pUrNamadah pUrNamidam... nrisimha samkhya darshanam

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NRISIMHA SAMKHYA DARSANAM

 

By K. Srinivasa Rao

 

1. INTRODUCTION

 

This Nrisimha Samkhya Darsana depicts the true nature of the supreme

spirit mathematically. The literary meaning of Darsana is that it is

a system of philosophy. There are six well-known ancient systems of

Hindu philosophy (Darsanas) based on the authority of the Vedas. The

author of the present Darsana belongs to the 19th century. His name

is Nrisimha Mahagnichit. He was born in the year 1860 in a small

village in the East Godavari district of Andhra Pradesh, called

Yenugulamahal. He had his early education in Sanskrit literature and

Astrology in his birth place. Later, at the age of 12, he went to

Pune and had his higher education under Kero Lakshman Chatre. It

seems, Lokamanya Balagangadhar Tilak was his class-mate. No wonder he

was a great scholar in Sanskrit, English, Vedas and Vedangas,

including Mathematics.

 

Nrisimha was not happy with the then existing systems of Hindu

philosophy based on the literary meaning of Vedas, which gave scope

for different interpretations of the same words, resulting in

ambiguity. There were, from ancient times, two ways of dealing with

the exposition of the scriptures to reveal the true nature of the

spirit. One is the direct method of giving literary meaning

(abhidhavritti). The other is to extract the hidden meaning

(vyanjanavritti). Nrisimha was always in search of an unequivocal

method of explaining the true nature of the supreme spirit. He found

that it can be achieved through Samkhya, and that is why the present

Darsana is also called Samkhya, although it has nothing in common

with Kapila Samkhya.

 

What is the generic meaning of Samkhya? "Samyak Khyapayate tattvam

anaya iti samkhya. By this, truth is revealed explicitly without

spoiling what is contained in it, and without imposing extraneous

arguments, and that is why it is called Samkhya. The earlier Darsanas

depended on dialectics and clever arguments to establish a certain

point of view. Kapila Samkhya was so named because of the 25 tattvas

(primary principles of a certain number) in his exposition of the

true nature of the spirit. Kapila Samkhya is opposed to Vedanta.

Nrisimha Samkhya is in accordance with Vedanta.

 

Vyasa's Vedanta is a later improvement over Kapila Samkya. It

culminated in Sankaradvaita, which says Brahma satyam jaganmidhya

jivo Brahmaiva naaparah (the supreme spirit is truth, world is

illusory, individual self is not different from the supreme self).

The question of explaining the unseen through the seen is rather

irksome, for it is beyond words (yato vacho nivartante). Even Sankara

resorted to dialectics, clever arguments and analogies to explain the

unseen and the unseeable. In that process some of the arguments used

were near approximations and often misleading when closely examined.

The likeness of a rope seen in semidarkness with the appearance of a

serpent (rajju sarpa nyayam) is often used to show that the apparent

is not real. There are many defects in this kind of argument (table).

 

There are no such pitfalls in using the likeness of a number,

samkhya, for it is unambiguous, exact and in daily use.

 

The nature of Brahma is given by number only in the scriptures also,

ekameva advitiyam Brahma – Brahma is only one and nondualistic. In

Nrisimha Samkhyam, the entire thesis on the relationship between the

world, the individual soul and the supreme being, if there is one

like that - call it God if you will, rests on purnam (purnalambam),

meaning , `full'; and also called Sunya, meaning Zero, in English.

Thus, the modern technique of using a mathematical model (Zero in

this case) to explain a complex relationship, is adopted. The author

Nrisimha has seen God in the "Sunyaparikarmashtaka nirupanam" section

of Lilavati Ganitam given by Bhaskaracharya of the medieval times.

Like Srinivasa Ramanujan who said there is no equation without God in

it, Nrisimha also saw God in mathematics.

