SANKYA aka எண்ணியம் and திருக்குறள்

introduction this is intro this is preface

Indeed, in Kärikä LXXII it is ex-pressly set forth that the text is a simple summary of doctrine without illustrative stories or arguments against opponents.... page 144 .............. Before discussing or presenting the main doctrines of the system, the author of the Kärikä first sets forth the means ofcorrect knowledge (pramäna).8 Classical Sämkhya recognizes only three such means; perception (pratyakpa), inference (anu-mäna), and reliable authority (äptavacana). Perception is the"ascertainment" or "determination" of various objects bymeans of the senses (prativi$ayädhyavasäyo drstam ... V "Determination" or "ascertainment" (adhyavasäya),

accordingto Kärikä XXIII, is a function of buddhi. The five senses to-gether with mind (manas), according to Kärikäs XXVI andXXVII, are products of ahamkära, which in turn (Kärikä XXII)derives from buddhi. Hence, perception is a process which involves buddhi, ahamkära, manas and one or more of the sensesin contact with the objects of the senses. This is the first meansof knowledge and we will defer further discussion of it until we have discussed the significance of the above terms in greaterdetail. Page 157. .......... According to the same Kärikä (V), there are three kinds of inference, although the reader is not given an enumeration of the three..... page 158 ........ Reliable authority, according to Kärikä V, is reliable revelation or unimpeachable verbal testimony (äptasruti) Accord-ing to all commentators, this includes the teaching of the Vedas together with the doctrines of revered teachers in the tradition— e.g., Kapila, etc..... page 158. ........... Inference {Kärikä VI) gives mediate knowledge which goes beyond mere perception, and inference by analogy gives knowledge of matters which are imperceptible. Reliable authority {Kärikä VI) gives knowledge concerning obscure matters which transcend even inference by analogy .... page 159 ....... In Kärikä VII eight reasons are given why something may not be perceived.15 In Kärikä VIIIone of these reasons — i.e., sauksmya or "extreme subtlety" — isgiven as the factor which renders prakrti imperceptible. Theexistence of prakrti is realized, however, from its effects — i.e.,buddhi, etc. {Kärikä VIII). Unfortunately, the Kärikä and its commentaries do notcarry the discussion of the means of knowledge any further. .... 159 .......

This mülaprakrti, in addition to being called avyakta,is also called (in Kärikäs XI, LVII, LXVIII, etc.) pradhäna(the "chief" one), a term originally used in the context ofYoga.18 Thus, we find prakrti being used in the sense of a kindof ultimate first principle, and its synonyms are avyakta andpradhäna. The second usage of prakrti appears to be simplyas "creative" — i.e., buddhi, ahamkära and the five tanmätras areprakrti because they are involved in the creation of the func-tioning senses, the mind, the motor functions and the grosselements. In some of the later Kärikäs (LIX, LXIII etc.)prakrti appears also to be used synonymously with buddhi, ,butmore on that problem later. Page 161 ........... On the one hand,the "vertical" theory is the main doctrine which derives alltattvas from mülaprakrti (Kärikäs III, XXII. etc.). The "hori-zontal" theory, en the other hand, is incorporated in thedoctrine of ahamkära, which evolves or emerges successively as mind and the senses in its sättvika form and as tanmätras andgross elements in its tämasika form (Kärikä XXV).21 page 161 .........

