Talk:Samkhya

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Interesting article. However, this sentence in the third to last paragraph doesn't scan.

It is the influence of Samkhya that evolution has been discussed in ancient Hindu scriptures, including the Mahabharata and the Yoga Vasishtha.

I'm not sure what the intended meaning is so I haven't tried to fix it up.

Oska 11:28, Aug 18, 2004 (UTC)

I think whoever wrote that was trying to imply that theories of evolution in Hinduism were bolstered or even, perhaps, completely the result of Samkhya philosophy. The avatars of Vishnu, for instance, reflect a perfect evolutionary theory in many regards. --LordSuryaofShropshire 18:22, Aug 18, 2004 (UTC)

Pawel Daborowski 18:42, Jan 9, 2006 CET

Hindu philosophical schools are not called astika. Astika means 'orthodox' or vedic hinduism as opposed to nastika - 'heretical' one (like buddhism, jainism). Philosophical schools are called darsana - i will correct it as soon as I make sure about the spelling etc


I think this article needs a major overhaul to its contents. I have put up an underconstruction notice. Will complete the overhaul in a few days SV 22:22, 1 March 2006 (UTC)

Contents

[edit] Gita's sankhya is different from sankhya school

In the Gita, sankhya means knowledge and yoga means method. These should NOT be confused with sankhya and yoga school of philosophy. --SV 22:51, 24 January 2007 (UTC)

[edit] Page move?

Shouldn't this be at Sankhya? "Sāṃkhya" is correct, but that doesn't mean "Samkhya" is.—Nat Krause(Talk!·What have I done?) 02:02, 3 February 2007 (UTC)

[edit] Gita's Samkhya is NOT DIFFERENT

"Only the ignorant speak of devotional service [karma-yoga] as being different from the analytical study of the material world [Sankhya]. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both." (Gita 5.4)[1]

You are not a Hindu and so you would not know this. Do you have any proof at all that This Sankhya is different? Why would Sri Krishna say this if it were different. He would have said so!

Sri Krishna in the Gita (10.26)[2] "Of all trees I am the banyan tree, and of the sages among the demigods I am Narada. Of the Gandharvas I am Citraratha, and among perfected beings I am the sage Kapila."

I am also going to post these quotes into the main article to clear up any confusion. —The preceding unsigned comment was added by HinduDefender (talk • contribs) 17:18, 7 February 2007 (UTC).

In Gita, sankhya is used etymologically as "knowledge of Atman" (samyak khyati iti sankhya). It is not referring to sankhya school of thought. In Gita yoga is used as "yujyate anena" (a sadhana), therefore the sadhana (means to knowledge) is related to the sAdhya(knowledge) so krishna says they are the same. Sankhya school and yoga school are NOT the same.
--SV 19:33, 7 February 2007 (UTC)

[edit] Classical Samkhya versus early Samkhya

I have added a quote from Gupta that begins to raise the developmental history of Samkhya, which spanned hundreds of years. The description of what Samkhya is in the present article is basically a description of classical Samkhya as it finally was codified. This addresses some of the questions raised regarding Samkhya in the Gita, which was a pre-classical form. Buddhipriya 03:49, 6 March 2007 (UTC)


sankhya in the Gita is NOT a pre-classical form of sankhya school. These are referring to two different objects of study. Just the occurance of the word "sankhya" does not suffice the assumption that they refer to the same object of study. SV 17:44, 6 March 2007 (UTC)
Chapter 4 of Anima Sen Gupta's book, The Evolution of the Sāṃkhya School of Thought. Munshiram Manohartat Publishers Pvt. Ltd.: New Delhi, 1986, is entitled "Sāṃkhya in the Bhagavadgītā" which provides a detailed analysis of the meaning of the word sāṃkhya in the Gita. Gupta's analysis categorizes this as pre-classical sāṃkhya. Can you provide a reliable source which you are referring to so we may examine it toogether? Buddhipriya 18:52, 6 March 2007 (UTC)
My source are commentaries by shankara and Madhva of Gita ch-2. They rightly take "sankhya" to mean "knowledge of the spirit" (shudhAtma tatva vijnAnam). Even a cursory look at 2nd chapter makes it clear that objects of study of sankhya school and gita's sankhya are completely different. The same way "yoga" in Gita does not refer to yoga school but to "skill in work"(karmasu kaushalam) by its own definition. SV 19:35, 6 March 2007 (UTC)

[edit] Edits made to Ontological section

Found no sources on the prescence of Aparabrahman in the Samkhya school of hilosophy from any sources, and I altered the definitions on Purusha and Prakriti because I could find little evidence that the Samkhya school views the Purusha as akin to the Brahman, rather I found that it is viewed as pure conciousness and our true self, more like the atman (soul), and the section on Prakriti seemed to be missing any mention of the gunas so I added that as well

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