Obeisance to Sri Kapila Muni, the founder of the Sankhya system of philosophy, the son of Brahma, the Avatara of Vishnu.
The word ‘Sankhya’ means ‘number’. The system gives an enumeration of the principles of the universe, twenty-five in number. Hence the name is quite appropriate. The term ‘Sankhya’ is used in the sense of ‘Vichara’ or ‘philosophical reflection’ also.
In the Sankhya system, there is no analytical enquiry into the universe as actually existing, arranged under topics and categories. There is a synthetical system, starting from an original primordial Tattva or Principle, called Prakriti, that which evolves or produces or brings forth (Prakaroti) everything else.
Perception (Pratyaksha), inference (Anumana) and right affirmation (Apta Vakya) are the three Pramanas or proofs in the Sankhya system. The word Apta means fit or right. It is applied to the Vedas or inspired teachers. The Naiyayikas have four kinds of proofs, viz., perception, inference, comparison and verbal authority. The Mimamsakas recognise six kinds of proofs.
Dual Concept of Purusha and Prakriti
The Sankhya system is generally studied next to the Nyaya. It is a beautiful system of philosophy. The western philosophers also have great admiration for this system. It is more categorically dualistic. It denies that anything can be produced out of nothing. It assumes the reality of Purusha and Prakriti, the knowing Self and the objects known.
Prakriti and Purusha are Anadi (beginningless) and Ananta (infinite). Non-discrimination between the two is the cause for birth and death. Discrimination between Prakriti and Purusha gives Mukti (salvation). Both Purusha and Prakriti are Sat (real). Purusha is Asanga (unattached). He is consciousness, all-pervading and eternal. Prakriti is doer and enjoyer. Souls are countless.
Non-acceptance of Isvara or God
The Sankhya system is called Nir-Isvara (Godless) Sankhya. It is atheistical. The Sankhyas do not believe in Isvara. They do not accept Isvara (God). The creation produced by Prakriti has an existence of its own, independent of all connection with the particular Purusha to which it is united. So the Sankhyas say that there is no need for an intelligent Creator of the world, or even of any superintending power.
This is a mistake; according to the Vedanta, Prakriti is always under the control of the Lord. It cannot do anything by itself. The Lord gazes at Prakriti. Then alone it is put in motion, and it begins to create. Prakriti is non-intelligent. An intelligent Creator alone can have a thought-out plan for the universe. Prakriti is only a helper (Sahakari). This is the theory of Vedanta.
Theory of Evolution and Involution
The Sankhya adopts the theory of evolution and involution. The cause and effect are the undeveloped and developed states of one and the same substance. There is no such thing as total destruction. In destruction, the effect is involved into its cause. That is all.
There cannot be any production of something out of nothing. That which is not cannot be developed into that which is. The production of what does not already exist potentially is impossible like a horn on a man, because there must, of necessity, be a material out of which a product is developed, and because everything cannot occur everywhere at all times, and also because anything possible must be produced from something competent to produce it.
That which does not exist cannot be brought into existence by an agent. It would be useless to grind groundnut, unless the oil existed in it. The same force applied to sand or orange would not express groundnut oil. The manifestation of the oil is a proof that it was contained in the groundnut and consequently, a proof of the existence of the source from which it is derived.
The effect truly exists beforehand in its cause. This is one of the central features of the Sankhya system of philosophy. Cause is a substance in which the effect subsists in a latent form. Just as the whole tree exists in a latent or dormant state in the seed, so also the whole world exists in a latent state in Prakriti, the Avyakta (unevolved), or the Avyakrita (undifferentiated). The effect is of the same nature as the cause. The effect or product is not different from the material of which it is composed.
Fourfold Classification of the Twenty-five Tattvas
The Sankhya gives a description of categories based on their respective productive efficiency, viz., (i) Productive (Prakriti), (ii) Productive and Produced (Prakriti-Vikriti), (iii) Produced (Vikriti) and (iv) Neither Productive nor Produced (Anubhavarupa). This fourfold classification includes all the twenty-five principles or Tattvas. Prakriti or Nature or Pradhana (chief) is purely productive. It is the root of all. It is not a product. It is a creative force, evolver, producer. Seven principles—intellect (Buddhi), egoism (Ahankara) and the five Tanmatras (subtle rudiments)—are productions and productive. Buddhi is productive, as Ahankara is evolved out of it. It is produced also, as it itself is evolved out of Prakriti. Egoism is a production, as it is derived from intellect. It is productive, as it gives origin to the five subtle rudiments or Tanmatras. The subtle rudiments are derived from egoism. Hence they are productions. They give origin to the five elements. Hence they are productive. The sixteen principles, the ten organs, the mind and the five elements, are productions only. They are unproductive, because none of them can give birth to a substance essentially different from itself. The Purusha or Spirit is neither a production, nor is it productive. It is without attributes.
The Object of the Sankhya Philosophy
The enquiry into this system of philosophy is to find out the means for eradicating the three sorts of pain, viz., internal or Adhyatmika (e.g., fever and other diseases), celestial or Adhidaivika (thunder, cold, heat, rain, etc.), and external or Adhibhautika (pain from animals, scorpion, etc.), and the disease of rebirths. Pain is an embarrassment. It stands in the way of doing Yoga Sadhana and attaining Moksha or release. Kapila Muni imparted a knowledge of the twenty-five principles which annihilates this pain. According to the Sankhya philosophy, he who knows the twenty-five principles attains liberation. The ultimate cessation of the three kinds of pain is the final goal of life.
‘Prakriti’ means that which is primary, that which precedes what is made. It comes from ‘Pra’ (before) and ‘Kri’ (to make). It resembles the Vedantic Maya. It is the one root of the universe. It is called Pradhana or the chief, because all effects are founded on it and it is the root of the universe and of all objects.
Characteristics of Prakriti
Pradhana or Prakriti is eternal, all-pervading, immovable. It is one. It has no cause, but is the cause of all effects. Prakriti is independent and uncaused, while the products are caused and dependent. Prakriti depends only on the activity of its own constituent Gunas (metaphysical properties).
Prakriti is destitute of intelligence. It is like a string of three strands. The three Gunas form the three strands. Prakriti is mere dead matter which is equipped with certain potentialities due to the Gunas.
