Sankhya : one of the six schools of Yoga founded Kapila Muni (q.v.). It is the abstract & analytical realisation of the truth.
... never needs to work and is immovably above all work, becomes free from all works. This is the truth of Sankhya and the truth of the method of Sankhya, and both this truth and the method of Sankhya are verifiable and valid. But the yoga of the Gita, while recognizing and utilizing the yoga of Sankhya, takes its stand on a larger and a more synthetic possibility of yogic realization in which the immobility... Supreme Lord as its eternal portion. One great difficulty in reconciling the Sankhya with the Vedanta is that although the Purusha in the Sankhya and the Brahman in the Vedanta are both luminous and immobile, the Purusha in Sankhya is plural, while the Brahman in the Vedanta is One without the Second. The Sankhya was obliged to posit in its intellectual philosophy the plurality of the Purushas... Krishna turns. First, Sri Krishna shows how in reality Sankhya and Yoga are not exclusive of each other, and although the path of Sankhya can lead to a state of liberation from the clutches of perplexities connected with works, the path of Yoga, the path of works, is preferable. The path of Karma Yoga, which Sri Krishna was going to expound, regards Sankhya as of foundational importance, since in that path ...
... of Purusha; these powers are attributed to the Purusha by the Sankhya rather inconsistently, because the Sankhyan Purusha is in its nature entirely immobile. The Purusha is, however, conceived in the Sankhya as a witness of Prakriti or Nature by virtue of reflection and the giver of the sanction, sāksī and anumantā. According to the Sankhya, Purusha and Prakriti co-exist, and they are the dual cause... and even beyond, the Sankhyan Purusha who was conceived as a pure conscious Being is immobile, immutable and self-luminous. Prakriti in the Sankhya is not conscious, whereas Aditi, Maya, Prakriti, Shakti are in the Veda and the Upanishads conscious. In the Sankhya, while Prakriti is the Unconscious Energy and its processes, Purusha, the Conscious one, does nothing, but it reflects the action of Energy... are certainly plenty of things in the world, which the Sankhya does not explain at all or does not explain satisfactorily; but it has been said that the Sankhyan metaphysical position presents an adequate framework for the phenomena of the bondage of Purusha to Prakriti and of the liberation of the Purusha from Prakriti. The Purusha in the Sankhya is individual, and there is not one Purusha but many ...
... reconciling the lower analytical knowledge of Sankhya with the higher synthetic and Vedantic truth. What, then, are the Sankhya and Yoga of which the Gita speaks? They are certainly not the systems which have come down to us under these names as enunciated respectively in the Sankhya Karika of Ishwara Krishna and the Yoga aphorisms of Patanjali. This Sankhya is not the system of the Karikas,—at least... Purushas as a primal truth of being and it affirms emphatically what the traditional Sankhya strenuously denies, the One as Self and Purusha, that One again as the Lord, Ishwara or Purushottama, and Ishwara as the cause of the universe. The traditional Sankhya is, to use our modern distinctions, atheistic; the Sankhya of the Gita admits and subtly reconciles the theistic, pantheistic and monistic views... wider than the technical sense now familiar to us. Still, all that is essential in the Sankhya and Yoga systems, all in them that is large, catholic and universally true, is admitted by the Gita, even though it does not limit itself by them like the opposing schools. Its Sankhya is the catholic and Vedantic Sankhya such as we find it in its first principles and elements in the great Vedantic synthesis ...
... easily and happily from the bondage. Children speak of Sankhya and Yoga apart from each other, not the wise; if a man applies himself integrally to one, he gets the fruit of both," because in their integrality each contains the other. "The status which is attained by the Sankhya, to that the men of the Yoga also arrive; who sees Sankhya and Yoga as one, he sees. But renunciation is difficult... justify the language of the Gita we must suppose that at that time it was the Sankhya method which was very commonly 1 adopted by those who followed the path of knowledge. Subsequently, with the spread of Buddhism, the Sankhya method of knowledge must have been much overshadowed by the Buddhistic. Buddhism, like the Sankhya non-Theistic and anti-Monistic, laid stress on the impermanence of the results... Essays on the Gita IX Sankhya, Yoga and Vedanta The whole object of the first six chapters of the Gita is to synthetise in a large frame of Vedantic truth the two methods, ordinarily supposed to be diverse and even opposite, of the Sankhyas and the Yogins. The Sankhya is taken as the starting-point and the basis; but it is from the beginning and with ...
... The schools of Yoga devoted to experience, have practised their psychological methods according to a fixed tradition without the harmonising touch, the generalising light; Sankhya dispensed with Yoga, Yoga divided itself from Sankhya. Thus has the spiritual life of India, by a misplaced & intolerant action of Intellect & its servant, rash-moving, light-winged,—the chameleon-hued phantasm Opinion, been... Veda. The totality of Vedantic knowledge consists of several processes; first, Vedanta, the direct perception of the fundamental reality out of which all emerges & to which all returns; secondly, Sankhya, the analysis, by the discriminating perception, of the fundamental principles of being & knowledge in which the Reality manifests itself as world, as subject, & as object; thirdly, Yoga, the psychological... foundation of Purana & Itihasa. The fundamental perception, separating, narrowed itself and became the Uttara Mimansa of Badarayana; the discriminative analysis, separating, narrowed itself and became Sankhya of Kapila; the psychological experimentation, separating, narrowed itself & became Yoga of Patanjali; the physical analysis, separating, narrowed itself and became Vaisheshika of Kanada; the analysis ...
... activity of Prakriti in Pradhana or original substance. This force is Purusha or Spirit. It is the presence of Purusha and Prakriti together, says Sankhya, that can alone account for cosmic evolution. Page 258 Vedanta agrees and emphasizes what Sankhya briefly assumes,—that Purusha & Prakriti are themselves merely aspects, obverse and reverse sides, of a single Supreme entity or Self of Things... and substitution; not an arbitrary manufacture, but an orderly development. The idea of creation as a selection and development from preexisting material which is common to the Upanishads & the Sankhya philosophy, is also the fundamental idea of the modern theory of Evolution. The theory of Evolution is foreshadowed in the Veda, but nowhere clearly formulated. In the Aitareya Upanishad we find a... evolution of the Cosmos. Self in its dealings with the Cosmos is a dual entity, underlying spiritual presence and superficially active material energy, or as they are called in the terminology of the Sankhya philosophy, Purusha and Prakriti;—Purusha, that which lies concealed in the Vast of universal existence, Prakriti, active or operative energy thrown forward from the concealed spiritual source. The ...
... philosophical terms and religious symbols current at the time. When the Gita speaks of Sankhya and Yoga, we shall not discuss beyond the limits of what is just essential for our statement, the relations of the Sankhya of the Gita with its one Purusha and strong Vedantic colouring to the non-theistic or "atheistic" Sankhya that has come down to us bringing with it its scheme of many Purushas and one Prakriti... nor of the Yoga of the Gita, many-sided, subtle, rich and flexible to the theistic doctrine and the fixed, scientific, rigorously defined and graded system of the Yoga of Patanjali. In the Gita the Sankhya and Yoga are evidently only two convergent parts of the same Vedantic truth or rather two concurrent ways of approaching its realisation, the one philosophical, intellectual, analytic, the other i... in the One his eternal supreme Prakriti manifested in the form of the Jiva and lays most stress on dwelling in God rather than dissolution as the supreme state of spiritual consciousness; nor is it Sankhya although it explains the created world by the double principle of Purusha and Prakriti; nor is it Vaishnava Theism although it presents to us Krishna, who is the Avatara of Vishnu according to the ...
... which aims at the knowledge of the self and the world, selects the reason as its chosen instrument and makes it, by certain methods of purification and concentration, its means for realization. Thus, Sankhya Yoga, taught by the Indian sage Kapila, proceeds by the Buddhi, the discriminating intelligence, and arrives by reflective thought and right discrimination at the knowledge of the true nature of the... Buddhism, another path of knowledge, lays stress on the impermanence and illusoriness of the self, which is viewed as an amalgam of the results of the cosmic energy (presented as Karma, just as in Sankhya it is presented as Prakriti), and it makes the recognition of Page 114 this impermanence and illusoriness by the discriminating mind its means of liberation. The chief methods... its surrender to the Divine Will. 81 Among the various methods pertaining to the three categories of paths, two methods stand out most prominently in Eckhart's teaching: The first is the Sankhya process of becoming the Witness Purusha—a method very similar to Eckhart's teaching about being the witnessing Presence. The second method, which pertains to the Path of Works and which is prominent ...
... preferable, because in the path of sannyasa, as it was prescribed in the time of the Gita by the path of Sankhya (the exclusive path of knowledge), one was required to renounce almost everything that was concerned with life and action. The path of tyaga, the path of inner renunciation of desire brings Sankhya, the path of knowledge, and Yoga, the path of action, into a close synthesis. What is obtained by... at all by the mental Ignorance. According to the Sankhya, the Purusha that is experienced in this way is the individual Purusha, although vast and independent of the constructed ego. According to the Yoga, which came to be formulated later on in its distinctness by Patanjali, the Purusha thus experienced is also the individual, as much as in the Sankhya. In the Yoga as understood as Karma Yoga, and as... Gita speaks in the sixth chapter. This is akshara Purusha of the Gita and also akshara Brahman, since the two words are used interchangeably, considering that the word Purusha which was used in the Sankhya for the individual witnessing being is taken over in the Gita to be the same as Brahman. (For the individual being, the word that is used is Jiva.) For the sake of greater clarity, it may be mentioned ...