 

 

 

2. SUNYAPARIKARMASHTAKA NIRUPANAM:

 

a) Yogekham Kshepasamam :- 0 + N = N; \ 0 – N \ = N

 

b) Vargadaukham :- 0 = 0; sqrr0 = 0

 

c) Khabhajitorasih khaharah syat :- N / 0 = ~

 

d) Khagunah kham :- N X 0 = 0

 

e) Khagunahschintyascha

 

seshavidhau :- 0 / 0 = 0 ; ~ ; 1, 1,….

 

f) Sunye gunake jate kham

 

haraschetpunah tadarasih avikrita

 

eva jneyah :- N X 0 / 0 = N

 

g) Tadhaiva khena unitah :- N – 0 = N

 

h) Khayutah :- N + 0 = N

 

Rreference to these equations is made later as M-1 to M-8.

 

Nrisimha found the truth of the spirit in these equations by equating

the supreme being, Brahma, with purnam (`0'); and the animate and

inanimate world with `N'; and the individual self with the number one

(`1').

 

 

 

3. THEORY ABOUT THE TRUE NATURE OF `SUPREME SELF' :

 

1) eternal, 2) infinite, 3) indefinable, 4) all pervading 5) devoid

of attributes, 6) formless, 7) existence, knowledge, bliss

(satchidananda), 8) selfluminous.

 

Such a commodity is called Atma ( spirit ) or Brahma, Brahmatma, or

Paramatma ( Supreme Being). All these terms mean the same. Ancient

sages have realised the true nature of the spirit through intense

meditation (tapas) and found that the individual self and the world

have no existence without Atma. This finding of the ancient sages is

matched by the great discoveries of modern science. That is a great

testimony available in modern times, for developing atmajnana

(knowledge of the self) without recourse to dialectics, which are

confusing and bewildering. The present Darsana achieves that purpose

even more directly, explicitly and clearly with greater ease. Those

desirous of liberation (mumukshus) with an elementary knowledge of

pure mathematics, can achieve the supreme goal of all human beings,

namely, realising the `self'.

 

Nrisimha Samkhya Darsana, like all the other Darsanas is in

accordance with Vedas; and following tradition, it is also given in

the form of aphorisms. Nrisimha has given the commentary also on each

aphorism. A gist of the text is given below with reference to the

aphorisms: (A-1 to A-35).

 

Vedas recommended performance of Yajnas ( sacrifices ) on the one

hand to attain material benefits and at the same time declared the

identity of the individual self ( jiva ) and the supreme self

(paramatma ) in the so called great sentences ( Mahavakyas ) like

tattvam asi (that thou art) to remove nescience and show the path of

emancipation from worldly bondage. Likewise Nrisimha Samkhya employs

mathematics which is useful for worldly attainments as well as

removal of nescience, without ambiguity.

 

 

 

4. NATURE OF PURNAM (ZERO ) :

 

The emergence of numbers is traced from purnam. Hence, the dependence

of the Darsana on purnam, "Yadvai purnalambam" (A-2). Nrisimha has

given an interesting example to show how! It is like the sprouting

power lying hidden in the seed. Under favourable conditions the seed

sprouts and grows into a big tree. Likewise purnam lies hidden in

Samkhya and gives birth to an infinite number (phenomenal universe),

Taddhi mulatatvam samkhyayah (A-4). Like Brahma it has existence but

invisible(M-5). It was the primal principle, which gave rise to

numbers, Ankas 1-9 and entered those numbers like the invisible Sat

(existence) and created a whole world of numbers like 10, 20, ……..~ .

It is in accordance with Veda – tat srishtva tadevanupravisat;

tadanupravisya sat cha tyat cha abhavat ( sat = existence, tyat =

illusory world).

 

 

 

5. HOW DID NUMBERS ARISE FROM ZERO ( PURNAM ) ? :

 

Purnam is otherwise also called as Bindu in Sanskrit (the root is

bidih – avayave ) which means organ and the one which manages these

numbers is avayavi or Samkhya. It is like the cloth created by mean

of threads. Again this Bindu pronounces the magnitude of the number,

e.g. the number of zeros after `one' determine the magnitude of the

number. Because the Bindu itself is devoid of magnitude, it is like

the attributeless Brahman. The zero after a decimal point is

different.

