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In Samkhya and Yoga schools of Indian philosophy, " there are two irreducible, innate and independent realities 1 ) consciousness itself ( Purusha ) 2 ) primordial materiality ( Prakriti )".
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Samkhya and Yoga
The name Lokāyata can be traced to Kautilya's Arthashastra, which refers to three ānvīkṣikīs ( logical philosophies ) — Yoga, Samkhya and Lokāyata.
See Also: Hinduism -- Hindu scripture -- Samkhya -- Yoga -- Nyaya -- Vaisesika -- Vedanta -- Bhakti -- Cārvāka -- Indian logic
Samkhya and Yoga are mentioned together for first time in the Shvetashvatra Upanishad.
The orthodox are Nyaya, Vaisesika, Samkhya, Yoga, Purva mimamsa and Vedanta.
* Yoga, the school of Patanjali ( which provisionally asserts the metaphysics of Samkhya )
The is the vehicle of consciousness in later Samkhya, Vedanta, and Yoga, and is propelled by past-life tendencies, or bhavas.
The Yoga Sutras are built on a foundation of Samkhya philosophy, an orthodox ( Astika ) and Atheistic Hindu system of dualism, and are generally seen as the practice while Samkhya is the theory.
The influence of Samkhya is so pervasive in the Sutras that the historian Surendranath Dasgupta went so far as to deny independent categorization to Patañjali's system, preferring to refer to it as Patanjala Samkhya, similar to the position taken by the Jain writer Haribhadra in his commentary on Yoga.
The Yoga Sutras diverge from early Samkhya by the addition of the principle of Isvara or God, as exemplified by Sutra 1. 23-" Iśvara pranidhãnãt vã ", which is interpreted to mean that surrender to God is one way to liberation.
Another divergence from Samkhya is that while the Samkhya holds that knowledge is the means to liberation, Patañjali's Yoga insists on the methods of concentration and active striving.
The aim of Yoga is to free the individual from the clutches of matter, and considers intellectual knowledge alone to be inadequate for the purpose-which is different from the position taken by Samkhya.
Samkhya and Yoga are thought to be two of the many schools of philosophy that originated over the centuries that had common mystical roots derived from the early Vedic and Indus-Saraswati periods.
The orthodox Hindu philosophies of Samkhya, Yoga, Vedanta, as well as the non-orthodox Nastika systems of Jainism and Buddhism can all be seen as representing one stream of spiritual activity in Ancient India, in contrast to the Bhakti traditions and Vedic ritualism which were also prevalent at the same time.
Rāja yoga was first described as an eightfold or eight-limbed ( aṣṭānga, ashtanga ) path in the Yoga Sūtras of Patañjali, and is part of the Samkhya tradition.
While Bhakti Yoga is the prominent teaching, various passages show a synthesis that also include Samkhya, Yoga, Vedanta, and Advaita Vedanta.
Krishnamacharya also studied with the yoga master Sri Babu Bhagavan Das and passed the Samkhya Yoga Examination of Patna.
Among the six systems of Hindu philosophy, early Samkhya and Mimamsa do not consider the concept of Ishvara, i. e., a supreme being, while later Samkhya, Yoga, Vaisheshika, Vedanta and Nyaya believe in the existence of an Ishvara.
Nyaya, Vaisheshika, Samkhya, Yoga, Mimāṃsā and Vedanta are classified as āstika schools:
Samkhya, Yoga, Nyaya, Vaisheshika, Mimamsa, and Vedanta.
Samkhya and schools
After the development of distinct schools of Indian philosophy, Advaita Vedanta and Samkhya schools are thought to have originated concepts similar to solipsism.
The main opponent in his work is the Mimamsa school of thought, though he also offers arguments against the views of some other schools like Samkhya and certain schools of Buddhism.
Samkhya, also Sankhya, Sāṃkhya, or Sāṅkhya (, IAST: ) is one of the six schools of Hindu philosophy and classical Indian philosophy.
