What is gist of Samkhya Yoga?

Answer 1

In order to understand the overall concept, we will take an analogy. In the dark, when light falls on moving fog, it creates various shapes and illusions. For illusions to exist, both fog and light is necessary. Illusions are nothing but interplay (emulsion or fusion) of reflection-of-source-of-light and moving fog.

In the above analogy, source of light is the Pure Consciousness, where as fog represents ever changing and inert matter, which is made of ever changing qualities (Gunas) i.e. light (Satava), action (Rajas) and inertia (Tammas). The overall reflection-of-source-of-light on the matter is known as Atama, which is one because there is one to one relation between the source of light and reflection-of-source-of-light. Both Pure Consciousness and matter are eternal i.e. without beginning and no end. Since Pure Consciousness and matter are eternal, Pure Consciousness’s reflection is also eternal. Also, matter is dependent upon Pure Consciousness.

Pure Satava portion of this emulsion is known as Ishwar (Puresh Vishesh, Sagun Bhram, Shabal Bhram, Apar-Bhram), which is Collective Mind (Chitta) – the controller and owner. Like a magnet, Ishwar’s proximity makes cyclic changes in the matter i.e. manifestation at gross, subtle and causal level. Following 24 cascading changes takes place in matter –

From root matter (Moola Prakriti where Sattav, Rajas and Tamas are in equilibrium) to Collective I-am-ness (Mahatattava)
From Collective I-am-ness to Ego or “I” (Amhankara)
From Ego to five subtle senses (Tanmatras)
From five subtle senses to five gross elements (Butha) i.e. ether, air, fire, water and earth
From Ego to five organ of actions (Karamindriya) i.e. speech, hand, feet, genital and anus
From Ego to five senses of knowledge (Jyanindriya) i.e. hear, touch, see, taste and smell
From Ego to mind (Anthakarna)
At the same time, this emulsion crystallizes into uncountable number of individual Chittas. Because of wrong-knowledge (Avidya i.e. Consciousness gets identified with matter) and I-am-ness (Asmita), these individual Chittas binds a small portion of Atama to a portion of matter, which is known as Pursha. It’s somewhat similar of digging up a well and then labeling it as yours. Underneath each well water (Atama) is common, but you have labeled it as yours because of I-am-ness. Because of this wrong-knowledge, Pursha identifies itself with ever changing matter and creates sufferings for itself.

With the help of Sadhana (right understanding and right actions), Pursha realizes that "Atama is different from matter" (Vivek-Khayati) and gets established in its true-self (Samadhi). When Atama is realized by Pursha, then Pure Consciousness can be understood by inference, because Atama is the reflection of the Pure Consciousness. Then Pursha no longer identifies itself with matter and thus appears to gain freedom, which was never lost. Then individual Chitta gets absorbed (Kaivlya) in to Collective Chitta i.e. Ishwar. This completes the interplay (Leela) between Pursha and Prakriti (matter)!

Answer 2

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Answer 3

Many Hindu intellectual traditions were codified during the medieval period of Brahmanic-Sanskritic scholasticism into a standard list of six orthodox (astika) schools (darshanas), the "Six Philosophies" (ṣad-darśana), all of which cite Vedic authority as their source:[7][8][9]

* Nyaya, the school of logic
* Vaisheshika, the atomist school
* Samkhya, the enumeration school
* Yoga, the school of Patanjali (which assumes the metaphysics of Samkhya)
* Purva Mimamsa (or simply Mimamsa), the tradition of Vedic exegesis, with emphasis on Vedic ritual, and
* Vedanta (also called Uttara Mimamsa), the Upanishadic tradition, with emphasis on Vedic philosophy.

These are often coupled into three groups for both historical and conceptual reasons: Nyaya-Vaishesika, Samkhya-Yoga, and Mimamsa-Vedanta.

The six systems mentioned here are not the only orthodox systems, they are the chief ones, and there are other orthodox schools such as the "Grammarian" school.[10]

Sankhya

Sankhya is the oldest of the orthodox philosophical systems in Hinduism. Samkhya postulates that everything in reality stems from purusha (Self or soul) and prakriti (Matter, creative agency, energy). There are many souls and they possess consciousness, but they are devoid of all qualities [citation needed]. Prakriti/Matter consists of three dispositions: steadiness (sattva), activity (rajas), and dullness (tamas), known as the three gunas, or qualities. Because of the intertwined relationship between the soul and these dispositions, an imbalance in disposition causes the world to evolve. Liberation occurs with the realization that the soul and the dispositions are different. Samkhya is a dualistic philosophy, but there are differences between Samkhya and other forms of dualism. In the West, dualism is between the mind and the body, whereas in Samkhya it is between the self and matter. The concept of the self is roughly equivalent to the Western concept of the mind. Samkhya was originally not theistic, but in confluence with Yoga it developed a theistic variant.

[edit] Yoga

In Indian philosophy, Yoga is the name of one of the six orthodox philosophical schools.[1][2] The Yoga philosophical system is closely allied with the Samkhya school.[3] The Yoga school as expounded by Patanjali accepts the Samkhya psychology and metaphysics, but is more theistic than the Samkhya, as evidenced by the addition of a divine entity to the Samkhya's twenty-five elements of reality.[4][5] The parallels between Yoga and Samkhya were so close that Max Müller says that "the two philosophies were in popular parlance distinguished from each other as Samkhya with and Samkhya without a Lord...."[6] The intimate relationship between Samkhya and Yoga is explained by Heinrich Zimmer:

"These two are regarded in India as twins, the two aspects of a single discipline. Sāṅkhya provides a basic theoretical exposition of human nature, enumerating and defining its elements, analyzing their manner of co-operation in a state of bondage (bandha), and describing their state of disentanglement or separation in release (mokṣa), while Yoga treats specifically of the dynamics of the process for the disentanglement, out outlines practical techniques for the gaining of release, or 'isolation-integration' (kaivalya)."[7]

The foundational text of the Yoga school is the Yoga Sutras of Patanjali, who is regarded as the founder of the formal Yoga philosophy.[8] The Sutras of the Yoga philosophy are ascribed to Patanjali, who, may have been, as Max Müller explains, "the author or representative of the Yoga-philosophy without being necessarily the author of the Sutras."[9]

Answer 4

Sankhya Yoga is one of the major philosophies of hinduism.

This yoga is approved and appreciated by Krishan in Geeta too.

The gist of Sankhya yoga is that there are three eternal elements Purusha, jeeva and prakriti. Prakriti (nature) is of three gunas and with the help of these three gunas she manifests the universe.

Purusha is free from 3 gunas but jiva is not.

Vedanta further clarified Sankhya without contradicting it but by annexing its basis.

Answer 5

This is gee i sence and oh go back instruction whole forms
sence say em o k hi ha eye whole c just add more see cycle period. nodding yes you do.