The Modifications of Prakriti
Crude matter is without form. Mahat or the Cosmic Intelligence is its first form. Intellect is the matter for egoism. Egoism is a form of intellect. It is the matter from which the senses and the rudimental elements are formed. The senses and the rudimental elements are forms of egoism. The gross elements are forms of the rudimental elements.
Intellect, egoism and the five subtle rudiments or Tanmatras are the effects of Prakriti. This creation, from intellect down to the elements, is brought about by the modifications of Prakriti. Having observed the effects, the cause (Prakriti) is inferred. It is imperceptible from its subtlety. It must, therefore, be inferred from its effects.
The Function of Prakriti
Prakriti is the basis of all objective existence. Prakriti does not create for itself. All objects are for the enjoyment of the spirit or soul. Prakriti creates only when it comes into union with Purusha, like a crystal vase with a flower. This work is done for the emancipation of each soul. As it is the function of milk to nourish the calf, so it is the function of Prakriti to liberate the soul.
According to the Sankhya philosophy, Prakriti is composed of three Gunas or forces, called Sattva (purity, light, harmony), Rajas (passion, activity, motion) and Tamas (inertia, darkness, inertness, inactivity).
Guna means a cord. The Gunas bind the soul with a triple bond. These Gunas are not the Nyaya-Vaiseshika Gunas. They are the actual substances or ingredients, of which Prakriti is constituted. They make up the whole world evolved out of Prakriti. They are not conjoined in equal quantities, but in varying proportions, one or the other being in excess. Just as Sat-Chit-Ananda is the Vedantic trinity, so also the Gunas are the Sankhyan trinity.
Interaction Between the Gunas Leads to Evolution
The three Gunas are never separate. They support one another. They intermingle with one another. They are intimately related as the flame, the oil and the wick of a lamp. They form the very substance of Prakriti. All objects are composed of the three Gunas. The Gunas act on one another. Then there is evolution or manifestation. Destruction is only non-manifestation.
The Gunas are the objects. Purusha is the witness-subject. Prakriti evolves under the influence of Purusha. Mahat or the Great (Intellect), the Cause of the whole world, is the first product of the evolution of Prakriti. Ahankara arises after Buddhi. Agency belongs to Ahankara. It is the principle that creates individuality. Mind is born of Ahankara. It carries out the orders of the will through the organs of action (Karma Indriyas). It reflects and doubts (Sankalpa-Vikalpa). It synthesises the sense-data into percepts. The mind takes part in both perception and action. There is no separate Prana Tattva in the Sankhya system. The Vedanta system has a separate Prana Tattva. In the Sankhya system, mind, with the organs, produces the five vital airs. Prana is a modification of the senses. It does not subsist in their absence.
Characteristics of the Three Gunas
Sattva is equilibrium. When Sattva prevails, there is peace or tranquillity. Rajas is activity which is expressed as Raga-Dvesha, likes or dislikes, love or hatred, attraction or repulsion. Tamas is that binding force with a tendency to lethargy, sloth and foolish actions. It causes delusion or non-discrimination.
When Sattva is predominant, it overpowers Rajas and Tamas. When Rajas is dominant, it overpowers Sattva and Tamas. When Tamas is predominant, it overpowers Rajas and Sattva.
How Man Is Affected by the Three Gunas
There are three Gunas in every man. Sometimes, Sattva prevails in him. Then he is calm and tranquil. He reflects and meditates. At other times, Rajas prevails in him and he does various sorts of worldly activities. He is passionate and active. Sometimes, Tamas prevails. He becomes lazy, dull, inactive and careless. Tamas generates delusion.
Again, one of these Gunas is generally predominant in different men. A Sattvic man is virtuous. He leads a pure and pious life. A Rajasic man is passionate and active. A Tamasic man is dull and inactive.
Sattva makes a man divine and noble, Rajas makes him thoroughly human and selfish, and Tamas makes him bestial and ignorant. There is much Sattva in a sage or saint and there is much Rajas in a soldier, politician and businessman.
Characteristics of the Purusha
The Purusha or the Self is beyond Prakriti. It is eternally separate from the latter. Purusha is without beginning or end. It is without attributes and without qualities. It is subtle and omnipresent. It is beyond mind, intellect and the senses. It is beyond time, space and causality. It is the eternal seer. It is perfect and immutable. It is pure consciousness (Chidrupa).
The Purusha is not the doer. It is the witness. The Purusha is like a crystal without any colour. It appears to be coloured by the different colours which are placed before it. It is not material. It is not a result of combination. Hence it is immortal. The Purushas or souls are infinite in number, according to the Sankhya. There are many Purushas. If the Purushas were one, all should become free if any one attained release.
The different souls are fundamentally identical in nature. There is no movement for the Purusha. It does not go anywhere when it attains freedom or release.
Souls exist eternally separate from each other and from Prakriti. Each soul retains its individuality. It remains unchanged through all transmigrations. Each soul is a witness of the act of a separate creation, without taking part in the act. It is a looker-on uniting itself with the unintelligent Prakriti, like a lame man mounted on a blind man’s shoulders, in order to behold the phenomena of creation, which Prakriti herself is not able to observe.
The Purusha or the Self is the witness (Sakshi), a spectator (Drashta), a by-stander (Madhyastha), solitary (Kaivalya), passive and indifferent (Udasina).
Inference of the Existence of the Purusha
Intelligence cannot belong to the intellect, because the intellect is material and is the effect of Prakriti which is non-intelligent. If intelligence is absent in the cause, it cannot manifest itself in the effect. Therefore, there must be a distinct principle of intelligence and this principle is Purusha or the Self.
The insentient body seems sentient on account of its union with the Self, and the Self appears as the agent. Just as a pot with cold water appears to be cold, with hot water seems to be hot, so intellect and the rest seem to be sentient on account of union with the Purusha. This mutual transfer of properties is like that of fire and iron, or that of the sun and water.
There must be a Supervisor over and above the Pradhana or Prakriti. The Supervisor is Purusha or the Self.
Prakriti and its products are objects of enjoyment. There must exist an enjoyer who must be an intelligent principle. This intelligent enjoyer is Purusha or the Self.
Just as chair and bench are for the use of another, so also this body, senses and mind are for the use of the Self which is immaterial, as it is destitute of attributes and as it is beyond the Gunas. The Purusha is the witness of the Gunas. The Gunas are the objects. Purusha is the witness-subject. Hence, it is not affected by pleasure, pain and delusion which are attributes of the three Gunas, Sattva, Rajas and Tamas, respectively. If pain is natural to the Purusha and if the Purusha is not naturally free from the action of the Gunas, no salvation from rebirth is possible.
