SAMKHYA KARIKA f SSVARA: KRSNA with THE TATTVA KAUMUDI of Sri Vacaspati Mira With Sanskrit text of the Karika, transliteration and word-for-word meaning, and a free rendering into English of the Tattva Kaumudi with Notes by ‘SWAMI VIRUPAKSHANANDA, @ Sri Ramakrishna Math Mylapore, Madras 600 0044 Polished by © The President ‘Se Ramakrishna Math Mblpore, Madras 600 04 AID Rights Reserved First Edition ESM 3C-12.95 ISBN 81-7120-711-1 Printed in india at Si Ramakrishne Math Pring Press ‘sapere, Madras 600 004 PUBLISHER'S NOTE We have great pleasure in presenting 10 our choughtful readers eis English translation of lavara Krgga’s Samkhya kirk with the loss of Vacaspati Mira, Samkhya forms one of the most important pillars consti- tuting the six systems (saddaréana) of Indian philosophy. Is contribution to our knowledge of Reality and the world is, seminal. Today Vedanta rules the roost, and modern science is finding itself more and more in agreement with the intuitive perceptions of this sixth dargana; ut it must be noted that Vedanta takes off 10 ethereal heights only from the granite platform provided by Samkhya. Vedanta accepts most of the basic concepts of Samkhya — like the nature of the misery- go-round called Samsara; the tiple suferings we are hei to; the three gunas of Prakrti in terms of which can be explained not, only the manifold objects of the universe, but also the workings of the mind and the psyche and even the rationale of medical therapy (Ayurveda); the process of evolution, long before West- em science began to think in terms of it; and the nature of Pure Consciousness in which the individual must merge for total liberation. Samkhya reduces everything to two entities — Prakit and Purusa, What Vedanta does is to integrate these two further into one splendid all-comprehensive Unity Not only Vedanta, but also modem science, cannot be understood in al) their nuances without a firm grasp of the Samkhyan tenets. May this translation of the Samkhya Kaiki, therefore, offer rich pabulum to all interested in finding more about themselves and the mysterious universe they inhabit —Madras November 1995INTRODUCTION Every being in this world without exception seks happiness Even an insignificant creature as an ant ties to avoid » pain by crawling away from the railway track when the mighty railway engine crosses the track. But the true nature of happiness Cannot be explained by any one who lacks the philosophical insint. According to Seiya Philosophers, oa isolation of the Paras fom Prart that causes the threefold pan, ithe way for true happiness. They further say that worldly enjoymens are like honey mixed with poisoa, the sip of a drop of which & enough fo end all happiness. So, afer they realise sich a sate of happiness by right cognition of the Manifest, the Unmtnfest and the Cognser, they re moved with sympathy forthe worldly who quiver in the pit of worldly enjoyment This in brief, isthe erigin of philosophical enquiry according othe Sathya system, OF all the philosophical systems, the SAakhya philosophy is considered tobe the most ancient school of thoveht. Saha philosophy maintsin a prominent place inal the Sistas since i Is either contraverted oF supported by every other philosophical system. Sakaricarya says! "This doctrine, moreover, stands Somewhat near tothe Vedahla doctrine since like the late, i mis the nondiference of cause and effect andi, moreover, tas been acepted by some ofthe authors ofthe Dharma suas, such as Devala and so on. For all these reasons we have taken special trouble to refute the Pradhana doctrine”. Tn the Mahabharata itis sid that there is mo knowledge such as Saikhya and no power like that of Yogs. We should have ro doubt sto Sabkhya being the highest knowledge, (Satiparva 3162), Swakthya is derived from the word ‘Sahkhya', meaning a sense of thinking and counting. Here thinking is with reference to some base principles ofthe knowledge of Puruga and counting refers to the twenty four Principles bom out of Prakrt, This double implication of the word has been set forth by Vijfiana BBhiksu in his preface tothe Stakhya Pravacana Bhasya: ei sat ta nahi aoa | sweat ghee aie ANP So, Sankhya means knowledge of Self through right discrimination. The references to Saikhya Sutras are found in the ‘Vedas. For example, Tamas is described in the Rig Veda as: “gm aig re ga FAH" (X-129-3). which later assumed the form of the unmanifest. This very Rig Veda shows the dissolution of the elements of the elemental world in its cause, thus indicating Satkarya Yada to which Philosophy Suilehya belongs. Even the Pradhina is refered to as ‘A and the Veda explains it as below: (Rig Veda X 82.6) athe daa smh aa ar area P| ae ara a a aT TEE Further, the Sattva, Rajas and Tamas of the Stiktya Philosophy. is explained’ im the Chindogya Upanisad, and the Saokhya categories ae clearly mentioned in Katha Upanisad G.10,11) Tis a well known fact that Svetvatara Upanisd is essentially a Sankhya Upanigad because it clearly: mentions the Siikhya catagories. In the Svetdsvatara Upanised, the word “Safkhya’ and ‘Kapila’ have been used for the first time (6.13). Again in the same Upanisad words ike Wakta, Avyakta and Ja also are found (1.8) Similarly the use of the words Pradhina, Prakti and Guna is also found here (Ist Chapter 10, 4th Chapter 10, 1st Chapter 13). The mention of such words as Satva, Raja and Tamas by name, the exposition of five subile elements, the enunciation of the five grass clement, the reference 10 the Sankiya cateorises of Keetraia, Saakalpa, Adhyavastya, Abhimana and Linge clearly show that these Upanigads were