On the one hand,the "vertical" theory is the main doctrine which derives alltattvas from mülaprakrti (Kärikäs III, XXII. etc.). The "hori-zontal" theory, en the other hand, is incorporated in thedoctrine of ahamkära, which evolves or emerges successively asmind and the senses in its sättvika form and as tanmätras andgross elements in its tämasika form (Kärikä XXV).21... page 162 ...... In Kärikä XXIII, for example, the sättvika formof buddhi is said to make up the dharma, jnäna, viräga andaiivarya bhävas — i.e., the conditions of "virtue," "knowledge"or "wisdom," "non-attachment," and "power" which impelthe buddhi. The tämasa form of buddhi is said to make up theother four bhävas. In Kärikä XXV the sättvika form of ahamkära develops into mind and the senses, and the tämasa form developsinto the subtle elements and the gross elements. In each ofthese processes the räjasa form seems to function as an activatoror that which brings about the various manifestations. Thenin Kärikä LIV sattva is said to predominate in the world of thegods, tamas in the sub-human order, and rajas in the human order. Page 162,163 ,............. These gunas interact with oneanother, and the various conditions of the manifest worlddepend upon the dominance of one or another of these factors(Kärikä XII). Intimately'related with the mülaprakrti, theyfunction for the sake of the purusa "like a lamp" (pradipavat)(Kärikä XIII). Page 164 ....... Closely related to the doctrine of the gunas is the notiono of causation in classical Sämkhya. In our discussion of themeans of knowledge we mentioned that, according to KärikäVIII, mülaprakrti or pradhäna is imperceptible but that its exist-ence may be inferred from its effects — i.e., buddhi, etc. Then,referring to Kärikä X, we noticed that mülaprakrti is charac-terized as being the opposite of vyakta — i.e., mülaprakrti is un-caused, eternal, one, and so forth. In Kärikä XI, however, both mülaprakrti and vyakta are said to be made up of the three gunas,to be undiscriminated, objective, general, unconscious and*productive. These verses all relate to the classical Sämkhyatheory of causation known as satkäryaväda. The term satkäryaliterally means "existent effect," but in classical Sämkhya itimplies much more than this literal meaning. The term sat-kärya appears in Kärikä IX, and five reasons are given to explainthe phenomenon..... page 164,165. .........

Further evidence with respect to the problem of causationin classical Sämkhya is available in Kärikäs XV and XVI. Inthese verses avyakta is called the cause of the manifest worldbecause of the "finiteness of specific things" in the world(bhedänäm parimänät) which require a cau page 165 .............. Further evidence with respect to the problem of causationin classical Sämkhya is available in Kärikäs XV and XVI. Inthese verses avyakta is called the cause of the manifest worldbecause of the "finiteness of specific things" in the world(bhedänäm parimänät) which require a cause ........... Further evidence with respect to the problem of causationin classical Sämkhya is available in Kärikäs XV and XVI. Inthese verses avyakta is called the cause of the manifest worldbecause of the "finiteness of specific things" in the world(bhedänäm parimänät) which require a cause; because of the"homogeneity" or "sameness" of the finite world (samanvayät);because of the "power" or "potency" (of the cause) which theprocess of emergence or evolution implies (Saktitah pravrtter);because of the "separation" or "distinction" between the cause and its effect (with respect to modification or appearance)(käranakäryavibhägät); and because of the "undividedness" or"uniformity" of the entire world page 165 ........ Moreover, according to Kärikä XIX, because the purusais apart from that which is made up of the three gunas — i.e.,it is apart from the entire manifest and unmanifest world — it ischaracterized as being,(1) a witness {säksitvam).(2) possessed of isolation or freedom {kaivalyam).(3) indifferent {mädhyasthyam).(4) a spectator or one who sees {drastrtvam).(5) and inactive (akartrbhäva).37 page 169 ........ The reasons for postulating the existence of purusa aregiven in Kärikä XVII. They are as follows :(1) because aggregations or combinations exist for another(sanghätäparärthatvät).(2) because (this other) must be apart or opposite fromthe three gunas, etc. {trigunädiviparyayät).(3) because (this other) (must be) a superintendingpower or control {adhisthänät).(4) because of the existence or need of an enjoyer' {bhoktr-bhävät).(5) because there is functioning or activity for the sakeof freedom or isolation {kaivalyärtham pravrttes ca) ,38..... page 169 .......

In Kärikä XVIII this doctrine of the plurality ofpurusas is clearly set forth.jananamaranakaranänäm pratiniyamadayugapatpravrttes' ca,purusabahutvarri siddham traigunyaviparyayäc caiva.The plurality of purusas is established.(1) because of the diversity of births, deaths and faculties;(2) because of actions or functions (that take place) atdifferent times;(3) and because of differences in the proportions of thethree gunas (in different entities)..... page 170 .......... We learn from Kärikä LXII that classical Sämkhya viewsthe relationship of prakrti and purusa only in terms of proximityor association.tasmän na badhyate}ddhä na mucyate näpi samsarati kafcit,samsarati badhyate mucyate ca nänäsrayä prakrtih.No one therefore, is bound, no one released, likewiseno one transmigrates.(Only) prakrti in its various forms transmigrates, is boundand is released.That is, there is an absolute separation between prakrti andpurusa. The purusa is never in fact bound to the world page 172. .............. When this discrimination is achieved,prakrti is no longer a relevant notion, for it no longer appearsas consciousness. This idea is given clearer expression in KärikäLVI. ity es a prakrtikrto mahadädivihsabhütaparyantah,pratipurusavimoksärtham svärtha iva parärtha ärambhah.This creation, brought about by prakrti — from mahat(or buddhi) down to the specific gross objects — is for thepurpose of the release of every purusa; (this is done) forthe sake of another, as if it were for her own (benefit)..... page 175 ........ This idea isgiven some clarification in Kärikä LV.tatra jarämaranakrtam duhkham präpnoti cetanah purusah,lingasyävinivrttes tasmäd duhkham svabhävena.pürusa, which is consciousness, attains there the sufferingmade by decay and death; until deliverance of the subtlebody; therefore, suffering is of the nature of things...... page 175 .........

