PUSHPASHRAMA

INSTITUTE OF PHILOSOPHY AND RELIGION

EVOLUTON ACCORDING TO
SANKHYA DARSHANA
BY
AVITH PAIS
ROLL NO: 201702

MODERATOR
REV. PROF. DOMENIC VAZ OCD

AN ASSIGNMENT SUBMITTED TO
THE FACULTY OF PHILOSOPHY IN PARTIAL FULFILLMENT OF
THE REQUIREMENTS FOR THE DEGREE OF BACHELOR OF
PHILOSOPHY

MYSURU KARNATAKA
FEBRUARY 2018

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 TABLE OF CONTENTS
INTRODUCTION ..................................................................................... 3

EVOLUTION ............................................................................................ 3

THE ORDER OF EVOLUTION .............................................................. 4

THE DISTINCTIVE FEATURES OF THE SANKHYA EVOLUTION... 5

CONCLUSION ......................................................................................... 7

BIBLIOGRAPHY ......................................................................................... 8

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INTRODUCTION

The Sankhya holds that Prakrti is the substratum of the changing

phenomena of the world. According to this philosophy the universe just evolves.
The evolution takes place because of the contact between Prakriti and the Purusa.
The purusa alone cannot create because he is inactive, and in the same manner
prakriti cannot create unassisted because it is material.

EVOLUTION

The contact of these two is necessary for the purpose of creation. Evolution
can take place through the activity of prakriti only when the energy of prakriti is
conjoined with purusa although their natures are so different. In explaining this
contradiction, Samkhya employs the classic examples of the blind man and the
lame man.The blind man and the lame man co-operated with each other to escape
a fire. The lame man climbed on the shoulders of the blind man and directed him
along the correct path. In this way both of them reached a safe and desired spot. In
much the same manner, the inactive purusa and the unconscious prakriti cooperate
in order to achieve the objective of creation.

This contact creates disturbance in the stability of the gunas of prakriti and
evolution starts. Prakriti needs purusa so that it may be seen, known and utilized
and the purusa stands in need of prakriti in order to experience and attain
salvation by distinguishing between itself and the prakriti. But how can there be
any real contact of the two contrary and independent substances? Realizing this
difficulty, Samkhya has stated that there is no real contact but only nearness
between the prakriti and the purusa. The mere proximity of the purusa is enough
to create disturbance and distortion in the state of equilibrium of thegunas of the
prakriti and to start evolution.

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 When Purusa comes near Prakrti, the gunas begin to produce
heterogeneous effects and the evolution starts. The vast bosom of Prakrti begins to
unfold itself. In the process of evolution twenty-four principles emerged and they
form the basis of the manifold world. Purusa is always outside the realm of
change but it wrongly identifies itself with Prakrti and its products.

THE ORDER OF EVOLUTION

1. Prakrti
2. Mahat (the great)
3. Ahankara (ego)
4. Manas (mind)
5. Sensory organs (jnanendriyas)
6. Motor organs (karniendriyas)
7. Tanmatras (subtle elements)
8. Bhutas (gross elements)

At the beginning of the period of evolution sattva predominates. It is

beginning of heterogeneous effects. The first product is mahat (the great). In its
psychological aspect it is buddhi, its function being ascertainment and decision. In
its pure condition it is virtue and knowledge but it soon becomes vitiated by the
other gunas. Ego is the second product arising out of the mahat. It gives the
feeling of ‘I’ and ‘mine’. It is due to ahankara that the Purusa considers himself
as an agent. Ahankara may be of three types: satvika, rajasila and tamasika. From
the first follows the mind, the five organs of perception (the senses of sight,
hearing, smell, taste and touch and the five organs of action (hands, feet, mouth,
anus and the sex organ). Mind is the central internal organ which does the function
of co-ordination. Buddhi, Ahankara and Manas are the three internal organs, while
the ten organs of knowledge and action are external.

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 The five subtle elements are the generic essences of sound, touch, colour,
taste and smell. Being subtle they are imperceptible. From these subtle elements
arise the five gross elements namely akasa (ether), it is produced from sound.
From the combination of touch and sound arises vayu (air). Out of colour mixes
with touch and sound arises teja (fire). From taste combined with sound, touch and
color proceeds Jala (water). And from the essence of smell combined with the first
four follows Prithvi (earth). Thus the whole course of evolution from Prakrti the
five gross elements takes place in two stages: psychological and physical.

