities but the constituent parts of

Prakriti. They give complexity to the Mula (original) Prakriti.

 

Under the inscrutable influence of Purusha, which is inactive and passive, but sentient (and also infinite and

eternal), Prakriti loses its equilibrium. As a consequence of this, the equilibrium is disturbed and the whole universe

of unlimited permutations and combinations comes into existence. The first modification of primordial nature is

called Mahat or Cosmic Intelligence. It further involutes into two forces, 1) Akasha, the primal matter, and 2) Prana,

the primal energy. Akasha forms the material basis and prana the energy basis of creation. Out of the interaction

of akasha and prana are formed five subtle elements, crudely translated as ether, fire, air, water, and earth. These

are the constituents of all the material existence in the universe. As can be seen, even mahat is material consisting

of three gunas, and so also the prana.

 

Nothing can exist without the combination of these three gunas. Mind, intellect, ego, sense organs, sense objects,

trees, plants, animal world, in short everything evolves from the various combination of these three gunas. In some

of these the sattva predominates, in others the rajas or the tamas. Depending upon the preponderance of a

particular guna in such a combination, the object acquires its peculiarities. Fir instance, while the mind and

intellect have predominance of sattva, a clod of earth is full of tamas! Sattva is helpful in illumining the true nature

of the thing, tamas in its extreme obscures the reality, rajas acts at the intermediate level, and it causes distorted

perception and gives false perception of it. Sattva is pure and shining, rajas is active and passionate, while tamas

is dull and lazy.

 

Purusha

 

Samkhya philosophy should not be construed to mean naturalistic science; and its conception of the second

principle as Purusha removes such a misconception. While Prakriti is insentient, Purusha is the sentient being. It is the

principle of awareness. Because of its close association with the Prakriti it is possible to gain experience. Organs of

perception are responsible for bringing sensory stimuli to the mind, but it s only because of proximity of Purusha to

the internal organ -antahkarana- one can gain the experience. One more important consideration according to

Samkhya is that Purusha are many.

 

The process in brief can be described as follows:

 

Spirit or Purusha is the principle for the sake of which nature evolves. Experience is explained on the basis of a

certain association of spirit with nature. Matter is merely the medium for spirit to manifest itself; matter is not the

source of consciousness. Mind intellect complex (or internal organ, the Antahkarana) is refined, subtle matter

predominantly consisting of sattva guna that acts as the main locus of union between Prakriti and Purusha

resulting in possibility of an experience, and thereby knowledge.

 

Every thought, desire, i.e. mental process by way of internal or external stimulus brings about modifications in chitta

- the mind-stuff. Like a stone thrown in a lake it produces ripples in the chitta. Immediately the mind reacts, it sends

the message to the Buddhi or the intellect, which determines the nature of the impulse and decides the course of

action. Thus, intellect acts as the deterministic faculty. Buddhi presents the whole series of modifications to the

Purusha, which experiences the change in the chitta, but is not affected in the least in the process. It is like a

colorless prism appearing red when a red flower is placed beside it! Thus internal organ or mind-stuff is the main

conduit for knowledge. However, the ego-function confuses the situation by identifying the Purusha with the

matter.

 

The Purpose

 

But what is the purpose of all these changes in the nature! Is there any? How and why this evolution from gross to

subtle and back, and these changes can be interpreted in relation to the goal? The question comes to mind: Is

the cosmic revolution purposeful?

 

Answers to these questions form the basis of various philosophical thoughts in the history of time and place. The

westerners and Charvakas of India believed that such changes are meant for the sense enjoyment, from grosser

indulgence to refined intellectual deliberations. Eat, drink, and be merry was the slogan of ancient materialist

Charvakas. But the Indians didn't object to their whims, for, true religious democratic tradition, respect for every

belief, was the main pillar of Indian culture.

 

Anyway, coming to our point of answering the question of purpose, aim or goal, of the changes in the nature,

Samkhya maintains that changes are for the 'benefit' of the soul. The Purusha gradually realizes that changes in

the nature do not affect it; and a day comes when it becomes free from all the bondages of identification with

the and mind. It realizes that it is eternal Free and omniscient. This freedom of soul is the aim and destiny of every

human endeavor.

 

The missing link in modern materialist science is the absence of any conception of primal sentient Self or

Consciousness or Purusha. (Throughout the article, the terms Self or Consciousness or Purusha are used

interchangeably.)

*

Differences with Advaita Vedanta:

 

The ancient Samkhya and Vedanta philosophies discuss various aspects of origin of universe and evolutionary

rationality of creation. The whole argumentative approach of various Indian belief systems, in some way or the

other, is based on these philosophies.

 

We have seen that Samkhya maintains two independent Realities and infinite numbers of Purusha! Moreover,

both the entities are taken to assume infinite and eternal existence. Vedanta does not accept two infinites and

multiplicity of Souls.

 

Vedanta maintains that Brahman is the only Immaterial Existence; and being non-material and simple, It has to be

all pervading and the only One Reality. The problem arises, then, about explaining this 'multifarious existence

including our identity!' The simple and apparently clever answer to this question is:

 

'When one perceives this universe as real, the explanation based on Maya theory should suit the person. A time

will come when one shall reach the state of higher consciousness when this multifarious reality will vanish, and the

person will perceive the same universe as no other than Brahman, (or Atman, or Self, or God).'

 

Before everything there exists Reality as Absolute Consciousness. The 'Will' to become many is the beginning of

manifest universe. The Will evolves as Illusion: the Maya. 'Absolute Consciousness, Brahman, willed to become

many', this is Maya. Maya is the cosmic illusion that creates ignorance and veils the vision of the Only Reality. Due

to the power of Maya, the Same Oneness is perceived as manifold universe.

 

Basically Absolute Consciousness was never modified, is not modified, and cannot be modified. This is the basis of

Advaita Vedanta. Based on their experiences the 'seers' or 'rishis' of ancient ages came to the conclusion that the

entire manifest universe is the expression of illusory qualities of One Substance -the Absolute Universal

Consciousness:

 

Swami Vivekananda has had honesty to praise the sage Kapila and his exposition of Samkhya philosophy as, "(If

we take into consideration Advaita Vedanta), then our argument will be that the Samkhya is not a perfect

generalization, ...and yet all glory really belongs to the Samkhya. It is very easy to give a finishing touch to a

building when it is constructed