samkhya darsan
TRANSCRIPT
-
8/3/2019 Samkhya Darsan
1/19
Skhya daran School of Enumeration
By Krunal Makwana
1. Introduction
Skhya daran denotes one of the six orthodox1 stika2philosophical systems of Indian
thought. The philosophy aspires the individual to understand the purpose of life,
Liberation (mukti), through the medium of removing the three kinds pains.3
The initial exponent of the Skhya philosophy is Mahi Kapila, who had first
propouned the philosophy, by authoring the Skhya sutras. The date given by Klaus
K. Klostermaier suggests that the development of early Skhya was between 1500-500 B.C. There is an unclear date as to when the Skhya sutras were written, but
inferences have been made that Skhya philosophy had very much influenced
upaniadic thought. References from cndogya upaniad as well as other upaniads
suggest that the philosophy was pravelent at the time but terminology in regard to the
philosophy was different.4
It is also interesting to note that the mahbharat recognises and appreciates Skhya as
a well established school of philosophy. If this were to be accepted then the suggestion
of Klostermaier that the development of early Skhya was between 1500-500 B.C.
would be rejected. Traditionally the mahbharat is accepted to be older than 5000 years,
which would then date the mahbharat around 3000 B.C., much more than
Klostermaiers suggested date.
The Skhya philosophy rests its epistemological, ontological and seteriological
foundation on two major works. The Skhya sutras of Mahi Kapila and
Skhyakrik of Ivara ka. Although a date cannot be confirmed as to when the
philosophy was propounded by Mahi Kapila, it can be concluded that he was the firstexponent of this philosophy.
http://jigyaasaa.wordpress.com/
http://jigyaasaa.wordpress.com/http://jigyaasaa.wordpress.com/ -
8/3/2019 Samkhya Darsan
2/19
2. Defining Skhya
To define Skhya as enumeration alone, would be unjust. Various personalities old
and new have commented on the interpretation of Skhya.
The first direct reference to Skhya as a philosophy is cited in the vetvataropaniat.5Although the vetvataropaniat according to V.J. Roebuck is a rather later
development to the scriptural texts, you cannot deny the influence of Skhya existing
earlier, as you can find traits in older upaniads6. There are many other references to the
philosophy, the Bhagavad Gita for instance cites the philosophy directly7 as well as
mentions the philosophical aspect in various other places.8
akarcrya, the famous advaitin interprets Skhya to be derived of two saskta
words. 'samyak, correct understanding and khyyate, knowledge of the revealed
Vedas, which inturn leads to supreme reality.9
Interestingly akarcrya, gives another explanation of Skhya in his commentary
on the Bhagavad Gita ch 18.13, where he interprets Skhya to mean, that scripture
where the subject matter10 to be known are fully (samyak) stated (khyyante).
Vijanabhiku suggests the definition of Skhya as setting forth of the purua as
distinct from the prakti in his work, Skhya pravacana bhaya.
Raghuntha Bhacrya defines it as the consideration of the twenty five principles. 11
http://jigyaasaa.wordpress.com/
http://jigyaasaa.wordpress.com/http://jigyaasaa.wordpress.com/ -
8/3/2019 Samkhya Darsan
3/19
3. Skhya sutras of Mahi Kapila
The Skhya sutras are divided into six books. The first three books outline the
description, tenets and principles of the philosophy. The fourth book offers some
illustrative tales, the fifth, is a refutation of rival views and the sixth book is a summary.
Table 1: Skhya sutras of Mahi Kapila12
Book Description
1
Outlines the description, tenets and principles of the philosophy2
34 Illustrative tales
5 Refutation of rival schools e.g. buddhism, vedanta etc
6 Summary of the philosophy
Although the Skhya sutras were the most priliminary treatise on Skhya, there
seems to be over time, a digress away from the sutras. Ivara ka, a famous Skhyan
became widely known for his treatise on the Skhya philosophy by producing13 the
Skhyakrik.14
3.1 Skhya sutras controversy
There has been numerous debates as to the authenticity of the Skhya sutras, as it
seems that the sutras may have been edited, revised etc, as certain philosophies that the
sutras refute do not really correlate with the time of the compilation of the Skhya
sutras.15Another suggestion could be that the Skhya sutras were compiled at a very
later date, but the question then lies , why are the aphorisms attributed to Mahi
Kapila?
