Chapters :
Darshana
Eight Sources of Creation
Twenty-four Tattvas
Purusha & Prakriti
The Three Gunas
Sacred Geometry
Quantum Entanglement
Mahat
Ahamkara
Union of Rajas and Tamas
Union of Rajas and Sattva
Sankhya (Saṅkhyā सङ्ख्या) is the foundation of Yoga. It means number, calculation, reasoning, reflection, intellect. Sometimes, Sankhya is called the philosophical aspect of Yoga, and Yoga is called the practical aspect of Sankhya.
1. DARSHANA
Coming from dishti (dṛṣṭi दृष्टि), which means point of view, opinion, vision, mind's eye, faculty of seeing, Darshana (Darśana दर्शन) is a view point on reality, reflecting on the basic issues of human nature. There are six Darshanas in the Hindu tradition, which are considered to be the six systems of different philosophical points of view, six different ways of looking at things, six schools of thought, six demonstrations of truth :
Vaisheshika (Vaiśeṣika वैशेषिक), founded by Kanada Rishi
Sankhya, founded by Kapila Muni
Yoga (योग), founded by Patanjali Maharshi
Purva Mimamsa (Pūrvamīmāṃsā पूर्वमीमांस), founded by Jaimini
The word philosophy, meaning “love of wisdom” (philo meaning love, sophos meaning wisdom) means quite the same as Darshana, only it came much later in Greece, around the Pre- Socratic era, in the 6th century BCE (Before the Current Era), with thinkers such as Thales (c. 624– 546 BCE) and Pythagoras (c. 570–495 BCE).
Sankhya Darshana (= Sankhya Philosophy) is a way of enumerating all the different realities that are present in existence by reflecting with our intellect.
2. EIGHT SOURCES OF CREATION
Purusha (Puruṣa पुरुष) & Prakriti (prakṛti प्रकृति) : Pure Consciousness & Divine Nature : Together they form the fundamental basis of all manifestation.
Mahat (महत्), also called Buddhi (बुद्धि) : Cosmic Intelligence ; Source of the Cosmos ; Universal, Great or Higher Spirit
Ahamkara (Ahaṅkāra अहङ्कार) : Cosmic Identification ; Self-making (Aham = I / Kāra = to do)
Manas (मनस्) : Mind ; Thought ; Lower Spirit
Pancha Tanmatra (Pañca Tanmātra पञ्च तन्मात्र) : Five Subtle Elements (sound, touch, form, taste, smell)
Pancha Mahabhuta (Pañca Mahābhūta पञ्च तन्मात्र) : Five Great Elements
Pancha Jnana Indriya (Pañca Jñānendriya पञ्च ज्ञानेन्द्रिय) : Five Organs of knowledge or sensation
Pancha Karma Indriya (Pañca Karmendriya पञ्च कर्मेन्द्रिय) : Five Organs of action
3. TWENTY-FOUR TATTVAS
Tattva means Truth, Aspect of Reality, Divine Principle, Essential Nature.
The reality that we see is illusory, because all of our sense organs (eyes, ears, tongue, skin, nose) are limited by nature. This is why we shouldn't presuppose that what we see, hear, taste, feel or smell is reality.
Our perception of reality comes from a human universe. So everything we experience is in respect to us living in a human universe. The world we see is a manifestation ; it is not reality. Living in a human universe means that the way we perceive everything can only be in relation to us being human beings. We cannot perceive the world like a dolphin, who has three quarters (¾) of its brain made up towards hearing (auditory sensation). We cannot perceive the world like a bat, who uses radio waves to monitor itself and navigate through the world. We can only perceive the world like human beings, since this is what we are.