... cannot give. Disciple : The Sankhya division between Purusha and Prakriti in one sense, is very sharp and so it helps one to get away from the bondage of Prakriti. Sri Aurobindo : Yes, it is categorical. They believe in the two, Purusha and Prakriti, as the final elements. Sankhya and Buddhism were both first understood and appreciated by Europe, – Sankhya because of its sharp distinction... distinction between Purusha and Prakriti, which they believe to be jada – inconscient. Prakriti, in Sankhya, is jada and it is the light of the consciousness of Purusha that makes Prakriti appear conscious. They believe that even Buddhi – the Intelligence – is also jada – inconscient. Page 177 We in our yoga need not accept it. While the Europeans liked Buddhism for its strong rationalism... the Europeans. It is something that hangs in the air; for the base is Shunya – non-being. You don't know on what basis the whole thing stands. There is a certain similarity between Science and Sankhya; for in science they believe that evolution begins with the jada, the inconscient and goes up the scale of consciousness. Disciple : We have so much darkness in us that we can't empty it by ...
... ion to reduce them to a very small number of ultimate Truths-in-Things, the Tattwas (literally Thenesses) of the developed Sankhya philosophy. And these Tattwas once enumerated with some approach to certainty, was it not possible to generalise yet one step farther? The Sankhya did so generalise and by this supreme and final generalisation arrived at the very last step on which, in its own unaided strength... blind. They sought at first to liberate themselves from the tyranny of appearances by the method which Kapila, the ancient prehistoric Master of Thought, had laid down for mankind, the method called Sankhya or the law of Enumeration. The method of Kapila consisted in guidance by pure discriminative reason and it took its name from one of its principal rules, the law of enumeration and generalisation.... permanently identical, yet seem themselves to be no less eternal and indestructible than Prakriti. This then was the wide fixed lake of ascertained philosophical knowledge into which the method of Sankhya, pure intellectual reasoning on definite principles, led in the mind of ancient India. Branchings off, artificial canals from the reservoir were not, indeed, wanting. Some by resolving that army of ...
... conditions of material being to which are given the concrete names of earth, water, fire, air and ether,—the mind with its various senses and organs, the reason-will and the ego, is the Sankhya description of Prakriti. The Sankhya stops there, and because it stops there, it has to set up an unbridgeable division between the soul and Nature; it has to posit them as two quite distinct primary entities. The Gita... this, the supreme which becomes the Jiva and by which this world is upheld." Here is the first new metaphysical Page 266 idea of the Gita which helps it to start from the notions of the Sankhya philosophy and yet exceed them and give to their terms, which it keeps and extends, a Vedantic significance. An eightfold Nature constituted of the five bhūtas ,—elements, as it is rendered, but rather... for more completeness, touch or contact in air. That is to say, the Divine himself in his Para Prakriti is the energy at the basis of the various sensory relations of which, according to the ancient Sankhya system, the ethereal, the radiant, electric and gaseous, the liquid and the other elemental conditions of matter are the physical medium. The five elemental conditions of matter are the quantitative ...
... philosophical terms and religious symbols current at the time. When the Gita speaks of Sankhya and Yoga, we shall not discuss beyond the limits of what is just essential for our statement, the relations of the Sankhya of the Gita with its one Purusha and strong Vedantic coloring to the non-theistic or "atheistic" Sankhya that has come down to us bringing with it its scheme of many Purushas and one Prakriti... nor of the Yoga of the Gita, many-sided, subtle, rich and flexible to the theistic doctrine and the fixed, scientific, rigorously defined and graded system of the Yoga of Patanjali. In the Gita the Sankhya and Yoga are evidently only two convergent parts of the same Vedantic truth or rather two concurrent ways of approaching its realisation, the one philosophical, intellectual, analytic, the other i... the One his eternal supreme Prakriti manifested in the form of the Java and lays most stress on dwelling in God rather than dissolution as the supreme state of spiritual consciousness; nor is it Sankhya although it explains the created world by the double principle of Purusha and Prakriti; nor is it Vaishnava Theism although it presents to us Krishna, who is the Avatara of Vishnu according to the ...
... freedom which is not a complete liberation and mastery. We have always to keep in mind the two great doctrines which stand behind all the Gita's teachings with regard to the soul and Nature,—the Sankhya truth of the Purusha and Prakriti corrected and completed by the Vedantic truth of the threefold Purusha and the double Prakriti of which the lower form is the Maya of the three gunas and the higher... free from desire and egoism," cries the Teacher, "fight with all the fever of thy soul passed away from thee,"— nirāśīr nirmamo bhūtvā . Page 215 This view of our being starts from the Sankhya analysis of the dual principle in our nature, Purusha and Prakriti. Purusha is inactive, akartā ; Prakriti is active, kartrī : Purusha is the being full of the light of consciousness; Prakriti is... will, because it is mechanical and the atom does not possess the will, but is possessed by it. Here the buddhi , the element of intelligence and will in Prakriti, is actually and plainly what the Sankhya asserts it to be, jaḍa , a mechanical, even an inconscient principle in which the light of the conscious Soul has not at all struggled to the surface: the atom is not conscious of an intelligent will; ...
... Its eye is always on its synthesis and all its strains are the gradual preparation of the mind for its high closing note. I have declared to you the poise of a self-liberating intelligence in Sankhya, says the divine Teacher to Arjuna. I will now declare to you another poise in Yoga. You are shrinking from the results of your works, you desire other results and turn from your right path in life... rather refuge in the intelligence; poor and wretched souls are they who make the fruit of their works the object of their thoughts and activities." We must remember the psychological order of the Sankhya which the Gita accepts. On one side there is the Purusha, the soul calm, inactive, immutable, one, not evolutive; on the other side there is Prakriti or Nature-force inert without the conscious Soul... nt forms of existence, if we look at these powers Page 97 of Nature-force assuming the forms of our subjectivity in the evolving consciousness of animal and man, we shall see that the Sankhya system squares well enough with all that modern enquiry has elicited by its observation of material Nature. In the evolution of the soul back from Prakriti towards Purusha, the reverse order has to ...
... Spiritual Paths and the Integral Yoga Letters on Yoga - II Chapter IV Sankhya and Yoga Sankhya In the spiritual thought of India during the time of the Rishis and even before, the Sankhya and Vedanta elements were always combined. The Sankhya account of the constitution of the being (Purusha, Prakriti, the elements, Indriyas, Buddhi etc.) was universally ...
... underlies the Sankhya theory of many Purushas, many essential, infinite, free and impersonal souls reflecting the movements of a single cosmic energy. It stands also, in a different way, behind the very different philosophy of qualified Monism which arose as a protest against the metaphysical excesses of Buddhistic Nihilism and illusionist Adwaita. The old semi-Buddhistic, semi-Sankhya theory which... the individual soul according to its own nature and personality. It is for this reason that the normal European mind finds it so difficult to understand Indian religion as distinct from Vedantic or Sankhya philosophy, because it cannot easily conceive of a personal God with infinite qualities, a personal God who is not a Person, but the sole real Person and the source of all personality. Yet that is... yasmin vijñāte sarvaṁ vijñātam. × This is the distinction made in the Gita between Sankhya and Yoga; both are necessary to an integral knowledge. × nirguṇo guṇī. ...
... very important element that was present but not explicitly stated in the course of the argument of Arjuna. That element referred to a view which had become quite prominent, namely, the view of the Sankhya philosophy, which advocated that no action can be pure and devoid of the stain of the three gunas of nature, and that the highest good of the individual lay in sannyasa, in the renunciation of all... brought out in fullness the Sankhyan view of life and action and contrasted it with the view of yoga which, at that time, meant the Yoga of Action. In fact, the debate between Page 12 Sankhya and Yoga occupies a prominent place in Sri Krishna's answer, and this prominence is due to the fact that the Sankhyan view, which aimed at lifting human consciousness from the ordinary mental consciousness... , which were supposed to be the results of the operations of ignorance. It was against this background that the final answer of the Gita goes beyond the higher level of consciousness indicated by Sankhya. The call of the Gita is not to subordinate the higher plane to the lower, but it calls us to rise higher and even to higher than the higher and to ascend to a supreme poise above the mainly practical ...
... philosophy has to teach and something more which it cannot give. SATYENDRA: The Sankhya division between Purusha and Prakriti is in one sense sharp and helps one to get away from bondage to Prakriti. SRI AUROBINDO: Yes, it is categorical. They believe in two realities, Purusha and Prakriti, as the final elements. Sankhya and Buddhism were first appreciated by Europe because of their sharp distinction... distinction between Purusha, who is consciousness, and Prakriti, which they believe to be Jada, inconscient. According to Sankhya, Prakriti is Jada and it is the light of the consciousness the Purusha that makes it appear conscious; they believe it even Buddhi, intellect, is Jada. We in this Yoga need not accept it. The Westerners liked Buddhism for its strong rationalism. Its logic led up to Shunyam, the... Buddhism, which appeals to the Europeans. In Buddhism, the universe is something: hangs in the air, so to speak. You don't know on what basis it stands. There is a certain similarity also between Sankhya and Science, for in Science they believe that evolution begins with the Jada, the Inconscient, and goes up the scale of consciousness. SATYENDRA: We have so much darkness in us that we can't empty ...
... is before me and its sound editing and the value and interest of its contents promise well for its future. There are especially two very solid articles, one by Mr. Tilak on "A Missing Verse in the Sankhya Karikas", and another by Professor R. D. Ranade of the Ferguson College headed "Greek and Sanskrit: a Comparative Study", but there is no article without its interest and value. I note that in this... he seeks to establish, though apparently a small one, has really a considerable importance. He points out that there is a consensus of authority for the existence of 70 verses in Ishwarakrishna's Sankhya-Karikas, but, if we exclude the last three which do not belong to the doctrinal part of the text, we have both in the Indian text and in the Chinese version only 69; at the same time he shows that... missing verse and its substance. But the interesting point is the reason assigned by him for the loss of the verse; it was, he thinks, no accident, but a deliberate suppression made at a time when the Sankhya philosophy was being re-explained by thinkers like Vijnanabhikshu in a Vedantic sense. If so, the point made sheds a very Page 604 interesting light on the historic course of philosophical ...