Purusha and Prakriti—A Contrast
The characteristics of Prakriti and Purusha are contrary in nature. Purusha is consciousness, while Prakriti is non-consciousness. Purusha is inactive (Akarta), while Prakriti is active. Purusha is destitute of the Gunas, while Prakriti is characterised by the three Gunas. Purusha is unchanging, while Prakriti is changing. The knower is Purusha. The known is Prakriti. The knower is the subject or the silent witness. The known is the visible object.
The world is evolved with its different elements when the equilibrium in Prakriti is disturbed. The countless Purushas exert on Prakriti a mechanical force which distracts the equipoise of Prakriti and produces a movement. Then the evolution of the universe starts.
The Process of Evolution and Involution
Prakriti is the root of the universe. Prakriti is both the material and the efficient cause of the universe. From this Prakriti emanates the cosmic Buddhi or Mahat. From Mahat proceeds the cosmic Ahankara or the principle of egoism. From this egoism emanate the ten senses and the mind on the subjective side, and the five subtle Tanmatras of sound, smell, taste, colour and touch on the objective side. From these Tanmatras proceed the five gross elements—earth, water, fire, air and ether.
Akasa (ether) has the property of sound which is the Vishaya or object for the ear. Vayu (air) has the property of touch which is the Vishaya for the skin. Tejas (fire) has the property of form or colour which is the Vishaya for the eye. Apas (water) has the property of taste which is the Vishaya for the tongue. Prithvi (earth) has the property of odour which is the Vishaya for the nose. Each of these elements, after the first, has also the property of the preceding besides its own.
During dissolution of the world, the products return by a reverse movement into the preceding stages of development, and ultimately into Prakriti. Earth merges in its cause, water, water in fire, fire in air, air in Akasa; and Akasa in Ahankara, Ahankara in Mahat, and Mahat in Prakriti. This is the process of involution. There is no end to Samsara or the play of Prakriti. This cycle of evolution and involution has neither a beginning nor an end.
The Process Of Knowledge
An object excites the senses. The mind arranges the sense-impressions into a percept. Egoism refers it to the Self. Intellect forms the concept. It converts the percept into a concept and presents it to the Purusha. Then there is knowledge of the object.
Before you engage in any matter, you first observe or consider, then you reflect, and then determine: “This must be done by me;” and then you proceed to act. This ascertainment: “Such act is to be done by me,” is the determination of the intellect (Adhyavasaya). The intellect is an instrument which receives the ideas or images conveyed through the organs of sense and the mind, constructs them into a conclusive idea, and presents this idea to the Self. The function of the intellect is determination (Nischaya).
The mind is both an organ of sensation and of action. The senses receive simple impressions from without. The mind cooperates with the senses, and then the impressions are perceived. The mind ponders, the intellect determines, and egoism becomes conscious.
Agency belongs to egoism—the Ahankara or the I-maker—which is itself a product of Prakriti, but not to the Purusha or Self who is always a silent witness.
Intellect, egoism, mind and the eye see a form at once, in one instant, and come immediately to the conclusion, say, “This is a jar.” The same three, with the tongue, at once relish taste; with the nose smell; and so with the ear and the skin. The function is also occasionally gradual. A man going along a road sees an object at a distance. A doubt arises in his mind whether it is a post or a man. He then sees a bird sitting on it. Then the doubt is removed by the reflection of the mind. The intellect makes a determination that it is a post only. Then the egoism say: “I am certain it is a post only.” In this way, the functions of the mind, intellect, egoism and the eye are gradual, also. There is leisure for the eye to see, for the mind to reflect or consider, for egoism to apply, and for the intellect to conclude. There is another example. The ear hears the twang of a bowstring; the mind reflects that this must be for the shooting of an arrow; egoism says: “It is aimed at me;” and the intellect determines: “I must run at once.”
The intellect, the mind and egoism are the doorkeepers. The five senses of perception or Jnana-Indriyas are the gates. The intellect is the instrument or organ which is the medium between the senses and the Self.
The Intellect And Its Functions
The intellect or the Buddhi is the most important of all the products of Prakriti. The senses present their objects to the intellect. The intellect exhibits them to the Purusha. The intellect discriminates the difference between Purusha and Prakriti.
The intellect is the instrument or organ which is the medium between the other organs and the Self. All ideas derived from sensation, reflection, or consciousness are deposited in the chief or great instrument, intellect, before they can be made known to the Self for whose use and advantage alone they have assembled. They convey impressions or ideas with the properties or effects of pleasure, pain and indifference, accordingly as they are influenced by the qualities of Sattva (purity), Rajas (passion) or Tamas (darkness).
Just as the headman of a village collects the taxes from the villagers and pays them to the collector of the district, just as the local collector pays the amount to the minister, and the minister receives it for the use of the state, so also the mind receives the ideas from the external organs, transfers them to egoism, and egoism delivers them to the intellect which is the general superintendent and takes charge of them for the use of the Sovereign Self.
The intellect is the prime minister of Purusha. It brings for Purusha the fruition of all that is to be experienced. It appears to be intelligent on account of the reflection of Purusha which is very near to it, though, by itself, it is really non-intelligent.
The Jiva is the soul in union with the senses. It is limited by the body. It is endowed with egoism. The reflection of Purusha in the Buddhi or intellect appears as the ego or the empirical soul. It is associated with ignorance and Karma. It is subject to pleasure and pain, action and its fruits, and rotates in the cycle of births and deaths.
The Jiva must realise the perfection of the Purusha. It must attain to the status of the Purusha. Every Jiva has in it the higher Purusha hidden within. It must become conscious of the real nature of the higher Purusha. Freedom or perfection is a return into one’s true Self. It is the removal of an illusion which conceals one’s true nature.
Bondage belongs to Prakriti, but is attributed to Purusha. Purusha is eternally free. Union of Purusha with Prakriti due to non-discrimination is bondage; the failure to discriminate between Purusha and Prakriti is the cause of Samsara or bondage; and disunion of Purusha and Prakriti due to discrimination is emancipation. Release is not merging in the Absolute. but isolation from Prakriti.
