Concluding Observation

Samkhya elements in the Bhagavata-purana

by Jumli Nath | 2017 | 62,959 words

This page relates 鈥楥oncluding Observation鈥� of the English study dealing with the treatment of Samkhya elements in the Bhavata-Purana. The Puranas are a vast reservoir of Indian religious and cultural wisdom. Sankhya refers to one of the oldest and the authentic system of Indian philosophy ascribed to sage Kapila. This analytical study delves into the reflection of Samkhya philosophy within the Bhagavatapurana by researching original texts, translations, commentaries and scholarly articles.

Concluding Observation

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The 笔耻谤补峁嘺蝉 play an important role in the life of all human beings particularly the Hindus. They carry perennial message for the welfare of the mankind. Puranic literature provides guidelines and instructions to the mankind for inculcating all kinds of human values. It also imparts the knowledge of literature, mythology, flora and fauna and so on. The 笔耻谤腻峁嘺蝉 are also very important from the standpoints of historical and geographical records of the ancient India.

Among the 笔耻谤腻峁嘺蝉, the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 is one of the important 笔耻谤腻峁嘺蝉 which continues to be a perpetual source of inspiration, awakening the intellect of the human society and thereby exert influence on the religion of the people.The 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 is a great treatise, embodying almost all the schools of Indian philosophy basically, 厂腻峁僰丑测补, Yoga and 痴别诲腻苍迟补. From the discussion in the preceding chapters, it can be clearly said that the concept of 厂腻峁僰丑测补 is elaborately found in the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺.

In the forgoing chapters I have discussed the treatment of the elements of 厂腻峁僰丑测补 philosophy in the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺. This 笔耻谤腻峁嘺 interprets different concepts of 厂腻峁僰丑测补 in its own style.

In this thesis, in the first chapter, it is discussed about the 厂腻峁僰丑测补 philosophy and the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺. Because without giving a brief knowledge, it is impossible to discuss how the elements of 厂腻峁僰丑测补 philosophy are treated in the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺. The first part of the first chapter deals with origin of the term 厂腻峁僰丑测补, important tenets of 厂腻峁僰丑测补 philosophy, meaning of the term 厂腻峁僰丑测补, 厂腻峁僰丑测补 teachers, works on 厂腻峁僰丑测补, commentaries on 厂腻峁僰丑测补, the two ultimate realities of 厂腻峁僰丑测补 viz., 笔谤补办峁泃颈 and 笔耻谤耻峁 etc. The 厂腻峁僰丑测补 philosophy is considered to be the oldest system among the systems of Indian philosophy. It occupies a unique and esteemed position by systematizing the philosophical thinking with rational and realistic approach. The second part of the first chapter discusses the meaning of the term 笔耻谤腻峁嘺, characteristic features of 笔耻谤腻峁嘺, numbers of 笔耻谤腻峁嘺蝉, classifications of 笔耻谤腻峁嘺蝉, date of 笔耻谤腻峁嘺蝉, authorship of 笔耻谤腻峁嘺蝉, contents of the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺, date of the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺, authorship of the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺, commentaries on the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 etc.

Second chapter deals with the creation and dissolution process of both the 厂腻峁僰丑测补 philosophy and the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺. The 厂腻峁僰丑测补 is notable for its theory of creation which finds favour with many other systems of thought. According to 厂腻峁僰丑测补, the close proximity of 笔耻谤耻峁 and 笔谤补办峁泃颈 makes the scheme of evolution possible. The evolutionary process of 厂腻峁僰丑测补 proceeds from indeterminate to determinate, from homogeneity to heterogeneity and from the more subtle to gross.