... is only the basis of matter. In the Sankhya the basis is Pradhana (of Prakriti) out of which come Buddhi and everything else. In the Vedanta it is spiritual substance out of which all comes. Page 51 × The correspondent asked for an explanation of an aphorism in the Sankhya Sutra (1.61) : sattvarajastamasāṁ ... The Cosmos: Terms from Indian Systems Letters on Yoga - I Chapter II The Sankhya-Yoga System Purusha Purusha is the conscious Being who supports all the action of Nature. There is no fixed place, but as the central being he usually stands above the adhar—he becomes also the mental, vital, physical, psychic being. The word being is used with ...
... is an infinite One with an infinite multiplicity implied in the Oneness. This is not Dwaitavada—for in Dwaitavada the many are quite different from the One. In the Sankhya Prakriti is one but the Purushas are many, so it is not Sankhya, nor I suppose Jainism, unless Jainism is quite different from what it is usually represented to be. Does "antecedent to the creation" mean creation as it took place... creation? The material creation or the creation of the universe generally. If the multiple Divine is to be taken as an eternal reality, does this not come down to something like Jainism and Sankhya, in which several Purushas exist eternally? This would be a pure Dwaitavada. It is on the contrary a complete Adwaitavada, more complete than Shankara's who splits Brahman into two incompatible ...
... knowledge. And this is the position which is accepted by all the other philosophies which claim to have been derived from the Veda. These philosophies include, apart from Nyaya, also Vaisheshika, Sankhya, Yoga, Poorva Mimamsa, Uttara Mimamsa and the varied interpretations of the philosophy of the Uttara Mimamsa, notably the philosophies of Shankara, Ramanuja, Madhwa, Nimbarka, Vallabha, Chaitanya... discrimination between himself as an eternal witness (sakshin), free from the sense of ego and the activities of Nature in the universe. This Page 57 experience is the basis of the Sankhya philosophy. The second experience is that of the eternal and infinite Reality above Space and Time in which all that we call individuality and universality are completely silenced and sublated... spiritual life. Philosophers and saints such as Sri Chaitanya (1485-1533) and others of the 15th and 16th centuries belong to this stage. There *Particularly, the six systems, Nyaya, Vaisheshika, Sankhya, Yoga, Poorva Mimamsa and Uttara Mimamsa and their numerous interpretations and commentaries. These 6 systems are Vedic systems or philosophy. There developed also Buddhism and Jainism and their ...
... of one to the other all the harmonies of existence are created. We have the same idea of an evolution of successive conditions of energy out of a primal substance-force in the Indian theory of Sankhya. There indeed the system proposed is more complete and satisfying. It starts with the original or root energy, mūla prakṛti , which as the first substance, pradhāna , evolves by development and change... fire, is the first principle, ignored by the Greeks, but rediscovered by modern Science; 1 there follow air, fire, the igneous, radiant and electric energy, water, earth, the fluid and solid. The Sankhya, like Anaximenes, puts Air first of the four principles admitted by the Greeks, though it does not like him make it the original substance, and it thus differs from the order of Page 233 ... and her cosmic principles, her twenty-four tattwas forming the subjective and objective aspects of Nature, and between Prakriti and Purusha, Conscious-Soul and Nature-Energy. Therefore while in the Sankhya ether, fire and the rest are only principles of the objective evolution of Prakriti, evolutionary aspects of the original phusis , the early Greeks could not get back beyond these aspects of Nature ...
... have seen wherein lies our gate of freedom. Nature and ego are not all we are; there is the free soul, the Purusha. But in what consists this freedom of the Purusha? The Purusha of the current Sankhya philosophy is free in the essence of his being, but because he is the non-doer, akartā ; and in so far as he permits Nature to throw on the inactive Soul her shadow of action, he becomes bound ph... enjoins, he fixes himself in the view of himself as the inactive non-doer, ātmānam akartāram , and all action as not his own but Nature's, as the play of her gunas, will not a like result follow? The Sankhya Purusha is the giver of the sanction, but a passive sanction only, anumati , the work is entirely Nature's; essentially he is the witness and sustainer, not the governing and active consciousness... Prakriti are not the Sankhya's, since the same movement leads to a quite different result, in one case to cessation of works, in the other to a great, a selfless and desireless, a divine action. In the Sankhya Soul and Nature are two different Page 227 entities, in the Gita they are two aspects, two powers of one self-existent being; the Soul is not only giver of the sanction, but lord of Nature ...
... between renunciation and works has two forms, the opposition of Sankhya and Yoga which is already in principle reconciled and the opposition of Vedism and Vedantism which the Teacher has yet to reconcile. The first is a larger statement of Page 111 the opposition in which the idea of works is general and wide. The Sankhya starts from the notion of the divine status as that of the immutable... Thus this opposition too is reconciled with the help of a large elucidation of the meaning of sacrifice. In fact its conflict is only a restricted form of the larger opposition between Yoga and Sankhya. Vedism is a specialised and narrow form of Yoga; the principle of the Vedantists is identical with that of the Sankhyas, for to both the movement of salvation is the recoil of the intelligence, the ...
... is an infinite One with an infinite multiplicity implied in the Oneness. This is not Dwaitavada - for in Dwaitavada the many are quite different from the One. In the Sankhya Prakriti is one but the Purushas are many, so it is not Sankhya, nor I suppose Jainism, unless Jainism was quite different from what it is usually represented to be. (b)The material creation or the creation of the universe generally... mean that the souls eternally existed separately from the Brahman - in other words, are Jiva and Brahman eternally separate, as in Dwaitavada? If so, does it not correspond to the idea in Jainism and Sankhya in which many Purushas exist eternally? (b) Does "antecedent to the creation" mean creation as it takes place from the Supermind or merely the material creation? (c) If the multiple ...
... different from Jnana, but is Jnana, is the necessary fulfilment and completion of Jnana; that Bhakti, Karma and Jnana are not three but one and go inseparably together. Therefore Srikrishna says that Sankhya (Jnanayog) and Yoga (Bhakti Karma Yoga) are not two but one and only बालाः, undeveloped minds, make a difference. THE STUDENT But how can Shankaracharya be called an undeveloped mind? THE GURU... bit of consciousness which is only conscious of a bit out of the material & outward world of phenomena. It is the same with the process of material creation. Out of the unformed Prakriti which the Sankhya calls Pradhana or primary idea, substance, plasm or what you will, of matter, one aspect or force is selected which is called Akash and of which ether is the visible manifestation; this akash or... ever shifting theories Europe gives us, there are only two fundamental truths, often misapplied, but nevertheless true in the sphere of phenomena,—Evolution, which is taught in different ways by our Sankhya & Vedanta, and the Law of Invariable Causality, which is implied in our theories of Kal & Karma. These receive & hold fast to,—for it is by working them out not always well, but always suggestively ...
... unites the Vedanta philosophy with the philosophy of Sankhya. Modern science denies that man has a soul. Science considers only the laws of nature. It regards nature as material, and man as merely a product of nature. It says man is a creation of natural forces. All his actions are results of fixed laws, and he has no freedom. According to the Sankhya, man has a soul and is essentially the Purusha ... is always shifting and changing, and under her influence all actions take place. Prakriti acts. Man can only free himself by recognising that he is the Purusha. Srikrishna adopts this theory of Sankhya in the Gita, and he also adopts the philosophy of Vedanta. He says that man has an immortal soul, but there is also a universal soul. Man is merely part of God. He is merely a part of something that ...
... underlies the Sankhya theory of many Purushas, many essential, infinite, free and impersonal souls reflecting the movements of a single cosmic energy. It stands also, in a different way, behind the very different philosophy of qualified Monism which arose as a protest against the metaphysical excesses of Buddhistic Nihilism and illusionist Adwaita. The old semi-Buddhistic, semi-Sankhya theory which... sarvam idam vij#257;tam. Shandilya Upanishad. × This is the distinction made in the Gita between Sankhya and Yoga; both are necessary to an integral knowledge. × Vital ego. See the Glossary under "Ego" ...
... consciousness has been perhaps most thoroughly developed by Sankhya, one of the six traditional systems of Indian philosophy. It may be stated in passing that the six systems of Indian philosophy are called Darshanas—Darshan means "seeing"—because they are not producers of the intellect but of spiritual realizarions. Sankhya views Existence as made up of two principles— Purusha (Soul... processes taught in the traditional Indian schools of yoga for achieving liberation by overcoming the identification of the true self with the ego are those of the Advaita (monistic Vedanta) and Sankhya. Explaining the two processes, Sri Aurobindo writes: There is the Adwaita process of the way of knowledge—one rejects from oneself the identification with the mind, vital, body, saying continually ...
... to dominate over all the world. Disciple : Jainism believes in multiplicity of Purushas and in one Prakriti. Disciple : It is like the Sankhya system. Sri Aurobindo : They took it from Sankhya. Their whole stand is on the Sankhya. (Disciple M.) was repeating Navakar like Gayatri. Disciple : It sounds like Pali. Disciple : Yes; it is written in Magadhi. It is in ...
... built their little artificial cities of metaphysical thought and spiritual practice, in each of which the inhabitants pretend to control the whole river. They call their dwelling places Vedanta or Sankhya, Adwaita or Dwaita, Shaivism or Vaishnavism, with a hundred names beside and boast that theirs is the way & theirs is the knowledge. But, in reality, each of us can only command a little of the truth... mind to matter & soul to mind, of men to the gods & the illimitable Master Soul to the souls apparently limited in bodies, have all their authority in the Upanishads. The philosophical analysis of Sankhya, the practices of Tantra, the worship & devotion of Purana, the love of the formed Divinity & the aspiration to the Formless, the atomic structure of Vaisheshika & the cardinal principles of Yoga,—whatever ...
