Skhya daran School of Enumeration

By Krunal Makwana

1. Introduction Skhya daran denotes one of the six orthodox 1 stika2 philosophical systems of Indian thought. The philosophy aspires the individual to understand the purpose of life, Liberation (mukti), through the medium of removing the three kinds pains. 3 The initial exponent of the Skhya philosophy is Mahi Kapila, who had first propouned the philosophy, by authoring the Skhya sutras. The date given by Klaus K. Klostermaier suggests that the development of early Skhya was between 1500500 B.C. There is an unclear date as to when the Skhya sutras were written, but inferences have been made that Skhya philosophy had very much influenced upaniadic thought. References from cndogya upaniad as well as other upaniads suggest that the philosophy was pravelent at the time but terminology in regard to the philosophy was different.4 It is also interesting to note that the mahbharat recognises and appreciates Skhya as a well established school of philosophy. If this were to be accepted then the suggestion of Klostermaier that the development of early Skhya was between 1500-500 B.C. would be rejected. Traditionally the mahbharat is accepted to be older than 5000 years, which would then date the mahbharat around 3000 B.C., much more than Klostermaiers suggested date. The Skhya philosophy rests its epistemological, ontological and seteriological foundation on two major works. The Skhya sutras of Mahi Kapila and Skhyakrik of Ivara ka. Although a date cannot be confirmed as to when the philosophy was propounded by Mahi Kapila, it can be concluded that he was the first exponent of this philosophy.

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2. Defining Skhya To define Skhya as enumeration alone, would be unjust. Various personalities old and new have commented on the interpretation of Skhya. The first direct reference to Skhya as a philosophy is cited in the vetvataropaniat.
5

Although the vetvataropaniat according to V.J. Roebuck is a rather later

development to the scriptural texts, you cannot deny the influence of Skhya existing earlier, as you can find traits in older upaniads 6. There are many other references to the philosophy, the Bhagavad Gita for instance cites the philosophy directly 7 as well as mentions the philosophical aspect in various other places.8 akarcrya, the famous advaitin interprets Skhya to be derived of two saskta words. 'samyak, correct understanding and khyyate, knowledge of the revealed Vedas, which inturn leads to supreme reality.9 Interestingly akarcrya, gives another explanation of Skhya in his commentary on the Bhagavad Gita ch 18.13, where he interprets Skhya to mean, that scripture where the subject matter10 to be known are fully (samyak) stated (khyyante). Vijanabhiku suggests the definition of Skhya as setting forth of the purua as distinct from the prakti in his work, Skhya pravacana bhaya. Raghuntha Bhacrya defines it as the consideration of the twenty five principles. 11

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3. Skhya sutras of Mahi Kapila The Skhya sutras are divided into six books. The first three books outline the description, tenets and principles of the philosophy. The fourth book offers some illustrative tales, the fifth, is a refutation of rival views and the sixth book is a summary. Table 1: Skhya sutras of Mahi Kapila12 Book 1 2 3 4 5 6 Illustrative tales Refutation of rival schools e.g. buddhism, vedanta etc Summary of the philosophy Outlines the description, tenets and principles of the philosophy Description

Although the Skhya sutras were the most priliminary treatise on Skhya, there seems to be over time, a digress away from the sutras. Ivara ka, a famous Skhyan became widely known for his treatise on the Skhya philosophy by producing 13 the Skhyakrik.14 3.1 Skhya sutras controversy There has been numerous debates as to the authenticity of the Skhya sutras, as it seems that the sutras may have been edited, revised etc, as certain philosophies that the sutras refute do not really correlate with the time of the compilation of the Skhya sutras.15 Another suggestion could be that the Skhya sutras were compiled at a very later date, but the question then lies , why are the aphorisms attributed to Mahi Kapila? Dr. T. G. Mainkar suggests that the sutras were a later addition as it does reveal a knowledge of practically of all the other systems. He also suggests that the sutras freely uses the krik and borrows phrases from akara.

