ADVAITA SĀṂKHYA
The Science of Non-Dual Yoga

What Is Sāṃkhya?

[Mt. Kailash]
Figure 1: Mt. Kailash

Sāṃkhya and Philosophy

Sāṃkhya is one of six orthodox philosophies (āstika darśanas) of Hinduism. 1  The other five are Nyāya, Pūrva Mīmāṃsā, Uttara Mīmāṃsā (Vedānta), Vaiśeṣika, and Yoga.  Being the oldest of the six, Sāṃkhya influenced the others. 2  It was originally expounded by the Sage Kapila, sometimes considered the father of Indian philosophy. 

Sāṃkhya and Science

In ancient times, there was no division between philosophy and science.  The sages (ṛṣis) simply described reality as they saw it.  They didn’t use microscopes or telescopes as we do today, though.  Instead, they relied on their five senses and intuition.  Moreover, they adhered to a scientific method of experiment, deduction, and corroboration (pratyakṣa, anumāna, and śabda). 3  Thus, Kapila discovered a set of twenty-five principles (tattvas) that describe the fundamental properties of the universe.

Sāṃkhya and Yoga

Yoga subsequently adopted these principles.  Consequently, Sāṃkhya is the theoretical basis of Yoga. 4  And conversely, Yoga is the practical application of Sāṃkhya.  So, they’re really two sides of the same coin.

Sāṃkhya and Advaita

Many people associate non-duality (advaita) strictly with Advaita Vedānta.  However, any philosophy can be non-dual, provided that it posits only one absolute reality (pāramārthika satya).  As the theoretical basis of Yoga, Sāṃkhya determines whether Yoga is non-dual.  Historically, Sāṃkhya was dualistic (dvaita) because it posited two absolute realities.  But it was recently recompiled into a non-dual version, which has some exciting connections with modern string theory.  To understand it though, we must first review its predecessor.

Dual Sāṃkhya

[Spirit and Nature]
Figure 2: Spirit and Nature

[Twenty-Three Evolutes]
Figure 3: Twenty-Three Evolutes

Sāṃkhya Kārikā

Sāṃkhya was originally recorded in the Science of Sixty Topics (Ṣaṣṭitantra), which is no longer extant. 5  Thankfully, it’s survived by the Sāṃkhya Kārikā 6 of Īśvarakṛṣṇa.  It contains seventy-two verses (kārikās).  It’s considered an atheistic work because it doesn’t include God (īśvara) 4.  It herein defines “Dual Sāṃkhya” (Dvaita Sāṃkhya).

Spirit and Nature

Dvaita Sāṃkhya presents a dualistic view wherein spirit and nature (puruṣa and prakṛti) are two ultimate yet separate realities. 7  They don’t share a common origin (mūla), nor do they ever resolve into each other.  Spirit is the conscious (cetana) witness.  Nature is the subconscious (jaḍa) actor.  It merely reflects the consciousness of spirit.

One Primary Evolvent

In this context, “evolution” refers to the manifestation of a complex existence from a simpler, unmanifest existence.  An evolvent is a cause of evolution; an evolute is an effect of evolution.  In Dvaita Sāṃkhya, spirit isn’t an evolvent.  Instead, all evolution occurs through the three qualities (triguṇa) 7 of nature.  They are purity, passion, and darkness (sattva, rajas, and tamas).  They’re the basic building blocks of all manifestation.  Though, nature is counted as one.

Twenty-Three Evolutes

The union (saṃyoga) of spirit and nature produces the creation (sarga) 8.  Consequently, twenty-three principles (tattvas) evolve from nature. 9  Some of which are subsequent evolvents.  First, comes intellect (buddhi).  From it, comes ego (ahaṃkāra).  And from it, come the group of sixteen (ṣoḍaśaka), which includes mind (manas), the ten senses (indriyas), and the five subtle elements (tanmātras).  And from the latter, come the five gross elements (mahāhūtas).  Like nature itself, these twenty-three evolutes are insentient.

