Academic literature on the topic 'Samkhya metaphysics'

In explaining the reasons for sustained existence of tolerance in Indian philosophical mind and continuation of tolerant practices in socio-political life, Amartya Sen argues that tolerance is inherently a social enterprise, which may appear as contingent, but for all intents and purposes is persistent. Basing his thesis that is opposed to Cartesian dualism, which makes a distinction between mind and body, Sen submits that Indian system of universalizing perception finds a subtle form of connection between mind and body. He expands the ancient core worldview, Vasundhara kutumbakam (entire world as one family) as a secular tolerant civil code,1which makes a connection between the transcendental and the pragmatic planes of consciousness, and reconstructs a thesis about tolerance around human consciousness, which is collectivized and anchored in an acknowledged public space in society that is joined together psychologically as well as philosophically. Tolerance as consciousness can be regarded a necessary condition for playing the role of intentionality as stipulated by classical philosophy (Advaita Vedanta; buddhi, or intelligence as in Samkhya and Yoga). Aware of this ancient wisdom that accepts relativism as an impasse over some evaluative matter, Sen avoids the pitfalls of cultural relativism in tolerance by offering an argument that is based on the metaphysics of Advaita Vedanta and other religious and secular literature, and epitomizes an internationalizing virtue in tolerant traditions. I would examine some interconnected issues, such as the ethical “perimeter” of Sen’s philosophical observation of totalized value system and Indian tolerant attitudes in real life, etc., raising the broader question about the location of cultural identity in relation to supranational state organization. My chief argument is that Sen has been able to observe a connection between the Advaita Vedantic moral philosophy that informs that viewed from the Brahmanic perspective of absolute knowledge in unity, the apparent subject of duality is not the ultimate subject. My conclusion is that valuing of tolerance, individual liberty as well as civil rights is a particular contribution of Western thinking and philosophy; the Western advocates of these rights often provide ammunition to the non-Western critics of tolerance and human rights.

Samkhya Darshana is considered as one of the oldest and prominent school of Indian theistic philosophy. Traditionally propounded by Maharshi Kapila and was written as Samkhya Sutra, it became lost with the passage of time. Around 8th century Ishwarakrishna compiled all the principles of Samkhya philosophy in Samkhyakarika which is now considered as the most important textual resource. Samkhya philosophy propounds various metaphysical theories notably theory of Karya Karana Siddhanta as Sat Karya Vada, theory of Prakriti and Purusha, theory of evolution of universe, theory of three Gunas of Prakriti along with its unique triad of epistemology. Charaka Samhita being the most important compendium of Ayurveda has got inspired by many such philosophical theories of different philosophical schools, Samkhya and Vaisheshika being the most important among them. Charaka Samhita has adopted many philosophical understandings of Samkhya and subsequently implied them to form its own unique philosophical principles. The implications of such many theories of Samkhya like Sat Karya Vada, Prakriti and Purusha, Tri-Guna, theory of evolution of this universe and application of Pramana Vigyana (theory of knowledge) can be found in throughout Charaka Samhita. It is interesting to see how instead of blindly adopting those theories of Samkhya, Charaka Samhita has modulated them incorporating the understandings of its authors to frame out its own philosophical principles and to apply them in fulfilment of the chief objectives of Ayurveda like maintenance of health of a healthy person and alleviation of disease from a diseased person. In this study the author has tried to analyse the principle philosophical understandings of Samkhya Darshana and how those are later adopted in Charaka Samhita.

Introduction: According to the foremost compendium of Ayurveda, Charaka Samhita, Mana or Sattva (mind) constitute Purusha - the subject matter of this Ayurveda science. Mana (mind) in association with Indriya (sen-sory organs), Atma (soul) and Sharira (physical body) constitute Ayu which is considered as span of life. Differ-ent sensory organs are capable of perceiving anything only when associated with the mind. Mana which in asso-ciation with Ahamkara (ego) and Buddhi (intellect) constitutes the basic cascade for perceiving any type of knowledge. Aims and objectives: Metaphysical analysis of the concept of Mana (human mind) as discussed in Charaka Samhita along with its various characteristics and functions. Discussions: Among the principal charac-teristics of mind Anutva (atomicity) and Ekatva (having only one existence) are considered as most important. Also, it is considered as beyond the purview of senses. The principal objects of mind are considered to be five - Chintya (things requiring thought), Vicharya (consideration), Uhyam (proposing hypothesis), Dhyeyam (emo-tional attention) and Sankalpya (determination). Indriyabhigraha (controlling the sense faculties), Swasya Nigraha (self - restraint), Uhya (proposing hypothesis) and Vicharya (consideration) represents the actions of mind. Acharya Charaka has classified mind into three distinct types: 1. Shuddha Sattva 2. Rajas Sattva and 3. Tamas Sattva - which has many sub types. All these types of minds determine the mental as well as physical behaviour of human. Conclusion: In Charaka Samhita, different aspects of human mind have been dealt with great importance. The different characteristics of mind, its different objects as well as its various functions have been thoroughly discussed and analysed in different chapters of Charaka Samhita. The metaphysical background of all these discussions can be related with the eternal thoughts of different Indian philosophical schools like Nyaya, Vaisheshika, Samkhya etc.

The work undertakes an examination of Indian metaphysical theories and their relationship to ethical ideas and moral conduct, as these operate in Indian thought. Special account is taken of the samkhya, advaita and visistadvaita systems, the metaphysical conceptions presupposed in these systems, and the ethical theories proposed by them. The peculiarities characteristic of each system in terms of both metaphysics and ethics are set out and examined in terms of the vital concepts of dharma, karma and mok~a. It is demonstrated that, in the case of each system the original classical formulations, as supported by a relatively consistent dialectic through the centuries down to modern times, in fact accentuate and harden the distinctions among the systems . se fuat 1he three systems appear to be supporting distinctly differing patterns of ethical behaviours. The safukhya is seen to be supporting a somewhat simplistic model of life-denying ethics as flowing from its metaphysical premises, while the visistadvaita, with its clear accent on theism, gives the impression of a more positive attitude in ethical thought and practice. Its ethical concerns, however, are seen to be markedly individualistic in character and operation. The advaita system, with its singular peculiarity of a splitlevel theoretic orientation, is seen to vac~te between a negative withdrawal from life, and a mor-e positive concern towards life in the world. The complex character of advaita metaphysical constructs, in their relation to the more ~ractical aspects of life, are seen to be related to the operation of some stresses and tensions reflected at the individual and social levels.
Thesis (M.A.)-University of Durban-Westville, 1988.