Samkhya thoughts in the Mahabharata
by Shini M.V. | 2017 | 51,373 words
This page relates 鈥楽amkhya Definition and Meaning鈥� of the study of Samkhya thought and philosophy as reflected in the Shanti-Parva of the Mahabharata. Samkhya represents one of the six orthodox schools of Indian Philosophy and primarily deals with metaphysical knowledge and explains the Universe without the need to introduce God. The Mahabharata is an ancient Sanskrit epic which includes many Sankhya theories while expounding twenty-five principles.
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厂腻峁僰丑测补 Definition and Meaning
The word 厂腻峁僰丑测补 is derived from the word 厂补峁僰丑测补, which means right knowledge as well as number. 厂腻峁僰丑测补 means Philosophy of right knowledge. The system is predominantly intellectual and theoretical right knowledge means the knowledge of the Separation of 笔耻谤耻峁 from the 笔谤补办峁泃颈. 厂腻峁僰丑测补 the word etymologically derived from the root 厂腻峁僰丑测补 and its primary meaning is 鈥榯o count鈥�.
According to 艢膩ntiparva鈥�
鈥�do峁Ｄ佱箛膩峁� ca gu峁嚹乶膩峁� ca 辫谤补尘腻峁嘺峁� pravibh膩ga艣a岣� |
ka峁� cidarthamabhipretya s膩 sa峁僰hyetyupadh膩ryat膩m || [1]
s膩峁僰hyaj帽膩na峁� pravak峁膩mi parisa峁僰hy膩nidar艣anam[2]
s膩峁僰hyadar艣anamet膩vatparisa峁僰hy膩nadar艣anam || [3]
Radhakrishnan opinions that, the word 厂腻峁僰丑测补 means reflection.[4] Richard Garbe gives the meaning to 厂腻峁僰丑测补鈥斺�楢nalysis鈥� examination; 鈥榙iscrimination and consideration鈥�.[5] Mac Donnell expresses his doubt whether the term 厂腻峁僰丑测补 originally meant 鈥榚numeration鈥� from the twenty five principles or discriminative doctrine; from the method it pursues.[6] Dr. Zimmer in his Philosophies of India expressed the view that 厂腻峁僰丑测补 is pre Vedic and non 膧ryan in origin. He based his view on observation of similarities between 厂腻峁僰丑测补 Philosophy and that of the Jains, which he considered to be remote, primitive and non-Vedic and also on his observation that Kapila the traditional founder of 厂腻峁僰丑测补, falls outside the traditional assembly of Vedic Saints and sages.[7] The famous translator Dr. Richard Garbe held the view that 厂腻峁僰丑测补 developed in opposition to Br膩hma峁噄sm and contains distinctly anti-Vedic and anti-ritualistic attitudes.[8] Max Muller holds that 厂腻峁僰丑测补 originated from religious and philosophical thought in Vedas which gave rise to all shades of Indian thought鈥搊rthodox or unorthodox theistic or atheistic. 厂腻峁僰丑测补 and 痴别诲腻苍迟补 followed parallel courses of their development from a remote past.[9]
The 惭补丑腻产丑腻谤补迟补 says that鈥�
蝉腻峁僰丑测腻岣� prakurvate caiva 辫谤补办峁泃颈峁� ca pracak峁te |
tattv膩ni ca caturvi峁兣沘t parisa峁僰hy膩ya tatvata岣� |
蝉腻峁僰丑测腻岣� saha prak峁泃ya tu nistattva岣� pa帽cavi峁兣沘ka岣� ||
That which enumerates as well as unfolds 笔谤补办峁泃颈 and other twenty four elements is known as 厂腻峁僰丑测补.
厂腻峁僰丑测补 system is one of the major Philosophical systems of India. It is most outstanding and the oldest of Indian Philosophies. It is believed that the founder of the 厂腻峁僰丑测补 School is the great sage Kapila. According to Radhakrishnan tradition has ascribed the authorship of the 厂腻峁僰丑测补 system to Kapila, a legendary figure and 7th century B.C, assigned as his period. However there is no evidence to show that the 厂腻峁僰丑测补pravacanas奴tra which was attributed to him, was written by him. He further opined that 厂腻峁僰丑测补k膩rik膩 of I艣varak峁涐梗峁嘺, the work of 3rd century A.D, is the earliest available text on the 厂腻峁僰丑测补 Philosophy[10]. 厂腻峁僰丑测补 is dualistic realism. It is dualistic because it advocates two ultimate realities, 笔谤补办峁泃颈 matter and 笔耻谤耻峁 self (spirit). 厂腻峁僰丑测补 is realism as it considers that both matter and spirit are equally real. 厂腻峁僰丑测补 is pluralistic also because of its teaching that 笔耻谤耻峁 is not one but many. 厂腻峁僰丑测补 doctrine can be found in the 鲍辫补苍颈峁诲蝉, 惭补丑腻产丑腻谤补迟补, 骋墨迟腻, 厂尘峁泃颈蝉 and 笔耻谤腻峁嘺蝉. According to 厂腻峁僰丑测补 system, the world is not unreal. Nothing new comes in to existence in this world. One thing gives rise to another thing. 厂腻峁僰丑测补 system describes this world has evolved out of two categories 笔耻谤耻峁, the knowing subject and 笔谤补办峁泃颈, the known object. Also the existing from the beginning matter is the source of the world. It is a potentiality and with the help of three constituents Sattva, Rajas and Tamas, the matter unfolds in the presence of a person and the world comes in to the existence. The person is a testimony. However he is indifferent or unconcerned. It is the 笔谤补办峁泃颈 that creates.
Footnotes and references:
[1]:
惭补丑腻产丑腻谤补迟补 艢膩ntiparva , 308. 82.
[2]:
Ibid 306. 26.
[3]:
Ibid 306. 42.
[4]:
Indian Philosophy 11, p. 249.
[5]:
The 厂腻峁僰丑测补 Philosophy p.p. 131-134.
[6]:
A History of Sanskrit literature p.p. 396-397.
[7]:
Philosophies of India, Henrich zimmer, p -281.
[8]:
Ancient Indian Philosophy, Richard Garbe
[9]:
The six systems of Indian Philosophy, Maxmuller, p -235.
[10]:
The Indian Philosophy, R膩dh膩k峁涐梗峁嘺n. S.