Thus, the emergence or evolution of the manifest world out ofmülaprakrti is for the sake of the purusa (purusärtha). Theterm purusärtha (' Tor the sake of the purusa") appears in KärikäsXXXI, XLII, LXIII and LXIX, and is the doctrine in classi-cal Sämkhya which explains why creation occurs. In theYogasütra the reason given for the emergence or evolution ofthe manifest world is auidyä ("ignorance").46 ..... page 176. ............ This explains why the principles (tattvas) in the Kärikä are expressed usuallyin terms of psychological rather than cosmological categories.This is not to suggest, however, that the classical Sämkhya hasno cosmology. In Kärikäs LIII-LIV, for example, somekind of cosmology seems to be implied, although it is impossiblefrom the context to say what the theory was......page 178. ............ In the Kärikä, however, the basictattvas or principles are analyzed mainly from the point of viewof the individual. Little attention is given to cosmologicalimplications, and one can only conclude that such concernswere secondary in the mind of the author.53 The prime em-phasis in the Kärikä is on the structures or forces operating orfunctioning in the individual, the "knowledge" of which will leadto isolation (kaivalya.... page 178. ........ The analysis of the world in classical Säm-khya is in terms of how the world appears to the individualconsciousness. In one sense, then, the classical Sämkhya ana-lysis is a description of what consciousness sees. .... page 178. ...........

In Kärikä XXII the basic principles or tattvas of theSämkhya are set forth together with their relationship to oneanother.From prakrti (emerges) the great one (mahat or buddhi);from that (comes) ahamkära; from that (comes) thegroup of sixteen. Moreover, from five of the sixteen(come) the five gross elements.This verse serves as an introduction to a long series of verseswhich deal with the emergence and functioning of the princi-ples (XXIII-XXXVIII)..... page 179. ......... Up to this point the emergence or evo-lution is 'Vertical", each emergent appearing successivelyfrom its prior principle. From ahamkära, however, the "groupof sixteen" emerges, and this group includes manas, the fivesenses, the five organs of action, and the five tanmätras or subtleelements (Kärikäs XXV-XXVII). ...... In other words, sixteen ofthe Sämkhya evolutes emerge or come forth out of varioustransformations of ahamkära. Finally, from five of thesesixteen — i.e., from the five tanmätras {Kärikä XXXVIII) — thefive gross elements come forth or appear...... page 179 .........

Following this general characterization of the process ofemergence or evolution in Kärikä XXII, the author then takesup each phase or level of the process. From the discussion inKärikäs XXIII-XXXVIII it is clear that the analysis is directedor oriented with respect to the individual. ..... page 180. ........ however, it is primarily indivi-dual, for from Kärikä XX we know that the manifest worldappears immediately as if it were consciousness — i.e., as if itwere purusa. Similarly purusa appears as if it were active — i.e.,as if it were the manifest world. Thus, from the point of viewof experience, the world is understood in terms of the individualpurusa — i.e., purusärthatä. In other words, the tendency in theKärikä to interpret the principles or tattvas from an individualpoint of view is no accident....... 181 ............ buddhi. The first evolute or emergent of mülaprakrti and,thus, the first principle which is vyakta, "manifest," is thebuddhi. Because it is vyakta or "manifest," it is caused, finite,non-pervasive, active, plural, etc., all of which characteristicsare common to everything that is vyakta or "manifest," according to Kärikä X. A more precise characterization of buddhiis given in Kärikä XXIII.buddhi is (characterized by) ascertainment or determination(adhyavasäya). Virtue (dharma), knowledge (jfiäna), non-attachment {virago), and possession of power (aisvarya), areits sättvika form. Its tämasa form is the opposite (of these four.... 181 .......... In addition, accord-ing to this Kärikä (XXIII), the buddhi includes the eightbhävas, the "dispositions" or "conditions" which determine thestyle of life of the human being (Kärikä XLIII). Four of thebhävas (dharma, jnäna, viräga, aUvarya) are related to the sättvikaform of buddhi, and their opposites are related to the tämasaform.61 One of these bhävas is the "condition" of "knowledge'(jnäna) which eventually, according to the classical Sämkhya,leads to salvation or isolation.62 The other seven bhävas or"conditions" lead to continued existence, and, thus, are instru-mental in causing suffering (Kärikä LXIII)...... 182 ............... Moreover, according to Kärikä XXX, the buddhi is involved in the process of perception along with the other members ofthe "internal organ." The buddhi "ascertains" and "decides"in the process of perception on the basis of the sensations, etc.,which are given to it by the other organs (Kärikäs XXXV andXXXVII)...... 183 ................ With respect to per-ception this is no problem, for the Kärikä tells us that buddhifunctions together with ahamkära, manas and the senses {KärikäXXX). .... 183 ...........