The object of the Sankhya system is to effect the liberation of the Purusha or Self from the fetters which bind it on account of its union with Prakriti. This is done by conveying the correct knowledge of the twenty-four constituent principles of creation, and rightly discriminating the Self from them.
In the Sankhya system, the Pramanas or means of obtaining the correct measure of existing things, are three, viz., Pratyaksha or perception by the senses, Anumana (inference) and Apta-Vachana (trustworthy testimony).
How Release Is Effected
When the separation of the soul from the body takes place by destruction of the effects of virtue, vice and the rest, and Prakriti ceases to act in respect to it, then there is the final and absolute emancipation or the final beatitude.
When the fruits of acts cease, and body—both gross and subtle—dissolves, Nature does not exist with respect to the individual soul. The soul attains the state called Kaivalya. It is freed from the three kinds of pain.
The Linga-Deha or subtle body which migrates from one gross body to another in successive births, is composed of intellect, egoism, mind, the five organs of knowledge, the five organs of action and the five Tanmatras. The impressions of actions done in various births are imbedded in the subtle body. The conjunction of the Linga-Deha with the gross physical body constitutes birth and separation of the Linga-Deha from the gross physical body is death. This Linga-Deha is destroyed by the knowledge of the Purusha.
When one attains perfect Knowledge, virtue and vice become destitute of causal energy, but the body continues for some time on account of the previous impulse, just as after the action of the potter has stopped, the wheel continues to revolve owing to the momentum given to it.
Release Is Nothing but Termination of the Play of Prakriti
The union of the Self with Nature or Prakriti is like the association of a lame man with a blind man. A lame man and a blind man were deserted by their fellow-travellers in a forest. They agreed to divide between them the duties of walking and of seeing. The lame man mounted himself on the shoulders of the blind man and directed the blind man. The blind man was able to pursue his route by the directions of his friend. Even so, the Self is like the lame man. The faculty of seeing is in the Self, not that of moving. The faculty of moving, but not of seeing, is in Prakriti. Prakriti is like the blind man. The lame man and the blind man separated when they reached their destination. Even so, Prakriti, having effected the liberation of the Self, ceases to act. The Self obtains Kaivalya or the final beatitude. Consequently, their respective purposes being effected, the connection between them terminates. The Self attains liberation by knowledge of Prakriti.
Prakriti’s performances are solely for the benefit and enjoyment of the Self. Prakriti takes hold of the hand of the Self and shows it the whole show of the universe, and makes it enjoy everything which this world can give, and lastly helps it in its liberation.
In truth, the Self is neither bound nor released, nor does it migrate, but Nature alone in relation to various beings is bound, is released, and migrates.
As a dancing girl, having exhibited herself on the stage to the spectators, stops dancing, so also Nature ceases to function when she has made herself manifest to the Purusha or the Self. Nothing is more modest than Prakriti, when she becomes conscious that she has been seen by the Purusha. She does not again expose herself to the gaze of the Purusha.
Prostrations to Sri Patanjali Maharshi, the exponent of the Raja Yoga system of philosophy, the first systematiser of the Yoga school, whose ‘Yoga Sutras’ is the basic text.
The word Yoga comes from the root Yuj which means to join. Yoga is restraint of the activities of the mind, and is the union of the individual soul with the Supreme Soul.
Hiranyagarbha is the founder of the Yoga system. The Yoga founded by Patanjali Maharshi is a branch or supplement of the Sankhya. It has its own charm for students of a mystic temperament and of a contemplative type. It claims greater orthodoxy than the Sankhya proper by directly acknowledging the existence of a Supreme Being (Isvara).
The God of Patanjali is a Special Purusha or Particular Soul unaffected by afflictions, works, fruition and vehicles. In Him is the highest limit of the seed of omniscience. He, being unconditioned by time, is the Teacher of even the ancients. He is ever free.
The sacred syllable Om is the symbol of God. Repetition of Om and meditation on Om, should be practised. This will remove all obstacles and will lead to the attainment of God-realisation.
The Yoga Sutras
The ‘Yoga Sutras’ of Patanjali form the oldest textbook of the Yoga school. It has four chapters. The first chapter, Samadhi Pada, deals with the nature and aim of
Samadhi. The second chapter, Sadhana Pada, explains the means of attaining this end. The third chapter, Vibhuti Pada, gives a description of the supernatural powers or Siddhis that can be achieved through the Yoga practices. The fourth chapter, Kaivalya Pada, describes the nature of salvation.
Raja Yoga and Hatha Yoga
Patanjali’s Yoga is Ashtanga-Yoga or Yoga with eight limbs. This Yoga deals with the discipline of the mind and its psychic powers. Hatha Yoga treats of the methods of bodily control and regulation of breath. The culmination of Hatha Yoga is Raja Yoga. A progressive Sadhana in Hatha Yoga leads to the accomplishment of Raja Yoga. Hatha Yoga is a ladder to ascend to the stage or summit of Raja Yoga. When the movement of breath is stopped by means of Kumbhaka, the mind becomes supportless. Purification of the body and control of breath is the direct aim of Hatha Yoga. The Shat-Karmas or six acts of purification of the body are Dhauti (cleansing of the stomach), Basti (natural form of enema), Neti (cleansing of the nostrils), Trataka (unwinkingly gazing at some object), Nauli (churning of the belly) and Kapalabhati (removal of the phlegm through a certain kind of Pranayama). The body is rendered healthy, light, strong and steady by the practice of Asanas, Bandhas and Mudras.
Yoga—A Methodical Effort to Control the Mind
Yoga is a method of strict discipline. It imposes restrictions on diet, sleep, company, behaviour, speech and thought. It should be practised under the careful supervision of an expert and illumined Yogi.
Yoga, is a methodical effort to control the mind and attain perfection. Yoga heightens the power of concentration, arrests the wanderings and vagaries of the mind, and helps to attain the superconscious state or Nirvikalpa Samadhi. The practice of Yoga removes restlessness of body and mind. It removes the impurities of the mind also and steadies it. The aim of Yoga is to teach the means by which the individual soul may attain complete union with the Supreme Soul. This fusion or blending of the individual soul with the Supreme Purusha is effected by controlling the Vrittis or thoughts of the mind. This is a state which is as clear as crystal, since the mind is not coloured by contact with worldly objects.
