Background
Let me go through the slokas of saMkhya kArika. My previous post here
saMkhya kArika - Sloka 1 to 3
From the three pains (duhkha traya) towards (abhi) the destruction/striking (ghAta) the reason (hetau) of inquiry/investigation (jijnasa) that strike them (ghAtaka) away (apa) ; Seen (drste) apArtha (useless/without object/meaningless) if multiple(naika) ends (anta) endless/extreme (atyanta) births (abhAvAt)
From the three pains that strikes comes the investigation to strike them away. It is seen as useless if multiple endless birth and deaths keep happening (oscillating n the same state). If oscillating with creation and annihilation, it is seen as useless.
duh means milk or an extract or essence that comes out. kha means an aperture. duhkha means some extract (milk or soma or anything) that comes out through an aperture. This duhkha is also called pain or suffering.
Pain or suffering is the one that makes us to give out our essence. duhkha is decay or pain that makes ‘essence’ to come out. There are three kinds of it.
Decay in physics terminology is of three types.
These decays were paramount in the early universe, endless creations and annihilations happened, seen as useless. Universe was oscillating particles with particles getting created and destroyed. Nothing evolved out of it.
But it is from these three types of decay, the inquiry or investigation to drive them (the decay or pain) out proceeds.
There are two things we learn from this:
1. Every force has the seed of its opposition.
2. duhkha, the pain/suffering means giving out essence. During pain/suffering we give out our essence.
According to what is Seen (drstavat), according to what is heard (anusravika), union (yukta) of residues (kSaya) and dormant/lying/sleeping (zaya) is not thoroughly established (sa hi avisuddhah). That (tad) opposite/reverse (viparita) excellent/best (zreyan) from the science of manifest knowing the unmanifest.
According to what is seen and heard, union of residues of the ‘decay’ and ‘dormant that does not decay’ does not thoroughly establish (anything). The contrary/reverse of it, which is the excellent/best is from the science of manifest that knows the unmanifest.
In the parlance of early Universe, it was indeed an union of residues and dormants. Residues are those that are left after decay. Dormants are those that never change.
At the end of what is called inflation epoch, Universe was filled with oscillating particles and radiation. It was union of residues and dormants. This do not evolve.
The evolution comes when these particles that manifested somehow gets to ‘know’ the un-manifest.
This is what saMkhya is about. saMkhya explains this 'manifest' getting to know the 'unmanifest' and thereby proceeding with the evolution.
There are two things we learn from this:
1. Something that remains as a residue or dormants (that does not react) or their combinations do not evolve.
2. Getting to know the un-manifest triggers progress or evolution.
If we get to know the unknown, discover new things, progress happens. If we remain as union of whatever exists now (past decay and present dormants), future does not progress.
The mula-prakrti does not transform/change/evolve.
From the mahat and the rest, prakrti evolves to seven. They change.
The sixteen are only evolutes of prakrti. They don't change, but drive change.
Purusha is neither prakrti (changing), nor vikrti (driving change).
In the Devi Mahatmyam it is said that Brahma and Sarasvati created the Cosmos as sound/vibrations. Rudra and Gauri broke these vibrations. mulaprakrti arose in that middle from which all the universe happened, which is sustained by Vishnu and Lakshmi.
What arises from the middle of vibrations, in quantum physics term is ‘particle’ manifestation. Hence mulaprakrti is the particle manifestation that comes out of force-field vibrations.
In the parlance of universal evolution, mula prakrti is the particle manifestation that arises in the force-fields (Rudra) filled with Momentum (Gauri). This particle manifestation in the force-fields does not evolve or change. It is avkrti. It exists always in the same way.
But this particle manifestations of different force-fields combine and form a Quark-Gluon-Plasma at the end of Electro-weak epoch, according to Standard model.
This Quark-Gluon-Plasma (QGP) evolves or changes. Hence Prakrti is QGP, as it is a manifestation of mulaprakrti (particle manifestations). But unlike mula-prakrti, this combination changes.