Dr. T. G. Mainkar suggests that the sutras were a later addition as it does reveal a
knowledge of practically of all the other systems. He also suggests that the sutras freely
uses the krik and borrows phrases from akara.
http://jigyaasaa.wordpress.com/
http://jigyaasaa.wordpress.com/http://jigyaasaa.wordpress.com/ -
8/3/2019 Samkhya Darsan
4/19
If close observation is placed on the variations on the sutras and the krik, there seems
to be refined definitions and meanings in the sutras rather than the krik. Issues such as
space, time, process of creation and destruction all appear to be more developed than
the krik.16 The sutras also discuss importance of a teacher etc, which the krik leave
aside as redundant.
This leads to suggest, that if the sutras were compiled by Kapila before 3000 B.C. , the
krik of Ivara ka would be rendered superfluous! But as this is not the case, we
conclude that the sutras were created at a much later date by an unknown author.
There are a few suggestions as to who the author could be. Svapnevara in hiskaumudiprabh suggests pacaikha as the author, who is the disciple of suri, who
inturn is the direct disciple of Kapila.17
Guru Parampar
Mahi Kapila Mahi suri Svapnevara Ivara ka
However with all the controversy regarding the authenticity in regard to the question
Did Mahi Kapila author the Skhya sutras?, Udayavirya Sastri attempted to
harmonise the question by his article Antiquity of the Skhya sutras by concluding
the sutras were authored by Mahi Kapila.18
With all the information in regard to the history and development of the Skhya
philosophy, we can safely regard Mahi Kapila as the first exponent of the philosophy
but as to the authenticity of the sutras, we can only speculate as to whether Mahi
Kapila was the author of the sutras, but it seems highly unlikely that the statement that
Mahi Kapila as the author, true.
http://jigyaasaa.wordpress.com/
http://jigyaasaa.wordpress.com/http://jigyaasaa.wordpress.com/ -
8/3/2019 Samkhya Darsan
5/19
4. Skhyakrik of Ivara ka
The Skhyakrik of Ivara ka is the more pravelent treatise on the philosophy. It is
regarded as most authentic and referred to by later Skhyan scholars in their own
works.19
Although the treatise is a culimination of 70 verses unchaptered, the yukti-dipik 20
attempts to harmonise the krik into four prkaraas:
Table 2: Summary of Skhyakrik of Ivara ka
prkaraa hnik krik topic1. 1. 1-2 The contemplation of liberation/heaven
2. 3-8 The means of liberation/heaven
3. 9-14 The contemplation of work
2. 4. 15-16 The important achievment
5. 17-21 The contemplation of purua
3. 6. 22-27 The contemplation of the means
7. 28-34 The means of tendency
8. 35-45 The means on the subject matter
4. 9. 46-51 The contemplation of the effect
10. 52-59 The contemplation on the body
11. 64-71 The nature of liberation/heaven
4.1 Skhyakrik controversy
As with all historial works, the dates given are much debated as to when the krik was
actually composed. Klostermaier and Dr R.K. Lahiri date the krik around 250-325
A.D., whereas others date it around 400 A.D21.
http://jigyaasaa.wordpress.com/
http://jigyaasaa.wordpress.com/http://jigyaasaa.wordpress.com/ -
8/3/2019 Samkhya Darsan
6/19
Another controversy that arises, is the number of verses that the krik contains.
According to Gauapdacrya, he recognises the krik as a saptati.22 It is interesting to
note that though Gauapdacrya identifies the work as a saptati, he only comments on
69 verses but concludes his bhya by saying This is the bhya of Gauapda on
Skhya, expounded by the sage Kapila, as the cause of liberation from transmigration;
in which there are seventy verses.23
According to a few scholars, verses 70-73 seem to be later additions to the krik and do
not form the basis of the original work.
The question than arises, was Gauapdacrya aware of discrepancies within the krikand so dealt with the matter by not commenting on them. Another question also arises
as to which 70 verses he is referring to?24
If Gauapdacrya was aware that the original work had 70 verses, why did he only
comment on 69? A suggestion could be that the verse could have been lost over time,
but scholars have in this matter expressed widely differing opinions.25
However with all the information, I will present the Skhya system through the
reference of Mahi Kapilas Skhya sutras and Skhyakrik of Ivara ka.
http://jigyaasaa.wordpress.com/
http://jigyaasaa.wordpress.com/http://jigyaasaa.wordpress.com/ -
8/3/2019 Samkhya Darsan
7/19
5. Epistemology The theory of Skhya knowledge
The Skhya philosophy recognises and accepts three forms of valid knowledge26,
through these pramas, Skhyans believe that discrimination will be achieved,which will inturn lead to complete cessation of pain.27
A prama is a form of valid knowledge which cannot be flawed in any sense. Pramas
form one of the foundations of Skhya philosophy. It is the direct means of knowing
an object.