The theory of creation or cosmogony is also one of the fundamental topics discussed in the 笔耻谤腻峁嘺蝉. All the 厂腻迟迟惫颈办补笔耻谤腻峁嘺蝉 discuss the theory of creation almost in similar tone. The 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 enumerates ten types of creation, which corresponds to other 厂腻迟迟惫颈办补 笔耻谤腻峁嘺蝉. It has already been mentioned that the Puranic theory of creation is mostly indebted to the 厂腻峁僰丑测补 theory of creation. However, remarkable difference is that the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 accepts Supreme Brahman as the ultimate Reality and on the contrary, 厂腻峁僰丑测补 philosophy accepts 笔谤补办峁泃颈 and 笔耻谤耻峁 as the ultimate Realities. Though the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 accepts the evolutionary system of 厂腻峁僰丑测补 philosophy, yet it accords 笔谤补办峁泃颈 a subordinate place in their metaphysical concepts. Because according to the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺, the whole cosmic process of evolution is entirely dependent on God. The 厂腻峁僰丑测补 does not postulate the existence of God whereas the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 clearly mentions that matter evolves under the direction of God. Moreover, 厂腻峁僰丑测补 says that in the process of creation the equilibrium state of 笔谤补办峁泃颈 is disturbed by the proximity of 笔耻谤耻峁. But the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 reveals that it is 办腻濒补 which upsets the equilibrium form of 驳耻峁嘺蝉 in the 笔谤补办峁泃颈.

However, the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 highlights much in common with the 厂腻峁僰丑测补 system in the scheme of elementary creation, expect some minor differences. In the 厂腻峁僰丑测补 scheme, the ten organs and manas are ascribed to the 蝉腻迟迟惫颈办补补丑补峁僰腻谤补, the five 迟补苍尘腻迟谤补蝉 are produced from 迟腻尘补蝉颈办补补丑补峁僰腻谤补 and 谤腻箩补蝉颈办补补丑补峁僰腻谤补 stands in midway and plays its part in both ways. But according to the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺, the ten gods who presided over the ten organs and manas are emerged from the 惫补颈办腻谤颈办补 or 蝉腻迟迟惫颈办补补丑补峁僰腻谤补, and the ten organs come out from the taijasa or 谤腻箩补蝉颈办补补丑补峁僰腻谤补. The products of the 迟腻尘补蝉颈办补补丑补峁僰腻谤补, are the 辫补帽肠补 tanmatras, which are same as in the 厂腻峁僰丑测补. The idea of ten presiding god is totally absent in the 厂腻峁僰丑测补 philosophy. Another important difference is that the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 accepts the cosmic egg theory, whereas the 厂腻峁僰丑测补 doesn鈥檛 mentions this theory at all. Further, 厂腻峁僰丑测补 philosophy admits eleven organs, five gross elements, five subtle elements etc., are dissolve into 笔谤补办峁泃颈. According to 厂腻峁僰丑测补, at time of pralaya, the whole universe submerges in lap of 笔谤补办峁泃颈. On the contrary the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 says that at the time of dissolution the whole universe sleeps in the lap of 狈腻谤腻测补峁嘺. Besides, This 笔耻谤腻峁嘺 elaborately explains the process of dissolution as fourfold鈥�nitya, naimittika, 辫谤腻办峁泃颈办补 and 腻迟测补苍迟颈办补. But, 厂腻峁僰丑测补 system doesn鈥檛 mention these types of dissolution. Therefore, the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 enumerates the evolutionary process of the universe in its own method incorporating some of concepts of 厂腻峁僰丑测补 philosophy, however with slight variations.

The third chapter of the thesis deals with the concepts of 笔谤补办峁泃颈, 笔耻谤耻峁 and 驳耻峁嘺 reflected both in 厂腻峁僰丑测补 philosophy and the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺. 厂腻峁僰丑测补 as a dualistic system advocates the dualism of 笔谤补办峁泃颈 and 笔耻谤耻峁. The concept of 笔谤补办峁泃颈 and 笔耻谤耻峁 and their relationship makes the central doctrine of this system. Of them, 笔谤补办峁泃颈 is the ultimate ground out of which the world evolves. 笔耻谤耻峁 is pure spirit or the self, which is different from 笔谤补办峁泃颈 and its evolutes. The 厂腻峁僰丑测补 holds that the world has been explained only with the reference to 笔谤补办峁泃颈 and 笔耻谤耻峁. The 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 holds that the dual principle of 笔谤补办峁泃颈 and 笔耻谤耻峁 as the ultimate materials for production of the universe. But they are not the Ultimate Realities as the 厂腻峁僰丑测补 philosophers hold. According to the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺, God is the ultimate cause or the absolute. Though 笔谤补办峁泃颈 and 笔耻谤耻峁 are described as the causes of the cosmic evolution, yet they act under the guidance of God, the original cause of the entire universe.