The Yoga And The Sankhya
Kapila’s system is Nirisvara Sankhya, as in it there is no Isvara or God. The system of Patanjali is Sa-Isvara Sankhya, because there is Isvara or Special Purusha in it, who is untouched by afflictions, works, desires, etc. Patanjali built his system on the background of the metaphysics of the Sankhya. Patanjali accepts the twenty-five principles of the Sankhya. He accepts the metaphysical view of the Sankhya system, but lays great emphasis upon the practical side of self-discipline for the realisation of the absolute unity of the Purusha or true Self.
Sankhya is a system of metaphysics. Yoga is a system of practical discipline. The former lays emphasis upon investigation and reasoning, and the latter upon concentration of the will-power.
The individual soul in the Yoga has greater freedom. It can attain salvation with the help of God. The Sankhya maintains that knowledge is the means to salvation. The Yoga holds that concentration, meditation and Samadhi will lead to Kaivalya or Independence. The Yoga system holds that the Yogic process consists in the suppression of the diversities of mental functions and the concentration of the mental energy on the self-luminous Purusha.
The Eight Limbs Of Raja Yoga
Raja Yoga is known by the name Ashtanga-Yoga or the Yoga with Eight Limbs. The eight limbs are: (i) Yama (restraint), (ii) Niyama (observances), (iii) Asana (posture), (iv) Pranayama (control of breath), (v) Pratyahara (withdrawal of the senses), (vi) Dharana (concentration), (vii) Dhyana (meditation), and (viii) Samadhi (superconscious state). The first five of these form the external limbs (Bahir-anga) of Yoga. The last three form the internal limbs (Antar-anga) of Yoga.
Yama and Niyama
The practice of Yama and Niyama constitutes ethical discipline. It prepares the Yogic student for the real practice of Yoga. The Yogic student should practise non-violence, truthfulness, continence, non-stealing, and non-acceptance of gifts which are conducive to luxurious living; and practise purity, contentment, austerity, sacred study and surrender to God. The chief of them is non-violence (Ahimsa). All other virtues are rooted in Ahimsa. Non-violence is abstinence from malice towards all living beings—in every way and at all times. It is not merely non-violence, but non-hatred. The Yamas or restraints are the great universal vows (Mahavrata), not limited by caste, place or country, time or circumstances. They must be practised by all. There are no exceptions to these principles. Not even self-defence can justify murder for one who is practising the vow of non-violence. He should not kill even his enemy if he is to practise Yoga rigorously.
Asana, Pranayama and Pratyahara
Asana is steady, comfortable posture. Asana or posture is a physical help to concentration. When one obtains mastery over the Asana, he is free from the disturbance of the pairs of opposites. Pranayama or regulation of breath leads to tranquillity and steadiness of mind, and good health. Pratyahara is introversion. It is withdrawal of the senses from their objects. Yama, Niyama, Asana, Pranayama and Pratyahara are accessories to Yoga.
Dharana, Dhyana and Samadhi
Dharana, Dhyana and Samadhi are the three consecutive stages of the same process of mental concentration and are thus parts of an organic whole. Dharana is the effort to fix the mind steadily upon an object. Dhyana is continuous and unbroken fixity of the mind upon the object. Samadhi is fixity of the mind upon the object with such intensity of concentration as to become the object itself. The mind is wholly merged in and identified with the object upon which it is fixed.
Samyama or concentration, meditation and Samadhi are one and the same, that gives a knowledge of supersensual objects. Siddhis are by-products of concentration. The supernatural powers are really obstacles to Samadhi or freedom.
Yoga Samadhi And Its Characteristics
Dhyana or meditation culminates in Samadhi. The object of meditation is Samadhi. Samadhi is the goal of Yoga discipline. Body and mind become dead, as it were, to all external impressions. The connection with the outer world is broken. In Samadhi, the Yogi enters into Supreme Silence which is untouched by the ceaseless noises of the outer world. The mind ceases its functioning. The senses are absorbed in the mind. When all the modifications of the mind are controlled, the Seer, the Purusha, rests in his own Self. Patanjali speaks of this in his Yoga Sutras as Svarupa-Avasthanam (establishment in one’s true Self).
There are kinds or degrees of concentration or Samadhi, viz., Samprajnata or conscious and Asamprajnata or superconscious. In Samprajnata Samadhi, there are definite objects of concentration for resting. The mind remains conscious of the object. Savitarka (with deliberation), Nirvitarka (without deliberation), Savichara (with reflection), Nirvichara (without reflection), Sananda (with joy), and Sasmita (with the sense of personality) are forms of Samprajnata Samadhi. In Samprajnata Samadhi, there is a clear consciousness of the object meditated upon, as distinct from the subject. In Asamprajnata Samadhi, this distinction vanishes, it being transcended.
Conditions For Success In Raja Yoga
The Importance of Yama and Niyama
Aspirants who desire to attain God-realisation should practise all the eight limbs of Yoga. On the destruction of the impurities through the practice of the eight limbs—or accessories—of Yoga, arises the light of wisdom leading to the discriminative knowledge.
For the attainment of Samadhi or union with the Divine, the practice of Yama and Niyama is an indispensable necessity. The Yogic student should practise Yama and observe Niyama side by side. It is not possible to attain perfection in meditation and Samadhi without the observance of the practice of Yama and Niyama. You cannot have concentration of mind without removing falsehood, deceit, cruelty, lust, etc., within. Without concentration of mind, meditation and Samadhi cannot be attained.
The Five Mental Planes According To The School Of Patanjali
Kshipta, Mudha, Vikshipta, Ekagra and Niruddha are the five mental planes according to the Raja Yoga school of Patanjali. The Kshipta plane is that wherein the mind wanders amongst various sensual objects. The mind is filled with Rajas. The Mudha plane is that wherein the mind is in a state of sleep and impotence on account of Tamas. The Vikshipta plane is that wherein Sattva preponderates, and the mind oscillates between meditation and objectivity. The rays of the mind are slowly collected and gathered. When Sattva increases, you will have cheerfulness of mind, one-pointedness of mind, conquest of the senses and fitness for the realisation of the Atman. The Ekagra plane is that wherein the mind is one-pointed. There is deep meditation. Sattva is free from Rajas and Tamas. The Niruddha plane is that wherein the mind is under perfect control. All the Vrittis of the mind are annihilated.