In Skhya philosophy, the formation of prama, is divided into three categories. It
suggests that the first form of knowledge is Pratyaka (perception), if this is not possible
than anumna (inference) is accepted, if anumna is also saaytmaka28, then Skhya
suggests abda (word/verbal testimony), is the best source of knowledge. 29
prama
Pratyaka anumna abda
5.1 Pratyaka
Pratyaka is judgement, which, being in association with the object being percieved,
portrays the form thereof.
Skhya sutra 1.89
For Skhyans, Pratyaka is the direct perception of an object. Pratyaka is the
perception of an object, experienced by the five senses. If one of the senses experiences
an object, then according to Skhya, the object is valid. Ivara ka in his
Skhyakrik also states valid knowledge can only depend on the means of valid
knowledge.30
http://jigyaasaa.wordpress.com/
http://jigyaasaa.wordpress.com/http://jigyaasaa.wordpress.com/ -
8/3/2019 Samkhya Darsan
8/19
5.2 anumna
Knowledge of a connection [e.g. fire], through perception of the object [fire and
smoke], is inference.
Skhya sutra 1.100
The Skhyakrik divides anumna into three kinds. This is an identical interpretation
to the Nyya philosophy, it seems as if Ivara ka was giving direct references from
Nyya thought, when interpreting inference.31
Purvavat anumna (subsequent inference) is that which has an antecedent, a cause,
just as, on account of the rising clouds, you infer rain.
evat anumna (antecedent inference) when you taste a drop of ocean water, and it
tastes salty, you infer the whole ocean tastes salty.
Smnyato dta (analogous inference) when the sun moves from one place to
another, you infer the time has changed.
Skhyakrik bhya of Gauapdacrya 5
5.3 abda
Testimony [of valid knowledge] is a declaration by one worthy [e.g. Guru]
Skhya sutra 1.101
..and a true testimony is a true revelation (scriptures) and the right assertion (from a
Guru)
Skhyakrik 5
Although the Skhya sutras declare right/valid knowledge is imparted by one
worthy, we can safely infer that the Vedic scriptures can be inferred to come under this
catergory. This again is very similar to the philosophy of Nyya daran, in regards to
pta purua and pta astra.32
http://jigyaasaa.wordpress.com/
http://jigyaasaa.wordpress.com/http://jigyaasaa.wordpress.com/ -
8/3/2019 Samkhya Darsan
9/19
6. Ontology the study of existence
In Skhya, reality is based into a distinct eternal duality of prakti and purua. Prakti,
is the very nature of this materialistic creation, whereas purua is the untainted reality of
our existence.
According to Skhya, prakti is an non-sentient reality, which evolves itself into this
materialistic creation and reabsorbs it, at the time of destruction. The Skhya sutras
define prakti to be the sole cause of creation.33
Although we define purua as a singular notation, in reality we refer to the plurality of
puruas. In Skhya there are numerous puruas
34
, these puruas are essential pure andfree intelligence35.
6.1 prakti
In Skhya philosophy, prakti plays a number of roles, which are said to be benefical
to the purua/soul.
Firstly, prakti is defined in the Skhya philosophy as eternal and rootless.36However
there is differences within prakti itself. Prakti can be divided into unmanifest (avyakta)
prakti/pradhna (principle) and manifest (vyakta) prakti. Only avyakta prakti iseternal, while vyakta prakti is only a modification and is impermanent.37
The unmanifest prakti is essentially eternal, and all prakti has its cause from avyakta
prakti.38 It is interesting to also note that both praktis are described as non-sentient and
has no ability to discriminate.39
http://jigyaasaa.wordpress.com/
http://jigyaasaa.wordpress.com/http://jigyaasaa.wordpress.com/ -
8/3/2019 Samkhya Darsan
10/19
6.1.1 Gua quality
The concept of Gua by Skhya, is one of the main contributions to Indian philosophy.
From the age of the upaniads until the development of the later vedntic schools of
thought, all have been influenced by the gua theory, be it with different terminology.