The number of Tattvas varies depending on the philosophical school. Advaita counts 2, Shaivism 36, Jainism 9. In Sankhya philosophy, out of the eight Sources of Creation, there are twenty-four Tattvas :
Purusha & Prakriti : Pure Consciousness & Divine Nature
Mahat : Cosmic Intelligence
Ahamkara : Cosmic Identification
Manas : Mind
Rasa (रस) : Taste (Tanmatra : Subtle Element)
Gandha (गन्ध) : Smell (Tanmatra : Subtle Element)
Akasha (ākaṣa आकष) : Ether/Space (Mahabhuta : Great Element)
Agni (अग्नि) : Fire (Mahabhuta : Great Element)
Jala (जल) : Water (Mahabhuta : Great Element)
Prithvi (pṛthvī पृथ्वी) : Earth (Mahabhuta : Great Element)
Shrotra (śrotra श्रोत्र) : Ear (Jnana Indriya : Organ of Knowledge)
Twacha (tvaca त्वच) : Skin (Jnana Indriya : Organ of Knowledge)
Netra (नेत्र) : Eye (Jnana Indriya : Organ of Knowledge)
Rasana (rasanā रसना) : Tongue (Jnana Indriya : Organ of Knowledge)
Nasika (nāsikā नासिका) : Nose (Jnana Indriya : Organ of Knowledge)
Vaktra (वक्त्र) : Voice (Karma Indriya : Organ of Action)
Hasta (हस्त) : Hand (Karma Indriya : Organ of Action)
Yoni (yonī योनी) ; Shepa (śepa शेप) : Vagina ; Penis (Karma Indriya : Organ of Action)
Mehana (मेहन) ; Malaharana (malaharaṇa मलहरण) : Urination ; Defecation (Karma Indriya : Organ of Action)
4. PURUSHA & PRAKRITI
Purusha and Prakriti are two aspects of a single reality. They're both beginningless (Anādi अनादि), endless (Ananta अनन्त), and complementary, connected, bound together (grathita ग्रथित). Everything is pervaded with Purusha and emerges from Prakriti. From their union, comes the manifestation of the Universe. Purusha and Prakriti are really just one, not two, but it is for the sake of understanding that we separate them.
5. THE THREE GUNAS
When the three Gunas are in an equilibrium (within Prakriti), they are totally at rest. But when the spark of Rajas begins to swell, like an ocean before a wave, the first ripple is the potential for knowing : Mahat.
The Three Gunas :
Are the Infinite Potential for all Creation
Form the very substance of Prakriti
Are still in an equilibrium in Mahat but stand ready to seperate
Separate in Ahamkara (the swelling of the ocean within Ahamkara)
Universal Qualities of the Vrittis (fluctuations of the mind)
Vibrational frequencies found in the Mind, and in all of Creation
Sattva :
Sat (सत्) = Truth
The wakeful state (being awake)
The conscious mind
The goal of Yoga and Ayurveda
Purity
Peace of mind
Reflection
Harmony
Clarity of perception
Buoyancy
Lightness
Union of the heart and mind
Contentment
Compassion
Unconditional Love
Selflessness
Devotion
Faith
Equilibrium
Dharma (truth, virtue, righteousness)
Divine
Unchanging
Unmovable
Blissful
The underlying quality of Manas
Reveals
Gives the ability to know the truth
Sattvic people are virtuous, calm, free from suffering, engaged in good actions, intellectually stable, and they feel balanced by reflecting and meditating.
Rajas :
Rajas (रजस्) = Dust, clouds, mist
The dream state (dreaming)
The subconscious mind
Action
Movement
Desire
Aspiration
Indecisiveness
Hyperactivity
Anxiety
Attachments
Lust
Greed for money
Need for material luxury and comfort
Manifestation of ego
Individualization
Experiences of the senses
Sense pleasure
Individuality
The spark of voluptuousness (creates the entire manifest universe)
Changing
Movable
Responsible for all mutation, change and happening
Gives energy to matter in Nature
Overcomes resistance
Affects and moves Sattva & Tamas
Generates likes, dislikes, love, hatred, attraction, repulsion
Rajasic people are egotistical, self-serving, unreliable, workaholics, and they search for happiness through sexuality, parties, movies, earning a lot of money and possessing material stuff.
