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Samkhya Yoga
Samkhya Yoga is one of
the six Āstika schools of Hindu philosophy. It is most related to the Yoga
school of Hinduism, and it is a dualistic philosophy that describes the
universe as consisting of two realities: puruṣa (consciousness) and prakṛti
(matter). These two realities coexist and work together, but are fundamentally
distinct.
The term
"Samkhya" is derived from the Sanskrit word "samkhya" which
means "number", "count", "measure", or
"calculation", and this school of philosophy is known for its
systematic enumeration and logical examination of the various components of
reality.
Here are the key elements
of Samkhya philosophy:
1. Dualism: The core
belief of Samkhya is that there are two fundamental realities in the universe,
puruṣa (consciousness) and prakṛti (matter). Puruṣa is the eternal,
unchangeable, impassive observer, while prakṛti is the source of all material
existence, including the mind and senses.
2. Prakṛti and its
Evolutes: Prakṛti evolves into various forms and functions. The first evolute
of prakṛti is the Mahat or Buddhi (intelligence), which is followed by Ahamkara
(ego), Manas (mind), the five buddhindriyas (sensory organs), the five
karmendriyas (action organs), and the five tanmatras (subtle elements), which
finally manifest as the five mahabhutas (gross physical elements).
3. The Goal of Liberation:
Samkhya philosophy posits that the ultimate goal of life is to achieve
liberation (moksha) from the cycle of birth and death. This is achieved when
the puruṣa realizes its distinction from prakṛti and ceases to identify with
the material world.
4. Knowledge as the Means
of Liberation: Knowledge is considered the only means to achieve liberation in
Samkhya philosophy. By understanding the true nature of puruṣa and prakṛti, one
can break free from the cycle of birth and death.
5. Atheistic Viewpoint:
Unlike many other Hindu philosophies, Samkhya does not assert the existence of
God. It is essentially atheistic, with the focus being on the individual's
realization of their own spiritual nature.
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While the philosophy of
Samkhya is closely related to the practice of Yoga, they are distinct. Yoga, as
described in Patanjali's Yoga Sutras, incorporates the philosophical insights
of Samkhya but adds a practical path of meditation and ethical conduct to
achieve liberation. The two schools have been so closely associated
historically that they are often considered together as Samkhya-Yoga.
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Purusha
Prakriti
Samsara
Ashtanga Yoga
Kaivalya
Purusha
Purusha Is
Eternal Reality, without attributes. Pure Consciousness, Autonomous, Free and
at the same time Unlimited Perception that grasps anything
"objective", without actually being bound. The Purusha is
characterized in the scriptures as Nirgunatvat (without attributes),
Nirsidharma (without “intelligence”), Asang (unbound, free), drast (“viewer”,
absolute consciousness, vision par excellence).
Prakriti is the
Energy underlying all phenomena, which transforms into intelligence, energy,
matter.
Purusha, without
qualities, unlimited perception, is connected with Prakriti, perceives Prakriti
and its transformations. At the same time Prakriti under the influence of
Purusha is transformed producing the world of phenomena. This relationship,
correspondence is called yogayata
Prakriti
Before creation,
Purusha and Prakriti are independent. Prakriti is at rest as the forces
governing it (gunas) are in perfect balance. It is an Energy without
properties, "formless". This state is called avyakta. At the
beginning of creation (at its inception) the Purusha that "connects"
with Prakriti perceives Prakriti in this state of equilibrium, as energy
without qualities while Prakriti "reflects" exactly the Purusha.
Thus, Energy undergoes its first transformation, becoming Mahat, pure
intelligence. This "movement" is called vyakta. From this
transformation will progressively arise all states of energy, forms of
becoming, creation.
Already, from the
moment Prakriti passed from the original state of perfect balance (the state
where it was without qualities) to the state of intelligence, the forces within
Prakriti were disturbed and the Energy began to transform. It entered a flow of
evolution, of activating the potentials that already existed in Prakriti, in a
phase in which it is now being pushed to develop all that exists in potential.