To define gua as quality alone, would be unjust to the gua theory. It could easily
mean thread, subordinate component, virtue, rope.40
Skhya divides prakti into three qualities/guas;41
Sattva - is light in weight and brings illumination
Rajas - is weak and restlessTamas - is heavy and restricting
During the state of avyakta equilibrium, the three guas are in equipoise with each
other, when this balance is disturbed, the creation from avyakta prakti takes place.42
6.1.2 Liga arira
The concept of Liga arira by Skhya, also made an impact in Indian philosophy.
Later vedntins, used the concept of the Liga arira to devise their own philosophy.43
The Liga arira in Skhya which is of atomic size44, consisted of three main attributes
or products, mahat, ahakra and manas.
http://jigyaasaa.wordpress.com/
http://jigyaasaa.wordpress.com/http://jigyaasaa.wordpress.com/ -
8/3/2019 Samkhya Darsan
11/19
6.2 The 25 tattvas
The translating of Skhya to mean enumeration, is well fitting, when it comes to
describing the 25 elements of the system.
The 25 tattvas formulate the existence of the material world. Skhyans believe that
creation is developed by unmanifested (avyakta) prakti, which develops its self into
manifest (vyakta) prakti. This inturn than creates mahat, or buddhi as we popularly
know it, which than formulates ahakra. From ahakra the 5 tanmtras, pancabhuta
and manas is created. The manas than creates jnnaindriyas and karmendriyas.
purua prakti (unmanifested matter/nature)
mahat/buddhi First principle of individuation,
intelligence, discrimination
ahakra
sttvic tmasic
(illumined, lightness) (stable, solid)
Manas (mind) 5 subtle elements (tanmtr)
Form, sound, touch, taste, smell
5 cognitive senses jnnaindriyas
hearing, touching, seeing, tasting, smelling
gross element (pancabhuta)
Earth, Fire, Wind, Water and
Space
5 Active intruments karmendriyasspeaking, holding, moving, proceating,
excreting.
http://jigyaasaa.wordpress.com/
http://jigyaasaa.wordpress.com/http://jigyaasaa.wordpress.com/ -
8/3/2019 Samkhya Darsan
12/19
6.3 Puruas
The Purua is an eternal entity in the realm of Skhya, it is devoid of all attributes and
character45,rootless46, devoid of motion47, merit-demerit48, witness, observer, non-doer,
solitary.49 Liberation befalls on him, who realises himself to be different from prakti.
6.3.1 Multiplicity of Puruas
Unlike Advaita Vednta, Skhya believes in the multiplicity of souls/puruas. The
sutras provide sound reasons as to why, multiplicity is a fact and in accordance with
scriptures. Sutra 3.45 suggests that if the soul was only one, than the reason of the Vedas
to suggest who understands this, they are immortal, would not be in accordance with
scriptures. By the use of the word they, supports the import of multiplicity and notnon-duality.
Another refutation by the Skhyans is if non-duality is supreme, why is then when
one attains liberation, others (rest of the souls, who are non-dual) do not attain supreme
felicity.
6.4 The theory of God
The concept of God is very much a later addition to the philosophy of Skhya. Early
Skhya was very much reserved with the idea of God, Ivara ka, an ardent
Skhyan does not seem to mention the concept of God at all in his Skhyakrik. It
seems early Skhya till the time of vijnabhiku was mostly atheistic.
It is interesting to note that the Skhya sutras deny the exist of Ivara and proclaim
that the concept of Ivara is only glorification of souls who are liberated or homages to
the recognised deities of Hinduism.50
http://jigyaasaa.wordpress.com/
http://jigyaasaa.wordpress.com/http://jigyaasaa.wordpress.com/ -
8/3/2019 Samkhya Darsan
13/19
In various other places of the Skhya sutras, the concept of an eternal Ivara is denied,
the Skhyans believe that a Ivara does exist but not eternally. 51
In the final chapter of the sutras, verses 2-12 are dedicated in denying the existence of
God.
Later Skhya, however develops into a very much theistic school, where purua and
prakti are modes of the one brahman. The puras and mahbharat seem to play an
influential role in changing the course of Skhya from non-theistic to theistic.
7. Seteriology Skhya Liberation
Skhyans believe that the only reason of creation of this world is to assist in the
puruas jouney in reaching liberation/kaivalya. Due to the fact that the individual
identifies himself to the materialistic world, he loses his true nature as Purua. This
identification with the body is the root cause of all misery and it is the knowledge of the
separateness of the spirit from vyakta Prakti.When he realises that he is Purua, the
untainted eternal reality, he wins salvation.