Tamas :
Tamas (तमस्) = Darkness, ignorance
The sleep state (being asleep)
The unconscious mind
Weight
Heaviness
Resistance
Inability to perceive light or consciousness
Inertia
Laziness
Lethargy
Sloth
Apathy
Drowsiness
Pain
Suffering
Destruction
Dissolution
Degeneration
Disease
Depression
Death
Foolish actions
Vindictiveness
Violence
Hatred
Criminality
Delusion
Maya (illusion)
Animalistic
Emotionally blocked
Psychopathic
Demonic
The Force that restrains, the Force within the pull of gravity
Counter force : counteracts the tendency of Rajas to work and Sattva to reveal
Tamasic people are lazy, sad, angry, violent, dangerous, mentally ill, instinctive, spontaneous, and they experience a lot of suffering.
6. SACRED GEOMETRY
In the yogic tradition, a dot (or a point), is called Bindu, which is a representation of pure consciousness, pure potential, infinite creation, infinite creativity.
In sacred geometry, a circle starts because it presupposes a dot in the middle of it, and this single dot is the center of something. When a circle is formed around that center point, we may think we're looking at three things (the point, the space, and the circle) ; But in reality, we're only looking at one thing : the Bindu (the infinite point of potential) which is expanding.
For example, the Big Bang occurred within itself, since there was no time and space before the Big Bang, and that infinite point of potential (Bindu) that expanded outward (or exploded), filled itself like a point fills a circle, and everything within that expansion is touching.
In quantum physics, everything that touches within this expansion is called complementarity, also known as quantum entanglement.
7. QUANTUM ENTANGLEMENT
Quantum entanglement (also called complementarity) is about the fact that everything is touching. Any two molecules that are touching are infinitely connected together, and will always be touching. As a matter of fact, all of us are touching, even though there is space between us, because space is a material that connects us. So the idea that there is any separation between us is illusory.
Therefore, because we're all touching, if I do something harmful to you, I'm doing it to myself at exactly the same time. Which is why Quantum Entanglement is kind of the continuation of Ahimsa (ahiṃsā अहिंसा), which means harmlessness, non-harming.
If I want the highest good for me, I also should want the highest good for you, because you are me, and I am you.
8. MAHAT
Mahat (sometimes called Buddhi) means Cosmic Intelligence (Intelligence = the potential for knowing). It pervades all space and phenomena. It only lives within consciousness and creativity.
Mahat happens when the first ripple of movement occurs in the field of Purusha and Prakriti. When that ripple of self awareness causes Purusha & Prakriti to become disturbed from their equilibrium, time and space are created, and Mahat (the first product of Prakriti) is produced. When Sattva, Rajas and Tamas are no longer at rest, but they're starting to ripple, and as they start to ripple, they take on different shapes and forms, and cross over each other in different ways.
For example, if we take a very still pond and drop a pebble into it, that pebble will cause some ripples. Then we drop another pebble, and that other pebble will create ripples too, and all those ripples will continue to go out, keeping the same shape as they ripple outward, and all those ripples are going to cross over each other.
Mahat sets Raja Guna in motion (it is the motion of Raja Guna). A traditional way of describing the motion of Raja Guna is : “Mahat is likened to a swollen ocean before the appearance of a wave” (= you can feel the swelling beginning to happen but there's no identity yet, there's just this potential starting to swell ; There is no identity in Mahat, just pure potential).
9. AHAMKARA
The Bindu (dot, point) presupposes there's a circle around it. That circle is going to reflect itself through the principle of reflection. That reflection comes from the Bindu ; That's Purusha & Prakriti, from Bindu.
The three steps :
Bindu
Complementarity
Reflection
As soon as there is reflection, all of a sudden, we have two Bindus that are actually the same one, and we can now draw a line between them.
That line is Time and Space or Mahat (= Potential for knowing or Cosmic Intelligence). When Time and Space are created, there becomes a further potential for something to happen.
Aham = “I” ; From the creation of Time and Space, the potential for a third point becomes manifest. This third Bindu creates a triangle in the diagram ; this triangle is Ahamkara.
Ahamkara = Cosmic Identification or Cosmic Self Referral ; The Potential for the Universe to begin to identify as being, to know itself as “I”, without an object.