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If close observation is placed on the variations on the sutras and the krik, there seems to be refined definitions and meanings in the sutras rather than the krik. Issues such as space, time, process of creation and destruction all appear to be more developed than the krik.16 The sutras also discuss importance of a teacher etc, which the krik leave aside as redundant. This leads to suggest, that if the sutras were compiled by Kapila before 3000 B.C. , the krik of Ivara ka would be rendered superfluous! But as this is not the case, we conclude that the sutras were created at a much later date by an unknown author. There are a few suggestions as to who the author could be. Svapnevara in his kaumudiprabh suggests pacaikha as the author, who is the disciple of suri, who inturn is the direct disciple of Kapila.17 Guru Parampar Mahi Kapila Mahi suri Svapnevara Ivara ka

However with all the controversy regarding the authenticity in regard to the question Did Mahi Kapila author the Skhya sutras?, Udayavirya Sastri attempted to harmonise the question by his article Antiquity of the Skhya sutras by concluding the sutras were authored by Mahi Kapila.18 With all the information in regard to the history and development of the Skhya philosophy, we can safely regard Mahi Kapila as the first exponent of the philosophy but as to the authenticity of the sutras, we can only speculate as to whether Mahi Kapila was the author of the sutras, but it seems highly unlikely that the statement that Mahi Kapila as the author, true.

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4. Skhyakrik of Ivara ka The Skhyakrik of Ivara ka is the more pravelent treatise on the philosophy. It is regarded as most authentic and referred to by later Skhyan scholars in their own works.19 Although the treatise is a culimination of 70 verses unchaptered, the yukti-dipik 20 attempts to harmonise the krik into four prkaraas: Table 2: Summary of Skhyakrik of Ivara ka prkaraa hnik krik 1. 1. 2. 3. 2. 3. 4. 5. 6. 7. 8. 4. 9. 10. 11. 1-2 3-8 9-14 15-16 17-21 22-27 28-34 35-45 46-51 52-59 64-71 topic The contemplation of liberation/heaven The means of liberation/heaven The contemplation of work The important achievment The contemplation of purua The contemplation of the means The means of tendency The means on the subject matter The contemplation of the effect The contemplation on the body The nature of liberation/heaven

4.1 Skhyakrik controversy As with all historial works, the dates given are much debated as to when the krik was actually composed. Klostermaier and Dr R.K. Lahiri date the krik around 250-325 A.D., whereas others date it around 400 A.D21.

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Another controversy that arises, is the number of verses that the krik contains. According to Gauapdacrya, he recognises the krik as a saptati. 22 It is interesting to note that though Gauapdacrya identifies the work as a saptati, he only comments on 69 verses but concludes his bhya by saying This is the bhya of Gauapda on Skhya, expounded by the sage Kapila, as the cause of liberation from transmigration; in which there are seventy verses.23 According to a few scholars, verses 70-73 seem to be later additions to the krik and do not form the basis of the original work. The question than arises, was Gauapdacrya aware of discrepancies within the krik and so dealt with the matter by not commenting on them. Another question also arises as to which 70 verses he is referring to?24 If Gauapdacrya was aware that the original work had 70 verses, why did he only comment on 69? A suggestion could be that the verse could have been lost over time, but scholars have in this matter expressed widely differing opinions. 25 However with all the information, I will present the Skhya system through the reference of Mahi Kapilas Skhya sutras and Skhyakrik of Ivara ka.

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5. Epistemology The theory of Skhya knowledge The Skhya philosophy recognises and accepts three forms of valid knowledge 26, through these pramas, Skhyans believe that discrimination will be achieved, which will inturn lead to complete cessation of pain.27 A prama is a form of valid knowledge which cannot be flawed in any sense. Pramas form one of the foundations of Skhya philosophy. It is the direct means of knowing an object. In Skhya philosophy, the formation of prama, is divided into three categories. It suggests that the first form of knowledge is Pratyaka (perception), if this is not possible than anumna (inference) is accepted, if anumna is also saaytmaka28, then Skhya suggests abda (word/verbal testimony), is the best source of knowledge. 29 prama Pratyaka 5.1 Pratyaka Pratyaka is judgement, which, being in association with the object being percieved, portrays the form thereof. Skhya sutra 1.89 For Skhyans, Pratyaka is the direct perception of an object. Pratyaka is the perception of an object, experienced by the five senses. If one of the senses experiences an object, then according to Skhya, the object is valid. Ivara ka in his Skhyakrik also states valid knowledge can only depend on the means of valid knowledge.30 anumna abda