A Vritti is a whirlpool or thought-wave in the mind-lake. Every Vritti or mental modification leaves behind a Samskara or impression or latent tendency. This Samskara may manifest itself as a conscious state when the occasion arises. Similar Vrittis strengthen similar dispositions. When all the Vrittis are arrested, the mind is in a balanced state (Samapatti).
Disease, langour, doubt, carelessness, laziness, worldliness, erroneous perception, failure to attain concentration and instability in it when attained, are the main obstacles to concentration.
The Five Klesas And Their Removal
According to Patanjali, Avidya (ignorance), Asmita (egoism), Raga-Dvesha (desire and aversion, or likes and dislikes) and Abhinivesa (clinging to mundane life) are the five great Klesas or afflictions that assail the mind. These are alleviated by means of continued Yogic practice, but not uprooted totally. They remain hidden in the form of seed. They sprout out again the moment they find an opportunity and favourable surroundings. But Asamprajnata Samadhi (Absolute-Experience) destroys even the seeds of these evils.
Avidya is the main cause of all our troubles. Egoism is the immediate result of Avidya. It fills us with desires and aversions, and veils the spiritual vision. The practice of Yoga-Samadhi uproots Avidya.
Practice of Kriya-Yoga
Kriya-Yoga purifies the mind, attenuates or thins out the five afflictions, and leads to Samadhi. Tapas (austerity), Svadhyaya (studying and understanding of scriptures) and Isvarapranidhana (worship of God and surrendering the fruit to God) constitute Kriya-Yoga.
Cultivation of friendliness (Maitri) towards equals, compassion (Karuna) towards interiors, cheerfulness (Mudita) towards superiors and indifference (Upeksha) towards wicked people (or with regard to things pleasant and painful, good and bad) produce tranquillity of mind (Chitta-Prasada).
One can attain Samadhi through devotion to God. Devotion to God gives freedom. By Isvarapranidhana, the Yogic student obtains the grace of God.
Abhyasa and Vairagya
Abhyasa (practice) and Vairagya (dispassion, non-attachment) help in steadying and controlling the mind. The mind should be withdrawn again and again and brought back to the centre, whenever it goes out towards sensual objects. This is Abhyasa Yoga. Practice becomes fixed and steady, when pursued for a long time without any break and with perfect devotion.
The mind is a bundle of Trishnas (cravings). Practice of Vairagya will destroy all Trishnas. Vairagya turns the mind away from the objects. It does not allow the mind to go outwards (Bahirmukha action of the mind), but promotes its Antarmukha (inward-going) action.
The State Of Kaivalya Or Absolute Independence
The goal of life is the absolute separation of Purusha from Prakriti. Freedom in Yoga, is Kaivalya or absolute independence. The soul is freed from the fetters of Prakriti. The Purusha is in its true form or Svarupa. When the soul realises that it is absolutely independent, and that it does not depend on anything else in this world, Kaivalya or Isolation comes in. The soul has removed the Avidya through discriminative knowledge (Viveka-khyati). The five Klesas or afflictions are burnt by the fire of Knowledge. The Self is not touched by the conditions of the Chitta. The Gunas retire to rest and the Self abides in its own divine essence. Even if one becomes a Mukta (liberated Soul), Prakriti and its modifications exist for others. This, the Yoga system holds, in agreement with the Sankhya.
The Purva Mimamsa
Adorations to Sri Jaimini, the founder of the Purva Mimamsa system, the disciple of Sri Vyasa Bhagavan!
Purva Mimamsa or Karma-Mimamsa is an enquiry into the earlier portion of the Vedas, an enquiry into the ritual of the Vedas or that portion of the Vedas which is concerned with the Mantras and the Brahmanas only. The Purva Mimamsa is so called, because it is earlier (Purva) than the Uttara Mimamsa, not so much in the chronological as in the logical sense.
Mimamsa—A System of Vedic Interpretation
Mimamsa is not a branch of any philosophical system. It is rather a system of Vedic interpretation. Its philosophical discussions amount to a kind of critical commentary on the Brahmana or ritual portion of the Veda. It interprets the Vedas in the literal sense. The central problem of Purva Mimamsa is ritual. Jaimini has systematised the rules of Mimamsa and established their validity in his work. The rules of Mimamsa are very important for the interpretation of the Hindu Law.
The Mimamsa Sutras of Jaimini give a detailed description of the different sacrifices and their purposes, the doctrine of Apurva, and also some philosophical propositions. There are twelve chapters.
Sabara is the author of the chief commentary or Bhashya on the work of Jaimini. Kumarila, the Guru of Bhavabhuti, commented on the Sutra and the Bhashya. He proved the eternal character of the Vedas and the efficiency of Vedic ceremonials. Prabhakara was a pupil of Kumarila. He wrote a commentary on the Bhashya of Sabara.
Jaimini accepts the three Pramanas of perception (Pratyaksha), inference (Anumana) and authoritative testimony (Sabda or Veda). Jaimini holds that there is a perpetual connection between a word and its sense and that sound is eternal.
The Eternal, Self-Existent Veda
Jaimini was an opponent of rationalism and theism. The Veda was practically the only God for him. The eternal Veda needs no other basis to rest on. There is no divine revealer. The Veda itself is authoritative. It is the only source of our knowledge of Dharma. God was not necessary for him and his system. He said that Veda was itself the authority. His first aphorism ‘Athato Dharma-Jijnasa’ states the whole aim and object of his system, viz., a desire to know Dharma or duty, which consists in the performance of the rites and sacrifices prescribed by the Veda. Dharma itself bestows the rewards. The aim of Purva Mimamsa is to investigate into the nature of Dharma.
The Purva Mimamsa has a number of deities. The offerings may be made to them. The practice of Vedic Dharma is not in need of any Supreme Being or God. Vedic religion does not require the assistance of God. The eternal self-existent Veda serves all the purposes of Jaimini and the Purva Mimamsakas. Jaimini does not so much deny God as ignore Him.
Practice Of Vedic Dharma—The Key To Happiness
Dharma is enjoined by the Vedas, known as the Sruti. Its practice leads to happiness. If the Smriti does not agree with the Sruti, the former is to be ignored. The practice by virtuous men or custom comes next to the Smriti. A Hindu should lead his life in accordance with the rules of the Vedas. A Hindu must perform Nitya Karmas like Sandhya, etc., and Naimittika Karmas during proper occasions, to get salvation. These are unconditional duties. If he fails to do these, he incurs the sin of omission (Pratyavaya Dosha). He performs Kamya Karmas to attain special ends. If he avoids prohibited actions (Nishiddha Karmas), he will avoid hell. If he performs the unconditional duties, he will attain salvation.
