Basic features of samkhya philosophy
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Samkhya or Sankhya (Sanskrit: सांख्य, IAST:sāṃkhya) is one of the six āstika schools ofHindu philosophy.[1][2][3] It is most related to the Yoga school of Hinduism, and it was influential on other schools of Indian philosophy.[4] Sāmkhya is an enumerationistphilosophy whose epistemology accepts three of six pramanas (proofs) as the only reliable means of gaining knowledge. These includepratyakṣa (perception), anumāṇa (inference) and śabda (āptavacana, word/testimony of reliable sources).[5][6][7] Sometimes described as one of the rationalist schools ofIndian philosophy, this ancient school's reliance on reason was exclusive but strong.[8][9]
Samkhya is strongly dualist.[10][11][12] Sāmkhya philosophy regards the universe as consisting of two realities, puruṣa (consciousness) andprakṛti (matter). Jiva (a living being) is that state in which puruṣa is bonded to prakṛti in some form.[13] This fusion, state the Samkhya scholars, led to the emergence of buddhi("intellect") and ahaṅkāra (ego consciousness). The universe is described by this school as one created by purusa-prakṛti entities infused with various permutations and combinations of variously enumerated elements, senses, feelings, activity and mind.[13] During the state of imbalance, one of more constituents overwhelm the others, creating a form of bondage, particularly of the mind. The end of this imbalance, bondage is called liberation, or kaivalya, by the Samkhya school.[14]
The existence of God or supreme being is not directly asserted, nor considered relevant by the Samkhya philosophers. Sāṃkhya deniesthe final cause of Ishvara (God).[15] While the Samkhya school considers the Vedas as a reliable source of knowledge, it is an atheistic philosophy according to Paul Deussen and other scholars.[16][17] A key difference between Samkhya and Yoga schools, state scholars,[17][18] is that Yoga school accepts a "personal, yet essentially inactive, deity" or "personal god".[19] However, Radhanath Phukan, in the introduction to his translation of the Samkhya Karika of Isvarakrsna has argued that commentators who see the unmanifested as non-conscious make the mistake of regarding Samkhya as atheistic, though Samkhya is as much as theistic as Yoga is.[20]
Samkhya is known for its theory of guṇas(qualities, innate tendencies).[21] Guṇa, it states, are of three types: sattva being goodness, compassion, illumination, and positivity; rajas being activity, chaos, passion, and impulsivivity, potentially good or bad; andtamas being the quality of darkness, ignorance, destruction, lethargy, negativity. All matter (prakṛti), states Samkhya, has these three guṇas, but in different proportions. The interplay of these guṇas defines the character of someone or something, of nature and determines the progress of life.[22][23] The Samkhya theory of guṇas was widely discussed, developed and refined by various schools of Indian philosophies. Samkhya's philosophical treatises also influenced the development of various theories of Hindu ethics.[4]
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Samkhya is strongly dualist.[10][11][12] Sāmkhya philosophy regards the universe as consisting of two realities, puruṣa (consciousness) andprakṛti (matter). Jiva (a living being) is that state in which puruṣa is bonded to prakṛti in some form.[13] This fusion, state the Samkhya scholars, led to the emergence of buddhi("intellect") and ahaṅkāra (ego consciousness). The universe is described by this school as one created by purusa-prakṛti entities infused with various permutations and combinations of variously enumerated elements, senses, feelings, activity and mind.[13] During the state of imbalance, one of more constituents overwhelm the others, creating a form of bondage, particularly of the mind. The end of this imbalance, bondage is called liberation, or kaivalya, by the Samkhya school.[14]
The existence of God or supreme being is not directly asserted, nor considered relevant by the Samkhya philosophers. Sāṃkhya deniesthe final cause of Ishvara (God).[15] While the Samkhya school considers the Vedas as a reliable source of knowledge, it is an atheistic philosophy according to Paul Deussen and other scholars.[16][17] A key difference between Samkhya and Yoga schools, state scholars,[17][18] is that Yoga school accepts a "personal, yet essentially inactive, deity" or "personal god".[19] However, Radhanath Phukan, in the introduction to his translation of the Samkhya Karika of Isvarakrsna has argued that commentators who see the unmanifested as non-conscious make the mistake of regarding Samkhya as atheistic, though Samkhya is as much as theistic as Yoga is.[20]
Samkhya is known for its theory of guṇas(qualities, innate tendencies).[21] Guṇa, it states, are of three types: sattva being goodness, compassion, illumination, and positivity; rajas being activity, chaos, passion, and impulsivivity, potentially good or bad; andtamas being the quality of darkness, ignorance, destruction, lethargy, negativity. All matter (prakṛti), states Samkhya, has these three guṇas, but in different proportions. The interplay of these guṇas defines the character of someone or something, of nature and determines the progress of life.[22][23] The Samkhya theory of guṇas was widely discussed, developed and refined by various schools of Indian philosophies. Samkhya's philosophical treatises also influenced the development of various theories of Hindu ethics.[4]
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