[Advaita-l] Sankhya & Yoga

Bhadraiah Mallampalli vaidix at hotmail.com
Fri May 22 11:28:27 CDT 2009

Dear Shri Bhattacharjya


prakrti and prajna: A strong case can be built around this theme. Jnana involves movement of prANa; 

and every movement of prANa causes a new thought if not a new identify itself for the jIva. Most of 

these thoughts so born can not be expressed in words, so it can be said karma can very well lead to 

Brhaman, so we have karma yoga. But the non-dual knowledge that dismantles duality of the movements 

of prANa (and their distinction from jnana) is greatest, so these movements of prANa were rejected by 

Sankara in Ch.U.VI as a cause of brahmajnanam. However samkhyas' prakRti may still be a very close 

approximation to prajna, like any other of the darshanas.  


>Individual purusha is under the control of Prakriti. If Maya is Prakriti then Mayin, call it Hara or even 

the Transcendental Purusha, is the master of Maya or Prakriti. Then tell me how can Mayin be the 

same as the Individual purusha, who is enamoured by Prakriti.


No, by purusha I always meant cosmic purusha. Individual creatures are imitations of that cosmic purusha, 

plus or minus a few limbs.  


>No doubt Pradhana is the initial pre-involvement stage. As the clutch of Prakriti is no longer there on the 

released purusha the prakriti does not exist for that released purusha but the prakriti continues to remain 

very much there for the other enamoured purushas. 

True, so individual creatures live under control or prakRti (just as they live under control of prajna). 

>Individual purusha sans involvement with Prakriti is the freed Purusha. Freed purush is a transitional state 

as we understand from Vedanta  that there is no multiplicity of purusha. 


Agreed, but I would still look for a Shruti that links prakRti with purusha. 


>Looking at the darshanas holistically seems to have become a thing of the past.


>We do not speak of a role of the Brahman but Hara has a role hence there is the terminological 

distinction though there is no real distinction. 


That is the lesson from s'v.U. - Hara becomes a prerequisite step for jivatma before realizing Brahman, 

when said so by s'v.U. This looks like dvaita but as per the paribhasha of traditional dialog, when such 

pre-requisite step is introduced the practice is to accept it for time being and then resolve Hara into 

advaita in the next step; instead of outright rejection of dvaita. 


We can not outright reject any darshana, because they are all asymptotic to each other. We will 

need to be aware of them to avoid getting trapped unknowingly. 




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