7.1 Jiva MuktiSkhyans believe that even after attaining the true knowledge of Purua, he may
remain in the body to exhaust all of his karmas, without adding fresh karma.52
Purua + Prakti = vyakta Prakti = identification with body = bondage
Purua - Prakti = Salvation
http://jigyaasaa.wordpress.com/
http://jigyaasaa.wordpress.com/http://jigyaasaa.wordpress.com/ -
8/3/2019 Samkhya Darsan
14/19
References
Kapila and James Ballantyne., 1885. The Sankhya Aphorisms of Kapila With Illustrative
Extracts From The Commentaries. Dehli, Trubner & Co., Ludgate Hill
Klaus K. Klostermaier., 2000. Hinduism: A Short History. Oneworld Publications
Dr T.G. Mainkar., 2004. Samkhyakarika of Isvarakrsna with the commentary ofGaudapada. Dehli., Chaukhamra Sanskrit Pratishthan
V.J Roebuck., 2004, The Upanishads, London., Penguin Books Ltd
Swami Gambhirananda., Bhagavad Gita with the commentary of Sankaracarya. AdvaitaAshram.
Kevin Burns., 2006. Eastern Philosophy: The Greatest Thinkers and Sages from Ancientto Modern Times. Enchanted Lion Books
A.C. Bhaktivedanta Swami Prabhuapada., 2005. Vedic Philosophy for student. Sri Sri SitaramSeva Trust, New Dehli
http://jigyaasaa.wordpress.com/
http://jigyaasaa.wordpress.com/http://jigyaasaa.wordpress.com/ -
8/3/2019 Samkhya Darsan
15/19
Appendix
A detailed summary of the Skhya sutras
Book Sutra(s) Description
1 1-19 Introduction to the main concepts
20-25 Refutation of Advaita
26-47 Refutation of Buddhism
49-53 Refutation of activity of soul e.g motion, merit demerit
56-57 Bondage and Liberation described
58-60 Bondage is in the mind
61-66 Knowledge of the 25 elements inc. soul
67-70 Soul and Nature eternal and rootless
71-74 The tree of nature
75-78 Soul devoid of character, only nature has character
79,124 Refutation of Advaita and unreality of the world
82,85 Mimasa refuted
83 Liberation from repeated births comes from discriminationbetween soul and nature
88-103 pramas
95 Refutation of Ivara
104-110 Experience of nature, ignorance of soul, liberation of soul
125 Refutation of Nyya
124-135 Mind etc non-eternal products
139-148 Soul is not the body, material, qualitive, it has not qualities orattributes
149-164 Multiplicity of souls, refutation of Advaita, all souls are similar,hence they are non-dual, description of soul
2 1-11 Creation is for removing pain, and knowing the soul
10-33 Products of elements, modifications
34 Soul abides in itself
38 Number of organs
3 7 Gross body derived from parents, subtle body (linga arira) fromcreation.
9 Linga arira has 17 products. 11 organs, 5 subtile elements and
understanding14 Linga arira is atomic
17-19 Gross body made of either 5/4/1 elements
23-25 Knowledge gives salvation only through gross body and not thesubtle
26-29 Liberation only comes through knowledge not action
30-34 Meditation/Yoga defined
35-36 Duty with dispassion
http://jigyaasaa.wordpress.com/
http://jigyaasaa.wordpress.com/http://jigyaasaa.wordpress.com/ -
8/3/2019 Samkhya Darsan
16/19
47 Creation is from discrimination from Brahm to a post
48-53 In the higher regions, sattwa, middle, rjas and below tmas, buteverything is impermanent
57 Refutation of an eternal Lord
58-62 Matter is non-sentient
66-70 Nature effects him who is not realised
71-72 Bondage and Liberation do not effect soul, bondage only belongsto nature
73 7 ways prakti binds soul
74 Non-discrimination causes bondage
75 Renunciation leads to discrimination
78-84 Acceptance of Jivan mukti
4 1 Kings son forester King
2 Even if instructions were to another liberation is possible3-4 Repitition of instruction
1-22 Examples of how liberation can be achived
23-24 Examples of discrimination
5 2-12 Refutation of Ivara
13-27 Refutation of Nyya and Vednta (Advaita)
28-36 Refutation of Crvaka philosophy (materialistic)
37-58 Discussion on Veda, supreme person, eternity of Vedas refuted
61-68 Non duality of soul rejected, advaita rejected.