This evolution of Prakriti is called parinama.
In this phase of
evolution, there is no longer a balance of forces within Prakriti. Some
moments, dynamisms, forces appear, which prompt movement, transformation. The
transformation of Prakriti takes place according to these moments, forces. The
principles of this development are called gunas and they are:
a) sattva, the
principle of balance that manifests itself (in whatever cosmic field or level
we refer to) as purity, tranquility (pure intelligence, pure sensation, will,
pure action of matter).
b) rajas, the
principle of action (disturbance of balance) which manifests itself as potency,
activity (activity of intelligence, activity of sense, activity of matter).
c) tamas, the
principle of static inertia (resistance to action) that manifests as slowing
down and dissolution (mental vagueness, sensual confusion).
The three gunas
appear as a "spectrum of activity" in which we distinguish three
sub-regions. The transition from one area of the activity spectrum to another
is gradual and smooth. When sattva increases excessively (upward) we move into
a "superior" state. When tamas increases excessively (downward) we
pass into a "lower quality" state. The state, which is a field of
activity, a space of manifestation, of existence is called Vikara .
Thus, when within
the Mahat ( vikara ) which is a homogeneous field, sattva predominates the
Mahat "reflects" the Purusha as an indeterminate state without qualities.
When rajas dominates, the perception of a universal consciousness is created.
When tamas prevails then the perception of a wider consciousness that spreads
throughout space prevails.
When within the
Mahat the tamas increases excessively (downward) we pass into a qualitatively
inferior state which is the sphere of individualization of the Mahat, the
Andahkarana (vicara), which is a field of multiplicity. Depending on which
force (sattva, rajas, tamas) prevails, the functions of Buddhi, Ahamkara, Manas
are manifested (the transformations of intelligence are called vrittis and
depending on which force from sattva, rajas, tamas, predominates is
correspondingly prakhya pravritti, stitti).
When inside the
Andahkarana vicariously tamas increases excessively (downwards) we pass into
the realm of Prana (etheric energy). Depending on which force (sattva, rajas,
tamas) prevails the jnana functions are manifested intrigue, karma intrigue and
tanmatra.
When in Prana
vicariously tamas increases excessively (downward) we pass into the realm of
Akasa , the material universe. Depending on which force (sattva, rajas, tamas)
prevails, the elements Akasa (ether, space, space), mahabuta (air, fire, water,
earth) and the various material bodies are manifested.
Thus, Prakriti is
transformed according to its impulses and all states, forms of becoming are
produced. Various fields of manifestation called vicars are thus created. The
entire creation is the product of an initial energy that progressively produces
intelligence, force, matter. In the higher fields of activity there is no
distinction between subject and object. In the lower fields of activity,
however, there is a distinction of subject object. However, since in reality
everything comes from one energy and is of the same texture, we should not be
surprised by the fact that in the cosmology of Samkya Yoga, subjective and
objective elements are mentioned without distinction (objective does not have
the meaning of independent).
The Evolution of Prakriti (parinama) follows certain laws which lead through a definite path to a definite end. Creation is a cyclical phenomenon and ends after the passage of a huge period of time again in the restoration of the balance of forces within Prakriti and in the dissolution of all transformations of Prakriti, all forms of becoming. This state is known as Mahapralaya.
Samsara
Purusha Is
Undifferentiated Reality, without attributes, Pure Consciousness. This is His
Natural State. The State of Absolute Freedom, Isolation from everything else
(Prakriti). This State is called Vidya.
When the Purusha
"connects" with Prakriti he "observes" the cosmic energy
and its transformations. At the same time Prakriti comes to life. As
qualityless (formless) energy it reflects the Purusha and becomes intelligence.
