SANKHYA

SANKHYA

Pradhana of Prakrti(3 modes) & Purusa(infinite) Pradhana eternal matter; inferrable from effects; productive(not product) Purusa witness; neither productive nor produced; individual, many in number; sensitive;eternal; unalterable;immaterial.Besides these two buddhimahat: ahamkara, 5 tanmatras, 5 organs of knowledge and 5 organs of action, mind & 5 gross elements.

Svetasvatara 4.5.

Nonintelligent pradhana without isvara acts for the good of the soul like milk for the calf.Like iron moves in proximity of magnet(unmoved)soul's proximity agitates pradhana proximity due to dependence(andha banghu nyaya) Purusa essentially udasina comes under the shadow of intelligence not recognising himself different from it, suffers pains which belong to buddhi because of close identification. To throw it off and attain ultimate bliss is possible when he gets rid of confounding with prakrti. So knowledge of distinction between prakrti and purusa leads to moksa. Exponent of parinama vada satkarya vada The effect is always present in the cause and is only a modification of it without any distinction of essence. Great stress in the efficacy of reasoning.By inference connection with things transcendental to senses is attained. Only those which cannot be perceived or inferred have to be sought from srutis. Dualistic, materialistic.

Adi 6,14.15 Purport: There are two kinds of research to find the original cause of creation. ..One, Supreme Lord is the cause of both material and spiritual worlds... the other conclusion, of course, is that this cosmic manifestation is caused by an inexplicable unmanifested void. This argument is meaningless.The first conclusion is accepted by the Vedanta philosophers, and the second is supported by the atheistic philosophical system of the Sankhya smrti, which directly opposes the vedantic philosophical conclusion. material scientists cannot see any cognizant spiritual substance that might be the cause of the creation. Such atheistic Sankhya philosophers think that the symptoms of knowledge and living force visible in the innumerable living creatures are caused by the three qualities of the cosmic manifestation.Therefore the Sankhyites are against the conclusion of the Vedanta regarding the original cause of creation.

SB 1.3.10

The fifth incarnation named Lord Kapila, is foremost among perfected beings, He gave an exposition of the creative elements and metaªphysicsto Asurti Brahmana, for in course of time this knowledge has been lost.

PURPORT: The sum total of the creative elements is twenty four in all.Each and every one of them is explicitly explained in the system of Sankhya philosophy. Sankhya philosophy is generally called metaphysicsby the European scholars. The etymological meaning of sankhya is "that which explains very lucidly by analysisof the material elements." This was done for the first time by Lord Kapila,who is said herein to be the fifth in the lineof incarnations.

SB 1.17.19 svabhavam apare prabhum ..gross materialists maintain that nature is the ultimate cause.

PURPORT: ...Atheistic materialistic Sankhyaits conclude that materialnature is the cause of all causes.According to them combinations of material elements are the causes of materialhappiness and distress, and disintegration of matter is the cause of freedom from allmaterial pangs.SB 3.26.71

The explanation of Sankhya philosophy is described here in detail in the sense that the viratpurusa or the universal form of the Supreme Personality of Godhead is the original source of all the various sense organs and their presiding deities.SB 3.26.72

"Therefore through devotion, detachment and advancement in spiritual knowledge acquired through concentrated devotional service,one should contemplate that Supersoul as present in this very body although simultaneously apart from it"

devahutir uvaca laksanammahadadinam prakrteh purusasya ca svarupam laksyate'misam yena tatparamarthikam yatha sankhyesu kathitam yan mulam tat pracaksate bhaktiyogasya memargam bruhi vistarasah prabho Devahuti inquired: My dear Lord, You have already very scientifically described the symptoms of the totalmaterial nature amd the chracteristics of the spirit according to the Sankya system of philosophy.Now I shall request you to explain the path of devotional service, which is the ultimate endof all philosphical systems.

