Syadvada Manjari

Author(s): Mallishenacharya, F W Thomas
Publisher: Motilal Banarasidas

Page 94

XV. THE SAMKHYA DOCTRINES
Now, proclaiming a contradiction barring the Tattvas (Reals), Prakşti, Spirit, etc., approved by the Samkhyas), he exhibits the unlimitedness of the caprices of their folly: XV. Thought void of object, and reason non-intelligent,
sky (Ether) ete., born from the pure principles of sound, ete,; and no bondage or liberation of Spirit, -
how much that is conflicting has not been indited by the stupid? 1) For a general account of the Samkhya philosophy reference may be made to Colebrooke's Essays, II, pp. 240 sqq., and the Histories of Indian Philosophy (by Radhakrishnan, Dasgupta and others) and Max Müller's Six Systems. Special memoirs in different languages are numerous: it may suffice to mention Professor A. Berriedale Keith's The Samkhya System (1919) as a fully modern treatment of the subject. See also Nyāya-manjari, pp. 486-490, and Sammati-tarka, pp. 280 sqq., 296 sqq.
The Samkhya, no doubt the earliest (mostly post-upanişadic) system has a name which perhaps at first signified only a general systematic view, so that it may have been loosely used (e. g. in the Svetāśvatara-u panişad and the Bhagavad-gitā) in the sense of systematic philosophic thought, as distinct from religious (Vedic) contemplations and Yoga disciplines and strivings. Influences of its modes of thinking have been detected in Buddhism and Jainism. Its general conception of a cosmic evolution and a good part of its physical doctrines have been permanently adopted and assumed in Indian philosophy,
It is unnecessary here to state anything concerning the reputed founder of the system, Kapila, or his disciple, Asuri, or concerning the popular Samkhya' of the Maha-bhārata or the recorded fragments of early texts. For Mallişeņa evidently, as for modern study, the system has been represented by the Sāmkhya-kārikā of Isvarakrsna, a summary in Gathā verse, and its commentaries: the literary finish, intellectual decision and concinnity and spiritual depth of the short poem constitute one of the gems of Sanskrit language and thought, fortunately, through the availability of translations, appreciable by non-specialist readers.
The predominance of the single text simplifies the verification of the doctrines cited by the Jain author and the understanding of his vigorous criticisms. It will be seen that Mallişena finds no difficulty in exposing absurdities in the system. The particulars may be left to speak for themselves.
The main tenets of the system are: -
1. A dualism of (a) an entirely inactive Spirit (Puruşa) or Intelligence (Cit) and (b) a material, nonintelligent Nature (Prakrti) of triple constitution, from which emerges, and into which is dissolved, the entire universe of things experienced.
2. An evolution of Prakrti in the presence of Spirit by stages of which the first is an instrument of determinate awareness (Buddhi, Reason), and the second a simutaneous origination of Egoity (Ahamkāra, principle of individuality) and of Sense-faculties. Thence come the essences of the Five Elements and through their composition the gross material elements and the general physical universe.
3. An unreal connection of Spirit with Prakrti and its evolutes in consequence of a failure on the part of Spirit to realize his actual detachment and of a false semblance of intelligence in the mechanism of Prakti through reflection from the light of Spirit.
4. Liberation of Spirit from the unreal connection and bondage when, having seen the work of Praksti through and through, he realizes his own absolute aloofness.
Considered in a historical and modern light, the Samkhya may not, it seems, have lost the interest which perhaps is the basis of its enduring fascination. An outcome of the Upanişad philosophizing, it exemplifies prominently the psychological approach characteristic (as has been appreciated by Miss Maryla Falk in her very original and important study, Il mito psicologico nell'India Antica) of early Indian speculation. It makes the intellectual faculties of determination and individuation, and again the sense