Some later Mimamsakas maintain that all works ought to be performed as an offering to God or the Supreme Being. Then they become the cause or means of emancipation.
If works or sacrifices are done in a mechanical way without feeling, Sraddha (faith) and devotion, they cannot help one to attain salvation. One may perform any number of sacrifices; and yet, there may not be any change in the heart, if they are performed without the right spirit or right mental attitude and right will. What is really wanted is not the ceremonial sacrifice, but the sacrifice of selfishness, egoism and Raga-Dvesha (likes and dislikes).
The Doctrine Of Apurva
The fruits or rewards of sacrifices are not dispensed by any beneficient God. Apurva bestows the reward on the sacrificer. Apurva is the link or necessary connection between work and its fruit or result. Apurva is Adrishta. It is a positive, unseen force created by an act, which leads to the attainment of the fruit of the action. This is the view of Jaimini.
Others thinkers criticised severely that the unconscious or non-intelligent Apurva could not bestow the rewards. The Mimamsa system could not satisfy the intelligent, thoughtful men. Hence, the later Mimamsakas slowly introduced God. They declared that if sacrifices were performed in honour of the Supreme Being, it would lead to the achievement of the Supreme Good. Apurva cannot act, unless it is moved by God or the Supreme Being. He who makes the Apurva function is God.
The Self And Its Characteristics
The self is distinct from the body, the senses and the intellect. The self is the experiencer or enjoyer. The body is the abode of experiences. The senses are the instruments of experience. The self perceives when it is in union with the mind. It experiences internally pleasure and pain; and externally, objects such as trees, rivers, plants, etc.
The self is not the senses, because it persists even when the senses are injured or destroyed. The body is made up of matter. The perceiver is distinct from the body. The self directs the body. The body is a servant of the self. There is some being which synthesises the various sense-data. That being or entity is the self. The self is all-pervading and imperishable. Selves are countless.
The real self survives the annihilation of the body. The performer of a sacrifice goes to heaven. Jaimini does not believe in Moksha. He believes in the existence of Svarga (heaven) attainable through Karma or sacrifice. The Veda promises rewards to the sacrificer to be enjoyed in another world.
The Later Mimamsakas
Prabhakara and Kumarila
Jaimini showed the way to attain happiness in Svarga or heaven, but he did not tell anything about the problem of the final emancipation. The later writers like Prabhakara and Kumarila, however, could not avoid this problem of final salvation as it engaged the attention of the thinkers of other schools. Prabhakara says that the absolute cessation of the body caused by the total disappearance of Dharma and Adharma, whose operation is the cause of rebirth, is ultimate release or liberation. Man abandons prohibited acts, and the deeds which lead to happiness in heaven. He does the necessary expiations for exhausting the previously accumulated Karmas. He practises self-restraint and disciplines himself. He develops virtuous qualities. He frees himself from rebirths by a true knowledge of the self. One cannot attain release by mere knowledge. Exhaustion of Karmas only can bring about release. Knowledge prevents further accumulation of virtue and vice. Karma by itself cannot lead to the attainment of the final emancipation. Raga-Dvesha (likes and dislikes), which lead to the performance of actions, must be destroyed if one wants to attain Moksha. Moksha is the cessation of pleasure and pain. It is not a state of bliss, as the attributeless soul cannot have even bliss. It is simply the natural form of the soul.
The view of Kumarila comes very near to the view of Advaita Vedantins. Kumarila maintains that the Veda is composed by God and is Brahman in the form of sounds. Moksha is a positive state for him. It is the realisation of the Atman. He is of opinion that knowledge is not sufficient for salvation. He thinks that final emancipation can be attained through Karma (action) combined with Jnana (knowledge).
According to Jaimini, performance of the actions that are enjoined in the Vedas is the Sadhana or means for attaining heaven. Karma-Kanda is the chief section of the Vedas. The cause of bondage is the performance of Nishiddha Karmas or prohibited actions. The self is Jada-Chetana, a combination of insentiency and intelligence. Souls are countless. The soul is doer and enjoyer. It is all-pervading. Jaimini does not believe in the creation of the world. He believes in grades of happiness in heaven and in Sadachara or right conduct, viz., Satyam Vada (Speak the truth), Dharmam Chara (Perform duty).
Criticism Of Jaimini’s Philosophy
The Purva Mimamsa system of philosophy is said to be unsatisfactory and incomplete, inasmuch as it does not deal with the problems of the Ultimate Reality and its relation to soul and matter. There is no philosophical view of the world. The central feature is the performance of the sacrifices. This is the most essential or fundamental thing. “Perform sacrifices and enjoy in Heaven”—this is the sum and substance of Jaimini’s teaching. This is his Moksha or the final goal. This cannot give satisfaction to the thinkers who know that the enjoyment in heaven is transitory, imperfect, sensual and worldly.
The Vedanta Philosophy
Prostrations and adorations to Sri Vyasa, the founder of Uttara Mimamsa or the Vedanta system of philosophy, Avatara of Lord Vishnu, son of Sri Parasara Rishi.
Uttara Mimamsa or the Vedanta philosophy of Vyasa or Badarayana is placed as the last of the six orthodox systems, but, really, it ought to stand first.
The Uttara Mimamsa conforms closely to the doctrines propounded in the Upanishads. The term Vedanta means literally the end or essence of the Veda. It contains the doctrines set forth in the closing chapters of the Vedas. The closing chapters of the Vedas are the Upanishads. The Upanishads really form the essence of the Vedas.
The Brahma Sutras Of Bhagavan Vyasa
Sri Vyasa wrote the Brahma Sutras or the Vedanta Sutras which explain the doctrine of Brahman. Brahma Sutras are also known by the name Sariraka Sutras, because they deal with the embodiment of the Supreme Nirguna Brahman. ‘Brahma Sutras’ is one of the three books of the Prasthana Traya, the three authoritative books on Hinduism, the other two being the Upanishads and the Bhagavad-Gita. Sri Vyasa has systematised the principles of Vedanta and removed the apparent contradictions in the doctrines. The Brahma Sutras are 555 in number. Sri Sankara, Ramanuja, Madhva, Nimbarka, Vallabha, Bhaskara, Yadavaprakasa, Kesava, Nilakantha, Baladeva and Vijnana Bhikshu are the chief commentators on the Brahma Sutras. Each has commented in his own way and built his own philosophy. The most reputed teacher of this school of philosophy was Sri Sankaracharya.
