Samkhya

And it turns out to be an extremely old argument.

About 2,500 years before David Chalmers named the hard problem, the Samkhya philosophers of ancient India were dividing reality into two fundamental categories.

Prakriti, matter, nature, and the physical world.

And Purusha, pure witnessing consciousness.

So minded, gird thee to the fight, for so thou shalt not sin.

Thus far I speak to thee as from the Sankhya, unspiritually.

Hear now the deeper teaching of the Yog: which holding, understanding, thou shalt burst thy karma-bond, the bondage of wrought deeds.

Here shall no end be hindered, no hope marred, no loss be feared.

Chapter 3, Virtue in Work Arjuna: Though whom all mortals praise, Janardana, if meditation be a nobler thing than action, wherefore then, great Kesava, dost thou impel me to this dreadful fight? Now am I by thy doubtful speech disturbed.

Tell me one thing, and tell me certainly, by what road shall I find the better end? Krishna: I told thee, blameless lord, there be two paths shown to this world, two schools of wisdom.

First, the Sankhyas, which doth save in way of works prescribed by reason.

Next, the Yog, which bids attain by meditation spiritually.

Now, if you gather all the essences together, the sum total of all things which you call the universe, both seen and unseen, both manifest and not yet manifest or eternally unmanifest, what is called the avyakta in Sanskrit, uh, uh, language.

Like, uh, in Sankhya, they use the word avyakta for that unmanifest sort of quantum field, if you will.

There's like a quantum flux theory in the Sankhya literature, where before something comes into being, it exists in this unmanifest state of pure potentiality.

This is called, um, avyakta So the avyakta yakta, the unmanifest and the manifest, the past, present, and future, all of that taken together, we call it the gathering of essences.

Now, the essence of that samsara sara is Shiva.

I-- Again, there's no word Hindu, but there is a word of like Shad Darshana.

As early as eighth century, you can see, um, the compilations of different schools of Hinduism, the Sampradayas, and these are called Shad Darshana Vada.

So you see Nyaya, Vaisheshika, Sankhya, and Yoga being included as sects of Hinduism alongside things like Purva Mimamsa, the traditionalist Vedic approach, and Uttara Mimamsa, the traditionalist Upanishadic or Gnostic approach.

This is the-- From here, up to this point is actually pretty easy.

Sankhya comes up to this point.

Next step, Sankhya will not accompany you.

Sankhya will say, "You go ahead.

I'm not going there." Yeah.

That, that.

mean

to, you know... promote through this book this concept is understanding so she is our basic energy so even in our Sankhya philosophy we say there is Purush there is Prakriti so Purush is inert consciousness Prakriti is the dynamic energy so how is this cosmos built as per our understanding consciousness was there but it is only when the dynamic energy nudged him both of them got into a process and Cosmos was built.

So she is that energy and you can find that energy everywhere.

You don't have to be in India.

And by counting all this and having the knowledge of all this, you can understand reality.

So he has explained all the Sankhya philosophy here.

tad evam tatra tatra nirdharanena tat tat sammanthena ca visheshto vibhuti niruppya idanim punarapi samanyata sarva niruppayati So he says in this way, after explaining the various vibhutis, he is among the Apsaraj, he is Purvachitti, among the Gandharvas, he is Vishwavasu, among the Bhagwan, he is Vasudev and so on.

So that was specifically he is saying.

The word Aham means Ahankara.

Mahan means Mehat Tatva.

So if you remember Sankhya Karika, there four types of elements are described.

Some are Prakriti, some are Vikriti, some are both Prakriti and Vikriti, and some are neither Prakriti nor Vikriti.