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sankhya yoga

Bhagavad Geeta: Back to Basics in Sankhya Yoga

Bhagavad Geeta: Back to Basics in Sankhya Yoga

The second section in the Bhagavadgita is named, “Samkhya Yoga.” Samkhya or Sankhya implies number. Yoga implies association. Samkhya Yoga implies the association of numbers. The numbers are with respect to the quantity of real factors (tattvas) that are available in presence. Samkhya Yoga manages the association or the blend of various secret real factors, which show the existential reality. The individuals who know about the Indian methods of reasoning realize that the Samkhya Philosophy is one of the six schools (Darshanas) of Hinduism. It is said to have been established by Kapila and clarified by Isvara Krishna (sixth Century AD) in his work, the Samkhya Karika. 

The old style Samkhya framework distinguishes two interminable real factors, the Individual spirits and Prakriti (Nature). Singular spirits are unceasing, inseparable, indestructible and various. Prakriti is one, detachable and changeable.

Nonetheless, it is additionally separated into numerous, limited real factors (tattvas), which join in different stages and blends to deliver the variety of the universes, creatures and items. Samkhya yoga basically manages these limited and boundless real factors of presence (Sat) and clarifies how the distinguishable world shows through impacts that are as of now covered up in their causes. 

Bhagavad Geeta: Back to Basics in Sankhya Yoga

Samkhya in Vedic custom 

Bhagavad Geeta: Back to Basics in Sankhya Yoga

The Samkhya theory may have its starting point in the Upanishads. Be that as it may, in contrast to the Upanishadic reasoning, its initial defenders appear to have taken it the other way as a non-mystical school. The first Samkhya school didn’t have faith in a Cosmic Being, or a maker God. Creation agreeing them was an impact covered up in Prakriti, the basic reason. At the point when right conditions showed, Prakriti delivered the universes and creatures utilizing the individual spirits as the impetuses.

Accordingly, the first Samkhya school generally followed similar line of thought as the cutting edge hypotheses of development, which think about the world and life as the results of possibility. As indicated by them similarly as the seed changed into a plant in an ideal climate and with right conditions, life showed on the planet when right conditions introduced themselves. 

Albeit the Samkhya school diverged from the Upanishadic thought in its prior days, accordingly the fundamental precept of the Samkhya school and a considerable lot of its ideas and convictions discovered their way into Vedic custom and got related with the mystical convictions of present day Hinduism.

Vedism, Saivism and Vaishnavism adjusted the fundamentals of Samkhya and coordinated them into their own

mystical methods of reasoning, recognizing God as the maker, the individual spirits as his perspectives and Prakriti as his dynamic power. Henceforth, today you can see the inescapable impact of Kapila’s Classical Samkhya all through Hinduism. 

Samkhya in the Bhagavadgita 

Bhagavad Geeta: Back to Basics in Sankhya Yoga

The Bhagavadgita stands declaration to the significance of Samkhya theory in old India. It is hard to acknowledge that the name would enhance the title of the main section of the Bhagavadgita, except if it had far and wide acknowledgment and won as a dominating way of thinking. The Samkhya reasoning was without a doubt perhaps the most notable ways of thinking of old India. Its impact has been unavoidable in numerous partisan customs of Hinduism.

As we will see later, the Bhagavadgita has pleasantly mixed the dominating components of the traditional Samkhya Yoga of Isvara Krishna into its own lessons without bargaining its mystical tendencies or its fundamental regulation.

It is profoundly conceivable that since the Bhagavadgita was significantly sooner to the work (Karika) of

Isvara Krishna, the Samkhya Yoga of the Bhagavadgita may have been drawn from before works. In the accompanying conversation we will center upon the fundamental tenet of Samkhya as recommended in the Bhagavadgita. 

In the event that you investigate the subsequent part, you will see that the initial ten stanzas portray the upset

province of Arjuna’s psyche and his enthusiastic contentions.

Sections 11 to 39 contain the components of Samkhya yoga while 40 to 72 arrangement with the act of Buddhi yoga

or the yoga of insight. Since knowledge (buddhi) is a part of Prakriti in particular,

we may think about it as a broaden clarification of Samkhya yoga just or its applied principle.

It is especially underlined in the part, since Krishna needed Arjuna to know the justification his unsteady brain, and how he could develop poise utilizing his insight. 

Bhagavad Geeta: Back to Basics in Sankhya Yoga

The tattvas of the Bhagavadgita 

Bhagavad Geeta: Back to Basics in Sankhya Yoga

From a philosophical viewpoint, the Samkhya Yoga of the Bhagavadgita records the accompanying real factors (tattvas) of presence. They are, God (Isvara Tattva), Soul (Atma tattvas), body, detects, psyche, inner self, and insight.

Of them, the initial two are unadulterated (suddha) and everlasting real factors (nitya tattvas), and the rest are sullied (asuddha) and limited (anitya).

The part likewise momentarily specifies the gunas or methods of Nature which decide the conduct, states, mentalities and activities of creatures. Allow us to analyze each of the tattvas as indicated by the subsequent section and the lessons of the Bhagavadgita. 

