Notes on Sānkhya Kārikā based on Various commentaries | Happy Diwali 2024

Notes of Sānkhya Kārikā

Based on Gauḍapāda Bhāṣya and Vāchaspati Miśra’s Tattva Kaumudī

With inputs from Māṭhara Vṛtti, Jayamangalā (Ādi Śankara) and Yukti Dipikā

 

Date: 26-Oct-2024

Wishing You Happy Deepavali and

Peaceful & Prosperous New Year 2081

Namaste,

On occasion of the coming Dīpāvalī (Deepavali, Diwali) on 31-Oct-2024 and Gujarati New Year 2081 (02-Nov-2024), Notes of Sānkhya Kārikā is released. Please find the download link -

Download Link to Notes on Sānkhya Kārikā folder on Google Drive (Click Here).

Sānkhya Darśana is one of the six principle philosophies (Darśana-s) of Hindu Dharma / Sanātana Dharma. Sānkhya is also considered very ancient with references found in the Veda-s.

The concepts of Sānkhya are so important that one will not be able to understand Upaniṣad-s, Gītā and even Purāṇa-s without prior knowledge of Sānkhya. Yoga Sūtra-s of Patanjali are based on Sānkhya. Sānkhya is the ideological basis of Yoga Sūtra-s and Yoga Sūtra-s are Sānkhya’s meditative application. Without proper knowledge of Sānkhya it is impossible to understand Yoga Sutra-s of Patanjali.

Basic concepts like three guṇa-s of Māyā – Sattva, Rajasa and Tamasa are explained in the detail in Sānkhya. The importance of Pramāṇa-s is given in Sānkhya. The word Puruṣa and Prakriti belong to Sānkhya. The theory of Sat-Kārya Vāda is expounded in Sānkhya. Sat-Kārya Vāda in brief is – Cause must have potency or capacity or quality to transform into a particular effect. For example, curd can be obtained from milk and not oil. Those interested in Advaita will find Sānkhya very useful. Vaiṣṇava-s too can greatly benefit from Sānkhya as it helps detach one from body-mind-ego complex. Important concepts that help one understand Mind, Intellect, etc are defined and discussed in detail in Sānkhya. Sānkhya describes basic characteristics and functions of tattva-s like Mind and Intellect. The quality or characteristic (guṇa) of Mind is ‘to think’ and that of Buddhi (Intellect) is ‘decision making’. The quality of Ahaṃkāra (Ego) is abhimāna i.e. egoism or pride. It is also the 'I' awareness i.e. awareness of individual identity. Another important concept of Sānkhya is - the qualities or characteristics of tattva are not different form their function. So Intellect whose quality is decision-making cannot 'think' and mind whose quality is 'to think' cannot perform the function of 'decision making'.

Sānkhya find its place in Yoga, Vedānta, Gītā and in Purāṇa-s.

The original Sānkhya Sūtra-s were expounded by Bhagavāna Kapila Muni. Kapila, who was born with full knowledge of the Supreme Self saw that the world was in darkness and that someone was needed to show light to the world by giving the right path to Self Realisation and Mukti (Liberation). He saw another Brahmāṇa named Āsuri who was diligently performing Vaidika Yajña-s (Vedic Rituals) but was still not liberated. Bhagavāna realised that even if one practices Vaidika Yajña-s for a thousand years, one will not get liberated. Out of compassion, seeing him worthy to receive this sacred knowledge of Liberation, Bhagavāna expounded the teachings of Sānkhya to Āsuri, who in turn taught to Panchaśikha, Panchaśikha spread the teachings far and wide. It was handed down to Āchārya Shrī Īśvara Kṛṣṇa through the Guru-Śiṣya-Paramparā (Guru-Disciple Tradition). Āchārya Īśvara Kṛṣṇa compiled Sānkhya Kārikā in brief in 72 Kārikā-s from a larger text Ṣaṣṭi Tantra which covered sixty topics. He retained the essence of teachings but without the examples or stories, objections and refutations of other philosophies. This small compilation of Sānkhya Kārikā is like any other śāstra, complete in itself and not inferior by any means.    