Sri Vyasa has criticised the doctrines of the Vaiseshika system and the Sankhya system. The several schools of Buddhism and the Bhagavata doctrines are also discussed.
There are four chapters, viz., Samanvaya, Avirodha, Sadhana and Phala. In the first chapter, an account of the nature of Brahman and of its relation to the world and the individual soul, is given. In the second chapter, the rival theories, viz., Sankhya, Yoga, Vaiseshika, etc., are criticised. Suitable answers are given to the objections levelled against this view. In the third chapter, the means of attaining Brahma-Vidya are treated. In the fourth chapter, there is a description of the fruits of Brahma-Vidya. There is also a description of how the individual soul reaches Brahman through the Devayana or the path of the Devas, whence there is no return. The characteristics of the Jivanmukta or liberated soul are also discussed in this chapter. Each chapter has four parts (Padas). The Sutras in each part form Adhikaranas or topics.
The first five Sutras of the first chapter are very important. The first Sutra is: “Athato Brahma-Jijnasa—Now, therefore, the enquiry into Brahman.” The first aphorism states the object of the whole system in one word, viz., Brahma-Jijnasa, the desire of knowing Brahman. The second Sutra is: “Janmadyasya Yatah—Brahman is the Supreme Being from whom proceeds the origin, sustenance and dissolution of the world.” The third Sutra is: “Sastra-Yonitvat—The scriptures alone are the means of right knowledge. The omniscience of Brahman follows from Its being the source of the scriptures.” The fourth Sutra is: “Tat Tu Samanvayat—That Brahman is to be known only from the scriptures and not independently by any other means is established, because it is the main purport of all Vedanta texts.” The fifth Sutra is: “Ikshater Na Asabdam—On account of ‘thinking,’ Prakriti or Pradhana not being the first cause.” Pradhana is not based on the scriptures. The last Sutra of the fourth chapter is: “Anavrittih Sabdat, Anavrittih Sabdat—There is no return for the released souls, on account of scriptural declaration to that effect.”
Brahman, Maya And Jiva
Brahman, the Absolute, after creating the elements, enters them. It is the Golden Person in the sun. It is the Light of the soul. It is ever pure. It is Sat-Chit-Ananda, one without a second. It is Bhuma (infinite, unconditioned). It dwells in the heart of man. It is the source of everything.
Brahman is the material cause, as well as the instrumental cause, of the universe. Brahman and the universe are not different, just as the jar is not different from clay. Brahman develops Itself into the universe for Its own Lila or sporting, without undergoing the least change, and without ceasing to be Itself.
Brahman is without parts, without qualities, without action and emotion, beginningless, endless and immutable. It has no consciousness, such as is denoted by ‘I’ and ‘Thou’. It is the only Reality. Brahman is to the external world what yarn is to cloth, what earth is to jar and what gold is to a ring.
Brahman is Paramarthika Satta (Absolute Reality). The world is Vyavaharika Satta (relative reality). The dream object is Pratibhasika Satta (apparent reality).
Maya is the Sakti (power) of God. It is the Karana Sarira (causal body) of God. It hides the real and makes the unreal appear as real. It is neither Sat nor Asat nor Sat-Asat. It is Anirvachaniya (indescribable). Maya has two powers, viz., the power of veiling or Avarana Sakti and the power of projecting or Vikshepa Sakti. Man has forgotten his essential divine nature on account of the veiling power of Maya. This universe is projected owing to the Vikshepa Sakti of Maya.
The Jiva or the individual soul is enclosed within five sheaths (Kosas), which are like the sheaths of an onion. The five sheaths are food-sheath (Annamaya Kosa), vital sheath (Pranamaya Kosa), mental sheath (Manomaya Kosa), intellectual sheath (Vijnanamaya Kosa) and the bliss-sheath (Anandamaya Kosa). The first sheath constitutes the physical body. The next three sheaths form the subtle body. The last sheath forms the causal body. The individual soul should transcend all its sheaths through meditation and become one with the Supreme Soul which is beyond the five Kosas. Then only it will attain liberation or freedom.
There are three states of consciousness for the individual soul, viz., the waking state, the dreaming state and the deep sleep state. Turiya or the fourth state is the superconscious state. Turiya is Brahman. Turiya is the silent witness of the three states. The individual should transcend the first three states and identify himself with the Turiya or the fourth state. Then only he can attain oneness with the Supreme Soul.
Avidya is the causal body of Jiva or the individual soul. The Jiva identifies itself with the body, mind and the senses on account of Avidya. It has the erroneous notion that the body is the soul, just as one has the wrong notion that the rope is the serpent, in twilight. The moment the individual soul is freed from the self-imposed ignorance by a proper understanding of the Truth through the Vedanta philosophy, Vichara (enquiry), reflection and meditation on the Supreme Brahman, all the illusion disappears. The identity of the Jivatman and of the entire phenomenal world with the Supreme Soul or Brahman is re-established. The Jiva attains immortality and eternal bliss. It merges itself in Brahman or the Ocean of Bliss.
Badarayana believes in Jivanmukti or Liberation While Living.
Celebrated Vedantic Formulae
The following are the celebrated formulae of Vedanta:—
Ekam Eva Advitiyam—The Reality is One alone without a second.
Brahma Satyam Jagan Mithya, Jivo Brahmaiva Na Aparah—Brahman only exists truly, the world is false, the individual soul is Brahman only and no other.
Sarvam Khalvidam Brahma—All this is, indeed, Brahman.
Satyam Jnanam Anantam Brahma—Brahman is Truth, Knowledge and Infinity.
Brahmavid Brahmaiva Bhavati—The knower of Brahman becomes Brahman.
Santam, Sivam, Advaitam—Brahman is Peace, Auspiciousness and Non-duality.
Ayam Atma Santah—This Atman is Silence.
Asango Ayam Purusha—This Purusha is unattached.
Santam, Ajaram, Amritam, Abhayam, Param—This Brahman is Peace, without old age, Immortal, fearless and Supreme.
May you all understand the truths of Vedanta philosophy. May you all realise the bliss of oneness. May you all become Jivanmuktas while living.