It is probable that these schools of thought and the earliest schools of Samkhya influenced each other.
It is more likely, that Samkhya was moulded by many ancient theories of soul in various Vedic and non-Vedic schools.
The Gita integrates Samkhya thought with the devotion ( bhakti ) of theistic schools and the impersonal Brahman of Vedanta.
Some like the Jain, Buddhist, Shaiva and Advaita schools survived, while others like Samkhya and Ajivika did not, either being assimilated or going extinct.
The gunas are defined and detailed in Samkhya, one of the six schools of classical Indian philosophy.
In ancient India, the philosophical schools of Samkhya and Vaisheshika, from around the 6th – 5th century BC, developed theories on light.
Within the astika (" orthodox ") schools of Hindu philosophy, the Samkhya and the early Mimamsa school did not accept a creator-deity in their respective systems.
Samkhya and Indian
According Surendranath Dasgupta, scholar of Indian philosophy, Charaka Samhita, an ancient Indian medical treatise, also contains thoughts from an early Samkhya school.
Since alchemy eventually became engrained in the vast field of Indian erudition, influences from other metaphysical and philosophical doctrines such as Samkhya, Yog, Vaisheshik and Ayurved were inevitable.
Dr. S. Radhakrishnan, mentions in his Indian Philosophy vol. 2 that Nyayakosa includes Samkhya and Advaita Vedanta under naistika, i. e. unorthodox systems, or in other words that mayavadi is an atheist.
Samkhya and philosophy
* Kapila ( c. 500 BCE ), proponent of the Samkhya system of philosophy
* Tattva, the basis of the universe according to Hindu Samkhya philosophy
According to the Samkhya school of Hindu philosophy, Akasha is one of the five Mahābhūtas ( grand physical elements ) having the specific property of sound.
Samkhya philosophy, which is sometimes seen as the basis of Yogic thought, adopts a view that matter exists independently of individual minds.
# Kapila 1. 3. 10 – a sage and one of the founders of the Samkhya school of philosophy
In Samkhya and yogic philosophy both the mind and the ego are forms in the realm of nature ( prakriti ) that have emerged into materiality as a function of the three gunas through a misapprehension of purusha ( the consciousness-essence of the jivatman ).
In Samkhya, a school of Hindu philosophy, Purusha is pure consciousness.
Oldest of the major Upanishads ( c. 900 – 600 BCE ) also contain speculations along the lines of classical Samkhya philosophy.
Between 5th and 2nd century BCE, Samkhya thought from various sources started coalescing into a distinct philosophy.
The earliest surviving authoritative text on classical Samkhya philosophy is the Samkhyakarika ( c. 350 – 450 CE ) of Iśvarakṛṣṇa.
The text also refers to an earlier work of Samkhya philosophy called Ṣaṣṭitantra ( science of sixty topics ) which is now lost.
The concept was popularized in the theosophical movements of the 19th century and is derived from Hindu philosophy of Samkhya.
It is promulgated in the Samkhya philosophy that the Akashic records are automatically recorded in the elements of akasha one of the five types of elements visualized as existing in the elemental theory of Ancient India, called Mahabhuta.
** the soul, in Samkhya philosophy
Bhagavan Shri Shanmukha Anantha Natha is the first scholar to define that the ' blackness ' of Krishna is not a racial interpretation but refers to the Absolute in its phase of manifestation as denoted by Samkhya philosophy.
Rajas ( Sanskrit रजस ्, or rajoguna )) is, in the Samkhya school of Hindu philosophy, one of the three gunas.
In the Samkhya school of philosophy, tamas ( Sanskrit / तमस ् tamas " darkness ") is one of the three gunas ( or qualities ), the other two being rajas ( passion and activity ) and sattva ( purity, goodness ).
Kapila () was a Vedic sage and an incarnation of Supreme Godhead Vishnu, credited as one of the founders of the Samkhya school of philosophy.
He is prominent in the Bhagavata Purana, which features a theistic version of his Samkhya philosophy.
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