Bhagavāna Kṛṣṇa in Bhagavad Gītā BG 10.26 says, ‘सिद्धानां कपिलो मुनिः’ (siddhaṇāṃ kapilo muniḥ) meaning, ‘Amongst Siddha-s, I am Kapila Muni’ implying the importance of Sānkhya. Siddha is translated as ‘perfected one’ – the one who abides in his own Self i.e. is a Jñānī, a Self-realized Yogī. Bhagavāna Kṛṣṇa too values the contribution of one of his Avatāra-s Bhagavāna Kapila Muni who was born with full knowledge of the Self i.e. Puruṣa.

Sānkhya Kārikā is the oldest and the most authoritative exposition that is extant today. There are several commentaries available. Out of these, Gauḍapāda Bhāṣya and Vāchaspati Miśra’s Tattva Kaumudī are very popular.

The word Sānkhya is said to be derived from the word सङ्ख्या / संख्या Sankhyā which has two meanings – Counting and Thinking.

Counting: Since Sānkhya elaborates on twenty-five tattva-s or collection of 25 principles, entities, and elements, scholars are of the opinion that the title of the work by Shrī Īśvara Kṛṣṇa is Sānkhya.

Thinking: Another meaning of the word Sānkhya is ‘knowledge of Self through right discrimination’. It is known as Viveka Khyāti or Viveka Jñāna which means discriminative knowledge.

The word Kārikā is a type of writing style in Sanskrit similar to śloka which is to write in brief or compact style. There are other writing styles more compact like Sūtra as in Yoga Sūtra-s of Maharṣi Patanjali.

Thus, Sānkhya means –

1. Study of twenty-five tattva-s [for moksha]

2. Knowledge of Self through [right] Discrimination i.e. vivekakhyāti or vivekajñāna [to attain moksha].

Sānkhya teaches that there are 25 tattva-s including Puruṣa as the 25^th tattva. Prakriti is the main tattva from which other tattva-s evolve and create the worlds and our bodies - both gross and subtle. Both Puruṣa and Prakriti are nitya (eternal). Puruṣa is the only tattva that is sentient i.e. Self-conscious or Self-Aware. Prakriti and her 23 manifest tattva-s are, by nature non-sentient. Prakriti by being in proximity with Puruṣa acquires the consciousness and begins creation. Mind and Intellect which are among 23 manifest tattva-s also acquire consciousness by being in proximity with Puruṣa.

In Bhagavad Gītā, chapter two is titled Sānkhya Yoga. It takes second meaning of Sānkhya which is ‘knowledge of Self through right discrimination’. It does not explain 25 tattva-s but the ultimate state of Sthitaprajña – the one who is steadfast in knowledge of Self or the one who abides in the state of Self-realisation.

Bhagavad Gīta 13.6 remarks 25 tattva-s of Sānkhya. Thus it is assumed that the student of Gītā knows fundamentals of Sānkhya.

Even though this śāstra is very important, it is often neglected by many. Some Āchārya-s (Swamis) while giving discourses on Gītā and Upaniṣad-s cover the concepts like Māyā and her three guṇa-s, qualities of Buddhi, Ego and Mind, etc without mentioning the original reference i.e. Sānkhya Kārikā by Īśvara Kṛṣṇa. This is done to avoid complications and they teach only that which is necessary.

Sānkhya / Sāṃkhya being a separate śāstra will have differences with Vedānta. Ultimately everything Sānkhya, Yoga, Pūrva Mimāmsā, Nyāya and Vaiśeṣika all merge in Advaita Vedānta which gives Ultimate Liberation and one enters into Nirvikalpa Samādhi. Thus Vedānta is the supreme of all knowledge.

Sānkhya is dualistic in nature. Both Puruṣa and Prakriti are Nitya (Eternal) and so Prakriti cannot be negated. In this sense, it is only Advaita which through Nirvikalpa Samādhi says that existence of Māyā (Prakriti) is also negated. Thus, only Advaita (Non-duality) is the ultimate philosophy.

So, while fundamental concepts are Sānkhya are accepted and valued by Vedānta, its final conclusion is not. It helps in study of Vedānta. Same is the case with Yoga. Yoga being dependent upon Sānkhya also does not, atleast in theory, makes one experience the true non-dual state of Nirvikalpa Samādhi. The final push is given by Advaita. This makes Vedānta the topmost philosophical treatise.