We also learn from the Kärikä that a "twofold creation"emerges from the ahamkära. One of these creations is the"group of eleven," which, according to Kärikäs XXV-XXVII,includes mind (manas), the five senses (buddhindriyas), andthe five organs of action (karmendriyas). This "group of eleven"is the sättvika ahamkära or the form of ahamkära characterisedprimarily by the guna, sattva. It is also called in Kärikä XXVvaikrta ahamkära.^ The other creation is the group of "fivesubtle elements" (tanmätras), from which, according to KärikäXXXVIII, emerge the five gross elements (paricabhütäni).This second creation is the tämasa ahamkära or the form of aham-kära characterized primarily by the guna, tamas. It is also calledin Kärikä XXV, bhütädi — i.e., that form of ahamkära leading tothe gross or external world.69 Sharing in both creations, pre-sumably by providing the motive force or energy, is taijasa("bright" or "fiery"), according to Kärikä XXV. Althoughnot directly stated, this latter form of ahainkära undoubtedlyrelates to the guna, rajas.10..... 185. ............. According to Kärikä XXXIII, the manas together withbuddhi and ahamkära makes up the "internal organ" (antah-karana), and in Kärikä XXVII the manas is also characterizedas an indriya — i.e., it is also a sense organ and an organ of action.The manas in itself, then, is that dimension or level of man's-experience which is involved primarily in waking experience 187 ,.............

Finally, this linga or thirteenfold instrument transmigratesuntil the purusa attains salvation {Kärikäs XL and XLIV).This linga transmigrates or attains salvation because of theforce or power of the bhävas which reside in the buddhi {KärikäsXL, XLIV, and XLV).....190 ....... linga sarira or süksma Sarira. This thirteenfold instru-ment or linga cannot exist without some kind of support (KärikäXLI). This support is made up of the five "subtle elements"{tanmätras) (Kärikä XLI), which, according to the comment-ators, make up a kind of sheath or body which accompaniesthe linga in its transmigration from life to life.87 Thus, thelinga with respect to its nature as a transmigrating entity is madeup of eighteen parts: the thirteenfold instrument together withthe five tanmätras. The Bhäsya, STK, Paramärtha's Chineseversion, YD, etc., all refer to this total transmigrating entityas the linga-sarira or süksma-iarira. The Kärikä itself refers tothe linga and the linga-sarira simply as the linga (XL, XLI,XLII). By implication, however, in Kärikä XLI, it distin-guishes between the linga as the thirteenfold instrument and itssupport or substrata — i.e., the five tanmätras......191 ........... All of thesebhävas with the exception of jfiäna impel or carry man along inthe various phases and dimensions of the manifest world — i.e,they lead to continuing life, transmigration, suffering, etc.(Kärikä LXIII). .... 192 ......... What isimportant to note at this point, however, is that the continu-ation of life, suffering and ordinary existence is attributed inclassical Sämkhya to these fundamental strivings of man in hisinnermost nature. They are the foundation or basis for all ofhis actions, and, with respect to the future, what a man becomesin the scale of life is determined by what he has done

