Guest guest Posted January 14, 2005 Report Share Posted January 14, 2005 Namaste I received the following question from Shankar. ----------------- "I had a question on an unrelated topic which has been on my mind for some time now. It is to do with the topic of "Saankhya". Now, Bhagavad Geeta has many references to this term in Chapters 2, 3, 5 and 13 (I have studied only till chapter 13 till now and am unware of references after this chapter!). Now, I find that we interpret Saankhya as synonymous with vedanta gnyana in the Bhagavad Geeta..."saankhya yogau prthak baalaaha", "gnyana yogena saankhyaanaam" etc. "Now, there is also a "Saankhya philosophy" which traditional vedanta appears to negate. I have heard this in many contexts especially when the terms purusha and prakriti appear in the sense that Saankhya philosophy gives a reality to both thus introducing a duality. I am told that Saankhya philosophy is dismissed in the Brahma sutra too. Now, I find this very confusing. If the Saankhya philosophy is negated, how do we find references to it in the Bhagavad Geeta as well as in the phala stuti of Vishnu Sahasranama as well as in the Uddhava geeta ? Are there two Saankhya philosophies: one talk by Sri Krishna in the B.Geeta which vedanta accepts and another Saankhya philosophy taught by Kapila which vedanta rejects ? Was the word Saankhya originally used in the context of traditional vedanta and later borrowed by Kapila maharishi to propound a different darshana with the same name ? What is the origin of this word "Saankhya" ? " .........Shankar. ----------------------- Since this must naturally be of general interest to all advaitins who study the Gita, I am posting the following short note in reply to Shankar: The SAnkhya principles of the five cosmic elements, the ten organs of perception and action, mind intellect ego-sense and chittam are accepted generally by Vedanta literature. But the PrakRti of the SAnkhya is independent of God. In advaita vedanta it is the self-power of the Divine. It is the cause of the appearance of the world. It is the nature of the Supreme and not independent. The PrakRti of the SAnkhya is identified by advaita with the mAyA. Particularly the later Upanishads like the Svetasvatara, Maitri, are full of SAnkhya principles symbiotically linked with Vedanta. In Gita therefore, when Krishna refers to SAnkhya yoga he refers to the Vedanta modification of the SAnkhya principles. In particular, the GitA does not admit multiplicity of purushhas; it affirms the Ultimate One as Self and Purushha, as the Lord, Ishvara or Purushhottama. The name ‘SAnkhya’ comes from the analytical process used by the SAnkhya theory. Its two original principles are the inactive Purushha and the active PrakRti. The purushha described in the Gita is not the multiple purushha of the SAnkhya but the one kshhetrajna in all fields. Gita looks upon prakRti and purushha as the inferior and superior forms of the same Supreme. The two words ‘SAnkhya’ and ‘yoga’ are used in the Gita in several places to contrast and denote the ‘Enquiry of the Self’ and ‘the Application of that enquiry’ respectively. Further extending the same meanings in the same direction, Krishna uses ‘SAnkhya’ and ‘Yoga’ in the fifth chapter particularly to denote ‘Renunciation of Works’ and ‘Doing works without the proprietorship of the action’ and also makes the statement that both are the same (V- 5). PraNAms to all advaitins profvk ===== Prof. V. Krishnamurthy Latest on my website on Science and Spirituality is An 1008-entry dialogue on advaita for beginners, starting from http://www.geocities.com/profvk/advaitadialoguepage1.html Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 15, 2005 Report Share Posted January 15, 2005 In addition to what Prof. V.K. has discussed, one should be aware that there are two Kapila-s that were recognized. One is the author of Sankhya yoga and the other is the son and the teacher of Devayani in Bhagavata. The later one is the incornation of Lord Vishnu. In the vibhuti yoga, Krishna says I am the sankhya muni. I think Krishna must be referring to Devayani's son. The teachings of Kaplia to Devayani contains the essense of advaita vedanta. Hari OM! Sadananda --- "V. Krishnamurthy" <profvk wrote: > Was the word Saankhya originally > used in the context of traditional vedanta and later > borrowed by Kapila maharishi to propound a > different darshana with the same name ? What is the origin > of this word "Saankhya" ? " .........Shankar. > ----------------------- > Since this must naturally be of general interest to all > advaitins who study the Gita, I am posting the following > short note in reply to Shankar: ===== What you have is destiny and what you do with what you have is self-effort. Future destiny is post destiny modified by your present action. You are not only the prisoner of your past but master of your future. - Swami Chinmayananda Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 15, 2005 Report Share Posted January 15, 2005 advaitin, "V. Krishnamurthy" <profvk> wrote: > Namaste > > I received the following question from Shankar. > ----------------- > "I had a question on an unrelated topic which has been on > my mind for some time now. It is to do with the topic of > "Saankhya". Now, Bhagavad Geeta has many references to this > term in Chapters 2, 3, 5 and 13 (I have studied only till > chapter 13 till now and am unware of references after this > chapter!). Now, I find that we interpret Saankhya as > synonymous with vedanta gnyana in the Bhagavad > Geeta..."> short note in reply to Shankar: > In advaita vedanta it is the self-power of the > Divine. It is the cause of the appearance of the world. It > is the nature of the Supreme and not independent. The > PrakRti of the SAnkhya is identified by advaita with the > mAyA. Particularly the later Upanishads like the > Svetasvatara, Maitri, are full of SAnkhya principles > symbiotically linked with Vedanta. Namaste VK, Sankhya is saying that prakriti is independent of 'God' but isn't that the case with Nirguna Brahman concept? Which inevitably leads to the fact that nothing ever happened?.......It seems that you are arguing Saguna concept against Nirguna concept?.........ONS..Tony. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 19, 2005 Report Share Posted January 19, 2005 Respected Krishnamurthyji, Namaste ! First I will admit that I have not read any scriptures or Bhashyas but I have experienced the benefits of listening/studying Gita. Please refer to the quote below from your email. Your statements below have always perplexed me and the discussion on Adhyaropa-Apvada did not clear my doubt either. My doubt/question is very simple. If the Lord is the cause of Maya/matter, then we are grappling with his Prakriti. Can we do that ? Lord Krishna himself says that he who is able to violate this Maya reaches me. That is a very basic contradiction to me and the only answer I give to my ego is that something (Gita) which is so beneficial spiritually must come from the infinite goodness of the Lord and I cannot understand everything about Him. Please help. thanks, Shailendra "V. Krishnamurthy" <profvk wrote: The purushha described in the Gita is not the multiple purushha of the SAnkhya but the one kshhetrajna in all fields. Gita looks upon prakRti and purushha as the inferior and superior forms of the same Supreme. Search presents - Jib Jab's 'Second Term' Quote Link to comment Share on other sites More sharing options...
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