Object referral : When we look at the objects around us (setting up an ideal with the idea that everyone should be beholden to it and measured by it : “I should measure myself by this way of dressing, this body weight and type, these attainments, these accomplishments, this university degree, this popularity on social media, etc...) and define ourselves by those objects.
So we look around and refer to ourselves through the objects we observe, and we either feel more than, or lesser than, depending on how we look at the things in the world around us.
Self referral : When we don't look to the objects of the world but only look to our inner nature to define who we are. And this is generally the process of yoga. On a cosmic scale, if we imagine the universe only identified as itself before any creation started to happen, that would be a Cosmic Self Referral (= Ahamkara).
In comparison, in Mahat, there's no identification with being, there's just the potential for knowing.
With Ahamkara, there is the potential for self-knowing, which arises from the desequilibrium of Sattva, Rajas and Tamas.
10. UNION OF RAJAS & TAMAS
Mahat (Cosmic Intelligence) and Ahamkara (Cosmic Identification) unite, to form other types of potentials.
When Rajas (the Spark of Creation) combines with Tamas (the Force of Counter Balance), it creates, first, the Tanmatras (potential for experience), and then the Pancha Mahabhutas (substance of experience).
The Tanmatras are subtle elements, potentials of experience. They don't exist in a physical form (we don't see the desire in us, it's invisible, yet, it's there) until the element (Mahabhuta) acts upon it.
The Pancha Mahbhutas are the substances, the great elements, or gross elements, the activators, the carriers, the physical aspect of potential. They carry within them the ability to hear, feel, see, taste and smell.
PANCHA TANMATRAS | PANCHA MAHABHUTAS
(five subtle elements) | (five great elements)
___________________________________________________________________
|
1. The potential, or desire, for hearing |
is Sound, and it is carried by : → Space / Ether / Void
|
2. The potential, or desire, for touching |
is Touch, and it is carried by : → Air / Wind
|
3. The potential, or desire, for seeing |
is Form, and it is carried by : → Fire
|
4. The potential, or desire, for tasting |
is Taste, and it is carried by : → Water
|
5. The potential, or desire, for smelling |
is Smell, and it is carried by : → Earth
As an example, if there is the desire for sound, it doesn't become manifest until there's ether (space) to carry that sound. And if there is the potential for smell, it can't actually exist in the world, until there is Earth to activate that potential for smell.
The five great elements (Pancha Mahabhutas) make up the entire manifest universe (the visible universe).
About 96% of the universe cannot be seen, because it is made of dark matter and dark energy, stuff astronomers cannot see, detect or comprehend. We can actually only see about 4% of the entire universe, and those 4% are made of the five elements.
11. UNION OF RAJAS & SATTVA
The first thing Rajas & Sattva form when they unite is Manas, the Mind (faculty for measurement, comparison, storage, cognition of experience, potential for information, sensation, feelings, thoughts, memories).
The second thing is Jnana Indriya, the organs of knowledge, also called sense organs, organs of perception, or perception of experience. (Indriya = organ ; Jnana = knowledge)
The third thing is the Karma Indriya, the organs of action (Indriya = organ ; Karma = action).
The activity that happens in the mind is the measurement of all the information which is presented to it. The mind is not discrimination (the faculty of setting things apart from each other and deciding how to act), it simply measures and judges everything that comes in, and then presents it to a deeper level, which is the faculty of discrimination, to decide what to do with this information.
So all that is coming in the mind are :
1) Information
2) That information provides sensations [information and sensations are brought by the
Pancha Jnana Indriya (five organs of knowledge), via the Pancha Tanmatra (five subtil
elements) & Pancha Mahabhuta (five great elements)].
3) Those sensations create feelings
4) Those feelings create thoughts
5) Those thoughts turn into memory [Our feelings, thoughts, memory, form our individual
Ahamkara (a seed form of Cosmic Ahamkara, but tied to a false narrative of self)].
Further, Rajas & Sattva create Jnana Indriya (organs of knowledge through which information comes into the mind), and Karma Indriya (organs of action, action within experience ; how we interact with the world ; the deeper levels of the mind, which decide how we should act upon that incoming information).
