sāṃkhyaDevanāgarī: सांख्य Translation: enumeration; a number Similar words:bhagavadgītā Opposite words:asaṃkhyeya Related concepts:tattva, kārikā, āryā, mahat, kapila, sāṃkhyakārikā, bhūta, buddhi, ahaṃkāra, manas, tanmātra, indriya, prasaṃkhyāna, īśvara kṛṣṇa, satkāryavāda, pariṇāmavāda, mīmāṃsā, nyāya, vaiśeṣika
Appears inYoga Sūtra:
Chapter 2: 50Sāṃkhya Kārikā: Bhagavad Gītā: Gītārtha Saṃgraha:
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“In Sūtra 1.16 Patañjali introduces two concepts which are
fundamental to the philosophical foundations in Sāṃkhya.
What are they and what is their relationship to Vitṛṣṇasya
within the Sāṃkhya teachings discussing cause and effect?”
– Paul Harvey on Yoga Sūtra Chapter One verse 16
“What causes Duḥkha?
In the school of Sāṃkhya it arises from within, or from external influences,
or from extraordinary phenomena such as drought, storm, earthquake.
However, the experience of Duḥkha is not the same for everyone.
The same circumstance may not bring Duḥkha in erveryone.
Hence the cause of Duḥkha is association. Association implies “two”,
that which is “associated to” and that which is the “cause of association.”
In Yoga they are known as Draṣṭṛ and Dṛśya;
that which perceives and that which is perceived.
The next three Sūtra describe them.
How these two get associated is a subject matter of great debate.
Suffice it to say that this mystery is the Lord’s will.”
– T Krishnamacharya on Yoga Sūtra Chapter Two verse 17
“Within the practice guidelines for Prāṇāyāma
Length and Subtlety are the fruits of a process,
they are not tools for use within this process.
The tools here are Deśa, Kāla and Sāṃkhya.
By these the breath becomes Dīrgha and Sūkṣma,
in other words the breath becomes Long and Subtle.”
– Paul Harvey on Yoga Sūtra Chapter Two verse 50
“The mutual aim of Yoga and Sāṃkhya is to
experience the more discerning aspects of the psyche,
rather than just the more grasping aspects of the psyche.
In the former, the tendency of the Buddhi to discern discriminately
prevails over the tendency of Ahaṃkāra to grasp indiscriminately.
In the latter, the tendency of the Ahaṃkāra to grasp indiscriminately
prevails over the tendency of the Buddhi to discern discriminately.
The former is a state known as Buddhi Sattva,
where the clarity of discernment prevails over the
indiscriminate grasping nature of the Ahaṃkāra.
The latter is a state of Buddhi Tamas,
where the discerning clarity of the Buddhi
is obscured by the grasping nature of the Ahaṃkāra.
Thus our Yoga Sādhana has but one primary Saṃkalpa,
that of the reduction of the obscuration by Tamas in the Buddhi.
This reduction of Tamas facilitates the advent of the clarity of Sattva,
as in the metaphor of the reduction of the cloud facilitates the advent of the sun.”
– Paul Harvey on Yoga Sūtra Chapter Three verse 49
“Sāṃkhya and its aspects, what are the characteristics?
1. What is seen – The effect
2. What is not seen – The cause
3. What sees – Something other than cause and effect
The relationship between these three is discussed in Sāṃkhya philosophy.”
– TKV Desikachar on Sāṃkhya and Yoga
“Everything we see,
including the instrument of mind,
has three qualities or natures.
All matter has the three qualities.
In Saṃskṛta they are known as Guṇa.
In Sāṃkhya it is said that every problem
comes from the Guṇa and their interplay.
The effects can be based on what we see, eat, hear,
and the effects of what we see, eat, hear.
In Yoga one who has mastered themselves is one
who can produce whatever Guṇa is required.”
– TKV Desikachar on Sāṃkhya and Yoga
Links to Related Posts:
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- Sāṃkhya Kārikā of Īśvara Kṛṣṇa Study Quotes Collected and Collated
- Notes from a lecture by TKV Desikachar – ‘Is Veda a Religion?’
- YOGA AND MODERN MEDICINE – Interview by TKV Desikachar