 

Advaita is explained on the basis of transfiguration, Vivarta, e.g.

serpent on rope, to show how the world is super-imposed on

parabrahma. Likewise, without undergoing any change, the number of

zeros after a digit determines its magnitude – ad infinitum. So, the

number that has come out of purnam is like the world superimposed on

the infinite unseen parabrahma.

 

 

 

6. PURNAM IS LIKE ATMA :

 

a) Atma has no growth and reduction, like Bindu.

 

b) Atma is all pervading. So also is Bindu 10, 20, …..~ .

 

c) Samkhya, like the world, exists because of Bindu only –

tatsattaiva kritsnam sat ( A-14 ). All numbers are superimposed on

Bindu. Just as mud is for pot so is Bindu for samkhya.

 

d) The superimposed world is masking Atma. When the superimposition

is removed Atma is revealed. Likewise, Samkhya is masking purnam.

When Samkhya is separated, purnam is revealed – It is below and it is

above – Sa eva adhastat, sa eva upanishtat; there are not so many –

Neha nanasti kinchana.

 

e) Purnam is eternal like Atma. Even after repeated divisions of zero

by zero, the numerator is not exhausted. Bindu is there in every

number from 0 to ~. Nityam cha apariharyatvat ( A – 17).

 

f) Samkhya and Atma are both infinite – sthanakliptyavisranteranantam

( A – 18 ).

 

g) Bindu is self-illuminating and illuminates other numbers ( all the

numbers have their origin in Bindu, but Bindu does not depend on any

number ) like Atma, which is self-luminous and illuminates other

objects. Hence, it is of the nature of self-effulgence – Bhati cha

swayam bhasayata ( A – 19 ).

 

So, Bindu is a mathematical model of parabrahma – tasmai ato

brahmapratikah ( A – 20 ); and Samkhya is the model of world –

Prapancha tu samkhya ( A – 21 )/

 

 

 

7. BIRTH OF SAMKHYA (GROWTH AND REDUCTION – POSITIVE AND NEGATIVE).

 

a) Three operations of growth: addition, multiplication, squares.

 

b) Three operations of reduction: subtraction, division, and square

root.

 

c) Purnam added to Purnam is still Purnam only: 0 + 0 = 0

 

d) Purnam multiplied by Purnam is also Purnam only: 0 X 0 = 0

 

e) There is no square for Purnam.

 

f) Purnam subtracted from Purnam is Zero: 0 – 0 = 0

 

g) There is an interesting result from the spiritual point of view

when Purnam divides Purnam.

 

h) There is no square root for Purnam.

 

In (g) above, numerator is Purnam and denominator is Purnam. Quotient

is also Purnam. Another result is ~, and the remainder is 1,1,1,….ad

infinitum, according to (e) of g2. It shows that only one quarter of

the infinite in the manifest universe. Padosya Visvabhutani

tripadasyamritam divi. It also explains the perplexing Santi Mantra –

Purnamadah Purnamidam Purnat Purnamudatyate, Purnasya Purnamadaya

Purnamevaavasishyate).

 

LIKEWISE: Vishtabhyaham idam kritsnam ekamsena sthito jagat.

 

And : Adarsanat apatitah punascha adarsanam gatah.

 

There are several such statements in Vedas to testify to the validity

of Purnam as a mathematical mode of Paramatma.

 

The residual number `one' has resulted from Purnam and has given rise

to the universe symbolised by Samkhya. Similarly, the number `one' as

the root cause for Samkhya stands for Brahma with attributes ( Saguna

Brahma). Tatraikam sagunapratikah ( A-22 ); Tatah prapanchasiddhih,

ekatah samkhya – siddhya – ( A-23 )

 

 

 

8. NATURE OF SUPREME SELF, ISWARA; AND INDIVIDUAL SELF, JIVA :

 

According to M-5 (of g2), `one' is the remainder in the division

process. Because of its power of creation, purnam is equal to Sabala

Brahma.