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5.2 anumna Knowledge of a connection [e.g. fire], through perception of the object [fire and smoke], is inference. Skhya sutra 1.100 The Skhyakrik divides anumna into three kinds. This is an identical interpretation to the Nyya philosophy, it seems as if Ivara ka was giving direct references from Nyya thought, when interpreting inference.31 Purvavat anumna (subsequent inference) is that which has an antecedent, a cause, just as, on account of the rising clouds, you infer rain. evat anumna (antecedent inference) when you taste a drop of ocean water, and it tastes salty, you infer the whole ocean tastes salty. Smnyato dta (analogous inference) when the sun moves from one place to another, you infer the time has changed. Skhyakrik bhya of Gauapdacrya 5 5.3 abda Testimony [of valid knowledge] is a declaration by one worthy [e.g. Guru] Skhya sutra 1.101 ..and a true testimony is a true revelation (scriptures) and the right assertion (from a Guru) Skhyakrik 5 Although the Skhya sutras declare right/valid knowledge is imparted by one worthy, we can safely infer that the Vedic scriptures can be inferred to come under this catergory. This again is very similar to the philosophy of Nyya daran, in regards to pta purua and pta astra.32

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6. Ontology the study of existence In Skhya, reality is based into a distinct eternal duality of prakti and purua. Prakti, is the very nature of this materialistic creation, whereas purua is the untainted reality of our existence. According to Skhya, prakti is an non-sentient reality, which evolves itself into this materialistic creation and reabsorbs it, at the time of destruction. The Skhya sutras define prakti to be the sole cause of creation.33 Although we define purua as a singular notation, in reality we refer to the plurality of puruas. In Skhya there are numerous puruas 34, these puruas are essential pure and free intelligence35. 6.1 prakti In Skhya philosophy, prakti plays a number of roles, which are said to be benefical to the purua/soul. Firstly, prakti is defined in the Skhya philosophy as eternal and rootless. 36 However there is differences within prakti itself. Prakti can be divided into unmanifest (avyakta) prakti/pradhna (principle) and manifest (vyakta) prakti. Only avyakta prakti is eternal, while vyakta prakti is only a modification and is impermanent.37 The unmanifest prakti is essentially eternal, and all prakti has its cause from avyakta prakti.38 It is interesting to also note that both praktis are described as non-sentient and has no ability to discriminate.39

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6.1.1 Gua quality The concept of Gua by Skhya, is one of the main contributions to Indian philosophy. From the age of the upaniads until the development of the later vedntic schools of thought, all have been influenced by the gua theory, be it with different terminology. To define gua as quality alone, would be unjust to the gua theory. It could easily mean thread, subordinate component, virtue, rope.40 Skhya divides prakti into three qualities/guas;41 Sattva - is light in weight and brings illumination Rajas - is weak and restless Tamas - is heavy and restricting During the state of avyakta equilibrium, the three guas are in equipoise with each other, when this balance is disturbed, the creation from avyakta prakti takes place.42 6.1.2 Liga arira The concept of Liga arira by Skhya, also made an impact in Indian philosophy. Later vedntins, used the concept of the Liga arira to devise their own philosophy. 43 The Liga arira in Skhya which is of atomic size44, consisted of three main attributes or products, mahat, ahakra and manas.

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6.2 The 25 tattvas The translating of Skhya to mean enumeration, is well fitting, when it comes to describing the 25 elements of the system. The 25 tattvas formulate the existence of the material world. Skhyans believe that creation is developed by unmanifested (avyakta) prakti, which develops its self into manifest (vyakta) prakti. This inturn than creates mahat, or buddhi as we popularly know it, which than formulates ahakra. From ahakra the 5 tanmtras, pancabhuta and manas is created. The manas than creates jnnaindriyas and karmendriyas.

purua

prakti

(unmanifested matter/nature)

mahat/buddhi ahakra sttvic

(illumined, lightness)

First principle of individuation, intelligence, discrimination

tmasic
(stable, solid)

Manas (mind) 5 Active intruments karmendriyas

speaking, holding, moving, proceating, excreting.

5 subtle elements (tanmtr)

Form, sound, touch, taste, smell

5 cognitive senses jnnaindriyas

hearing, touching, seeing, tasting, smelling

gross element (pancabhuta)