... between God and the soul can become possible. Therefore every Upanishad has in it an element of Yoga as well as an element of Sankhya, the scientific psychology on which Yoga is founded. Vedanta, the perception of the relations between God in Himself and God in the world, Sankhya, the scientific, philosophical and psychological analysis of those relations and Yoga, called also by the Rishis Yajna, their ...
... find in existence belongs to Nature, but each soul is independent and unique, sole to itself and separate whether in its enjoyment of Nature or its liberation from Nature. All these positions of the Sankhya we find to be perfectly valid in experience when we come into direct inner contact with the realities of individual soul and universal Nature; but they are pragmatic truths and we are not bound to... The word for creation in Sanskrit means a loosing or putting forth of what is in the being. × The Sankhya philosophy stresses this personal aspect, makes the Purusha many, plural, and assigns universality to Nature; in this view each soul is an independent existence although all souls experience a common ...
... whose substance of consciousness all is created. But if we thus get back to the biune or the dual reality of Being and Consciousness, we can either suppose with Vedanta one original Being or with Sankhya a plurality of beings to whom Consciousness or some Energy to which we attribute consciousness presents its structures. If a plurality of separate original beings alone is real, then, since each would... create its own world in its own consciousness, the difficulty is to account for their relations in a single identical universe; there must be a one Consciousness or one Energy,—corresponding to the Sankhya idea of a single Prakriti which is the field of experience of many like Purushas,—in which they meet in an identical mind-constructed universe. This theory of things has the advantage of accounting ...
... even a pursuit of metaphysical truth for its own sake, but a discovery by all right means of the basic truths of all-existence which ought then to become the guiding principles of our own existence. Sankhya, the abstract and analytical realisation of truth, is one side of Knowledge. Yoga, the concrete and synthetic realisation of it in our experience, inner state, outer life is the other. Both are means... sake of and in obedience to the ego and not for the sake of and in obedience to the Divine. The question how this fall has come about and for what purpose it has been done, belongs to the domain of Sankhya rather than of Yoga. We have to seize on the practical fact that to such self-division is due the self-limitation by which we have become unable to possess the true nature of being and experience and ...
... not raise or answer, for they were not pressingly present to the human mind of that day,—and they are replied to in the sense of the solution drawn from a large-sighted combination of the Vedantic, Sankhya and Yoga views of existence which is the starting-point of the whole thought of the Gita. The Soul which finds itself here embodied in Nature has a triple reality to its own self-experience. First... Spirit, and to the Brahma Sutras which will give us the rational and philosophic analysis. The Gita contents itself with a brief practical statement of the lower nature of our being in the terms of the Sankhya thinkers. First there is the indiscriminate unmanifest Energy; out of that has come the objective evolution of the five elemental states of matter; as also the subjective evolution of the senses, ...
... rejected the animal forms successively offered to them by the Divine Self and only when man was produced, cried out, "This indeed is perfectly made," and consented to enter in the human body. ² In the Sankhya philosophy, the infinite existence of Force was figured as a sea, initially at rest and therefore free from forms, but the first disturbance, the first initiation of movement necessitates the evolution... ego- sense and even of intelligence, which has the faculty of discrimination, is involved in Matter;-and because of that involution, the evolution of what is involved takes place. According to the Sankhya, nothing comes out of nothing and that whatever manifests is inherent in the original state of Prakriti or the Force of energy.³ The Sankhyan theory of Prakriti and of the evolution of the universe ...
... an appearance, a view which strikes at the very roots of all works and action. Its way of formulating this element of its philosophical thought,—it might be done in a different way,—is to admit the Sankhya distinction between the Soul and Nature, the power that knows, supports and informs and the power that works, acts, provides all the variations of instrument, medium and process. Only it takes the... at all exist or how can it continue once we have entered into the immutable Self-existence? Where in that is the will to works which would make the action of our nature possible? If we say with the Sankhya that the will is in Nature and not in the Self, still there must be a motive in Nature and the power in her to draw the soul into its workings by interest, ego and attachment, and when these things ...
... effort of scientific observation. Each as enounced misses something, but the ancient got at the spirit of the movement where the modern is content with a form and the most external machinery. The Sankhya thinker gave us the psychological elements of the total evolutionary process, analysed mind and sense and the subtle basis of matter and divined some of the secrets of the executive energy, but had... whatever is above mind must be latent inactive or concealed active powers in all the operations of material energy. The only alternative would be to drive in between the two sides of our being the acute Sankhya scission; but that divides too much spirit and nature. Nature would be an inert and mechanical thing, but she would set to her work activised by some pressure on her of the Spirit. Spirit would be ...
... completeness. Therefore the Self in one creature is precisely the same as the Self in another, not merely kin by origin as in the Christian theology, not merely of the same kind and nature as in the Sankhya teaching, but absolutely identical. The sense of personal separation in space and substance and difference in nature has been illusorily brought about by the play of Prakriti, the noumenon of false... activity of any kind whatsoever, all life mental, vital, physical are said to be merely the natural operation of the three gunas interacting upon each other. These three gunas are called in the Sankhya terminology sattwa, rajas, tamas ; comprehension, activity, passivity, or as they manifest in physical substance, retention, active reaction and passive reception. None of these gunas can exist ...
... 68-76, 114, 128 Purushottama, of the Gita, 78, 110 Q quiet state, defined, 24 R the Reality, 77, 78 rebirth, 5 rejection, 107, 125, 153, 154 S Sankhya yoga, 113-116 self-acceptance, 152, 153 self-concept, 3, 77 Buddhist views, 77 Jivatman, 79, 80 personal, 80 true, 79 Universal, 79, 80 self-realization, 1, 20... 63, 64, 75, 81, 83, 91, 94, 122, 123, 129, 154 W the witness consciousness, 67-76, 91-94 witnessing Presence, practice of, 14-15 Y yoga, 6 Adwaita and Sankhya processes in, 69, 70 aim and object of, 145, 146 attention in, 104, 105 and bhakti, 116 concentration, role in, 120, 121 general methods of practices, 91, 113 in ...
... the World Tree, Samsar Vriksha. Samsar here means the world as is visible to us, the phenomenal world or the creation we can perceive and cognise, and not just the trivial rounds of our daily life. Sankhya calls it the multifold wideness of the active Page 35 Prakriti and Vedanta the sprawling expanse of God’s Maya. Anugita names it Brahma Vriksha and Brahmavana or Brahmaranya. The way... illusion. Non-cognisance of that supreme Origin in this wide functioning of hers is at the root of this world-tree’s appearance as non-Brahmic. Jnaneshwar then proceeds to link up her works with the Sankhya description of this vast material creation. It essentially follows the Puranic tradition of the gross physical universe as a product of the eightfold Nature, ashtadha prakriti , emanating from and ...
... practical and experimental. In the Veda, he finds an ancient psychological science and the art of spiritual living of which the Upanishads are the philosophical outcome and modification and Vedanta, Sankhya and Yoga and other intellectual philosophies are late results of the labour of the rational logical endeavour. The Vedic doctrine, as enunciated by Sri Aurobindo, describes a cosmology, and he... the Jnana Yoga and Karma Yoga at the time of the Mahabharata can be clearly seen in the colloquy between Arjuna and Sri Krishna in the battlefield of Kurukshetra. The Jnana Yoga as developed in Sankhya and the Karma Yoga which was to be found in what Sri Krishna refers to as yoga were in such a sharp state of conflict that Sri Krishna was required to dissolve this conflict through a long colloquy ...
... equality, in the consciousness under all conditions is the sign that one has succeeded in giving up the desire or attachment for the fruit of action. Gita suggests a further step. On the basis of the Sankhya realisation it speaks of the two parts of human consciousness, a realisable dichotomy in the inner being. There is in each individual a part that can separate itself from his nature, from the mind... divine Presence in the world, for the world is not merely what our senses represent it to be, the Divine is there even though unperceived. One of the basic ideas of the Vedanta - derived from the Sankhya system is that Purusha-the self, is eternally free- Nitya mukta-but Prakriti, Nature, is and is condemned to remain, bound - it is eternally ignorant and imperfect. Gita points out that as the Purusha ...
... if Hinduism is to last and we are not to plunge into the vortex of scientific atheism and the breakdown of moral ideals which is engulfing Europe, it must survive as the religion for which Vedanta, Sankhya & Yoga combined to lay the foundations, which Srikrishna announced & which Vyasa formulated. No apeings or distorted editions of Western religious modes, no Indianised Christianity, no fair rehash ...
... uncertain because yet in the making. Here we have the ancient psychological science and the art of spiritual living of which the Upanishads are the philosophical outcome and modification and Vedanta, Sankhya and Yoga the late intellectual result and logical dogma. But like all life, like all science that is still vital, it is free from the armoured rigidities of the reasoning intellect; in spite of its ...
... two possible views of the universe. The one supposes, with modern Science, Matter to be the beginning of things and studies everything as an evolution from Matter; or, if not Matter, then, with the Sankhya philosophy, an indeterminate inconscient active Force or Prakriti of which even mind and reason are operations,—the Conscious Soul, if any exists, being a quite different and, although conscient, yet ...
... देवं मुच्यते सर्वपाशैः ॥१३॥ 13) One Eternal of all these that pass & are not, One conscious in all consciousnesses; He being One ordereth the desires of many; He alone is the great Source to which Sankhya and Yoga bring us. If thou know God thou shalt break free from every sort of bondage. न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः । तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं ...
... 1902-4. These jottings are among Sri Aurobindo's earliest independent philosophical writings. Before revision, the last sentence of the final fragment ended: ". . . the purer form in which Vedanta, Sankhya & Yoga are harmonised". This final fragment is being published here for the first time, the other three for the first time in a book. The Spirit of Hinduism: God. Circa 1903-4. This ...