 

Of the three mathematical operations, namely, addition,

multiplication and squaring, the last two are unique for `one'. Their

result is also `one'. These operations stand for the two qualities of

pure goodness, sattva guna; and the dynamic principle, rajo guna.

Therefore, Sabala Brahma or supreme self is independent and remains

unchanged even after creation. The `one' taking part in addition (

the third operation ) stands for the nature of individual self. In

this `one' all the three qualities, namely, sattva, rajas and tamas (

kinertia ) are found. Therefore, Jiva, the individual self is not

independent. The same expression is found in Vedanta. Iswara is pure

consciousness ( chaitanya ) covered by cosmic illusion ( maya ) on

account of which the absolute appears as relative to Jiva. Pure

consciousness covered by nescience ( Ajnana or Avidya ) is Jiva.

 

 

 

9. CREATION OF THE UNIVERSE, JAGAT :

 

The first `one' was found by the ancient sages to be Avyaktam or the

undifferentiated , in which there is equilibrium of the three

forces , namely , Sattva , Rajas and Tamas. To this `one' if we

serial number another `one' it becomes two. This second `one' is the

primal matter and energy, mulaprakriti. If we serial number

another `one' to two, it becomes three and stands for mahat tattvam.

At this stage, the equillibrium of the three forces, sattva, rajas

and tamas is disturbed giving rise to mind and intellect. When we

serial number another `one' to three, it becomes four and is called

the ego or Ahamkara. If we serial number another `one' to four, it

becomes five and is called subtle space or Akasa of the nature of

sound – the first of the five basic elements that go into the

constitution of the universe. From this Arasa evolved the other four

elements, namely, air – vayu, fire – tejas, water – apah and earth –

pridhvi, one after another, the total adding up to nine. In this

manner, from the supreme self, Sabala Brahma, the entire universe

came out. We can call it creation. The universe thus created was

inert. So, Sabala Brahma entered as pure consciousness ( chaitanya )

and animated the universe. Testimony of Vedas corroborates the same –

tatsrishtva tadevanupravisat, satcha tyatcha abhavat, anena jivena

atmana anupravisya.

>From the primary numbers 1 –9 , other numbers up to infinity have

evolved when Zero – Purnam , entered the numbers like 10, 20…..~.

There, the numbers 1 – 9 stand for the evolution of the universe

through the different stages 1 – 9 above.

 

 

 

10. CONCLUSION :

 

One who knows the real significance of Samkhya as having its origin

from Purnam, like the universe from Parabrahma, realises that the

invisible Parabrahma like Purnam is the basis of all existence. The

one who could develop such a knowledge becomes Brahma himself, by

getting rid of all vasanas – past impressions. This is shown in (d)

of g2 (N x 0 = 0). That is the fruit of this knowledge – Phalam

chaphalam ( A-33 ). Usually, mathematical operation of division goes

on untill numerator becomes zero. If the numerator itself is zero, it

merges in zero (M-5). Knowledge of brahmavidya takes us to the goal

of being purnam to become one with Purnam, in mathematical terms.

 

The discovery of `zero' by the ancient mathematicians of India was

considered to be a mathematical contribution by the Westerners. The

material benefit is the facility it provides for decimalisation and

the numericalisation of tens, hundreds, thousands etc. ad infinitum,

simply through putting additional zeros.

 

The spiritual significance of Purnam is that it represents the

manifest universe, when put after the primary numbers 1-9

(representative of the nine basic elements of the universe given

above). Otherwise, it stands alone – ekam and advitiyam, as the

supreme spirit, as the basis of all universe unmanifest and manifest.

The supreme spirit is the only truth, all else is illusion (Brahma

satyam jaganmidhya).

 

OM TAT SAT.

 

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