72 Everything is non-eternal minus nature and soul
74-83 Liberation explained
84-88 Refutation of Nyya and Vaieika88 Refutation of nihilists
111-113 Various types of gross bodies with elements
124-125 Three principle bodies
126-128 Refutation of God
6 1-11 Acceptance of Soul, different from body, aim
12-22 Description of discrimination and non-discrimination andbondage, souls aim
25 Meditation defined
32-33,36, 40
Nature is the cause of all other products, all pervading, for thepurpose of realisation
43-44 No creation took place for the realised souls45-55 Multiplicity of souls admitted, Vednta rejected
54 Self-consciousness is the agent not the soul
66 Creation etc are all in the mind
70 Aim of the soul
http://jigyaasaa.wordpress.com/
http://jigyaasaa.wordpress.com/http://jigyaasaa.wordpress.com/ -
8/3/2019 Samkhya Darsan
17/19
http://jigyaasaa.wordpress.com/
http://jigyaasaa.wordpress.com/http://jigyaasaa.wordpress.com/ -
8/3/2019 Samkhya Darsan
18/19
1ad daran nyya, vaiseika, mimasa, vednta, sakhya, yoga
2Those which recognise an allegiance with the Vedas.3skhya sutra 1.1.1 - dhytmika due to ones own self
dhibhautika due to the products of the elementsdhidaivika due to supernatural causes.
4
cndogya upaniad 6.4.1, 7.26.2, 3.17.7, 1.3.15vetvataropaniat 6.13
6cndogya upaniad 6.4.1, 7.26.2, 3.17.7, 1.3.1, kath upaniad 1.3.9-10
7bhagavad gita 18.13, 18.19
8bhagavad gita 2.39
9
10Thatthouart- cndogya upaniad6.9.411Skhya tattva vilsa.
12In the appendix section, I have added the full summary of the Skhya sutras.
13According to Klostermaier this was around 250-325 A.D.
14 Gaudapdcarya has also written a commentary on Ivara kas Skhyakrika. According to
Klostermaier this was around 700-750 A.D.
15 The Skhya sutra 1.46 refutes the buddhist philosophy which is clearly asynchrous with the time
chronology of India history.
16The sutras also discuss importance of a teacher etc, which the krik leave aside as redundant.17Skhyakrik verse 70: #$#$# *
# $ 5
18P.C.C. Lahore, II, pp 855-882.
19Gaudapdcarya in his commentary on the krika, sakara (not akarcrya) in the jayamangal etc.
20The yukti-dipik seems to be a much older work on Skhya philosophy, the authors of the treatise are
unknown but the work seems to be before 841 A.D. The yukti-dipik also mentions Ivara ka as
Bhagawn Ivara ka.
21Kevin Burns
22A work of 70 verses23Skhyakrik bhya 69: #$$; #?
@AC*5
24Due to the fact, he has not commented on verse 70-73, which are normally included in the krik25
Dr. T. G. Mainkar., Skhyakrik of Ivara ka with the commentary of Gauapda, pp 32-33.
26Skhya sutra 1.88, 1.98, 1.100, 1.101
27Skhya sutra 3.84
28doubtful
29Skhyakrik 6
30Skhyakrik 4
31Nyya sutra 1.1.5
-
8/3/2019 Samkhya Darsan
19/19
32Nyya sutra 1.1.7, 1.1.8, 2.1.68
33Skhya sutra 1.75
34Skhya sutra 6.45
35Skhya sutra 1.19
36Skhya sutra 1.67
37Skhya sutra 3.53, Skhya krik 10
38Skhya krik 15
39Skhya krik 14, Skhya sutra 3.5940
A.C Bhaktivedanta Swami Prabhupada
41Skhya krik 13
42Skhya sutra 1.61
43 Later vedntins, used the idea and established the three bodied concept of astral (sukama), causal
(kraa) and gross body (sthula arira).
44Skhya sutra 3.1445Skhya sutra 1.54, 1.75
46Skhya sutra 1.67
47Skhya sutra 1.49
48Skhya sutra 1.52
49Skhya krik 19
50Skhya sutra 1.95
51Skhya sutra 3.57
52
Skhya sutra 3.78-84