God (Brahman or Isvara) 

God is the Isvara tattva, who is known as the decision, controlling, showing, outright Reality. He isn’t limited by Nature, yet unmistakable and separate from it. He isn’t referenced as a tattva, in the traditional Samkhya. In the Bhagavadgita he is the middle and wellspring of everything. You can’t miss him since he is available in the sacred writing all through as the subject, the item, the source, the reason, and the instructing itself.

In the second part he is tended to by Arjuna as Madhusudhana (destroyer of nectar or daydream),

Bhagavan (brilliant God), and Hrisikesa (master of the organs of faculties).

He is likewise in a roundabout way referenced in the stanza 16 as the long-lasting, everlasting reality

(sat) which was seen by diviners (drastah), and in the 17 as the all-invading, enduring That (tat).

In the stanza 72 the most noteworthy territory of Brahman is referenced, by entering which one turns out to be

totally liberated from daydream and accomplishes ingestion into Brahman (brahma-nirvanam). 

The Soul (Atman) 

The spirit or the Self is referenced in the stanza 18 as the person who dwells in the body and who is

everlasting, indestructible and incomprehensible. Like Brahman, the Self is additionally an unadulterated, everlasting and boundless reality.

Be that as it may, dissimilar to the previous he gets subject to the pattern of births and passings in the human world. In the section 19, he is depicted as the person who neither murders nor is executed. In the following refrain, he is depicted as one who is neither conceived nor subject to death, who was never non-existent previously, nor will at any point be in future. He is unborn, unceasing, lasting and the most old, who isn’t slaughtered when the body is executed.

In the ensuing refrains, the thought is additionally extended and the spirit is portrayed as the indweller

(dehi), who is invulnerable, incombustible, insoluble and who proceeds onward starting with one birth then

onto the next and changes bodies in each birth, without going through any change.

The body (Sariram) 

The body isn’t a tattva, yet a composite of a few tattvas. It is the residence of the spirit (dehi). In a resulting part it is depicted as the field of Prakriti (Kshetra), which is dependent upon alterations.

Somewhere else it is likewise depicted as a city of nine entryways in which the spirit dwells as its master and

regulator. Not at all like the Self, the body is sullied, destructible and subject to change, maturing, infection and demise. Consequently, Lord Krishna looks at it to a fabric worn by the spirit at the hour of each birth and disposed of toward its finish. The body is unmanifested at the outset, shows in the center, when the Self remaining parts exemplified, and becomes unmanifested again when he achieves freedom.

In the human world it is unmanifested before birth, shows during the spirit’s presence upon earth as a being and becomes unmanifested again when it perishes upon death.

The good is since the body is transient and the spirit is enduring one should neither dread passing nor lament

for the individuals who pass on. 

Bhagavad Geeta: Back to Basics in Sankhya Yoga

Insight, Buddhi 

The Samkhya precept of Kapila perceives buddhi as the most elevated tattva of Prakriti, which shows on the planet as Mahat and in the individual body of a being as buddhi or separating insight. It is said that insight is simply the nearest to the in the domain of Prakriti. It is in insight that the light of soul sparkles. The Bhagavadgita doesn’t depict insight as the most elevated tattva, however gives it a ton of significance in a few parts.

At the point when knowledge is unadulterated with the prevalence of sattva, the light of the

Self sparkles splendidly with no staining or disfiguration.

Thus, Lord Krishna devotes half of the subsequent part to show

Arjuna how to utilize his knowledge to settle his psyche

and see things unmistakably, so he can defeat the daydream, distress and duality and perform his responsibility with serenity. 

The inner self (aham) 

The conscience is oneself sense or the inclination that “I am either” or “I have either.” The unadulterated Self is without credits. The sense of self emerges from it as a projection and procures properties like name and structure. The reluctance is unadulterated, while sense of self awareness is loaded up with daydream, wants and connections.

In the traditional Samkhya Yoga, the inner self is distinguished as a component of the inside organ, alongside

the psyche and insight. It comprises the higher tattva, close to insight.

In second part, personality isn’t straightforwardly referenced however pride is referenced in refrain 71 regarding the

individual who has settled his brain and insight and entered the most elevated state (Brahma sthiti). 

Bhagavad Geeta: Back to Basics in Sankhya Yoga

The brain 

The brain is the wellspring, everything being equal, and flimsiness. As the ruler of the faculties, it is likewise answerable for the exercises of the faculties. Undoubtedly, the focal reason for the Bhagavadgita is the way to balance out the mind and connect with it in profound freedom. Old style Samkhya Yoga respects the psyche (manas) as the storehouse of contemplations, impressions and recollections, while objectivity has a place with the higher brain or insight.

The second part of the Bhagavadgita starts with Arjuna’s sad perspective. The motivation behind Krishna’s instructing is to assist him with balancing out his brain and free it from wants, connections, interests, dualities and fancy so he can resolve

the issue of karma, resurrection and languishing. As per the first Samkhya, the brain is the third most noteworthy

tattva in the body. The Yogasutras characterize the motivation behind yoga as the concealments of the changes of

the psyche. The reason for Krishna’s talk in the Bhagavadgita is likewise

something very similar, to assist Arjuna with balancing out his psyche and center upon his obligation.