Non-Dual Sāṃkhya

[Spirit, Nature, and the Oversoul]
Figure 4: Spirit, Nature, and the Oversoul

[Seven Evolutes]
Figure 5: Seven Evolutes (Pillar Configuration)

Advaita Sāṃkhya Sūtras

Like the Sāṃkhya Kārikā 6, the Advaita Sāṃkhya Sūtras of Sam K. Vyās 10 contain seventy-two aphorisms (sutras).  They herein define “Non-Dual Sāṃkhya” (Advaita Sāṃkhya).  Advaita Sāṃkhya inherits and builds upon the tradition of Kapila using compatible insights from modern science and other ancient philosophies.  It doesn’t blindly assert non-duality, though.  Instead, it shows how all the pieces fit together into one whole.  Like the Yoga philosophy, it includes God (īśvara), which is translated as the “oversoul.”

The Unqualified Source

Advaita Sāṃkhya states that the unqualified source (nirguṇa brahman) is the absolute reality (pāramārthika satya). 11  It has no qualities (guṇas) yet it’s the origin (mūla) of all qualities.  Therefore, it’s beyond description.  The universe (jagat) is merely the vibration (eva the spanda) of the unqualified source. 12

Three Primary Evolvents

In addition to “quality,” the term “guṇa” also means “string.”  Hence, the qualities can be considered vibrating strings.  Three strings (triguṇa) 13 preexist inside the origin.  They are spirit, nature, and the oversoul (puruṣa, prakṛti, and īśvara).  The oversoul is the union (saṃyoga) of spirit and nature. 14  Spirit and nature are like the positive and negative poles of a magnet.  Consequently, all three together are evolvents.

Seven Recursive Evolutes

From these three evolve existence, bliss, consciousness, the soul, mind, emotion, and physics (sat, ānanda, cit, jīva, sattva, rajas, and tamas). 15  Moreover, these seven strings (saptaguṇa) are also evolvents.  Each of them containing a recurring tenfold principle (daśatattva). 16  They include the classical intellect (buddhi or vijñāna) 17, ego (ahaṃkāra) 17, mind (manas) 18, senses (indriyas) 19, subtle elements (tanmātras) 20, and gross elements (mahābhūtas) 21.

References

  1. Flood, G. D. (1996). An Introduction to Hinduism. p. 231. New York: Cambridge University Press.
  2. Flood, G. D. (1996). An Introduction to Hinduism. p. 232. New York: Cambridge University Press.
  3. Īśvarakṛṣṇa. Sāṃkhya Kārikā 4.
  4. Flood, G. D. (1996). An Introduction to Hinduism. p. 235. New York: Cambridge University Press.
  5. Bawra, B. V. et al. (2012). Samkhya Karika With Gaudapadacarya Bhasya. p. 97. USA: Brahmrishi Yoga Publications.
  6. Īśvarakṛṣṇa. Sāṃkhya Kārikā.
  7. Flood, G. D. (1996). An Introduction to Hinduism. p. 234. New York: Cambridge University Press.
  8. Īśvarakṛṣṇa. Sāṃkhya Kārikā 21.
  9. Īśvarakṛṣṇa. Sāṃkhya Kārikā 22.
  10. Vyās, S. K. Advaita Sāṃkhya Sūtras.
  11. Vyās, S. K. Advaita Sāṃkhya Sūtras 4.19.
  12. Vyās, S. K. Advaita Sāṃkhya Sūtras 7.1.
  13. Vyās, S. K. Advaita Sāṃkhya Sūtras 4.10.
  14. Vyās, S. K. Advaita Sāṃkhya Sūtras 4.7.
  15. Vyās, S. K. Advaita Sāṃkhya Sūtras 4.13.
  16. Vyās, S. K. Advaita Sāṃkhya Sūtras 5.1.
  17. Vyās, S. K. Advaita Sāṃkhya Sūtras 5.7.
  18. Vyās, S. K. Advaita Sāṃkhya Sūtras 5.8.
  19. Vyās, S. K. Advaita Sāṃkhya Sūtras 5.12.
  20. Vyās, S. K. Advaita Sāṃkhya Sūtras 5.13.
  21. Vyās, S. K. Advaita Sāṃkhya Sūtras 5.14.