Question : State and examine the Samkhya proofs for the existence of Purusa.
(2015)
Answer : Samkhya has put forward following arguments as a proof for the existence of Purusa. First, all complex structures serve an external purpose, for instance, a bed is for somebody to lie on; so the whole of nature, or more specifically the body – a very complex system – must also serve something different from it, which is the Puruna. Second, the three gunas give an exhaustive explanation of material phenomena, but in sentient beings we ....
Question : Satkaryavada
(2015)
Answer : The Samkhya analysis of causation is known as Satkaryavada. The doctrine of Prakriti is based on this theory of causation.
The central question concerning theory of causation is: does the effect pre-exist in its material cause before its production? Samkhya holds yes the effect pre-exists in its material cause before its production. Besides Samkhya, Shankar and Ramanuja also support this view of causation.
Satkaryavada has its three forms which are known as Prakriti Parinamavada, Brahman ....
Question : Examine the Samkhya view on liberation that “the self is neither bound nor liberates, nor does it transmigrate”
(2014)
Answer : “The self is neither bound nor liberates, nor does it transmigrate”---- From this arises intellect (Buddhi), working with consciousness as ‘Buddhi acts as a mirror which reflects the purusa’s own nature as pure consciousness like the moon reflecting the light of the sun - that is intelligence but not human intelligence- the idea of ‘I’ is yet to be formed, the Samkhya philosophers identified the presence of intelligence in nature before the emergence of man. ....
Question : Are the arguments given in favour of existence of prakrti adequate in Samkhya philosophy? Discuss.
(2014)
Answer : Sankhya is one of the earliest philosophical schools of thought in India, traditionally attributed to Rishi Kapila. It differs from other schools mainly in its attribution of “reality” to dual entities – Purusha and Prakriti. It projects the world to be an interplay between the two everlasting Purusha and Prakriti.
The Sâmkhya theory of causation logically leads to the concept of prakrti as the ultimate cause of the world of objects. The world is a series ....
Question : Evaluate the relation, if any, between purusa and prakrti.
(2013)
Answer : Samkhya philosophy holds that there are countless individual purushas, each one infinite, eternal, omniscient, unchanging, and unchangeable. There is no single purusha that sits hierarchically above any others. There is no creator god, no puppet master pulling any strings.
Since purusha is pure consciousness, it follows that prakriti is unconscious. Prakriti is everything that is changing. Prakriti is not just the physical aspects of the universe that we can sense; it is our very senses themselves ....
Question : Give your critical comments on the assertion that the school of Yoga broadly accepts Samkhya ontology.
(2012)
Answer : Yoga philosophy and the Samkhya philosophy are regarded as same systems. Yoga is the epistemology of Sankhya Philosophy which is Metaphysical. Both shares many similarities among them.
Yoga philo-sophy accepts the ontology of Samkhya philo-sophy as it is. But apart from accepting the ontology of the Samkhya philosophy, Yoga philosophy also admits its practical aspects.
Like the Samkhya philosophy, Yoga philosophy also believes in two absolute realities, they are Prakriti and Purusha.
Therefore both the systems supports dualism. ....
Question : Examine Sankhya‘s arguments for Bahupurusavada (Plurality of Purusa).
(2011)
Answer : Like Jainism, Mimamsa and Ramanuja, Samkhya believes in the plurality of purusas. Like the jivas of the Jains and souls of Ramanuja, in Samakhya purusas are subjected to qualitative monism and quantitative pluralism. The selves are all essentially alike, only numerically they are different. Their essence is consciousness. There is not, as the Advaita Vedant says one universal self prevading all bodies alike. Samakhya gives the following three proofs for proving the plurality of the ....
Question : Does the effect pre-exist in the cause? Discuss?
(2010)
Answer : A cause is defined as an unconditional and invariable antecedent of an effect and an effect as an unconditional and invariable consequent of a cause. The same cause produces the same effect; and the same effect is produced by the same cause. The cause is not present in any hidden form whatsoever in its effect. The following conditions should be met:
In fact there are two views on the theory ....
Question : Compare Aristotle’s view regarding causation with that of the Samkhya School’s view of causation.
(2009)
Answer : Aristotle tries to explain the evolution of universe with the help of his theory of causation. He mentions four causes called material cause, formal cause, efficient cause and final cause.