When the Purusha concentrates completely on Prakriti , when He gives His
"whole attention" to it, it becomes pure receptivity, absorbed in the
object, only the object exists. It is precisely because of this continued
connection with the Purusha that Prakriti is impelled to a further movement and
development. The state where the Purusha absorbed in the formations of Prakriti
is called avidya.
Thus, the Purusha has the experience of Prakriti, its transformations. It forms the perception of an individual existence (asmita), an individual life and evolution. As long as the Purusha remains in the state of avidya and continues to observe, to be absorbed in Prakriti and its transformations and thereby "support" Prakriti and its transformations (which precisely because of this continued support transforms and produces new forms of becoming, new states, subjective and objective phenomena) there is still this individual existence within Prakriti, in its various fields. The Purusha observes and watches this individual existence in its course through evolution, through creation, through the various cosmic fields, from life to life, until it comes to realize that all these are only transformations of Prakriti something extraneous, so it ceases to be absorbed in all this he comes to His Real State. This path is called samsara (where only Prakriti transforms and passes from life to life) and Liberation, or Independence, is called Kaivalgya. Within "creation" everything evolves according to the law of karma, the law of universal causation. According to this law the path in evolution is determined by our own action. The present state depends on the past action, while the present action prepares the future existence.
Ashtanga
Yoga
Purusha Is
Undifferentiated Reality, without attributes. As long as the Purusha
concentrates on Prakriti and gives all His attention to the transformations, He
is absorbed in individual existence, its functions (Buddhi, Ahamkara, Manas),
its energies (Prana), its states (Akasha, material body), the various secular
fields. The Real State of the Purusha is the Undifferentiated state of Kaivalya
(Independence, Isolation) and not its connection with Prakriti, His absorption
in her transformations. In order for the Purusha to reach His Real State, in
whatever cosmic field he may be at the present stage, he must cease to be
absorbed in the transformations of Prakriti.
In the material
world the Practice leading to Liberation is called Ashtanga Yoga and includes
several stages. These stages are:
1) Kaivalya in
the material realm, Isolation, cut off from prakriti in the material realm,
from all transformation.
2) Asambrajnata
Samadhi, Control of Mahat (three varieties of intelligence).
3) Three
Varieties of Sambrajnata Samadi:
1) Asmitas
Samadhi Control of Buddhi (Elimination of egoic intelligence, of
transformations of consciousness).
2) Ananda
Samadhi, Control of Ahamkara (Neutralization of mental processes, thinking,
etc.).
3) Four varieties
of Samadhi, nirvisara, savisara, nirvitarka, savitarka). Control of Manas
(Elimination of perceptual processes through concentration on a single point).
4) Control of the
Sense, through Pratyahara and Pranayama.
5) Control of the
Body through Asana, Niyama (Conformations) and Yama (Renunciations), that is,
through actions to be followed and actions to be rejected.
It is understood
that depending on the evolution of individual existence the Purusha will start
from the stage he is at the given moment. When Purusha attains Kaivalya (mukti)
he is a jivan mukti (living liberated). He can use Prakriti, the
transformations, without binding anymore.
Kaivalya
The Purusha,
through the Practice of Yoga, transcends becoming in the material realm (in its
various levels of manifestation, the material, the perceptual, the mental, the
universal). By exercise it brings the chitta into a state of
"amorphism" without transformations. And so, it ceases to be
identified with the transformations of the chitta, since there are no more
transformations. As the mental impressions that maintain the perception of an
individual existence (in the material realm) also disappear, the Purusha is
freed forever from "individual existence in the material realm". The
main characteristic then of this state of Kaivalgia, is that the Purusha
realizes the Real Being, the True Self, which is completely distinct from
becoming in the material realm, ceases to be identified with any existence in
the material realm. The Purusha now perceives its existence as Something
Infinitely Wider than a material existence, than an existence limited to the
limits of the material world. It has a perception of an existence in a space
wider than the material realm. It is evident that in this State it is still
attached to material existence (until the causes which produced it are
exhausted) and can now use the lower transformations without being drawn into
an identification and without attachment.