THE DISTINCTIVE FEATURES OF THE SANKHYA EVOLUTION

 It is based on a belief in the indestructibility of matter and persistence of

force. Creation is only the manifestation of what is already in a latent form.
Similarly, destruction means change of form a return of the three gunas to
equilibrium.
 Evolution is considered as cyclic or periodical. Periods of evolution are
followed by states of dissolution. Hence, change is not a continuous
progress in one direction only.
 Evolution is regarded as teleological that is purposive.

Prakrti is evolving for the sake of liberation of Purusa. However, Prakrti

being non-sentiment, the evolution becomes quasi teleological. The purpose
served by Prakrti is not consciously pursued. Finally, evolution as a teleological
process has a reference to the individual and mot to the species. It aims at cutting
asunder the ties of Purusa so as to bring about its liberation.

The Sankhya theory of evolution though spectacular in appearance and

scientific in outlook, contains some logical difficulties. In the first instance, it is
little difficult to explain how Purusa and Prakrti co-operate. How, for instance,
Prakrti which is described as non-sentiment, can work towards the end of the
liberation of Purusa? Secondly, how can Prakrti which is considered as material

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in nature be the material cause of buddhi, ahankara and mind which are all non-
physical? These are some of the difficulties of the Sankhya theory of evolution
which have not been satisfactorily explained.

The Sankhya theory of evolution of cosmos out of Prakrti is based upon the
theory of causation which is described as Satkaryavada. In simple words
Satkaryavada means that the effect pre-exists in its cause in a potential condition.
For if it did not exist that way it would be difficult to explain why oil should flow
only when the oil seeds are pressed. We cannot substitute particles of sad in place
of oil seeds and get the desired effect. According to Satkaryavada the effect has no
new beginning nor is it altogether a new creation. The effect is the manifestation
of something that is already contained in the cause.

The Samkhya offers the following arguments to prove the pre-existence of

the effect in the cause:

1. If the effect is not existent in the cause prior to its operation none can bring
it into existence out of the cause. Blue cannot be turned into yellow even by
thousand artists. The effect is always related to the cause and if it is
absolutely non-existent, it would have no relation to the cause.
2. A particular effect can be produced out of a particular material cause. Clay
can produce a jar. This proves that effects are pre-existent in the cause. No
relation can exist between an existent cause and a non-existent effect.
3. If the effect unrelated to cause could be produced, then every effect would
arise from every cause.
4. The effect pre-exists in the cause, since it can be produced by a potent
cause only. A potent cause is that which has the potential energy to produce
a particular effect.
5. The effect pre-exist in the cause, since it is identical in nature with its
cause.

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 The Samkhya advocated Parinamavada which is a variety of Satkaryavada.
It holds that the effect is a real modification of the cause, and the effect only
manifests what is already contained in the cause. They recognize two causes:

 The material cause: which undergoes the transformation, that cause is

Prakriti.
 The efficient cause: which brings forth what is latent in the cause, that
cause is Purusha.

The Samkhyan thesis of evolution has been widely adopted by other

schools, usually witha strong theistic interpretation, in which God is both the
source of consciousness and the material world.

CONCLUSION

There is no logical basis for the order of distortions of Prakriti. Appearance

of their distortions of prakriti in the specific order name in Samkhya does not
appear to be supported either by logical or metaphysical necessity. Realizing this
fact, Vijnanabhikshu said shastra is the only evidence in support of this order of
evolution. But this implies acceptance of the fact that this order of evolution
cannot be proved by argument. Samkhya has mixed up its spiritual or intellectual
metaphysics with psychological facts. It has mixed up its own assump-tions with
the thoughts borrowed from the Upanishads. Hence, the evolutionism of Samkhya
is not adequate and logical.

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 BIBLIOGRAPHY

Banerjee, Nikunja Vihari. The Spirit of Indian Philosophy.New Delhi, 1974.

Larson, Gerald James. Classical Samkhya. Delhi, 1998.

Dasgupta, Surendranath. A History of Indian Philosophy.Delhi, 1975.

Muller, Max. Six Systems of Indian Philosophy.Oxford, 1883.