Material cause describes the material out of which something is composed. Thus the material cause of a table is wood, and the material cause of a car is rubber and steel. It is not about action. It does not mean one domino knocks over another domino.
The ....
Question : Explain the Samkhya doctrine of three gunas.
(2007)
Answer : In Samkhya philosophy Prakrti is uncaused not cause as the first principle of this universe. It is called Pradhana, as the uninfected state of all effects; it is known as Avyakta, as the extremely subtle and impercetible things which is only inferred from its produces, it is called Anumana; as the unintelligent and unconsciousness principle, it is called Jada; and as the ever active unlimited power, it is called Shakti. The products are caused, dependent, ....
Question : Critically discuss the Samkhya theory of Causation.
(2007)
Answer : Samkhya believes in Satkaryavada. All material effects are the modification (parinama) or Prakrti. They pre exist in the eternal bosom of Prakrti and simply come out of it at the time of creation and return to it at the time of dissolution. There is neither new production nor utter destruction. Production means development or manifestation (avirbhava); destruction means envelopment, destruction is involution. Samkhya gives five arguments in support of Satkaryavada:
If the effect does not pre-exist ....
Question : Samkhya conception of Purusa.
(2005)
Answer : In Samkhya philosophy Purusa is the soul, the self, the spirit the, subject, the knower. It is neither body nor senses nor brain nor mind nor ego nor intellect. It is not a substance. It is not a substance which possesses the quality of consciousness. Consciousness is its essence. It is itself pure and transcendental consciousness. It is the ultimate knower which is the foundation of all knowledge. It is the pure subject and as ....
Question : The Samkhya doctrine of Liberation.
(2003)
Answer : As per Samkhya philosophy the earthly life is full of three kinds of pain. The firs kind called adhyatmika is due to intra organic psychological causes and includes all mental and bodily sufferings. The second, adhibhautik, is due to extra-organic natural causes like men, beasts, birds, thorns etc. The third, adhidaivika, is due to supernatural causes like the planet, elemental agencies, ghost demons etc. Wherever, there are gunas there are pains. Even the so called ....
Question : Samkhya theory of Evoluion of Prakrti.
(2002)
Answer : In Samkhya philosophy Prakrti is regarded as essentially dynamic. If motion were not inherent in Prakrti, it could not be given to it by any outside agency; and if motion once ceased in Prakrti, it could not reappear. Hence Prakrti is always changing. Even in dissolution, there is homogenous change (Sarupa Parinama) in Prakrti when all the three gunas are in the state of equilibrium. It is only when heterogenous change takes place and rajas ....
Question : Evaluate the Samkhya justification for their theory of Purusa.
(2001)
Answer : In Samkhya philosophy there are two co-present coeternal realities. They are Purusa and Prakrti. Purusa is the principle of pure consciousness. It is the soul, the self, the spirit, the subject and the knower. It is neither body, nor senses nor brain nor mind (manas) nor ego (ahankara) nor intellect (budhi). It is not a substance which possesses the quality of consciousness. Consciousness is its essence. It is itself pure and transcendental consciousness. It is ....
Question : The Samkhya arguments for the existence of Prakrti.
(1999)
Answer : According to Samkhya philosophers Prakrti is the root-cause of the world of objects. All worldly effects are latent in this uncaused cause, because infinite regress has to be avoided. It is the potentiality of nature, the receptacle and verse of all generation. As the uncaused root cause, it is called Prakrti; as the first principle of this universe, it is called Pradhana. The products are caused, dependent, relative, many and temporary as they are subject ....
Question : Doctrine of Plurality of Purusa.
(1998)
Answer : Out of two co-eternal realities of samkhya, one is purusa the principal of pure consciousness. Purussa is the soul, the self, the spirit, the subject and the knower. It is neither body nor senses nor brain nor mind nor ego nor intellect (buddhi). It is not a substance which possesses the quality of consciousness. Consciousness is its essence. It is itself pure and transcendental consciousness. It is the ultimate knower which is the foundation of ....
Question : Explain the nature of Prakrti and its evolution according to the Samkhya system.
(1997)
Answer : According to Samkhya philosophy a real transformation of the material cause leads to the concept of Prakriti as the root cause of the world of objects. All worldly effects are latent in this uncaused cause, because infinite regress has to be avoided. It is the potentiality of nature, the receptacle and nurse of all generation. As the uncaused root cause, it is called Prakrti as the first principle of this universe, it is called Pradhana; ....