Another important feature of 厂腻峁僰丑测补 is the theory of 驳耻峁嘺. The 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 also fully acknowledges the description of the nature of the 驳耻峁嘺蝉 as propounded by the 厂腻峁僰丑测补 philosophers. The 厂腻峁僰丑测补 and the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 believe that the entire creation and its process of evolution are carried out by the three 驳耻峁嘺蝉 viz., sattva, rajas and tamas. Both work advocate that all mental and material objects of this world are the admixture of the three 驳耻峁嘺蝉. Besides, the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 hold that these three 驳耻峁嘺蝉 relate to the individual self, not to the Permanent Self or God and it holds the trinity theory of God which is based on 驳耻峁嘺 theory. The three major deities, namely 叠谤补丑尘腻痴颈峁ａ箛耻, Rudra corresponds sattva, rajo, and tamo respectively. The 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 added a new dimension to the 厂腻峁僰丑测补 doctrine of 驳耻峁嘺.

Fourth chapter deals with the concept of bondage and liberation reflected in both 厂腻峁僰丑测补 philosophy and the 叠丑腻驳补惫补迟辫耻谤腻峁嘺. Almost all the systems of Indian philosophy accept the idea of liberation as the highest end of life. According to 厂腻峁僰丑测补 system, the discriminative knowledge will lead to the realization of the true nature of the self. 厂腻峁僰丑测补 says liberation means realization of the true nature of 笔耻谤耻峁. It emphasizes on the attainment of 惫颈诲测腻 or 箩帽腻苍补 as necessary for liberation or 尘辞办峁. Like 厂腻峁僰丑测补, the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 also considers liberation as the ultimate goal of human life, but it offers entirely different paths to attain liberation. The 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 agrees with the 厂腻峁僰丑测补 system on the points that ignorance is the cause of bondage and right knowledge is the cause of liberation. In 厂腻峁僰丑测补, liberation is the viyoga or separation of 笔耻谤耻峁 and 笔谤补办峁泃颈, while the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 refer it to be 蝉补峁儁辞驳补 or union of the individual self with the Supreme Self, i.e. 痴颈峁ａ箛耻. The 厂腻峁僰丑测补 holds that discriminative knowledge alone is capable to bring about liberation. The 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 also accept the path of 箩帽腻苍补 and the path of yoga, for the attainment of liberation, though it upholds the path of bhakti to be the predominant one. The eightfold paths of yoga is duly recognized in the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 with some new innovation in its approach, which is totally absent in 厂腻峁僰丑测补 syatem. Further, the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 holds that liberation consists in reaching the blessed region inhabited by Lord 痴颈峁ａ箛耻, and an individual can attain liberation following the paths of 箩帽腻苍补, karma, yoga or bhakti, but he or she must have to acquire God鈥檚 grace for attaining the same. Thus, distinguishing from the 厂腻峁僰丑测补, the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 establish that liberation is the state of pure bliss and happiness.

Fifth chapter deals with a comparative note and the similarities and dissimilarities between 笔谤补办峁泃颈, 笔耻谤耻峁, 驳耻峁嘺, creation, dissolution, liberation of the 厂腻峁僰丑测补 philosophy and the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺. Though the topics of discussion in both work seem to be similar yet they carries different ways and perspectives. The 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 as a prominent Vaisnavite 笔耻谤腻峁嘺, accepts Lord 痴颈峁ａ箛耻 as the primordial element, the Absolute Supreme Being from which the whole process of creation emerges and at the time of dissolution it merges to its source i.e., 痴颈峁ａ箛耻. But in 厂腻峁僰丑测补 笔谤补办峁泃颈 is the primordial element from which the process of creation comes out and in which eventually returns.

Therefore, it may be concluded that the concept of 厂腻峁僰丑测补 philosophy is highly amplified in the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺. Despite some differences, the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 is closer to 厂腻峁僰丑测补 philosophy on majority of the concepts. Thus, it is observed that the concept of 厂腻峁僰丑测补 and Yoga philosophy are clearly reflected in the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺.

Last Updated: 05 January, 2025

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Samkhya elements in the Bhagavata-purana

Concluding Observation