PURPORT: In this twentyninth chapter the glories of devotional service are eleaborately explained, and the influence of time on the conditioned soul is also descriobed. The purpose of eleaborately describing the influence of time is to detach the conditioned soul from his material activities, which are considered to be simply a waste of time. .... Bhaktiyoga, devotional service, is the basic principle of all systems of philosophy; all philosophy which does not aim for devotional service to the Lord is consideredmerely mental speculation. But of course, bhaktiyoga with no philosophical basis is more or less sentiment.There are two classes of men.Some consider themselves intellectually advanced and simply speculate andmediatate, and others are sentimental and have no philosophical basis for their propositions. Neither of these can achieve the highest goal of life or if they do, it will take themmany many years.Vedic literature therefore suggests that there are three elements ªnamely the Supreme Lord, the living entity and their eternal relationship and the goal of life is to follow the principles of bhakti, or devotional service and ultimately attain to the planet of the Supreme Lord in full of devotion and love as an eternal servitor of the Lord.Sankhya philosophy is the analytical study of all existence. One has to understand everything by examining its nature and characteristics. This is called acquirement of knowledge. But one should not simply acquire knowledge without reaching the goal of life or the basic principle for acquiring knowledge bhaktiyoga. If we give up bhaktiyoga and simply busy ourselves in the analytical study of the nature of things as they are,then the result will be practically nil. It is stated in the Bhagavatamthat such engagement is something like husking a paddy. There is no use beating the husk if the grain has already been removed. By the scientific study ofmaterial nature, the lviing entity and the Supersoul, one has to understand the basic principle of devotional service to the Lord.

SB.3.25.31 sankhyam bhaktivitana yogam....which is a

combination of devotional service and mystic realisation, as received by disciplic succession.

SB 3.26.1

sri bhagavan uvaca atha te smpravaksyami tattvanam laksanam prthak yad viditva vimucyeta purusah prakrtair gunaih The Personality of Godhead Kapila continued: My dear mother,now I shall describe unto you the different categories of the Absolute Truth, knowing which any person can be released from the influence of the modes of the materialnature.

PURPORT ....Sankhya philosophy is especially meant for pesons who are conditioned by this material world. It is generally understood by the parampara system, or by disciplic succession, to be the science of devotional service. Preliminary studies of devotional service have already been explained. Now the analytical study of devotional service will be explainedby the Lord, who says that by such an analytical study, one becomes freed from the modes of material nature. The same assertion is confirmed in Bhagavat Gita. Tato mam tattvato jnatva by understanding the Lord according to various categories, one can become eligible to enter into the kingdom of God.This is also explained here. By understanding the scienceof devotioal service in Sankhya philosophy, one can become free from the modes of materialnature. The eternal self, after becoming freed from the spell of material nature, becomes eligble to enter into the kingdom of God. As long as one has even a slight desire to enjoy or lord it over material nature, there is no chance of hjis being freed from the influence of nature's material modes.Therefore, one has to understand the Supreme Peronality of Godhead analytically, as explained in the Sankhya system of philosphy of Lord Kapiladeva.

SB 3.24.30 sviyam vakyam rtam kartum avatirno'si me grhe

cikirsur bhagavan jnanam bhaktanam manaªvardhanahKardama muni said: You,my dear Lord, who are always increasing the honour of Your devotees, have descended in my home just to fulfill Your word and disseminate the process of knowledge.

PURPORT. ....Another purpose of His appearance is cikirsur bhagavan jnanam to distribute knowledge. Therefore, He is called bhaktanam mana vardhanah , He who increases the honour of His devotees. By distributing Sankhya He would increase the honour of His devotees, therefore, Sankyha philosophy is not dry mental speculation.Sankhya philosophy means devotional service. How could the honour of the devotees be increased unless Sankhya were meant for devotional service? Devotees are not interested in speculative knowledge. Therefore, the Sankhya enenciated by Kapila Muni ismeant to establish one firmly in devotional service. Real knowledge and real liberation is to surrender unto the Supreme Personality of Godhead and engage in devotional service.