(Kärikäs XLIV-XLV). Thus, the eight bhävas are an essen-tial part of man's nature. In fact, according to Kärikä LII,the bhävas add an essential dimension to the functioning of thelinga and vice versa.bhävas ("dispositions") cannot function without the linga.The linga cannot function without bhävas. Therefore,a twofold creation operates (or functions), called lingaand bhävas...193. ....... Another account of the 6Aäi>a-structure is given in KärikäsXLVI-LI. In these verses the bhävas are said to be fifty innumber : five varieties of "ignorance" (viparyaya); twenty-eight varieties of "incapacity" {aiakti); nine varieties of "com-placency" (tusti); and eight varieties of "perfection" (siddhi).This account of the bhävas is sandwiched in between theaccount of the eight bhävas. The doctrine of eight bhävas is dis-cussed in Kärikäs XLII-XLV and again in LII. The sixintervening verses discuss the fifty bhävas, but the doctrine inthese intervening verses is decidedly different from the doctrineof eight bhävas. This peculiar contradiction in the text ledKeith to suggest that Käfikäs XLVI-LI represent a la*er inter-polation.91.... 194 ........ bhautika sarga. In addition to the twofold creation men-tioned in Kärikä LII — i.e., the linga-sarga and the bhäva-sarga— the author of the text refers to yet a third creation : thebhautika sarga (the "elemental" or "gross" creation) (KärikäsLIII-LIV). It is at this point in the text that the authortakes up the question of the external world or the make-up ofthe universe. Up to this point the text has dealt primarily withthe make-up of the individual. Here in verses LIII and LIVwe read about the total universe or cosmos for the first time.In Kärikä LIII we are told,The divine or celestial (order) is eightfold; the sub-human(order) is fivefold; the human (order) is one variety;such, briefly, is the elemental or gross creation (bhautikasarga). 194 ...... It is the body born offather and mother {Kärikä XXXIX).94....... 195. ........ Even the gross elements are not inter-preted simply as physical entities or things; they are also charac-terized as being "tranquil" (Mnta), "turbulent" or "violent"(ghora), and "delusive" or "stupid" (müclha)—i.e., they areapprehended or comprehended primarily from the perspectiveof concrete human existence (Kärikä XXXVIII). The Säm-khya emphasis that human existence in the world is suffering(duhkha) is another example of the importance of affectivestates. .......... 200 ......... The Kärikä, as we noticed, sets forththis basic, purpose at the very outset, and it is interesting tonotice that Kärikäs LV-LXIX are concerned solely with thequestion of salvation. All of the preceding verses dealing withthe emergence and functioning of the manifest world serve asa kind of prelude or preparation for the doctrine of salvationarticulated in these last fourteen verses..... 202 ....... In Kärikä LV we are reminded of the basicfact of suffering in human life due to the presence of purusawhich appears as what it is not. According to this verse, suffer-ing is of the nature of things until the purusa becomes separatedor isolated from the linga. Then in Kärikä LVI we are remind-ed that everything in creation functions for the sake of eachpurusa.91iThis creation, brought about by prakrti — from mahat(or buddhi) down to the specific gross objects—is for the purpose of the release of every purusa;(this is done) for the sake of another, as if it were for herown benefit).....202 ......

Theprakrti is like the non-conscious milk which functions as nourish-ment for the calf {Kärikä LVII). Again, the prakrti is likesomeone who undertakes a certain action in order to satisfya basic need or desire, the desire in this case being the releaseof pur us a. Yet again, the prakrti is like a dancer who performsfor a spectator, and having completed her purpose, simplywalks off the stage or ends her act {Kärikä LIX) Ulti-mately the prakrti is unconscious, and since the classical Sämkhyais concerned only with the isolation of pure consciousness orpurusa, the world itself is irrelevant apart from its function asa means to salvation. In other words, the classical Sämkhyais not concerned at all with the world in itself except in so faras it is instrumental in the discrimination of the isolated orpure purusa. This is expressed in an interesting and sensitivemanner in Kärikä LXI.....203 ......... Accordingto the classical Sämkhya, this salvation-knowledge comes as aresult of the study and analysis of the tattvas or principles whichmake up the manifest world. We read in Kärikä LXIV,Thus, from the study (or analysis) of the tattvas ("prin-ciples"), the "knowledge" {jnäna) arises, "I am not(conscious); (consciousness) does not belong to me;the "I" is not (conscious)" (and this "knowledge") iscomplete because free from error, pure and solitary(kevala). 204 ...... This ultimate process ofintuitive discrimination occurs in the buddhi (Kärikä XXXVII),and its effect is to expel everything from consciousness exceptconsciousness itself.