This prakrti becomes mahat. Beginning with Mahat, it takes on seven forms. They are mahat, ahamkAra and pancha-bhutas.
Sixteen are only that drive change. They don't change. They are eleven indriyani and five tanmAtras.
Purusha neither drives change nor changes itself.
In physics parlance, I would call mahat as particles with 'mass'. In the early Universe, when Universe was an union of residues and dormants, when it was oscillating, the particles did not have 'mass'. If mahat are massive particles, ahamkAra are those particles that have 'aham' or a self-identity. They are the ones like protons, electrons, which could survive on their own and have an independent identity. Pancha-bhutas are Solid, liquid, gas, plasma and Bosonic matter (Boson-eistein-condensate).
The 5 forms of matter, sub-atomic particles with independent identity like proton and electrons, massive particles like quarks that form these protons are the seven that change and evolve.
Of the sixteen eleven are indriyani or organs. 5 are tanmAtras or measures. These do not change themselves, but change others.
The twenty four principles of saMkhya in the Universal evolution parlance are thus
We learn from this that Purusha in saMkhya does not change or drive change. It catalyses, but does not interact with prakrti in any way. This is much like dark matter concept, which does not interact with matter, but may influence matter, by catalyzing the reactions of matter.
-TBT
Let me go through the slokas of saMkhya kArika. My previous post here
saMkhya kArika - Sloka 1 to 3
Duḥkhatrayābhighātāt jijñāsā tadapaghātake hetau |
dṛṣṭe sāpārthā cet naikāntātyaṅtato abhāvāt |1|
dṛṣṭe sāpārthā cet naikāntātyaṅtato abhāvāt |1|
From the three pains (duhkha traya) towards (abhi) the destruction/striking (ghAta) the reason (hetau) of inquiry/investigation (jijnasa) that strike them (ghAtaka) away (apa) ; Seen (drste) apArtha (useless/without object/meaningless) if multiple(naika) ends (anta) endless/extreme (atyanta) births (abhAvAt)
From the three pains that strikes comes the investigation to strike them away. It is seen as useless if multiple endless birth and deaths keep happening (oscillating n the same state). If oscillating with creation and annihilation, it is seen as useless.
duh means milk or an extract or essence that comes out. kha means an aperture. duhkha means some extract (milk or soma or anything) that comes out through an aperture. This duhkha is also called pain or suffering.
Pain or suffering is the one that makes us to give out our essence. duhkha is decay or pain that makes ‘essence’ to come out. There are three kinds of it.
Decay in physics terminology is of three types.
- Decay that gives baryonic matter.
- Decay that gives out leptonic matter.
- Decay that give out photons.
These decays were paramount in the early universe, endless creations and annihilations happened, seen as useless. Universe was oscillating particles with particles getting created and destroyed. Nothing evolved out of it.
But it is from these three types of decay, the inquiry or investigation to drive them (the decay or pain) out proceeds.
There are two things we learn from this:
1. Every force has the seed of its opposition.
2. duhkha, the pain/suffering means giving out essence. During pain/suffering we give out our essence.
Dṛṣṭavad ānuśravikaḥ, sa hi aviśuddhaḥ kṣayātishayayuktaḥ |
tadviparītaḥ śreyān, vyaktāvyaktajñavijñānāt |2|
tadviparītaḥ śreyān, vyaktāvyaktajñavijñānāt |2|
According to what is Seen (drstavat), according to what is heard (anusravika), union (yukta) of residues (kSaya) and dormant/lying/sleeping (zaya) is not thoroughly established (sa hi avisuddhah). That (tad) opposite/reverse (viparita) excellent/best (zreyan) from the science of manifest knowing the unmanifest.
According to what is seen and heard, union of residues of the ‘decay’ and ‘dormant that does not decay’ does not thoroughly establish (anything). The contrary/reverse of it, which is the excellent/best is from the science of manifest that knows the unmanifest.
In the parlance of early Universe, it was indeed an union of residues and dormants. Residues are those that are left after decay. Dormants are those that never change.