SB.3.25.11 PURPORT Sankhya philosophy, as it is well known, deals with prakrti and purusa. Purusa is the Supreme Personality of Godhead as an enjoyer, and prakrti means "nature". In this material world, materialnature is exploited the purusas, the living entities. The intricacies in thematerial world of the relationship of the prakrti and purusa or the enjoyed and the enjoyer is called samsara, or material entanglement......what is attachment? the attachment involves prakrti and purusa. The living entities are trying to lord it over materialnature. Since the conditioned soul takes materialnature to be the object of his enjoyment and he takes the position of the enjoyer, he is therefore called purusa. The living entities, in the guises of men and women, are trying to enjoy material energy; thereforein one sense everyone is purusa because purusa means"enjoyer" and prakrti means "enjoyed". In this material world both the so called man and so called women are imitating the real purusa; The Supreme Personality of Godhead is actually the enjoyer in the transcendental sense, whereas all others are prakrti. The living entities are considered prakrti. In the Bhagavadgita matter is analysed as apara, or inferior nature, whereas beyond this inferior nture there is another, superior nature the living entities. Living entities are prakriti, or enjoyed, but under the spell of maya, the living entities are falsely trying to take the position of enjoyers. That is the cause of samsarabandha, or conditonal life. ...The purpose of Kapila deva's Sankhya philosophy is to propogate pure,uncontaminated devotional service, and therefore He is addressed here as the most important personality amongst those who know the transcendental occupation of the living entity.Jai Srila Prabhupada!

SANKHYA

When one cannot understand existence of brahman separate from individual soul creative power is attributed to prakrti, non inteligent and independent of intelligent being. Based on Sanatsujatiya parva and Moksa dharma(MB) Pradhana of Prakrti(3 modes) & Purusa(infinite) Pradhana eternal matter; inferrable from effects; productive(not product)Purusa witness; neither productive nor produced; individual, many in number; sensitive;eternal;unalterable;immaterial.Besides these two buddhimahat: ahamkara, 5 tanmatras, 5 organs of knowledge and 5 organs of action, mind & 5 gross elements. Svetasvatara 4.5 Nonintelligent pradhana without isvara acts for the good of the soul like milk for the calf. Like iron moves in proximity of magnet(unmoved)soul's proximity
agitates pradhana proximity due to dependence(andha banghu nyaya) Purusa essentially udasina comes under the shadow of intelligence not recognising himself different from it, suffers pains which belong to buddhi because of close identification. To throw it off and attain ultimate bliss is possible when he gets rid of confounding with prakrti. So knowledge of distinction between prakrti and purusa leads to moksa. Exponent of parinama vada satkarya vada The effect is always present in the cause and is only a modification of it without any distinction of essence.

Great stress in the efficacy of reasoning. By inference connection with things transcendental to senses is attained. Only those which cannot be perceived or inferred have to be sought from srutis.Dualistic, materialistic.

QUOTES Adi 6,14.15

Purport: There are two kinds of research to find the original cause of creation. ..One, Supreme Lord is the cause of both material and spiritual worlds... the other conclusion, of course, is that this cosmic manifestation is caused by an inexplicable unmanifested void. This argument is meaningless.The first conclusion is accepted by the Vedanta philosophers, and the second is supported by the atheistic philosophical system of the Sankhya smrti, which directly opposes the vedantic philosophical conclusion. material scientists cannot see any cognizant spiritual substance that might be the cause of the creation. Such atheistic Sankhya philosophers think that the symptoms of knowledge and living force visible in the innumerable living creatures are caused by the three qualities of the cosmic manifestation.Therefore the Sankhyites are against the conclusion of the Vedanta regarding the original cause of creation.

SB 1.3.10 The fifth incarnation named Lord Kapila, is foremost among perfected beings, He gave an exposition of the creative elements and metaªphysicsto Asurti Brahmana, for in course of time this knowledge has been lost.

SB 1.17.19

svabhavam apare prabhum .gross materialists maintain that nature is the ultimate cause.

PURPORT: ...Atheistic materialistic Sankhyaits conclude that materialnature is the cause of all causes. According to them combinations of material elements are the causes of materialhappiness and distress, and disintegration of matter is the cause of freedom from allmaterial pangs.

SB 3.26.71 The explanation of Sankhya philosophy is described here in detail in the sense that the viratpurusa or the universal form of the Supreme Personality of Godhead is the original source of all the various sense organs and their presiding deities.