... through stair & higher stair of apparent existence until, overcoming all appearances, we come to the still & unvibrating Brahman who, as we say in our gross material language, contains it all. The Sankhya called this essential vibration the kshobha, disturbance in Prakriti, cosmic ripple in Nature. The Vedanta continually speaks of the world as a movement. The Isha speaks of things as jagatyam jagat ...
... supported from the utterances of the Brahmanas and Upanishads. Buddhism could easily have claimed for itself a Vedic origin and the claim would have been no less valid than the Vedic ascription of the Sankhya philosophy and discipline with which it had some points of intimate alliance. But what hurt Buddhism and determined in the end its rejection, was not its denial of a Vedic origin or authority, but ...
... through the mists of the Ignorance. There remains only the vision of the multiple Virat Purusha to complete the revelation on one more of its many sides. The metaphysical synthesis is complete. Sankhya has been admitted for the separation of the soul from the lower nature,—a separation that must be effected by self-knowledge through the discriminating reason and by transcendence of our subjection ...
... eternal blank of the Indeterminable, then the sole existence of an absolute Parabrahman is no longer admissible; there is then a dualism at the source of things—not substantially different from the Sankhya dualism of Soul and Nature. If it is a Power, the sole Power indeed, of the Absolute, we have this logical impossibility that the existence of the Supreme Being and the Power of his existence are entirely ...
... see and recognise the laws of nature operating here, respect them in the tight earthly framework of things. There is actually no room for God in this brute immensity. It is by the process of Death's Sankhya that the inconscient world arose and it is in that sense that the world is fulfilling itself. That is his position. But the living soul of Savitri cannot be slayed by the scornful and ironic ...
... I have come to understand that what Eckhart calls Presence is not a mere mental witnessing and awareness but the witnessing and awareness of the inner being, the Purusha as it is called in Sankhya. Mental awareness can lead only to mental control. What Eckhart teaches is allowing rather than controlling, but allowing, he says, always implies awareness —a state that is the opposite of the ...
... affected by things. One detaches oneself from them, looks at them as at a dramatic scene, without participating in it. 42 In Sri Aurobindo's psychological thought, the previously mentioned Sankhya distinction between Purusha and Prakriti is expressed in terms of the inner (or true) being and the outer or surface being. As Sri Aurobindo states: There are always two different consciousnesses ...
... with its object; the inbringing movement of apprehensive consciousness which draws the object placed before it back to itself so as to possess it in conscious substance, to feel it. Sankhya —one of the six systems of orthodox Hindu philosophy whose method is based on analysis, enumeration and discriminitive setting forth of the principles of our being. Sanskara —association ...
... nuances and shades, the delicate expository details, that in their import and signification revealingly tell of his many-glowing attributes. The Six Systems of Philosophy, shaddarshana —Patanjala, Sankhya, Vaishshikha, Nyaya, Mimansa, and Vedanta in its profound and joyous contents—are the weapons in the hands of this Ganesha. It is the followers of the Nyaya School who attacked and demolished the ...
... yoga, an important change had taken place. At the beginning he practised and recommended the technique of distancing the inner being from the outer, the Purusha from the Prakriti, according to the Sankhya system of yoga. Gradually, however, and especially after the final arrival of the Mother, he recommended more and more the complete turning of the whole soul and its personality towards the Mother ...
... nexus between the inner Purusha and the Universal Force. In the latter case there would be an unstable balance between determinism of Nature and a self-determination from within. If we start from the Sankhya view of things, that Being would be the soul or Purusha and both in the strong-willed Socrates and in the weak willed slave of vital impulse, the action and its results would be determined by the assent ...
... and indivisible pure existence and pure awareness of the Brahman; it creates a dualism within its featureless unity which is not other in its purport than the dualism of the double Principle in the Sankhya view of things, Purusha and Prakriti, Soul and Nature. These solutions then must be put aside as untenable, unless we modify our first view of the Reality and concede to it a power of manifold status ...
... a not-self we have to deal with and use: it is this identification and this conception that form the life of the ego. Space according to one view is only the coexistence of things or of souls; the Sankhya affirms the plurality of souls and their independent existence, and their coexistence is then only possible by the unity of Nature-force, their field of experience, Prakriti: but, even granting this ...
... conscious being seems to be passive in its nature, all activity seems to be non-conscious in itself and mechanical ( jaḍa ) in its movement. The realisation of this status is the basis of the ancient Sankhya philosophy which taught that the Purusha or Conscious-Soul is a passive, inactive, immutable entity, Prakriti or the Nature-Soul including even Page 402 the mind and the understanding active ...
... (सर्वभूतहितरतः). It is always the same great ideal expressed with varying emphasis. But love in the sense which religion attaches to the word, depends on the realization of oneself in others. If, as Sankhya and Christian theology say, there are millions of different Purushas, if the real man in me is different and separate from the real man in another, one in kind but not in essence, there can be no feeling ...
... ancestors, we of the present generation are compelled to descend. Obliged by the rationalistic assault to enquire into much which they, troubled only by internal & limited disputes, by Buddhism & Sankhya, could afford to take for granted, called upon by modern necessity to study the ideas of the Upanishads in their obscure details no less than in their clear & inspiring generalities, in their doubtful ...
... means when it says that he who in action can see inaction and can see action still continuing in cessation from works, is the man of true reason and discernment among men. This saying hinges upon the Sankhya distinction between Purusha and Prakriti, between the free inactive soul, eternally calm, pure and unmoved in the midst of works, and ever active Nature operative as much in inertia and cessation as ...
... basis of harmony and transcendence. Page 52 Man meets the battle of life in the manner most consonant with the essential quality most dominant in his nature. There are, according to the Sankhya philosophy accepted in this respect by the Gita, three essential qualities or modes of the world-energy and therefore also of human nature, sattva , the mode of poise, knowledge and satisfaction, ...
... Nature, Purusha and Prakriti, the secret of an indwelling Godhead who is the lord of all existence and veiled from us in its forms and movements. These are the truths taught in many ways by Vedanta and Sankhya and Yoga and synthetised in the earlier chapters of the Gita. And amidst all their apparent distinctions they are one truth and all the different ways of Yoga are various means of spiritual self-discipline ...
... but had to speak of a universal Will-to-be; which again, when you come to think of it, seems to be no more than a translation of the Upanishadic tapo brahma , "Will-Energy is Brahman." The later Sankhya denied the unity of conscious existences, but asserted the unity of Nature, Prakriti, which is again at once the original principle and substance of things and the creative energy, the phusis of ...
... essentialities of Hinduism; wherever it travels & find harbourage & resting place, these three must spread. All else may help or hinder. Shankara's philosophy may compel the homage of the intellectual, Sankhya attract the admiration of the analytical mind, Buddha capture the rationalist in search of a less material synthesis than the modern scientist's continual Annam Brahma Pranam Brahma, but these are ...
... thing called Nature, the sum of cosmic force and energy, which alone Science recognises as the source of all work and activity. This also is the Prakriti of the Hindus to which under different names Sankhya and Vedanta agree in assigning a similar position and function in the Universe. But the immediate question is whether this force can act in man independently of man's individual will and initiative ...
... knowledge is the real foundation of our later religious developments, & Veda, not only by historical continuity, but in real truth & substance is the parent & bedrock of all later Hinduism, of Vedanta, Sankhya, Nyaya, Yoga, of Vaishnavism & Shaivism&Shaktism, of Tantra&Purana, even, in a remoter fashion, of Buddhism & the later unorthodox religions. From this quarry all have hewn their materials or from ...
... self-knowledge because we know ourselves not as the Person but as an ego, which is an identification of the Person with the many personalities that constitute the outer nature of our being. In terms of Sankhya philosophy, we do not know ourselves as the Purusha (Person) because we are identified with Prakriti (Nature). In this state of identification with Prakriti, the complex nature of our being is hidden ...
... than the end of this period, when India was systematising her philosophies and developing her arts and sciences, turning from Upanishad to Purana, from the high rarefied peaks of early Vedanta and Sankhya with their inspiring sublimities and bracing keenness to physical methods of ascetic Yoga and the dry intellectual- ism of metaphysical logic or else to the warm sensuous humanism of emotional religion ...
... Nescience may be sensitive to impulses without knowing what these impulses are, whereas Inconscience is insentient. This is the great riddle, that Inconscience can yet create perfect order. It is like the Sankhya Prakriti which is Jada and at the same time intelligent. NIRODBARAN: What are effects of the working out of the mind and vital? SRI AUROBINDO: Opening to the higher consciousness and a capacity ...
... do is to commit suicide to get out of Nature. PURANI: Or sit quiet. SRI AUROBINDO: That will be in Nature! PURANI: Musriwalla has no idea of these things, not even elementary principles of Sankhya. He doesn't realise that in Nature one can have the contact of something of Supernature. He has no imagination, either. He says Valmiki has depicted Ayodhya as a rich, luxurious city. SRI AUROBINDO: ...
... least, from my existence, that is to say, as knower transcendent to the object known. In knowing there cannot thus be complete identity. Prof. Das evidently holds the orthodox, rather rigid, Sankhya position, viz., the Purusha or witness is always separate from Prakriti, its object. But after all this is only a standpoint, there are other standpoints equally valid and more comprehensive ...
... end. The freedom too which is ascribed to such individuals, even when they feel it so, is only a sham and a make-believe. Within Nature nothing is free, all is mechanical law – Karma is supreme. The Sankhya posits indeed many Purushas, free, lodged in the midst of Prakriti, but there the Purusha is hardly an active agent, it is only an inactive, passive, almost impotent, witness. The Existentialist, on ...
... Rousseau, 113, 145 Roy, D. L., 192 Rumi 280 Russell, Bertrand, 140, 317, 326-7 Russia... 81, 91, 104, 106, 125, 207 Russian Revolution, 101, 207 SANKHYA(S), 139, 222, 315, 327, 349 Sartre, Jean-Paul, 348, 351-2, 375-7 Satan, 267, 280 Sati, 268 Schweitzer, Albert, 359 Sedan, 106 Shakespeare, , 120, 160 ...