He recommends that the brain can be balanced out and liberated from alterations by developing the insightful

shrewdness to recognize the spirit from the body and by defeating wants and connections. 

Bhagavad Geeta: Back to Basics in Sankhya Yoga

The faculties 

The faculties are essential for the body. In the body they live as divinities. They are momentarily talked about in the subsequent section, yet they are not independently recorded. Nonetheless, we know from the setting of the lessons that the faculties mean the five organs of activity, the five organs of insight and the five unpretentious faculties. In the stanza 14, Lord Krishna says that contact with the sense-objects bring about sensations of cold and warmth, delight and torment,

which are temporary and momentary. Henceforth, one should hold on for them. Stanzas 62-63 portray how the faculties lead to one’s destruction. By abiding upon sense-objects one creates connection. From connection emerges want, and from want outrage. From outrage creates fancy, from fancy the disarray of memory, and from the disarray of memory emerges loss of insight (buddhi). When buddhi is lost, life gets lost. Subsequently, in section 58 Krishna recommends that to control the brain one ought to pull out the faculties from the sense objects, similarly as a turtle pulls out its appendages, and balance out the psyche.

At the point when the brain is liberated from fascination and abhorrence, it stays serene in any event, when

the faculties meander among sense objects (stanza 64). 

The components 

As per the first Samkhya, the components (mahabhutas) are five to be specific the earth, fire, water, air, and space. They give the materiality to the articles on the planet. The human body is comprised of them. They are essential for the 23 tattvas of Prakriti which are distinguished by the school. Surely, the human body is supposed to be mix of five sheaths or bodies specifically the food body, the air body, the psychological body, the insight body and the happiness body. Every one of them is comprised of one overwhelming component.

In the second section of the Bhagavadgita the components are referenced just a single time in the stanza 24

concerning the indestructibility of the Self, which is impervious by earth objects, incombustible by fire, insoluble by

water, and can’t be dried via air. All these can obliterate the body, however not the Self 

The gunas 

The gunas are three, sattva, rajas and tamas. They are not tattvas, however parts of Prakriti which are answerable for wants and want ridden activities. Our disposition, thinking, activities, different preferences emerge from them.

The subsequent section doesn’t talk much about the triple gunas, however makes a passing reference to them in a

couple of stanzas. Section 45 proposes that the Vedas contain the information on the gunas. Such information isn’t useful to settle the mind or conquer wants and connections. Along these lines, through acumen one ought to rise above them to beat duality and develop poise. 

Buddhi yoga as assistant of Krishna’s Samkhya 

Bhagavad Geeta: Back to Basics in Sankhya Yoga

Generally, the Samkhya Darshana of Kapila is related with the Yoga reasoning, which like the Samkhya framework is likewise viewed as a Darshana of Hinduism. In the customary characterization of Hindu ways of thinking, both go together. or the event that Samkhya is the hypothetical establishment for the school, Yoga is its applied order. the second section of the Bhagavadgita likewise we track down a comparative methodology.

the event that the primary portion of the refrains in it are committed generally to Samkhya, the subsequent half

(from section 39 onwards) are devoted to Buddhi Yoga, which fills in as the applied study of Krishna’s Samkhya.

The reason for Buddhi Yoga is to achieve retention in Brahman (brahma nirvana) by developing stable knowledge (sthitha prajna or samatva buddhi), whereby an individual remaining parts immaculate by the dualities of life like cold and warmth or delight and torment, and gets steady and self-assimilated.

Such a condition of strength is accomplished by pulling out the faculties from the sense-objects, controlling cravings and developing separation and dispassion. At the point when an individual remaining parts fulfilled without help from anyone else and in himself just, then, at that point he is supposed to be an individual of stable insight. In the refrain 50 Krishna proposes that with the assistance of stable insight one ought to draw in desireless activities and characterizes yoga as expertise (kausalam) in real life. 

End 

Bhagavad Geeta: Back to Basics in Sankhya Yoga

Hence, we can see that the Samkhya Yoga of the Bhagavadgita has numerous equals with the first Samkhya theory of Kapila. In the ensuing part, we will likewise find that as to the act of separation, dispassion, equivalence, focus, development of sattva, self-refinement, reflection, settling the psyche in the Self, and self-retention, and so forth, the Yoga reasoning of Krishna bears close likeness to comparable thoughts that are available in Patanjali’s Yogasutras.

Albeit the second part of the Bhagavadgita is somewhat wrongly named as the Yoga of Knowledge by

numerous researchers, it is nevertheless a mystical form of the old style Samkhya Yoga just in its

fundamental regulation, practice and reason. Genuinely, it isn’t the yoga of information.

Maybe, it is the yoga of the psyche and body, the combat zone where a conflict is persistently pursued

between the settling and destabilizing powers of Nature and God.

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