SB 3.26.72 "Therefore through devotion, detachment and advancement in spiritual knowledge acquired through concentrated devotional service,one should contemplate that Supersoul as present in this very body although simultaneously apart from it"

PURPORT: ....the analytical study of the elements of materialnature and the concentration of the mind upon the Supersoul are the sum and substance of the Sankhya philosophical system. The perfection of this Sankhya system culminates in devotional service unto the Absolute Truth. SB 3.29.1,2 devahutir uvaca laksanammahadadinam prakrteh purusasya ca svarupam laksyate'misam yena tatparamarthikam yatha sankhyesu kathitam yan mulam tat pracaksate bhaktiyogasya memargam bruhi vistarasah prabho Devahuti inquired: My dear Lord, You have already very scientifically described the symptoms of the totalmaterial nature amd the chracteristics of the spirit according to the Sankya system of philosophy.Now I shall request you to explain the path of devotional service, which is the ultimate endof all philosphical systems.

Sankhya philosophy is the analytical study of all existence. One has to understand everything by examining its nature and characteristics. This is called acquirement of knowledge. But one should not simply acquire knowledge without reaching the goal of life or the basic principle for acquiring knowledge bhaktiyoga. If we give up bhaktiyoga and simply busy ourselves in the analytical study of the nature of things as they are,then the result will be practically nil. It is stated in the Bhagavatamthat such engagement is something like husking a paddy. There is no use beating the husk if the grain has already been removed. By the scientific study ofmaterial nature, the lviing entity and the Supersoul, one has to understand the basic principle of devotional service to the Lord.

SB.3.25.31 sankhyam bhaktivitana yogam....which is a combination of devotional service and mystic realisation, as received by disciplic succession.

SB 3.26.1
sri bhagavan uvaca atha te smpravaksyami tattvanam laksanam prthak yad viditva vimucyeta purusah prakrtair gunaih The Personality of Godhead Kapila continued: My dear mother,now I shall describe unto you the different categories of the Absolute Truth, knowing which any person can be released from the influence of the modes of the materialnature. PURPORT ....Sankhya philosophy is especially meant for pesons who are conditioned by this material world. It is generally understood by the parampara system, or by disciplic succession, to be the science of devotional service. Preliminary studies of devotional service have already been explained. Now the analytical study of devotional service will be explainedby the Lord, who says that by such an analytical study, one becomes freed from the modes of material nature. The same assertion is confirmed in Bhagavat Gita. Tato mam tattvato jnatva by understanding the Lord according to various categories, one can become eligible to enter into the kingdom of God.This is also explained here. By understanding the scienceof devotioal service in Sankhya philosophy, one can become free from the modes of materialnature. The eternal self, after becoming freed from the spell of material nature, becomes eligble to enter into the kingdom of God. As long as one has even a slight desire to enjoy or lord it over material nature, there is no chance of hjis being freed from the influence of nature's material modes.Therefore, one has to understand the Supreme Peronality of Godhead analytically, as explained in the Sankhya system of philosphy of Lord Kapiladeva. SB 3.24.30 sviyam vakyam rtam kartum avatirno'si me grhe cikirsur bhagavan jnanam bhaktanam manaªvardhanah Kardama muni said: You,my dear Lord, who are always increasing the honour of Your devotees, have descended in my home just to fulfill Your word and disseminate the process of knowledge. PURPORT. ....Another purpose of His appearance is cikirsur bhagavan jnanam to distribute knowledge. Therefore, He is called bhaktanam mana vardhanah , He who increases the honour of His devotees. By distributing Sankhya He would increase the honour of His devotees, therefore, Sankyha philosophy is not dry mental speculation.Sankhya philosophy means devotional service. How could the honour of the devotees be increased unless Sankhya were meant for devotional service? Devotees are not interested in speculative knowledge. Therefore, the Sankhya enenciated by Kapila Muni ismeant to establish one firmly in devotional service. Real knowledge and real liberation is to surrender unto the Supreme Personality of Godhead and engage in devotional service.

PURPORT: Herein the word svamsakalaya indicates that the Lord would appear as the son of Devahuti and Kardama Muni as Kapiladeva, the first propounder ofSankhya philosphy which is mentioned here as tattvasamhita. The Lord foretold to Kardama Muni that He would appear in His incarntion Kapiladeva and propogate the philosophy of Sankhya. Sankhya philosophy is very well known int he world as propagated by another Kapiladeva, but Sankhya philosophy is different from the Sankhya propounded by the Lord Himself. There are two kinds of Sankhya philosophy:one is godless Sankhya philosophy, and the other is godly Sankhya philosophy. The Sankhya propagated by Kapiladeva, the son of Devahuti is godly philosophy.