... western advances in the modem period. Class VII Ancient Indian Physics and Chemistry: a) The concept of five basic elements: ether, air, fire, water, and earth; b) Sankhya theory of evolution and Vaisheshika theory of atom; c) The concept of speed of light; d) Ancient chemistry in India; e) Ancient chemistry and Ayurveda. Class VIII ...
... eternal blank of the Indeterminable, then the sole existence of an absolute Parabrahman is no longer admissible; there is then a dualism at the source of things, — not substantially different from the Sankhya Page 186 dualism of Soul and Nature. If it is a Power, the sole Power indeed, of the Absolute, we have this logical impossibility that the existence of the Supreme Being and the Power ...
... an independently existing space. Einstein has demonstrated, it seems, successfully that there is no Time and no Space actually, but times and spaces (this reminds one of a parallel conception in Sankhya and Patanjali), that time is not independent of space (nor space of time) but that time is another coordinate or dimension necessary for all observation in addition to the three usual co-ordinates ...
... ambivalent – it is a polarised entity consisting of two parts or two ends, one pure, the other impure. The ancients thought that the whole creation is impure; the only pure substance is the Divine. The Sankhya posited clearly the demarcation between Purusha, the Conscious Being secreted above and behind and the entire Prakriti which is absolute unconsciousness. But as we have said, a new revelation has been ...
... does not consider Prakriti as absolutely separate from Purusha and opposite in character. Prakriti is not unconsciousness (Achit); it is instinct with consciousness. Indeed Prakriti as conceived by Sankhya or Mayavada is only a lower formulation, an inferior aspect of the higher Prakriti which is one with the higher Purusha, Purushottama. Tantra worships the higher Prakriti as Parashakti, the Divine ...
... does not consider Prakriti as absolutely separate from Purusha and opposite in character. Prakriti is not unconsciousness (Achit); it is instinct with consciousness. Indeed Prakriti as conceived by Sankhya or Mayavada is only a lower formulation, an inferior aspect of the higher Prakriti which is one with the higher Purusha, Purushottama. Tantra worships the higher Prakriti as Parashakti, the Divine ...
... universal unity into disparate and antagonistic units: it creates isolated, mutually exclusive whorls in the harmonious rhythm and vast commonalty of the one consciousness or conscious existence. The Sankhya speaks of the principle of ego coming or appearing after the principle of vastness [mahat). The Vast 'is the region above the Mind, where the unitary consciousness is still intact; with the appearance ...
... universal unity into disparate and antagonistic units: it creates isolated, mutually exclusive whorls in the harmonious rhythm and vast commonality of the one consciousness or conscious existence. The Sankhya speaks of the principle of ego coming or appearing after the principle of vastness (mahat). The Vast is the region above the Mind, where the unitary consciousness is still intact; with Page ...
... or depending upon the nuclear reality, something like the physical body coexisting with and depending on the soul or self. One can also remember in this connection the Purusha-Prakriti relation in Sankhya. Such a standpoint, I suppose, is the precursor or philosophical background of what is well-known as the Manichean principle. Sri Aurobindo's view is different. It is something like this—I am ...
... Bertrand, 56 Russo-Japanese War, 213 SAHARA,324 St. Augustine, 73 St. Francis of Assisi, 243 St. (}enevieve, 199 St. Matthew, 186 St. Paul, 73 St. Vincent de Paul, 411 Sankhya,45,85 Satan, 46 Savitri, 163, 165 Second Empire, the, 418 Shakespeare, 79, 116n., 406 -Julius Caesar, 116n. -Hamlet, 72n. Shankara, 17, 21, 68, 71,403 Shelley, 209 ...
... or depending upon the nuclear reality, something like the physical body coexisting with and depending on the soul or self. One can also remember in this connection the Purusha-Prakriti relation in Sankhya. Such a standpoint, I suppose, is the precursor or philosophical background of what is well known as the Manichean principle. Sri Aurobindo's view is different. It is something like this – I am ...
... deal with the doctrine of Brahman. They speak of the essential principles ranging from gross to subtle and subtler ones, present in the macrocosm and microcosm (somewhat like the 24 principles of the Sankhya Philosophy). The Vedas describe the nature, function and mutual relation of these basic principles and initiate us into a discipline whereby the lesser principles can be transmuted into the higher ...
... universe, above it and utterly transcending it. The result has been to declare the world to be a falsehood and an illusion, mithya , maya. Akin to this line of Vedantic thought is the doctrine of Sankhya which makes the Purusha or Conscious Being separate from Prakriti or Nature, places Purusha outside or above Prakriti, declares the Purusha as entirely conscious whereas Prakriti is unconscious. Tantra ...
... climes. It does not negate or invalidate any truth of spiritual realization, or give the lie to sane and substantial finding of metaphysical speculation. I luminous amplitude Vedanta joins hands with Sankhya, Tantra with Vaishnavism, Paganism with Christianity, and even Materialism finds its essential quest justified, rightly interpreted and enlightened, and itself united with spirituality in a happy ...
... his dharma, but even more as one lit up by the higher knowledge and charged with irresistible power by the mysterium tremendum of the assurance of the Lord's absolute protection. The systems of Sankhya and Yoga and Vedanta, the ideal of Works as Sacrifice to the gods and to the supreme Divine, the determinism of Nature, the concepts of svabhāva and svadharma, the purpose of Avatarhood, the poise ...
... was to be viewed with suspicion". Even so eminently seasoned a scholar like Iswarchandra Vidyasagar — the very opposite of a mere iconoclast — seems to have once remarked: That the Vedanta and Sankhya are false systems of philosophy is not more a matter of dispute.... While teaching these in the Sanskrit course, we should oppose them by sound philosophy in the English course to counteract their ...
... than the end of this period, when India was systematising her philosophies and developing her arts and sciences, turning from Upanishad to Purana, from the high rarefied peaks of early Vedanta and Sankhya with their inspiring sublimities and bracing keenness to physical methods of ascetic yoga and the dry intellectualism of metaphysical logic or else to the warm sensuous humanism of emotional religion ...
... all and, if so, is it a unity of sum or of primordial principle, a result or an origin, a oneness of totality or a oneness of nature or a oneness of essence,—the various standpoints of Pluralism, of Sankhya, of Vedanta? Or if both the One and the Many are real, what are the relations between these two eternal principles of being, or are they reconciled in an Absolute beyond them? These are no barren questions ...
... Monistic School has been thoroughly understood that the Modified-Monistic and Dualistic-Monistic with their intermediary shades can be profitably studied. When the Vedantic theory has been mastered, the Sankhya, Yoga, Nyaya & Vaisheshika can in its light be easily mastered in succession with Vijnanabhikshu's work & the great synthesis of the Bhagavadgita to crown the whole structure. The philosophical basis ...
... first mental condition of the highest culminating sattwic discipline. The Gita then speaks of the five causes or indispensable requisites for the accomplishment of works as laid down by the Sankhya. These five are, first, the frame of body, life and mind which are the basis or standing-ground of the soul in Nature, adhiṣṭhāna , next, the doer, kartā , third, the various Page 497 ...
... The great ages of Asia, the strong culminations of her civilisation and culture,—in India the high Vedic beginning, the grand spiritual stir of the Upanishads, the wide flood of Buddhism, Vedanta, Sankhya, the Puranic and Tantric religions, the flowering of Vaishnavism and Shaivism in the southern kingdoms—have come in on a surge of spiritual light and a massive or intense climbing of the religious ...
... But at first it was a slight and superficial touch, at most an intellectual influence on a few superior minds. An academic interest or an attracted turn of scholars and thinkers towards Vedanta, Sankhya, Buddhism, admiration for the subtlety and largeness of Indian philosophic idealism, the stamp left by the Upanishads and the Gita on great intellects like Schopenhauer and Emerson and on a few lesser ...
... the Illusionist theory must admit that Maya, the power of self-illusion in Brahman, is potentially eternal in eternal Being and then the sole question is its manifestation or non-manifestation. The Sankhya also asserts the eternal coexistence of Prakriti and Purusha, Nature and Conscious-Soul, and the alternative states of rest or equilibrium of Prakriti and movement or disturbance of equilibrium. ...
... you and I am myself so far away from books that it is difficult to remember names. If you have not read V's things you can read them or any books that would give you an idea of Vedanta schools and Sankhya. There is Mahendra Sircar's Eastern Lights . It is Indian philosophy you want, I suppose? 25 September 1935 I hear that there is a file of unpublished letters by Vivekananda, in one of which ...
... Superconscient and not to bring the Superconscient into the waking consciousness, which is that of my Yoga. 26 July 1935 We do not find the process of descent elsewhere—not in Patanjali or Sankhya or Hathayoga, not even in the Upanishads that I have read. In the Tantras there is the rising of the Kundalini but not the descent of peace or force. Why then do people not recognise the newness of ...
... on earth that it comes from another planet; it only pushes the problem one step farther back—for how do the cosmic rays come into existence? But it is a fact that Agni is the basis of forms as the Sankhya pointed out long ago, i.e. the fiery principle in its three powers radiant, electric and gaseous (the Vedic trinity of Agni) is the agent in producing liquid and solid forms of what is called matter ...
... harmony in Nature. sādhaka (Sadhak): One who practises the discipline of Yoga. sādhanā (Sadhana): The discipline of Yoga as a means ofrealisation; practice of the Yoga. sāmkhya (Sankhya): A system of philosophy and spiritual practice based upon a detailed analysis of nature and consciousness, Prakriti and Purusha. Page 61 Sāttvika (Sattwic): Full of the quality ...