Earth, Fire, Wind, Water and Space

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6.3 Puruas The Purua is an eternal entity in the realm of Skhya, it is devoid of all attributes and character45,rootless46, devoid of motion47, merit-demerit48, witness, observer, non-doer, solitary.49 Liberation befalls on him, who realises himself to be different from prakti. 6.3.1 Multiplicity of Puruas Unlike Advaita Vednta, Skhya believes in the multiplicity of souls/puruas. The sutras provide sound reasons as to why, multiplicity is a fact and in accordance with scriptures. Sutra 3.45 suggests that if the soul was only one, than the reason of the Vedas to suggest who understands this, they are immortal, would not be in accordance with scriptures. By the use of the word they, supports the import of multiplicity and not non-duality. Another refutation by the Skhyans is if non-duality is supreme, why is then when one attains liberation, others (rest of the souls, who are non-dual) do not attain supreme felicity. 6.4 The theory of God The concept of God is very much a later addition to the philosophy of Skhya. Early Skhya was very much reserved with the idea of God, Ivara ka, an ardent Skhyan does not seem to mention the concept of God at all in his Skhyakrik. It seems early Skhya till the time of vijnabhiku was mostly atheistic. It is interesting to note that the Skhya sutras deny the exist of Ivara and proclaim that the concept of Ivara is only glorification of souls who are liberated or homages to the recognised deities of Hinduism.50

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In various other places of the Skhya sutras, the concept of an eternal Ivara is denied, the Skhyans believe that a Ivara does exist but not eternally.51 In the final chapter of the sutras, verses 2-12 are dedicated in denying the existence of God. Later Skhya, however develops into a very much theistic school, where purua and prakti are modes of the one brahman. The puras and mahbharat seem to play an influential role in changing the course of Skhya from non-theistic to theistic. 7. Seteriology Skhya Liberation Skhyans believe that the only reason of creation of this world is to assist in the puruas jouney in reaching liberation/kaivalya. Due to the fact that the individual identifies himself to the materialistic world, he loses his true nature as Purua. This identification with the body is the root cause of all misery and it is the knowledge of the separateness of the spirit from vyakta Prakti.When he realises that he is Purua, the untainted eternal reality, he wins salvation. 7.1 Jiva Mukti Skhyans believe that even after attaining the true knowledge of Purua, he may remain in the body to exhaust all of his karmas, without adding fresh karma. 52 Purua + Prakti = vyakta Prakti = identification with body = bondage Purua - Prakti = Salvation

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References Kapila and James Ballantyne., 1885. The Sankhya Aphorisms of Kapila With Illustrative Extracts From The Commentaries. Dehli, Trubner & Co., Ludgate Hill Klaus K. Klostermaier., 2000. Hinduism: A Short History. Oneworld Publications Dr T.G. Mainkar., 2004. Samkhyakarika of Isvarakrsna with the commentary of Gaudapada. Dehli., Chaukhamra Sanskrit Pratishthan V.J Roebuck., 2004, The Upanishads, London., Penguin Books Ltd Swami Gambhirananda., Bhagavad Gita with the commentary of Sankaracarya. Advaita Ashram. Kevin Burns., 2006. Eastern Philosophy: The Greatest Thinkers and Sages from Ancient to Modern Times. Enchanted Lion Books A.C. Bhaktivedanta Swami Prabhuapada., 2005. Vedic Philosophy for student. Sri Sri Sitaram Seva Trust, New Dehli

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Appendix A detailed summary of the Skhya sutras Book 1 Sutra(s) 1-19 20-25 26-47 49-53 56-57 58-60 61-66 67-70 71-74 75-78 79,124 82,85 83 88-103 95 104-110 125 124-135 139-148 149-164 2 1-11 10-33 34 38 7 9 14 17-19 23-25 26-29 30-34 35-36 Description Introduction to the main concepts Refutation of Advaita Refutation of Buddhism Refutation of activity of soul e.g motion, merit demerit Bondage and Liberation described Bondage is in the mind Knowledge of the 25 elements inc. soul Soul and Nature eternal and rootless The tree of nature Soul devoid of character, only nature has character Refutation of Advaita and unreality of the world Mimasa refuted Liberation from repeated births comes from discrimination between soul and nature pramas Refutation of Ivara Experience of nature, ignorance of soul, liberation of soul Refutation of Nyya Mind etc non-eternal products Soul is not the body, material, qualitive, it has not qualities or attributes Multiplicity of souls, refutation of Advaita, all souls are similar, hence they are non-dual, description of soul Creation is for removing pain, and knowing the soul Products of elements, modifications Soul abides in itself Number of organs Gross body derived from parents, subtle body (linga arira) from creation. Linga arira has 17 products. 11 organs, 5 subtile elements and understanding Linga arira is atomic Gross body made of either 5/4/1 elements Knowledge gives salvation only through gross body and not the subtle Liberation only comes through knowledge not action Meditation/Yoga defined Duty with dispassion

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47 48-53 57 58-62 66-70 71-72 73 74 75 78-84 1 2 3-4 1-22 23-24 2-12 13-27 28-36 37-58 61-68 72 74-83 84-88 88 111-113 124-125 126-128 1-11 12-22 25 32-33, 36, 40 43-44 45-55 54 66 70

