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 25th 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