At the end of what is called inflation epoch, Universe was filled with oscillating particles and radiation. It was union of residues and dormants. This do not evolve.
The evolution comes when these particles that manifested somehow gets to ‘know’ the un-manifest.
This is what saMkhya is about. saMkhya explains this 'manifest' getting to know the 'unmanifest' and thereby proceeding with the evolution.
There are two things we learn from this:
1. Something that remains as a residue or dormants (that does not react) or their combinations do not evolve.
2. Getting to know the un-manifest triggers progress or evolution.
If we get to know the unknown, discover new things, progress happens. If we remain as union of whatever exists now (past decay and present dormants), future does not progress.
Mūlaprakṛtir avikṛtir, mahadādyāḥ prakṛtivikṛtayah sapta |
shodashakas tu vikāro, na prakṛtir na vikṛtih puruṣah |3.|
shodashakas tu vikāro, na prakṛtir na vikṛtih puruṣah |3.|
The mula-prakrti does not transform/change/evolve.
From the mahat and the rest, prakrti evolves to seven. They change.
The sixteen are only evolutes of prakrti. They don't change, but drive change.
Purusha is neither prakrti (changing), nor vikrti (driving change).
In the Devi Mahatmyam it is said that Brahma and Sarasvati created the Cosmos as sound/vibrations. Rudra and Gauri broke these vibrations. mulaprakrti arose in that middle from which all the universe happened, which is sustained by Vishnu and Lakshmi.
What arises from the middle of vibrations, in quantum physics term is ‘particle’ manifestation. Hence mulaprakrti is the particle manifestation that comes out of force-field vibrations.
In the parlance of universal evolution, mula prakrti is the particle manifestation that arises in the force-fields (Rudra) filled with Momentum (Gauri). This particle manifestation in the force-fields does not evolve or change. It is avkrti. It exists always in the same way.
But this particle manifestations of different force-fields combine and form a Quark-Gluon-Plasma at the end of Electro-weak epoch, according to Standard model.
This Quark-Gluon-Plasma (QGP) evolves or changes. Hence Prakrti is QGP, as it is a manifestation of mulaprakrti (particle manifestations). But unlike mula-prakrti, this combination changes.
This prakrti becomes mahat. Beginning with Mahat, it takes on seven forms. They are mahat, ahamkAra and pancha-bhutas.
Sixteen are only that drive change. They don't change. They are eleven indriyani and five tanmAtras.
Purusha neither drives change nor changes itself.
In physics parlance, I would call mahat as particles with 'mass'. In the early Universe, when Universe was an union of residues and dormants, when it was oscillating, the particles did not have 'mass'. If mahat are massive particles, ahamkAra are those particles that have 'aham' or a self-identity. They are the ones like protons, electrons, which could survive on their own and have an independent identity. Pancha-bhutas are Solid, liquid, gas, plasma and Bosonic matter (Boson-eistein-condensate).
The 5 forms of matter, sub-atomic particles with independent identity like proton and electrons, massive particles like quarks that form these protons are the seven that change and evolve.
Of the sixteen eleven are indriyani or organs. 5 are tanmAtras or measures. These do not change themselves, but change others.
The twenty four principles of saMkhya in the Universal evolution parlance are thus
- Physical objects of creation
- Prakrti- QGP
- mahat- massive particles
- ahamkAra - Protons, electrons, atoms, molecules, compounds etc
- panchabhutas - five forms of matter
- The above are eight (1 + 7)in number
- The drivers of the creation
- Eleven Indriyas (organs of entropy and enthalpy)
- Five tanmAtras (five MEASURES of matter, Pressure, Volume, Temperature, Entropy and Internal energy).
- The above are 16 in number
We learn from this that Purusha in saMkhya does not change or drive change. It catalyses, but does not interact with prakrti in any way. This is much like dark matter concept, which does not interact with matter, but may influence matter, by catalyzing the reactions of matter.
-TBT
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