... ess to evolve infinite forms of itself governed by the expansion of the innate Idea in the form. This is the original Indian conception of evolution, prominent in certain philosophies such as the Sankhya ( pariṇāma, vikāra, vivarta ). It is the same phenomenon diversely stated. In the idea of some thinkers the world is a purely subjective evolution ( vivarta ), not real as objective fact; in the ...
... well as an individual plane. Page 221 The Subconscient in Traditional Indian Terminology I don't know that there is any [ term corresponding to the subconscient in Patanjali or the Sankhya ]—this plane was spoken of more as inconscient than subconscient—it is practically the indiscriminate or jaḍa prakṛti , perhaps—or the seed state. In the Veda it is symbolised by the cave of the Panis ...
... called in Sanskrit the Purusha in the heart or the Chaitya Purusha. (The psychic being is the soul developing in the evolution.) 2) The distinction between Purusha and Prakriti is according to the Sankhya System—the Purusha is the silent witness consciousness which observes the actions of Prakriti—Prakriti is the force of Nature which one feels as doing all the actions, when one gets rid of the sense ...
... through which it can enter by stealth or by an usurping but acceptable violence. Truth too can enter in and take up its dwelling, not by its own right, but at the mind's pleasure. In the terms of the Sankhya psychology we can distinguish three types of mental individuality,—that which is governed by the principle of obscurity and inertia, first-born of the Inconscience, tamasic; that which is governed ...
... extension in conceptual Time and Space; secondly, the omnipresence of the One in that self-conscious extension translates itself into a multiplicity of the conscious soul, the many Purushas of the Sankhya; thirdly, the multiplicity of soul-forms has translated itself into a divided habitation of the extended unity. This divided habitation is inevitable the moment these multiple Purushas do not each ...
... basis of Sense; all other physical senses, taste, smell, hearing, sight are based upon a series of more and more subtle and indirect contacts between the percipient and the perceived. Equally, in the Sankhya classification of the five elemental states of Substance from ether to earth, we see that their characteristic is a constant progression from the more subtle to the less subtle so that at the summit ...
... Nature laying its mechanical control on the soul, the soul attempting to change and master nature. And the question is what is the fundamental character of this duality and what the issue. The Sankhya explanation is that our present existence is governed by a dual principle. Prakriti is inert without the contact of Purusha, acts only by a junction with it and then too by the fixed mechanism of her ...
... an unstable mutable equilibrium, is managed by a fundamental working in three qualitative modes which conflict and combine together in all her creations. These three modes have been given in the Sankhya system, which is generally adopted for this purpose by all the schools of philosophic thought and of Yoga in India, the three names, sattva, rajas and tamas . 1 Tamas is the principle and power ...
... as the witness Purusha, regarding the action of Nature, without interest in it, without sanction to it, detached, rejecting the whole action, withdrawing into pure conscious existence. This is the Sankhya liberation. He may go inward into that larger existence of which he has the intuition and away from the superficial mentality into a dream-state or sleep-state which admits him into wider or higher ...
... too we do not know what it is,—whether a mere conception of our mind and its sense or an extension of something that exceeds the grasp of our mind and sense,—perhaps an unseizable Infinite. The Sankhya philosopher affirmed an original indiscriminate Matter which evolves from Prakriti, from the eternal Energy,—is, we might say, its first state of manifestation. But as it is indiscriminate, it is not ...
... oneness with the akṣara puruṣa that we get freedom from ignorance, freedom from the cords of desire, freedom from the imperative law of works. On the other hand if the akṣara puruṣa were all, as the Sankhya philosophy contends, there would be no basis for different experience, no varying personality, every individual existence would be precisely like every other individual existence, the development and ...
... will be found deficient by the wider and more complex thought of the future and compelled to undergo essential changes? In the first place, the materialistic theory of evolution starts from the Sankhya position that all world is a development out of indeterminate Matter by Nature-Force, but it excludes the Silent Cause of the Sankhyas, the Purusha or observant and reflective Soul. Hence it conceives ...
... which the non-theistic or even atheistic trends mostly assumed in India. Materialism, in the modem sense, was never characteristic of such trends. They showed themselves typically in movements like Sankhya, Buddhism and Jainism. Judged from the ordinary point of view, these movements were non-theistic or even atheistic; and yet they were paths leading to a liberation of the consciousness from mere mind: ...
... occupies a central position and an organizing function …” (André Pichot) 10 Sri Aurobindo, rediscoverer of the secret of the Veda , wrote: “It is a fact that Agni is the basis of forms, as the Sankhya pointed out long ago, i.e. the fiery principle in the three powers radiant, electric and gaseous (the Vedic trinity of Agni) is the agent in producing liquid and solid forms of what is called Matter ...
... achieved in 1914 what it would in 1938 or 1950. Another noteworthy difference between the Arya and his later writings is that in the Arya he usually recommended to follow the yogic techniques of the Sankhya school, while later on Sri Aurobindo directs his disciples to anchor their yoga unconditionally in the presence, the force and the help of the Mother. (Question: ‘Is thinking of the Mother yoga?’ Sri ...
... Sen's Correspondence with The Mother 7 March 1947 I would like to know whether the psychic being is not absolutely a witness like the Purusha of the Sankhya system. It is relatively inactive when it is not developed, isn't it? All this is not very clear to me. It is not at all a question of theory, and the traditional notions of philosophy do not apply ...
... Nature laying its mechanical control on the soul, the soul attempting to change and master nature. And the question is what is the fundamental character of this duality and what the issue. The Sankhya explanation is that our present existence is governed by a dual principle. Prakriti is inert without the contact of Purusha, acts only by a junction with it and then too by the fixed mechanism of ...
... had asked you if there are different degrees of Presence, and you had said yes. Another similar question regarding Presence that has occurred to me is whether there are different types of Presence. Sankhya, one of the six systems of Indian philosophy, speaks of two aspects of Reality, namely, Purusha or the Conscious Being, and Prakriti or Nature. Three aspects of Nature are distinguished, namely, matter ...
... govern the actions of the instrumental nature that man begins to overcome vital desire and grow towards a divine nature. 22 Purusha and Prakriti Developing the concepts of the Sankhya philosophy, Sri Aurobindo distinguishes between the soul or spirit side of the Being called Purusha (Person or Conscious Being), which is the essential or true being, and the Nature side of Being ...
... dream-state of, 214-15 in the Gita, 217, 218 meaning of, in the Integral Yoga, 217 Nirvikalpa, 213 in the Yoga of devotion, 216 in the Yoga of Knowledge, 216 Sankhya, 103, 123fn, 136, 345 Sanskaras, 33, 34 Page 424 Sat-Chit-Ananda, see Sachchidananda Sattwa, 108, 111-15 passim changed into jyoti, 118 ...
... Page 63 by the momentum of the past. At the same time, even in the outer Prakriti, desire and egoism are annihilated, and the activities of the gunas, as understood in the terminology of Sankhya philosophy, are harmonized in such a way that the sattwa predominates and rajas and tamas are subordinated, and all the three gunas reflect or carry out in spite of their inherent limitations ...
... Foundations of Indian Culture, SABCL, Vol. 14, Pondicherry. Sundara Rajan, R., Towards A Critique of Cultural Reason, Oxford University Press, Delhi, 1987. Suryanarayana Shastri, The Sankhya karika oflsvara Krsna, (ed.), (tr.), University of Madras, 1942. Swami Jitatmananda, Modem Physics And Vedanta, Bhartiya Vidya Bhawan, Bombay, 2004. Swami Jitatmananda, Swami Vivekananda ...
... may perhaps be wrong, because the Purusha is supposed to be inactive only giving sanction to Prakriti. Isn't it so? I have represented the Lard with dynamism along with static poise. That is the Sankhya Purusha—the Purusha of the Gita is Ishwara also. The objection as philosophy is correct. Poetically—the opening is heavy, but the rest is good. There is a notion that with the approach of Darshan ...
... am myself so far away from books that it is difficult to remember names. If you have not read Vivekananda's things, you can read them or any books that would give you an idea of Vedanta schools and Sankhya. There is Mahendra Sircar's "Eastern Lights". It is Indian philosophy you want, I suppose! What Vivekananda has said in his lectures — is it all truth, something directly inspired ...
... ambivalent—it is a polarised entity consisting of two parts or two ends, one pure, the other impure. The ancients thought that the whole creation is impure; the only pure substance is the Divine. The Sankhya posited clearly the demarcation between Purusha, the Conscious Being secreted above and behind and the entire Prakriti which is absolute unconsciousness. But as we have said, a new revelation has ...
... incalculable energy! Vayu then would represent the fundamental field where these forces play—perhaps something like the Einsteinian field with its "corrugated" surface: or it is like the "Pradhana" of Sankhya, the original Prakriti or basic Nature before it burst out in its creative activity. Again, the five elements are not merely substances or states and qualities of substance, but they are also ...
... clustered round me and said, "What is this wonderful stuff you have written! Let's have a look." I had shown off a lot of learning, by quoting is varasiddheh, from Vijnanabhikshu, to show that the Sankhya is not necessarily atheistic, also by stealing Page 434 whole passages from Mill and so on. The paper finally reached the hands of Kiran Mukherji. I have spoken to you about him ...
... that Prakriti does struggle against herself — certain parts against certain others. But Purusha is not totally inactive. This inactivity, reduced to the single role of passive witness, is that of Sankhya. * Purusha is Sakshi.** But even then he can either give or refuse his consent, he is the giver of sanction : anumanta. And Prakriti does not work only for herself, she works for Purusha also — she ...
... an independently existing space. Einstein has demonstrated, it seems, successfully that there is no Time and no Space actually, but times and spaces (this reminds one of a parallel conception in Sankhya and Patanjali) , that time is not independent of space (nor space of time) but that time is another co-ordinate or dimension necessary for all observation in addition to the three usual co-ordinates ...