Creation is from discrimination from Brahm to a post In the higher regions, sattwa, middle, rjas and below tmas, but everything is impermanent Refutation of an eternal Lord Matter is non-sentient Nature effects him who is not realised Bondage and Liberation do not effect soul, bondage only belongs to nature 7 ways prakti binds soul Non-discrimination causes bondage Renunciation leads to discrimination Acceptance of Jivan mukti Kings son forester King Even if instructions were to another liberation is possible Repitition of instruction Examples of how liberation can be achived Examples of discrimination Refutation of Ivara Refutation of Nyya and Vednta (Advaita) Refutation of Crvaka philosophy (materialistic) Discussion on Veda, supreme person, eternity of Vedas refuted Non duality of soul rejected, advaita rejected. Everything is non-eternal minus nature and soul Liberation explained Refutation of Nyya and Vaieika Refutation of nihilists Various types of gross bodies with elements Three principle bodies Refutation of God Acceptance of Soul, different from body, aim Description of discrimination and non-discrimination and bondage, souls aim Meditation defined Nature is the cause of all other products, all pervading, for the purpose of realisation No creation took place for the realised souls Multiplicity of souls admitted, Vednta rejected Self-consciousness is the agent not the soul Creation etc are all in the mind Aim of the soul

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1 2

ad daran nyya, vaiseika, mimasa, vednta, sakhya, yoga Those which recognise an allegiance with the Vedas. skhya sutra 1.1.1 - dhytmika due to ones own self dhibhautika due to the products of the elements dhidaivika due to supernatural causes. cndogya upaniad 6.4.1, 7.26.2, 3.17.7, 1.3.1 vetvataropaniat 6.13 cndogya upaniad 6.4.1, 7.26.2, 3.17.7, 1.3.1, kath upaniad 1.3.9-10 bhagavad gita 18.13, 18.19 bhagavad gita 2.39

4 5 6 7 8 9

10 11 12 13 14

That thou art - cndogya upaniad 6.9.4 Skhya tattva vilsa. In the appendix section, I have added the full summary of the Skhya sutras. According to Klostermaier this was around 250-325 A.D. Gaudapdcarya has also written a commentary on Ivara kas Skhyakrika. According to The Skhya sutra 1.46 refutes the buddhist philosophy which is clearly asynchrous with the time The sutras also discuss importance of a teacher etc, which the krik leave aside as redundant. Skhyakrik verse 70: # $ #$ # *
# . $ 5

Klostermaier this was around 700-750 A.D.

15

chronology of India history.

16

17

18 19 20

P.C.C. Lahore, II, pp 855-882. Gaudapdcarya in his commentary on the krika, sakara (not akarcrya) in the jayamangal etc. The yukti-dipik seems to be a much older work on Skhya philosophy, the authors of the treatise are

unknown but the work seems to be before 841 A.D. The yukti-dipik also mentions Ivara ka as Bhagawn Ivara ka.
21 22

Kevin Burns A work of 70 verses Skhyakrik bhya 69:

# $$ ; # ? @ A C * 5

23

24

25
26 27 28 29 30 31

Due to the fact, he has not commented on verse 70-73, which are normally included in the krik Dr. T. G. Mainkar., Skhyakrik of Ivara ka with the commentary of Gauapda, pp 32-33. Skhya sutra 1.88, 1.98, 1.100, 1.101 Skhya sutra 3.84 doubtful Skhyakrik 6 Skhyakrik 4 Nyya sutra 1.1.5

32 33 34 35 36 37 38 39

Nyya sutra 1.1.7, 1.1.8, 2.1.68 Skhya sutra 1.75 Skhya sutra 6.45 Skhya sutra 1.19 Skhya sutra 1.67 Skhya sutra 3.53, Skhya krik 10 Skhya krik 15 Skhya krik 14, Skhya sutra 3.59 A.C Bhaktivedanta Swami Prabhupada Skhya krik 13 Skhya sutra 1.61 Later vedntins, used the idea and established the three bodied concept of astral (sukama), causal Skhya sutra 3.14 Skhya sutra 1.54, 1.75 Skhya sutra 1.67 Skhya sutra 1.49 Skhya sutra 1.52 Skhya krik 19 Skhya sutra 1.95 Skhya sutra 3.57 Skhya sutra 3.78-84

40
41 42 43

(kraa) and gross body (sthula arira).

44 45 46 47 48 49 50 51 52