Since, I believe in Advaita philosophy, one may see the reflection while connecting Sānkhya and Vedānta. I respect other philosophies too and revere their Āchārya-s as the Sanātana Dharma is the whole corpus of philosophies.

I hope this attempt of mine is helpful in understanding Sānkhya. The main references are the commentaries of Gauḍapāda and Vāchaspati Miśra (Tattva Kaumidī). While at times I have referred to Māṭhara Bhāṣya, Jayamangalā attributed to Ādi Śankara and Yukti Dipikā, a scholarly commentary by an unknown Āchārya.

These explanatory notes are not to be considered as authentic, they are my own understanding that developed during self-study of Sānkhya Kārikā with various commentaries both in Hindi and English.

Though the notes are in English, it is always advisable to read and learn commentaries and śāstra-s in general in native language or in Indian Language like Hindi. English, at times, does not retain the original essence of the Sanskrit word. For some words like Brahman, Prakriti, Sattva, Rajasa and Tamasa, there is no English alternatives. All this is mentioned in the Introduction.

Book also contains Resources and Credits.

Along with other translators, I must thank few translators and commentators

Credits

Of course, Guru and Īśvara are the very basis of the life and understanding of a sādhaka (student, seeker of truth). Without their grace nothing is possible.

Apart from ‘Sources and References’ and apart from all mentioned in ‘Dedicated To’ section in the book, following are the ones from whom I have benefited and deserve special mention. I am thankful to –

Shri Dr. Rakesh Shastri ji for providing Sanskrit-Hindi word-by-word translation (padaccheda), Anvaya, Hindi translation and commentary on Sānkhya Kārikā. Commentary is written in simple Hindi, after studying many commentaries unlike direct translation of Sanskrit commentaries. Also studied Sānkhya Sūtra with Vijñānabhikshu’s commentary, Yoga Sūtra-s of Patanjali and of course Gītā and Vedānta which reflects in his writing. Another section titled ‘Viśeṣa’ (special notes) after commentary provides further inputs and gives opinion of Āchārya-s wherever there are differences. Much helpful. Gratitude to him. His Hindi commentary is enough to understand Sānkhya.

Shri Sudhanshu Sarangi ji for providing Anvaya (Hindi translation of Gauḍapāda Bhāṣya). Very helpful.

Shri Subhash Mittal ji who created Yoga Sutra Study Blog, the only blog I found on net which has Sanskrit-English word-by-word meaning. I have taken his ready padaccheda (word-by-word) meaning in my Explanatory Notes. I have changed / added meanings of some words and changed few original sanskrit words due to different rendition. I appreciate his efforts and am grateful to him.

Swami Virupakshananda ji for providing Sanskrit-English that helped me create mine. Thanks to Mainkar ji (Gauḍapāda Bhāṣya – English), Shri Sri Ram Shankar Tripathi ji (Tattva Kaumudi – Hindi) and Shri Prof. Dayanand Bhargav ji (Yukti Dipikā – English) and providing it freely on net.

Those who cannot go through the whole text, can simply read the 18-20 pages of Sānkhya in Brief. I have tried my best to cover important concepts in simple way.   

All errors are definitely mine and all good things are my guru’s grace.

The detailed explanation is compiled in such a way that it will help a sincere seeker to gain clarity of traditional commentaries. I have tried to add opinion of many Āchārya-s in simple way. However, this approach at times may make thing complicated but also helps clear the commentary.

Please find link to Google Drive folder which has MS Word file, PDF (with bookmarks of Headings and clickable TOC – Table of Contents), a Libre Draw File (.odg) which contains the Infographics and a separate folder containing Infographics photos in JPG format. They are exported from LibreDraw in 300dpi.

Download Link to Notes on Sānkhya Kārikā folder on Google Drive.

I wish everyone Śubha Dīpāvalī and Nutana Varṣābhinandana.

Wishing you a Happy Diwali and Happy New Year _/\_

Hari OM

Indiaspirituality Blog