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Samkhya, cause, these 25 elements can categorised in 4 groups, these three…
Samkhya
Purusha Vichar
introduction
from metaphysical point of view samkhya supports dualism
accepted two types of realities
material prakriti
conscious purusha
purusha
pure conscious in nature
many
inactive
beyond 3 gunas
arguments in favour in nature
ishavarkrishnna
samkhyakarika
5 arguments
sanghat parathtvat
compound objects are for others
all worldly objects are in compound(-> for others -> purusha) form
trigunadi viparyat
viparyat
difference
trigunadi
3 qualities
all worldly objects are associated with 3 qualities . hence there must be a reality independent from 3 qualities that is purusha
use printed notes
adhisthanat
locus ground
knowledge & experience
conscious reality
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Bhokribhavat
enjoyer
conscious element
purusha
kaivalyartha
kaivalyartha = for liberation
Pravitesh=activity
activity
conscious element
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argument in favor for plurality of purushas
bahupurushvada
arguments
ishvarkrishna
janan
birth
maran
death
karnanam
sense organs
ayugpat pravitesh
different kinds of activity
tragunya vipariyat
tragunya
3 qualities
vipariyat
difference
literal meaning
Right Knowledge
meaning
number
25 realities
Prakriti Vichar
introductipn
from metaphysical point of view samkhya supports dualism
accepted
two types
of realities(underline two)
prakriti
material
root material cause of this universe
the term prakriti consists of two words
pra(prior)+kriti(world)
prakriti is defined as guna nam samyavasha prakriti
prakriti is made of unity of 3 gunas held in equilibrium
satva
rajas
tamas
prakriti is on un conscious and ever active
prakrti is associated 3 gunas
prakriti is also lnown as pradhan or avyakt or anuman
notable fact
except purusha which existent in this world is manifestation of pruprakriti
arguments in favor of prakriti
Ishavarkrishna
bedhanan parimananat
bedhanan
difference
Parinuanat
quantity
everything which has existence in this universe is finite dependent +conditional (unconditional)
finite
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dependent
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conditional
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Samanvyat
harmony
every object which has existence in this universe has three gunas
since the whole world is modification of prakriti
sattva
rajas
tamas
Shaktitatah Pravitesh
shaktitah
potencial
Pravitesh
Activities
only prakriti has potentiality to manifest itself on the form of jagatp
karan karya vibhagat
karan
cause
Karya
effect
vibhagat
difference
on manifested level we will become able to differentiate prakriti & jagat
before this manifestation jagat was preexistent in prakriti it proves existence of prakriti
Avibhagat
a
not
vibhagat
division
on unmanifested level we unable to differentiate prakriti from jagat
on unmanifested level prakriti will remain
prakriti is accepted as subtle and gross element of material universe if prakrit is not accepted as first cause then it will lead to falasy of infinite regress.
three gunas
sattva + rajas + tamas
prakriti is defined as unity of three gunas held in equilibrium
gunanam samyavavastha
the three gunas are sattva , rajas, tamas. they are the constituents of prakriti . being subtle and imperceptible their existence is inferred from their effect- pleasure, pain, indiffernce respectively. although they are gunas, yet they are not ordinary qualities .
Sattva
literally means real or existent.
it is called goodness and produces pleasure. it is light abd buoyant(laghu), illuminating and its color is white
Rajas
literally means foulness
it is the principle of motion. it produces pain, restlessness activity, feverish effort and wild stimulation. it is mobile(chala) and stimulating(upastambhaka). its color is red.
tamas
literally means darkness, it is principle of inertia. it produces apathy and indifference, ignorance, sloth, confusion, bewilderment, passivity, and negativity are its results, it is heavy(guru) and enveloping(varnaka). its color is black.
ever active
two types of changes
homogeneous change
sattva changes into sattva rajas changes into rajas tamas changes into tamas
samyavastha state or prakriti
hetrogeneous change
in gunas tries to overpower other gunas
when purusha come close to prakriti
evolutionary change takes place sarga will start
Purusha
conscious
Evolution
prakriti
mahat(intelligence)
ahamkar
sattvic
5 sense organs
5 motor organs
mind
rajasic
tamisic
5 tanmatras
5 mahabutas
air
water
fire
akash
earth
concept of Kaivalya or liberation
prakrti
when purusha comes close to prakrti equilibrium state of prakrti is distubed
and heterogenous change takes place
and equilibrium of state of gunas are disturbed each guna try to overpower others. in this way evolution takes place. sarga beings
from prakriti
mahat
comes out
from mahat
ahamkar
comes out
from ahamkar
mind
comes out
Kapila
cause
only that reality can be
which is associated with three gunas
Prakriti
these 25 elements can categorised in 4 groups
only cause
1- prakriti
only effect
16
cause and effect both
7
neither cause and effect
1- purusha
these three things are known as chitta
it is material in nature
is associated with 3 gunas
out of three gunas stava dominates
when purusha comes closer to prakriti. chitta reflects condition of purusha. then purusha gets confused. purusha unable to diffrentiate associate himself with chitta. that is the cause of bondage. avivek is the root cause of bondage.
as soon as purusha finds knowledge that i am different from chitta . then purusha gets liberation
so due to avivek purusha finds himself in bondage. and due to vivek gyan purusha finds liberation.
for finding vivek gyan astangyoga is suggested
in reality purusha is a inactive and conscious. it can never performs good deeds or bad deeds.it seems that purusha falls in bondage and purusha getting liberation. in reality purusha neither falls in bondage neither gets libertion. in a different way chitta who finds bondage and liberation
prakriti
Realism
introduction
orthodox philosophy
accepted validity of vedas
atheistic
denial of god
Dualism
Two types of ultimate reality is accepted
Purusha
Material
Prakriti
conacious
Sat
present
pre-exist
Asat
not present
not prexist
Parinama
Real Modification
Vivarta
no real modification
false appearance
Avirbhava
manifestation
not new beginning
Tirobhava
dissolution
destroyed
always use terms used by philosophical terms
cause and effect theory
introduction
satkaryavad
sat
pre-exist
karya
effect
vad
theory
effect preexist in its cause before its manifestation
two forms of satkaryavad
parinamvad
real modification or real transformation
effect is accepted as real modification of cause
effect is real
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Vivartavad
false appearance
not real modification
effect not real modification of cause
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supporter
shankracharya
according to shankar to accept satkaryavad in one hand and on the other hand accept real modification in cause one side accept satkaryavad and second side accept real modification in cause leads to self contradiction. satkaryavada denies the possiblity of new beginning but if real modification or real transformation is accepted in cause then atleast we have to accept atleast form of the effect is new it will go against satkaryavada itself that why shankar has not accepted real modification or transformation in cause here jagat is accepted as false appearance of brahma
if in brahma real modification is accepted then brahma will become imperfect and unchangeable. so real modification cant be accepted in brahma
arguments in favor of satkaryavad
Iswarkrishna (:star:these arguments can be used to refute asat karyavada)
samkhyakarika support 5 arguments to support satkartyavad(use printed notes)
Asadkarnat
asat
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karnat
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if effect not preexist in its cause it means from that cause orgin of effect cant be explianed
upadan grahnat
upadan
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for getting desired object we collect material it proves effect prexixt in its cause
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Sarwsambhavat
karanbhavat
cause
essence
criticism
meaning
improtant features
effct is not a new beginning
effect is only manifestation of cause
effect is an explicit manifestation of that which was implicitly contained in its material cause here
effect is accepted as manifested cause
cause is accepted as unmanifested effect
object or knowable outside knower
disturbed
purusha
purusha