... universal unity into disparate and antagonistic units: it creates isolated, mutually exclusive whorls in the harmonious rhythm and vast commonalty of the one consciousness or conscious existence. The Sankhya speaks of the principle of ego coming or appearing after the principle of vastness ( mahat ). The Vast is the region above the Mind, where the unitary consciousness is still intact; with the appearance ...
... formula as is sought to be done by Einstein), but it is a discontinuous unity in its manifestation at least. Science seems to be coming away from a materialistic Adwaita towards a restatement of the Sankhya idea." – SRI AUROBINDO . Every age has claimed to be modern and sought to establish its characteristic newness, the hall-mark that separates it from the preceding age. How then ...
... incalculable energy! Vayu then would represent the fundamental field where these forces play – perhaps something like the Einsteinian field with its "corrugated" surface: or it is like the "Pradhana" of Sankhya, the original Prakriti or basic Nature before it burst out in its creative activity. Again, the five elements are not merely substances or states and qualities of substance, but they are ...
... Odes, 278n Plato, 201, 297 Poseidon, 383 Prahlad, 183 Pururavas, 390-1 RADHA, 134-5, 183, 297 Rakshasa, 250 Ramakrishna, 85n, 379 Russia, 196 SAHARA, 141, 313 Sankhya, 182, 186, 279 Sarama, 330 Saraswati, 189 Sati, 184 Satyavan, 242-6 Savitri, 242-6, 252-3, 307 Shakespeare, 228, 386, 391 – Hamlet, 386n – Julius Caesar, 386n – King ...
... unhabitual and therefore apparently impossible." Then in the same letter speaking about the 'origination of matter,' Sri Aurobindo says, "But it is a fact that Agni is the basis of forms as the Sankhya pointed out long ago, i.e. the fiery principle in the three powers radiant, electric and gaseous (the Vedic trinity of Agni) is the agent in producing liquid and solid forms of what is called matter ...
... dissociate from it, take as little notice of it as possible, and,. even if you happen to think of it, to remain indifferent and un- concerned.”¹ Detachment must be dynamic, and not, like that of Sankhya and Rajayoga, merely passive, for, a passive detachment can lead to the liberation of the soul, but is ineffectual to change or transform nature to any considerable extent. A quiet and dynamic ...
... swabhava and swadharma in its outer nature and life. The total urge in it is not for self-extinction, but for self-fulfilment. Groups of Souls The souls are not, as is maintained by Sankhya and Jainism, and, more or less, by the concensus of philosophical opinion in India, absolutely separate entities, like Leibnitz's monads, coming down to earth and departing in perfect isolation, ...
... discovery of the mission of the psychic or the transformation of the physical nature. One usually stops short at one phase of the psychic realisation, the phase of passive peace and silence, as do Sankhya and Jainism; or, one may proceed through it, by a deepening and widening of the consciousness of peace and silence, to the realisation of the universal and transcendent Brahman. There is another phase ...
... sense. Sensation means touch, that is contact. So form is the basis of contact or touch. All sense means, basically, contactual sense. From earth to ether is from gross to subtle according to the Sankhya philosophy. From ether to earth would be from subtle to gross. It is all one substance, "one material substance" one can say. Of all substance form is the basis. All forms are concentrations of some ...
... Greek thinkers (Anaxagoras or Democritus, for example), coming to more Page 222 recent times, we can say that line runs fairly well-represented from Leibnitz to Bergson. In India the Sankhyas and the Vaisheshikas move towards and approach the position; the Tantriks make a still more near approach. Once again, to repeat in other terms the distinction which may sometimes appear to carry... in its comprehending consciousness and posits it as part of itself or a function of its apprehension. The many Purushas (conscious beings or subjects) are imbedded in the universal Nature, say the Sankhyas. Kali, Divine Nature, is the manifest omnipresent, omniscient, omnipotent reality holding within her the transcendent divine Purusha who supports, sanctions and inspires secretly, yet is dependent ...
... Greek thinkers (Anaxagoras or Democritus, for example), coming to more Page 326 recent times, we can say that line runs fairly well-represented from Leibnitz to Bergson. In India the Sankhyas and the Vaisheshikas move towards and approach the position; the Tantriks make a still more near approach. Once again, to repeat in other terms the distinction which may sometimes appear to... in its comprehending consciousness and posits it as part of itself or a function of its apprehension. The many Purushas (conscious beings or subjects) are imbedded in the universal Nature, say the Sankhyas. Kali, Divine Nature, is the manifest Omnipresent, omniscient, omnipotent reality holding within her the transcendent divine Purusha who supports, sanctions and inspires secretly, yet is dependent ...
... conscious-force by which the Divine embodies himself in soul-forms and forms of things. Others spoke of Ishwara and Shakti, the Lord and His force, His cosmic power. The analytic philosophy of the Sankhyas affirmed their eternal duality without any possibility of oneness, accepting only relations of union and separation by which the cosmic action of Prakriti begins, proceeds or ceases for the Purusha;... determine it, it would be compelled in the end to suppose that Nature is all and the soul an illusion. This is the conclusion modern Materialism affirms and to that nihilistic Buddhism arrived; the Sankhyas, perceiving the dilemma, solved it by saying that the soul in fact only mirrors Nature's determinations and itself determines nothing, is not the lord, but can by refusing to mirror them fall back ...
... a disgust or a self-forgetting ecstasy, or else to deny its own immortality and take its orientation away from God and towards the animal. Purusha and Prakriti, the passively luminous Soul of the Sankhyas and their mechanically active Energy, have nothing in common, not even their opposite modes of inertia; their antinomies can only be resolved by the cessation of the inertly driven Activity into the... insisted on, it does not really stand in the way of this Monism. For it will be evident that essential Matter is a thing non-existent to the senses and only, like the Page 16 Pradhana of the Sankhyas, a conceptual form of substance; and in fact the point is increasingly reached where only an arbitrary distinction in thought divides form of substance from form of energy. Matter expresses itself ...
... and intellectuality started towards the end of the Upanishadic Age with the Mahabharata, for example and the Brahmanas. It flowered in full vigour, however, in the earlier philosophical schools, the Sankhyas perhaps, and in the great Buddhist illumination – Buddha being, we note with interest, almost a contemporary of Socrates and also of the Chinese philosopher or moralist Confucius – a triumvirate almost ...
... defined; fifthly, the actual enforcement and compression of the force in its own movement which maintains the form that has been assumed. In Matter these five constituent operations are said by the Sankhyas to represent themselves as five elemental conditions of substance, the etheric, atmospheric, igneous, liquid and solid; and the rhythm of vibration is seen by them as śabda , sound, the basis of ...
... detached from them there grows the sense of a separate self-existent being which opens into the realisation of the cosmic and transcendent Spirit. There is also the method—a very powerful method—of the Sankhyas, the separation of the Purusha and the Prakriti. One enforces on the mind the position of the Witness—all action of mind, vital, physical becomes an outer play which is not myself or mine, but belongs ...
... a sort of far-off constitutional monarch or spiritual King Log, at the best an indifferent inactive Spirit behind the activity of Nature, like some generalised or abstract witness Purusha of the Sankhyas; he is pure Spirit and cannot put on a body, infinite and cannot be finite as the human being is finite, the ever unborn creator and cannot be the creature born into the world,—these things are impossible ...
... apart, self-centred, separate in its inactivity from the Kshara. At first sight it would almost seem better, more logical, more easy Page 437 of comprehension, if we admitted with the Sankhyas an original and eternal duality of Purusha and Prakriti, if not even an eternal plurality of souls. Our experience of the Akshara would then be simply the withdrawal of each Purusha into himself, ...
... attained this perfection, one thus attains to the Brahman, hear from me, O son of Kunti,—that which is the supreme concentrated direction of the knowledge." The knowledge meant here is the Yoga of the Sankhyas,—the Yoga of pure knowledge accepted by the Gita, jñāna-yogena sāṅkhyānām , so far as it is one with its own Yoga which includes also the way of works of the Yogins, karma-yogena yoginām . But ...
... from them there grows the sense of a separate self-existent being which opens into the realisation of the cosmic and transcendent spirit. There is also the method - a very powerful method -of the Sankhyas, the separation of the Purusha and the Prakriti. One enforces on the mind the position of the Witness - all action of mind, vital, physical becomes an outer play which is not myself or mine, but belongs ...
... identity, possesses the spirit and power of the truth-Nature. In the gnosis the dualism of Purusha and Prakriti, Soul and Nature, two separate powers complementary to each other, the great truth of the Sankhyas founded on the practical Page 501 truth of our present natural existence, disappears in their biune entity, the dynamic mystery of the occult Supreme. The Truth-being is the Hara-Gauri ...
... himself does not execute; he maintains Prakriti in her action and allows her to express in energy and process and formed result what he perceives in his knowledge. This is the distinction made by the Sankhyas; and although it is not all the true truth, not in any way the highest truth either Page 98 of Purusha or of Prakriti, still it is a valid and indispensable practical knowledge in the ...
... of the Reality; there can be no disequilibrium or predominance of one over the other. In Overmind we have the origin of the cleavage, the trenchant distinction made by the philosophy of the Sankhyas in which they appear as two independent entities, Prakriti able to dominate Purusha and cloud its freedom and power, reducing it to a witness and recipient of her forms and actions, Purusha able to ...
... movements she casts on the pure mirror of his eternal existence and the Prakriti restlessly creating, acting, forming & effecting things for the delight of the Purusha, compose the double system of the Sankhyas. But as we continue analysing their relations and accumulate more and more experience of our subjective life, we find that this seeing of the Purusha is in effect a command. Whatever Prakriti perceives ...
... the sense of a separate self-existent being which opens into the realisation of the cosmic and transcendent spirit. There is also the method—a very Page 115 powerful method—of the Sankhyas, the separation of the Purusha and the Prakriti. One enforces on the mind the position of the Witness—all action of mind, vital, physical becomes an outer play which is not myself or mine, but belongs ...
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