Sankhya and Vedanta

[Guest guest]

Dear All,

 

I have very little exposure to both of these philosophies. I have found

out certain points which I would like to mention for the attention of

the learned members of the group. Please do try to throw some light on

these issues.

 

In samkhya it is asserted that both prakriti and purusha is eternally

co-existent. It is said in that the prakriti is for the enjoyment of the

soul and after it satiates all kinds of worldly desire and if it turns

its attention to purusha it will attain liberation. A point to note

here is that liberation in samkhya philosophy is the detachment of the

soul from the nature to become free and it does not annihilate nature

and it does co-exist and there will be many other souls who are evolving

and enjoying in the nature. It also maintains that there are many

purushas which shows it is purely dualistic in approach.

 

In the Vedanta philosophy however the nirvana is defined as the

experience of the perfect non dual state. Where there is nothing but

pure consciousness. In very strict logic they assert that even it

cannot be called non dual because if you say non dual it is assumed that

you remember the duality experienced. It is also told that the

manifested universe is apparent reality only.

 

The Maya is called anadi in the Vedanta and anadi means it is beginning

less. Why it is called beginning less? If Vedanta maintains this view

that the Maya is anadi then does it not becomes as good as samkhya

system? In my interaction somebody he told me that it is defined as

anadi but it is not defined as ananta and he opined that it is

annihilated.

 

Another peculiarity here in Vedanta is as in case of sankhya the

phenomenal world and innumerable jiva, ishwara and jagat does co exist.

It may not be perceived by the sage who has attained the non dual state

and who is in samadhi. But there are millions of jives who do exist with

the all powerful ishwara. Here also shall we have to take that the

siddha will transcend the space, time and causation phenomenon and gets

freedom and gets established in the non dual aspect of the Brahman? If

we use the word transcend it is presupposed that the phenomenal world

does co exist.

 

How to reconcile these issues. But one thing is sure Sri Shankaracharya,

Sri Ramakrishna always said that highest state is the nirguna Brahman

who is pure satchidaanada. Swami Vivekananda also use to say that you

can see either matter or spirit both you cannot see at a time. Ofcourse

we can say that the Brahman is the substratum and the efficient and the

material cause of the manifested universe. But the question is the

phenomenal world with its myriad name and form exist eternally? If yes

why it cannot be called dualistic in approach?

 

Pls do comment on these issues.

 

JAI JAI RAGHUVEER SAMARTHA

 

Yours in the lord,

 

Br. Vinayaka.